Job 1-3

destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.

Blessed--literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (2Ch 9:7). counsel ... way ... seat--With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Ps 26:4, 5; Jer 15:17).

Uz--north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south. Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [Eichorn]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [Gesenius]. Significant names were often given among the Hebrews, from some event of later life (compare Ge 4:2, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (Ge 46:13). perfect--not absolute or faultless perfection (compare Job 9:20; Ec 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Ge 6:9; 17:1; Pr 10:9; Mt 5:48). It was the fear of God that kept Job from evil (Pr 8:13).

law--all of God's word then written, especially the books of Moses (compare Ps 119:1, 55, 97, &c.).

like a tree--(Jer 17:7, 8). planted--settled, fast. by--or, "over." the rivers--canals for irrigation. shall prosper--literally, "make prosper," brings to perfection. The basis of this condition and character is given (Ps 32:1).

she-asses--prized on account of their milk, and for riding (Jud 5:10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns. household--(Ge 26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable. men of the east--denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (Jud 6:3; Eze 25:4).

not so--either as to conduct or happiness. like the chaff--which, by Eastern modes of winnowing against the wind, was utterly blown away.

every one his day--namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

stand in the judgment--be acquitted. They shall be driven from among the good (Mt 25:45, 46).

when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families. Job ... sanctified--by offering up as many expiatory burnt offerings as he had sons (Le 1:4). This was done "in the morning" (Ge 22:3; Le 6:12). Jesus also began devotions early (Mr 1:35). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household. cursed God--The same Hebrew word means to "curse," and to "bless"; Gesenius says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (Ge 47:10). Thus Umbreit translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (Pr 20:1). This act illustrates Job's "fear of God" (Job 1:1).

knoweth the way--attends to and provides for them (Ps 101:6; Pr 12:10; Ho 13:5). way of the wicked--All their plans will end in disappointment and ruin (Ps 37:13; 146:8; Pr 4:19). PSALM 2

sons of God--angels (Job 38:7; 1Ki 22:19). They present themselves to render account of their "ministry" in other parts of the universe (Heb 1:14). the Lord--Hebrew, Jehovah, the self-existing God, faithful to His promises. God says (Ex 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in Ge 2:7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job. Satan--The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (Job 4:19; 15:15; Jude 6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (1Ch 21:1; Ps 109:6; Zec 3:1); "accuser" (Re 12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (Isa 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Ge 3:1). He is called prince of this world (Joh 12:31); the god of this world (2Co 4:4); prince of the power of the air (Eph 2:2). God here questions him, in order to vindicate His own ways before angels.

going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Mt 12:43; 1Pe 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Ge 1:26; Ps 8:6). Man then lost it and Satan became prince of this world. The Son of man (Ps 8:4)--the representative man, regains the forfeited inheritance (Re 11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.

considered--Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.

fear God for naught--It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (Ge 15:1).

his substance is increased--literally, "spread out like a flood"; Job's herds covered the face of the country.

curse thee to thy face--in antithesis to God's praise of him (Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mal 3:14).

in thy power--Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (Job 1:11, "thine"), but He allows the enemy to do so.

wine--not specified in Job 1:4. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.

the asses feeding beside them--Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.

Sabeans--not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (Ge 25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare Ge 16:12). I alone am escaped--cunningly contrived by Satan. One in each case escapes (Job 1:16, 17, 19), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities--"misfortunes seldom come single."

fire of God--Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" [Ps 80:10]. Not lightning, which would not consume all the sheep and servants. Umbreit understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [Eph 2:2] is permitted to have control over such destructive agents.

Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (Hab 1:6-8). Rawlinson distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (Ge 14:1), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (Job 1:3).

a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted (Isa 21:1; Ho 13:15). the young men--rather, "the young people"; including the daughters (so in Ru 2:21).

Job arose--not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, then he arose; or, as Eichorn translates, he started up (2Sa 13:31). The rending of the mantle was the conventional mark of deep grief (Ge 37:34). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (Jer 41:5; Mic 1:16).

Naked--(1Ti 6:7). "Mother's womb" is poetically the earth, the universal mother (Ec 5:15; 12:7; Ps 139:15). Job herein realizes God's assertion (Job 1:8) against Satan's (Job 1:11). Instead of cursing, he blesses the name of Jehovah (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (Isa 9:6).

nor charged God foolishly--rather, "allowed himself to commit no folly against God" [Umbreit]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (Job 6:6; Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (Pr 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.

13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in Heb 1:5; 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.

Why do the heathen, &c.--Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion. heathen--nations generally, not as opposed to Jews. the people--or, literally, "peoples," or races of men.

a day--appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in Job 1:6, as Satan has now a special report to make as to

The kings and rulers lead on their subjects. set themselves--take a stand. take counsel--literally, "sit together," denoting their deliberation. anointed--Hebrew, "Messiah"; Greek, "Christ" (Joh 1:41). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Isa 6:1); priests (Ex 30:30); and kings (1Sa 10:1; 16:13; 1Ki 1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Da 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mt 27:1; Lu 23:1-25), with the furious mob, are vividly portrayed.

The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions. bands ... and ... cords--denote the restraints of government.

By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens--enthroned in quiet dignities (compare Ps 29:10; Isa 40:22). shall laugh--in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

Then shall he speak--His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (Ge 1:3; Ps 33:9). vex them--agitate or terrify them (Ps 83:15).

The purpose here declared, in its execution, involves their overthrow. Yet--literally, "and," in an adversative sense. I have set--anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case. my king--appointed by Me and for Me (Nu 27:18). upon my holy hill of Zion--Zion, selected by David as the abode of the ark and the seat of God's visible residence (1Ki 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Ps 9:11; 51:18; 99:2; Isa 8:18; 18:7, &c.).

The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion. this day have I begotten thee--as 2Sa 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Ac 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Ac 13:32 is used as in Ac 2:30; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Ac 2:34, allusion is made to His death (Ro 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in Heb 5:5, by these ends, and by others in Mt 3:17; 17:5.

The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth. heathen--or, "nations" (Ps 2:1). and the uttermost parts of the earth--(Ps 22:27); denotes universality.

His enemies shall be subject to His terrible power (Job 4:9; 2Th 2:8), as His people to His grace (Ps 110:2, 3). rod of iron--denotes severity (Re 2:27). a potter's vessel--when shivered cannot be mended, which will describe utter destruction. 10-12. kings ... judges--For rulers generally (Ps 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--

curse God--rather, "renounce" God. (See on Job 1:5) [Umbreit]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them. and die--that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [Gill]; Nothing makes the ungodly so angry as to see the godly under trial not angry.

the foolish women--Sin and folly are allied in Scripture (1Sa 25:25; 2Sa 13:13; Ps 14:1). receive evil--bear willingly (La 3:39).

Eliphaz--The view of Rawlinson that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son (Ge 36:4); and Teman, son of Eliphaz (Ge 36:15), called "duke." Eusebius places Teman in Arabia-Petræa (but see on Job 6:19). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Am 1:12). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom (Jer 49:7). Baruch mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding." Bildad the Shuhite--Shuah ("a pit"), son of Abraham and Keturah (Ge 25:2). Ptolemy mentions the region Syccea, in Arabia-Deserta, east of Batanea. Zophar the Naamathite--not of the Naamans in Judah (Jos 15:41), which was too distant; but some region in Arabia-Deserta. Fretelius says there was a Naamath in Uz.

Kiss the Son--the authority of the Son. perish from the way--that is, suddenly and hopelessly. kindled but a little--or, "in a little time." put their trust in him--or take refuge in Him (Ps 5:11). Men still cherish opposition to Christ in their hearts and evince it in their lives. Their ruin, without such trust, is inevitable (Heb 10:29), while their happiness in His favor is equally sure. PSALM 3

toward heaven--They threw ashes violently upwards, that they might fall on their heads and cover them--the deepest mourning (Jos 7:6; Ac 22:23).

seven days ... nights--They did not remain in the same posture and without food, &c., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (La 2:10). Seven days was the usual length of it (Ge 50:10; 1Sa 31:13). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance.

15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise.

Lord ... increased--The extent of the rebellion (2Sa 15:13) surprises and grieves him.

opened his mouth--The Orientals speak seldom, and then sententiously; hence this formula expressing deliberation and gravity (Ps 78:2). He formally began. cursed his day--the strict Hebrew word for "cursing:" not the same as in Job 1:5. Job cursed his birthday, but not his God.

say of my soul--that is, "of me" (compare Ps 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part. no help ... in God--rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph. Selah--This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Ps 9:16).

spake--Hebrew, "answered," that is, not to any actual question that preceded, but to the question virtually involved in the case. His outburst is singularly wild and bold (Jer 20:14). To desire to die so as to be free from sin is a mark of grace; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours.

But--literally, "and" (Ps 2:6). He repels the reproach by avowing his continued trust. shield--a favorite and often-used figure for protection. my glory--its source. lifter up of mine head--one who raises me from despondency.

the night in which--rather "the night which said." The words in italics are not in the Hebrew. Night is personified and poetically made to speak. So in Job 3:7, and in Ps 19:2. The birth of a male in the East is a matter of joy; often not so of a female.

cried ... heard--Such has been my experience. The latter verb denotes a gracious hearing or answering. out of--or, "from." his holy hill--Zion (Ps 2:6). His visible earthly residence.

let not God regard it--rather, more poetically, "seek it out." "Let not God stoop from His bright throne to raise it up from its dark hiding-place." The curse on the day in Job 3:3, is amplified in Job 3:4, 5; that on the night, in Job 3:6-10.

the Lord sustained me--literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.

Let ... the shadow of death--("deepest darkness," Isa 9:2). stain it--This is a later sense of the verb [Gesenius]; better the old and more poetic idea, "Let darkness (the ancient night of chaotic gloom) resume its rights over light (Ge 1:2), and claim that day as its own." a cloud--collectively, a gathered mass of dark clouds. the blackness of the day terrify it--literally, "the obscurations"; whatever darkens the day [Gesenius]. The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. Umbreit explains it as "magical incantations that darken the day," forming the climax to the previous clauses; Job 3:8 speaks of "cursers of the day" similarly. But the former view is simpler. Others refer it to the poisonous simoom wind.

ten thousands of people--or, "myriads," any very great number (compare 2Sa 16:18).

seize upon it--as its prey, that is, utterly dissolve it. joined unto the days of the year--rather, by poetic personification, "Let it not rejoice in the circle of days and nights and months, which form the circle of years."

Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Ps 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Ps 27:2), and smiting their cheekbone (1Ki 22:24) denotes violence and insult. thou hast broken--God took his part, utterly depriving the enemy of power to injure.

solitary--rather, "unfruitful." "Would that it had not given birth to me."

An ascription of praise to a delivering God, whose favor is an efficient benefit. PSALM 4

them ... curse the day--If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (Jer 9:17). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Isa 27:1), such as is meant by "leviathan." Therefore, the expression, "cursers of day," refers to magicians, who were believed to be able by charms to make a day one of evil omen. (So Balaam, Nu 22:5). This accords with Umbreit's view (Job 3:7); or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up them and their country" [Herodotus]. Necromancers claimed power to control or rouse wild beasts at will, as do the Indian serpent-charmers of our day (Ps 58:5). Job does not say they had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words as follows:--Let those that are ready for anything, call it (the day) the raiser up of leviathan, that is, of a host of evils.

dawning of the day--literally, "eyelashes of morning." The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, are the opening eyelids or eyelashes of morning.

Why did the knees prevent me?--Old English for "anticipate my wants." The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (Ge 30:3; 50:23; Isa 66:12).

lain ... quiet ... slept--a gradation. I should not only have lain, but been quiet, and not only been quiet, but slept. Death in Scripture is called "sleep" (Ps 13:3); especially in the New Testament, where the resurrection-awakening is more clearly set forth (1Co 15:51; 1Th 4:14; 5:10).

With kings ... which built desolate places for themselves--who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of Job, once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of the great ones of earth, wearied with heaping up perishable treasures, marks the irony that breaks out from the black clouds of melancholy [Umbreit]. The "for themselves" marks their selfishness. Michaelis explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.

filled their houses with silver--Some take this to refer to the treasures which the ancients used to bury with their dead. But see Job 3:26.

untimely birth--(Ps 58:8); preferable to the life of the restless miser (Ec 6:3-5).

the wicked--the original meaning, "those ever restless," "full of desires" (Isa 57:20, 21). the weary--literally, "those whose strength is wearied out" (Re 14:13).

There the prisoners rest--from their chains.

servant--The slave is there manumitted from slavery.

Wherefore giveth he light--namely, God; often omitted reverentially (Job 24:23; Ec 9:9). Light, that is, life. The joyful light ill suits the mourners. The grave is most in unison with their feelings.

whose way is hid--The picture of Job is drawn from a wanderer who has lost his way, and who is hedged in, so as to have no exit of escape (Ho 2:6; La 3:7, 9).

my sighing cometh before I eat--that is, prevents my eating [Umbreit]; or, conscious that the effort to eat brought on the disease, Job must sigh before eating [Rosenmuller]; or, sighing takes the place of good (Ps 42:3) [Good]. But the first explanation accords best with the text. my roarings are poured out like the waters--an image from the rushing sound of water streaming.

the thing which I ... feared is come upon me--In the beginning of his trials, when he heard of the loss of one blessing, he feared the loss of another; and when he heard of the loss of that, he feared the loss of a third. that which I was afraid of is come unto me--namely, the ill opinion of his friends, as though he were a hypocrite on account of his trials.

I was not in safety ... yet trouble came--referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows. "And" (not, "yet") a fresh trouble is coming, namely, my friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy.

Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By God's grace the temptations of worldly wealth may be overcome. The account of Job's piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human heart made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with God through the promised Saviour, he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on God's mercy in the way he had appointed.

Job's afflictions began from the malice of Satan, by the Lord's permission, for wise and holy purposes. There is an evil spirit, the enemy of God, and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love God. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in Christians may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to be sober and vigilant, 1Pe 5:8. See how Satan censures Job. This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our religion. God's people are taken under his special protection; they, and all that belong to them. The blessing of the Lord makes rich; Satan himself owns it. God suffered Job to be tried, as he suffered Peter to be sifted. It is our comfort that God has the devil in a chain, Re 20:1. He has no power to lead men to sin, but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that God directs the affairs of the world.

Satan brought Job's troubles upon him on the day that his children began their course of feasting. The troubles all came upon Job at once; while one messenger of evil tidings was speaking, another followed. His dearest and most valuable possessions were his ten children; news is brought him that they are killed. They were taken away when he had most need of them to comfort him under other losses. In God only have we a help present at all times. (Job 1:20-22)

Job humbled himself under the hand of God. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to religion. If in all our troubles we look to the Lord, he will support us. The Lord is righteous. All we have is from his gift; we have forfeited it by sin, and ought not to complain if he takes any part from us. Discontent and impatience charge God with folly. Against these Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done very foolishly. And may the malice and power of Satan render that Saviour more precious to our souls, who came to destroy the works of the devil; who, for our salvation, suffered from that enemy far more than Job suffered, or we can think.

How well is it for us, that neither men nor devils are to be our judges! but all our judgment comes from the Lord, who never errs. Job holds fast his integrity still, as his weapon. God speaks with pleasure of the power of his own grace. Self-love and self-preservation are powerful in the hearts of men. But Satan accuses Job, representing him as wholly selfish, and minding nothing but his own ease and safety. Thus are the ways and people of God often falsely blamed by the devil and his agents. Permission is granted to Satan to make trial, but with a limit. If God did not chain up the roaring lion, how soon would he devour us! Job, thus slandered by Satan, was a type of Christ, the first prophecy of whom was, that Satan should bruise his heel, and be foiled.

The devil tempts his own children, and draws them to sin, and afterwards torments, when he has brought them to ruin; but this child of God he tormented with affliction, and then tempted to make a bad use of his affliction. He provoked Job to curse God. The disease was very grievous. If at any time we are tried with sore and grievous distempers, let us not think ourselves dealt with otherwise than as God sometimes deals with the best of his saints and servants. Job humbled himself under the mighty hand of God, and brought his mind to his condition. His wife was spared to him, to be a troubler and tempter to him. Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of Him, than which nothing is more false. But Job resisted and overcame the temptation. Shall we, guilty, polluted, worthless creatures, receive so many unmerited blessings from a just and holy God, and shall we refuse to accept the punishment of our sins, when we suffer so much less than we deserve? Let murmuring, as well as boasting, be for ever done away. Thus far Job stood the trial, and appeared brightest in the furnace of affliction. There might be risings of corruption in his heart, but grace had the upper hand.

The friends of Job seem noted for their rank, as well as for wisdom and piety. Much of the comfort of this life lies in friendship with the prudent and virtuous. Coming to mourn with him, they vented grief which they really felt. Coming to comfort him, they sat down with him. It would appear that they suspected his unexampled troubles were judgments for some crimes, which he had vailed under his professions of godliness. Many look upon it only as a compliment to visit their friends in sorrow; we must look life. And if the example of Job's friends is not enough to lead us to pity the afflicted, let us seek the mind that was in Christ.

For seven days Job's friends sat by him in silence, without offering consolidation: at the same time Satan assaulted his mind to shake his confidence, and to fill him with hard thoughts of God. The permission seems to have extended to this, as well as to torturing the body. Job was an especial type of Christ, whose inward sufferings, both in the garden and on the cross, were the most dreadful; and arose in a great degree from the assaults of Satan in that hour of darkness. These inward trials show the reason of the change that took place in Job's conduct, from entire submission to the will of God, to the impatience which appears here, and in other parts of the book. The believer, who knows that a few drops of this bitter cup are more dreadful than the sharpest outward afflictions, while he is favoured with a sweet sense of the love and presence of God, will not be surprised to find that Job proved a man of like passions with others; but will rejoice that Satan was disappointed, and could not prove him a hypocrite; for though he cursed the day of his birth, he did not curse his God. Job doubtless was afterwards ashamed of these wishes, and we may suppose what must be his judgment of them now he is in everlasting happiness.

Job complained of those present at his birth, for their tender attention to him. No creature comes into the world so helpless as man. God's power and providence upheld our frail lives, and his pity and patience spared our forfeited lives. Natural affection is put into parents' hearts by God. To desire to die that we may be with Christ, that we may be free from sin, is the effect and evidence of grace; but to desire to die, only that we may be delivered from the troubles of this life, savours of corruption. It is our wisdom and duty to make the best of that which is, be it living or dying; and so to live to the Lord, and die to the Lord, as in both to be his, Ro 14:8. Observe how Job describes the repose of the grave; There the wicked cease from troubling. When persecutors die, they can no longer persecute. There the weary are at rest: in the grave they rest from all their labours. And a rest from sin, temptation, conflict, sorrows, and labours, remains in the presence and enjoyment of God. There believers rest in Jesus, nay, as far as we trust in the Lord Jesus and obey him, we here find rest to our souls, though in the world we have tribulation.

Job was like a man who had lost his way, and had no prospect of escape, or hope of better times. But surely he was in an ill frame for death when so unwilling to live. Let it be our constant care to get ready for another world, and then leave it to God to order our removal thither as he thinks fit. Grace teaches us in the midst of life's greatest comforts, to be willing to die, and in the midst of its greatest crosses, to be willing to live. Job's way was hid; he knew not wherefore God contended with him. The afflicted and tempted Christian knows something of this heaviness; when he has been looking too much at the things that are seen, some chastisement of his heavenly Father will give him a taste of this disgust of life, and a glance at these dark regions of despair. Nor is there any help until God shall restore to him the joys of his salvation. Blessed be God, the earth is full of his goodness, though full of man's wickedness. This life may be made tolerable if we attend to our duty. We look for eternal mercy, if willing to receive Christ as our Saviour.