mh_parser/vol_split/18 - Job/Chapter 1.xml

<div2 id="Job.ii" n="ii" next="Job.iii" prev="Job.i" progress="0.58%" title="Chapter I">
<h2 id="Job.ii-p0.1">J O B</h2>
<h3 id="Job.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Job.ii-p1">The history of Job begins here with an account, I.
Of his great piety in general (<scripRef id="Job.ii-p1.1" osisRef="Bible:Job.1.1" parsed="|Job|1|1|0|0" passage="Job 1:1">ver.
1</scripRef>), and in a particular instance, <scripRef id="Job.ii-p1.2" osisRef="Bible:Job.1.5" parsed="|Job|1|5|0|0" passage="Job 1:5">ver. 5</scripRef>. II. Of his great prosperity, <scripRef id="Job.ii-p1.3" osisRef="Bible:Job.1.2-Job.1.4" parsed="|Job|1|2|1|4" passage="Job 1:2-4">ver. 2-4</scripRef>. III. Of the malice of
Satan against him, and the permission he obtained to try his
constancy, <scripRef id="Job.ii-p1.4" osisRef="Bible:Job.1.6-Job.1.12" parsed="|Job|1|6|1|12" passage="Job 1:6-12">ver. 6-12</scripRef>. IV.
Of the surprising troubles that befel him, the ruin of his estate
(<scripRef id="Job.ii-p1.5" osisRef="Bible:Job.1.13-Job.1.17" parsed="|Job|1|13|1|17" passage="Job 1:13-17">ver. 13-17</scripRef>), and the
death of his children, <scripRef id="Job.ii-p1.6" osisRef="Bible:Job.1.18-Job.1.19" parsed="|Job|1|18|1|19" passage="Job 1:18,19">ver. 18,
19</scripRef>. V. Of his exemplary patience and piety under these
troubles, <scripRef id="Job.ii-p1.7" osisRef="Bible:Job.1.20-Job.1.22" parsed="|Job|1|20|1|22" passage="Job 1:20-22">ver. 20-22</scripRef>. In
all this he is set forth for an example of suffering affliction,
from which no prosperity can secure us, but through which integrity
and uprightness will preserve us.</p>
<scripCom id="Job.ii-p1.8" osisRef="Bible:Job.1" parsed="|Job|1|0|0|0" passage="Job 1" type="Commentary"/>
<scripCom id="Job.ii-p1.9" osisRef="Bible:Job.1.1-Job.1.3" parsed="|Job|1|1|1|3" passage="Job 1:1-3" type="Commentary"/><div class="Commentary" id="Bible:Job.1.1-Job.1.3">
<h4 id="Job.ii-p1.10">Job's Character and
Possessions. (<span class="smallcaps" id="Job.ii-p1.11">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.ii-p2">1 There was a man in the land of Uz, whose name
<i>was</i> Job; and that man was perfect and upright, and one that
feared God, and eschewed evil.   2 And there were born unto
him seven sons and three daughters.   3 His substance also was
seven thousand sheep, and three thousand camels, and five hundred
yoke of oxen, and five hundred she asses, and a very great
household; so that this man was the greatest of all the men of the
east.</p>
<p class="indent" id="Job.ii-p3">Concerning Job we are here told,</p>
<p class="indent" id="Job.ii-p4">I. That he was a man; therefore subject to
like passions as we are. He was <i>Ish,</i> a worthy man, a man of
note and eminency, a magistrate, a man in authority. The country he
lived in was the land of Uz, in the eastern part of Arabia, which
lay towards Chaldea, near Euphrates, probably not far from Ur of
the Chaldees, whence Abraham was called. When God called one good
man out of that country, yet he <i>left not himself without
witness,</i> but raised up another in it to be a <i>preacher of
righteousness.</i> God has his remnant in all places, sealed ones
out of every nation, as well as out of every tribe of Israel,
<scripRef id="Job.ii-p4.1" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev. vii. 9</scripRef>. It was the
privilege of the land of Uz to have so good a man as Job in it; now
it was <i>Arabia the Happy</i> indeed: and it was the praise of Job
that he was eminently good in so bad a place; the worse others were
round about him the better he was. His name <i>Job,</i> or
<i>Jjob,</i> some say, signifies <i>one hated</i> and counted as an
enemy. Others make it to signify one that grieves or groans; thus
the sorrow he carried in his name might be a check to his joy in
his prosperity. Dr. Cave derives it from <i>Jaab—to love,</i> or
<i>desire,</i> intimating how welcome his birth was to his parents,
and how much he was <i>the desire of their eyes;</i> and yet there
was a time when he cursed the day of his birth. Who can tell what
the day may prove which yet begins with a bright morning?</p>
<p class="indent" id="Job.ii-p5">II. That he was a very good man, eminently
pious, and better than his neighbours: <i>He was perfect and
upright.</i> This is intended to show us, not only what reputation
he had among men (that he was generally taken for an honest man),
but what was really his character; for it is the judgment of God
concerning him, and we are sure that is according to truth. 1. Job
was a religious man, <i>one that feared God,</i> that is,
worshipped him according to his will, and governed himself by the
rules of the divine law in every thing. 2. He was sincere in his
religion: He was <i>perfect;</i> not sinless, as he himself owns
(<scripRef id="Job.ii-p5.1" osisRef="Bible:Job.9.20" parsed="|Job|9|20|0|0" passage="Job 9:20"><i>ch.</i> ix. 20</scripRef>): <i>If
I say I am perfect, I shall be proved perverse.</i> But, having a
respect to all God's commandments, aiming at perfection, he was
really as good as he seemed to be, and did not dissemble in his
profession of piety; his heart was sound and his eye single.
Sincerity is gospel perfection. I know no religion without it. 3.
He was upright in his dealings both with God and man, was faithful
to his promises, steady in his counsels, true to every trust
reposed in him, and made conscience of all he said and did. See
<scripRef id="Job.ii-p5.2" osisRef="Bible:Isa.33.15" parsed="|Isa|33|15|0|0" passage="Isa 33:15">Isa. xxxiii. 15</scripRef>. Though he
was not <i>of</i> Israel, he was indeed an <i>Israelite without
guile.</i> 4. The fear of God reigning in his heart was the
principle that governed his whole conversation. This made him
perfect and upright, inward and entire for God, universal and
uniform in religion; this kept him close and constant to his duty.
He <i>feared God,</i> had a reverence for his majesty, a regard to
his authority, and a dread of his wrath. 5. He dreaded the thought
of doing what was wrong; with the utmost abhorrence and
detestation, and with a constant care and watchfulness, he
<i>eschewed evil,</i> avoided all appearances of sin and approaches
to it, and this <i>because of the fear of God,</i> <scripRef id="Job.ii-p5.3" osisRef="Bible:Neh.5.15" parsed="|Neh|5|15|0|0" passage="Ne 5:15">Neh. v. 15</scripRef>. <i>The fear of the Lord is
to hate evil</i> (<scripRef id="Job.ii-p5.4" osisRef="Bible:Prov.8.13" parsed="|Prov|8|13|0|0" passage="Pr 8:13">Prov. viii.
13</scripRef>) and then <i>by the fear of the Lord men depart from
evil,</i> <scripRef id="Job.ii-p5.5" osisRef="Bible:Prov.16.6" parsed="|Prov|16|6|0|0" passage="Pr 16:6">Prov. xvi. 6</scripRef>.</p>
<p class="indent" id="Job.ii-p6">III. That he was a man who prospered
greatly in this world, and made a considerable figure in his
country. He was prosperous and yet pious. Though it is hard and
rare, it is not impossible, for <i>a rich man to enter into the
kingdom of heaven.</i> With God even this is possible, and by his
grace the temptations of worldly wealth are not insuperable. He was
pious, and his piety was a friend to his prosperity; for godliness
has the promise of the life that now is. He was prosperous, and his
prosperity put a lustre upon his piety, and gave him who was so
good so much greater opportunity of doing good. The acts of his
piety were grateful returns to God for the instances of his
prosperity; and, in the abundance of the good things God gave him,
he served God the more cheerfully. 1. He had a numerous family. He
was eminent for religion, and yet not a hermit, not a recluse, but
the father and master of a family. It was an instance of his
prosperity that his house was filled with children, which are a
<i>heritage of the Lord,</i> and his <i>reward,</i> <scripRef id="Job.ii-p6.1" osisRef="Bible:Ps.127.3" parsed="|Ps|127|3|0|0" passage="Ps 127:3">Ps. cxxvii. 3</scripRef>. He had <i>seven sons
and three daughters,</i> <scripRef id="Job.ii-p6.2" osisRef="Bible:Job.1.2" parsed="|Job|1|2|0|0" passage="Job 1:2"><i>v.</i>
2</scripRef>. Some of each sex, and more of the more noble sex, in
which the family is built up. Children must be looked upon as
blessings, for so they are, especially to good people, that will
give them good instructions, and set them good examples, and put up
good prayers for them. Job had many children, and yet he was
neither oppressive nor uncharitable, but very liberal to the poor,
<scripRef id="Job.ii-p6.3" osisRef="Bible:Job.31.17-Job.31.21" parsed="|Job|31|17|31|21" passage="Job 31:17-21"><i>ch.</i> xxxi. 17</scripRef>,
&amp;c. Those that have great families to provide for ought to
consider that what is prudently given in alms is set out to the
best interest and put into the best fund for their children's
benefit. 2. He had a good estate for the support of his family; his
<i>substance</i> was considerable, <scripRef id="Job.ii-p6.4" osisRef="Bible:Job.1.3" parsed="|Job|1|3|0|0" passage="Job 1:3"><i>v.</i> 3</scripRef>. Riches are called
<i>substance,</i> in conformity to the common form of speaking;
otherwise, to the soul and another world, they are but shadows,
<i>things that are not,</i> <scripRef id="Job.ii-p6.5" osisRef="Bible:Prov.23.5" parsed="|Prov|23|5|0|0" passage="Pr 23:5">Prov.
xxiii. 5</scripRef>. It is only in heavenly wisdom that we
<i>inherit substance,</i> <scripRef id="Job.ii-p6.6" osisRef="Bible:Prov.8.21" parsed="|Prov|8|21|0|0" passage="Pr 8:21">Prov. viii.
21</scripRef>. In those days, when the earth was not fully peopled,
it was as now in some of the plantations, men might have land
enough upon easy terms if they had but wherewithal to stock it; and
therefore Job's substance is described, not by the acres of land he
was lord of, but, (1.) By his cattle—<i>sheep and camels, oxen and
asses.</i> The numbers of each are here set down, probably not the
exact number, but thereabout, a very few under or over. The sheep
are put first, because of most use in the family, as Solomon
observes (<scripRef id="Job.ii-p6.7" osisRef="Bible:Prov.27.23 Bible:Prov.27.26 Bible:Prov.27.27" parsed="|Prov|27|23|0|0;|Prov|27|26|0|0;|Prov|27|27|0|0" passage="Pr 27:23,26,27">Prov. xxvii. 23, 26,
27</scripRef>): <i>Lambs for thy clothing, and milk for the food of
thy household.</i> Job, it is likely, had silver and gold as well
as Abraham (<scripRef id="Job.ii-p6.8" osisRef="Bible:Gen.13.2" parsed="|Gen|13|2|0|0" passage="Ge 13:2">Gen. xiii. 2</scripRef>);
but then men valued their own and their neighbours' estates by that
which was for service and present use more than by that which was
for show and state, and fit only to be hoarded. As soon as God had
made man, and provided for his maintenance by the herbs and fruits,
he made him rich and great by giving him <i>dominion over the
creatures,</i> <scripRef id="Job.ii-p6.9" osisRef="Bible:Gen.1.28" parsed="|Gen|1|28|0|0" passage="Ge 1:28">Gen. i. 28</scripRef>.
That therefore being still continued to man, notwithstanding his
defection (<scripRef id="Job.ii-p6.10" osisRef="Bible:Gen.9.2" parsed="|Gen|9|2|0|0" passage="Ge 9:2">Gen. ix. 2</scripRef>), is
still to be reckoned one of the most considerable instances of
men's wealth, honour, and power, <scripRef id="Job.ii-p6.11" osisRef="Bible:Ps.8.6" parsed="|Ps|8|6|0|0" passage="Ps 8:6">Ps.
viii. 6</scripRef>. (2.) By his servants. He had a very good
household or husbandry, many that were employed for him and
maintained by him; and thus he both had honour and did good; yet
thus he was involved in a great deal of care and put to a great
deal of charge. See the vanity of this world; as goods are
increased those must be increased that tend them and occupy them,
and <i>those will be increased that eat them; and what good has the
owner thereof save the beholding of them with his eyes?</i>
<scripRef id="Job.ii-p6.12" osisRef="Bible:Eccl.5.11" parsed="|Eccl|5|11|0|0" passage="Ec 5:11">Eccles. v. 11</scripRef>. In a word,
<i>Job was the greatest of all the men of the east;</i> and they
were the richest in the world: those were rich indeed who were
<i>replenished more than the east,</i> <scripRef id="Job.ii-p6.13" osisRef="Bible:Isa.2.6" parsed="|Isa|2|6|0|0" passage="Isa 2:6">Isa. ii. 6</scripRef>. Margin. Job's wealth, with his
wisdom, entitled him to the honour and power he had in his country,
which he describes (<scripRef id="Job.ii-p6.14" osisRef="Bible:Job.29.1-Job.29.25" parsed="|Job|29|1|29|25" passage="Job 29:1-25"><i>ch.</i>
xxix.</scripRef>), and made him sit chief. Job was upright and
honest, and yet grew rich, nay, <i>therefore</i> grew rich; for
honesty is the best policy, and piety and charity are ordinarily
the surest ways of thriving. He had a great household and much
business, and yet kept up the fear and worship of God; and he and
his house served the Lord. The account of Job's piety and
prosperity comes before the history of his great afflictions, to
show that neither will secure us from the common, no, nor from the
uncommon calamities of human life. Piety will not secure us, as
Job's mistaken friends thought, for <i>all things come alike to
all;</i> prosperity will not, as a careless world thinks, <scripRef id="Job.ii-p6.15" osisRef="Bible:Isa.47.8" parsed="|Isa|47|8|0|0" passage="Isa 47:8">Isa. xlvii. 8</scripRef>. I sit <i>as a
queen</i> and therefore shall <i>see no sorrow.</i></p>
</div><scripCom id="Job.ii-p6.16" osisRef="Bible:Job.1.4-Job.1.5" parsed="|Job|1|4|1|5" passage="Job 1:4-5" type="Commentary"/><div class="Commentary" id="Bible:Job.1.4-Job.1.5">
<h4 id="Job.ii-p6.17">Job's Solicitude for His
Children. (<span class="smallcaps" id="Job.ii-p6.18">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.ii-p7">4 And his sons went and feasted <i>in their</i>
houses, every one his day; and sent and called for their three
sisters to eat and to drink with them.   5 And it was so, when
the days of <i>their</i> feasting were gone about, that Job sent
and sanctified them, and rose up early in the morning, and offered
burnt offerings <i>according</i> to the number of them all: for Job
said, It may be that my sons have sinned, and cursed God in their
hearts. Thus did Job continually.</p>
<p class="indent" id="Job.ii-p8">We have here a further account of Job's
prosperity and his piety.</p>
<p class="indent" id="Job.ii-p9">I. His great comfort in his children is
taken notice of as an instance of his prosperity; for our temporal
comforts are borrowed, depend upon others, and are as those about
us are. Job himself mentions it as one of the greatest joys of his
prosperous estate that his <i>children were about him,</i>
<scripRef id="Job.ii-p9.1" osisRef="Bible:Job.29.5" parsed="|Job|29|5|0|0" passage="Job 29:5"><i>ch.</i> xxix. 5</scripRef>. They
kept a circular feast at some certain times (<scripRef id="Job.ii-p9.2" osisRef="Bible:Job.1.4" parsed="|Job|1|4|0|0" passage="Job 1:4"><i>v.</i> 4</scripRef>); they <i>went and feasted in
their houses.</i> It was a comfort to this good man, 1. To see his
children grown up and settled in the world. All his sons were in
houses of their own, probably married, and to each of them he had
given a competent portion to set up with. Those that had been
olive-plants round his table were removed to tables of their own.
2. To see them thrive in their affairs, and able to feast one
another, as well as to feed themselves. Good parents desire,
promote, and rejoice in, their children's wealth and prosperity as
their own. 3. To see them in health, no sickness in their houses,
for that would have spoiled their feasting and turned it into
mourning. 4. Especially to see them live in love, and unity, and
mutual good affection, no jars or quarrels among them, no
strangeness, no shyness one of another, no strait-handedness, but,
though every one knew his own, they lived with as much freedom as
if they had had all in common. It is comfortable to the hearts of
parents, and comely in the eyes of all, to see brethren thus knit
together. <i>Behold, how good and how pleasant it is!</i> <scripRef id="Job.ii-p9.3" osisRef="Bible:Ps.133.1" parsed="|Ps|133|1|0|0" passage="Ps 133:1">Ps. cxxxiii. 1</scripRef>. 5. It added to his
comfort to see the brothers so kind to their sisters, that they
sent for them to feast with them; for they were so modest that they
would not have gone if they had not been sent for. Those brothers
that slight their sisters, care not for their company, and have no
concern for their comfort, are ill-bred, ill-natured, and very
unlike Job's sons. It seems their feast was so sober and decent
that their sisters were good company for them at it. 6. They
feasted in their own houses, not in public houses, where they would
be more exposed to temptations, and which were not so creditable.
We do not find that Job himself feasted with them. Doubtless they
invited him, and he would have been the most welcome guest at any
of their tables; nor was it from any sourness or moroseness of
temper, or for want of natural affection, that he kept away, but he
was old and dead to these things, like Barzillai (<scripRef id="Job.ii-p9.4" osisRef="Bible:2Sam.19.35" parsed="|2Sam|19|35|0|0" passage="2Sa 19:35">2 Sam. xix. 35</scripRef>), and considered that
the young people would be more free and pleasant if there were none
but themselves. Yet he would not restrain his children from that
diversion which he denied himself. Young people may be allowed a
youthful liberty, provided they flee youthful lusts.</p>
<p class="indent" id="Job.ii-p10">II. His great care about his children is
taken notice of as an instance of his piety: for that we are really
which we are relatively. Those that are good will be good to their
children, and especially do what they can for the good of their
souls. Observe (<scripRef id="Job.ii-p10.1" osisRef="Bible:Job.1.5" parsed="|Job|1|5|0|0" passage="Job 1:5"><i>v.</i> 5</scripRef>)
Job's pious concern for the spiritual welfare of his children,</p>
<p class="indent" id="Job.ii-p11">1. He was jealous over them with a godly
jealousy; and so we ought to be over ourselves and those that are
dearest to us, as far as is necessary to our care and endeavour for
their good. Job had given his children a good education, had
comfort in them and good hope concerning them; and yet he said,
"<i>It may be, my sons have sinned</i> in the days of their
feasting more than at other times, have been too merry, have taken
too great a liberty in eating and drinking, and have <i>cursed God
in their hearts,</i>" that is, "have entertained atheistical or
profane thoughts in their minds, unworthy notions of God and his
providence, and the exercises of religion." When they were
<i>full</i> they were ready to <i>deny God, and to say, Who is the
Lord?</i> (<scripRef id="Job.ii-p11.1" osisRef="Bible:Prov.30.9" parsed="|Prov|30|9|0|0" passage="Pr 30:9">Prov. xxx. 9</scripRef>),
ready to <i>forget</i> God and to say, The <i>power of our hand</i>
has <i>gotten us this wealth,</i> <scripRef id="Job.ii-p11.2" osisRef="Bible:Deut.8.12-Deut.8.17" parsed="|Deut|8|12|8|17" passage="De 8:12-17">Deut. viii. 12</scripRef>, &amp;c. Nothing alienates
the mind more from God than the indulgence of the flesh.</p>
<p class="indent" id="Job.ii-p12">2. As soon as the days of their feasting
were over he called them to the solemn exercises of religion. Not
while their feasting lasted (let them take their time for that;
there is a time for all things), but when it was over, their good
father reminded them that they must know when to desist, and not
think to fare sumptuously every day; though they had their days of
feasting the <i>week</i> round, they must not think to have them
the <i>year</i> round; they had something else to do. Note, Those
that are merry must find a time to be serious.</p>
<p class="indent" id="Job.ii-p13">3. He sent to them to prepare for solemn
ordinances, <i>sent and sanctified them,</i> ordered them to
examine their own consciences and repent of what they had done
amiss in their feasting, to lay aside their vanity and compose
themselves for religious exercises. Thus he kept his authority over
them for their good, and they submitted to it, though they had got
into houses of their own. Still he was the priest of the family,
and at his altar they all attended, valuing their share in his
prayers more than their share in his estate. Parents cannot give
grace to their children (it is God that sanctifies), but they ought
by seasonable admonitions and counsels to further their
sanctification. In their baptism they were sanctified to God; let
it be our desire and endeavour that they may be sanctified for
him.</p>
<p class="indent" id="Job.ii-p14">4. He offered sacrifice for them, both to
atone for the sins he feared they had been guilty of in the days of
their feasting and to implore for them mercy to pardon and grace to
prevent the debauching of their minds and corrupting of their
manners by the liberty they had taken, and to preserve their piety
and purity.</p>
<verse id="Job.ii-p14.1">
<l class="t1" id="Job.ii-p14.2">For he with mournful eyes had often spied,</l>
<l class="t1" id="Job.ii-p14.3">Scattered on Pleasure's smooth but treacherous tide,</l>
<l class="t1" id="Job.ii-p14.4">The spoils of virtue overpowered by sense,</l>
<l class="t1" id="Job.ii-p14.5">And floating wrecks of ruined innocence.</l>
</verse>
<attr id="Job.ii-p14.6">Sir <span class="smallcaps" id="Job.ii-p14.7">R. Blackmore</span>.</attr>
<p class="indent" id="Job.ii-p15">Job, like Abraham, had an altar for his
family, on which, it is likely, he offered sacrifice daily; but, on
this extraordinary occasion, he offered more sacrifices than usual,
and with more solemnity, <i>according to the number of them
all,</i> one for each child. Parents should be particular in their
addresses to God for the several branches of their family. "For
this child I prayed, according to its particular temper, genius,
and condition," to which the prayers, as well as the endeavours,
must be accommodated. When these sacrifices were to be offered,
(1.) He rose early, as one in care that his children might not lie
long under guilt and as one whose heart was upon his work and his
desire towards it. (2.) He required his children to attend the
sacrifice, that they might join with him in the prayers he offered
with the sacrifice, that the sight of the killing of the sacrifice
might humble them much for their sins, for which they deserved to
die, and the sight of the offering of it up might lead them to a
Mediator. This serious work would help to make them serious again
after the days of their gaiety.</p>
<p class="indent" id="Job.ii-p16">5. Thus he did <i>continually,</i> and not
merely whenever an occasion of this kind recurred; for <i>he that
is washed needs to wash his feet,</i> <scripRef id="Job.ii-p16.1" osisRef="Bible:John.13.10" parsed="|John|13|10|0|0" passage="Joh 13:10">John xiii. 10</scripRef>. The acts of repentance and
faith must be often renewed, because we often repeat our
transgressions. All days, every day, he offered up his sacrifices,
was constant to his devotions, and did not omit them any day. The
occasional exercises of religion will not excuse us from those that
are stated. He that serves God uprightly will serve him
continually.</p>
</div><scripCom id="Job.ii-p16.2" osisRef="Bible:Job.1.6-Job.1.12" parsed="|Job|1|6|1|12" passage="Job 1:6-12" type="Commentary"/><div class="Commentary" id="Bible:Job.1.6-Job.1.12">
<h4 id="Job.ii-p16.3">Satan before God; Satan Permitted to Afflict
Job. (<span class="smallcaps" id="Job.ii-p16.4">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.ii-p17">6 Now there was a day when the sons of God came
to present themselves before the <span class="smallcaps" id="Job.ii-p17.1">Lord</span>, and Satan came also among them.   7
And the <span class="smallcaps" id="Job.ii-p17.2">Lord</span> said unto Satan, Whence
comest thou? Then Satan answered the <span class="smallcaps" id="Job.ii-p17.3">Lord</span>, and said, From going to and fro in the
earth, and from walking up and down in it.   8 And the <span class="smallcaps" id="Job.ii-p17.4">Lord</span> said unto Satan, Hast thou considered
my servant Job, that <i>there is</i> none like him in the earth, a
perfect and an upright man, one that feareth God, and escheweth
evil?   9 Then Satan answered the <span class="smallcaps" id="Job.ii-p17.5">Lord</span>, and said, Doth Job fear God for nought?
  10 Hast not thou made a hedge about him, and about his
house, and about all that he hath on every side? thou hast blessed
the work of his hands, and his substance is increased in the land.
  11 But put forth thine hand now, and touch all that he hath,
and he will curse thee to thy face.   12 And the <span class="smallcaps" id="Job.ii-p17.6">Lord</span> said unto Satan, Behold, all that he hath
<i>is</i> in thy power; only upon himself put not forth thine hand.
So Satan went forth from the presence of the <span class="smallcaps" id="Job.ii-p17.7">Lord</span>.</p>
<p class="indent" id="Job.ii-p18">Job was not only so rich and great, but
withal so wise and good, and had such an interest both in heaven
and earth, that one would think the mountain of his prosperity
stood so strong that it could not be moved; but here we have a
thick cloud gathering over his head, pregnant with a horrible
tempest. We must never think ourselves secure from storms while we
are in this lower region. Before we are told how his troubles
surprised and seized him here in this visible world, we are here
told how they were concerted in the world of spirits, that the
devil, having a great enmity to Job for his eminent piety, begged
and obtained leave to torment him. It does not at all derogate from
the credibility of Job's story in general to allow that this
discourse between God and Satan, in these verses, is parabolical,
like that of Micaiah (<scripRef id="Job.ii-p18.1" osisRef="Bible:1Kgs.22.19-1Kgs.22.29" parsed="|1Kgs|22|19|22|29" passage="1Ki 22:19-29">1 Kings
xxii. 19</scripRef>, &amp;c.), and an allegory designed to
represent the malice of the devil against good men and the divine
check and restraint which that malice is under; only thus much
further is intimated, that the affairs of this earth are very much
the subject of the counsels of the unseen world. That world is dark
to us, but we lie very open to it. Now here we have,</p>
<p class="indent" id="Job.ii-p19">I. Satan among the sons of God (<scripRef id="Job.ii-p19.1" osisRef="Bible:Job.1.6" parsed="|Job|1|6|0|0" passage="Job 1:6"><i>v.</i> 6</scripRef>), an <i>adversary</i> (so
<i>Satan</i> signifies) to God, to men, to all good: he thrust
himself into an assembly of the <i>sons of God</i> that came to
<i>present themselves before the Lord.</i> This means either, 1. A
meeting of the saints on earth. Professors of religion, in the
patriarchal age, were called <i>sons of God</i> (<scripRef id="Job.ii-p19.2" osisRef="Bible:Gen.6.2" parsed="|Gen|6|2|0|0" passage="Ge 6:2">Gen. vi. 2</scripRef>); they had then religious assemblies
and stated times for them. The King came in to see his guests; the
eye of God was on all present. But there was a serpent in paradise,
a Satan among the sons of God; when they come together he is among
them, to distract and disturb them, stands at their right hand to
resist them. <i>The Lord rebuke thee, Satan!</i> Or, 2. A meeting
of the angels in heaven. They are <i>the sons of God,</i> <scripRef id="Job.ii-p19.3" osisRef="Bible:Job.38.7" parsed="|Job|38|7|0|0" passage="Job 38:7"><i>ch.</i> xxxviii. 7</scripRef>. They came to
give an account of their negotiations on earth and to receive new
instructions. Satan was one of them originally; but <i>how hast
thou fallen, O Lucifer!</i> He shall no more stand in that
congregation, yet he is here represented, as coming among them,
either summoned to appear as a criminal or connived at, for the
present, though an intruder.</p>
<p class="indent" id="Job.ii-p20">II. His examination, how he came thither
(<scripRef id="Job.ii-p20.1" osisRef="Bible:Job.1.7" parsed="|Job|1|7|0|0" passage="Job 1:7"><i>v.</i> 7</scripRef>): <i>The Lord
said unto Satan, Whence comest thou?</i> He knew very well whence
he came, and with what design he came thither, that as the good
angels came to do good he came for a permission to do hurt; but he
would, by calling him to an account, show him that he was under
check and control. <i>Whence comest thou?</i> He asks this, 1. As
wondering what brought him thither. <i>Is Saul among the
prophets?</i> Satan among the sons of God? Yes, for he
<i>transforms himself into an angel of light</i> (<scripRef id="Job.ii-p20.2" osisRef="Bible:2Cor.11.13-2Cor.11.14" parsed="|2Cor|11|13|11|14" passage="2Co 11:13,14">2 Cor. xi. 13, 14</scripRef>), and would
seem one of them. Note, It is possible that a man may be a child of
the devil and yet be found in the assemblies of the sons of God in
this world, and <i>there</i> may pass undiscovered by men, and yet
be challenged by the all-seeing God. <i>Friend, how camest thou in
hither?</i> Or, 2. As enquiring what he had been doing before he
came thither. The same question was perhaps put to the rest of
those that presented themselves before the Lord, "Whence came you?"
We are accountable to God for all our haunts and all the ways we
traverse.</p>
<p class="indent" id="Job.ii-p21">III. The account he gives of himself and of
the tour he had made. I come (says he) <i>from going to and fro on
the earth.</i> 1. He could not pretend he had been doing any good,
could give no such account of himself as the sons of God could, who
<i>presented themselves before the Lord,</i> who came from
executing his orders, serving the interest of his kingdom, and
ministering to the heirs of salvation. 2. He would not own he had
been doing any hurt, that he had been drawing men from the
allegiance to God, deceiving and destroying souls; no. <i>I have
done no wickedness,</i> <scripRef id="Job.ii-p21.1" osisRef="Bible:Prov.30.20" parsed="|Prov|30|20|0|0" passage="Pr 30:20">Prov. xxx.
20</scripRef>. <i>Thy servant went nowhere.</i> In saying that he
had <i>walked to and fro through the earth,</i> he intimates that
he had kept himself within the bounds allotted him, and had not
transgressed his bounds; for <i>the dragon is cast out into the
earth</i> (<scripRef id="Job.ii-p21.2" osisRef="Bible:Rev.12.9" parsed="|Rev|12|9|0|0" passage="Re 12:9">Rev. xii. 9</scripRef>) and
not yet confined to his place of torment. While we are on this
earth we are within his reach, and with so much subtlety,
swiftness, and industry, does he penetrate into all the corners of
it, that we cannot be in any place secure from his temptations. 3.
He yet seems to give some representation of his own character. (1.)
Perhaps it is spoken proudly, and with an air of haughtiness, as if
he were indeed the <i>prince of this world,</i> as if <i>the
kingdoms of the world and the glory of them</i> were his (<scripRef id="Job.ii-p21.3" osisRef="Bible:Luke.4.6" parsed="|Luke|4|6|0|0" passage="Lu 4:6">Luke iv. 6</scripRef>), and he had now been
walking in circuit through his own territories. (2.) Perhaps it is
spoken fretfully, and with discontent. He had been walking to and
fro, and could find no rest, but was as much a fugitive and a
vagabond as Cain in the land of Nod. (3.) Perhaps it is spoken
carefully: "I have been hard at work, going to and fro," or (as
some read it) "searching about in the earth," really in quest of an
opportunity to do mischief. He walks abut seeking whom he may
devour. It concerns us therefore to be sober and vigilant.</p>
<p class="indent" id="Job.ii-p22">IV. The question God puts to him concerning
Job (<scripRef id="Job.ii-p22.1" osisRef="Bible:Job.1.8" parsed="|Job|1|8|0|0" passage="Job 1:8"><i>v.</i> 8</scripRef>): <i>Hast
thou considered my servant Job?</i> As when we meet with one that
has been in a distant place, where we have a friend we dearly love,
we are ready to ask, "You have been in such a place; pray did you
see my friend there?" Observe, 1. How honourably God speaks of Job:
He is <i>my servant.</i> Good men are God's servants, and he is
pleased to reckon himself honoured in their services, and they are
to him for <i>a name and a praise</i> (<scripRef id="Job.ii-p22.2" osisRef="Bible:Jer.13.11" parsed="|Jer|13|11|0|0" passage="Jer 13:11">Jer. xiii. 11</scripRef>) <i>and a crown of glory,</i>
<scripRef id="Job.ii-p22.3" osisRef="Bible:Isa.62.3" parsed="|Isa|62|3|0|0" passage="Isa 62:3">Isa. lxii. 3</scripRef>. "Yonder is
<i>my servant Job;</i> there is <i>none like him,</i> none I value
like him, of all the princes and potentates of the earth; one such
saint as he is worth them all: <i>none like him</i> for uprightness
and serious piety; many do well, but <i>he excelleth them all;</i>
there is not to be found <i>such great faith, no, not in
Israel.</i>" Thus Christ, long after, commended the centurion and
the woman of Canaan, who were both of them, like Job, strangers to
that commonwealth. The saints glory in God—<i>Who is like thee
among the gods?</i> and he is pleased to glory in them—<i>Who is
like Israel among the people?</i> So here, <i>none like Job,</i>
none in earth, that state of imperfection. Those in heaven do
indeed far outshine him; those who are least in that kingdom are
greater than he; but <i>on earth there is not his like.</i> There
is none like him in that land; so some good men are the glory of
their country. 2. How closely he gives to Satan this good character
of Job: <i>Hast thou set thy heart to my servant Job?</i> designing
hereby, (1.) To aggravate the apostasy and misery of that wicked
spirit: "How unlike him are thou!" Note, The holiness and happiness
of the saints are the shame and torment of the devil and the
devil's children. (2.) To answer the devil's seeming boast of the
interest he had in this earth. "I have been walking to and fro in
it," says he, "and it is all my own; all flesh have corrupted their
way; they all sit still, and are at rest in their sins," <scripRef id="Job.ii-p22.4" osisRef="Bible:Zech.1.10-Zech.1.11" parsed="|Zech|1|10|1|11" passage="Zec 1:10,11">Zech. i. 10, 11</scripRef>. "Nay, hold,"
saith God, "Job is my faithful servant." Satan may boast, but he
shall not triumph. (3.) To anticipate his accusations, as if he had
said, "Satan, I know thy errand; thou hast come to inform against
Job; but <i>hast thou considered him?</i> Does not his
unquestionable character give thee the lie?" Note, God knows all
the malice of the devil and his instruments against his servants;
and we have an advocate ready to appear for us, even before we are
accused.</p>
<p class="indent" id="Job.ii-p23">V. The devil's base insinuation against
Job, in answer to God's encomium of him. He could not deny but that
Job feared God, but suggested that he was a mercenary in his
religion, and therefore a hypocrite (<scripRef id="Job.ii-p23.1" osisRef="Bible:Job.1.9" parsed="|Job|1|9|0|0" passage="Job 1:9"><i>v.</i> 9</scripRef>): <i>Doth Job fear God for
nought?</i> Observe, 1. How impatient the devil was of hearing Job
praised, though it was God himself that praised him. Those are like
the devil who cannot endure that any body should be praised but
themselves, but grudge the just share of reputation others have, as
Saul (<scripRef id="Job.ii-p23.2" osisRef="Bible:1Sam.18.5-1Sam.18.16" parsed="|1Sam|18|5|18|16" passage="1Sa 18:5-16">1 Sam. xviii. 5</scripRef>,
&amp;c.) and the Pharisees, <scripRef id="Job.ii-p23.3" osisRef="Bible:Matt.21.15" parsed="|Matt|21|15|0|0" passage="Mt 21:15">Matt. xxi.
15</scripRef>. 2. How much at a loss he was for something to object
against him; he could not accuse him of any thing that was bad, and
therefore charged him with by-ends in doing good. Had the one half
of that been true which his angry friends, in the heat of dispute,
charged him with (<scripRef id="Job.ii-p23.4" osisRef="Bible:Job.15.4 Bible:Job.22.5" parsed="|Job|15|4|0|0;|Job|22|5|0|0" passage="Job 15:4,22:5"><i>ch.</i> xv.
4, xxii. 5</scripRef>), Satan would no doubt have brought against
him now; but no such thing could be alleged, and therefore, 3. See
how slyly he censured him as a hypocrite, not asserting that he was
so, but only asking, "Is he not so?" This is the common way of
slanderers, whisperers, backbiters, to suggest that by way of query
which yet they have no reason to think is true. Note, It is not
strange if those that are approved and accepted of God be unjustly
censured by the devil and his instruments; if they are otherwise
unexceptionable, it is easy to charge them with hypocrisy, as Satan
charged Job, and they have no way to clear themselves, but
patiently to wait for the judgment of God. As there is nothing we
should dread more than being hypocrites, so there is nothing we
need dread less that being called and counted so without cause. 4.
How unjustly he accused him as mercenary, to prove him a hypocrite.
It was a great truth that Job did not fear God for nought; he got
much by it, for godliness is great gain: but it was a falsehood
that he would not have feared God if he had not got this by it, as
the event proved. Job's friends charged him with hypocrisy because
he was greatly afflicted, Satan because he greatly prospered. It is
no hard matter for those to calumniate that seek an occasion. It is
not mercenary to look at the eternal recompence in our obedience;
but to aim at temporal advantages in our religion, and to make it
subservient to them, is spiritual idolatry, worshipping the
creature more than the Creator, and is likely to end in a fatal
apostasy. Men cannot long <i>serve God and mammon.</i></p>
<p class="indent" id="Job.ii-p24">VI. The complaint Satan made of Job's
prosperity, <scripRef id="Job.ii-p24.1" osisRef="Bible:Job.1.10" parsed="|Job|1|10|0|0" passage="Job 1:10"><i>v.</i> 10</scripRef>.
Observe, 1. What God had done for Job. He had protected him, made a
hedge about him, for the defence of his person, his family, and all
his possessions. Note, God's peculiar people are taken under his
special protection, they and all that belong to them; divine grace
makes a hedge about their spiritual life, and divine providence
about their natural life, so they are safe and easy. He had
prospered him, not in idleness or injustice (the devil could not
accuse him of them), but in the way of honest diligence: <i>Thou
hast blessed the work of his hands.</i> Without that blessing, be
the hands ever so strong, ever so skilful, the work will not
prosper; but, with that, <i>his substance has wonderfully increased
in the land.</i> The blessing of the Lord makes rich: Satan himself
owns it. 2. What notice the devil took of it, and how he improved
it against him. The devil speaks of it with vexation. "I see thou
hast <i>made a hedge about him, round about;</i>" as if he had
walked it round, to see if he could spy a single gap in it, for him
to enter in at, to do him a mischief; but he was disappointed: it
was a complete hedge. <i>The wicked</i> one <i>saw it and was
grieved,</i> and argued against Job that the only reason why he
served God was because God prospered him. "No thanks to him to be
true to the government that prefers him, and to serve a Master that
pays him so well."</p>
<p class="indent" id="Job.ii-p25">VII. The proof Satan undertakes to give of
the hypocrisy and mercenariness of Job's religion, if he might but
have leave to strip him of his wealth. "Let it be put to this
issue," says he (<scripRef id="Job.ii-p25.1" osisRef="Bible:Job.1.11" parsed="|Job|1|11|0|0" passage="Job 1:11"><i>v.</i>
11</scripRef>); "make him poor, frown upon him, turn thy hand
against him, and then see where his religion will be; touch what he
has and it will appear what he is. <i>If he curse thee not to thy
face,</i> let me never be believed, but posted for a liar and false
accuser. Let me perish if he curse thee not;" so some supply the
imprecation, which the devil himself modestly concealed, but the
profane swearers of our age impudently and daringly speak out.
Observe, 1. How slightly he speaks of the affliction he desired
that Job might be tried with: "Do but touch all that he has, do but
begin with him, do but threaten to make him poor; a little cross
will change his tone." 2. How spitefully he speaks of the
impression it would make upon Job: "He will not only let fall his
devotion, but turn it into an open defiance—not only think hardly
of thee, but <i>even curse thee to thy face.</i>" The word
translated curse is <i>barac,</i> the same that ordinarily, and
originally, signifies to <i>bless;</i> but cursing God is so
impious a thing that the holy language would not admit the name:
but that where the sense requires it it must be so understood is
plain form <scripRef id="Job.ii-p25.2" osisRef="Bible:1Kgs.21.10-1Kgs.21.13" parsed="|1Kgs|21|10|21|13" passage="1Ki 21:10-13">1 Kings xxi.
10-13</scripRef>, where the word is used concerning the crime
charged on Naboth, that he did blaspheme God and the king. Now,
(1.) It is likely that Satan did think that Job, if impoverished,
would renounce his religion and so disprove his profession, and if
so (as a learned gentleman has observed in his <i>Mount of
Spirits</i>) Satan would have made out his own universal empire
among the children of men. God declared Job the best man then
living: now, if Satan can prove him a hypocrite, it will follow
that God had not one faithful servant among men and that there was
no such thing as true and sincere piety in the world, but religion
was all a sham, and Satan was king <i>de facto—in fact,</i> over
all mankind. But it appeared that <i>the Lord knows those that are
his</i> and is not deceived in any. (2.) However, if Job should
retain his religion, Satan would have the satisfaction to see him
sorely afflicted. He hates good men, and delights in their griefs,
as God has <i>pleasure in their prosperity.</i></p>
<p class="indent" id="Job.ii-p26">VIII. The permission God gave to Satan to
afflict Job for the trial of his sincerity. Satan desired God to do
it: <i>Put forth thy hand now.</i> God allowed him to do it
(<scripRef id="Job.ii-p26.1" osisRef="Bible:Job.1.12" parsed="|Job|1|12|0|0" passage="Job 1:12"><i>v.</i> 12</scripRef>): "<i>All
that he has is in thy hand;</i> make the trial as sharp as thou
canst; do thy worst at him." Now, 1. It is a matter of wonder that
God should give Satan such a permission as this, should <i>deliver
the soul of his turtle-dove</i> into the hand of the adversary,
such a lamb to such a lion; but he did it for his own glory, the
honour of Job, the explanation of Providence, and the encouragement
of his afflicted people in all ages, to make a case which, being
adjudged, might be a useful precedent. He suffered Job to be tried,
as he suffered Peter to be sifted, but took care that <i>his faith
should not fail</i> (<scripRef id="Job.ii-p26.2" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke xxii.
32</scripRef>) and then the trial of it was <i>found unto praise,
and honour, and glory,</i> <scripRef id="Job.ii-p26.3" osisRef="Bible:1Pet.1.7" parsed="|1Pet|1|7|0|0" passage="1Pe 1:7">1 Pet. i.
7</scripRef>. But, 2. It is a matter of comfort that God has the
devil <i>in a chain,</i> in a great chain, <scripRef id="Job.ii-p26.4" osisRef="Bible:Rev.20.1" parsed="|Rev|20|1|0|0" passage="Re 20:1">Rev. xx. 1</scripRef>. He could not afflict Job without
leave from God first asked and obtained, and then no further than
he had leave: "<i>Only upon himself put not forth thy hand;</i>
meddle not with his body, but only with his estate." It is a
limited power that the devil has; he has no power to debauch men
but what they give him themselves, nor power to afflict men but
what is <i>given him from above.</i></p>
<p class="indent" id="Job.ii-p27">IX. Satan's departure from this meeting of
the sons of God. Before they broke up, Satan went forth (as Cain,
<scripRef id="Job.ii-p27.1" osisRef="Bible:Gen.4.16" parsed="|Gen|4|16|0|0" passage="Ge 4:16">Gen. iv. 16</scripRef>) <i>from the
presence of the Lord;</i> no longer detained before him (as Doeg
was, <scripRef id="Job.ii-p27.2" osisRef="Bible:1Sam.21.7" parsed="|1Sam|21|7|0|0" passage="1Sa 21:7">1 Sam. xxi. 7</scripRef>) than
till he had accomplished his malicious purpose. He went forth, 1.
Glad that he had gained his point, proud of the permission he had
to do mischief to a good man; and, 2. Resolved to lose no time, but
speedily to put his project in execution. He went forth now, not to
go to and fro, rambling through the earth, but with a direct
course, to fall upon poor Job, who is carefully going on in the way
of his duty, and knows nothing of the matter. What passes between
good and bad spirits concerning us we are not aware of.</p>
</div><scripCom id="Job.ii-p27.3" osisRef="Bible:Job.1.13-Job.1.19" parsed="|Job|1|13|1|19" passage="Job 1:13-19" type="Commentary"/><div class="Commentary" id="Bible:Job.1.13-Job.1.19">
<h4 id="Job.ii-p27.4">The Calamities Brought on Job; The Death of
Job's Children. (<span class="smallcaps" id="Job.ii-p27.5">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.ii-p28">13 And there was a day when his sons and his
daughters <i>were</i> eating and drinking wine in their eldest
brother's house:   14 And there came a messenger unto Job, and
said, The oxen were plowing, and the asses feeding beside them:
  15 And the Sabeans fell <i>upon them,</i> and took them
away; yea, they have slain the servants with the edge of the sword;
and I only am escaped alone to tell thee.   16 While he
<i>was</i> yet speaking, there came also another, and said, The
fire of God is fallen from heaven, and hath burned up the sheep,
and the servants, and consumed them; and I only am escaped alone to
tell thee.   17 While he <i>was</i> yet speaking, there came
also another, and said, The Chaldeans made out three bands, and
fell upon the camels, and have carried them away, yea, and slain
the servants with the edge of the sword; and I only am escaped
alone to tell thee.   18 While he <i>was</i> yet speaking,
there came also another, and said, Thy sons and thy daughters
<i>were</i> eating and drinking wine in their eldest brother's
house:   19 And, behold, there came a great wind from the
wilderness, and smote the four corners of the house, and it fell
upon the young men, and they are dead; and I only am escaped alone
to tell thee.</p>
<p class="indent" id="Job.ii-p29">We have here a particular account of Job's
troubles.</p>
<p class="indent" id="Job.ii-p30">I. Satan brought them upon him on the very
day that his children began their course of feasting, at their
<i>eldest brother's house</i> (<scripRef id="Job.ii-p30.1" osisRef="Bible:Job.1.13" parsed="|Job|1|13|0|0" passage="Job 1:13"><i>v.</i> 13</scripRef>), where, he having (we may
suppose) the double portion, the entertainment was the richest and
most plentiful. The whole family, no doubt, was in perfect repose,
and all were easy and under no apprehension of the trouble, now
when they revived this custom; and this time Satan chose, that the
trouble, coming now, might be the more grievous. <i>The night of my
pleasure has he turned into fear,</i> <scripRef id="Job.ii-p30.2" osisRef="Bible:Isa.21.4" parsed="|Isa|21|4|0|0" passage="Isa 21:4">Isa. xxi. 4</scripRef>.</p>
<p class="indent" id="Job.ii-p31">II. They all come upon him at once; while
one messenger of evil tidings was speaking another came, and,
before he had told his story, a third, and a fourth, followed
immediately. Thus Satan, by the divine permission, ordered it, 1.
That there might appear a more than ordinary displeasure of God
against him in his troubles, and by that he might be exasperated
against divine Providence, as if it were resolved, right or wrong,
to ruin him, and not give him time to speak for himself. 2. That he
might not have leisure to consider and recollect himself, and
reason himself into a gracious submission, but might be overwhelmed
and overpowered by a complication of calamities. If he have not
room to pause a little, he will be apt to speak in haste, and then,
if ever, he will curse his God. Note, The children of God are often
in heaviness through manifold temptations; deep calls to deep;
waves and billows come one upon the neck of another. Let one
affliction therefore quicken and help us to prepare for another;
for, how deep soever we have drunk of the bitter cup, as long as we
are in this world we cannot be sure that we have drunk our share
and that it will finally pass from us.</p>
<p class="indent" id="Job.ii-p32">III. They took from him all that he had,
and made a full end of his enjoyments. The detail of his losses
answers to the foregoing inventory of his possessions.</p>
<p class="indent" id="Job.ii-p33">1. He had 500 <i>yoke of oxen,</i> and 500
<i>she-asses,</i> and a competent number of servants to attend
them; and all these he lost at once, <scripRef id="Job.ii-p33.1" osisRef="Bible:Job.1.14-Job.1.15" parsed="|Job|1|14|1|15" passage="Job 1:14,15"><i>v.</i> 14, 15</scripRef>. The account he has of
this lets him know, (1.) That it was not through any carelessness
of his servants; for then his resentment might have spent itself
upon them: <i>The oxen were ploughing,</i> not playing, and the
asses not suffered to stray and so taken up as waifs, but
<i>feeding beside them,</i> under the servant's eye, each in their
place; and those that passed by, we may suppose, blessed them, and
said, <i>God speed the plough.</i> Note, All our prudence, care,
and diligence, cannot secure us from affliction, no, not from those
afflictions which are commonly owing to imprudence and negligence.
<i>Except the Lord keep the city, the watchman,</i> though ever so
wakeful, <i>wakes but in vain.</i> Yet it is some comfort under a
trouble if it found us in the way of our duty, and not in any
by-path. (2.) That is was through the wickedness of his neighbours
the Sabeans, probably a sort of robbers that lived by spoil and
plunder. They carried off the oxen and asses, and slew the servants
that faithfully and bravely did their best to defend them, and
<i>one only escaped,</i> not in kindness to him or his master, but
that Job might have the certain intelligence of it by an
eye-witness before he heard it by a flying report, which would have
brought it upon him gradually. We have no reason to suspect that
either Job or his servants had given any provocation to the Sabeans
to make this inroad, but Satan put it into their hearts to do it,
to do it now, and so gained a double point, for he made both Job to
suffer and them to sin. Note, When Satan has God's permission to do
mischief he will not want mischievous men to be his instruments in
doing it, for he is a <i>spirit that works in the children of
disobedience.</i></p>
<p class="indent" id="Job.ii-p34">2. He had 7000 <i>sheep,</i> and shepherds
that kept them; and all those he lost at the same time by
lightning, <scripRef id="Job.ii-p34.1" osisRef="Bible:Job.1.16" parsed="|Job|1|16|0|0" passage="Job 1:16"><i>v.</i> 16</scripRef>.
Job was perhaps, in his own mind, ready to reproach the Sabeans,
and fly out against them for their injustice and cruelty, when the
next news immediately directs him to look upwards: <i>The fire of
God has fallen from heaven.</i> As thunder is his voice, so
lightning is his fire: but this was such an extraordinary
lightning, and levelled so directly against Job, that all his sheep
and shepherds were not only killed, but consumed by it at once, and
one shepherd only was left alive to carry the news to poor Job. The
devil, aiming to make him curse God and renounce his religion,
managed this part of the trial very artfully, in order thereto.
(1.) His sheep, with which especially he used to honour God in
sacrifice, were all taken from him, as if God were angry at his
offerings and would punish him in those very things which he had
employed in his service. Having misrepresented Job to God as a
false servant, in pursuance of his old design to set Heaven and
earth at variance, he here misrepresented God to Jacob as a hard
Master, who would not protect those flocks out of which he had so
many burnt-offerings. This would tempt Job to say, <i>It is in vain
to serve God.</i> (2.) The messenger called the lightning the
<i>fire of God</i> (and innocently enough), but perhaps Satan
thereby designed to strike into his mind this thought, that God had
<i>turned to be his enemy and fought against him,</i> which was
much more grievous to him than all the insults of the Sabeans. He
owned (<scripRef id="Job.ii-p34.2" osisRef="Bible:Job.31.23" parsed="|Job|31|23|0|0" passage="Job 31:23"><i>ch.</i> xxxi.
23</scripRef>) that <i>destruction from God was a terror to
him.</i> How terrible then were the tidings of this destruction,
which came immediately from the hand of God! Had the fire from
heaven consumed the sheep upon the altar, he might have construed
it into a token of God's favour; but, the fire consuming them in
the pasture, he could not but look upon it as a token of God's
displeasure. There have not been the like since Sodom was
burned.</p>
<p class="indent" id="Job.ii-p35">3. He had 3000 <i>camels,</i> and servants
tending them; and he lost them all at the same time by the
Chaldeans, who came in three bands, and drove them away, and slew
the servants, <scripRef id="Job.ii-p35.1" osisRef="Bible:Job.1.17" parsed="|Job|1|17|0|0" passage="Job 1:17"><i>v.</i> 17</scripRef>.
If the fire of God, which fell upon Job's honest servants, who were
in the way of their duty, had fallen upon the Sabean and Chaldean
robbers who were doing mischief, God's judgments therein would have
been like the great mountains, evident and conspicuous; but when
the way of the wicked prospers, and they carry off their booty,
while just and good men are suddenly cut off, God's righteousness
is like the great deep, the bottom of which we cannot find,
<scripRef id="Job.ii-p35.2" osisRef="Bible:Ps.36.6" parsed="|Ps|36|6|0|0" passage="Ps 36:6">Ps. xxxvi. 6</scripRef>.</p>
<p class="indent" id="Job.ii-p36">4. His dearest and most valuable
possessions were his ten children; and, to conclude the tragedy,
news if brought him, at the same time, that they were killed and
buried in the ruins of the house in which they were feasting, and
all the servants that waited on them, except one that came express
with the tidings of it, <scripRef id="Job.ii-p36.1" osisRef="Bible:Job.1.18-Job.1.19" parsed="|Job|1|18|1|19" passage="Job 1:18,19"><i>v.</i>
18, 19</scripRef>. This was the greatest of Job's losses, and which
could not but go nearest him; and therefore the devil reserved it
for the last, that, if the other provocations failed, this might
make him curse God. Our children are pieces of ourselves; it is
very hard to part with them, and touches a good man in as tender a
part as any. But to part with them all at once, and for them to be
all cut off in a moment, who had been so many years his cares and
hopes, went to the quick indeed. (1.) They all died together, and
not one of them was left alive. David, though a wise and good man,
was very much discomposed by the death of one son. How hard then
did it bear upon poor Job who lost them all, and, in one moment,
was written childless! (2.) They died suddenly. Had they been taken
away by some lingering disease, he would have had notice to expect
their death, and prepare for the breach; but this came upon him
without giving him any warning. (3.) They died when they were
feasting and making merry. Had they died suddenly when they were
praying, he might the better have borne it. He would have hoped
that death had found them in a good frame if their blood had been
mingled with their feast, where he himself used to be jealous of
them that they had <i>sinned, and cursed God in their
hearts</i>—to have that day come upon them unawares, like a thief
in the night, when perhaps their heads were overcharged with
surfeiting and drunkenness—this could not but add much to his
grief, considering what a tender concern he always had for his
children's souls, and that they were now out of the reach of the
sacrifices he used to offer <i>according to the number of them
all.</i> See how all things come alike to all. Job's children were
constantly prayed for by their father, and lived in love one with
another, and yet came to this untimely end. (4.) They died by a
wind of the devil's raising, who is <i>the prince of the power of
the air</i> (<scripRef id="Job.ii-p36.2" osisRef="Bible:Eph.2.2" parsed="|Eph|2|2|0|0" passage="Eph 2:2">Eph. ii. 2</scripRef>),
but it was looked upon to be an immediate hand of God, and a token
of his wrath. So Bildad construed it (<scripRef id="Job.ii-p36.3" osisRef="Bible:Job.8.4" parsed="|Job|8|4|0|0" passage="Job 8:4"><i>ch.</i> viii. 4</scripRef>): <i>Thy children have
sinned against him, and he has cast them away in their
transgression.</i> (5.) They were taken away when he had most need
of them to comfort him under all his other losses. Such miserable
comforters are all creatures. In God only we have a present help at
all times.</p>
</div><scripCom id="Job.ii-p36.4" osisRef="Bible:Job.1.20-Job.1.22" parsed="|Job|1|20|1|22" passage="Job 1:20-22" type="Commentary"/><div class="Commentary" id="Bible:Job.1.20-Job.1.22">
<h4 id="Job.ii-p36.5">Job's Sorrow and Submission. (<span class="smallcaps" id="Job.ii-p36.6">b. c.</span> 1520.)</h4>
<p class="passage" id="Job.ii-p37">20 Then Job arose, and rent his mantle, and
shaved his head, and fell down upon the ground, and worshipped,
  21 And said, Naked came I out of my mother's womb, and naked
shall I return thither: the <span class="smallcaps" id="Job.ii-p37.1">Lord</span>
gave, and the <span class="smallcaps" id="Job.ii-p37.2">Lord</span> hath taken away;
blessed be the name of the <span class="smallcaps" id="Job.ii-p37.3">Lord</span>.
  22 In all this Job sinned not, nor charged God
foolishly.</p>
<p class="indent" id="Job.ii-p38">The devil had done all he desired leave to
do against Job, to provoke him to curse God. He had touched all he
had, touched it with a witness; he whom the rising sun saw the
richest of all the men in the east was before night poor to a
proverb. If his riches had been, as Satan insinuated, the only
principle of his religion now that he had lost his riches he would
certainly have lost his religion; but the account we have, in these
verses, of his pious deportment under his affliction, sufficiently
proved the devil a liar and Job an honest man.</p>
<p class="indent" id="Job.ii-p39">I. He conducted himself like a man under
his afflictions, not stupid and senseless, like a stock or stone,
not unnatural and unaffected at the death of his children and
servants; no (<scripRef id="Job.ii-p39.1" osisRef="Bible:Job.1.20" parsed="|Job|1|20|0|0" passage="Job 1:20"><i>v.</i>
20</scripRef>), he <i>arose, and rent his mantle, and shaved his
head,</i> which were the usual expressions of great sorrow, to show
that he was sensible of the hand of the Lord that had gone out
against him; yet he did not break out into any indecencies, nor
discover any extravagant passion. He did not faint away, but arose,
as a champion to the combat; he did not, in a heat, throw off his
clothes, but very gravely, in conformity to the custom of the
country, rent his mantle, his cloak, or outer garment; he did not
passionately tear his hair, but deliberately shaved his head. By
all this it appeared that he kept his temper, and bravely
maintained the possession and repose of his own soul, in the midst
of all these provocations. The time when he began to show his
feelings is observable; it was not till he heard of the death of
his children, and then he arose, then he rent his mantle. A worldly
unbelieving heart would have said, "Now that the meat is gone it is
well that the mouths are gone too; now that there are no portions
it is well that there are no children:" but Job knew better, and
would have been thankful if Providence had spared his children,
though he had little of nothing for them, for <i>Jehovah-jireh—the
Lord will provide.</i> Some expositors, remembering that it was
usual with the Jews to rend their clothes when they heard
blasphemy, conjecture that Job rent his clothes in a holy
indignation at the blasphemous thoughts which Satan now cast into
his mind, tempting him to curse God.</p>
<p class="indent" id="Job.ii-p40">II. He conducted himself like a wise and
good man under his affliction, like a <i>perfect and upright
man,</i> and <i>one that feared God</i> and <i>eschewed</i> the
<i>evil</i> of sin more than that of outward trouble.</p>
<p class="indent" id="Job.ii-p41">1. He humbled himself under the hand of
God, and accommodated himself to the providences he was under, as
one that knew how to want as well as how to abound. When God called
to weeping and mourning he wept and mourned, <i>rent his mantle and
shaved his head;</i> and, as one that abased himself even to the
dust before God, he <i>fell down upon the ground,</i> in a penitent
sense of sin and a patient submission to the will of God,
<i>accepting the punishment of his iniquity.</i> Hereby he showed
his sincerity; for <i>hypocrites cry not when God binds them,</i>
<scripRef id="Job.ii-p41.1" osisRef="Bible:Job.36.13" parsed="|Job|36|13|0|0" passage="Job 36:13"><i>ch.</i> xxxvi. 13</scripRef>.
Hereby he prepared himself to get good by the affliction; for how
can we improve the grief which we will not feel?</p>
<p class="indent" id="Job.ii-p42">2. He composed himself with quieting
considerations, that he might not be disturbed and put out of the
possession of his own soul by these events. He reasons from the
common state of human life, which he describes with application to
himself: <i>Naked came I</i> (as others do) <i>out of my mother's
womb, and naked shall I return thither,</i> into the lap of our
common mother—the earth, as the child, when it is sick or weary,
lays its head in its mother's bosom. <i>Dust we were</i> in our
original, and <i>to dust we return</i> in our exit (<scripRef id="Job.ii-p42.1" osisRef="Bible:Gen.3.19" parsed="|Gen|3|19|0|0" passage="Ge 3:19">Gen. iii. 19</scripRef>), <i>to the earth as we
were</i> (<scripRef id="Job.ii-p42.2" osisRef="Bible:Eccl.12.7" parsed="|Eccl|12|7|0|0" passage="Ec 12:7">Eccl. xii. 7</scripRef>),
<i>naked shall we return thither,</i> whence we were taken, namely,
to the clay, <scripRef id="Job.ii-p42.3" osisRef="Bible:Job.33.6" parsed="|Job|33|6|0|0" passage="Job 33:6"><i>ch.</i> xxxiii.
6</scripRef>. St. Paul refers to this of Job, <scripRef id="Job.ii-p42.4" osisRef="Bible:1Tim.6.7" parsed="|1Tim|6|7|0|0" passage="1Ti 6:7">1 Tim. vi. 7</scripRef>. <i>We brought nothing</i> of
this world's goods <i>into the world,</i> but have them from
others; and <i>it is certain that we can carry nothing out,</i> but
must leave them to others. We come into the world naked, not only
unarmed, but unclothed, helpless, shiftless, not so well covered
and fenced as other creatures. The sin we are born in makes us
naked, to our shame, in the eyes of the holy God. We go out of the
world naked; the body does, though the sanctified soul goes
clothed, <scripRef id="Job.ii-p42.5" osisRef="Bible:2Cor.5.3" parsed="|2Cor|5|3|0|0" passage="2Co 5:3">2 Cor. v. 3</scripRef>. Death
strips us of all our enjoyments; clothing can neither warm nor
adorn a dead body. This consideration silenced Job under all his
losses. (1.) He is but where he was at first. He looks upon himself
only as naked, not maimed, not wounded; he was himself still his
own man, when nothing else was his own, and therefore but reduced
to his first condition. <i>Nemo tam pauper potest esse quam natus
est—no one can be so poor as he was when born.—Min. Felix.</i> If
we are impoverished, we are not wronged, nor much hurt, for we are
but as we were born. (2.) He is but where he must have been at
last, and is only unclothed, or unloaded rather, a little sooner
than he expected. If we put off our clothes before we go to bed, it
is some inconvenience, but it may be the better borne when it is
near bed-time.</p>
<p class="indent" id="Job.ii-p43">3. He gave glory to God, and expressed
himself upon this occasion with a great veneration for the divine
Providence, and a meek submission to its disposals. We may well
rejoice to find Job in this good frame, because this was the very
thing upon which the trial of his integrity was put, though he did
not know it. The devil said that he would, under his affliction,
curse God; but he blessed him, and so proved himself an honest
man.</p>
<p class="indent" id="Job.ii-p44">(1.) He acknowledged the hand of God both
in the mercies he had formerly enjoyed and in the afflictions he
was now exercised with: <i>The Lord gave, and the Lord has taken
away.</i> We must own the divine Providence, [1.] In all our
comforts. God gave us our being, <i>made us, and not we
ourselves,</i> gave us our wealth; it was not our own ingenuity or
industry that enriched us, but God's blessing on our cares and
endeavours. He gave us power to get wealth, not only made the
creatures for us, but best owed upon us our share. [2.] In all our
crosses. The same that gave hath taken away; and may he not do what
he will with his own? See how Job looks above instruments, and
keeps his eye upon the first Cause. He does not say, "The Lord
gave, and the Sabeans and Chaldeans have taken away; God made me
rich, and the devil has made me poor;" but, "He that gave has
taken;" and for that reason he is dumb, and has nothing to say,
because God did it. He that gave all may take what, and when, and
how much he pleases. Seneca could argue thus, <i>Abstulit, sed et
dedit—he took away, but he also gave;</i> and Epictetus
excellently (cap. 15), "When thou art deprived of any comfort,
suppose a child taken away by death, or a part of thy estate lost,
say not <b><i>apolesa auto</i></b>—<i>I have lost it;</i> but
<b><i>apedoka</i></b>—<i>I have restored it to the right
owner;</i> but thou wilt object (says he), <b><i>kakos ho
aphelomenos</i></b>—<i>he is a bad man that has robbed me;</i> to
which he answers, <b><i>ti de soi melei</i></b>—<i>What is it to
thee by what hand he that gives remands what he gave?</i>"</p>
<p class="indent" id="Job.ii-p45">(2.) He adored God in both. When all was
gone he fell down and worshipped. Note, Afflictions must not divert
us from, but quicken us to, the exercises of religion. Weeping must
not hinder sowing, nor hinder worshipping. He eyed not only the
hand of God, but the name of God, in his afflictions, and gave
glory to that: <i>Blessed be the name of the Lord.</i> He has still
the same great and good thoughts of God that ever he had, and is as
forward as ever to speak them forth to his praise; he can find in
his heart to bless God even when he takes away as well as when he
gives. Thus must we <i>sing both of mercy and judgment,</i>
<scripRef id="Job.ii-p45.1" osisRef="Bible:Ps.101.1" parsed="|Ps|101|1|0|0" passage="Ps 101:1">Ps. ci. 1</scripRef>. [1.] He blesses
God for what was given, though now it was taken away. When our
comforts are removed from us we must thank God that ever we had
them and had them so much longer than we deserved. Nay, [2.] He
adores God even in taking away, and gives him honour by a willing
submission; nay, he gives him thanks for good designed him by his
afflictions, for gracious supports under his afflictions, and the
believing hopes he had of a happy issue at last.</p>
<p class="indent" id="Job.ii-p46"><i>Lastly,</i> Here is the honourable
testimony which the Holy Ghost gives to Job's constancy and good
conduct under his afflictions. He passed his trials with applause,
<scripRef id="Job.ii-p46.1" osisRef="Bible:Job.1.22" parsed="|Job|1|22|0|0" passage="Job 1:22"><i>v.</i> 22</scripRef>. In all this
Job did not act amiss, for he did not attribute folly to God, nor
in the least reflect upon his wisdom in what he had done.
Discontent and impatience do in effect charge God with folly.
Against the workings of these therefore Job carefully watched; and
so must we, acknowledging that as God has done right, but we have
done wickedly, so God has done wisely, but we have done foolishly,
very foolishly. Those who not only keep their temper under crosses
and provocations, but keep up good thoughts of God and sweet
communion with him, whether their praise be of men or no, it will
be of God, as Job's here was.</p>
</div></div2>