— so that this man was the greatest of all the men of the east.] That Job was certainly a magistrate, a judge at the least, is evident from chap. xxii. 7; and not improbably he was a king; not such as the kings of the earth now are, whose dominions are wider, and power more absolute, yet possibly such as were called kings in those ancient times, and in those eastern parts of the world: that is, a kind of petty monarch and supreme governor within his own territories, though perhaps but of one single city with the suburbs, and some few neighbouring villages. It is here said, that he was “the greatest of all the men of the East;” and in the twenty-ninth chapter he saith of himself, that when he came in presence “the princes and the nobles held their peace,” and that he “sat chief, and dwelt as a king in the army.” Bp. Sanderson. Perhaps we may be not far from right in contemplating the modern sheiks in Arabia, as bearing considerable resemblance to this holy personage. Script. illustr. Expos. Ind.

—from going to and fro in the earth.] To find advantage to tempt men, 1 Pet. v. 8. Clark. The most important truths, as we are framed at present, can make but a slight impression on the mind, unless they enter first, like a picture, into the imagination, and from thence are stamped upon the memory. The Scripture speaks of God after the manner of men; for there is a necessity of condescending to our capacities, and of suiting the revelation to our apprehensions, and to the ideas we are furnished with. As kings therefore transact their most important affairs in a solemn council or assembly, so God is pleased to represent Himself as having His council likewise, and as passing the decrees of His providence, in an assembly of His holy angels. Peters.

— shall we receive good &c.] This return Job made, when tempted to “curse God, and die.” He remembered the several prosperous years which had passed over his head, and he knew by whose providence they had been prosperous. Surely there was a debt of gratitude owing on this account, which it became him, as far as possible, to answer. This he considered thoroughly; and therefore, instead of any impatient murmuring at his present sufferings, he resigned himself up entirely to God, and blessed the very hand under which he suffered. If the example of this great man, who is so highly celebrated in holy writ, be of any moment, we may apply it in some measure to every other person who labours under affliction. For though it may not be frequent to be so highly favoured by Providence, as this great man had been in his more early years; yet, who is there that hath enjoyed nothing, and received no advantage from the influence of Heaven? Bp. Cumpbeare.

— and shall we not receive evil?] As all sin is supposed in Scripture to be from the devil, so whenever any number of natural causes conspire to produce any very remarkable ill effect upon men, especially upon good and virtuous persons, this is generally ascribed to the devil. But as God Himself is the supreme Governour of the world, nothing can be done but by His permission and consent. Satan is only a mere instrument, and can go no farther than he is allowed; and so we find represented in this book. Dr. John Clarke. The patience of Job is much talked of, and we seldom look farther for any use of this book. But probably it was written in opposition also to the very ancient opinion, which introduced two independent principles; one, good; the other, evil: for this reason, Satan, the author of Job’s misfortunes, appears to be brought in with permission from God to afflict Job; and one moral of the history is in Job’s reflection, “The Lord gave, and the Lord hath taken away;” and again, “Shall we receive good at the hand of God, and shall we not receive evil?” Bp. Sherlock.

— In all this did not Job sin with his lips.] We should here notice, on the one hand, the behaviour of Job’s wife, who, instead of encouraging and comforting him, tempted him to murmur against God, and curse Him; and on the other, the wonderful constancy of Job, who always preserved his integrity, and said to his wife, “What? shall we receive good at the hand of God, and shall we not receive evil?” Persons, united by marriage or otherwise, are guilty of a great sin when they do not endeavour to comfort one another, and mutually exhort each other to holiness. Hence also we may learn, that when it pleases God to afflict us, it behoves us humbly to submit to His will, and acquiesce in all His dispensations; knowing that evil, as well as good, proceeds from Him, and that afflictions are not less useful to us, than prosperity and success. Osterveld.

Before CHRIST about 1525.

Job 1:4

4. — every one his day.] His birthday, as was the custom among those nations. See Gen. xl. 20. Grotius.

To celebrate a birthday with great tokens of rejoicing and triumph, was the custom of former ages. Herodotus says, “of all days the Persians shew the highest regard to their birthday:” and he gives us an account of the particular ceremonies which were appropriated to that festival. Chappelou.

4.—Skin for skin, &c.] The meaning is, “Who is there that will not give another skin to save his own; nay, part with his children, as well as his goods, to save his life?” Bp. Patrick.

Rather, “skin after skin.” The expression alludes to the well-known fact of the renovation of the skin on

Satan smiteth Job with boils. Job reproveeth his wife. Before CHRIST about 1570. Or, only.

Job 1:5

5. — sanctified them.] Required them, by messengers, to prepare themselves by washing, and such rites as were then in use; as also by prayer, repentance, &c. to join with him in offering sacrifices for them. Clark.

— It may be that my sons have sinned.] This was a suspicion in Job concerning his children. Hence we may observe, that it is no breach of charity to suspect ill of others, while we intend their good. Indeed, upon a surmise to accuse and charge another, is very uncharitable; but upon a surmise that such an one, my child, or my friend, or my brother, hath sinned, to be induced to pray for him—this is very charitable. A good heart turns its suspicions of others’ sinnings and failings into prayers and intercessions, that they may be pardoned; not into accusations and slanders, that they may be defamed. The use which Job made here of his suspicion of his sons’ sinning, was to turn it into prayer and supplication for the pardon of their sin. Caryl.

Unfavourable suspicions are not unlawful, if they proceed, not from any corrupt affections, but only from a charitable jealousy of those, over whom we have special interest, so that it may engage us to admonish, reprove, or correct them, when they do amiss: so was Job suspicions of his sons, for sinning and cursing God in their hearts. Bp. Sanderson.

— cursed God in their hearts.] Some way dishonoured God by neglecting to give Him the praise and glory of His mercies. Clark.

burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and b cursed God in their hearts. Thus did Job † continually.

Job 1:6

6. — the sons of God.] The good angels, chap. xxxviii. 7; Dan. iii. 25, 28. Clark.

— came to present themselves before the Lord.] Appeared before God in a special manner, for some special end. A parabolical representation of God’s providence in the government of the world. Clark.

The decrees of God, the ministry of good, and the machinations of evil angels, are usually expressed in the form of the judgments or counsels of a king; 1 Kings xxii. 19; Zech. iii. 1. Grotius.

— Satan] Foe to God and man, and the accuser of the brethren. The Greek version in this passage of Job, and in Zech. iii. 1, renders “Satan” by a word signifying the accuser. Parkhurst.

The grand spiritual “adversary” of mankind is here first introduced in Scripture, under his proper name “Satan,” and under the character assigned to him from hence in the New Testament, of “walking about as a roaring lion, seeking whom he may devour,” 1 Pet. v. 8, with allusion to Job i. 7, and ii. 3; and as “the accuser of the brethren, who accused them before God night and day,” Rev. xii. 10. Dr. Hale.

The name “Satan,” as denoting an enemy, frequently occurs in the Old Testament: see 2 Sam. xix. 22; 1 Kings v. 4: where the word for “adversary” is in the original “Satan.” It is extremely probable to me, that the root Satan was introduced into the Hebrew and other Eastern languages, to denote an adversary, from its having been the proper name of the great enemy of mankind. Bp. Watson. See the note on chap. ii. 10.

— and Satan came also among them.] It is not said, that the sons of God and Satan came and presented themselves before the Lord: Satan did not join himself in with them; Satan did not offer himself for any good service; but thither he came, being so ordered by the overruling power of God. Caryl.

7. And the Lord said unto Satan, Whence comest thou? The Lord, to make him sensible that he was not an absolute prince, but His subject, called to him and demanded an account of him, where he had been, and from whence he came. To which he gave an answer, which expressed, as the restlessness of his mind, and his unwearied diligence, so the limitation of his power, which extends only to this lower world; for he told Him, that he came “from going to and fro in the

Job 1:7

7. — smote Job with sore boils &c.] Or with a loathsome and universal leprosy; a scrofulous disease common in the East and in hot countries. It is of two kinds, the white and the black. This latter is commonly called elephantiasis, because it renders the skin, like that of the elephant, uneven and wrinkled, with many furrows. Dr. Hales.

The Hebrew words describe Job’s disease as a grievous inflammatory ulcer: how long it might last, is unknown; some have conjectured many months; others some years. The name used in the text for the disease, is rendered in Dent. xxviii. 27, “the botch,” or ulcer, “of Egypt:” whence we conclude, that it was no new disease. It has usually been thought to be the elephantiasis. Script. illustr. Expos. Ind.

Job is struck with the elephantiasis, a disorder, which, when it attains a certain height, (as it appears to have done in this instance,) is incurable, and therefore affords the patient no prospect but that of long continued misery. The reader, who is thus apprised of the Divine motives for allowing this model of human excellence to undergo so hard a trial, anticipates the result; but Job and his friends, we must remember, were ignorant of them, and therefore had no reason to look for the Divine interference. Michaelis.

Job 1:8

8. And he took him a potsherd &c.] At the beginning of this disorder (the elephantiasis) an intolerable itching is felt. Hence Job is said to have taken “a potsherd” (or earthen vessel) “to scrape himself withal.” Rosenmiller.

— and he sat down among the ashes.] Sprinkling or covering themselves with, rolling or sitting in ashes, &c. were emblematical acknowledgments, as of being obnoxious to the wrath of God, so of grief and contrition; see 2 Sam. xiii. 19; Esth. iv. 1; Jer. vi. 26. We find the Greeks likewise, in violent grief, sprinkling ashes on their head, and lying in ashes. Parkhurst.

Job 1:9

9. —Doth Job fear God for nought? ] It is an argument of a most malignant spirit, when a man’s actions are fair, then to accuse his intentions. The devil had nothing to say against the actions of Job, but goes down into his heart, and accuses his intentions. Malice and drinking wine in their eldest brother’s house:

10. — Dost thou still retain &c.] Dost thou still retain thy integrity towards God, though thou reapest no advantage from it? It were better to be at once freed from thy misery. Curse God; and He will, by His judgment, make a speedy way for thee out of this torment. Bp. Hall.

— curse God, and die.] Cast off thy reverence of the Divine Majesty, and spare not to reproach that God who has dealt so hardly with thee, though thou die for it. Clark.

Job 1:10

10. Hast not thou made an hedge about him, &c.] A figurative expression, signifying, Hast not Thou secured him from injury? See the notes on Hos. ii. 6; Mic. vii. 4.

11. — the foolish women] So the Hebrews styled idolaters, Psal. lxxiv. 18. The heathens, when any mis-

scrape himself withal; and he sat down among the ashes.

Job 1:11

11. —he will curse thee to thy face.] The phrase is stronger than that used at ver. 5. It imports here an utter and publick renunciation of religion as a vain thing. Scott.

Job 1:12

12. —all that he hath is in thy power;] It is here observable, that the devil could have no power over Job, (nor consequently can have over any other of God’s servants,) without having first obtained it from God. Collyer. —only upon himself put not forth thine hand.] Hence we may remark, that God Himself sets bounds to the afflictions of His people. He limits how far every affliction shall go, and how far every instrument shall prevail. Caryl.

Job 1:15

15. And the Sabeans fell upon them.] The Sabeans were a people (as is concluded by most interpreters) inhabiting Arabia Felix, near the country where Job dwelt: they were famous only for robberies, and lived by pillage and plundering their neighbours. Caryl.

Job 1:17

17. —the Chaldeans] Chaldea, a country lying between Mesopotamia to the north, Susiana to the east, the Persian bay to the south, and Arabia Deserts to the west. Dr. Wells. Chaldea was at a vast distance from the land of Edom. But these were a set of profligates, who followed the pilfering life of the wild Arabs: and, like them, it is probable they made excursions through the Arabian deserts, to any distance where there was any hope of plunder. The Arabs deemed it heroism to make long journeys over pathless solitudes in quest of daring adventures. Scott. Before CHRIST about 1520. Or, A great fire. rushed.

children, in his mourning he blesseth God. CHAP. I, II. Satan appeareth again before God.

Thy sons and thy daughters were eating and drinking wine in their eldest brother’s house:

d Eccles. 5. 21 And said, 4 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.

CHAP. II.

Job 1:19

19.—a great wind] A whirlwind. Clark.—from the wilderness.] It is conceived, that this was either the wilderness of Edom, spoken of 2 Kings iii. 8; or else it was Arabia the Desert, which is by way of eminency called the Wilderness. Caryl.

—smote the four corners of the house, and it fell] The following account of a whirlwind is given by Mr. Bruce: “We had scarcely advanced two miles into the plain, when we were inclosed by a violent whirlwind, or what is called at sea the water-spout.—The unfortunate camel, that had been taken by the Cohals, seemed to be nearly in the centre of its vortex. It was lifted, and thrown down at a considerable distance, and several of its ribs broken. Although, as far as I could guess, I was not near its centre, it whirled me off my feet, and threw me down on my face, so as to make my nose gush out with blood. Two of the servants likewise had the same fate.—It demolished one half of a small hut, as if it had been cut through with a knife, and dispersed the materials all over the plain, leaving the other half standing.” Script. illust. Expos. Ind.

Job 1:20

20. Then Job arose, &c.] Job, who had heard all the rest without disturbance, was overcome with grief at this last word. Bp. Patrick.

—and shaved his head.] Michaelis remarks, that this was done in token of great grief; and cites Curtius in proof, that the Persians did the same on the death of Alexander the Great, according to their custom in mourning; and refers to Lucian, that thus likewise the Egyptians lamented the funeral of their Apia, and the Syrians the death of Adonis. Parkhurst.

Herodotus speaks of it as a general practice among all people, except the Egyptians, to cut off their hair as a token of mourning. At the Friendly Isles in the South Sea, “cutting off the hair is one of their mourning ceremonies;” Cook’s and Clarke’s Voyage: and at Otaheite, Forster says, “the hair was cut off and thrown upon the bier.” Dr. Hales.

—fell down upon the ground, and worshipped.] Whence we may observe, that it becometh us to worship God in a humble manner: and farther, that affic-

proreth his wife, moving him to curse God. 11 His three friends condole with him in silence. Before CHRIST about 1320.

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.

Job 1:21

21.—naked shall I return thither:] Into the earth, the common womb or receptacle and repository for all the dead. Clark.

—the Lord gave, and the Lord hath taken away &c.] Job overlooks all secondary causes, and owns God in all; acknowledging Him to be both just and good in all His ways, and blessing Him for all, whether giving or taking away. Clark.

The things we have are not properly given, but lent. When God lent us the use of them, He did not mean to forego the property too: and therefore they are His goods still, and He may require them at our hands, or take them from us when He will, and dispose of them when He pleases: see Hos. ii. 9. What we have, we hold of Him as our creditor: whensoever therefore He shall think good to call in His debts, it is our parts to return them, not with patience only, but with thankfulness, that He hath suffered us to enjoy them so long; and certainly without the least grudging or repining (as too often we do) that we may not hold them any longer. Thus did Job: when all was taken from him, he still “blessed the name of the Lord.” Bp. Sanderson.

Chap. II. ver. 3.—without cause.] Without his desert, according to the usual way of speaking, or without any signal guilt to draw upon him so signal a calamity: not but that there might be other very weighty causes or reasons for it; for the Divine wisdom neither does nor suffers any thing “without cause,” that is, without a sufficient reason. Peters.