Annotations Upon the Books of Poetry, Job · Chapter 2
CHAP. II.
Verſ. 1. AGain there was a day, &c.] See chap. …. verſ. 6. How long it was after thoſe former loſſes, ere God gave Satan liberty to afflict him in his body, we cannot ſay; only it is probable, that there was ſuch a diſtance of time between theſe two afflictions, as might ſerve for a full diſcovery of Iobs Spirit under the firſt.
Verſ. 2. From going to and fro in the earth.] See chap. 1. verſ. 7-
Verſ. 3. Haſt thou conſidered my ſervant Iob?] See chap. 1. verſ. 8.
And ſtill he holdeth faſt his integrity.] This is added to imply, that God is in a ſpeciall manner glorified and Satan confounded by the Saints perſeverance in piety in the time of affliction; for hence the Lord is here ſet forth, as it were triumphing in this over Satan.
Although thou movedst me againſt him to deſtroy him without cauſe.] In this, as formerly, God ſtooping to our capacity ſpeaks of himſelf ſtill after the manner of men. He was not moved by any perſwaſions of Satan to afflict Iob, nor did it to gratifie him; only becauſe the Lord did it to manifeſt, that Iob did not ſerve God only for the bleſſings he beſtowed upon him, as Satan judged, therefore the Lord ſaith here, that Satan moved him againſt him to deſtroy him, and that, without cauſe, ſince the Devil could not effect what he aimed at, but ſtill Iob continued the ſame he was before.
Verſ. 4. And Satan anſwered the Lord and ſaid, skin for skin, &c.] See chap. 1. verſ 9. Some expound this proverbiall ſpeech skin for skin, &c, thus, that as willingly as men exchange one skin for another, they will part with all that they have to ſave their life. And indeed the like manner of ſpeech we may obſerve in other Proverbs. Prov. 25. 3. The heaven for heighth, and the earth for depth, and the heart of Kings is unſearchable. and verſ. 25. As cold waters to a thirſty ſoul: ſo is good news from a far country. But the moſt generally received expoſition is this, that as men would expoſe their hands to danger of a blow that is coming, to ſave their heads, or any other place where the blow might prove mortall, or ſuffer their cattle or other goods, yea their children to periſh, ſo themſelves might ſleep in a whole skin, ſo it was with Iob, he had hitherto forborn to curſe God, not out of any true piety and ſincerity of heart, but only out of a baſe fear leaſt he ſhould be ſmitten in his own body, as would ſoon be diſcovered, if his body were ſmitten too, and for the better warranting of this expoſition, it is ſaid, that in thoſe times, partly becauſe their ſubſtance conſiſted chiefly in cattell, and partly becauſe their mony was made of skins, it was uſuall to expreſſe a mans whole eſtate by the word skin; ſo that the meaning of this proverbiall ſpeech skin for skin was uſually this, that there was no man but would give all his outward eſtate for the ſaving of his skin upon his back, that is, for the ſaving of his life.
Verſ. 5. But put forth thine hand now, and touch his bone and his flesh, &c.] That is, afflict him in his body alſo, and that not lightly, but in ſome heavy manner, that not his fleſh only, but his very bones may be ſenſible thereof, that the pain and diſtemper may pierce even to his very bones and marrow, that ſo his whole body may be both pained and weakned, to the manifeſt endangering of his life, and then he will curſe thee to thy face. See chap. 1. verſ. 11.
Verſ. 6. Behold he is in thine hand, but ſave his life.] See chap. 1. verſ. 12.
Verſ. 7. So Satan went forth, &c.] See again chap. 1.12.
And ſmote Iob with ſore boiles, from the ſole of his foot unto his crown.] And thus, beſides the inward tortures and ſickneſſe he endured, which conſumed his fleſh and ſtrength, and made him hopeleſſe of his life. [chap. 17.1. My breath is corrupt my daies are extinct, the graves are ready for me.] He became in outward appearance a fearfull ſpectacle of Gods fiery indignation, inſomuch that his neareſt friends loathed almoſt to behold him and were affraid to come near him. chap. 19. verſ. 13. He hath put my brethren far from me, and mine acquaintance are verily eſtranged from me. and again verſ. 19. All my inward friends abhorred me: and they whom I loved are turned againſt me.
Verſ. 8. And he took him a potsheard to ſcrape himſelf withall; &c.] It ſeems that this ſcraping himſelf with a potſheard was whilſt he ſat amongſt the aſhes or upon the dunghill, (as ſome tranſlate it) and therefore are both theſe clauſes joyned together. Though perhaps Satan deprived Iob of much more of his eſtate then is expreſſed, yet that he was brought to ſuch extreme poverty, that he had neither houſe to dwell in, nor a rag to wipe his ſores with, and therefore ſat upon a dunghill and ſcraped himſelf with a potſheard, as ſome conceive, I no where find, but rather find the contrary; for he had a bed to lie on. chap. 7.4. When I lie down, I ſay, When shall I ariſe? and verſ. 13, 14. When I ſay, My bed shall comfort me my couch shall eaſe my complaint: Then thou scareſt me with dreams and terrifieſt me through viſions; and a houſe whether his friends reſorted to him, even when his afflictions came to a period, chap. 42.11. Then came there unto him at his brethren and all his ſiſters, and all they that had been of his acquaintance before, and did eat bread with him in his houſe. And though the Lord gave Satan liberty to deprive him of all that he had, chap. 1.12. and it is not likely this enemy would ſhew him any favour, yet before he had taken all from him, ſeeing his wonderfull patience he might judge that he did it out of a ſlaviſh fear, leaſt God ſhould ſtrike him in his body too, and ſo, the Lord giving him liberty, might preſently bring theſe diſeaſes upon him alſo. Rather therefore it may be thought that voluntarily leaving his houſe and bed he went abroad (and thence it is ſaid verſ. 12. that when his friends came to viſit him they ſaw him a far off) and ſat down amongſt the aſhes, as men in their extreme ſorrow and humiliation uſed to do, Ion. 3.6. The King of Nineveh laid his robe from him and covered him with ſackcloth, and ſat in ashes, as a teſtimony of his earthly condition and his baſeneſſe and unworthineſſe; and ſo being there having no body elſe that would vouchſafe to dreſſe him, he took up a potſheard to ſcrape himſelf: either to allay the itching of his ſores, or rather to take off the matter and filth that iſſued from his ulcers, and that becauſe his fingers were ſo ſore that he could not doe it with them, and beſides he perhaps loathed to touch it, and as for his ſervants and friends they abhorred him ſo that they would not come near him, Iob 19.14, 17.
Verſ. 9. Then ſaid his wife unto him, &c.] Though Satan were not reſtrained from wreaking his teen upon all that was Iobs, himſelf only excepted, chap. 1.12. yet he medled not with his wife, either becauſe ſhe was a part of himſelf, or rather becauſe he intended to make uſe of her in tempting him to impatience, as knowing well that men are moſt eaſily ſeduced by their wives, that no injuries do ſooner drive men to impatience, then thoſe that are offered them by ſuch as are neareſt to them, and that his friends and others were likely to be encouraged to the like by her example.
Doſt thou still retain thine integrity? curſe God and die.] I have met with ſome expoſitours that underſtand this ſpeech of Iobs wife to him thus. After all theſe judgements which God hath laid upon thee, doſt thou ſtill maintain thy ſelf to be ſincere and upright? Being brought ſo low, at the very point of death wilt thou ſtill deny thy hypocriſie? Take heed, by acknowledging thy hypocriſie bleſſe God, give glory to God, and ſo die, or, curſe God and die, that is, thou hadſt as good diſcover by a deſperate blaſphemy at laſt what thou haſt formerly been, that ſo dying it may be ſeen that God hath dealt juſtly with thee in all that he hath laid upon thee. But becauſe in the third verſe this phraſe of retaining his integrity is uſed concerning Iob in a way of commendation, the more ordinary expoſition of theſe words I take to be the beſt, which is this, Dost thou ſtill retain thine integrity? That is, after all theſe calamities and vain patience doſt thou yet retain thy integrity? alas what doth it profit you? to what end do you ſtill hope in God, and pray to him and bleſſe him? He ſtill as a perſecuting enemy pours out his wrath more and more upon you, rather therefore curſe God and die, where by curſing God is meant, as before, chap. 1.11. whatever might tend to Gods reproach, and this his wife like an infernall fury adviſeth him to, either as intimating that he had as good die curſing of God as bleſſing him, ſince thereby he ſhould at leaſt ſatisfie his grieved and afflicted ſpirit, or elſe as preſcribing this as a means to put an end to all his inſufferable miſeries, to wit, by provoking God with his blaſphemy to kill him outright.
Verſ. 10. But he ſaid unto her, Thou ſpeakeſt as one of the foolish women ſpeaketh.] As if he ſhould have ſaid, Thou doſt not now, wife, ſpeak like thy ſelf, this had not wont to be thy language, even thoſe women that are moſt ſilly and fooliſh, moſt profane and irreligious, moſt deſperately violent in their paſſions, could not ſpeak more Atheiſtically and wickedly then thou haſt now ſpoken, more indeed like thoſe idolatrous women, that uſe to revile their ſenceleſſe Gods, then like a woman, who had been inſtructed in the knowledge of the true ever living God, and one that had hitherto carried her ſelf as one that feared him
Shall we receive good at the hand of God, and shall we not receive evil?] Theſe words imply many reaſons why it is fit that men ſhould patiently endure thoſe many afflictions, that ſometimes fall upon them. 1. Becauſe it is not fit that wretched man ſhould bind God to his will and preſcribe him what he ſhould do, to wit, that he ſhould ſtill lade him with his bleſſings, and never intermix any ſorrows with them. 2. Becauſe the many bleſſings which he hath beſtowed upon us, far ſurpaſſing the evils he inflicts, may well bind us by way of thankfulneſſe to be content that he ſhould exerciſe his dominion over us, and afflict us when he ſeeth cauſe without any murmuring againſt him. 3. Becauſe the good he doth for us proves him a loving father, and therefore ſhould aſſure us, that even in the evil he inflicts, he ſeeks our advantage, The cup which my Father hath given me, shall I not drink it? ſaith Chriſt. Iohn 18.11. and ſo Heb. 12.9. We have had fathers of our flesh, which corrected us and we gave them reverence: shall we not much rather be in ſubjection unto the father of ſpirits and live?
In all this did not Iob ſin with his lips.] That is, not ſo much as with ſpeaking a haſty and impatient word; which was indeed a high degree of patience, Iames 3.2. If any man offend not in word, the ſame is a perfect man, and able alſo to bridle the whole body. See the note chap. 1.22.
Verſ. 11. Now when Iobs three friends heard, &c.] That is, his three ſpeciall choice and moſt intimate friends, to wit, Eliphaz (who is called the Temanite, either becauſe he was of the ſtock of Teman, the ſon of Eliphaz the ſon of Eſau, Gen. 36.11. or elſe becauſe he was of the land of Teman mentioned, Ier. 49.7.) and Bildad (who is called the Shuhite, perhaps becauſe he was of the ſtock of Shuah, the ſon of Abraham by Keturah, Gen. 25.2. perhaps of ſome country or city ſo called) and Zophar the Naamathite (ſo called alſo for ſome ſuch like reaſon it may be from the city Naamah Ioſh. 15.41.) As for Elihu of whom mention is made, chap. 32.2. he came not it ſeems with theſe his three friends, but ſtanding by, as perhaps many others did, and hearing their conference he brake out alſo and ſpake his mind. It is ſaid by ſome that theſe men were Kings; but no ſuch thing do we find in the Scripture. Men they were doubtleſſe of eminent learning and piety (as by their diſcourſe with Iob doth every where appear) yea ſuch to whom the Lord uſed to appear in dreams and viſions, Now a thing was ſecretly brought to me, (ſaith Eliphaz chap. 4.12, 13.) and mine ear received a little thereof, in thoughts from the viſions of the night, as likewiſe men of great years and experience, whence is that of Elihu concerning theſe men, chap. 32.6, 7. I am young and ye are very old, I ſaid, Daies ſhould ſpeak, and multitude of years ſhould teach wiſdome, and Iobs faithfull friends; doubtleſſe they were, and in their love to him came now to viſit him, and ſpake all they ſaid to him out of a ſincere deſire of his good, though they erred fouly in judging of his cauſe: All which made the harſh cenſures which afterward they paſſed upon him, the more bitter and grievous to be born.
For they had made an appointment together to come to mourn with him, and to comfort him.] to wit, becauſe it is a kind of eaſe to an afflicted man, to ſee that others pity him and compaſſionate his caſe, neither can words of comfort be acceptable unleſſe they come from thoſe of whom he is perſwaded that they have a fellow-feeling of his ſorrows.
Verſ. 12. And ſprinkled duſt upon their heads toward heaven.] It ſeems there were two ſeverall waies of ſprinkling duſt: ſometimes they did barely ſprinkle it upon their heads (concerning which ſee the Notes, Ioſh. 7.6.) but ſometimes again they took the duſt and threw it up into the air, ſo letting it fall back upon their heads; for ſo we read alſo of the Iews that were enraged at Pauls preaching, Acts 22.23. They cryed out and caſting off their cloths threw duſt into the aire; and this circumſtance of their throwing the duſt toward heaven might ſignifie, either that it was a day of grievous darkneſſe and affliction that was come upon them, yea a day of diſmall confuſion wherein things were turned upſide down, and earth and aire as it were mingled together, or elſe that the ſpectacle they beheld was ſuch▪ that they might well wiſh the heavens were overclouded with darkneſſe that they might not behold it.
Verſ. 13. So they ſat down with him upon the ground ſeven daies and ſeven nights.] That is, ſay ſome Expoſitours, many daies and many nights; for the number ſeven is ſometimes uſed indefinitely, as 1 Sam. 2.5. of which ſee the Note there: or elſe the meaning may be that the greateſt part of ſeven daies and ſeven nights they ſpent in a ſilent ſitting by him, condoling his miſery and mourning with him. It cannot be thought that Iob ſat ſo long amongſt the aſhes, without ever withdrawing himſelf upon any occaſion; much leſſe can this be conceived of his friends; but as it is ſaid of Anna that ſhe continued daily in the Temple, though it cannot be thought that ſhe never went out of it, Luke 2.37. So it is here ſaid of Iobs friends that they ſat with him on the ground ſeven daies and ſeven nights, that is, the greateſt part of that time, but yet doubtleſſe they took their time for neceſſary food and reſt, &c
And none ſpake a word unto him: for they ſaw that his grief was very great.] To wit, both becauſe they at firſt thought it not ſo ſeaſonable to begin to comfort him, before he had a little unladed his heart of ſorrow, leaſt by ſpeaking they ſhould rather cauſe him to break forth into greater paſſion, then any whit aſſwage his grief: and likewiſe becauſe the longer they obſerved and conſidered in what extremity Gods hand was upon him, the more they were even overwhelmed with ſorrow, and ſo not able to ſpeak, and that doubtleſſe eſpecially becauſe though formerly they had alwaies eſteemed him a ſincere godly man, and therefore came with a full reſolution to ſpeak comfortably to him, yet now the exceſſive miſery they ſaw him in, made them begin to ſtagger concerning this, and ſuſpect that all he had formerly done was done in hypocriſie, and therefore the Lord abhorred him and puniſhed him thus ſeverely, and ſo herewith they were ſo aſtoniſhed and perplexed, that they could not ſpeak nor knew what to ſay to him.