Annotations Upon the Books of Poetry, Job · Chapter 1
CHAP. I.
THere was a man in the land of Vz, whoſe name was Iob, &c. I That this book was written by ſome of thoſe holy men of God, that wrote by the inſpiration of the holy Ghoſt, cannot be doubted. For we ſee that this hiſtory is ſpoken of as a part of the Oracles of God, committed to the Iews. Iam. 5.11. you have heard of the patience of Iob, and have ſeen the end of the Lord; and by the Apoſtle Paul a paſſage of it, to wit, that chap. 11.13. is cited in 1 Cor. 3.19. It is written, he taketh the wiſe in their own craftineſſe. Indeed who it was that wrote this book is altogether uncertain: only we may ſay that they build upon the faireſt conjectures, that hold Moſes was the writer of it, & that it was the firſt ſcripture that was written. As for theſe firſt words, There was a man in the land of Vz, &c. It is hard to ſay what the land of Uz was, where Iob dwelt, and of whom it was ſo called, whether of Uz, the ſon of Arum, the ſon of Shem, Gen. 10.23. or of Huz, the ſon of Nahor, Abrahams brother. Gen. 22.25. or of Uz the grandchild of Seir. Gen. 36.28. That it lay Eaſtward of Canaan, and bordered upon the Sabaeans and Chaldaeans is evident in the ſtory: and the moſt probable opinion ſeems to be, that it was Uz in the land of Edom, or whereof the land of Edom was a part. Lam. 4.21. Rejoyce and be glad, O daughter of Edom, that dwellest in the land of Vz, and the rather becauſe Teman alſo, the country of Eliphaz, one of Iobs friends and neighbours. Chap. 2.11. either was in Idumea, or bordered upon it. See Ier. 49.7. Amos 1.11, 12. Obad. 8.9. and that the place of his dwelling is thus expreſſed, as a proof of his ſingular piety, in that though he were not of the ſeed of Abraham, but lived amongſt thoſe nations, that were much degenerated from the piety of the holy Patriarchs, yet he was a man of eminent holineſſe and righteouſneſſe. For the time when he lived, that likewiſe is uncertain; yet it is moſt likely that he lived in the daies of the Patriarks before Moſes. 1. becauſe in his time it ſeems Religion was not wholly decayed amongſt thoſe Eaſtern nations, nor was the true God only worſhipped as yet amongſt Abrahams poſterity: 2. becauſe he lived after his afflictions were ended 140 years. Chap. 42.16. and by that which is ſaid of his firſt children, it is evident that they were houſe keepers, and therefore that he was of good years before he was afflicted; whereas after the age of the Patriarks men ſeldome lived ſo long. Pſal. 90.10. 3. Becauſe after the giving of the law, it was not lawfull to ſacrifice, ſave in the place which God had choſen, the tabernacle and temple: whereas we ſee ver. 5. that Iob ſacrificed in the land of Uz. and 4▪ Becauſe there is not the leaſt mention in this book of any thing concerning the common-wealth of Iſrael, or of any of the glorious works that God wrought for them in Egypt, the wilderneſſe or the land of Canaan: which we can hardly ſay of any book of Scripture beſides, becauſe they were written after Moſes. However, that in after times the ſtory and name of Iob was famous amongſt the Iews, is evident. Ezek, 14.14. Though theſe three men Noah, Daniel and Iob were in it, they should deliver but their own ſouls.
And that man was perfect and upright, &c.] to wit, therefore perfect, becauſe upright, or, he was a man of a ſincere heart, and juſt converſation. His eminent piety is here firſt related, becauſe this is one of thoſe things, which chiefly in this hiſtory is recommended to our obſervation that being a man of ſuch rare piety, he notwithſtanding underwent ſuch heavy afflictions.
Verſ. 3. His ſubſtance alſo was ſeven thouſand sheep, &c.] The great wealth of Iob is thus particularly expreſſed, both becauſe this added much to his commendation, that he was not corrupted with his proſperity and wealth, as moſt men are; and likewiſe becauſe his patience was herein the more to be admired, that being ſpoyled of ſo great riches he bore it as quietly, as if it had been a matter of nothing which he had loſt.
So that this man was the greateſt of all the men in the Eaſt) that is, in wealth, honour, credit and eſteem; yet the compariſon muſt be underſtood with reference to others of the ſame quality and condition: for that he ſhould be a King (as ſome conceive) yea the greateſt King in thoſe parts of the world is altogether improbable, and his own words of himſelf do plainly import the contrary Chap. 29.25. I choſe out their way, and ſate chief, and dwelt as a King in the army, &c.
Verſ. 4. And his ſons went and feaſted in their houſes every one his day, &c.] That is, his ſons uſed ever and anon to feaſt one another, each one in his day, though not for ſeven daies together without intermiſſion (for it is ſaid that each of them ſent and invited their ſiſters to be with them). And this is expreſſed. 1, Becauſe it was the occaſion of that miſerable end that befell his children. ver. 18, 19. when being met together in their eldeſt brothers houſe according to their cuſtome, the houſe fell upon them. 2. To ſhew how lovingly they agreed and lived together, this being doubtleſſe a great aggravation of his grief, when tydings were brought him of their ſudden death. 3. To prove the ſingular piety of this man (ſo ſorely afterward afflicted) by this particular of his ſollicitous care for his children, when they were feaſting together.
Verſ. 5. And it was ſo when the daies of their feaſting were gone about, that Iob ſent and ſanctified them, &c.) That is, he ſent and appointed them to ſanctifie and prepare themſelves for the ſacrifices which the next morning he meant to offer up to God in their behalf; and this they were to do partly by ſuch outward rites of purifying as were uſed in thoſe times, partly by ſpirituall means, as by holy meditations, prayer, mortification, repentance, &c.
For Iob ſaid, It may be that my ſons have ſinned and curſed God in their hearts.] That is, it being ſo uſuall with men in times of feaſting to forget themſelves and many ſeverall waies to ſin againſt God, thus it may well be it hath been with my children, perhaps by ſome more hainous ſin they have provoked God to anger againſt them and that out of ſome ſecret prophaneſſe and contempt of God in their hearts, which becauſe it tends to the vilif…ing and diſhonouring of God is indeed no better then a curſing of God in their hearts. This I conceive is the meaning of thoſe words, as not judging it ſo probable, either that Iob made a doubt whether his ſons had in the leaſt degree ſwerved from the rule of Gods law, or that he ſuſpected in them the horrid ſin of direct blaſpheming and curſing of God, no not in their hearts.
Thus did Iob continually.] That is, ſo often as his ſons did thus feaſt one another, each in his courſe, which it ſeems they did frequently.
Verſ. 6. Now there was a day when the ſons of God, &c.] By the ſons of God here are meant the holy Angels, as again chap. 38.7. who are ſo called firſt, becauſe they do in a ſpeciall manner bear in themſelves the image of God, to wit, in their ſingular wiſedome and knowledge, their unſpotted purity and holineſſe, their admirable power and might and in the majeſty and glory of their ſpirituall eſſence. 2. Becauſe all theſe excellencies wherewith they are endued they have them from God, the fountain from whence they flow, in regard whereof, when they ſtand before God they are as ſo many beams of his inacceſſible light. 3. Becauſe they ſerve God as ſons their father, with all chearfulneſſe and willingneſſe. and 4. Becauſe as ſons they are alwaies in Gods preſence and ſee his face, and of theſe it is ſaid that on a certain day they came and preſented themſelves before the Lord, Satan being alſo amongſt them, &c. Which muſt not be literally underſtood, as if God had certaine dayes wherein he called together the Angels to attend him, (for the holy Angels are continually in his preſence, Mat, 18.10. Take heed that ye deſpiſe not one of theſe little ones, for I ſay unto you, that in heaven their Angels do alwaies behold the face of my Father.) Or, as if any ſuch ſpeeches paſſed betwixt God and the Devil as here are recorded. It is only a figurative expreſſion of this truth, that both the good and evil ſpirits are alwaies in his eye, and under his command, and do nothing but what he will have them, and that it was therefore of God that the Devil was ſuffered to tempt Iob and try him as he did; for becauſe of our weakneſſe the Lord doth herein, as it were, ſtoop to our capacity, and ſpeaks of himſelf after the manner of earthly Princes, that we might the better conceive him, in a manner of ſpeech which we call a Proſopopeia, not much unlike that in 2 Kings 22.19. I ſaw the Lord ſitting on his throne, and all the hoſt of heaven ſtanding by him on his right hand and on his left, and the Lord ſaid, Who shall perſwade Ahab, that he may go up and fall at Ramoth-Gilead, &c.
Verſ. 7. Then Satan anſwered the Lord and ſaid, From going to and fro in the earth, &c.] By this walking of Satan to and fro in the earth is only figuratively implyed, that thoſe evil ſpirits are every where throughout the whole world, ſeeking diligently to ſeduce men and to execute Gods vengeance on them, and to do all the miſchief they poſſibly can.
Verſ. 8. Hast thou conſidered my ſervant Iob, &c.] By this the Lords boaſting of Iobs piety and righteouſneſſe is ſignified, that where the Lord by his ſpirit inables his ſervants to frame their lives according to his will, God in them is glorified, not without the confuſion of Satan, who though he obſerves with envy and vexation enough the uprightneſſe of their waies, yet he is not able to ſubdue and corrupt them, and ſo God in them doth as it were triumph over Satan, and they through Gods aſſiſtance are more then conquerours.
Verſ. 9. Then Satan anſwered the Lord, and ſaid, Doth Iob fear God for nought?] By this anſwer of Satan is only implyed, that he is the accuſer of the children of God, and is ſtill ready to judge, that in proſperity we only ſerve God for the good things he beſtows upon us, and endeavours therefore by troubles and afflictions to draw us off from the ſervice of God.
Verſ. 10. Haſt not thou made an hedge about him, and about his houſe?] that is, his children and family: and hereby is implyed that Satan is vexed, that the Lord by his ſpeciall protection doth keep him off from doing that miſchief to the righteous that he deſires to do.
Verſ. 11. But put forth thine hand now and touch all that he hath.] That is, deſtroy or take from him, not ſome part of his eſtate only (for that may be done and yet a ſufficiency be left him) but all that he hath, and then he will diſcover himſelf otherwiſe then he hath hitherto done. By touching is uſually meant in the Scriptures hurting, afflicting or deſtroying, as Ruth 2.9. Have I not charged the young men, that they should not touch thee? Zach. 2.8. For he that toucheth you, toucheth the apple of his eye. Pſal. 105.15. Touch not mine anointed, and do my Prophets no harm. And ſo it is taken here: and this word (now) is added to imply that Satan deſired to have it done preſently; he was eager to deſtroy him, and thought long to ſee Iob in miſery.
And he will curſe thee to thy face.] That is, he will openly and impudently blaſpheme thy name; and hereby is meant not only expreſſe execrations caſt upon God, but alſo whatever may tend to the reproach of the Almighty, his goodneſſe and providence.
Verſ. 12. And the Lord ſaid unto Satan, behold, all that he hath is in thy power, only upon himſelf put not forth thine hand.] Hereby is implyed. 1. That Satan is continually deſirous to afflict our bodies. 2. That the Devil cannot ſtir an inch farther in afflicting us, then God gives him leave. 3. That the Lord is carefull that his ſervants ſhould not be overpreſſed, and therefore uſually affords them ſome breathing time, as here, though he intended afterwards to give Satan power to afflict his body, yet a while he reſtrained him from that.
So Satan went forth from the preſence of the Lord.] The meaning of this is only to imply, that the Devill is ſpeedily ready to do all the miſchief he can to Gods people, if the Lord have once let looſe his chain.
Verſ. 13. And there was a day when his ſons and his daughters were eating, &c.] This time and this manner of deſtroying Iobs children is expreſſed, as again afterward verſ. 18. becauſe this muſt needs much aggravate Iobs ſorrow, that they ſhould be fetched in together by the providence of God, as it were into a net, to the end they might all be deſtroyed together and not one of them eſcape, as likewiſe that they ſhould be thus ſuddenly in a fearfull manner cut off, which alwaies hath an impreſſion of wrath upon it, when they were thus lovingly rejoycing together: and that in their eldeſt brothers houſe, who having the largeſt portion of eſtate was like to make the fulleſt and moſt ſolemn feaſt. He alwaies was affraid leaſt they ſhould ſin in their feaſting; ſo that having their brains thus ſuddenly beaten out whilſt they were eating and drinking together, this might make him fear leaſt they died with ſin upon them unrepented of.
Verſ. 15. And the Sabeans fell upon them and took them away, &c.] The Sabeans were a people (as moſt interpreters hold) inhabiting Arabia felix bordering upon the land of Uz where Iob dwelt, a people that lived by pillaging and plundering their neighbours, and ſo eaſily wonne, by a ſuggeſtion of Satans at this time, to break out upon Iobs cattle and drive them away. And obſervable it is, that though Satan could many waies have deſtroyed Iobs oxen and aſſes, and the ſervants that were with them more immediately by himſelf, yet he choſe rather to make uſe of the Sabeans, as delighting not only in the miſery of Iob, but alſo in the ſin of theſe his wretched inſtruments.
And I only am eſcaped alone to tell thee.] The ſame is ſaid by all the ſeverall meſſengers that brought Iob the ſad tydings of the ſeverall calamities that befell him, verſ. 16, 17, 19. So that it was doubtleſſe a piece of Satans policy that ſtill one ſervant eſcaped to bring Iob the relation of theſe grievous loſſes; and two reaſons may be given for it, to wit, 1. That the relation of theſe afflictions might come ſuddenly to him; his ſervants eſcaping out of ſuch deſperate dangers would be ſure to fly home with all the ſpeed they were able; and 2. That he might not queſtion the certainty of what was told him. Had there been any colour of doubting the truth of theſe relations, that might have abated his ſorrow for the preſent, and then recollecting his ſpirits in the interim when he came to know the certainty of it, he might then have been the better able to bear it; but having the report of theſe things from his own ſervants, that were eye witneſſes of what they ſpake, he could have no ground of queſtioning whether that they ſpake were true or no, and ſo theſe heavy tydings muſt needs preſently fall upon him with their full weight.
Verſ. 16. While he was yet ſpeaking there came alſo another.] The immediate report of theſe ill tydings one in the neck of another (which is here noted, as alſo again verſ. 17 and 18) was purpoſely no doubt effected by Satan, that he might not have any breathing time, any leaſure to call to mind any thought that might ſupport him, or allay any whit the bitterneſſe of the former ſorrow.
The fire of God is fallen from heaven, &c.] That is, a ſtrange and extraordinary lightening from heaven hath conſumed them; And remarkable is the cunning of Satan, who deſtroyed not theſe, as he did the other, by making uſe of wicked men, but by fire from heaven, that for his greater aſtoniſhment, Iob might the more aſſuredly believe, that not men only, but even God himſelf did fight againſt him, and ſo might not fly to God for comfort, but rather in the vexation of his ſpirit might blaſpheme God.
Verſ. 18. Thy ſons and thy daughters were eating and drinking, &c.] This meſſage was by the cunning of Satan reſerved to the laſt place, becauſe the tydings of the loſſe of his goods would not have been ſo terrible, had he known of his childrens death, to whom he hoped to have left them; and indeed when a man lies under a great affliction, a leſſe is not minded, and 2. Becauſe when he was already ſorely diſtreſſed with the former ſad tydings, he would be the more unable to bear this dolefull meſſage, and the more likely to ſink down under it, and break forth into impatience and blaſphemy againſt God.
Verſ. 19. There came a great wind from the wilderneſſe, and ſmote the four corners of the houſe, &c.] Either this muſt be meant of a whirlwind, that did together ſtrike the four corners of the houſe, or elſe the wind from the wilderneſſe did with its violence ſhake the four corners of the houſe, ſo that at length the houſe fell upon them.
Verſ. 20. Then Iob aroſe and rent his mantle, &c.] That is, having hitherto ſat ſtill and heard theſe ſad tydings, now he preſently aroſe (as one that yet ſunk not under theſe afflictions) and rent his mantle and shaved his head, &c. And this he did, partly that he might moderately bewail theſe afflictions and ſpecially the death of his children, and partly, thereby to teſtify his deep humiliation under the hand of God, with repentance for all his ſins; to which ſome adde alſo, that he did it out of deteſtation of thoſe blaſphemous temptations which Satan at this time did ſuggeſt to him. As for theſe outward rites of rending their garments and ſhaving their heads, which they uſed in thoſe times and countries: for the firſt ſee the note Gen. 37.29. and for the ſecond, the ſhaving of the head, that this alſo was uſed in times of great affliction and ſorrow of mind is evident in thoſe places. Iſa. 22.12. In that day did the Lord God of hoſts call to weeping, and to mourning, and to baldneſſe, and Ier. 7.29. Cut off thine hair O Ieruſalem and caſt it away, and take up a lamentation. And then doubtleſſe it was uſed to ſignify, that their condition was ſuch, that they had good cauſe to lay by all ornaments whatſoever, hair being given for comelineſſe and ornament.
Verſ. 21. Naked came I out of my mothers womb, and naked shall I return thither:] Some expoſitours conceive that the word (thither) in this clauſe is not uſed in reference to his mothers womb, but in reference to the earth; and that, becauſe when he ſpake theſe words, by way of adoration he caſt or bowed down his body to the earth, as it is in the former verſe. Others conceive it is the earth, which Iob here calls his mothers womb, and that becauſe the earth is the common mother of us all, ſince out of it in Adam we were all taken. Gen. 2.19. But laſt of all, others, and with better reaſon, acknowledge, that Iob means indeed his mothers womb in the firſt clauſe, and then in the next clauſe adds, that he ſhall naked return thither, only in reference to a returning to an eſtate like that of his mothers womb, to wit, that as there he was ſhut up naked in the ſtreights and darkneſſe of earth (ſo David calls his mothers womb. Pſal. 139.15. I was made in ſecret, and curiouſly wrought in the loweſt parts of the earth.) waiting thence to be delivered in due time, ſo he ſhould be again ſhut up naked in the bowels of the earth, the grave, as ſeed ſown in the ground, waiting for a reſurrection to a better life. However the drift of theſe words was doubtleſſe to ſhew, that if God ſhould ſtrip him of all he enjoyed, he ſhould have no cauſe to complain, both becauſe he brought not theſe things into the world with him; God had given them and might, when he pleaſed, take them away, and becauſe they were given as temporall bleſſings, which he could not hope alwaies to enjoy, but muſt part with them at the time of his death. For we brought nothing into this world, and it is certain we can carry nothing out. 1 Tim. 6.7▪
Verſ. 21. Bleſſed be the name of the Lord.] So far was Satan diſappointed of his hopes, that in ſtead of curſing God, Iob bleſſed him, both for ſuffering him to enjoy his good bleſſings ſo long, and for his preſent afflictions, wherein he knew the Lord might ſhew his goodneſſe and mercy to him, as well as in his former bounty; and this doubtleſſe did more deeply wound Satan, then all Iobs afflictions had wounded him.
Verſ. 22. In all this Iob ſinned not.] That is, in all this that Iob ſpake and did, there was not any thing that was materially ſinfull. No man can do any one act that is purely pure, free from the leaſt ſtain or tincture of ſin; Who can bring a clean thing out of that which is unclean? chap. 14.4. But there is a great deal of difference between a ſinfull action and ſin in an action; Satan had ſaid that Iob would curſe God; but when it came to proof, there was no ſuch thing, he neither ſpake nor did any thing that was materially evil.