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Chapter 2

Job 2

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¹And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst to station himself by Jehovah.

²And Jehovah saith unto the Adversary, 'Whence camest thou?' And the Adversary answereth Jehovah and saith, 'From going to and fro in the land, and from walking up and down in it.'

³And Jehovah saith unto the Adversary, 'Hast thou set thy heart unto 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 still he is keeping hold on his integrity, and thou dost move Me against him to swallow him up for nought!'

⁴And the Adversary answereth Jehovah and saith, 'A skin for a skin, and all that a man hath he doth give for his life.

⁵Yet, put forth, I pray Thee, Thy hand, and strike unto his bone and unto his flesh — if not: unto Thy face he doth bless Thee!'

⁶And Jehovah saith unto the Adversary, 'Lo, he [is] in thy hand; only his life take care of.'

⁷And the Adversary goeth forth from the presence of Jehovah, and smiteth Job with a sore ulcer from the sole of his foot unto his crown.

⁸And he taketh to him a potsherd to scrape himself with it, and he is sitting in the midst of the ashes.

⁹And his wife saith to him, 'Still thou art keeping hold on thine integrity: bless God and die.'

¹⁰And he saith unto her, 'As one of the foolish women speaketh, thou speakest; yea, the good we receive from God, and the evil we do not receive.' In all this Job hath not sinned with his lips.

¹¹And three of the friends of Job hear of all this evil that hath come upon him, and they come in each from his place — Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite — and they are met together to come in to bemoan him, and to comfort him;

¹²and they lift up their eyes from afar and have not discerned him, and they lift up their voice and weep, and rend each his robe, and sprinkle dust on their heads — heavenward.

¹³And they sit with him on the earth seven days and seven nights, and there is none speaking unto him a word when they have seen that the pain hath been very great.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

The vanity of human courses in the works of pleasure, planting, building, equipage, amassing wealth, etc., Ecc 2:1-11. Wisdom preferable to folly, Ecc 2:12-14; yet little difference between the wise and the foolish in the events of life, Ecc 2:15-17. The vanity of amassing wealth for heirs, when whether they will be foolish or wise cannot be ascertained, Ecc 2:18-21. There is much sorrow in the labor of man, Ecc 2:22, Ecc 2:23. We should enjoy what the providence of God gives, Ecc 2:25, Ecc 2:26.

Introduction

SATAN FURTHER TEMPTS JOB. (Job 2:1-8) 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 Job.

Verse 3

integrity--literally, "completeness"; so "perfect," another form of the same Hebrew word, Job 11:7. movedst . . . against--So Sa1 26:19; compare Ch1 21:1 with Sa2 24:1.

Verse 4

Skin for skin--a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere outward and exchangeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [UMBREIT]. The martyrs prove Satan's sneer false. ROSENMULLER explains it not so well. A man willingly gives up another's skin (life) for his own skin (life). So Job might bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the other's skin, that is, body; the second "skin," one's own, as in Exo 21:28.

Verse 6

but save--rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.

Verse 7

sore boils--malignant boils; rather, as it is singular in the Hebrew, a "burning sore." Job was covered with one universal inflammation. The use of the potsherd [Job 2:8] agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic judham (Deu 28:35), where "sore botch" is rather the black burning boil (Isa 1:6).

Verse 8

a potsherd--not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the Hebrew word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (Jon 3:6); also humility, as if the mourner were nothing but dust and ashes; so Abraham (Gen 18:27).

Verse 9

JOB REPROVES HIS WIFE. (Job 2:9-13) 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.

Verse 10

the foolish women--Sin and folly are allied in Scripture (Sa1 25:25; Sa2 13:13; Psa 14:1). receive evil--bear willingly (Lam 3:39).

Verse 11

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 (Gen 36:4); and Teman, son of Eliphaz (Gen 36:15), called "duke." EUSEBIUS places Teman in Arabia-PetrÃ&brvbra (but see on Job 6:19). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Amo 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 (Gen 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.

Verse 12

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

Verse 13

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 (Lam 2:10). Seven days was the usual length of it (Gen 50:10; Sa1 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. Next: Job Chapter 3

Introduction

INTRODUCTION TO JOB 2 This chapter gives an account of a second trial of Job's constancy and integrity, the time and occasion of it, Job 2:1; the motion made for it by Satan, which being granted, he smote him from head to foot with sore boils, which he endured very patiently, Job 2:4; during which sad affliction he is urged by his wife to give up his integrity, which he bravely resisted, Job 2:9; and the chapter is concluded with an account of a visit of three of Job's friends, and of their conduct and behaviour towards him, Job 2:11.

Verse 1

Again, there was a day, when the sons of God came to present themselves before the Lord,.... When good men, professors of religion, met together by agreement to worship the Lord; the Targum calls them companies of angels, interpreting the words of them, and of their standing before the Lord, as most interpreters do; how long this time of their meeting was from the former cannot be said, probably but a few days, a week or fortnight at most; the Targum says, it was on the day of the great judgment, and which, as in Job 1:6; was at the beginning of the year; so that according to this, and other Jewish writers, there was a whole year between this and the former meeting, and so between the first and second trial of Job; but this is not likely, since Satan would never give him so much breathing time; nor can it be thought that Job's friends should stay so long before they paid him a visit, which was not till after this day: and Satan came also among them to present himself before the Lord; being either obliged to it upon a summons to appear before God, and give an account of what he had been doing on the earth, and especially to Job; or rather he came willingly, seeking an opportunity to continue his charge against Job, and to accuse him afresh, and get his commission enlarged to do him more mischief, which he could not do without a fresh grant.

Verse 2

And the Lord said unto Satan, whence camest thou?.... The same question is put to him, and the same answer is returned by him; See Gill on Job 1:7. . Job 2:3 job 2:3 job 2:3 job 2:3And the Lord said unto Satan, hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?.... The same with this is also before put unto Satan, and the same character given of Job, which is here continued and confirmed, with an addition to it; for Job was no loser, but a gainer in his character by his afflictions and trials: and still he holdeth fast his integrity. The first man Adam was made upright, but by sinning he lost his integrity, and since the fall there is none in man naturally; it is only to be found in regenerate and renewed persons, who have right spirits renewed in them; by which principle of grace wrought in them they become upright in heart, and walk uprightly. The word used signifies "perfection" (o), which Job had not in himself, but in Christ; though it may denote the truth and sincerity of his grace, and the uprightness of his walk, and the simplicity of his conversation, the bias of his mind, and the tenor of his conduct and behaviour towards God and men; this principle he retained, this frame and disposition of soul continued with him, and he acted up to it in all things; he held fast his faith and confidence in the Lord his God, and he professed his cordial love and sincere affection for God, and his filial fear and reverence of him; and this he did still, notwithstanding all the assaults and temptations of Satan, and all the sore afflictions and trials he met with; an instance this of persevering grace, and of the truth of what Job after expresses, Job 17:9; and this he did, even says the Lord to Satan: although thou movedst me against him, to destroy him without cause; not that Satan could work upon God as he does upon men, both good and bad, especially the latter; nor could he so work upon him as to cause him to change his mind and will, who is unchangeable in his nature and purposes; but the sense is, he made a motion to him, he proposed it, requested and entreated, and did not barely propose it, but urged it with importunity, was very solicitous to have it done; and he prevailed and succeeded according to God's own determinate counsel and will, though only in part; for he moved him to "destroy him", himself, his body, if not his soul; for this roaring lion seeks to devour men, even the sheep and lambs of Christ's flock: or "to swallow him up" (p), as the word signifies; that he might be delivered to him, who would make but one morsel of him, swallow him up alive, as a lion any creature, or any other beast of prey. Mr. Broughton renders it, "to undo him"; and we say of a man, when he has lost his substance, that he is undone; and in this sense Job was destroyed or undone, for he had lost his all: and this motion was made "without cause", there was no just reason for it; what Satan suggested, and the calumny he cast upon Job, was not supported by him, he could give no proof nor evidence of it; and it was in the issue and event "in vain", as the word (q) may be rendered; for he did not appear, notwithstanding all that was done to him, to be the man Satan said he was, nor to do the things, or say the words, Satan said he would. (o) , Polychronius in Drusius; "perfectionem suam", Pagninus, Montanus, Mercerus. (p) "ad deglutiendum eum", Montanus; "ad illum absorbendum", Schultens; "ut absorberem eum", Michaelis. (q) Sept. "frustra", V. L. Junius & Tremellius,

Verse 3

And Satan answered the Lord, and said,.... Satan would not as yet own that Job was the man the Lord had described; but still would suggest, that he was a selfish and mercenary man, and that what had been done to him was not a sufficient trial of his integrity; the thing had not been pushed far and close enough to discover him; he had lost indeed his substance, and most of his servants, and all his children, but still he had not only his own life, but his health and ease; and so long as he enjoyed these he would serve God, though only for the sake of them: and therefore, says he, as it is usually and proverbially said: skin for skin, yea, all that a man hath will he give for his life; the Targum is,"member for member;''which the Jewish commentators, many of them, explain thus, that if a man's head or his eyes are in danger, he will lift up his hand or his arm, and expose that in order to save the other; but the word is generally used of the skin, and so it may in this sense; and mean the skin of his hand, as a shield for the skin of his head or eye, as Gussetius observes (r): some understand it of the skins of others for his own skin, which he will part with, that he may keep that; nay, he will give all that he is possessed of for the preservation of his life, so dear is that unto him; meaning either the skins of beasts, in whom the principal substance of men consisted in those times and countries, and whose skins slain for food, and in sacrifice, might be of worth and value, and used in traffic; or, as others think, money cut out of leather made of skins is meant, which a man would part with, even all such money he had in the world, and even his "suppellex", or all the goods of his house, for to save his life: or the sense is, that Job would not only give the skins of his beasts, even of all that he had, for his own skin, but the skins of his servants, nay, of his own children, provided he could but keep his own skin; and hereby Satan suggests, that Job did not regard the loss his cattle, nor of his servants, nor even of his children, so long as he had his own life and health; and thus represents him as a lover of himself, and as cruel and hardhearted, and without natural affections to his children; the contrary to which is very manifest from Job 1:5; or rather this designs his own skin, and may be rendered, "skin upon skin", or "skin even unto skin", or "skin within skin" (s); for man has two skins, an inward and an outward one, called the "cutis" and "cuticula", "derma" and "epidermis"; the latter is of a whitish colour, and is properly the covering of the skin, is very thin, and void of sensation (t), which may be raised up by a blister, and taken off without pain; but the other is reddish, and very sensible of pain, and cannot be taken off without putting a man to the most exquisite misery; and yet a man will part with both skins, and if he had ever so many, or he willing to be put to the greatest torment, rather than part with his life: and to this one point all the above senses, and others given by interpreters, tend, namely, to observe how precious the life of man is to him; and if this was all that Satan meant, it is very trite; but he seems to insinuate something more, and that is, that any man, and so Job though reckoned a good man, would not only part with all the skins he had, and the substance he was possessed of, to save his life, but he would part with his God, and his religion, and the profession of it, for the sake of it, which is false; for there is something more valuable than life to good men; they reckon the loving kindness of God better than life, and would sooner lose their lives than risk the danger of losing their interest in it; and are willing to part with their lives for the sake of God and true religion, for the sake of Christ and his Gospel, and for his cause and interest, as many have done. (r) Ebr. Comment. p. 582. (s) "cutim super cute", Schultens. (t) Vid Bartholin. Anatomia Reform. l. 1. c. 1. & 9.

Verse 4

But put forth thine hand now, and touch his bone and his flesh,.... That is, his body, which consisted of flesh and bones; these are the constituent parts of the body, and which distinguish it from spirit, Luk 24:39; this is the motion made by Satan for a second trial of Job's integrity; he moves that God would take off his hand of providence over him, which secured his health unto him, and stretch his hand of power upon him, and fill his flesh with diseases, and his bones with rottenness; or break them, and touch him to the quick, to the marrow, which gives exquisite pain; or by his bone may be meant him himself (u): and he will curse thee to thy face; he will fly in thy face, arraign thy providence, and call in question thy wisdom, justice, truth, and faithfulness: or he will "bless thee" (w), and take his farewell of thee (x), and have nothing more to do with thee or religion; if he does not do this, for something is to be understood, the words being an imprecation, let me be in a worse condition than I am at present; let me not have the liberty of ranging about in the earth, to do the mischief I delight in; let me bound, and cast into the bottomless pit before my time, or be thrown into the lake burning with fire and brimstone, where I know I must be forever. (u) So Gussetius and Genevenses, in ib. p. 630. (w) "benedicet tibi", Piscator, Cocceius, Schmidt. (x) "Te valere jubebit", Schultens.

Verse 5

And the Lord said unto Satan, behold, he is in thine hand,.... Well may a behold be prefixed to this, it being matter of wonder and astonishment that a saint and servant of God should be permitted to be in the hand of Satan; which yet must not be so understood; as if he was off of, and no more upon the heart of God; or as if he was out of the hands of God, and out of the hands of Christ; or as if he was become Satan's property, and a child of his; for neither of these can be true of a good man: nothing can separate him from the love of God; not Satan and all his principalities and powers; nor can men or devils pluck them out of his hands, nor out of the hands of his son; nor can those who are the children of God be any more the servants of sin, or the vassals of Satan; or in other words, nor can any of them be a child of God one day, and a child of the devil the next, which is the divinity of some men: nor is the sense of this passage, that Satan had leave to do with Job as he pleased, for then he would have utterly destroyed him; but the power granted him was a limited one, as follows: but save his life: or "soul" (y); which some understand of his rational soul, that which remains after death, and which, Maimonides (z) observes, Satan has no power over; and according to some the meaning is, do not disturb his mind to distraction, so as to deprive him of his senses, and of the exercise of his rational powers, which through the influence of Satan men have sometimes lost; see Mar 5:4; this is barred against in the permission granted; for otherwise it would not have been a proper trial of Job's integrity; for, should he have been deprived of his reason, and uttered ever such bad things, it would have been no proof of his insincerity; as may be observed in good men in a delirium, they will utter bad words, and do or attempt to do bad things, which is not to be ascribed to their want of grace, but to their want of reason: but rather "life" is meant; not Job's spiritual life, for that was in no danger of being lost; all the devils in hell cannot deprive a truly good man of his spiritual life; grace in him is a well of living water, springing: up to eternal life; he can never die the second death; his life is hid with Christ in God, and is bound up in the bundle of life with the Lord his God, who so is out of the reach of Satan; but corporeal life, which the devil by permission may take away, and is said to have the power of death, which by leave he exercised over men, but here he is restrained from it: Job's life must be spared, that it might fully appear he got the victory over Satan, and stood in his integrity; and that he might still glorify God in a course of afflictions he was yet to endure, in the exercise of his faith, hope, love, patience, humility, submission, and resignation of his will to God; and besides, his appointed time was not come, he had many more days, months, and years, the number of which were with God, to live in the world, as he accordingly did. (y) "animum ejus", Pagninus, Montanus, Cocccius, Schmidt, Schultens. (z) Moreh Nevochim, par. 3. c. 22. p. 398.

Verse 6

So went Satan forth from the presence of the Lord,.... With leave and license, with power and authority, as the Targum; having got his commission enlarged, on a fresh grant, to do more mischief to Job, he departed directly and immediately, being eager to put in execution what he had a permission to do; See Gill on Job 1:12, and smote Job with sore boils, from the sole of his foot unto his crown: with hot and burning ulcers, such as were inflicted on the Egyptians in the plague of the boils and blains, called the botch of Egypt, see Exo 9:10; it is in the original text "with a bad boil", or "the worst" (a); it was as it were but one boil; they stood so thick and close together, that they were as one, reaching from head to foot, and spreading all over his body, so that there was no part free; he was full of sores; as Lazarus, and to him may be applied what is said in a figurative sense of the Jews, Isa 1:6; and this boil or boils were of the worst sort, and most hot and angry, and gave the most exquisite pain, and what Job was "smitten" with at once; they did not rise up in pimples and pustules at the first, and gradually gathered and came to an head, but he was at once covered with burning ulcers at their height, and with running sores; this was done by Satan, through divine permission; who, when he has leave, can inflict diseases on the bodies of men, as he did in the days of Christ on earth, see Mat 17:15; some Jewish writers, as R. Simeon, say, that the devil heated the air, and thereby caused inflammation in Job's blood, which broke out in boils; but then this would have affected others besides him: many are the conjectures of learned men (b) about this disease of Job's, some taking it to be the leprosy (c), others the scurvy, others an erysipelas, &c. Bolducius reckons up no less than fourteen diseases that are attributed to him, collected from his own words, Job 7:5; a late learned writer (d) thinks it was the smallpox. (a) "nicere malo", Pagninus, Montanus, Piscator, Schmidt; "maligno", Cocceius, Michaelis, "pessimo", Junius & Tremellius, Schultens. (b) Vid. Reiskii dissert. de Morbo Jobi, in Thesaur. Dissert. Philolog. par. 1. p. 556. (c) Origen contr. Cels. l. 6. p. 305. So Michaelis in Lowth. Praelect. de Sacr. Poes. Heb. p. 182, 201, 202. (d) Delaney's Life of King David, vol. 2. p. 147.

Verse 7

And he took him a potsherd to scrape himself withal,.... His mouth was shut, his lips were silent, not one murmuring and repining word came from him, amidst all this anguish and misery he must be in; much less anything that looked like cursing God and blaspheming him, as some are said to do, because of their pains and their sores, Rev 16:11; but Job bore his with the utmost patience; he took a piece of a broken pot, which perhaps lay in the ashes among which he sat, and scraped himself with it; either as some think to allay the itching, or rather to remove the purulent matter that ran from his boils; which he used instead of linen rags to wipe them with, having no surgeon to come near him, to mollify his ulcers with ointment, to supple them with oil, and lay healing plasters upon them; there were none to do any of these things for him; his maids and his servants, and even his wife, stood at some distance from him; the smell of him might be so nauseous, that it was intolerable, he was obliged to do what was done himself, which is here mentioned; though it seems something strange and unnatural, considering his case; Schmidt thinks that this scraping was done by him as a rite and ceremony used by mourners in those times and countries, and which Job would not omit though his body was full of sores: and he sat down among the ashes; which was often done in cases of mourning and humiliation, see Jon 3:6; and which Job did to humble himself under the mighty hand of God upon him; whether these ashes were outside or inside the house is not certain; some think they were outside, and that he had no house to dwell in, nor bed to lie on, nor couch to sit upon, and therefore was obliged to do as he did; but the contrary is evident from Job 7:13; others say, that his disease being the leprosy, he was obliged to sit alone and outside; but it is not certain that that was his disease; and besides, the law concerning lepers did not as yet exist; and had it, it would not have been binding on Job, who was not of the Israelitish nation: the vulgar notion that Job sat upon a dunghill outside the city has no other foundation than the Septuagint version of this passage, which is a wrong one; for his sitting in ashes, there might be a reason in nature, and it might be chosen on account of his disease; for ashes are a drier, and an abstersive of ulcers, and Galen (f) says they are used in fresh wounds to stop the flow of the blood. (f) De simpl. Med. ad Paternian. apud Schenchzer. Physic. Sacr. vol. 4. p. 661.

Verse 8

Then said his wife to him,.... The Jews (g), who affect to know everything, say, that Job's wife was Dinah, the daughter of Jacob, as the Targum, but this is not very likely; however, we may observe that polygamy had not obtained in these early times; Job had but one wife, and very probably she is the same that after all this bore him ten children more; since we never read of her death, nor of his having any other wife, and might be a good woman for anything that appears to the contrary; and Job himself seems to intimate the same, though she was in the dark about this providence, and under a sore temptation on that account; and therefore says to her husband: dost thou still retain thine integrity? not as blaming him for insisting and leaning on his integrity, and justifying, and not humbling himself before God, when he should rather confess his sins and prepare for death; for this is contrary to the sense of the phrase used, Job 2:3; where Job is applauded by the Lord himself for holding fast his integrity; nor will Job's answer comport with this sense of her words; nor did she speak as wondering that he should still retain it among so many sore temptations and afflictions; though indeed persevering grace is a marvellous thing; but then he would never have blamed her for such an expression: nor said she this as upbraiding and reproaching him for his religion and continuance in it, and mocking at him, and despising him on that account, as Michal did David; but as suggesting to him there was nothing in religion, and advising him to throw up the profession of it; for he might easily see, by his own case and circumstances, that God had no more regard to good men than to bad men, and therefore it was in vain to serve him; the temptation she laboured under was the same with that good man's, Asaph, Psa 73:11, curse God, and die: which is usually interpreted, curse God and then destroy thyself; or utter some such blasphemous words, as will either provoke him to destroy thee, or will make thee liable to be taken notice of by the civil magistrate and put to death for it; or do this in revenge for his hand upon thee, and then die; or, though thou diest; but these are all too harsh and wicked to be said by one that had been trained up in a religious manner, and had been so many years the consort of so holy and good a man: the words may be rendered, "bless God and die" (h); and may be understood either sarcastically, go on blessing God till thou diest; if thou hast not had enough of it, take thy fill of it, and see what will be the issue of it; nothing but death; wilt thou still continue "blessing God and dying?" so some (i) render the words, referring to what he had said in Job 1:21; or else really and sincerely, as advising him to humble himself before God, confess his sins, and "pray" (k) unto him that he would take him out of this world, and free him from all his pains and sorrow; or rather the sense is, "bless God": take thy farewell of him (l); bid adieu to him and all religion, and so die; for there is no good to be hoped for on the score of that, here or hereafter; or at least not in this life: and so it amounts to much the same as before; and this sense is confirmed by Job's answer, which follows. (g) T. Hieros. Sotah, fol. 20. 3. (h) "benedic Deo", Montanus, Piscator, Schmidt, Michaelis. (i) "Benedicendo et moriendo", Junius & Tremellius, Cocceius, Broughton. (k) "Supplica Deo", Tigurine version; so some in Munster. (l) "Valere jubeas numen et morere", Schultens; "valedic Deo", so some in Mercer.

Verse 9

But he said unto her, thou speakest as one of the foolish women speaketh,.... The wicked and profane women of that age; he does not say she was one of them, but spake like them; which intimates that she was a good woman, and had always been thought to be so; but now spake not like herself, and one of her profession, but like carnal persons: Sanctius thinks Job refers to the Idumean women, who, like other Heathens, when their god did not please them, or they could not obtain of them what they desired, would reproach them, and cast them away from there, throw them into the fire, or into the water, as the Persians are said to do; and so Job's wife, because of the present afflictive providence, was for casting off God and all religion; in this she spake and acted like those wicked people later observed, Job 21:14; and like those carnal professors among the Jews in later times, Mal 3:14; this was talking foolishly, and Job's wife spake after this foolish manner, which he resented: what? this he said as being angry with her, and having indignation at what she said; and therefore, in this quick, short, and abrupt manner, reproves her for her folly: shall we receive good at the hand of God, and shall we not receive evil? as all good things temporal and spiritual, the blessings of Providence; and all natural, though not moral evil things, even all afflictions which seem, or are thought to be evil, come from the mouth of God, and are according to his purpose, counsel, and will; so they are all dispensed by the hand of God, and should be kindly, cheerfully, readily, and willingly received, the one as well as the other; see Lam 3:38. Job suggests that he and his wife had received many good things from the Lord, many temporal good things, as appears from Job 1:2; they had their beings in him, and from him; they had been preserved in them by him; they had had an habitation to dwell in, and still had; God had given them food and raiment, wherewith it became them to be content; they had had a comfortable family of children until this time, and much health of body, Job till now, and his wife still, for ought appears; of their former happy circumstances, see Job 29:1; and besides these outward mercies, they had received God as their covenant God, their portion, shield, and exceeding great reward; they had received Christ as their living Redeemer; they had received the Spirit, and his grace, the root of the matter was in them; they had received justifying, pardoning, and adopting: grace, and a right unto and meetness for eternal life, which all good men receive of God; and therefore such must expect to receive evil things, or to partake of afflictions, since God has appointed these for them, and has told them of them, that they shall befall them; and beside they are for their profit and advantage; and the consideration of the good things that have been received, and are now enjoyed, as well as what they have reason to believe they shall enjoy in heaven to all eternity, should make them ready and willing to bear evil things quietly and patiently; see Heb 11:26; so Achilles in Homer (m) represents Jove as having two vessels full of gifts, one of good things, the other of evil, and sometimes he takes and gives the one, and sometimes the other: in all this did not Job sin with his lips; not in what he said to his wife, it was all right and good; nor under the whole of his affliction hitherto, he had not uttered one impatient, murmuring, and repining word at the hand of God; the tongue, though an unruly member, and under such providences apt to speak unadvisedly, was bridled and restrained by Job from uttering anything indecent and unbecoming: the Targum, and many of the Jewish writers, observe that he sinned in his heart, but not with his lips; but this is not to be concluded from what is here said; though it is possible there might be some risings of corruptions in his heart, which, by the grace of God that prevailed in him, were kept under and restrained from breaking out. (m) Iliad 24. ver. 527-530.

Verse 10

Now when Job's three friends heard of all this evil that was come upon him,.... Of the loss of his substance, servants, and children, and of his own health; the news of which soon spread in the adjacent countries, Job being a person of great note, and his calamity so very extraordinary and uncommon: who these three friends were is after observed; they living at some distance from him, held a correspondence with him, and he with them, being good men; and now act the friendly part in paying him a visit under such circumstances; Pro 17:17; they came everyone from his own place; from the country, city, town, or habitations where they lived; whether they walked or rode is not said, their names are as follow: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; the first of these, Eliphaz, was either from Teman, a city in Edom, on the borders of Arabia Deserta, as the Targum; or a descendant of Teman, a grandson of Esau; not Eliphaz the son of Esau, Gen 36:11 as the Targum on that place says; for he was the father of Teman, from whom this Eliphaz sprang: the second, Bildad, was a descendant from Shuah, a son of Abraham, by Keturah, Gen 25:2; whose posterity with geographers are called Sauchites, Sauchaeans, Sacceans, and settled in Arabia Deserta, from whence Bildad came: the third, Zophar the Naamathite, who he was, and why so called, is not certain; there is nothing but conjectures concerning him; it is most probable that he lived in Arabia Deserta, or on the borders of it, near to Job's country and that of his other two friends (n); there was a Naamath in the land of Uz, which was Job's country according to Fretelius (o): the Septuagint version calls Eliphaz the king of the Temanites, and Bildad the tyrannus, or governor, of the Sauchaens, and Zophar king of the Minaeans (p): for they had made an appointment together; upon hearing of Job's trouble, they got together, and fixed upon a time and place to meet together and proceed on in their journey to Job's house: to come to mourn with him, and to comfort him; the first word signifies to "move to him" (q) not as Sephorno explains it, to go with him from place to place, that he might not lay hands on himself; but rather, as the Latin interpreter of the Targum, to move their heads at him; as persons, to show their concern for, and sympathy with, the afflicted, shake their heads at them: the meaning is, that they came to condole his misfortunes, and to speak a word of comfort to him under them; and no doubt but they came with a real and sincere intent to do this, though they proved miserable comforters of him; Job 16:2. (n) Vid. Spanhem. Hist. Jobi, c. 11. sect. 3. &c. (o) Apud Adrichom. Theatrum. T. S. p. 21. (p) So Aristeas, Philo and Polyhistor apud Euseb. Praepar. Evangel. l. 9. c. 25. p. 431. (q) "verbum" "migrare, et sese movere significat", Mercerus, so Ben Melech.

Verse 11

And when they lifted up their eyes afar off,.... Either when at some distance from Job's house, and he being without in the open air, as some think; or as they entered his house, he being at the further part of the room, or in another further on, which they could see into: and knew him not; at first sight; until they came nearer to him, his garments being rent, and his head shaved, and his body covered all over with boils; so that he was so deformed and disfigured that they could not know him at first, and could scarcely believe him to be the same person: they lifted up their voice and wept: they wept and cried aloud, being greatly affected with the sight of him, and their hearts sympathizing with him under his afflictions, being his cordial friends, and of that disposition, to weep with those that weep: and they rent everyone his mantle, or "cloak"; in token of mourning, as Job had done before; see Gill on Job 1:20, and sprinkled dust upon their heads towards heaven; that is, they took up handfuls of dust from off the ground, and threw it up in the air over their heads, which fell upon them and covered them; which was another rite or ceremony used by mourners, as Jarchi observes, and showed the vehemence of their affections and passions, and the confusion they were in at seeing their friend in such a miserable condition; see Jos 7:6.

Verse 12

So they sat down with him upon the ground seven days and seven nights,.... Which was the usual time of mourning, Gen 50:10; not that they were in this posture all this time, without sleeping, eating, or drinking, and other necessaries of life; but they came and sat with him every day and night for seven days and nights running, and sat the far greater part of them with him, conforming themselves to him and sympathizing with him: and none spake a word unto him; concerning his affliction and the cause of it, and what they thought about it; partly through the loss they were at concerning it, hesitating in their minds, and having some suspicion of evil in Job; and partly through the grief of their own hearts, and the vehemence of their passions, but chiefly because of the case and circumstances Job was in, as follows: for they saw that his grief was very great; and they knew not well what comfort to administer, and were fearful lest they should add grief to grief; or they saw that his "grief increased exceedingly" (r); his boils, during these seven days, grew sorer and sorer, and his pain became more intolerable, that there was no speaking to him until he was a little at ease, and more composed and capable of attending to what might be said; they waited a proper opportunity, and which they quickly had, by what Job said in the following chapter: this account is given of his three friends in this place, because the greater part of the book that follows is taken up in giving an account of a dispute which passed between him and them, occasioned by what he delivered in the next chapter. (r) "quod creverat dolor valde", Pagninus, Montanus; so Mercerus Schultens, Michaelis, and the Targum. Next: Job Chapter 3

Verse 1

1 Again there was a day when the sons of God came to present themselves before Jehovah, and Satan came also among them, to present himself before Jehovah. The clause expressive of the purpose of their appearing is here repeated in connection with Satan (comp. on the contrary, Job 1:6), for this time he appears with a most definite object. Jehovah addresses Satan as He had done on the former occasion.

Verse 2

2 And Jehovah said to Satan, Whence comest thou? And Satan answered Jehovah, and said, From going to and fro in the earth, and wandering up and down in it. Instead of מאין, Job 1:7, we have here the similar expression מזּה אי (Ges. 150, extra). Such slight variations are also frequent in the repetitions in the Psalms, and we have had an example in Job 1 in the interchange of עוד and עד. After the general answer which Satan givers, Jehovah inquires more particularly.

Verse 3

3 Then Jehovah said to Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, fearing God and eschewing evil; and still he holdeth fast his integrity, although thou hast moved me against him, to injure him without cause. From the foregoing fact, that amidst all his sufferings hitherto Job has preserved and proved his תּמּה (except in the book of Job, only Pro 11:3), the fut. consec. draws the conclusion: there was no previous reason for the injury which Satan had urged God to decree for Job. הסית does not signify, as Umbreit thinks, to lead astray, in which case it were an almost blasphemous anthropomorphism: it signifies instigare, and indeed generally, to evil, as e.g., Ch1 21:1; but not always, e.g., Jos 15:18 : here it is certainly in a strongly anthropopathical sense of the impulse given by Satan to Jehovah to prove Job in so hurtful a manner. The writer purposely chooses these strong expressions, הסית and בּלּע. Satan's aim, since he suspected Job still, went beyond the limited power which was given him over Job. Satan even now again denies what Jehovah affirms.

Verse 4

4, 5 And Satan answered Jehovah, and said, Skin for skin, and all that man hath will he give for his life: stretch forth yet once Thy hand, and touch his bone, and his flesh, truly he will renounce Thee to Thy face. Olshausen refers עזר בּעד עזר to Job in relation to Jehovah: So long as Thou leavest his skin untouched, he will also leave Thee untouched; which, though it is the devil who speaks, were nevertheless too unbecomingly expressed. Hupfeld understands by the skin, that skin which is here given for the other, - the skin of his cattle, of his servants and children, which Job had gladly given up, that for such a price he might get off with his own skin sound; but בּעד cannot be used as Beth pretii: even in Pro 6:26 this is not the case. For the same reason, we must not, with Hirz., Ew., and most, translate, Skin for skin = like for like, which Ewald bases on the strange assertion, that one skin is like another, as one dead piece is like another. The meaning of the words of Satan (rightly understood by Schlottm. and the Jewish expositors) is this: One gives up one's skin to preserve one's skin; one endures pain on a sickly part of the skin, for the sake of saving the whole skin; one holds up the arm, as Raschi suggests, to avert the fatal blow from the head. The second clause is climacteric: a man gives skin for skin; but for his life, his highest good, he willingly gives up everything, without exception, that can be given up, and life itself still retained. This principle derived from experience, applied to Job, may be expressed thus: Just so, Job has gladly given up everything, and is content to have escaped with his life. ואולם, verum enim vero, is connected with this suppressed because self-evident application. The verb ננע, above, Job 1:11, with בּ, is construed here with אל, and expresses increased malignity: Stretch forth Thy hand but once to his very bones, etc. Instead of על־פּניך, Job 1:11, על־פּ is used here with the same force: forthwith, fearlessly and regardlessly (comp. Job 13:15; Deu 7:10), he will bid Thee farewell.

Verse 6

The Grant of New Power: 6 And Jehovah said to Satan, Behold, he is in thy hand; only take care of his life. Job has not forfeited his life; permission is given to place it in extreme peril, and nothing more, in order to see whether or not, in the face of death, he will deny the God who has decreed such heavy affliction for him. נפשׁ does not signify the same as חיּים; it is the soul producing the spirit-life of man. We must, however, translate "life," because we do not use "soul" in the sense of ψυχή, anima.

Verse 7

The Working Out of the Commission: 7, 8 Then Satan went forth from the presence of Jehovah, and smote Job with sore boils, from the sole of his foot to his crown. And he took him a potsherd to scrape himself with, and sat in the midst of ashes. The description of this disease calls to mind Deu 28:35 with Deu 28:27, and is, according to the symptoms mentioned further on in the book, elephantiasis so called because the limbs become jointless lumps like elephants' legs), Arab. jḏâm, ‛gudhâm, Lat. lepra nodosa, the most fearful form of lepra, which sometimes seizes persons even of the higher ranks. Artapan (C. Mller, Fragm. iii. 222) says, that an Egyptian king was the first man who died of elephantiasis. Baldwin, king of Jerusalem, was afflicted with it in a very dangerous form. (Note: Vid., the history in Heer, De elephantiasi Graecorum et Arabum, Breslay, 1842, and coloured plates in Trait de la Spdalskhed ou Elephantiasis des Grecs par Danielssen et Boeck, Paris, 1848, translated from the Norwegian; and in Hecker, Elephantiasis oder Lepra Arabica, Lahr, 1858 (with lithographs). "The means of cure," says Aretus the Cappadocian (vid., his writings translated by Mann, 1858, S. 221), "must be more powerful than the disease, if it is to be removed. But what cure can be successfully applied to the fearful evil of elephantiasis? It is not confined to one part, either internally or externally, but takes possession of the entire system. It is terrible and hideous to behold, for it gives a man the appearance of an animal. Every one dreads to live, and have any intercourse, with such invalids; they flee from them as from the plague, for infection is easily communicated by the breath. Where, in the whole range of pharmacy, can such a powerful remedy be found?") The disease begins with the rising of tubercular boils, and at length resembles a cancer spreading itself over the whole body, by which the body is so affected, that some of the limbs fall completely away. Scraping with a potsherd will not only relieve the intolerable itching of the skin, but also remove the matter. Sitting among ashes is on account of the deep sorrow (comp. Jon 3:6) into which Job is brought by his heavy losses, especially the loss of his children. The lxx adds that he sat on a dunghill outside the city: the dunghill is taken from the passage Psa 113:7, and the "outside the city" from the law of the מצרע. In addition to the four losses, a fifth temptation, in the form of a disease incurable in the eye of man, is now come upon Job: a natural disease, but brought on by Satan, permitted, and therefore decreed, by God. Satan does not appear again throughout the whole book. Evil has not only a personal existence in the invisible world, but also its agents and instruments in this; and by these it is henceforth manifested.

Verse 9

First Job's Wife (who is only mentioned in one other passage (Job 19:17), where Job complains that his breath is offensive to her) Comes to Him: 9 Then his wife said to him, Dost thou still hold fast thine integrity? renounce God, and die. In the lxx the words of his wife are unskilfully extended. The few words as they stand are sufficiently characteristic. They are not to be explained, Call on God for the last time, and then die (von Gerl.); or, Call on Him that thou die (according to Ges. 130, 2); but בּרך signifies, as Job's answer shows, to take leave of. She therefore counsels Job to do that which Satan has boasted to accomplish. And notwithstanding, Hengstenberg, in his Lecture on the Book of Job (1860), (Note: Clark's Foreign Theological Library.) defends her against the too severe judgment of expositors. Her desperation, says he, proceeds from her strong love for her husband; and if she had to suffer the same herself, she would probably have struggled against despair. But love hopeth all things; love keeps its despondency hidden even when it desponds; love has no such godless utterance, as to say, Renounce God; and none so unloving, as to say, Die. No, indeed! this woman is truly diaboli adjutrix (August.); a tool of the temper (Ebrard); impiae carnis praeco (Brentius). And though Calvin goes too far when he calls her not only organum Satanae, but even Proserpinam et Furiam infernalem, the title of another Xantippe, against which Hengstenberg defends her, is indeed rather flattery than slander. Tobias' Anna is her copy. (Note: She says to the blind Tobias, when she is obliged to work for the support of the family, and does not act straightforwardly towards him: ποῦ εἰσὶν αἱ ἐλεημοσύναι σου καὶ αἱ δικαιοσύναι σου, ἰδοὺ γνωστὰ πάντα μετὰ σοῦ, i.e., (as Sengelmann, Book of Tobit, 1857, and O. F. Fritzsche, Handbuch zu d. Apokr. Lief. ii. S. 36, correctly explain) one sees from thy misfortunes that thy virtue is not of much avail to thee. She appears still more like Job in the revised text: manifeste vana facta est spes tua et eleemosynae tuae modo apparuerunt, i.e., thy benevolence has obviously brought us to poverty. In the text of Jerome a parallel between Tobias and Job precedes this utterance of Tobias' wife.) What experience of life and insight the writer manifests in introducing Job's wife as the mocking opposer of his constant piety! Job has lost his children, but this wife he has retained, for he needed not to be tried by losing her: he was proved sufficiently by having her. She is further on once referred to, but even then not to her advantage. Why, asks Chrysostom, did the devil leave him this wife? Because he thought her a good scourge, by which to plague him more acutely than by any other means. Moreover, the thought is not far distant, that God left her to him in order that when, in the glorious issue of his sufferings, he receives everything doubled, he might not have this thorn in the flesh also doubled. (Note: The delicate design of the writer here must not be overlooked: it has something of the tragi-comic about it, and has furnished acceptable material for epigrammatic writers not first from Kstner, but from early times (vid., das Epigramm vom J. 1696, in Serpilius' Personalia Iobi). Vid., a Jewish proverb relating thereto in Tendlau, Sprchw. u. Redensarten deutsch-jd. Vorzeit (1860), S. 11.) What enmity towards God, what uncharitableness towards her husband, is there in her sarcastic words, which, if they are more than mockery, counsel him to suicide! (Ebrard). But he repels them in a manner becoming himself.

Verse 10

10 But he said to her, As one of the ungodly would speak, thou speakest. Shall we receive good from God, and shall we not also receive evil? The answer of Job is strong but not harsh, for the אחת (comp. Sa2 13:13) is somewhat soothing. The translation "as one of the foolish women" does not correspond to the Hebrew; נבל is one wxo thinks madly and acts impiously. What follows is a double question, גּם for הגם. The גּם stands at the beginning of the sentence, but logically belongs to the second part, towards which pronunciation and reading must hurry over the first, - a frequent occurrence after interrogative particles, e.g., Num 16:22; Isa 5:4; after causal particles, e.g., Isa 12:1; Pro 1:24; after the negative פּן, Deu 8:12., and often. Hupfeld renders the thought expressed in the double question very correctly: bonum quidem hucusque a Deo accepimus, malum vero jam non item accipiemus? גּם is found also elsewhere at the beginning of a sentence, although belonging to a later clause, and that indeed not always the one immediately following, e.g., Hos 6:11; Zac 9:11; the same syntax is to be found with אף, אך, and רק. קבּל, like תּמּה, is a word common to the book of Job and Proverbs (Pro 19:20); besides these, it is found only in books written after the exile, and is more Aramaic than Hebraic. By this answer which Job gives to his wife, he has repelled the sixth temptation. For 10b In all this Job sinned not with his lips. Job 2:10 10b In all this Job sinned not with his lips. The Targum adds: but in his thoughts he already cherished sinful words. בּשׂפתיו is certainly not undesignedly introduced here and omitted in Job 1:22. The temptation to murmur was now already at work within him, but he was its master, so that no murmur escaped him.

Verse 11

After the sixth temptation there comes a seventh; and now the real conflict begins, through which the hero of the book passes, not indeed without sinning, but still triumphantly. 11 When Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz from Teman, and Bildad from Shuach, and Zophar from Naama: for they had made an appointment to come together to go and sympathize with him, and comfort him. אליפז is, according to Gen 36, an old Idumaean name (transposed = Phasal in the history of the Herodeans; according to Michaelis, Suppl. p. 87; cui Deus aurum est, comp. Job 22:25), and תּימן a district of Idumaea, celebrated for its native wisdom (Jer 49:7; Bar. 3:22f.). But also in East-Hauran a Tm is still found (described by Wetzstein in his Bericht ber seine Reise in den beiden Trachonen und um das Hauran-Gebirge, Zeitschr. fr allg. Erdkunde, 1859), and about fifteen miles south of Tm, a Bzn suggestive of Elihu's surname (comp. Jer 25:23). שׁוּח we know only from Gen 25 as the son of Abraham and Keturah, who settled in the east country. Accordingly it must be a district of Arabia lying not very far from Idumaea: it might be compared with trans-Hauran Schakka, though the sound, however, of the word makes it scarcely admissible, which is undoubtedly one and the same with Dakkai'a, east from Batanaea, mentioned in Ptolem. v. 15. נעמה is a name frequent in Syria and Palestine: there is a town of the Jewish Shephla (the low ground by the Mediterranean) of this name, Jos 15:41, which, however, can hardly be intended here. הבּאה is Milel, consequently third pers. with the art. instead of the relative pron. (as, besides here, Gen 18:21; Gen 46:27), vid., Ges. 109 ad init. The Niph. נועד is strongly taken by some expositors as the same meaning with נועץ, to confer with, appoint a meeting: it signifies, to assemble themselves, to meet in an appointed place at an appointed time (Neh 6:2). Reports spread among the mounted tribes of the Arabian desert with the rapidity of telegraphic despatches.

Verse 12

Their Arrival: 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and threw dust upon their heads toward heaven. They saw a form which seemed to be Job, but in which they were not able to recognise him. Then they weep and rend their outer garments, and catch up dust to throw up towards heaven (Sa1 4:12), that it may fall again upon their heads. The casting up of dust on high is the outwards sign of intense suffering, and, as von Gerlach rightly remarks, of that which causes him to cry to heaven.

Verse 13

Their Silence: 13 And they sat with him upon the ground seven days and seven nights; and none spake a word unto him: for they saw that his pain was very great. Ewald erroneously thinks that custom and propriety prescribed this seven days' silence; it was (as Eze 3:15) the force of the impression produced on them, and the fear of annoying the sufferer. But their long silence shows that they had not fully realized the purpose of their visit. Their feeling is overpowered by reflection, their sympathy by dismay. It is a pity that they let Job utter the first word, which they might have prevented by some word of kindly solace; for, becoming first fully conscious of the difference between his present and former position from their conduct, he breaks forth with curses.

Introduction

We left Job honourably acquitted upon a fair trial between God and Satan concerning him. Satan had leave to touch, to touch and take, all he had, and was confident that he would then curse God to his face; but, on the contrary, he blessed him, and so he was proved an honest man and Satan a false accuser. Now, one would have thought, this would be conclusive, and that Job would never have his reputation called in question again; but Job is known to be armour of proof, and therefore is here set up for a mark, and brought upon his trial, a second time. I. Satan moves for another trial, which should touch his bone and his flesh (Job 2:1-5). II. God, for holy ends, permits it (Job 2:6). III. Satan smites him with a very painful and loathsome disease (Job 2:7, Job 2:8). IV. His wife tempts him to curse God, but he resists the temptation (Job 2:9, Job 2:10). V. His friends come to condole with him and to comfort him (Job 2:11-13). And in this that good man is set forth for an example of suffering affliction and of patience.

Verse 1

Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Rev 12:10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is, I. The court set, and the prosecutor, or accuser, making his appearance (Job 2:1, Job 2:2), as before, Job 1:6, Job 1:7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Peccavi - I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man. II. The judge himself of counsel for the accused, and pleading for him (Job 2:3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See, 1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed, Co2 4:9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed. 2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him - as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour, Pe1 1:7. Constancy crowns integrity. III. The accusation further prosecuted, Job 2:4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Mat 6:25. But Satan grounds upon this an accusation of Job, slyly representing him, 1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his. 2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents. IV. A challenge given to make a further trial of Job's integrity (Job 2:5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him, Mic 6:13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, Co2 12:7, Co2 12:9. V. A permission granted to Satan to make this trial, Job 2:6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lam 3:33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain, Psa 76:10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Gen 3:15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Mat 4:6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do - destroy him that had the power of death, that is, the devil.

Verse 7

The devil, having got leave to tear and worry poor Job, presently fell to work with him, as a tormentor first and then as a tempter. His own children he tempts first, and draws them to sin, and afterwards torments, when thereby he has brought them to ruin; but this child of God he tormented with an affliction, and then tempted to make a bad use of his affliction. That which he aimed at was to make Job curse God; now here we are told what course he took both to move him to it and move it to him, both to give him the provocation, else he would not have thought of it: thus artfully in the temptation managed with all the subtlety of the old serpent, who is here playing the same game against Job that he played against our first parents (Gen. 3), aiming to seduce him from his allegiance to his God and to rob him of his integrity. I. He provokes him to curse God by smiting him with sore boils, and so making him a burden to himself, Job 2:7, Job 2:8. The former attack was extremely violent, but Job kept his ground, bravely made good the pass and carried the day. Yet he is still but girding on the harness; there is worse behind. The clouds return after the rain. Satan, by the divine permission, follows his blow, and now deep calls unto deep. 1. The disease with which Job was seized was very grievous: Satan smote him with boils, sore boils, all over him, from head to foot, with an evil inflammation (so some render it), an erysipelas, perhaps, in a higher degree. One boil, when it is gathering, is torment enough, and gives a man abundance of pain and uneasiness. What a condition was Job then in, that had boils all over him, and no part free, and those as of raging a heat as the devil could make them, and, as it were, set on fire of hell! The small-pox is a very grievous and painful disease, and would be much more terrible than it is but that we know the extremity of it ordinarily lasts but a few days; how grievous then was the disease of Job, who was smitten all over with sore boils or grievous ulcers, which made him sick at heart, put him to exquisite torture, and so spread themselves over him that he could lie down no way for any ease. If at any time we be exercised with sore and grievous distempers, let us not think ourselves dealt with any otherwise than as God has sometimes dealt with the best of his saints and servants. We know not how much Satan may have a hand (by divine permission) in the diseases with which the children of men, and especially the children of God, are afflicted, what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom Satan had bound many years, Luk 13:16. Should God suffer that roaring lion to have his will against any of us, how miserable would he soon make us! 2. His management of himself, in this distemper, was very strange, Job 2:8. (1.) Instead of healing salves, he took a potsherd, a piece of a broken pitcher, to scrape himself withal. A very sad pass this poor man had come to. When a man is sick and sore he may bear it the better if he be well tended and carefully looked after. Many rich people have with a soft and tender hand charitably ministered to the poor in such a condition as this; even Lazarus had some ease from the tongues of the dogs that came and licked his sores; but poor Job has no help afforded him. [1.] Nothing is done to his sore but what he does himself, with his own hands. His children and servants are all dead, his wife unkind, Job 19:17. He has not wherewithal to fee a physician or surgeon; and, which is most sad of all, none of those he had formerly been kind to had so much sense of honour and gratitude as to minister to him in his distress, and lend him a hand to dress or wipe his running sores, either because the disease was loathsome and noisome or because they apprehended it to be infectious. Thus it was in the former days, as it will be in the last days, men were lovers of their own selves, unthankful, and without natural affection. [2.] All that he does to his sores is to scrape them; they are not bound up with soft rags, not mollified with ointment, not washed or kept clean, no healing plasters laid on them, no opiates, no anodynes, ministered to the poor patient, to alleviate the pain and compose him to rest, nor any cordials to support his spirits; all the operation is the scraping of the ulcers, which, when they had come to a head and began to die, made his body all over like a scurf, as is usual in the end of the small-pox. It would have been an endless thing to dress his boils one by one; he therefore resolves thus to do it by wholesale - a remedy which one would think as bad as the disease. [3.] He has nothing to do this with but a potsherd, no surgeon's instrument proper for the purpose, but that which would rather rake into his wounds, and add to his pain, than give him any ease. People that are sick and sore have need to be under the discipline and direction of others, for they are often but bad managers of themselves. (2.) Instead of reposing in a soft and warm bed, he sat down among the ashes. Probably he had a bed left him (for, though his fields were stripped, we do not find that his house was burnt or plundered), but he chose to sit in the ashes, either because he was weary of his bed or because he would put himself into the place and posture of a penitent, who, in token of his self-abhorrence, lay in dust and ashes, Job 42:6; Isa 58:5; Jon 3:6. Thus did he humble himself under the mighty hand of God, and bring his mind to the meanness and poverty of his condition. He complains (Job 7:5) that his flesh was clothed with worms and clods of dust; and therefore dust to dust, ashes to ashes. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. The Septuagint reads it, He sat down upon a dunghill without the city (which is commonly said, in mentioning this story); but the original says no more than that he sat in the midst of the ashes, which he might do in his own house. II. He urges him, by the persuasions of his own wife, to curse God, Job 2:9. The Jews (who covet much to be wise above what is written) say that Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It is not likely that she was; but, whoever it was, she was to him like Michal to David, a scoffer at his piety. She was spared to him, when the rest of his comforts were taken away, for this purpose, to be a troubler and tempter to him. If Satan leaves any thing that he has permission to take away, it is with a design of mischief. It is his policy to send his temptations by the hand of those that are dear to us, as he tempted Adam by Eve and Christ by Peter. We must therefore carefully watch that we be not drawn to say or do a wrong thing by the influence, interest, or entreaty, of any, no, not those for whose opinion and favour we have ever so great a value. Observe how strong this temptation was. 1. She banters Job for his constancy in his religion: "Dost thou still retain thy integrity? Art thou so very obstinate in thy religion that nothing will cure thee of it? so tame and sheepish as thus to truckle to a God who is so far from rewarding thy services with marks of his favour that he seems to take a pleasure in making thee miserable, strips thee, and scourges thee, without any provocation given? Is this a God to be still loved, and blessed, and served?" Dost thou not see that thy devotion's vain? What have thy prayers procured but woe and pain? Hast thou not yet thy int'rest understood? Perversely righteous, and absurdly good? Those painful sores, and all thy losses, show How Heaven regards the foolish saint below. Incorrigibly pious! Can't thy God Reform thy stupid virtue with his rod? - Sir R. Blackmore Thus Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of him, as one that envies the happiness and delights in the misery of his creatures, than which nothing is more false. Another artifice he uses is to drive men from their religion by loading them with scoffs and reproaches for their adherence to it. We have reason to expect it, but we are fools if we heed it. Our Master himself has undergone it, we shall be abundantly recompensed for it, and with much more reason may we retort it upon the scoffers, "Are you such fools as still to retain your impiety, when you might bless God and live?" 2. She urges him to renounce his religion, to blaspheme God, set him at defiance, and dare him to do his worst: "Curse God and die; live no longer in dependence upon God, wait not for relief from him, but be thy own deliverer by being thy own executioner; end thy troubles by ending thy life; better die once than be always dying thus; thou mayest now despair of having any help from thy God, even curse him, and hang thyself." These are two of the blackest and most horrid of all Satan's temptations, and yet such as good men have sometimes been violently assaulted with. Nothing is more contrary to natural conscience than blaspheming God, nor to natural sense than self-murder; therefore the suggestion of either of these may well be suspected to come immediately from Satan. Lord, lead us not into temptation, not into such, not into any temptation, but deliver us from the evil one. III. He bravely resists and overcomes the temptation, Job 2:10. He soon gave her an answer (for Satan spared him the use of his tongue, in hopes he would curse God with it), which showed his constant resolution to cleave to God, to keep his good thoughts of him, and not to let go his integrity. See, 1. How he resented the temptation. He was very indignant at having such a thing mentioned to him: "What! Curse God? I abhor the thought of it. Get thee behind me, Satan." In other cases Job reasoned with his wife with a great deal of mildness, even when she was unkind to him (Job 19:17): I entreated her for the children's sake of my own body. But, when she persuaded him to curse God, he was much displeased: Thou speakest as one of the foolish women speaketh. He does not call her a fool and an atheist, nor does he break out into any indecent expressions of his displeasure, as those who ar sick and sore are apt to do, and think they may be excused; but he shows her the evil of what she said, and she spoke the language of the infidels and idolaters, who, when they are hardly bestead, fret themselves, and curse their king and their God, Isa 8:21. We have reason to suppose that in such a pious household as Job had his wife was one that had been well affected to religion, but that now, when all their estate and comfort were gone, she could not bear the loss with that temper of mind that Job had; but that she should go about to infect his mind with her wretched distemper was a great provocation to him, and he could not forbear thus showing his resentment. Note, (1.) Those are angry and sin not who are angry only at sin and take a temptation as the greatest affront, who cannot bear those that are evil, Rev 2:2. When Peter was a Satan to Christ he told him plainly, Thou art an offence to me. (2.) If those whom we think wise and good at any time speak that which is foolish and bad, we ought to reprove them faithfully for it and show them the evil of what they say, that we suffer not sin upon them. (3.) Temptations to curse God ought to be rejected with the greatest abhorrence, and not so much as to be parleyed with. Whoever persuades us to that must be looked upon as our enemy, to whom if we yield it is at our peril Job did not curse God and then think to come off with Adam's excuse: "The woman whom thou gavest to be with me persuaded me to do it" (Gen 3:12), which had in it a tacit reflection on God, his ordinance and providence. No; if thou scornest, if thou cursest, thou alone shalt bear it. 2. How he reasoned against the temptation: Shall we receive good at the hand of God, and shall we not receive evil also? Those whom we reprove we must endeavour to convince; and it is no hard matter to give a reason why we should still hold fast our integrity even when we are stripped of every thing else. He considers that, though good and evil are contraries, yet they do not come from contrary causes, but both from the hand of God (Isa 45:7, Lam 3:38), and therefore that in both we must have our eye up unto him, with thankfulness for the good he sends and without fretfulness at the evil. Observe the force of his argument. (1.) What he argues for, not only the bearing, but the receiving of evil: Shall we not receive evil, that is, [1.] "Shall we not expect to receive it? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us that prosperity and adversity are set the one over against the other?" Pe1 4:12. [2.] "Shall we not set ourselves to receive it aright?" The word signifies to receive as a gift, and denotes a pious affection and disposition of soul under our afflictions, neither despising them nor fainting under them, accounting them gifts (Phi 1:29), accepting them as punishments of our iniquity (Lev 26:41), acquiescing in the will of God in them ("Let him do with me as seemeth him good"), and accommodating ourselves to them, as those that know how to want as well as how to abound, Phi 4:12. When the heart is humbled and weaned, by humbling weaning providence, then we receive correction (Zep 3:2) and take up our cross. (2.) What he argues from: "Shall we receive so much good as has come to us from the hand of God during all those years of peace and prosperity that we have lived, and shall we not now receive evil, when God thinks fit to lay it on us?" Note, The consideration of the mercies we receive from God, both past and present, should make us receive our afflictions with a suitable disposition of spirit. If we receive our share of the common good in the seven years of plenty, shall we not receive our share of the common evil in the years of famine? Qui sentit commodum, sentire debet et onus - he who feels the privilege, should prepare for the privation. If we have so much that pleases us, why should we not be content with that which pleases God? If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable (we are taught the worth of mercies by being made to want them sometimes), and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? Co2 12:7. If we receive so much good for the body, shall we not receive some good for the soul; that is, some afflictions, by which we partake of God's holiness (Heb 12:10), something which, by saddening the countenance, makes the heart better? Let murmuring therefore, as well as boasting, be for ever excluded. IV. Thus, in a good measure, Job still held fast his integrity, and Satan's design against him was defeated: In all this did not Job sin with his lips; he not only said this well, but all he said at this time was under the government of religion and right reason. In the midst of all these grievances he did not speak a word amiss; and we have no reason to think but that he also preserved a good temper of mind, so that, though there might be some stirrings and risings of corruption in his heart, yet grace got the upper hand and he took care that the root of bitterness might not spring up to trouble him, Heb 12:15. The abundance of his heart was for God, produced good things, and suppressed the evil that was there, which was out-voted by the better side. If he did think any evil, yet he laid his hand upon his mouth (Pro 30:32), stifled the evil thought and let it go no further, by which it appeared, not only that he had true grace, but that it was strong and victorious: in short, that he had not forfeited the character of a perfect and upright man; for so he appears to be who, in the midst of such temptations, offends not in word, Jam 3:2; Psa 17:3.

Verse 11

We have here an account of the kind visit which Job's three friends paid him in his affliction. The news of his extraordinary troubles spread into all parts, he being an eminent man both for greatness and goodness, and the circumstances of his troubles being very uncommon. Some, who were his enemies, triumphed in his calamities, Job 16:10; Job 19:18; Job 30:1, etc. Perhaps they made ballads on him. But his friends concerned themselves for him, and endeavoured to comfort him. A friend loveth at all times, and a brother is born for adversity. Three of them are here named (Job 2:11), Eliphaz, Bildad, and Zophar. We shall afterwards meet with a fourth, who it should seem was present at the whole conference, namely, Elihu. Whether he came as a friend of Job or only as an auditor does not appear. These three are said to be his friends, his intimate acquaintance, as David and Solomon had each of them one in their court that was called the king's friend. These three were eminently wise and good men, as appears by their discourses. They were old men, very old, had a great reputation for knowledge, and much deference was paid to their judgment, Job 32:6. It is probable that they were men of figure in their country-princes, or heads of houses. Now observe, I. That Job, in his prosperity, had contracted a friendship with them. If they were his equals, yet he had not that jealousy of them - if his inferiors, yet he had not that disdain of them, which was any hindrance to an intimate converse and correspondence with them. to have such friends added more to his happiness in the day of his prosperity than all the head of cattle he was master of. Much of the comfort of this life lies in acquaintance and friendship with those that are prudent and virtuous; and he that has a few such friends ought to value them highly. Job's three friends are supposed to have been all of them of the posterity of Abraham, which, for some descents, even in the families that were shut out from the covenant of peculiarity, retained some good fruits of that pious education which the father of the faithful gave to those under his charge. Eliphaz descended from Teman, the grandson of Esau (Gen 36:11), Bildad (it is probable) from Shuah, Abraham's son by Keturah, Gen 25:2. Zophar is thought by some to be the same with Zepho, a descendant from Esau, Gen 26:11. The preserving of so much wisdom and piety among those that were strangers to the covenants of promise was a happy presage of God's grace to the Gentiles, when the partition-wall should in the latter days be taken down. Esau was rejected; yet many that came from him inherited some of the best blessings. II. That they continued their friendship with Job in his adversity, when most of his friends had forsaken him, Job 19:14. In two ways they showed their friendship: - 1. By the kind visit they paid him in his affliction, to mourn with him and to comfort him, Job 2:11. Probably they had been wont to visit him in his prosperity, not to hunt or hawk with him, not to dance or play at cards with him, but to entertain and edify themselves with his learned and pious converse; and now that he was in adversity they come to share with him in his griefs, as formerly they had come to share with him in his comforts. These were wise men, whose heart was in the house of mourning, Ecc 7:4. Visiting the afflicted, sick or sore, fatherless or childless, in their sorrow, is made a branch of pure religion and undefiled (Jam 1:27), and, if done from a good principle, will be abundantly recompensed shortly, Mat 25:36. (1.) By visiting the sons and daughters of affliction we may contribute to the improvement, [1.] Of our own graces; for many a good lesson is to be learned from the troubles of others; we may look upon them and receive instruction, and be made wise and serious. [2.] Of their comforts. By putting a respect upon them we encourage them, and some good word may be spoken to them which may help to make them easy. Job's friends came, not to satisfy their curiosity with an account of his troubles and the strangeness of the circumstances of them, much less, as David's false friends, to make invidious remarks upon him (Psa 41:6-8), but to mourn with him, to mingle their tears with his, and so to comfort him. It is much more pleasant to visit those in affliction to whom comfort belongs than those to whom we must first speak conviction. (2.) Concerning these visitants observe, [1.] That they were not sent for, but came of their own accord (Job 6:22), whence Mr. Caryl observes that it is good manners to be an unbidden guest at the house of mourning, and, in comforting our friends, to anticipate their invitations. [2.] That they made an appointment to come. Note, Good people should make appointments among themselves for doing good, so exciting and binding one another to it, and assisting and encouraging one another in it. For the carrying on of any pious design let hand join in hand. [3.] That they came with a design (and we have reason to think it was a sincere design) to comfort him, and yet proved miserable comforters, through their unskilful management of his case. Many that aim well do, by mistake, come short of their aim. 2. By their tender sympathy with him and concern for him in his affliction. When they saw him at some distance he was so disfigured and deformed with his sores that they knew him not, Job 2:12. His face was foul with weeping (Job 16:16), like Jerusalem's Nazarites, which had been ruddy as the rubies, but were now blacker than a coal, Lam 4:7, Lam 4:8. What a change will a sore disease, or, without that, oppressing care and grief, make in the countenance, in a little time! Is this Naomi? Rut 1:19. So, Is this Job? How hast thou fallen! How is thy glory stained and sullied, and all thy honour laid in the dust! God fits us for such changes! Observing him thus miserably altered, they did not leave him, in a fright or loathing, but expressed so much the more tenderness towards him. (1.) Coming to mourn with him, they vented their undissembled grief in all the then usual expressions of that passion. They wept aloud; the sight of them (as is usual) revived Job's grief, and set him a weeping afresh, which fetched floods of tears from their eyes. They rent their clothes, and sprinkled dust upon their heads, as men that would strip themselves, and abase themselves, with their friend that was stripped and abased. (2.) Coming to comfort him, they sat down with him upon the ground, for so he received visits; and they, not in compliment to him, but in true compassion, put themselves into the same humble and uneasy place and posture. They had many a time, it is likely, sat with him on his couches and at his table, in his prosperity, and were therefore willing to share with him in his grief and poverty because they had shared with him in his joy and plenty. It was not a modish short visit that they made him, just to look upon him and be gone; but, as those that could have had no enjoyment of themselves if they had returned to their place while their friend was in so much misery, they resolved to stay with him till they saw him mend or end, and therefore took lodgings near him, though he was not now able to entertain them as he had done, and they must therefore bear their own charges. Every day, for seven days together, at the house in which he admitted company, they came and sat with him, as his companions in tribulation, and exceptions from that rule, Nullus ad amissas ibit amicus opes - Those who have lost their wealth are not to expect the visits of their friends. They sat with him, but none spoke a word to him, only they all attended to the particular narratives he gave of his troubles. They were silent, as men astonished and amazed. Curae leves loquuntur, ingentes stupent - Our lighter griefs have a voice; those which are more oppressive are mute. So long a time they held their peace, to show A reverence due to such prodigious woe. - Sir R. Blackmore They spoke not a word to him, whatever they said one to another, by way of instruction, for the improvement of the present providence. They said nothing to that purport to which afterwards they said much - nothing to grieve him (Job 4:2), because they saw his grief was very great already, and they were loth at first to add affliction to the afflicted. There is a time to keep silence, when either the wicked is before us, and by speaking we may harden them (Psa 39:1), or when by speaking we may offend the generation of God's children, Psa 73:15. Their not entering upon the following solemn discourses till the seventh day may perhaps intimate that it was the sabbath day, which doubtless was observed in the patriarchal age, and to that day they adjourned the intended conference, because probably then company resorted, as usual, to Job's house, to join with him in his devotions, who might be edified by the discourse. Or, rather, by their silence so long they would intimate that what they afterwards said was well considered and digested and the result of many thoughts. The heart of the wise studies to answer. We should think twice before we speak once, especially in such a case as this, think long, and we shall be the better able to speak short and to the purpose.

Verse 1

2:1-3 This scene is an exact repetition of the scene presented in 1:6-8.

Verse 3

2:3 The phrase without cause (Hebrew khinnam) is a wordplay on Satan’s question in 1:9.

Verse 5

2:5 take away his health (literally strike his flesh and bones): Bones were thought to be the seat of health.

Verse 6

2:6 spare (literally guard/watch over): God ironically made Satan responsible for guarding Job’s life (cp. 10:13-14; 13:27; 33:11).

Verse 7

2:7 This term for terrible boils was used for any inflamed, running sores (Exod 9:10; Lev 13:18-20; Deut 28:27, 35).

Verse 8

2:8 Job might have scraped his skin to relieve itching; the Greek Old Testament says that it was “to scrape away the pus.” • The ashes might refer to a place where lepers were quarantined, but Job was probably demonstrating his grief and dismay (30:19; Gen 18:27; 2 Sam 13:19; Isa 58:5; Jon 3:6).

Verse 9

2:9 Job’s wife first summarized the essence of Job’s temptation by echoing God’s words (2:3); Job was trying to maintain his integrity. In her frustration and anguish, however, she then counseled Job to curse God and thus unknowingly fulfill Satan’s prediction (1:11; 2:5).

Verse 10

2:10 Job’s acceptance of bad as well as good things from God’s hand demonstrates his righteousness and faith (cp. 1:21; 2 Sam 12:16-20; Luke 22:42). • By saying nothing wrong, Job controlled his tongue (Prov 13:3; 21:23; see Jas 3:2).

Verse 11

2:11 It might have taken several months for Job’s friends (see study note on 6:14-27) to hear of his afflictions (see 7:3). • The text implies that Job’s friends were Edomites, a people who were famous for their wisdom (Jer 49:7; Obad 1:8). • Eliphaz the Temanite was probably a descendant of Esau’s grandson Teman (Gen 36:10-11, 15); his land was located in Edom (Ezek 25:13; Amos 1:11-12). • The Bil- element in Bildad would remind Hebrew readers of names like Bilhan, a descendant of Esau (Gen 36:27; 1 Chr 1:42). The -dad element would remind them of names like Bedad, father of the Edomite king Hadad (Gen 36:35; 1 Chr 1:46). • Shuhite: No place named Shuah is known, but Abraham’s son Shuah was sent to “a land in the east” (Gen 25:1, 6; 1 Chr 1:32). • The Greek Old Testament lists Zophar instead of Zepho as one of Esau’s grandsons (Gen 36:11, 15; 1 Chr 1:36). A Naamathite might reside in a town named Naamah, but no such location is known. Two Old Testament women are named Naamah, but neither is a likely ancestor of Zophar (Gen 4:22; 1 Kgs 14:21).

Verse 12

2:12 they scarcely recognized him: This expression indicates the extreme suffering Job had experienced (cp. Isa 52:14; 53:3). • Job’s friends mourned by wailing loudly, just as they would have done for a dead man. • Throwing dust sometimes expressed anger or disdain (see 2 Sam 16:13; Acts 22:23), but here it signaled mourning (see Josh 7:6; 1 Sam 4:12; Neh 9:1; Lam 2:10).

Verse 13

2:13 Job’s friends sat on the ground to identify with Job’s suffering (see 2:8). • The standard period for mourning the death of a notable person or for acknowledging other disastrous news was seven days and nights (Gen 50:10; 1 Sam 31:13; see also Ezek 3:14-15).

Though He Slay Me, Yet Will I Trust Him

The Book of Job

(Depressed Disciples) False Teaching

(Depressed Disciples) the Storms of Life

(Revelation) the Sounding of the 5th Trumpet

Job - Part 2

Living in God's Compound

Job - Part 3

Perfect in Beauty

Knowing God's Ways - Part 1

Job 1

Job #2: The Soul's Searching

Studies in Job-02 Job-2

Lord, I Trust You!

The Life of Abraham - Part 7

Satan's Power to Devour

What to Speak When You Suffer

Letters to Olympias - Part 1

Our Daily Homily - Job

A Perfect and an Upright Man.

The Danger of Deception

Homily 2 on the Statues

John 5:10-16. Christ's Interview With the Restored Paralytic.

Questions/answers on the Interpretation of Old Testament Scriptures

Three Homilies on the Devil - Part 2

Introduction

Introduction

Verse 3

Verse 4

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 1

Verse 2

Verse 3

Verse 4

Verse 6

Verse 7

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Introduction

Verse 1

Verse 7

Verse 11

Verse 1

Verse 3

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13