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Job Chapter
One
New King James Version (NKJV)
INTRODUCTION TO JOB 1
In
this chapter
Job
the subject of the whole book
is described by his native
country
by his name
by his religious character
and by his family and his
substance
Job 1:1 a
particular relation is given of his children feasting together
and of Job's
conduct during that time
Job 1:4 of a
discourse which passed between God and Satan concerning him
the issue of which
was that Satan obtained leave of God to afflict Job in his outward affairs
Job 1:6 then
follows an account of his several losses
of his oxen
sheep
camels
asses
and servants
by the Sabeans
Chaldeans
and fire from heaven
and of his sons
and daughters by the fall of the house in which they were through a violent
wind
Job 1:13
and the
chapter is concluded with the agreeable behaviour of Job in the midst of all
this
Job 1:20.
Job 1:1 There
was a man in the land of Uz
whose name was Job; and that man was
blameless and upright
and one who feared God and shunned evil.
YLT
1A man there hath been in
the land of Uz -- Job his name -- and that man hath been perfect and upright --
both fearing God
and turning aside from evil.
There was a man in the
land of Uz
whose name was Job
.... Of the signification of his name
see
the introduction to the book. The place where he dwelt had its name not from
Uz
a descendant of Shem
Genesis 10:23 but
from Uz
a son of Nahor
brother to Abraham
Genesis 22:21
unless it can be thought to be so called from Uz
of the children of Seir
in
the land of Edom; since we read of the land of Uz along with Edom
or rather of
Edom as in the land of Uz
or on the borders of it
Lamentations 4:21
the Targum calls it the land of Armenia
but rather it is Arabia; and very
probably it was one of the Arabias Job lived in
either Petraea or Deserta
probably the latter; of which Uz or Ausitis
as the Septuagint and Vulgate
Latin version read it
was a part; the same with the Aesitae of PtolemyF21Geograph.
l. 5. c. 19. ; and it is said to be near the land of CanaanF23Shalshalet
Hakabala
fol. 75. 2.
for in Arabia Felix the Sabeans lived; and certain it
is that this country was near to the Sabeans and Chaldeans
and to the land of
Edom
from whence Eliphaz the Temanite came: and as this very probably was a
wicked and an idolatrous place
it was an instance of the distinguishing grace
of God
to call Job by his grace in the land of Uz
as it was to call Abraham
in Ur of the Chaldeans; and though it might be distressing and afflicting to
the good man to live in such a country
as it was to Lot to live in Sodom
yet
it was an honour to him
or rather it was to the glory of the grace of God that
he was religious here
and continued to be so
see Revelation 2:13 and
gives an early proof of what the Apostle Peter observed
"that God is no
respecter of persons
but
in every nation
he that feareth God
and worketh
righteousness
is accepted with him"; that is
through Christ
Acts 10:34. Job
as
he is described by his name and country
so by his sex
"a man"; and
this is not so much to distinguish his sex
nor to express the reality of his
existence as a man
but to denote his greatness; he was a very considerable
and indeed an extraordinary man; he was a man not only of wealth and riches
but of great power and authority
so the mean and great man are distinguished
in Isaiah 2:9 see the
account he gives of himself in Job 29:7
by which
it appears he was in great honour and esteem with men of all ranks and degrees
as well as he was a man of great grace
as follows:
and the man was perfect; in the same sense as
Noah
Abraham
and Jacob were; not with respect to sanctification
unless as
considered in Christ
who is made sanctification to his people; or with regard
to the truth
sincerity
and genuineness of it; or in a comparative sense
in
comparison of what he once was
and others are; but not so as to be free from
sin
neither from the being of it
which no man is clear of in this life
nor
from the actings of it in thought
word
and deed
see Job 9:20 or so as
to be perfect in grace; for though all grace is seminally implanted at once in
regeneration
it opens and increases gradually; there is a perfection of parts
but not of degrees; there is the whole new man
but that is not arrived to the
measure of the stature of the fulness of Christ; there are all and every grace
but not one perfect
not knowledge
nor faith
nor hope
nor love
nor
patience
nor any other: but then
as to justification
every good man is
perfect; Christ has completely redeemed his people from all their sins; he has
perfectly fulfilled the law in their room and stead; he has fully expiated all
their transgressions
he has procured the full remission of them
and brought
in a righteousness which justifies them from them all; so that they are free
from the guilt of sin
and condemnation by it
and are in the sight of God
unblamable
unreproveable
without fault
all fair and perfectly comely; and
this was Job's case:
and upright; to whom was shown the uprightness of Christ
or to whom the
righteousness of Christ was revealed from faith to faith
and which was put
upon him
and he walked in by faith
see Job 33:23
moreover
Job was upright in heart
a right spirit was renewed in him; and
though he was not of the nation of Israel
yet he was
in a spiritual sense
an
Israelite indeed
in whom there was no guile
the truth of grace and the root
of the matter being in him
Job 19:28
and he
was upright in his walk and conversation before God
and also before men;
upright in all his dealings and concerns with them
in every relation he stood
in every office and character he bore:
and one that feared God; not as the devils
who
believe and tremble; nor as carnal men
when the judgments of God are in the
earth
hide themselves in fear of him; nor as hypocrites
whose fear or
devotion is only outward
and is taught by the precept of men; but as children
affectionately reverence their parents: Job feared God with a filial and godly
fear
which sprung from the grace of God
and was encouraged and increased by
his goodness to him
and through a sense of it; it was attended with faith and
confidence of interest in him
with an holy boldness and spiritual joy
and
true humility; and comprehended the whole of religious worship
both public and
private
internal and external:
and eschewed evil
or "departed from it"F24סר απεχομενος
Sept. "recedens a malo"
V. L. Montanus
Junius & Tremellius
&c. ; and that with hatred and loathing of it
and indignation at it
which
the fear of God engages unto
Proverbs 8:13
he
hated it as every good man does
as being contrary to the nature and will of
God
abominable in itself
and bad in its effects and consequences; and he
departed from it
not only from the grosser acts of it
but abstained from all
appearance of it
and studiously shunned and avoided everything that led unto
it; so far was he from indulging to a sinful course of life and conversation
which is inconsistent with the grace and fear of God
Job 1:2 2 And seven sons and three
daughters were born to him.
YLT
2And there are borne to him
seven sons and three daughters
And there were born unto
him
.... By his wife
in lawful wedlock
who was now living
and
after mentioned:
seven sons and three daughters; next to his religious
character
his graces
and spiritual blessings
and as the chief of his outward
mercies and enjoyments
his children are mentioned; and which are indeed
blessings from the Lord
and such as good men
and those that fear the Lord
are sometimes blessed with
see Psalm 127:3 and to
have a numerous offspring was always esteemed a very great favour and blessing
and as such was reckoned by Job; who
having so many sons
might hope to have
his name perpetuated by them
as well as his substance shared among them; and
having so many daughters
he might please himself with the thought of marrying
them into families
which would strengthen his friendship and alliance with
them; just the same number of sons and daughters had Bacchaeus
the third king
of CorinthF25Heraclides de Politiis ad calcem Aelian. Var. Hist. p.
439. .
Job 1:3 3 Also
his possessions were
seven thousand sheep
three thousand camels
five hundred yoke of oxen
five
hundred female donkeys
and a very large household
so that this man was the
greatest of all the people of the East.
YLT
3and his substance is seven
thousand sheep
and three thousand camels
and five hundred pairs of oxen
and
five hundred she-asses
and a service very abundant; and that man is greater
than any of the sons of the east.
His substance also was
seven thousand sheep
.... For which he must have a large pasturage to feed them on
as
well as these would produce much wool for clothing
and flesh for food; this
part of his substance or possessions is mentioned first
as being the largest
and most useful and profitable:
and three thousand camels; creatures fit to carry
burdens
and travel with
and were greatly valued on that account
especially
in the deserts of Arabia
near to which Job lived; and that not only because
they were strong for this purpose
but because they could endure much thirst
and want of water for a long time; See Gill on Leviticus 11:4
it
seems by this that Job carried on a commerce
and traded in distant parts
whither he sent the produce of his lands and cattle
and trafficked with them:
these camels might not only be he
but she camels also
according to the
Septuagint version
which might be kept for breeding
and for their milk:
Aristotle observesF26Hist. Animal. l. 9. c. 50.
some of the
inhabitants of the upper Asia used to have camels
to the number of 3000
the
exact number here mentioned; and by the number of these creatures the Arabians
estimated their riches and possessionsF1Leo African. Descript.
Africae
l. 9. p. 745. ; and so sheep are by the Greeks called μηλα
as it is thought
from
the Arabic word "mala"
to be richF2Hinckelman. Praefat.
ad Alkoran. ; the riches of other people
and of particular persons
as of
Geryon
Atlas
and Polyphemus
are represented as chiefly consisting of their
flocks
and also of their herdsF3Vid. Homer. Odyss. 14. ver. 100
&c. Virgil. Aeneid. l. 7. ver. 537. Justin e Trogo
l. 44. c. 4. Theocrit.
Idyll. 11. ver. 34. Ovid. Metamorph. l. 4. Fab. 17. & l. 13. Fab. 8.
as
follows:
and five hundred yoke of oxen; to plough his land with
of which he must have a large quantity to employ such a number in
see 1 Kings 19:19
and five hundred she asses; which must be chiefly
for their milk; and no doubt but he had a considerable number of he asses also
though not mentioned
which
as well as the others
were used to ride on
and
also to plough with
in those countries; it may be rendered only asses as by
some
and so may include both: Aristaeus
Philo
and PolyhistorF4Apud
Euseb. Evangel. Praepar. l. 9. c. 25. p. 430. give the same account of Job's
substance in the several articles as here:
and a very great household: this must be understood
of his servants only
since his children are before taken notice of; and the
same phrase is rendered "great store of servants"
Genesis 26:14 and
in the margin
"husbandry" or "tillage"
large fields and
farms; and the sense comes to much the same
whether it is taken the one way or
the other; if great store of servants
he must have large farms and many fields
to employ them in; and if a large husbandry
and much ground for tillage
he
must have many servants to manure and cultivate them: now these several
articles are mentioned
because
in those times and countries
as has been
observed
the substance of men chiefly lay in them
and according to them they
were reckoned more or less rich; not but that they had gold and silver also
as
Abraham had
Genesis 13:1
and
so had Job
Job 31:24
but
these were the principal things:
so that this man was the greatest of all the men of the east; that lived in
Arabia
Chaldea
and other eastern countries; that is
he was a man of the
greatest wealth and riches
and of the greatest power and authority
and was
had in the greatest honour and esteem: now these temporal blessings are
observed
to show that grace and earthly riches are compatible
that they may
and sometimes do
meet in the same person; as also to point at the goodness of
God
in bestowing such blessings on this good man
thereby fulfilling the
promise made to godliness and godly men
which respects this life
and that
which is to come; and they are mentioned chiefly for the sake of the loss of
these things after related
whereby the greatness of his loss and of his
afflictions would be the more easily perceived
and his patience in bearing
them appear the more illustrious; for by how much the greater was his
substance
by so much the greater were his losses and trials
and the more
remarkable his patience under them.
Job 1:4 4 And his sons would go and
feast in their houses
each on his appointed day
and would send
and invite their three sisters to eat and drink with them.
YLT
4And his sons have gone and
made a banquet -- the house of each [in] his day -- and have sent and called to
their three sisters to eat and to drink with them;
And his sons went and
feasted in their houses
everyone his day
.... It appears by this
that Job's sons were grown up to men's estate
that they were from him
and
were for themselves
and carried on a separate business on their own accounts
and had houses of their own
and
perhaps
were married; and being at some
distance from each other
they met by appointment at certain times in their own
houses
and had friendly and family entertainments in turn; for such were their
feasts
not designed for intemperance
luxury
and wantonness
for then they
would not have been encouraged
nor even connived at
by Job; but to cherish
love and affection
and maintain harmony and unity among themselves
which must
be very pleasing to their parent; for a pleasant thing it is for any
and
especially for parents
to behold brethren dwelling together in unity
Psalm 133:1
besides
these feasts were kept
not in public houses
much less in houses of
ill fame
but in their own houses
among themselves
at certain seasons
which
they took in turn; and these were either at their time of sheep shearing
which
was a time of feasting
1 Samuel 25:2
or
at the weaning of a child
Genesis 21:8
or
rather on each of their birthdays
which in those early times were observed
especially those of persons of figure
Genesis 40:20
and
the rather
as Job's birthday is called his day
as here
Job 3:1
and sent and called for their three sisters to eat and to drink with
them; not to make a feast in their turn
but to partake of their
entertainment; which
as is commonly observed
showed humanity
kindness
tenderness
and affection in them to their sisters
to invite them to take part
with them in their innocent and social recreations
and modesty in their
sisters not to thrust themselves into their company
or go without an
invitation; these very probably were with Job
and went to the feasts with his
leave
being very likely unmarried
or otherwise their husbands would have been
invited also.
Job 1:5 5 So it was
when the days
of feasting had run their course
that Job would send and sanctify them
and he
would rise early in the morning and offer burnt offerings according to
the number of them all. For Job said
“It may be that my sons have sinned and
cursed[a] God in
their hearts.” Thus Job did regularly.
YLT
5and it cometh to pass
when
they have gone round the days of the banquet
that Job doth send and sanctify
them
and hath risen early in the morning
and caused to ascend burnt-offerings
-- the number of them all -- for Job said
`Perhaps my sons have sinned
yet
blessed God in their heart.' Thus doth Job all the days.
And it was so
when the
days of their feasting were gone about
.... When they had been
at each other's houses in turn; when the rotation was ended: something like
this is practised by the Chinese
who have their co-fraternities
which they
call "the brotherhood of the month"; this consists of thirty
according to the number of days therein
and in a circle they go every day to
eat at one another's house by turns; if one man has not convenience to receive
the fraternity in his own house
he may provide it at another man's
and there
are many public houses very well furnished for this purposeF5Semedo's
History of China
par. 1. c. 13. : Job's sons probably began at the elder
brother's house
and so went on according to their age
and ended with the
younger brother; so when they had gone through the circuit
as the wordF6הקיפו "cum circulssent
vel circulum fecissent"
Vatablus; "circulum absolverent"
Bolducius. signifies
and the
revolution was over
and they had done feasting for that season
or that year:
that Job sent and sanctified them; not that he did or could
make them holy
by imparting grace
or infusing holiness into them; at most he
could only pray for their sanctification
and give them rules
precepts
and
instructions about holiness
and exhortations to it; but here it signifies
that being at some distance from them he sent messengers or letters to them to
sanctify and prepare themselves for the sacrifices he was about to offer for
them; either by some rites and ceremonies
as by washing themselves
and
abstinence from their wives
which were sometimes used as preparatory to divine
service
Genesis 35:2
or by
fasting and prayer; or
perhaps
no more is intended by it than an invitation
of them to come and attend the solemn sacrifice which he
as the head of the
family
would offer for them; so
to sanctify people
is sometimes to invite
to call and gather them to holy service
see Joel 2:15 and so
the Targum renders it. "Job sent and invited them:"
and rose up early in the morning of the last of the days
of feasting; he took the first opportunity
and that as early as he could;
which shows the eagerness of his spirit for the glory of God
and the good of
his children
losing no time for his devotion to God
and regard for his
family; this being also the fittest time for religious worship and service
see
Psalm 5:3
and was
used for sacrifice
Exodus 29:39
and offered burnt offering according to the number of them all either of his
ten children
or only his seven sons
since they only are next mentioned
and
were the masters of the feast: this was before the law of the priesthood was in
being
which restrained the offering of sacrifice to those in the office of
priests
when
before
every head of a family had a right unto it; and this
custom of offering sacrifice was before the law of Moses
it was of divine
institution
and in use from the time of the fall of man
Genesis 3:21
and
was by tradition handed down from one to another
and so Job had it; and which
was typical of the sacrifice of Christ
to be offered up in the fulness of time
for the expiation of sin; and Job
no doubt
by faith in Christ
offered up
those burnt offerings for his sons
and one for each of them
thereby
signifying
that everyone stood in need of the whole sacrifice of Christ for
the atonement of sin
as every sinner does:
for Job said
it may be that my sons have sinned; not merely as
in common
or daily sins of infirmity; for Job so full well knew the corruption
of human nature
that a day could not pass without sin in thought
word
or
deed; but some more notorious or scandalous sin; that
in the midst of their
feasting and mirth
they had used some filthy
or frothy
and unsavoury and
unbecoming language; had dropped some impure words
or impious jests
or done
some actions which would reflect dishonour on God and true religion
and bring
an odium on themselves and families: now Job was not certain of this
he had
had no instruction or intelligence of it; he only surmised and conjectured it
might be so; he was fearful and jealous lest it should: this shows his care and
concern
as for the glory of God
so for the spiritual welfare of his children
though they were grown up and gone from him
and is to be considered in favour
of his sons; for by this it is evident they were not addicted to any sin
or
did not live a vicious course of life; but that they were religious and godly
persons; or
otherwise Job would have had no doubt in his mind about their
conduct and behaviour: the particular sin he feared they might have been guilty
of follows:
and cursed God in their hearts; not in the grossest
sense of the expression
so as to deny the being of God
and wish there was
none
and conceive blasphemy in their hearts
and utter it with their lips; but
whereas to bless God is to think and speak well of him
and ascribe that to him
which is his due; so to curse him is to think and speak irreverently of him
and not to attribute to him what belongs unto him; and thus Job might fear that
his sons
amidst their feasting
might boast of their plenty
and of the
increase of their substance
and attribute it to their own diligence and industry
and not to the providence of God
of which he feared they might speak
slightingly and unbecomingly
as persons in such circumstances sometimes do
see Deuteronomy 32:15.
Mr. Broughton renders it
"and little blessed God in their hearts"
not blessing him as they should was interpretatively cursing him; the Hebrew
word used properly and primarily signifies to blessF7ברכו אלהים "benedixerint
Deo"
V. L. Piscator.
and then the meaning is
either that his sons had
sinned
but took no notice of it
nor were humbled for it
but blessed God
being prosperous and successful
as if they had never sinned at all
see Zechariah 13:1
Sanctius adds the negative particle "not"
as if the meaning was
that they sinned
and did not bless God for their mercies as they should
Deuteronomy 8:10
but this is too daring and venturous to make such an addition; though this is
favoured by the Targum
as in some copies
which paraphrases it
and
have not prayed in the name of the Lord in their hearts: and because the word
is used at parting
and taking a farewell of friends
Cocceius thinks it may be
so used here
and the sense to be
that they sinned
and took their leave of
God
and departed from him; but rather
as the word Elohim is used of strange
gods
of false deities
Exodus 18:11. Job's
fears might be
lest his sons should have been guilty of any idolatrous action
at least of blessing the gods of the Gentiles in their hearts
since feasting
sometimes leads to idolatry
Exodus 32:6
but
the first sense seems best
with which the Septuagint version agrees
"it
may be my sons in their mind have thought evil things against the Lord:'
thus did Job continually; or "all those
days"F8כל הימים
"cunctis diebus"
Pagninus
Montanus; "singulis diebus
illis"
Junius & Tremellius; "omnibus diebus illis"
Piscator
Cocceius. ; that is
after every such circuit and rotation of
feasting
or after every feast day kept by them
he offered sacrifices for
them; or every yearF9"Singulis annis"
Schmidt
Schultens;
see 1 Sam. xx. 7.
as some interpret the phrase
the feasts
and so the
sacrifices
being annual; all this is observed
partly further to describe the
piety of Job
his affection for his family
and concern for their spiritual
good
and the glory of God
and partly as a leading step to an later event
Job 1:18.
Job 1:6 6 Now there was a day when
the sons of God came to present themselves before the Lord
and Satan[b] also came
among them.
YLT
6And the day is
that sons
of God come in to station themselves by Jehovah
and there doth come also the
Adversary in their midst.
Now there was a day when
the sons of God came to present themselves before the Lord
.... This is
generally understood of the angels
as in Job 38:7 who may be
thought to be so called
because of their creation by the father of spirits
and their likeness to God in holiness
knowledge
and wisdom
and being
affectionate and obedient to him; as also on account of the grace of election
and confirmation in Christ bestowed upon them
as well as because
in their
embassies and messages to men
they represent God
and so may be called gods
and children of the Most High
for a like reason the civil magistrates are
Psalm 82:6 to which
may be added
their constituting with the saints the family of God in heaven
and earth: these
as they stand before God
and at his right hand and left
as
the host of heaven
in which posture Micaiah saw them in vision
1 Kings 22:19
so
they may be said to go forth from standing before the Lord of all the earth
into the several parts of all the world
to do the will and work of God
assigned them
Zechariah 6:5 and
then
having done their work
return again
and present themselves before the
Lord
to give an account of what they have done
and to receive fresh orders
from him
being ready to do his pleasure in everything he shall command them
which is what is here supposed; though some think these were only the company
or band of angels which were set as a guard about Job
his person
family
and
substance
who now appeared before the Lord
to give an account of him
his
affairs
and circumstances
as required of them:
and Satan came also among them; which word signifies an
"adversary"
as in 1 Kings 11:14 but
does not design here a man adversary
as there
or one that envied Job's
prosperity
as Saadiah Gaon thinks
but an evil spirit
the old serpent
the
devil
as in Revelation 12:9 who
is an implacable and bitter enemy to men
especially to Christ and his people;
and so has this name from his hatred of them
and opposition to them: OrigenF11Contr.
Cels. l. 6. observes
that this word
translated into the Greek language
is αντικειμενος
an
"adversary"; but R. LeviF12In Ioc. derives it from שטה
"to decline" or "turn aside"; and
so Suidas saysF13In voce σατανας.
Satan
in the Hebrew language
is an apostate; and TheodoretF14In
2 Reg. Quaest. 37. mentions both
that it signifies either an adversary or an
apostate; the first derivation is best: knowing the end of the above meeting
that it was with respect to Job
and therefore he came with an intent to
contradict what they should say of him
and to accuse him before God; he came
among them as one of them
transforming himself into an angel of light
as he
sometimes does; or he came
being sent for
and obliged to come to give an
account of himself
and of what he had been doing in the world
in order to be
reproved and punished: but though the stream of interpreters run this way
I
cannot say I am satisfied with it; for
setting aside the passages in this book
in question
angels are nowhere called "the sons of God"; for
besides
this being denied of them in the sense that Christ is
they are
represented as servants
yea
as servants to the sons of God
ministering
spirits to the heirs of salvation; they call themselves the fellow servants of
the saints
and of their brethren
but do not say that they are sons of the
same family
or fellow heirs
or their brethren
Hebrews 1:5
moreover
they always stand in the presence of God
and behold his face
be
they where they will
Matthew 18:10 nor
is there any particular day assigned them for the service of God; for though
they are under the moral law
so far as it is suitable to their nature
yet not
under the ceremonial law
to which the observance of days belonged; and
besides
they have no rest night nor day
but continually serve God
and
glorify him
saying
Holy
holy
holy
Lord God Almighty: and if this
presentation of themselves to God is supposed to be in heaven
as where else
should it be? it is not possible that Satan could come among them; he is fallen
from heaven
being cast down from thence
nor can he
nor ever will he
be able
to find a place any more there
see Luke 10:18 it seems
better therefore to understand this of the people of God
of professors of
religion
who
earlier than the times of Job
were distinguished from the men
of the world by this character
"the sons of God"
Genesis 6:2
such
that were truly godly being so by adopting grace
and which was made manifest
by their regeneration by the Spirit of God
and by their faith in Christ
and
all were so by profession: now these assembled themselves together
to present
themselves
their bodies and souls
before the Lord
which was but their
reasonable service; as to pray unto him
and praise him
to offer sacrifice
and perform every religious exercise enjoined in those times; the apostle uses
the like phrase of the saints' social worship
Romans 12:1 now for
this there was a "day"; though I very much question whether any
sabbath
or much less a seventh day sabbath
was as yet instituted; but
inasmuch as men agreed together to call on the name of the Lord
or to worship
him in a social way
Genesis 4:26 as it
was necessary that a place should be appointed to meet at
so a time fixed by
consent and agreement; even as now
the seventh day sabbath being abrogated
Christians agree to meet on the first day of the week
called the Lord's day
in imitation of the apostles of Christ; and on one of these days thus fixed and
agreed on was the above meeting
at which Satan came among them
as he
frequently does in the assembly of the saints
to do what mischief he can; by
snatching away the word from inattentive hearers
and by directing the eye to
such objects
and putting such things into the mind
as divert from the service
of God; or by suggesting to the saints themselves
that what is attended to
does not belong to them
with many other things of the like kind: the Targum
interprets this day of the day of judgment
at the beginning of the year
and
the sons of God of angels
as do other Jewish writers.
Job 1:7 7 And the Lord said to Satan
“From where do you come?” So Satan answered the Lord and said
“From going to and fro on the earth
and from walking back and forth on it.”
YLT
7And Jehovah saith unto the
Adversary
`Whence comest thou?' And the Adversary answereth Jehovah and saith
`From going to and fro in the land
and from walking up and down on it.'
And the Lord said unto
Satan
whence comest thou?.... This question is put
not as ignorant
of the place from whence he came; for the omniscient God knows all persons and
things
men and angels
and these good and bad
where they are
from whence
they come
and what they do
see Genesis 3:9 but it
is put either as being angry with him
and resenting his coming among the sons
of God
and chiding him for it
as having no proper business there
like the
question in Matthew 22:12
or
rather in order to lead on to another
and to bring out from him what he
intended to have expressed by him
of what he had seen and taken notice of in
the place from whence he came
and particularly concerning Job: how God and
spirits converse together we are not able to say; but no doubt there is a way
in which God talks with spirits
even with evil ones
as well as good ones
and
in which they speak to him; and so this does not at all affect the reality of
this narrative:
then Satan answered the Lord and said
from going to and fro in
the earth
and from walking up and down in it; this he said as
swaggering and boasting
as if he was indeed the God of the whole world
the
Prince and King of it
and had and exercised a sovereign dominion over it
and
as such had been making a tour through it
and taking a survey of it
see Matthew 4:8
and as
if he was at full liberty to go where he pleased
and was under no control
when he was in chains of darkness
and could go nowhere
nor do anything
without divine permission; could not touch Job
nor his substance
nor
as in
the days of Christ
so much as enter into a herd of swine without leave:
likewise this may denote the disquietude and restlessness of this evil spirit
who could not abide long in a place
but moving to and fro
seeking rest
but
finding none
Matthew 12:43
as
also his diligence and indefatigableness in doing and seeking to do mischief
going about like a roaring lion
seeking whom he may devour
taking all
opportunities of doing injury
sowing his tares while men are asleep and off
their guard
1 Peter 5:8
and so
the first word here used signifies a diligent search
and is rendered by some
and particularly by Mr. Broughton
"from searching about the earth"F15So
Rambam and Ben Melech.
"and from walking in it"; and so the Targum
from
going about in the earth
to search the works of the children of men
and from
walking in it; and it points at the place of Satan's abode
the earth
with the
circumambient air
Ephesians 2:2 and
the extent of his influence
which reaches not to heaven
and to the saints
there
out of which he is cast
and can never reenter
but to the earth only
and men on it; and here no place is free from him; he and his angels are roving
about everywhere
city and country; public and private places
men's own
houses
or the house of God
are not exempt from them; and therefore all here
need to watch and pray
lest they enter into temptation
Matthew 26:41.
Schultens interprets the word of Satan going through the earth with great force
and violence
whipping and scourging miserable mortals.
Job 1:8 8 Then the Lord said to Satan
“Have you considered My servant Job
that there is none like him on the
earth
a blameless and upright man
one who fears God and shuns evil?”
YLT
8And Jehovah saith unto the
Adversary
`Hast thou set thy heart against My servant Job because there is
none like him in the land
a man perfect and upright
fearing God
and turning
aside from evil?'
And the Lord said unto
Satan
hast thou considered my servant Job
.... Or
"hast thou
put thine heart on my servant"F16השמת
לבך על עבדי
"nunquid posuisti cor tuum super servum meum"
Pagninus
Montanus
Bolducius
Schmidt. ; not in a way of love and affection to him
to do him any
good or service
there being an original and implacable enmity in this old
serpent to the seed of the woman; but rather his heart was set upon him in a
way of desire to have him in his hands
to do him all the mischief he could
as
the desire of his heart was toward Peter
Luke 22:31 but the
sense of the question is
since thou sayest thou hast been walking up and down
in the earth
hast thou not taken notice of Job
and cast an eye upon him
and
wished in thine heart to have him in thine hands to do him hurt? I know that
thou hast; hast thou not contrived in thine heart how to attack him
tempt him
and draw him from my service
and into sins and snares
in order to reproach
and accuse him? thou hast
but all in vain; and so it is a sarcasm upon Satan
as well as an expression of indignation at him for such an attempt upon him
and as anticipating his accusation of Job; for it is as if he should further
say
I know he is in thine eye
and upon thine heart
now thou art come with a
full intent to accuse and charge him; so Jarchi
"lest thou set thine
heart"
&c. so as "to have a good will to accuse him" he
had
but the Lord prevents him
by giving a high character of him
in these and
the following words: here he calls him "my servant"; not a servant of
men
living according to the lusts and will of men
and their customs and
forays of worship
superstition
and idolatry; nor a servant of sin and the
lusts of the flesh; nor of Satan
who boasted of the whole earth being his; but
the Lord's servant
not only by creation
but by special choice
by redemption
by efficacious grace
and the voluntary surrender of himself to the Lord under
the influence of it; and by his cheerful and constant obedience he answered
this character; and the Lord here claims his property in him
acknowledges him
as his servant
calls him by name
and gives an high and honourable account of
him:
that there is none like him in the earth; or "in
the land"; in the land of Uz
so Obadiah Sephorno; whatever there were in
other countries
there were none in this
being in general idolaters; or in the
land of the people of the Heathen nations
as the Targum; or rather in the
whole earth
where Satan had been walking: and
very probably
Abraham
Isaac
and Jacob
were now dead; Job being
as it should seem
between them and the
times of Moses; and though there might be many godly persons then living
who
were like to him in quality
being partakers of the same divine nature
having
the same image of God upon them
and the same graces in them
and a similar
experience of divine things
yet not upon an equality with him; he exceeded
them all in grace and holiness; and particularly
none came up to him for his
patience in suffering affliction
though this was often tried; as Moses
excelled others in meekness
and Solomon in wisdom; Job was an eminent saint
and servant of the Lord
a father in his family
a pillar in his house
like
Saul among the people
taller in grace and the exercise of it; and this is a
reason why he could not but be taken notice of by Satan
who has his eye more
especially on the most eminent saints
and envies them
and strikes at them;
and so the words are by some rendered
"for there is none like him"F17כי "nam"
Piscator. ; or rather they may be
rendered
"but there is none like him"F18"Atqui"
Schmidt. : and so are opposed to the accusations and charges Satan was come
with against him:
a perfect and an upright man
one that feareth God
and escheweth
evil? See Gill on Job 1:1. Here the
character there given is confirmed by the Lord in the express words of it.
Job 1:9 9 So Satan answered the Lord and said
“Does Job fear God for nothing?
YLT
9And the Adversary answereth
Jehovah and saith
`For nought is Job fearing God?
Then Satan answered the
Lord
and said
doth Job fear God for nought. Satan does not deny any
part of Job's character
nor directly charge him with anyone sin; which shows
what a holy man Job was
how exact in his life and conversation
that the devil
could not allege any one thing against him; nor does he deny that he feared the
Lord; nay
he owns it
only suggests there was a private reason for it; and
this he dares not affirm
only puts it by way of question
giving an innuendo
which is a wretched way of slander many of his children have learnt from him:
he insinuates that Job's fear of God
and serving him
was not "for
nought"
or "freely"F19חנם
"gratis"
Pagninus
Montanus
Junius & Tremellius Piscator
Schmidt
Schultens.
it was not out of love to him
or with any regard to his
will
or his honour and glory
but from selfish principles
with mercenary
views
and for worldly ends and purposes: indeed no man fears and serves the
Lord for nought and in vain
he is well paid for it; and godliness has a great
gain along with it
the Lord bestows everything
both in a temporal and
spiritual way
on them that fear him; so that eventually
and in the issue
they are great gainers by it; and they may lawfully look to these things
in
order to encourage them in the service and worship of God
even as Moses had
respect to the recompence of reward; when they do not make these
but the will
and glory of God
the sole and chief cause and end thereof: but the intimation
of Satan is
that Job's fear was merely outward and hypocritical
nor cordial
hearty
and disinterested
but was entirely for his own sake
and for what he
got by it; and this he said as if he knew better than God himself
the searcher
of hearts
who had before given such an honourable character of him. Sephorno
observes
that he supposes that his fear was not a fear of the greatness of
God
a reverence of his divine Majesty
but a fear of punishment; or what we
call a servile fear
and not a filial one.
Job 1:10 10 Have You not made a hedge
around him
around his household
and around all that he has on every side? You
have blessed the work of his hands
and his possessions have increased in the
land.
YLT
10Hast not Thou made a hedge
for him
and for his house
and for all that he hath -- round about?
Hast not thou made an
hedge about him
.... A fence
a wall of protection all around him? he had; he
encompassed him about with his love as with a shield
a hedge which could not
be broken down by men or devils; he surrounded him with his almighty power
that none could hurt him; he guarded him by his providence
he caused his
angels to encamp about him; yea
he himself was a wall of fire around him; the
Targum interprets it the word of God: so thick was the hedge
so strong the
fence
that Satan could not find the least gap to get in at
to do him any
injury to his body or mind
without the divine permission; which he envied and
was vexed at
and maliciously suggests that this was the motive of Job's fear
of the Lord; and indeed it was an obligation upon him to fear him
but not the
sole cause of it:
and about his house; not the house in which
he dwelt; though Satan could have gladly pulled down that about his ears
as
well as that in which his children were; but it designs his family
who were
also by Providence protected in their persons and estates
and preserved from
the temptations of Satan
at least from being overcome by them
and even at the
times of their feasting before mentioned; this fence was about his servants
also
so that Satan could not come at and hurt any one that belonged to him
which was a great grief and vexation of mind to him:
and about all that he hath on every side? his sheep
his camels
his oxen
and his asses; for otherwise these would not have escaped
the malice and fury of this evil spirit they afterwards felt; but as these were
the gifts of the providence of God to Job
they were guarded by his power
that
Satan could not hurt them without leave:
thou hast blessed the work of his hands; not only what
he himself personally wrought with his own hands
but was done by his servants
through his direction
and by his order; the culture of his fields
the feeding
and keeping of his flocks and herds; all succeeded well; whatever he did
or was
concerned in
prospered:
and his substance is increased in the land; or
"broke out"F20פרץ
"erupit"
Montanus
Piscator; "eruperit"
Junius &
Tremellius; "prorupit"
Schultens
; like a breach of waters; see 2 Samuel 5:20;
exceeded all bounds; his riches broke forth on the right hand and on the left
and flowed in
so that there were scarce any limits to be set to them; he
abounded in them; his sheep brought forth thousands; his oxen
camels
and
asses
stood well
and were strong to labour; and his wealth poured in upon him
in great plenty; all which was an eyesore to Satan
and therefore would
insinuate that this was the sole spring and source of Job's religion
devotion
and obedience.
Job 1:11 11 But now
stretch out Your
hand and touch all that he has
and he will surely curse You to Your face!”
YLT
11The work of his hands Thou
hast blessed
and his substance hath spread in the land
and yet
put forth
I
pray Thee
Thy hand
and strike against anything that he hath -- if not: to Thy
face he doth bless Thee!'
But put forth thine hand
now
.... With draw thine hand of providence
power
and protection
with which thou hast covered and screened him; and
instead of that
"send"F21שלח "mitte"
Pagninus
Montanus
Junius & Tremellius
Schmidt. forth thine afflicting
hand
not barely in a way of chastisement and correction
but in wrath and
vengeance
consuming and destroying all he had; and this he desires might be
done now
immediately
without delay
while Job was in the midst of his
prosperity; for Satan was in haste to have mischief done to him
being an
object of his great hatred and enmity: some
instead of "now"
render
it
"I pray thee"F23נא
"quaeso"
Junius & Tremellius
Piscator
Bolducius.
as being an
entreaty of Satan
and an importunate one
and which he was eagerly desirous of
obtaining; well knowing that no hurt could be done to Job without leave from
God
or his doing it himself: the Vulgate Latin version is
"put forth
thine hand a little"
as if its being exerted but a little
or a small
touch of it
would be sufficient to discover Job's hypocrisy; but Satan
doubtless knew Job better than this suggests
and that such was his integrity
that a small trial would not affect him; and besides
he immediately adds:
and touch all that he hath; which was not a slight
touch
but an heavy one
reaching to all his family and substance
and to his
person too
and the health of it at least; as appears by the proviso or saving
clause put in by the Lord afterwards
when he gave leave to smite him:
and he will curse thee to thy face; or
if he does not curse
thee to thy faceF24אם לא
"si non"
Schultens. ; then
let it be so and so with me
worse than
it now is; let me have my full damnation; for the words are an imprecation of
the devil
wishing the worst of evils to himself
if Job
in such
circumstances
did not "curse" God to his "face"; that is
not only openly and publicly
but impudently; signifying that he would fly in
his face
like a man passionate
furious
and enraged
and like those wicked
persons
hungry and hardly bestead
that would fret and curse their king and their
God
Isaiah 8:21 or like
those men
who
under their pains and sores
blasphemed him that had power over
them
Revelation 16:10
or like those carnal professors
whose words were stout against God
Malachi 3:13 in
suchlike passionate expressions Satan insinuates Job would break out against
God
murmuring at and complaining of his providence
arraigning his wisdom
righteousness
and holiness
in his dealings with him: or
if "he does not
bless thee to thy face"F25"Nisi in faciem tuam benedicet
tibi"
Piscator
Schmidt.
as it may be rendered; that is
either he
"will bid thee farewell"F26"Si non in faciem tuam
valere te jussurus sit"
Schultens.
and apostatize from thee; see Gill
on Job 1:5 as
sometimes nominal professors do
when affliction and tribulation come upon
them
they are offended
and drop their profession
Matthew 13:21 or
as others
"if he hath not blessed thee to thy face"F1"Si
non super facies tuas benedixerit tibi"
Montanus. ; then let it be thus
with me
that is
it will be then a clear case
that Job in times past had only
blessed God to his face
or outwardly; he had only honoured him with his lips
but his heart was far from him
and his fear towards him taught by the precept
of men
as is the character of hypocrites
Isaiah 29:13 this
Satan wickedly insinuates; one of the Targums is
if
he does not provoke thee to the face of thy Word; Ben Melech interprets על פניו "by thy life"
and takes it to be the form of an oath.
Job 1:12 12 And the Lord said to Satan
“Behold
all that he has is in your power; only do not lay a hand on his
person.” So Satan went out from the presence of the Lord.
YLT
12And Jehovah saith unto the
Adversary
`Lo
all that he hath [is] in thy hand
only unto him put not forth
thy hand.' And the Adversary goeth out from the presence of Jehovah.
And the Lord said unto
Satan
behold
all that he hath is in thy power
.... This he said not as
angry and displeased with Job
or as entertaining any ill opinion of him
through the suggestions of Satan
nor as gratifying that evil spirit; but in
order to convince and confound him
and to try the grace of Job
that he might
shine the brighter; and it may be observed
that the Lord alone had the
sovereign dispose of all that Job had
and that Satan could have no power over
him or his
but what was given him:
only upon himself put not forth thine hand; thus the Lord
restrained Satan
who could do nothing without his leave
and limits and bounds
the present affliction of his servant to his family and estate; reserving his
person and the health of it for another temptation and trial:
so Satan went forth from the presence of the Lord; the Targum
adds
"with power"
authority
liberty of acting; not from his
general presence
which is everywhere
from whence there is no going; nor from
his gracious presence
in which he had not been; and much less his glorious
presence in heaven
from whence he had been cast long ago; but from the place
where the sons and people of God worshipped
and where he granted his presence
to them
and from conversing with God there: as soon as Satan had got leave
he
at once went forth to execute what he had permission to do
glad at heart he
had so far succeeded; and eager upon doing all the mischief he could to a man
that was the butt of his malice
and the object of his envy and hatred; the sad
effects and consequences of which follow.
Job 1:13 13 Now there was a day when
his sons and daughters were eating and drinking wine in their oldest brother’s
house;
YLT
13And the day is
that his
sons and his daughters are eating
and drinking wine
in the house of their
brother
the first-born.
And there was a day
.... Which
according to the Targum was the first day of the week
but this is not certain
nor material; nor can it be said whether it was the day following that
Satan
had leave to do what he would with Job's substance
nor how long this was after
that; for though Satan was no doubt eager upon it
and in haste to do mischief;
yet besides its requiring some time to get the Sabeans and Chaldeans to march
out of their own country into Job's
so he would contrive and fix upon the most
proper time to answer his ends and purposes
which was
when his (Job's) sons and daughters were eating
and drinking wine
in their eldest brother's house; it should rather be rendered
"in the
house of their brother
the firstborn"; that is
of Job; for בכור relates not to brethren
but to parents
as Gussetins
observesF2Ebr. Comment. p. 127. : this was either the beginning of a
new turn
or rotation of their feasting with each other
which might begin with
the elder brother; or this was his birthday; see Job 1:4 and this
was the day Satan pitched upon to bring all the following calamities and
distresses upon Job; partly that they might fall with the greater weight upon
him
and more sensibly affect him
coming upon him while his family was
feasting; and while he was pleasing himself with the thoughts of having brought
up his children to men's and women's estate
and of the affluent circumstances
they were in; and of the unity
harmony
and love that subsisted amongst them
of which their present feasting to gether was a proof; and partly that these
afflictions might the more look like the judgments of God upon him
just as the
men of the old world were eating and drinking when the flood came and destroyed
them all
Luke 17:27 and for
the same reasons these were all brought upon him in one day
to crush him the
more; and that it might be thought the hand of God was in it
in a way of wrath
and vengeance
and so irritate him to curse him to his face
which was what
Satan aimed at; see Isaiah 47:8.
Job 1:14 14 and a messenger came to
Job and said
“The oxen were plowing and the donkeys feeding beside them
YLT
14And a messenger hath come
in unto Job and saith
`The oxen have been plowing
and the she-asses feeding
by their sides
And there came a messenger
unto Job
.... Not a messenger of Satan
as Jarchi
or one of his angels
or evil spirits; though this is a sense which is embraced not only by some
Jewish Rabbins
but by several of the ancient Christian writers
as Sanctius on
the place observes; and such they suppose the other messengers after mentioned
were; but both this and they were servants of Job
who escaped the calamity
that came upon the rest of their fellow servants:
and said
the oxen were ploughing: the five hundred yoke of
oxen Job had
Job 1:3
which were
all out in the fields
and employed in ploughing them; and to plough with such
was usual in those times and countries
as it now is in some places; see 1 Kings 19:19
and the asses feeding beside them; beside the oxen
where
they were ploughing
in pasture ground
adjoining to the arable land; and
beside the servants that were ploughing with the oxen: "at their
hands"F2על ידיהם
"ad manus eorum"
Mercerus. ; as it may be literally rendered
just
by them
under their eye and care; or "in their places"F3"Suis
locis"
Vatablus
Schmidt; so Jarchi
Aben Ezra
and Bar Tzemach. ; where
they should be
and where they used to feedF4"More
solito"
Schultens. ; these were the five hundred asses
male and female
reckoned among Job's substance
Job 1:3
which were
brought hither to feed
and some for the servants to ride on; this ploughed
land being at some distance from Job's house; and others to carry the seed that
was was to be sown here: now the situation and employment of these creatures
are particularly mentioned
to show that they were in their proper places
and
at their proper work; and that what befell them was not owing to the want of
care of them
or to the indolence and negligence of the servants.
Job 1:15 15 when the Sabeans[c] raided them
and took them away—indeed they have killed the servants with the edge of the
sword; and I alone have escaped to tell you!”
YLT
15and Sheba doth fall
and
take them
and the young men they have smitten by the mouth of the sword
and I
am escaped -- only I alone -- to declare [it] to thee.'
And the Sabeans fell upon
them
.... Or
"Sheba fell"F5ותפל
שבא "et delapsa est Seba"
Montanus
Bolducius; "et irruit Sheba"
Schmidt
Cocceius. ; that is
as Aben
Ezra and Simeon Bar Tzemach supply it
an host of the Sabeans
or a company of
them; these were not the descendants of that Sheba that sprung from Ham
Genesis 10:7 nor of
him that came from Shem
Genesis 10:28
but
from Sheba
the son of Jokshan
a son of Abraham by Keturah
who with the rest
of her sons were sent into the east country
the country of Job; and these
Sabeans
who descended from the same
were his near neighbours
Genesis 25:3
they
were the inhabitants of one of the Arabias
it is generally said Arabia Felix;
but that is not likely
since it was a very plentiful country
the inhabitants
of which had no need to rob and plunder others; and besides was at a great
distance from the place of Job's habitation
and lay to the south
and not the
east; though StraboF6Geograph. l. 16. p. 536. indeed says
that the
Sabeans inhabited Arabia Felix
and made excursions into Syria
which agrees
with these Sabeans; but rather Arabia Deserta
as SpanheimF7Histor.
Jobi
c. 3. sect. 12. p. 44
&c. has abundantly proved
a barren place;
hence we read of Sabeans from the wilderness
Ezekiel 23:42
the
inhabitants of which lived upon the plunder of others; and these being
naturally given to spoil and rapine
were fit persons for Satan to work upon
as he does in the children of disobedience; into whose hearts he put it to make
such a descent on Job's fields
and carry off his cattle
as they did; they
fell upon his oxen and asses at once and unawares
in a body
in an hostile and
furious manner:
and took them away; as a booty; they did not kill them
but
drove them off the ground
and led them into their own country for their use
and service:
yea
they have slain the servants with the edge of the sword; who were
ploughing with the oxen
and looking after the asses
and who might make an
opposition
though in vain; this was an addition to affliction
that not only
his cattle were carried off
but his servants were slain
who were born in his
house
or bought with his money:
and I only am escaped alone to tell thee; this single
servant was preserved
either by the special providence of God
in kindness to
Job
that he might know of a certainty
and exactly
and what had befallen him
and how it came to pass
which men are naturally desirous of; or else
as it is
generally thought
through the malice and cunning of Satan
that the tidings
might the sooner be brought to him
and more readily be believed by him
and
strike him with the greater surprise
a servant of his own running with it
whom he knew
and could believe; and he appearing with the utmost concern of
mind
and horror in his countenance.
Job 1:16 16 While he was still
speaking
another also came and said
“The fire of God fell from heaven and
burned up the sheep and the servants
and consumed them; and I alone have
escaped to tell you!”
YLT
16While this [one] is
speaking another also hath come and saith
`Fire of God hath fallen from the
heavens
and burneth among the flock
and among the young men
and consumeth
them
and I am escaped -- only I alone -- to declare [it] to thee.'
While he was yet speaking
there came also another
.... Another messenger
one of Job's servants
from another part
of his fields where his sheep were grazing
and was one of those that kept
them; he came with another piece of bad news
even before the other had
finished his whole account; and the same is observed of all the other
messengers that follow: so Satan ordered it
that all Job's afflictions should
come upon him at once
and the news of them be brought him as thick and as fast
as they could
to surprise him the more into some rash expressions against God;
that he might have no intermission
no breathing time; no time for prayer to
God to support him under the affliction
and sanctify it unto him; no time for
meditation upon
or recollection of
past experiences of divine goodness
or of
promises that might have been useful to him; but they came one upon the back of
another
to hurry him into some indecent carriage and behaviour towards God
being considered by him as his judgments upon him:
and said
the fire of God is fallen from heaven; which the
servant thought
or Satan put it into his mind to say
that it came immediately
from God
like that which destroyed Nadab and Abihu and the murmurers in the
camp of Israel
Leviticus 10:2 or
as it is commonly thought
is so called
because a most vehement one
as a
vehement flame is called the flame of the Lord
Song of Solomon 8:6
this being such a fire as was never known
since the fire that came down from
heaven and destroyed Sodom and Gomorrah
and the cities of the plain. I am
inclined to think it was a prodigious flash or flashes of lightning; for as
thunder is the voice of God
so lightning
which accompanies it
may be called
the fire of God; and this agrees with the phraseology of the passage; it comes
from heaven
or the air
and falls upon the earth
and strikes creatures and
things in it; and which
as it is the effect of natural causes
Satan might be
permitted to join them together and effect it; and this was done
and the news
of it expressed in such language as to make Job believe that God was against
him
and become his enemy
and that the artillery of heaven was employed to his
harm
and to the ruin of his substance:
and hath burnt up the sheep
and the servants
and consumed them; as the fire
or lightning which came down from heaven and consumed the captains
and their
fifties
in Elijah's time
2 Kings 1:10 and
such like effects of lightning are often to be observed
both with respect to men
and cattle; these were the 7000 sheep Job was possessed of
Job 1:3 and which
were all destroyed at once
with the servants that kept them
excepting one;
creatures very productive and very useful both for food and clothing
and also
used for sacrifice; and it is thought that Satan's end in the destruction of
these was
that Job might conclude from hence that his sacrifices were not
acceptable to God
and therefore it was in vain to serve him; which he hoped by
this means to bring him to express in a passionate manner to God:
and I only am escaped alone to tell thee; See Gill on Job 1:15.
Job 1:17 17 While he was still
speaking
another also came and said
“The Chaldeans formed three bands
raided
the camels and took them away
yes
and killed the servants with the edge of
the sword; and I alone have escaped to tell you!”
YLT
17While this [one] is
speaking another also hath come and saith
`Chaldeans made three heads
and
rush on the camels
and take them
and the young men they have smitten by the
mouth of the sword
and I am escaped -- only I alone -- to declare [it] to thee.'
While he was yet speaking
there came also another
.... Another messenger from another part of Job's possessions
where his camels were
and this before the last messenger had told his story
out:
and said
the Chaldeans made out three bands
and fell upon the
camels
and have carried them away; these were the 3000
camels
as in Job 1:3 and perhaps
they were in three separate companies and places
1000 in each
and therefore
the Chaldeans divided themselves into three bands; or "appointed three
heads"F6שמו שלשה
ראשים "posuerunt tria capita"
Montanus
Bolducius
Schmidt; "duces"
Pagninus
Vatablus.
as it may be
rendered; there were three bodies of them under so many leaders and commanders
and this was done
that they might the more easily take them; and they
"diffused or spread themselves"F7ויפשטו
"et diffuderunt se"
Mercerus
Schmidt "effuderunt se"
Cocceius.
as the word signifies
upon or about the camels; they surrounded
them on all sides
or otherwise
these being swift creatures
would have run
away from them: these Chaldeans or Chasdim were the descendants of Chesed
a
son of Nahor
who was brother to Abraham
Genesis 22:20
who
settled in the east country
not far from Job: and this agrees with the
character that XenophonF8Cyropaedia
l. 3. c. 11. gives of the
Chaldeans
at least some of them
in later times; that they lived upon robbing
and plundering others
having no knowledge of agriculture
but got their bread
by force of arms; and such as these Satan could easily instigate to come and
carry off Job's camels:
yea
and slain the servants with the edge of the sword
and I only
am escaped alone to tell thee; See Gill on Job 1:15.
Job 1:18 18 While he was still
speaking
another also came and said
“Your sons and daughters were
eating and drinking wine in their oldest brother’s house
YLT
18While this [one] is
speaking another also hath come and saith
`Thy sons and thy daughters are
eating
and drinking wine
in the house of their brother
the first-born.
While he was yet speaking
there came another
.... A servant of one of Job's sons
who was in waiting at the
feast before mentioned
and here again repeated:
and said
thy sons and thy daughters were eating
and drinking
wine in their eldest brother's house; See Gill on Job 1:13.
Job 1:19 19 and suddenly a great wind
came from across[d] the
wilderness and struck the four corners of the house
and it fell on the young
people
and they are dead; and I alone have escaped to tell you!”
YLT
19And lo
a great wind hath
come from over the wilderness
and striketh against the four corners of the
house
and it falleth on the young men
and they are dead
and I am escaped --
only I alone -- to declare [it] to thee.'
And
behold
there came a
great wind from the wilderness
.... Most probably from the wilderness of
Arabia
winds from such places being generally very strong
Jeremiah 4:11 as
this was
and is called a "great one"
a very strong and blustering
one; and being so
and because of the effects of it
and being an uncommon and
extraordinary one
as what follows shows
a "behold" is prefixed to
the account
exciting attention and wonder:
and smote the four corners of the house; which shows
it to be an unusual wind
it blowing from all parts and on all sides; and was
either a whirlwind
which whirled about this house; or Satan
with his posse of
devils with him
took the advantage of the sweep of it
as it came by this
house
and with all their force and strength
might and main
whirled it about
it; otherwise Satan has no power to raise winds
and allay them at pleasure;
God only creates them
holds them in his fists
and brings them out of his
treasures; and this wind blowing from the desert
the devil and his angels took
the opportunity
and with such violence whirled it about the house that it
fell
as follows:
and it fell upon the young men
and they are dead; not upon
Job's sons only
but upon his daughters also
the word used takes in both; and
Mr. Broughton renders it
"and it fell upon the young folk"; this was
the sorest affliction of all
and which Satan reserved to the last
that if the
others did not succeed to his wish
this might; and a very trying
grievous one
it was
to lose all his children at once in such a manner
and at such a time;
his children
which were parts of himself
whom he had taken so much care of in
their education
who had been as olive plants about his table
and now brought
up to men's and women's estates
comfortably settled in the world
and living
in great peace and harmony among themselves
and not one of them left to
comfort him under his other afflictions; and these taken away not by any
distemper of body
which would have prepared him for the stroke
but by a
violent death; and which had the appearance of the hand and judgment
wrath and
vengeance of God; and while they were feasting together in mirth and gaiety
however innocent
and not in a serious frame of spirit
or having any serious
turn upon their minds for death and eternity
of which they had no thought; had
they been in the house of God attending religious worship
or though in their
own houses
yet either in their closets praying
or else conversing about
spiritual things
with one another
it would have greatly taken off of the
affliction; but to be snatched into eternity at once
and in this manner
must
be cutting to Job; though there is no reason to think that this was for any sin
of theirs
or through any displeasure of God to them
but was permitted purely
on Job's account
for the trial of his faith
patience
sincerity
and
integrity; and here
as in the former instances
only one servant was spared to
bring the sad tidings:
and I only am escaped alone to tell thee; so that all
the servants in the house
excepting this
perished in the ruins of it
as well
as Job's sons and daughters; see Gill on Job 1:15. It is a
notion of some Jewish writers
as Simeon bar Tzemach observes
that each of
these messengers
as soon as they had delivered their message
died
and so all
that Job had was delivered into the hands of Satan
and nothing left; but this
seems contrary to Job 19:16. It may
be observed that Aristeas
an Heathen writer
as quoted by Alexander PolyhistorF9Apud.
Euseb. Praepar. Evangel. l. 9. c. 25. p. 431.
another Heathen writer
gives
an account of each of these calamities of Job
just in the same order in which
they are here. It may be observed from all this
that no character ever so
great and high can secure persons from afflictions
even grievous ones; Job had
an high and honourable character given and confirmed by God himself
yet so
sorely afflicted; and let men be the beloved of God
his chosen and precious
his
covenant people
the redeemed of the Lamb
righteous and godly persons
the
sons and heirs of God
yet neither nor all of these exempt them from
afflictions; and those that befall them are many
frequent
and continued
and
come from different quarters
from men good and bad
and from devils
and all
by the permission and according to the will of God. And this shows us the
uncertainty of all outward enjoyments
gold
silver
cattle
houses
lands
children
friends and relations
all perishing
and sometimes suddenly taken
away: and it may be observed
among all Job's losses
he did not lose anything
of a spiritual nature
not one spiritual blessing; though he lost all his
outward mercies
yet not the God of his mercies; not his covenant interest in
him
nor his share in his love
favour
and acceptance
which all still
continued; he did not lose his interest in a living Redeemer; his children were
all dead
but his Redeemer lived
and he knew it; he did not lose the principle
of grace in him
the root of the matter was still with him; nor anyone
particular grace
not his faith and confidence in God
nor his hope of eternal
life
nor his love and affection to God
and desire after him; nor his patience
and humility; nor his integrity
faithfulness
and honesty
which he retained
and held fast; nor any of his spiritual riches
which are durable; he had
riches in heaven
where thieves cannot break through and steal
a better and a
more enduring substance there
an inheritance incorruptible
reserved in the heavens
his conduct under all this follows.
Job 1:20 20 Then Job arose
tore his
robe
and shaved his head; and he fell to the ground and worshiped.
YLT
20And Job riseth
and rendeth
his robe
and shaveth his head
and falleth to the earth
and doth obeisance
Then Job arose
.... Either
from table
being at dinner
as some think
in his own house; it being the time
that his children were feasting in their eldest brother's house; or from the
business in which he was employed
which he stopped on hearing this news; or
from his seat
or chair of state in which he sat; or rather the phrase only
signifies
that he at once
with strength of body
and rigour of mind
which
were not lost
as often they are in such cases
went about the following things
with great composure and sedateness. It is indeed generally observed
that
there is an emphasis to be put on the word "then"
which may be as
well rendered "and"
as if Job sat and heard very sedately
without
any perturbation of mind
the loss of his substance; but when tidings were
brought him of the death of his children
"then" he arose
as being
greatly moved and distressed; but it should be observed till now there was no
stop or intermission in the messengers
but before one had done speaking
another
came and began to tell his story
and so there was no opportunity
as well as
not the occasion
of arising and doing what follows; and which he did
not
through the violence of his passion
or excess of grief
but as common and
ordinary things
which were used to be done in that country for the loss of
relations
and in token of mourning for them:
and rent his mantle; or "cloak"F11את מעלז "pallium suum"
Pagninus
Montanus
Junius & Tremellius
Piscator
Schultens; "tunicam
suam"
Munster
Cocceius
Schmidt
Jo. Henric. Michaelis.
as Mr.
Broughton; but whether this was an outward garment
as each of these seem to
be
if the same with ours
or an interior one
as some think
it is not very
material to know; both were rent by Ezra upon a mournful occasion
Ezra 9:3
and it
was usual to rend garments for deceased relations
or when they were thought to
be so
see Genesis 37:29
though some think that this was on the account of the blasphemous thoughts the
devil now suggested into his mind
being solicitous to gain his point
and work
upon him to curse God; upon which he rent his garment to show his resentment
and indignation at the thought of it
as the Jews used to rend their garments
at hearing of blasphemy; but the first sense is best:
and shaved his beard; either he himself
or
his servant by his orders; and which was done among the eastern nations as a
sign of mourning
see Isaiah 15:2 and
among the Greeks
as appears from HomerF12
κειρασθαι τε κομην
&c. Odyss. 4. ver. 198. & Odyss. 24.
ver. 46. ; nor was this contrary to the law in Deuteronomy 14:1
where another baldness
not of the head
but between the eyes
is forbidden for
the dead; besides this was before that law was in being
and
had it been
Job
was not bound by it
being not of the Israelitish nation: some
as Jarchi
Aben
Ezra
and other Jewish writers
interpret this of his plucking or tearing off
the hair of his head; but this neither agrees with the sense of the word here
used
which has the signification of shearing or mowing
rather than of tearing
or plucking
nor with the firmness and composure of Job's mind
who betrayed
not any effeminacy or weakness; and though he showed a natural affection for
the loss of his substance
and children
as a man
and did not affect a stoical
apathy
and brutal insensibility
yet did not give any extraordinary vent to
his passion: he behaved both like a man
and a religious man; he mourned for
his dead
but not to excess; he sorrowed not as those without hope
and used
the common tokens of it
and rites attending it; which shows that mourning for
deceased relations
if done in moderation
is not unlawful
nor complying with
the rites and customs of a country
in such cases
provided they are not sinful
in themselves
nor contrary to the revealed and declared will of God:
and fell down upon the ground; in veneration of God
of
his holiness and justice
and as sensible of his awful hand upon him
and as
being humbled under it
and patiently submitting to it; he did not stand up
and curse God to his face
as Satan said he would
but fell upon his face to
the ground; he did not curse his King and his God
and look upwards
see Isaiah 8:21 but
prostrated himself to the earth in great humility before him; besides
this may
be considered as a prayer gesture
since it follows:
and worshipped; that is
God
for who else should he
worship? he worshipped him internally in the exercise of faith
hope
love
humility
patience
&c. and he worshipped him externally by praising him
and praying to him
expressing himself as in the next verse: afflictions
when
sanctified
humble good men
cause them to lie low in the dust
and bring them
near to God
to the throne of his grace
and instead of arraigning his
providence
and finding fault with his dealings
they adore his majesty
and
celebrate his perfections.
Job 1:21 21 And he said: “Naked I came
from my mother’s womb
And naked shall I return there. The Lord gave
and the Lord has taken
away; Blessed be the name of the Lord.”
YLT
21and he saith
`Naked came I
forth from the womb of my mother
and naked I turn back thither: Jehovah hath
given and Jehovah hath taken: let the name of Jehovah be blessed.'
And said
naked came I out
of my mother's womb
.... Either literally
where he was conceived and lay
and from
whence he came into the world
though he afterwards wishes he never had
or had
died as soon as he did
Job 3:10
and so it
is expressive of his birth
and the circumstance of it; or figuratively
his
mother earth
from whence the first man sprang
and so all his posterity with
him
being as he of the earth
earthly
see Ecclesiastes 12:7
which sense is mentioned by Jarchi and Aben Ezra; but the first sense seems
best: the nakedness referred to is not of the mind or soul
being destitute of
righteousness and holiness
with which the following clause will by no means
agree
but nakedness of body; and therefore as soon as a child is born
one of
the first things done to it is to wrap it in clothes provided for it
see Ezekiel 16:4 and
also a being without the things of this life; the apostle's words are a proper
comment on these
and explain them
and perhaps these are referred to by him
"we brought nothing into this world"
1 Timothy 6:7
this
shows the necessity of the early care of Providence over us
and what reason we
have to be thankful for unknown mercies at the time of birth
and in the state
of infancy
Psalm 22:9 and what
obligations children lie under to parents
and what benefits they receive from
them at their first entrance into the world
and which they should religiously
requite when through old age they stand in need of their assistance
1 Timothy 5:4
and
this may also serve to abate the pride of man
who will have no reason to boast
of his riches
nor of his fine clothes
when he considers his original
nakedness; and more especially the use of it may be
and which seems to be the
use Job made of it
to make the mind easy under the greatest losses. Job
considered he did not bring his substance
his servants
and his children into
the world with him; and now they were taken from him
he was but as he was when
he came into the world
and not at all the worse; he knew how to be abased
and
to abound
and in both was content:
and naked shall I return thither; not into his mother's
womb in a literal sense
which was impossible
John 3:4
but to
the earth
and to the dust of it
Genesis 3:19
pointing to it with his finger
on which he now lay; meaning that he should go
to the place appointed for him
the grave
the house of all living
Job 30:23
and so
the Targum here has it
to
the house of the grave
where he should lie unseen
as in his mother's womb
till the resurrection morn; which would be a kind of a regeneration of him
when he should be delivered up from thence
and enjoy a state of happiness and
glory: he should descend into the grave as naked as he was born
respecting not
so much the nakedness of his body
as being stripped of all worldly enjoyments
see Ecclesiastes 5:15
and he says this in his present view of things; he thought once he should have
died in his nest
Job 29:18
in the
midst of all his prosperity
and left a large substance to his children; but
now all was taken away
and for the present had no hope or expectation of a
restoration
as afterwards was; but whereas he was now naked and bare of all
he expected he should continue and die so: or this is said with respect to the
common case of men
who it is certain cannot carry anything out of the world
with them
either riches or honour
but must leave all behind them
1 Timothy 6:7 which
may serve to loosen the minds of men from worldly things
not to set their eyes
and hearts upon them
nor to put their trust and confidence in them; and good
men may part with them
especially at death with pleasure
since they will have
no further use of them
and will have a better and a more enduring substance in
their stead:
the Lord gave
and the Lord hath taken away; all outward
enjoyments
all the good things of this world
are the Lord's
and at his
dispose; the earth
and the fulness of it; kingdoms
nations
countries
houses
and lands
the beasts of the field
and cattle on a thousand hills; the gold
and silver
and all the riches of the earth: and these are the gifts of his
providence to the sons of men; nor have they anything but in a way of giving
and receiving; and even what they enjoy
through diligence and industry
is
owing to the blessing of God; and who gives not in such sort as that he loses
his property in what is given; this he still retains
these are talents which
he puts into the hands of men to use for themselves and others
and for which
they are accountable to him; and they are but stewards
with whom he will
hereafter reckon
and therefore has a right to take away when he pleases; and
both Job ascribes to God
not only the giving
but the taking away: he does not
attribute his losses to second causes
to the Sabeans and Chaldeans
to the
fire from heaven
and the wind from the desert
but to God
whose sovereign
will and overruling hand were in all; these were but the instruments of Satan
and he had no power but what was given from God; and therefore to the counsel
of his will
who suffered it
Job refers it
and for that reason sits down
satisfied and quiet. This is all to be understood of temporal things only; for
of spiritual things it cannot be said that God gives and takes away; such gifts
are without repentance
and are irreversible
Romans 11:29
the
Targum is
"the
Word of the Lord hath given
and the Word of the Lord and the house of his
judgment hath taken away; the Septuagint and Vulgate Latin versions add
as
it pleased the Lord
so it is done:'
blessed be the name of the Lord; for all his blessings
and mercies; for all the gifts of nature and providence that had been bestowed
which could not be claimed
and of which he knew himself unworthy; and for the
continuance of them so long with goodness and mercy had followed him all the
days or his life hitherto
and still he had mercies to bless God for; his wife
was still with him
he had some servants left
his own life was spared; he
continued as yet in health of body
and therefore could sing of mercy as well
as judgment; nor is there any state on earth a man can be in
but there is
something to bless God for; wherefore the apostle's exhortation will always
hold good
"in everything give thanks": 1 Thessalonians 5:18;
besides the name
the nature
the perfections
of God are always the same
and
therefore always to be celebrated
and blessing
honour
and glory
are to be
ascribed to him continually
in every state and condition of life; wherefore
the Arabic version adds
"from henceforth
and for ever"; which
agrees with Psalm 72:19; and
thus Job
instead of cursing God
blesses him
and proves the devil to be a
liar
as he was from the beginning; and shows his superiority over him through
the power of divine grace; this evil one could not touch him
he was overcome
by him
and his designs defeated.
Job 1:22 22 In all this Job did not
sin nor charge God with wrong.
YLT
22In all this Job hath not
sinned
nor given folly to God.
In all this Job sinned not
.... Not that
he was without sin
he was conscious to himself of it
and owns it
Job 9:20; but in
all the above things he did or said he sinned not; not in his rending his
garments
in shaving his head
and laying himself prostrate on the ground
which were done as common usages in such cases
and not through excess of
passion; nor in anything that dropped from his lips
which were ill-becoming
the character he bore as a religious man; and though he might be guilty of some
failings and imperfections
as the best of men are
even in doing the best of
things
yet he sinned not that sin the devil said he would
that is
curse God
to his face; there was nothing of this
nor like it
but the reverse of it in
all he said and did:
nor charged God foolishly: or "gave not folly
to him"F13ולא נתן תפלה και
ουκ εδωκεν αφροσυνην
Sept. "nec attribuit
insulsitatem"
Junius & Tremellius
Piscator
Drusius. ; did not
ascribe it to him
did not arraign his wisdom
nor charge him with folly;
though there might be some things he could not account for
or see into the
reasons of them
he knew the Lord could; he considered that he was a God of
knowledge
the only and all wise God
and did all things after the counsel of
his will
and to answer the best ends and purposes
and therefore he submitted
all to his wisdom; nor did he himself speak foolishly of him
arraigning his
justice and holiness
as if he had done wrong to him; he knew there was no
unrighteousness in God
nor in any of his ways and works
and that he had a
right to do what he would with his own
to give and take it away at his
pleasure: he spoke nothing that was "unsavoury"F14תפלה "insulsum"
Pagninus
Montanus
Vatablus
Bolducius.
as the word signifies; nothing contrary to right reason and true
religion; nothing unsuitable unto
or unbecoming him as a man
as a religious
man
as in connection with God
a servant of his
and one that feared him. The
Arabic version is
"nor blasphemed God"; and the Targum
neither
did he set in order words of blasphemy before God; he did not curse God
as
Satan said he would
neither in heart and thought
nor in words; this is a
testimony of him given by the Lord himself
the searcher of hearts
and who
only could give such a testimony of him; and which
as Cocceius observes
is a
proof of the divine authority of this book.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)