AN EXPOSITION, WITH  PRACTICAL OBSERVATIONS, OF THE BOOK OF
JOB.

THIS book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (James 5:11) and one passage (ch. 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1 Cor. 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (ch. 32:15, 16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except ch. 12:9. That name was but little known to the patriarchs before Moses, Exod. 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, ch. 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Ezek. 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen. 22:21), and in whose family religion was for some ages kept up, as appears, Gen. 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, ch. 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai – the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, ch. 8:8; 21:29; 15:18; 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (ch. 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Ps. 87:4; 89:10; Isa. 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: – (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen. 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Acts 10:35. There were children of God scattered abroad (John 11:52) besides the incorporated children of the kingdom, Matt. 8:11, 12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, "He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, James 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, 2, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32 -37. Secondly, God himself, ch. 38 -41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Job 1

The history of Job begins here with an account,

I. Of his great piety in general (ver. 1), and in a particular instance, ver. 5.

II. Of his great prosperity, ver. 2 -4.

III. Of the malice of Satan against him, and the permission he obtained to try his constancy, ver. 6 -12.

IV. Of the surprising troubles that befel him, the ruin of his estate (ver. 13 -17), and the death of his children, ver. 18, 19.

V. Of his exemplary patience and piety under these troubles, ver. 20 -22. 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.

Job 1:1-3

Job's Character and Possessions. B. C. 1520.

¹ There was a man in the land of Uz, whose name was 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.

Concerning Job we are here told,

I. That he was a man; therefore subject to like passions as we are. He was Ish, 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 left not himself without witness, but raised up another in it to be a preacher of righteousness. God has his remnant in all places, sealed ones out of every nation, as well as out of every tribe of Israel, Rev. 7:9. It was the privilege of the land of Uz to have so good a man as Job in it; now it was Arabia the Happy 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 Job, or Jjob, some say, signifies one hated 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 Jaab – to love, or desire, intimating how welcome his birth was to his parents, and how much he was the desire of their eyes; 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?

II. That he was a very good man, eminently pious, and better than his neighbours: He was perfect and upright. 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, one that feared God, 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 perfect; not sinless, as he himself owns (ch. 9:20): If I say I am perfect, I shall be proved perverse. 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 Isa. 33:15. Though he was not of Israel, he was indeed an Israelite without guile.

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 feared God, 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 eschewed evil, avoided all appearances of sin and approaches to it, and this because of the fear of God, Neh. 5:15. The fear of the Lord is to hate evil (Prov. 8:13) and then by the fear of the Lord men depart from evil, Prov. 16:6.

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 a rich man to enter into the kingdom of heaven. 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 heritage of the Lord, and his reward, Ps. 127:3. He had seven sons and three daughters, v. 2. 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, ch. 31:17, etc. 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 substance was considerable, v. 3. Riches are called substance, in conformity to the common form of speaking; otherwise, to the soul and another world, they are but shadows, things that are not, Prov. 23:5. It is only in heavenly wisdom that we inherit substance, Prov. 8:21. 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 – sheep and camels, oxen and asses. 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 (Prov. 27:23, 26, 27): Lambs for thy clothing, and milk for the food of thy household. Job, it is likely, had silver and gold as well as Abraham (Gen. 13:2); 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 dominion over the creatures, Gen. 1:28. That therefore being still continued to man, notwithstanding his defection (Gen. 9:2), is still to be reckoned one of the most considerable instances of men's wealth, honour, and power, Ps. 8:6. (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 those will be increased that eat them; and what good has the owner thereof save the beholding of them with his eyes? Eccles. 5:11. In a word, Job was the greatest of all the men of the east; and they were the richest in the world: those were rich indeed who were replenished more than the east, Isa. 2:6. Margin. Job's wealth, with his wisdom, entitled him to the honour and power he had in his country, which he describes (ch. 29), and made him sit chief. Job was upright and honest, and yet grew rich, nay, therefore 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 all things come alike to all; prosperity will not, as a careless world thinks, Isa. 47:8. I sit as a queen and therefore shall see no sorrow.

Job 1:4-5

Job's Solicitude for His Children. B. C. 1520.

⁴ And his sons went and feasted in their 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 their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according 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.

We have here a further account of Job's prosperity and his piety.

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 children were about him, ch. 29:5. They kept a circular feast at some certain times (v. 4); they went and feasted in their houses. 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. Behold, how good and how pleasant it is! Ps. 133:1.

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 (2 Sam. 19:35), 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.

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 (v. 5) Job's pious concern for the spiritual welfare of his children,

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, "It may be, my sons have sinned 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 cursed God in their hearts," 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 full they were ready to deny God, and to say, Who is the Lord? (Prov. 30:9), ready to forget God and to say, The power of our hand has gotten us this wealth, Deut. 8:12, etc. Nothing alienates the mind more from God than the indulgence of the flesh.

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 week round, they must not think to have them the year round; they had something else to do. Note, Those that are merry must find a time to be serious.

3. He sent to them to prepare for solemn ordinances, sent and sanctified them, 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.

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.

For he with mournful eyes had often spied,
Scattered on Pleasure's smooth but treacherous tide,
The spoils of virtue overpowered by sense,
And floating wrecks of ruined innocence.
– Sir R. BLACKMORE.

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, according to the number of them all, 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.

5. Thus he did continually, and not merely whenever an occasion of this kind recurred; for he that is washed needs to wash his feet, John 13:10. 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.

Job 1:6-12

Satan before God; Satan Permitted to Afflict Job. B. C. 1520.

⁶ Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. ⁷ And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. ⁸ And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? ⁹ Then Satan answered the LORD, 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 LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.

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 (1 Kings 22:19, etc.), 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,

I. Satan among the sons of God (v. 6), an adversary (so Satan signifies) to God, to men, to all good: he thrust himself into an assembly of the sons of God that came to present themselves before the Lord. This means either,

1. A meeting of the saints on earth. Professors of religion, in the patriarchal age, were called sons of God (Gen. 6:2); 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. The Lord rebuke thee, Satan! Or,

2. A meeting of the angels in heaven. They are the sons of God, ch. 38:7. They came to give an account of their negotiations on earth and to receive new instructions. Satan was one of them originally; but how hast thou fallen, O Lucifer! 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.

II. His examination, how he came thither (v. 7): The Lord said unto Satan, Whence comest thou? 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. Whence comest thou? He asks this,

1. As wondering what brought him thither. Is Saul among the prophets? Satan among the sons of God? Yes, for he transforms himself into an angel of light (2 Cor. 11:13, 14), 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 there may pass undiscovered by men, and yet be challenged by the all-seeing God. Friend, how camest thou in hither? 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.

III. The account he gives of himself and of the tour he had made. I come (says he) from going to and fro on the earth.

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 presented themselves before the Lord, 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 have done no wickedness, Prov. 30:20. Thy servant went nowhere. In saying that he had walked to and fro through the earth, he intimates that he had kept himself within the bounds allotted him, and had not transgressed his bounds; for the dragon is cast out into the earth (Rev. 12:9) 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 prince of this world, as if the kingdoms of the world and the glory of them were his (Luke 4:6), 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.

IV. The question God puts to him concerning Job (v. 8): Hast thou considered my servant Job? 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 my servant. Good men are God's servants, and he is pleased to reckon himself honoured in their services, and they are to him for a name and a praise (Jer. 13:11) and a crown of glory, Isa. 62:3. "Yonder is my servant Job; there is none like him, none I value like him, of all the princes and potentates of the earth; one such saint as he is worth them all: none like him for uprightness and serious piety; many do well, but he excelleth them all; there is not to be found such great faith, no, not in Israel." 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 – Who is like thee among the gods? and he is pleased to glory in them – Who is like Israel among the people? So here, none like Job, 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 on earth there is not his like. 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: Hast thou set thy heart to my servant Job? 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," Zech. 1:10, 11. "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 hast thou considered him? 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.

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 (v. 9): Doth Job fear God for nought? 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 (1 Sam. 18:5, etc.) and the Pharisees, Matt. 21:15.

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 (ch. 15:4, 22:5), 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 serve God and mammon.

VI. The complaint Satan made of Job's prosperity, v. 10. 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: Thou hast blessed the work of his hands. Without that blessing, be the hands ever so strong, ever so skilful, the work will not prosper; but, with that, his substance has wonderfully increased in the land. 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 made a hedge about him, round about;" 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. The wicked one saw it and was grieved, 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."

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 (v. 11); "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. If he curse thee not to thy face, 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 even curse thee to thy face." The word translated curse is barac, the same that ordinarily, and originally, signifies to bless; 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 1 Kings 21:10 -13, 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 Mount of Spirits) 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 de facto – in fact, over all mankind. But it appeared that the Lord knows those that are his 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 pleasure in their prosperity.

VIII. The permission God gave to Satan to afflict Job for the trial of his sincerity. Satan desired God to do it: Put forth thy hand now. God allowed him to do it (v. 12): "All that he has is in thy hand; 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 deliver the soul of his turtle-dove 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 his faith should not fail (Luke 22:32) and then the trial of it was found unto praise, and honour, and glory, 1 Pet. 1:7. But,

2. It is a matter of comfort that God has the devil in a chain, in a great chain, Rev. 20:1. He could not afflict Job without leave from God first asked and obtained, and then no further than he had leave: "Only upon himself put not forth thy hand; 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 given him from above.

IX. Satan's departure from this meeting of the sons of God. Before they broke up, Satan went forth (as Cain, Gen. 4:16) from the presence of the Lord; no longer detained before him (as Doeg was, 1 Sam. 21:7) 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.

Job 1:13-19

The Calamities Brought on Job; The Death of Job's Children. B. C. 1520.

¹³ And there was a day when his sons and his daughters were 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 upon them, 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 was 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 was 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 was yet speaking, there came also another, and said, Thy sons and thy daughters were 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.

We have here a particular account of Job's troubles.

I. Satan brought them upon him on the very day that his children began their course of feasting, at their eldest brother's house (v. 13), 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. The night of my pleasure has he turned into fear, Isa. 21:4.

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.

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.

1. He had 500 yoke of oxen, and 500 she-asses, and a competent number of servants to attend them; and all these he lost at once, v. 14, 15. 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: The oxen were ploughing, not playing, and the asses not suffered to stray and so taken up as waifs, but feeding beside them, under the servant's eye, each in their place; and those that passed by, we may suppose, blessed them, and said, God speed the plough. 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. Except the Lord keep the city, the watchman, though ever so wakeful, wakes but in vain. 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 one only escaped, 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 spirit that works in the children of disobedience.

2. He had 7000 sheep, and shepherds that kept them; and all those he lost at the same time by lightning, v. 16. 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: The fire of God has fallen from heaven. 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, It is in vain to serve God. (2.) The messenger called the lightning the fire of God (and innocently enough), but perhaps Satan thereby designed to strike into his mind this thought, that God had turned to be his enemy and fought against him, which was much more grievous to him than all the insults of the Sabeans. He owned (ch. 31:23) that destruction from God was a terror to him. 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.

3. He had 3000 camels, 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, v. 17. 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, Ps. 36:6.

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, v. 18, 19. 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 sinned, and cursed God in their hearts – 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 according to the number of them all. 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 the prince of the power of the air (Eph. 2:2), but it was looked upon to be an immediate hand of God, and a token of his wrath. So Bildad construed it (ch. 8:4): Thy children have sinned against him, and he has cast them away in their transgression. (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.

Job 1:20-22

Job's Sorrow and Submission. B. C. 1520.

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 LORD gave, and the LORD hath taken away; blessed be the name of the LORD. ²² In all this Job sinned not, nor charged God foolishly.

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.

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 (v. 20), he arose, and rent his mantle, and shaved his head, 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 Jehovah-jireh – the Lord will provide. 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.

II. He conducted himself like a wise and good man under his affliction, like a perfect and upright man, and one that feared God and eschewed the evil of sin more than that of outward trouble.

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, rent his mantle and shaved his head; and, as one that abased himself even to the dust before God, he fell down upon the ground, in a penitent sense of sin and a patient submission to the will of God, accepting the punishment of his iniquity. Hereby he showed his sincerity; for hypocrites cry not when God binds them, ch. 36:13. Hereby he prepared himself to get good by the affliction; for how can we improve the grief which we will not feel?

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: Naked came I (as others do) out of my mother's womb, and naked shall I return thither, 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. Dust we were in our original, and to dust we return in our exit (Gen. 3:19), to the earth as we were (Eccl. 12:7), naked shall we return thither, whence we were taken, namely, to the clay, ch. 33:6. St. Paul refers to this of Job, 1 Tim. 6:7. We brought nothing of this world's goods into the world, but have them from others; and it is certain that we can carry nothing out, 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, 2 Cor. 5:3. 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. Nemo tam pauper potest esse quam natus est – no one can be so poor as he was when born. – Min. Felix. 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.

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.

(1.) He acknowledged the hand of God both in the mercies he had formerly enjoyed and in the afflictions he was now exercised with: The Lord gave, and the Lord has taken away. We must own the divine Providence, [1.] In all our comforts. God gave us our being, made us, and not we ourselves, 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, Abstulit, sed et dedit – he took away, but he also gave; 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 apolesa auto – I have lost it; but apedoka – I have restored it to the right owner; but thou wilt object (says he), kakos ho aphelomenos – he is a bad man that has robbed me; to which he answers, ti de soi melei – What is it to thee by what hand he that gives remands what he gave?"

(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: Blessed be the name of the Lord. 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 sing both of mercy and judgment, Ps. 101:1. [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.

Lastly, 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, v. 22. 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.

Job 2

We left Job honourably acquitted upon a fair trial between God and Satan concerning him. Satan had leave to touch, to touch and take, all he had, and was confident that he would then curse God to his face; but, on the contrary, he blessed him, and so he was proved an honest man and Satan a false accuser. Now, one would have thought, this would be conclusive, and that Job would never have his reputation called in question again; but Job is known to be armour of proof, and therefore is here set up for a mark, and brought upon his trial, a second time.

I. Satan moves for another trial, which should touch his bone and his flesh, ver. 1 -5.

II. God, for holy ends, permits it, ver. 6.

III. Satan smites him with a very painful and loathsome disease, ver. 7, 8.

IV. His wife tempts him to curse God, but he resists the temptation, ver. 9, 10.

V. His friends come to condole with him and to comfort him, ver. 11 -13. And in this that good man is set forth for an example of suffering affliction and of patience.

Job 2:1-6

Satan Again Permitted to Afflict Job. B. C. 1520.

¹ Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. ² And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. ³ And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. ⁴ And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. ⁵ But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. ⁶ And the LORD said unto Satan, Behold, he is in thine hand; but save his life.

Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Rev. 12:10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is,

I. The court set, and the prosecutor, or accuser, making his appearance (v. 1, 2), as before, ch. 1:6, 7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Pecavi – I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man.

II. The judge himself of counsel for the accused, and pleading for him (v. 3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See,

1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed, 2 Cor. 4:9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed.

2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him – as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour, 1 Pet. 1:7. Constancy crowns integrity.

III. The accusation further prosecuted, v. 4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Matt. 6:25. But Satan grounds upon this an accusation of Job, slyly representing him,

1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his.

2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents.

IV. A challenge given to make a further trial of Job's integrity (v. 5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him, Mic. 6:13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, 2 Cor. 12:7, 9.

V. A permission granted to Satan to make this trial, v. 6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lam. 3:33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain, Ps. 76:10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Gen. 3:15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Matt. 4:6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do – destroy him that had the power of death, that is, the devil.

Job 2:7-10

Job Smitten with Disease; The Affliction of Job. B. C. 1520.

⁷ So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. ⁸ And he took him a potsherd to scrape himself withal; and he sat down among the ashes. ⁹ Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. ¹⁰ But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

The devil, having got leave to tear and worry poor Job, presently fell to work with him, as a tormentor first and then as a tempter. His own children he tempts first, and draws them to sin, and afterwards torments, when thereby he has brought them to ruin; but this child of God he tormented with an affliction, and then tempted to make a bad use of his affliction. That which he aimed at was to make Job curse God; now here we are told what course he took both to move him to it and move it to him, both to give him the provocation, else he would not have thought of it: thus artfully in the temptation managed with all the subtlety of the old serpent, who is here playing the same game against Job that he played against our first parents (Gen. 3), aiming to seduce him from his allegiance to his God and to rob him of his integrity.

I. He provokes him to curse God by smiting him with sore boils, and so making him a burden to himself, v. 7, 8. The former attack was extremely violent, but Job kept his ground, bravely made good the pass and carried the day. Yet he is still but girding on the harness; there is worse behind. The clouds return after the rain. Satan, by the divine permission, follows his blow, and now deep calls unto deep.

1. The disease with which Job was seized was very grievous: Satan smote him with boils, sore boils, all over him, from head to foot, with an evil inflammation (so some render it), an erysipelas, perhaps, in a higher degree. One boil, when it is gathering, is torment enough, and gives a man abundance of pain and uneasiness. What a condition was Job then in, that had boils all over him, and no part free, and those as of raging a heat as the devil could make them, and, as it were, set on fire of hell! The small-pox is a very grievous and painful disease, and would be much more terrible than it is but that we know the extremity of it ordinarily lasts but a few days; how grievous then was the disease of Job, who was smitten all over with sore boils or grievous ulcers, which made him sick at heart, put him to exquisite torture, and so spread themselves over him that he could lie down no way for any ease. If at any time we be exercised with sore and grievous distempers, let us not think ourselves dealt with any otherwise than as God has sometimes dealt with the best of his saints and servants. We know not how much Satan may have a hand (by divine permission) in the diseases with which the children of men, and especially the children of God, are afflicted, what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom Satan had bound many years, Luke 13:16. Should God suffer that roaring lion to have his will against any of us, how miserable would he soon make us!

2. His management of himself, in this distemper, was very strange, v. 8.

(1.) Instead of healing salves, he took a potsherd, a piece of a broken pitcher, to scrape himself withal. A very sad pass this poor man had come to. When a man is sick and sore he may bear it the better if he be well tended and carefully looked after. Many rich people have with a soft and tender hand charitably ministered to the poor in such a condition as this; even Lazarus had some ease from the tongues of the dogs that came and licked his sores; but poor Job has no help afforded him. [1.] Nothing is done to his sore but what he does himself, with his own hands. His children and servants are all dead, his wife unkind, ch. 19:17. He has not wherewithal to fee a physician or surgeon; and, which is most sad of all, none of those he had formerly been kind to had so much sense of honour and gratitude as to minister to him in his distress, and lend him a hand to dress or wipe his running sores, either because the disease was loathsome and noisome or because they apprehended it to be infectious. Thus it was in the former days, as it will be in the last days, men were lovers of their own selves, unthankful, and without natural affection. [2.] All that he does to his sores is to scrape them; they are not bound up with soft rags, not mollified with ointment, not washed or kept clean, no healing plasters laid on them, no opiates, no anodynes, ministered to the poor patient, to alleviate the pain and compose him to rest, nor any cordials to support his spirits; all the operation is the scraping of the ulcers, which, when they had come to a head and began to die, made his body all over like a scurf, as is usual in the end of the small-pox. It would have been an endless thing to dress his boils one by one; he therefore resolves thus to do it by wholesale – a remedy which one would think as bad as the disease. [3.] He has nothing to do this with but a potsherd, no surgeon's instrument proper for the purpose, but that which would rather rake into his wounds, and add to his pain, than give him any ease. People that are sick and sore have need to be under the discipline and direction of others, for they are often but bad managers of themselves.

(2.) Instead of reposing in a soft and warm bed, he sat down among the ashes. Probably he had a bed left him (for, though his fields were stripped, we do not find that his house was burnt or plundered), but he chose to sit in the ashes, either because he was weary of his bed or because he would put himself into the place and posture of a penitent, who, in token of his self-abhorrence, lay in dust and ashes, ch. 42:6; Isa. 58:5; Jonah 3:6. Thus did he humble himself under the mighty hand of God, and bring his mind to the meanness and poverty of his condition. He complains (ch. 7:5) that his flesh was clothed with worms and clods of dust; and therefore dust to dust, ashes to ashes. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. The LXX. reads it, He sat down upon a dunghill without the city (which is commonly said, in mentioning this story); but the original says no more than that he sat in the midst of the ashes, which he might do in his own house.

II. He urges him, by the persuasions of his own wife, to curse God, v. 9. The Jews (who covet much to be wise above what is written) say that Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It is not likely that she was; but, whoever it was, she was to him like Michal to David, a scoffer at his piety. She was spared to him, when the rest of his comforts were taken away, for this purpose, to be a troubler and tempter to him. If Satan leaves any thing that he has permission to take away, it is with a design of mischief. It is his policy to send his temptations by the hand of those that are dear to us, as he tempted Adam by Eve and Christ by Peter. We must therefore carefully watch that we be not drawn to say or do a wrong thing by the influence, interest, or entreaty, of any, no, not those for whose opinion and favour we have ever so great a value. Observe how strong this temptation was.

1. She banters Job for his constancy in his religion: "Dost thou still retain thy integrity? Art thou so very obstinate in thy religion that nothing will cure thee of it? so tame and sheepish as thus to truckle to a God who is so far from rewarding thy services with marks of his favour that he seems to take a pleasure in making thee miserable, strips thee, and scourges thee, without any provocation given? Is this a God to be still loved, and blessed, and served?"

Dost thou not see that thy devotion's vain?
What have thy prayers procured but woe and pain?
Hast thou not yet thy int'rest understood?
Perversely righteous, and absurdly good?
Those painful sores, and all thy losses, show
How Heaven regards the foolish saint below.
Incorrigibly pious! Can't thy God
Reform thy stupid virtue with his rod? – Sir R. BLACKMORE.

Thus Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of him, as one that envies the happiness and delights in the misery of his creatures, than which nothing is more false. Another artifice he uses is to drive men from their religion by loading them with scoffs and reproaches for their adherence to it. We have reason to expect it, but we are fools if we heed it. Our Master himself has undergone it, we shall be abundantly recompensed for it, and with much more reason may we retort it upon the scoffers, "Are you such fools as still to retain your impiety, when you might bless God and live?"

2. She urges him to renounce his religion, to blaspheme God, set him at defiance, and dare him to do his worst: "Curse God and die; live no longer in dependence upon God, wait not for relief from him, but be thy own deliverer by being thy own executioner; end thy troubles by ending thy life; better die once than be always dying thus; thou mayest now despair of having any help from thy God, even curse him, and hang thyself." These are two of the blackest and most horrid of all Satan's temptations, and yet such as good men have sometimes been violently assaulted with. Nothing is more contrary to natural conscience than blaspheming God, nor to natural sense than self-murder; therefore the suggestion of either of these may well be suspected to come immediately from Satan. Lord, lead us not into temptation, not into such, not into any temptation, but deliver us from the evil one.

III. He bravely resists and overcomes the temptation, v. 10. He soon gave her an answer (for Satan spared him the use of his tongue, in hopes he would curse God with it), which showed his constant resolution to cleave to God, to keep his good thoughts of him, and not to let go his integrity. See,

1. How he resented the temptation. He was very indignant at having such a thing mentioned to him: "What! Curse God? I abhor the thought of it. Get thee behind me, Satan." In other cases Job reasoned with his wife with a great deal of mildness, even when she was unkind to him (ch. 19:17): I entreated her for the children's sake of my own body. But, when she persuaded him to curse God, he was much displeased: Thou speakest as one of the foolish women speaketh. He does not call her a fool and an atheist, nor does he break out into any indecent expressions of his displeasure, as those who ar sick and sore are apt to do, and think they may be excused; but he shows her the evil of what she said, and she spoke the language of the infidels and idolaters, who, when they are hardly bestead, fret themselves, and curse their king and their God, Isa. 8:21. We have reason to suppose that in such a pious household as Job had his wife was one that had been well affected to religion, but that now, when all their estate and comfort were gone, she could not bear the loss with that temper of mind that Job had; but that she should go about to infect his mind with her wretched distemper was a great provocation to him, and he could not forbear thus showing his resentment. Note, (1.) Those are angry and sin not who are angry only at sin and take a temptation as the greatest affront, who cannot bear those that are evil, Rev. 2:2. When Peter was a Satan to Christ he told him plainly, Thou art an offence to me. (2.) If those whom we think wise and good at any time speak that which is foolish and bad, we ought to reprove them faithfully for it and show them the evil of what they say, that we suffer not sin upon them. (3.) Temptations to curse God ought to be rejected with the greatest abhorrence, and not so much as to be parleyed with. Whoever persuades us to that must be looked upon as our enemy, to whom if we yield it is at our peril Job did not curse God and then think to come off with Adam's excuse: "The woman whom thou gavest to be with me persuaded me to do it" (Gen. 3:12), which had in it a tacit reflection on God, his ordinance and providence. No; if thou scornest, if thou cursest, thou alone shalt bear it.

2. How he reasoned against the temptation: Shall we receive good at the hand of God, and shall we not receive evil also? Those whom we reprove we must endeavour to convince; and it is no hard matter to give a reason why we should still hold fast our integrity even when we are stripped of every thing else. He considers that, though good and evil are contraries, yet they do not come from contrary causes, but both from the hand of God (Isa. 45:7, Lam. 3:38), and therefore that in both we must have our eye up unto him, with thankfulness for the good he sends and without fretfulness at the evil. Observe the force of his argument.

(1.) What he argues for, not only the bearing, but the receiving of evil: Shall we not receive evil, that is, [1.] "Shall we not expect to receive it? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us that prosperity and adversity are set the one over against the other?" 1 Pet. 4:12. [2.] "Shall we not set ourselves to receive it aright?" The word signifies to receive as a gift, and denotes a pious affection and disposition of soul under our afflictions, neither despising them nor fainting under them, accounting them gifts (Phil. 1:29), accepting them as punishments of our iniquity (Lev. 26:41), acquiescing in the will of God in them ("Let him do with me as seemeth him good"), and accommodating ourselves to them, as those that know how to want as well as how to abound, Phil. 4:12. When the heart is humbled and weaned, by humbling weaning providence, then we receive correction (Zeph. 3:2) and take up our cross.

(2.) What he argues from: "Shall we receive so much good as has come to us from the hand of God during all those years of peace and prosperity that we have lived, and shall we not now receive evil, when God thinks fit to lay it on us?" Note, The consideration of the mercies we receive from God, both past and present, should make us receive our afflictions with a suitable disposition of spirit. If we receive our share of the common good in the seven years of plenty, shall we not receive our share of the common evil in the years of famine? Qui sentit commodum, sentire debet et onus – he who feels the privilege, should prepare for the privation. If we have so much that pleases us, why should we not be content with that which pleases God? If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable (we are taught the worth of mercies by being made to want them sometimes), and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? 2 Cor. 12:7. If we receive so much good for the body, shall we not receive some good for the soul; that is, some afflictions, by which we partake of God's holiness (Heb. 12:10), something which, by saddening the countenance, makes the heart better? Let murmuring therefore, as well as boasting, be for ever excluded.

IV. Thus, in a good measure, Job still held fast his integrity, and Satan's design against him was defeated: In all this did not Job sin with his lips; he not only said this well, but all he said at this time was under the government of religion and right reason. In the midst of all these grievances he did not speak a word amiss; and we have no reason to think but that he also preserved a good temper of mind, so that, though there might be some stirrings and risings of corruption in his heart, yet grace got the upper hand and he took care that the root of bitterness might not spring up to trouble him, Heb. 12:15. The abundance of his heart was for God, produced good things, and suppressed the evil that was there, which was out-voted by the better side. If he did think any evil, yet he laid his hand upon his mouth (Prov. 30:32), stifled the evil thought and let it go no further, by which it appeared, not only that he had true grace, but that it was strong and victorious: in short, that he had not forfeited the character of a perfect and upright man; for so he appears to be who, in the midst of such temptations, offends not in word, Jam. 3:2; Ps. 17:3.

Job 2:11-13

Job Visited by His Friends. B. C. 1520.

¹¹ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. ¹² And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. ¹³ So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great.

We have here an account of the kind visit which Job's three friends paid him in his affliction. The news of his extraordinary troubles spread into all parts, he being an eminent man both for greatness and goodness, and the circumstances of his troubles being very uncommon. Some, who were his enemies, triumphed in his calamities, ch. 16:10; 19:18; 30:1, etc. Perhaps they made ballads on him. But his friends concerned themselves for him, and endeavoured to comfort him. A friend loveth at all times, and a brother is born for adversity. Three of them are here named (v. 11), Eliphaz, Bildad, and Zophar. We shall afterwards meet with a fourth, who it should seem was present at the whole conference, namely, Elihu. Whether he came as a friend of Job or only as an auditor does not appear. These three are said to be his friends, his intimate acquaintance, as David and Solomon had each of them one in their court that was called the king's friend. These three were eminently wise and good men, as appears by their discourses. They were old men, very old, had a great reputation for knowledge, and much deference was paid to their judgment, ch. 32:6. It is probable that they were men of figure in their country-princes, or heads of houses. Now observe,

I. That Job, in his prosperity, had contracted a friendship with them. If they were his equals, yet he had not that jealousy of them – if his inferiors, yet he had not that disdain of them, which was any hindrance to an intimate converse and correspondence with them. to have such friends added more to his happiness in the day of his prosperity than all the head of cattle he was master of. Much of the comfort of this life lies in acquaintance and friendship with those that are prudent and virtuous; and he that has a few such friends ought to value them highly. Job's three friends are supposed to have been all of them of the posterity of Abraham, which, for some descents, even in the families that were shut out from the covenant of peculiarity, retained some good fruits of that pious education which the father of the faithful gave to those under his charge. Eliphaz descended from Teman, the grandson of Esau (Gen. 36:11), Bildad (it is probable) from Shuah, Abraham's son by Keturah, Gen. 25:2. Zophar is thought by some to be the same with Zepho, a descendant from Esau, Gen. 26:11. The preserving of so much wisdom and piety among those that were strangers to the covenants of promise was a happy presage of God's grace to the Gentiles, when the partition-wall should in the latter days be taken down. Esau was rejected; yet many that came from him inherited some of the best blessings.

II. That they continued their friendship with Job in his adversity, when most of his friends had forsaken him, ch. 19:14. In two ways they showed their friendship: –

1. By the kind visit they paid him in his affliction, to mourn with him and to comfort him, v. 11. Probably they had been wont to visit him in his prosperity, not to hunt or hawk with him, not to dance or play at cards with him, but to entertain and edify themselves with his learned and pious converse; and now that he was in adversity they come to share with him in his griefs, as formerly they had come to share with him in his comforts. These were wise men, whose heart was in the house of mourning, Eccl. 7:4. Visiting the afflicted, sick or sore, fatherless or childless, in their sorrow, is made a branch of pure religion and undefiled (Jam. 1:27), and, if done from a good principle, will be abundantly recompensed shortly, Matt. 25:36.

(1.) By visiting the sons and daughters of affliction we may contribute to the improvement, [1.] Of our own graces; for many a good lesson is to be learned from the troubles of others; we may look upon them and receive instruction, and be made wise and serious. [2.] Of their comforts. By putting a respect upon them we encourage them, and some good word may be spoken to them which may help to make them easy. Job's friends came, not to satisfy their curiosity with an account of his troubles and the strangeness of the circumstances of them, much less, as David's false friends, to make invidious remarks upon him (Ps. 41:6 -8), but to mourn with him, to mingle their tears with his, and so to comfort him. It is much more pleasant to visit those in affliction to whom comfort belongs than those to whom we must first speak conviction.

(2.) Concerning these visitants observe, [1.] That they were not sent for, but came of their own accord (ch. 6:22), whence Mr. Caryl observes that it is good manners to be an unbidden guest at the house of mourning, and, in comforting our friends, to anticipate their invitations. [2.] That they made an appointment to come. Note, Good people should make appointments among themselves for doing good, so exciting and binding one another to it, and assisting and encouraging one another in it. For the carrying on of any pious design let hand join in hand. [3.] That they came with a design (and we have reason to think it was a sincere design) to comfort him, and yet proved miserable comforters, through their unskilful management of his case. Many that aim well do, by mistake, come short of their aim.

2. By their tender sympathy with him and concern for him in his affliction. When they saw him at some distance he was so disfigured and deformed with his sores that they knew him not, v. 12. His face was foul with weeping (ch. 16:16), like Jerusalem's Nazarites, which had been ruddy as the rubies, but were now blacker than a coal, Lam. 4:7, 8. What a change will a sore disease, or, without that, oppressing care and grief, make in the countenance, in a little time! Is this Naomi? Ruth 1:19. So, Is this Job? How hast thou fallen! How is thy glory stained and sullied, and all thy honour laid in the dust! God fits us for such changes! Observing him thus miserably altered, they did not leave him, in a fright or loathing, but expressed so much the more tenderness towards him. (1.) Coming to mourn with him, they vented their undissembled grief in all the then usual expressions of that passion. They wept aloud; the sight of them (as is usual) revived Job's grief, and set him a weeping afresh, which fetched floods of tears from their eyes. They rent their clothes, and sprinkled dust upon their heads, as men that would strip themselves, and abase themselves, with their friend that was stripped and abased. (2.) Coming to comfort him, they sat down with him upon the ground, for so he received visits; and they, not in compliment to him, but in true compassion, put themselves into the same humble and uneasy place and posture. They had many a time, it is likely, sat with him on his couches and at his table, in his prosperity, and were therefore willing to share with him in his grief and poverty because they had shared with him in his joy and plenty. It was not a modish short visit that they made him, just to look upon him and be gone; but, as those that could have had no enjoyment of themselves if they had returned to their place while their friend was in so much misery, they resolved to stay with him till they saw him mend or end, and therefore took lodgings near him, though he was not now able to entertain them as he had done, and they must therefore bear their own charges. Every day, for seven days together, at the house in which he admitted company, they came and sat with him, as his companions in tribulation, and exceptions from that rule, Nullus ad amissas ibit amicus opes – Those who have lost their wealth are not to expect the visits of their friends. They sat with him, but none spoke a word to him, only they all attended to the particular narratives he gave of his troubles. They were silent, as men astonished and amazed. Curæ leves loquuntur, ingentes stupent – Our lighter griefs have a voice; those which are more oppressive are mute.

So long a time they held their peace, to show
A reverence due to such prodigious woe. – Sir R. BLACKMORE.

They spoke not a word to him, whatever they said one to another, by way of instruction, for the improvement of the present providence. They said nothing to that purport to which afterwards they said much – nothing to grieve him (ch. 4:2), because they saw his grief was very great already, and they were loth at first to add affliction to the afflicted. There is a time to keep silence, when either the wicked is before us, and by speaking we may harden them (Ps. 39:1), or when by speaking we may offend the generation of God's children, Ps. 73:15. Their not entering upon the following solemn discourses till the seventh day may perhaps intimate that it was the sabbath day, which doubtless was observed in the patriarchal age, and to that day they adjourned the intended conference, because probably then company resorted, as usual, to Job's house, to join with him in his devotions, who might be edified by the discourse. Or, rather, by their silence so long they would intimate that what they afterwards said was well considered and digested and the result of many thoughts. The heart of the wise studies to answer. We should think twice before we speak once, especially in such a case as this, think long, and we shall be the better able to speak short and to the purpose.

Job 3

"You have heard of the patience of Job," says the apostle, Jam. 5:11. So we have, and of his impatience too. We wondered that a man should be so patient as he was (ch. 1 and 2), but we wonder also that a good man should be so impatient as he is in this chapter, where we find him cursing his day, and, in passion,

I. Complaining that he was born, ver. 1 -10.

II. Complaining that he did not die as soon as he was born, ver. 11 -19.

III. Complaining that his life was now continued when he was in misery, ver. 20 -26. In this it must be owned that Job sinned with his lips, and it is written, not for our imitation, but our admonition, that he who things he stands may take heed lest he fall.

Job 3:1-10

Job Curses His Day. B. C. 1520.

¹ After this opened Job his mouth, and cursed his day. ² And Job spake, and said, ³ Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. ⁴ Let that day be darkness; let not God regard it from above, neither let the light shine upon it. ⁵ Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. ⁶ As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. ⁷ Lo, let that night be solitary, let no joyful voice come therein. ⁸ Let them curse it that curse the day, who are ready to raise up their mourning. ⁹ Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day: ¹⁰ Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.

Long was Job's heart hot within him; and, while he was musing, the fire burned, and the more for being stifled and suppressed. At length he spoke with his tongue, but not such a good word as David spoke after a long pause: Lord, make me to know my end, Ps. 39:3, 4. Seven days the prophet Ezekiel sat down astonished with the captives, and then (probably on the sabbath day) the word of the Lord came to him, Ezek. 3:15, 16. So long Job and his friends sat thinking, but said nothing; they were afraid of speaking what they thought, lest they should grieve him, and he durst not give vent to his thoughts, lest he should offend them. They came to comfort him, but, finding his afflictions very extraordinary, they began to think comfort did not belong to him, suspecting him to be a hypocrite, and therefore they said nothing. But losers think they may have leave to speak, and therefore Job first gives vent to his thoughts. Unless they had been better, it would however have been well if he had kept them to himself. In short, he cursed his day, the day of his birth, wished he had never been born, could not think or speak of his own birth without regret and vexation. Whereas men usually observe the annual return of their birth-day with rejoicing, he looked upon it as the unhappiest day of the year, because the unhappiest of his life, being the inlet into all his woe. Now,

I. This was bad enough. The extremity of his trouble and the discomposure of his spirits may excuse it in part, but he can by no means be justified in it. Now he has forgotten the good he was born to, the lean kine have eaten up the fat ones, and he is filled with thoughts of the evil only, and wishes he had never been born. The prophet Jeremiah himself expressed his painful sense of his calamities in language not much unlike this: Woe is me, my mother, that thou hast borne me! Jer. 15:10. Cursed be the day wherein I was born, Jer. 20:14, etc. We may suppose that Job in his prosperity had many a time blessed God for the day of his birth, and reckoned it a happy day; yet now he brands it with all possible marks of infamy. When we consider the iniquity in which we were conceived and born we have reason enough to reflect with sorrow and shame upon the day of our birth, and to say that the day of our death, by which we are freed from sin (Rom. 6:7), is far better. Eccl. 7:1. But to curse the day of our birth because then we entered upon the calamitous scene of life is to quarrel with the God of nature, to despise the dignity of our being, and to indulge a passion which our own calm and sober thoughts will make us ashamed of. Certainly there is no condition of life a man can be in in this world but he may in it (if it be not his own fault) so honour God, and work out his own salvation, and make sure a happiness for himself in a better world, that he will have no reason at all to wish he had never been born, but a great deal of reason to say that he had his being to good purpose. Yet it must be owned, if there were not another life after this, and divine consolations to support us in the prospect of it, so many are the sorrows and troubles of this that we might sometimes be tempted to say that we were made in vain (Ps. 89:47), and to wish we had never been. There are those in hell who with good reason wish they had never been born, as Judas, Matt. 26:24. But, on this side hell, there can be no reason for so vain and ungrateful a wish. It was Job's folly and weakness to curse his day. We must say of it, This was his infirmity; but good men have sometimes failed in the exercise of those graces which they have been most eminent for, that we may understand that when they are said to be perfect it is meant that they were upright, not that they were sinless. Lastly, Let us observe it, to the honour of the spiritual life above the natural, that though many have cursed the day of their first birth, never any cursed the day of their new-birth, nor wished they never had had grace, and the Spirit of grace, given them. Those are the most excellent gifts, above life and being itself, and which will never be a burden.

II. Yet it was not so bad as Satan promised himself. Job cursed his day, but he did not curse his God – was weary of his life, and would gladly have parted with that, but not weary of his religion; he resolutely cleaves to that, and will never let it go. The dispute between God and Satan concerning Job was not whether Job had his infirmities, and whether he was subject to like passions as we are (that was granted), but whether he was a hypocrite, who secretly hated God, and if he were provoked, would show his hatred; and, upon trial, it proved that he was no such man. Nay, all this may consist with his being a pattern of patience; for, though he did thus speak unadvisedly with his lips, yet both before and after he expressed great submission and resignation to the holy will of God and repented of his impatience; he condemned himself for it, and therefore God did not condemn him, nor must we, but watch the more carefully over ourselves, lest we sin after the similitude of this transgression.

1. The particular expressions which Job used in cursing his day are full of poetical fancy, flame, and rapture, and create as much difficulty to the critics as the thing itself does to the divines: we need not be particular in our observations upon them. When he would express his passionate wish that he had never been, he falls foul upon the day, and wishes,

(1.) That earth might forget it: Let it perish (v. 3); let it not be joined to the days of the year, v. 6. "Let it be not only not inserted in the calendar in red letters, as the day of the king's nativity useth to be" (and Job was a king, ch. 29:25), "but let it be erased and blotted out, and buried in oblivion. Let not the world know that ever such a man as I was born into it, and lived in it, who am made such a spectacle of misery."

(2.) That Heaven might frown upon it: Let not God regard it from above, v. 4. "Every thing is indeed as it is with God; that day is honourable on which he puts honour, and which he distinguishes and crowns with his favour and blessing, as he did the seventh day of the week; but let my birthday never be so honoured; let it be nigro carbone notandus – marked as with a black coal for an evil day by him that determines the times before appointed. The father and fountain of light appointed the greater light to rule the day and the less lights to rule the night; but let that want the benefit of both." [1.] Let that day be darkness (v. 4); and, if the light of the day be darkness, how great is that darkness! how terrible! because then we look for light. Let the gloominess of the day represent Job's condition, whose sun went down at noon. [2.] As for that night too, let it want the benefit of moon and stars, and let darkness seize upon it, thick darkness, darkness that may be felt, which will not befriend the repose of the night by its silence, but rather disturb it with its terrors.

(3.) That all joy might forsake it: "Let it be a melancholy night, solitary, and not a merry night of music and dancing. Let no joyful voice come therein (v. 7); let it be a long night, and not see the eye-lids of the morning (v. 9), which bring joy with them."

(4.) That all curses might follow it (v. 8): "Let none ever desire to see it, or bid it welcome when it comes, but, on the contrary, let those curse it that curse the day. Whatever day any are tempted to curse, let them at the same time bestow one curse upon my birth-day, particularly those that make it their trade to raise up mourning at funerals with their ditties of lamentation. Let those that curse the day of the death of others in the same breath curse the day of my birth." Or those who are so fierce and daring as to be ready to raise up the Leviathan (for that is the word here), who, being about to strike the whale or crocodile, curse it with the bitterest curse they can invent, hoping by their incantations to weaken it, and so to make themselves master of it. Probably some such custom might there be used, to which our divine poet alludes. "Let it be as odious as the day wherein men bewail the greatest misfortune, or the time wherein they see the most dreadful apparition;" so bishop Patrick, I suppose taking the Leviathan here to signify the devil, as others do, who understand it of the curses used by conjurors and magicians in raising the devil, or when they have raised a devil that they cannot lay.

2. But what is the ground of Job's quarrel with the day and night of his birth? It is because it shut not up the doors of his mother's womb, v. 10. See the folly and madness of a passionate discontent, and how absurdly and extravagantly it talks when the reins are laid on the neck of it. Is this Job, who was so much admired for his wisdom that unto him men gave ear, and kept silence at his counsel, and after his words they spoke not again? ch. 29:21, 11. Surely his wisdom failed him, (1.) When he took so much pains to express his desire that he had never been born, which, at the best was a vain wish, for it is impossible to make that which has been not to have been. (2.) When he was so liberal of his curses upon a day and a night that could not be hurt, or made any the worse for his curses. (3.) When he wished a thing so very barbarous to his own mother as that she had not brought him forth when her full time had come, which must inevitably have been her death, and a miserable death. (4.) When he despised the goodness of God to him in giving him a being (such a being, so noble and excellent a life, such a life, so far above that of any other creature in this lower world), and undervalued the gift, as not worth the acceptance, only because transit cum onere – it was clogged with a proviso of trouble, which now at length came upon him, after many years' enjoyment of its pleasures. What a foolish thing it was to wish that his eyes had never seen the light, that so they might not have seen sorrow, which yet he might hope to see through, and beyond which he might see joy! Did Job believe and hope that he should in his flesh see God at the latter day (ch. 19:26), and yet would he wish he had never had a being capable of such a bliss, only because, for the present, he had sorrow in the flesh? God by his grace arm us against this foolish and hurtful lust of impatience.

Job 3:11-19

Job's Complaint of Life. B. C. 1520.

¹¹ Why died I not from the womb? why did I not give up the ghost when I came out of the belly? ¹² Why did the knees prevent me? or why the breasts that I should suck? ¹³ For now should I have lain still and been quiet, I should have slept: then had I been at rest, ¹⁴ With kings and counsellors of the earth, which built desolate places for themselves; ¹⁵ Or with princes that had gold, who filled their houses with silver: ¹⁶ Or as a hidden untimely birth I had not been; as infants which never saw light. ¹⁷ There the wicked cease from troubling; and there the weary be at rest. ¹⁸ There the prisoners rest together; they hear not the voice of the oppressor. ¹⁹ The small and great are there; and the servant is free from his master.

Job, perhaps reflecting upon himself for his folly in wishing he had never been born, follows it, and thinks to mend it, with another, little better, that he had died as soon as he was born, which he enlarges upon in these verses. When our Saviour would set forth a very calamitous state of things he seems to allow such a saying as this, Blessed are the barren, and the wombs that never bore, and the paps which never gave suck (Luke 23:29); but blessing the barren womb is one thing and cursing the fruitful womb is another! It is good to make the best of afflictions, but it is not good to make the worst of mercies. Our rule is, Bless, and curse not. Life is often put for all good, and death for all evil; yet Job here very absurdly complains of life and its supports as a curse and plague to him, and covets death and the grave as the greatest and most desirable bliss. Surely Satan was deceived in Job when he applied that maxim to him, All that a man hath will he give for his life; for never any man valued life at a lower rate than he did.

I. He ungratefully quarrels with life, and is angry that it was not taken from him as soon as it was given him (v. 11, 12): Why died not I from the womb? See here,

1. What a weak and helpless creature man is when he comes into the world, and how slender the thread of life is when it is first drawn. We are ready to die from the womb, and to breathe our last as soon as we begin to breathe at all. We can do nothing for ourselves, as other creatures can, but should drop into the grave if the knees did not prevent us; and the lamp of life, when first lighted, would go out of itself if the breasts given us, that we should suck, did not supply it with fresh oil.

2. What a merciful and tender care divine Providence took of us at our entrance into the world. It was owing to this that we died not from the womb and did not give up the ghost when we came out of the belly. Why were we not cut off as soon as we were born? Not because we did not deserve it. Justly might such weeds have been plucked up as soon as they appeared; justly might such cockatrices have been crushed in the egg. Nor was it because we did, or could, take any care of ourselves and our own safety: no creature comes into the world so shiftless as man. It was not our might, or the power of our hand, that preserved us these beings, but God's power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. It was owing to this that the knees prevented us. Natural affection is put into parents' he arts by the hand of the God of nature: and hence it was that the blessings of the breast attended those of the womb.

3. What a great deal of vanity and vexation of spirit attends human life. If we had not a God to serve in this world, and better things to hope for in another world, considering the faculties we are endued with and the troubles we are surrounded with, we should be strongly tempted to wish that we had died from the womb, which would have prevented a great deal both of sin and misery.

He that is born to-day, and dies to-morrow,
Loses some hours of joy, but months of sorrow.

4. The evil of impatience, fretfulness, and discontent. When they thus prevail they are unreasonable and absurd, impious and ungrateful. To indulge them is a slighting and undervaluing of God's favour. How much soever life is embittered, we must say, "It was of the Lord's mercies that we died not from the womb, that we were not consumed." Hatred of life is a contradiction to the common sense and sentiments of mankind, and to our own at any other time. Let discontented people declaim ever so much against life, they will be loth to part with it when it comes to the point. When the old man in the fable, being tired with his burden, threw it down with discontent and called for Death, and Death came to him and asked him what he would have with him, he then answered, "Nothing, but to help me up with my burden."

II. He passionately applauds death and the grave, and seems quite in love with them. To desire to die that we may be with Christ, that we may be free from sin, and that we may be clothed upon with our house which is from heaven, is the effect and evidence of grace; but to desire to die only that we may be quiet in the grave, and delivered from the troubles of this life, savours of corruption. Job's considerations here may be of good use to reconcile us to death when it comes, and to make us easy under the arrest of it; but they ought not to be made use of as a pretence to quarrel with life while it is continued, or to make us uneasy under the burdens of it. It is our wisdom and duty to make the best of that which is, be it living or dying, and so to live to the Lord and die to the Lord, and to be his in both, Rom. 14:8. Job here frets himself with thinking that if he had but died as soon as he was born, and been carried from the womb to the grave,

1. His condition would have been as good as that of the best: I would have been (says he, v. 14) with kings and counsellors of the earth, whose pomp, power, and policy, cannot set them out of the reach of death, nor secure them from the grave, nor distinguish theirs from common dust in the grave. Even princes, who had gold in abundance, could not with it bribe Death to overlook them when he came with commission; and, though they filled their houses with silver, yet they were forced to leave it all behind them, no more to return to it. Some, by the desolate places which the kings and counsellors are here said to build for themselves, understand the sepulchres or monuments they prepared for themselves in their life-time; as Shebna (Isa. 22:16) hewed himself out a sepulchre; and by the gold which the princes had, and the silver with which they filled their houses, they understand the treasures which, they say, it was usual to deposit in the graves of great men. Such arts have been used to preserve their dignity, if possible, on the other side death, and to keep themselves from lying even with those of inferior rank; but it will not do: death is, and will be, an irresistible leveller. Mors sceptra ligonibus æquat – Death mingles sceptres with spades. Rich and poor meet together in the grave; and there a hidden untimely birth (v. 16), a child that either never saw light or but just opened its eyes and peeped into the world, and, not liking it, closed them again and hastened out of it, lies as soft and easy, lies as high and safe, as kings and counsellors, and princes, that had gold. "And therefore," says Job, "would I had lain there in the dust, rather than to lie here in the ashes!"

2. His condition would have been much better than now it was (v. 13): "Then should I have lain still, and been quiet, which now I cannot do, I cannot be, but am still tossing and unquiet; then I should have slept, whereas now sleep departeth from my eyes; then had I been at rest, whereas now I am restless." Now that life and immortality are brought to a much clearer light by the gospel than before they were placed in good Christians can give a better account than this of the gain of death: "Then should I have been present with the Lord; then should I have seen his glory face to face, and no longer through a glass darkly." But all that poor Job dreamed of was rest and quietness in the grave out of the fear of evil tidings and out of the feeling of sore boils. Then should I have been quiet; and had he kept his temper, his even easy temper still, which he was in as recorded in the two foregoing chapters, entirely resigned to the holy will of God and acquiescing in it, he might have been quiet now; his soul, at least, might have dwelt at ease, even when his body lay in pain, Ps. 25:13. Observe how finely he describes the repose of the grave, which (provided the soul also be at rest in God) may much assist our triumphs over it. (1.) Those that now are troubled will there be out of the reach of trouble (v. 17): There the wicked cease from troubling. When persecutors die they can no longer persecute; their hatred and envy will then perish. Herod had vexed the church, but, when he became a prey for worms, he ceased from troubling. When the persecuted die they are out of the danger of being any further troubled. Had Job been at rest in his grave, he would have had no disturbance from the Sabeans and Chaldeans, none of all his enemies would have created him any trouble. (2.) Those that are now toiled will there see the period of their toils. There the weary are at rest. Heaven is more than a rest to the souls of the saints, but the grave is a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and the world they are weary of; their services, sufferings, and expectations, they are wearied with; but in the grave they rest from all their labours, Rev. 14:13; Isa. 57:2. They are easy there, and make no complaints; there believers sleep in Jesus. (3.) Those that were here enslaved are there at liberty. Death is the prisoner's discharge, the relief of the oppressed, and the servant's manumission (v. 18): There the prisoners, though they walk not at large, yet they rest together, and are not put to work, to grind in that prison-house. They are no more insulted and trampled upon, menaced and terrified, by their cruel task-masters: They hear not the voice of the oppressor. Those that were here doomed to perpetual servitude, that could call nothing their own, no, not their own bodies, are there no longer under command or control: There the servant is free from his master, which is a good reason why those that have power should use it moderately, and those that are in subjection should bear it patiently, yet a little while. (4.) Those that were at a vast distance from others are there upon a level (v. 19): The small and great are there, there the same, there all one, all alike free among the dead. The tedious pomp and state which attend the great are at an end there. All the inconveniences of a poor and low condition are likewise over; death and the grave know no difference.

Levell'd by death, the conqueror and the slave,
The wise and foolish, cowards and the brave,
Lie mix'd and undistinguish'd in the grave.

Sir R. BLACKMORE.

Job 3:20-26

²⁰ Wherefore is light given to him that is in misery, and life unto the bitter in soul; ²¹ Which long for death, but it cometh not; and dig for it more than for hid treasures; ²² Which rejoice exceedingly, and are glad, when they can find the grave? ²³ Why is light given to a man whose way is hid, and whom God hath hedged in? ²⁴ For my sighing cometh before I eat, and my roarings are poured out like the waters. ²⁵ For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. ²⁶ I was not in safety, neither had I rest, neither was I quiet; yet trouble came.

Job, finding it to no purpose to wish either that he had not been born or had died as soon as he was born, here complains that his life was now continued and not cut off. When men are set on quarrelling there is no end of it; the corrupt heart will carry on the humour. Having cursed the day of his birth, here he courts the day of his death. The beginning of this strife and impatience is as the letting forth of water.

I. He thinks it hard, in general, that miserable lives should be prolonged (v. 20 -22): Wherefore is light in life given to those that are bitter in soul? Bitterness of soul, through spiritual grievances, makes life itself bitter. Why doth he give light? (so it is in the original): he means God, yet does not name him, though the devil had said, "He will curse thee to thy face;" but he tacitly reflects on the divine Providence as unjust and unkind in continuing life when the comforts of life are removed. Life is called light, because pleasant and serviceable for walking and working. It is candle-light; the longer it burns the shorter it is, and the nearer to the socket. This light is said to be given us; for, if it were not daily renewed to us by a fresh gift, it would be lost. But Job reckons that to those who are in misery it is doron adoron – gift and no gift, a gift that they had better be without, while the light only serves them to see their own misery by. Such is the vanity of human life that it sometimes becomes a vexation of spirit; and so alterable is the property of death that, though dreadful to nature, it may become desirable even to nature itself. He here speaks of those,

1. Who long for death, when they have out-lived their comforts and usefulness, are burdened with age and infirmities, with pain or sickness, poverty or disgrace, and yet it comes not; while, at the same time, it comes to many who dread it and would put it far from them. The continuance and period of life must be according to God's will, not according to ours. It is not fit that we should be consulted how long we would live and when we would die; our times are in a better hand than our own.

2. Who dig for it as for hidden treasures, that is, would give any thing for a fair dismission out of this world, which supposes that then the thought of men's being their own executioners was not so much as entertained or suggested, else those who longed for it needed not take much pains for it, they might soon come at it (as Seneca tells them) if they are pleased.

3. Who bid it welcome, and are glad when they can find the grave and see themselves stepping into it. If the miseries of this life can prevail, contrary to nature, to make death itself desirable, shall not much more the hopes and prospects of a better life, to which death is our passage, make it so, and set us quite above the fear of it? It may be a sin to long for death, but I am sure it is no sin to long for heaven.

II. He thinks himself, in particular, hardly dealt with, that he might not be eased of his pain and misery by death when he could not get ease in any other way. To be thus impatient of life for the sake of the troubles we meet with is not only unnatural in itself, but ungrateful to the giver of life, and argues a sinful indulgence of our own passion and a sinful inconsideration of our future state. Let it be our great and constant care to get ready for another world, and then let us leave it to God to order the circumstances of our removal thither as he thinks fit: "Lord, when and how thou pleasest;" and this with such an indifference that, if he should refer it to us, we would refer it to him again. Grace teaches us, in the midst of life's greatest comforts, to be willing to die, and, in the midst of its greatest crosses, to be willing to live. Job, to excuse himself in this earnest desire which he had to die, pleads the little comfort and satisfaction he had in life.

1. In his present afflicted state troubles were continually felt, and were likely to be so. He thought he had cause enough to be weary of living, for, (1.) He had no comfort of his life: My sighing comes before I eat, v. 24. The sorrows of life prevented and anticipated the supports of life; nay, they took away his appetite for his necessary food. His griefs returned as duly as his meals, and affliction was his daily bread. Nay, so great was the extremity of his pain and anguish that he did not only sigh, but roar, and his roarings were poured out like the waters in a full and constant stream. Our Master was acquainted with grief, and we must expect to be so too. (2.) He had no prospect of bettering his condition: His way was hidden, and God had hedged him in, v. 23. He saw no way open of deliverance, nor knew he what course to take; his way was hedged up with thorns, that he could not find his path. See ch. 23:8; Lam. 3:7.

2. Even in his former prosperous state troubles were continually feared; so that then he was never easy, v. 25, 26. He knew so much of the vanity of the world, and the troubles to which, of course, he was born, that he was not in safety, neither had he rest then. That which made his grief now the more grievous was that he was not conscious to himself of any great degree either of negligence or security in the day of his prosperity, which might provoke God thus to chastise him. (1.) He had not been negligent and unmindful of his affairs, but kept up such a fear of trouble as was necessary to the maintaining of his guard. He was afraid for his children when they were feasting, lest they should offend God (ch. 1:5), afraid for his servants lest they should offend his neighbours; he took all the care he could of his own health, and managed himself and his affairs with all possible precaution; yet all would not do. (2.) He had not been secure, nor indulged himself in ease and softness, had not trusted in his wealth, nor flattered himself with the hopes of the perpetuity of his mirth; yet trouble came, to convince and remind him of the vanity of the world, which yet he had not forgotten when he lived at ease. Thus his way was hidden, for he knew not wherefore God contended with him. Now this consideration, instead of aggravating his grief, might rather serve to alleviate it. Nothing will make trouble easy so much as the testimony of our consciences for us, that, in some measure, we did our duty in a day of prosperity; and an expectation of trouble will make it sit the lighter when it comes. The less it is a surprise the less it is a terror.

Job 4

Job having warmly given vent to his passion, and so broken the ice, his friends here come gravely to give vent to their judgment upon his case, which perhaps they had communicated to one another apart, compared notes upon it and talked it over among themselves, and found they were all agreed in their verdict, that Job's afflictions certainly proved him to be a hypocrite; but they did not attack Job with this high charge till by the expressions of his discontent and impatience, in which they thought he reflected on God himself, he had confirmed them in the bad opinion they had before conceived of him and his character. Now they set upon him with great fear. The dispute begins, and it soon becomes fierce. The opponents are Job's three friends. Job himself is respondent. Elihu appears, first, as moderator, and at length God himself gives judgment upon the controversy and the management of it. The question in dispute is whether Job was an honest man or no, the same question that was in dispute between God and Satan in the first two chapters. Satan had yielded it, and durst not pretend that his cursing his day was a constructive cursing of his God; no, he cannot deny but that Job still holds fast his integrity; but Job's friends will needs have it that, if Job were an honest man, he would not have been thus sorely and thus tediously afflicted, and therefore urge him to confess himself a hypocrite in the profession he had made of religion: "No," says Job, "that I will never do; I have offended God, but my heart, notwithstanding, has been upright with him;" and still he holds fast the comfort of his integrity. Eliphaz, who, it is likely, was the senior, or of the best quality, begins with him in this chapter, in which,

I. He bespeaks a patient hearing, ver. 2.

II. He compliments Job with an acknowledgment of the eminence and usefulness of the profession he had made of religion, ver. 3, 4.

III. He charges him with hypocrisy in his profession, grounding his charge upon his present troubles and his conduct under them, ver. 5, 6.

IV. To make good the inference, he maintains that man's wickedness is that which always brings God's judgments, ver. 7 -11.

V. He corroborates his assertion by a vision which he had, in which he was reminded of the incontestable purity and justice of God, and the meanness, weakness, and sinfulness of man, ver. 12 -21. By all this he aims to bring down Job's spirit and to make him both penitent and patient under his afflictions.

Job 4:1-6

The Address of Eliphaz. B. C. 1520.

¹ Then Eliphaz the Temanite answered and said, ² If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? ³ Behold, thou hast instructed many, and thou hast strengthened the weak hands. ⁴ Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. ⁵ But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. ⁶ Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

In these verses,

I. Eliphaz excuses the trouble he is now about to give to Job by his discourse (v. 2): "If we assay a word with thee, offer a word of reproof and counsel, wilt thou be grieved and take it ill?" We have reason to fear thou wilt; but there is no remedy: "Who can refrain from words?" Observe,

1. With what modesty he speaks of himself and his own attempt. He will not undertake the management of the cause alone, but very humbly joins his friends with him: "We will commune with thee." Those that plead God's cause must be glad of help, lest it suffer through their weakness. He will not promise much, but begs leave to assay or attempt, and try if he could propose any thing that might be pertinent, and suit Job's case. In difficult matters it becomes us to pretend no further, but only to try what may be said or done. Many excellent discourses have gone under the modest title of Essays.

2. With what tenderness he speaks of Job, and his present afflicted condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou take it ill? Wilt thou lay it to thy own heart as thy affliction or to our charge as our fault? Shall we be reckoned unkind and cruel if we deal plainly and faithfully with thee? We desire we may not; we hope we shall not, and should be sorry if that should be ill resented which is well intended." Note, We ought to be afraid of grieving any, especially those that are already in grief, lest we add affliction to the afflicted, as David's enemies, Ps. 69:26. We should show ourselves backward to say that which we foresee will be grievous, though ever so necessary. God himself, though he afflicts justly, does not afflict willingly, Lam. 3:33.

3. With what assurance he speaks of the truth and pertinency of what he was about to say: Who can withhold himself from speaking? Surely it was a pious zeal for God's honour, and the spiritual welfare of Job, that laid him under this necessity of speaking. "Who can forbear speaking in vindication of God's honour, which we hear reproved, in love to thy soul, which we see endangered?" Note, It is foolish pity not to reprove our friends, even our friends in affliction, for what they say or do amiss, only for fear of offending them. Whether men take it well or ill, we must with wisdom and meekness do our duty and discharge a good conscience.

II. He exhibits a twofold charge against Job.

1. As to his particular conduct under this affliction. He charges him with weakness and faint-heartedness, and this article of his charge there was too much ground for, v. 3 -5. And here,

(1.) He takes notice of Job's former serviceableness to the comfort of others. He owns that Job had instructed many, not only his own children and servants, but many others, his neighbours and friends, as many as fell within the sphere of his activity. He did not only encourage those who were teachers by office, and countenance them, and pay for the teaching of those who were poor, but he did himself instruct many. Though a great man, he did not think it below him (king Solomon was a preacher); though a man of business, he found time to do it, went among his neighbours, talked to them about their souls, and gave them good counsel. O that this example of Job were imitated by our great men! If he met with those who were ready to fall into sin, or sink under their troubles, his words upheld them: a wonderful dexterity he had in offering that which was proper to fortify persons against temptations, to support them under their burdens, and to comfort afflicted consciences. He had, and used, the tongue of the learned, knew how to speak a word in season to those that were weary, and employed himself much in that good work. With suitable counsels and comforts he strengthened the weak hands for work and service and the spiritual warfare, and the feeble knees for bearing up the man in his journey and under his load. It is not only our duty to lift up our own hands that hang down, by quickening and encouraging ourselves in the way of duty (Heb. 12:12), but we must also strengthen the weak hands of others, as there is occasion, and do what we can to confirm their feeble knees, by saying to those that are of a fearful heart, Be strong, Isa. 35:3, 4. The expressions seem to be borrowed thence. Note, Those should abound in spiritual charity. A good word, well and wisely spoken, may do more good than perhaps we think of. But why does Eliphaz mention this here? [1.] Perhaps he praises him thus for the good he had done that he might make the intended reproof the more passable with him. Just commendation is a good preface to a just reprehension, will help to remove prejudices, and will show that the reproof comes not from ill will. Paul praised the Corinthians before he chided them, 1 Cor. 11:2. [2.] He remembers how Job had comforted others as a reason why he might justly expect to be himself comforted; and yet, if conviction was necessary in order to comfort, they must be excused if they applied themselves to that first. The Comforter shall reprove, John 16:8. [3.] He speaks this, perhaps, in a way of pity, lamenting that through the extremity of his affliction he could not apply those comforts to himself which he had formerly administered to others. It is easier to give good counsel than to take it, to preach meekness and patience than to practise them. Facile omnes, cum valemus, rectum consilium ægrotis damus – We all find it easy, when in health, to give good advice to the sick. – Terent. [4.] Most think that he mentions it as an aggravation of his present discontent, upbraiding him with his knowledge, and the good offices he had done for others, as if he had said, "Thou that hast taught others, why dost thou not teach thyself? Is not this an evidence of thy hypocrisy, that thou hast prescribed that medicine to others which thou wilt not now take thyself, and so contradictest thyself, and actest against thy own know principles? Thou that teachest another to faint, dost thou faint? Rom. 2:21. Physician, heal thyself." Those who have rebuked others must expect to hear of it if they themselves become obnoxious to rebuke.

(2.) He upbraids him with his present low-spiritedness, v. 5. "Now that it has come upon thee, now that it is thy turn to be afflicted, and the bitter cup that goes round is put into thy hand, now that it touches thee, thou faintest, thou art troubled." Here, [1.] He makes too light of Job's afflictions: "It touches thee." The very word that Satan himself had used, ch. 1:11, 2:5. Had Eliphaz felt but the one-half of Job's affliction, he would have said, "It smites me, it wounds me;" but, speaking of Job's afflictions, he makes a mere trifle of it: "It touches thee and thou canst not bear to be touched." Noli me tangere – Touch me not. [2.] He makes too much of Job's resentments, and aggravates them: "Thou faintest, or thou art beside thyself; thou ravest, and knowest not what thou sayest." Men in deep distress must have grains of allowance, and a favourable construction put upon what they say; when we make the worst of every word we do not as we would be done by.

2. As to his general character before this affliction. He charges him with wickedness and false-heartedness, and this article of his charge was utterly groundless and unjust. How unkindly does he banter him, and upbraid him with the great profession of religion he had made, as if it had all now come to nothing and proved a sham (v. 6): "Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? Does it not all appear now to be a mere pretence? For, hadst thou been sincere in it, God would not thus have afflicted thee, nor wouldst thou have behaved thus under the affliction." This was the very thing Satan aimed at, to prove Job a hypocrite, and disprove the character God had given of him. When he could not himself do this to God, but he still saw and said, Job is perfect and upright, then he endeavoured, by his friends, to do it to Job himself, and to persuade him to confess himself a hypocrite. Could he have gained that point he would have triumphed. Habes confitentem reum – Out of thy own mouth will I condemn thee. But, by the grace of God, Job was enabled to hold fast his integrity, and would not bear false witness against himself. Note, Those that pass rash and uncharitable censures upon their brethren, and condemn them as hypocrites, do Satan's work, and serve his interest, more than they are aware of. I know not how it comes to pass that this verse is differently read in several editions of our common English Bibles; the original, and all the ancient versions, put thy hope before the uprightness of thy ways. So does the Geneva, and most of the editions of the last translation; but I find one of the first, in 1612, has it, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have that reading: and an edition in 1660 reads it, "Is not thy fear thy confidence, and the uprightness of thy ways thy hope? Does it not appear now that all the religion both of thy devotion and of thy conversation was only in hope and confidence that thou shouldst grow rich by it? Was it not all mercenary?" The very thing that Satan suggested. Is not thy religion thy hope, and are not thy ways thy confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think that that would be thy protection? But thou art deceived." Or, "Would it not have been so? If it had been sincere, would it not have kept thee from this despair?" It is true, if thou faint in the day of adversity, thy strength, thy grace, is small (Prov. 24:10); but it does not therefore follow that thou hast no grace, no strength at all. A man's character is not to be taken from a single act.

Job 4:7-11

⁷ Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? ⁸ Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. ⁹ By the blast of God they perish, and by the breath of his nostrils are they consumed. ¹⁰ The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. ¹¹ The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.

Eliphaz here advances another argument to prove Job a hypocrite, and will have not only his impatience under his afflictions to be evidence against him but even his afflictions themselves, being so very great and extraordinary, and there being no prospect at all of his deliverance out of them. To strengthen his argument he here lays down these two principles, which seem plausible enough: –

I. That good men were never thus ruined. For the proof of this he appeals to Job's own observation (v. 7): "Remember, I pray thee; recollect all that thou hast seen, heard, or read, and give me an instance of any one that was innocent and righteous, and yet perished as thou dost, and was cut off as thou art." If we understand it of a final and eternal destruction, his principle is true. None that are innocent and righteous perish for ever: it is only a man of sin that is a son of perdition, 2 Thess. 2:3. But then it is ill applied to Job; he did not thus perish, nor was he cut off: a man is never undone till he is in hell. But, if we understand it of any temporal calamity, his principle is not true. The righteous perish (Isa. 57:1): there is one event both to the righteous and to the wicked (Eccl. 9:2), both in life and death; the great and certain difference is after death. Even before Job's time (as early as it was) there were instances sufficient to contradict this principle. Did not righteous Abel perish being innocent? and was he not cut off in the beginning of his days? Was not righteous Lot burnt out of house and harbour, and forced to retire to a melancholy cave? Was not righteous Jacob a Syrian ready to perish? Deut. 26:5. Other such instances, no doubt, there were, which are not on record.

II. That wicked men were often thus ruined. For the proof of this he vouches his own observation (v. 8): "Even as I have seen, many a time, those that plough iniquity, and sow wickedness, reap accordingly; by the blast of God they perish, v. 9. We have daily instances of that; and therefore, since thou dost thus perish and art consumed, we have reason to think that, whatever profession of religion thou hast made, thou hast but ploughed iniquity and sown wickedness. Even as I have seen in others, so do I see in thee."

1. He speaks of sinners in general, politic busy sinners, that take pains in sin, for they plough iniquity; and expect gain by sin, for they sow wickedness. Those that plough plough in hope, but what is the issue? They reap the same. They shall of the flesh reap corruption and ruin, Gal. 6:7, 8. The harvest will be a heap in the day of grief and desperate sorrow, Isa. 17:11. He shall reap the same, that is, the proper product of that seedness. That which the sinner sows, he sows not that body that shall be, but God will give it a body, a body of death, the end of those things, Rom. 6:21. Some, by iniquity and wickedness, understand wrong and injury done to others. Those who plough and sow them shall reap the same, that is, they shall be paid in their own coin. Those who are troublesome shall be troubled, 2 Thess. 1:6; Josh. 7:25. The spoilers shall be spoiled (Isa. 33:1), and those that led captive shall go captive, Rev. 13:10. He further describes their destruction (v. 9): By the blast of God they perish. The projects they take so much pains in are defeated; God cuts asunder the cords of those ploughers, Ps. 129:3, 4. They themselves are destroyed, which is the just punishment of their iniquity. They perish, that is, they are destroyed utterly; they are consumed, that is, they are destroyed gradually; and this by the blast and breath of God, that is, (1.) By his wrath. His anger is the ruin of sinners, who are therefore called vessels of wrath, and his breath is said to kindle Tophet, Isa. 30:33. Who knows the power of his anger? Ps. 90:11. (2.) By his word. He speaks and it is done, easily and effectually. The Spirit of God, in the word, consumes sinners; with that he slays them, Hos. 6:5. Saying and doing are not two things with God. The man of sin is said to be consumed with the breath of Christ's mouth, 2 Thess. 2:8. Compare Isa. 11:4; Rev. 19:21. Some think that in attributing the destruction of sinners to the blast of God, and the breath of his nostrils, he refers to the wind which blew the house down upon Job's children, as if they were therefore sinners above all men because they suffered such things. Luke 13:2.

2. He speaks particularly of tyrants and cruel oppressors, under the similitude of lions, v. 10, 11. Observe, (1.) How he describes their cruelty and oppression. The Hebrew tongue has five several names for lions, and they are all here used to set forth the terrible tearing power, fierceness, and cruelty, of proud oppressors. They roar, and rend, and prey upon all about them, and bring up their young ones to do so too, Ezek. 19:3. The devil is a roaring lion; and they partake of his nature, and do his lusts. They are strong as lions, and subtle (Ps. 10:9; 17:12); and, as far as they prevail, they lay all desolate about them. (2.) How he describes their destruction, the destruction both of their power and of their persons. They shall be restrained from doing further hurt and reckoned with for the hurt they have done. An effectual course shall be taken, [1.] That they shall not terrify. The voice of their roaring shall be stopped. [2.] That they shall not tear. God will disarm them, will take away their power to do hurt: The teeth of the young lions are broken. See Ps. 3:7. Thus shall the remainder of wrath be restrained. [3.] That they shall not enrich themselves with the spoil of their neighbours. Even the old lion is famished, and perishes for lack of prey. Those that have surfeited on spoil and rapine are perhaps reduced to such straits as to die of hunger at last. [4.] That they shall not, as they promise themselves, leave a succession: The stout lion's whelps are scattered abroad, to seek for food themselves, which the old ones used to bring in for them, Nah. 2:12. The lion did tear in pieces for his whelps, but now they must shift for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job, as if he, being the greatest of all the men of the east, had got his estate by spoil and used his power in oppressing his neighbours, but now his power and estate were gone, and his family was scattered: if so, it was a pity that a man whom God praised should be thus abused.

Job 4:12-21

¹² Now a thing was secretly brought to me, and mine ear received a little thereof. ¹³ In thoughts from the visions of the night, when deep sleep falleth on men, ¹⁴ Fear came upon me, and trembling, which made all my bones to shake. ¹⁵ Then a spirit passed before my face; the hair of my flesh stood up: ¹⁶ It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, ¹⁷ Shall mortal man be more just than God? shall a man be more pure than his maker? ¹⁸ Behold, he put no trust in his servants; and his angels he charged with folly: ¹⁹ How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? ²⁰ They are destroyed from morning to evening: they perish for ever without any regarding it. ²¹ Doth not their excellency which is in them go away? they die, even without wisdom.

Eliphaz, having undertaken to convince Job of the sin and folly of his discontent and impatience, here vouches a vision he had been favoured with, which he relates to Job for his conviction. What comes immediately from God all men will pay a particular deference to, and Job, no doubt, as much as any. Some think Eliphaz had this vision now lately, since he came to Job, putting words into his mouth wherewith to reason with him; and it would have been well if he had kept to the purport of this vision, which would serve for a ground on which to reprove Job for his murmuring, but not to condemn him as a hypocrite. Others think he had it formerly; for God did, in this way, often communicate his mind to the children of men in those first ages of the world, ch. 33:15. Probably God had sent Eliphaz this messenger and message some time or other, when he was himself in an unquiet discontented frame, to calm and pacify him. Note, As we should comfort others with that wherewith we have been comforted (2 Cor. 1:4), so we should endeavour to convince others with that which has been powerful to convince us. The people of God had not then any written word to quote, and therefore God sometimes notified to them even common truths by the extraordinary ways of revelation. We that have Bibles have there (thanks be to God) a more sure word to depend upon than even visions and voices, 2 Pet. 1:19. Observe,

I. The manner in which this message was sent to Eliphaz, and the circumstances of the conveyance of it to him.

1. It was brought to him secretly, or by stealth. Some of the sweetest communion gracious souls have with God is in secret, where no eye sees but that of him who is all eye. God has ways of bringing conviction, counsel, and comfort, to his people, unobserved by the world, by private whispers, as powerfully and effectually as by the public ministry. His secret is with them, Ps. 25:14. As the evil spirit often steals good words out of the heart (Matt. 13:19), so the good Spirit sometimes steals good words into the heart, or ever we are aware.

2. He received a little thereof, v. 12. And it is but a little of divine knowledge that the best receive in this world. We know little in comparison with what is to be known, and with what we shall know when we come to heaven. How little a portion is heard of God! ch. 26:14. We know but in part, 1 Cor. 13:12. See his humility and modesty. He pretends not to have understood it fully, but something of it he perceived.

3. It was brought to him in the visions of the night (v. 13), when he had retired from the world and the hurry of it, and all about him was composed and quiet. Note, The more we are withdrawn from the world and the things of it the fitter we are for communion with God. When we are communing with our own hearts, and are still (Ps. 4:4), then is a proper time for the Holy Spirit to commune with us. When others were asleep Eliphaz was ready to receive this visit from Heaven, and probably, like David, was meditating upon God in the night-watches; in the midst of those good thoughts this thing was brought to him. We should hear more from God if we thought more of him; yet some are surprised with convictions in the night, ch. 33:14, 15.

4. It was prefaced with terrors: Fear came upon him, and trembling, v. 14. It should seem, before he either heard or saw any thing, he was seized with this trembling, which shook his bones, and perhaps the bed under him. A holy awe and reverence of God and his majesty being struck upon his spirit, he was thereby prepared for a divine visit. Whom God intends to honour he first humbles and lays low, and will have us all to serve him with holy fear, and to rejoice with trembling.

II. The messenger by whom it was sent – a spirit, one of the good angels, who are employed not only as the ministers of God's providence, but sometimes as the ministers of his word. Concerning this apparition which Eliphaz saw we are here told (v. 15, 16),

1. That it was real, and not a dream, not a fancy. An image was before his eyes; he plainly saw it; at first it passed and repassed before his face, moved up and down, but at length it stood still to speak to him. If some have been so knavish as to impose false visions on others, and some so foolish as to be themselves imposed upon, it does not therefore follow but that there may have been apparitions of spirits, both good and bad.

2. That it was indistinct, and somewhat confused. He could not discern the form thereof, so as to frame any exact idea of it in his own mind, much less to give a description of it. His conscience was to be awakened and informed, not his curiosity gratified. We know little of spirits; we are not capable of knowing much of them, nor is it fit that we should: all in good time; we must shortly remove to the world of spirits, and shall then be better acquainted with them.

3. That it puts him into a great consternation, so that his hair stood on end. Ever since man sinned it has been terrible to him to receive an express from heaven, as conscious to himself that he can expect no good tidings thence; apparitions therefore, even of good spirits, have always made deep impressions of fear, even upon good men. How well it is for us that God sends us his messages, not by spirits, but by men like ourselves, whose terror shall not make us afraid! See Dan. 7:28; 10:8, 9.

III. The message itself. Before it was delivered there was silence, profound silence, v. 16. When we are to speak either from God or to him it becomes us to address ourselves to it with a solemn pause, and so to set bounds about the mount on which God is to come down, and not be hasty to utter any thing. It was in a still small voice that the message was delivered, and this was it (v. 17): "Shall mortal man be more just than God, the immortal God? Shall a man be thought to be, or pretend to be, more pure than his Maker? Away with such a thought!"

1. Some think that Eliphaz aims hereby to prove that Job's great afflictions were a certain evidence of his being a wicked man. A mortal man would be thought unjust and very impure if he should thus correct and punish a servant or subject, unless he had been guilty of some very great crime: "If therefore there were not some great crimes for which God thus punishes thee, man would be more just than God, which is not to be imagined."

2. I rather think it is only a reproof of Job's murmuring and discontent: "Shall a man pretend to be more just and pure than God? more truly to understand, and more strictly to observe, the rules and laws of equity than God? Shall Enosh, mortal and miserable man, be so insolent; nay, shall Geber, the strongest and most eminent man, man at his best estate, pretend to compare with God, or stand in competition with him?" Note, It is most impious and absurd to think either others or ourselves more just and pure than God. Those that quarrel and find fault with the directions of the divine law, the dispensations of the divine grace, or the disposals of the divine providence, make themselves more just and pure than God; and those who thus reprove God, let them answer it. What! sinful man! (for he would not have been mortal if he had not been sinful) short-sighted man! Shall he pretend to be more just, more pure, than God, who, being his Maker, is his Lord and owner? Shall the clay contend with the potter? What justice and purity there is in man, God is the author of it, and therefore is himself more just and pure. See Ps. 94:9, 10.

IV. The comment which Eliphaz makes upon this, for so it seems to be; yet some take all the following verses to be spoken in vision. It comes all to one.

1. He shows how little the angels themselves are in comparison with God, v. 18. Angels are God's servants, waiting servants, working servants; they are his ministers (Ps. 104:4); bright and blessed beings they are, but God neither needs them nor is benefited by them and is himself infinitely above them, and therefore, (1.) He puts no trust in them, did not repose a confidence in them, as we do in those we cannot live without. There is no service in which he employs them but, if he pleased, he could have it done as well without them. He never made them his confidants, or of his cabinet-council, Matt. 24:36. He does not leave his business wholly to them, but his own eyes run to and fro through the earth, 2 Chron. 16:9. See this phrase, ch. 39:11. Some give this sense of it: "So mutable is even the angelical nature that God would not trust angels with their own integrity; if he had, they would all have done as some did, left their first estate; but he saw it necessary to give them supernatural grace to confirm them." (2.) He charges them with folly, vanity, weakness, infirmity, and imperfection, in comparison with himself. If the world were left to the government of the angels, and they were trusted with the sole management of affairs, they would take false steps, and everything would not be done for the best, as now it is. Angels are intelligences, but finite ones. Though not chargeable with iniquity, yet with imprudence. This last clause is variously rendered by the critics. I think it would bear this reading, repeating the negation, which is very common: He will put no trust in his saints; nor will he glory in his angels (in angelis suis non ponet gloriationem) or make his boast of them, as if their praises, or services, added any thing to him: it is his glory that he is infinitely happy without them.

2. Thence he infers how much less man is, how much less to be trusted in or gloried in. If there is such a distance between God and angels, what is there between God and man! See how man is represented here in his meanness.

(1.) Look upon man in his life, and he is very mean, v. 19. Take man in his best estate, and he is a very despicable creature in comparison with the holy angels, though honourable if compared with the brutes. It is true, angels are spirits, and the souls of men are spirits; but, [1.] Angels are pure spirits; the souls of men dwell in houses of clay: such the bodies of men are. Angels are free; human souls are housed, and the body is a cloud, a clog, to it; it is its cage; it is its prison. It is a house of clay, mean and mouldering; an earthen vessel, soon broken, as it was first formed, according to the good pleasure of the potter. It is a cottage, not a house of cedar or a house of ivory, but of clay, which would soon be in ruins if not kept in constant repair. [2.] Angels are fixed, but the very foundation of that house of clay in which man dwells is in the dust. A house of clay, if built upon a rock, might stand long; but, if founded in the dust, the uncertainty of the foundation will hasten its fall, and it will sink with its own weight. As man was made out of the earth, so he is maintained and supported by that which cometh out of the earth. Take away that, and his body returns to its earth. We stand but upon the dust; some have a higher heap of dust to stand upon than others, but still it is the earth that stays us up and will shortly swallow us up. [3.] Angels are immortal, but man is soon crushed; the earthly house of his tabernacle is dissolved; he dies and wastes away, is crushed like a moth between one's fingers, as easily, as quickly; one may almost as soon kill a man as kill a moth. A little thing will destroy his life. He is crushed before the face of the moth, so the word is. If some lingering distemper, which consumes like a moth, be commissioned to destroy him, he can no more resist it than he can resist an acute distemper, which comes roaring upon him like a lion. See Hos. 5:12 -14. Is such a creature as this to be trusted in, or can any service be expected from him by that God who puts no trust in angels themselves?

(2.) Look upon him in his death, and he appears yet more despicable, and unfit to be trusted. Men are mortal and dying, v. 20, 21. [1.] In death they are destroyed, and perish for ever, as to this world; it is the final period of their lives, and all the employments and enjoyments here; their place will know them no more. [2.] They are dying daily, and continually wasting: Destroyed from morning to evening. Death is still working in us, like a mole digging our grave at each remove, and we so continually lie exposed that we are killed all the day long. [3.] Their life is short, and in a little time they are cut off. It lasts perhaps but from morning to evening. It is but a day (so some understand it); their birth and death are but the sun-rise and sun-set of the same day. [4.] In death all their excellency passes away; beauty, strength, learning, not only cannot secure them from death, but must die with them, nor shall their pomp, their wealth, or power, descend after them. [5.] Their wisdom cannot save them from death: They die without wisdom, die for want of wisdom, by their own foolish management of themselves, digging their graves with their own teeth. [6.] It is so common a thing that nobody heeds it, nor takes any notice of it: They perish without any regarding it, or laying it to heart. The deaths of others are much the subject of common talk, but little the subject of serious thought. Some think the eternal damnation of sinners is here spoken of, as well as their temporal death: They are destroyed, or broken to pieces, by death, from morning to evening; and, if they repent not, they perish for ever (so some read it), v. 20. They perish for ever because they regard not God and their duty; they consider not their latter end, Lam. 1:9. They have no excellency but that which death takes away, and they die, they die the second death, for want of wisdom to lay hold on eternal life. Shall such a mean, weak, foolish, sinful, dying creature as this pretend to be more just than God and more pure than his Maker? No, instead of quarrelling with his afflictions, let him wonder that he is out of hell.