Commentary on the Old Testament Volume 2-4, Biblical commentary 2 · Job · Chapter 1
CHAP. I
THere was a man in the Land of Ʋz, whose name was Job, and that man was perfect and upright, one that feared Vers. 1.God and eschewed evill. Touching the name Ʋz, it signifieth Counsell, saith one, and Job greiving: It was by the consent of all, a Country bordering upon Idumea in part, and in part upon Jordan, and in part Adricomius.upon Arabia, and another part upon the Kingdome of Bashan; Job although a Gentile, and one that lived amongst naked Heathens, yet is commended by this, that he was perfect and upright before God. Whereupon Gregory saith, Gregor.That to be righteous amongst the righteous is not so great a commendation, Note. although it be good every where: but to be righteous, and to live in the fear of God amongst the wicked, this sheweth a most righteous and vertuous man indeed. So Lot amongst the Sodomites, Noah in the old world, and Jeremy amongst the Jewes, the rose in the Canticles amongst thorns.
Again, in describing Job it is said, that he was perfect and upright, that is, of an upright heart and innocent life, hee did not make a shew of that outwardly, which he was not inwardly, and he feared God, which he proved by his eschewing of evill: And who so would be accepted for righteous, must be such a man as he was.
Here is shewed with how great blessings God blessed this man Job, both of Children and Cattel, So that he was the greatest in all the East, and as some Vers. 2. 3.say, a King, which indeed is implyed, in that he is said to be the greatest of all others, such as none but Kings are: and in some passages afterwards following, where he declareth in what Majesty he lived, and was by others observed some say that he was the first King of Idumea. First, the blessing of God upon him in giving him children is spoken of, because that in those days this was counted the greatest worldly blessing, and therefore is commonly spoken of in the Psalms, where Gods blessings upon the righteous are enumerated in the first place. For his substance, although it be set forth, as standing only in Cattell, yet some think that he had great store of gold and silver also, but without ground. In Job thus wealthy, wee see it true by experience, which God promiseth and speaketh of, that should be to the righteous, Godliness hath the promise of this life, and of that to come. But there is another end, as 1 Tim. 4. 8.Ferus, noteth of commemorating these things in this place, his children are Ferus.spoken of, which were many: Next after his eschewing of evill, to shew, that he was not like the men of these times, who if they have many children, will take any evill course to get something for them, steal, lye, deceive or oppress, and they think it a plea sufficient against charity or doing good with their Note. goods, that they have many children to provide for. Job did not so, but still kept constant in the way of righteousnesse, and exercised much charity, as we may see Chap. 21. And his great riches are also spoken of, that his vertue might the more appear in that, having so great possessions hee did not set his heart thereupon, as men that be rich commonly do, making Mammon their God. For that he did not, appeareth, because when he had lost all, he blessed God, saying, The Lord giveth, and the Lord taketh away, blessed be the Lords name. Moreover the children of Job are not therefore mentioned, because it is a commendation to a man simply to have children; but having children, to bring them up in the nurture and feare of the Lord, as he is shewed to have done, vers. 4. which next followeth.
And his sonnes went and feasted in their houses every one his day, and sent and Vers. 4.called for their three sisters, to eate and to drinke with them.
And when the dayes of their feasting were gone about, Job sent, and sanctified Vers. 5.them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said, It may be that my sonnes have sinned and cursed God in their hearts, thus did Job continually.
This feasting of his sons was, as is generally conceived, to shew in what good love and amity they lived together, as brethren and sisters ought to do, a meanes to expresse and continue which, is sometimes to feast one another. This therefore makes further for the praise of Job, that hee brought up his children so, as that they were knit together in mutuall love, which how pleasing it is to God, appeareth by that of the Psalmist, O how happy and joyfull a Note. thing it is for brethren to live together in unity. And therefore in their example unity and love is commended unto us, who are all brethren in Christ, Psalm. 133.and to use all meanes whereby it may be maintained, taking even times for this end, to feast one another, and not only such as can feast us again, but the very poorest that cannot, as our Lord hath commanded us to do. Whereas it is further said, that, when the days of their feasting were gone about, Job sent Luke 14.and sanctified them. Calvin rendreth it, He sent for them and sanctified them, Calvin. Iunius.but the word signifieth nothing, but He sent, and therefore Iunius better, He sent and commanded them to sanctifie themselves in way of preparation to the sacrifice next spoken of, as it was afterwards by the written law of God required, that men by washing after uncleannesse any way contracted, should sanctifie themselves before that they drew near to God. Ferus thinks Exod. 19. Ferus.that he sent some man unto them, who was able to instruct them herein, that he might see it done, haply having other publique employment himself at that time. And why did he take this care of sanctifying them every day after their feasting? the reason is shewed in the next words, It may be they have sinned and cursed God in their hearts. Hee knew that although inviting to their houses and feasting were lawfull, yet it could hardly be without sinne, especially in young persons, and in such as have not so good government of their tongues or appetites. For in feasting there is commonly excesse of eating and drinking, even in those that are more temperate: and the heart being merry with wine and good cheer, the tongue is ready to run ryot even to the blaspheming of Gods most holy name; for when the Wine is in, the wit is out, and men are ready to speak they know not what. Calvin for these words, It may be they have cursed God, hath these, They have not blessed God: the word indeed is, foreign signifying blessing or cursing; but if it be expounded by blessing, it must be read, They have blessed, because that here is no negative. Tho: Aquin. rendreth it by blessing, saying there, He meaneth, It may be they have sinned by being over merry, and in their hearts blessed or praised God, Tho: Aquinas.through whose beneficence they have had wherewithall to feed and drink so liberally, as Pyrats and Theeves having gotten a good booty by robbery thank God for it. And this I take to be the best way of expounding it. Yet because it is most commonly expounded by cursing, if it be taken so, it may have this sense: It may be they have cursed God, although not with their tongues, for so it is not to be thought, that Jobs children being so well brought up, would doe, but they might in their mirth not think so reverently of God in their hearts as they should, there might be now evill thoughts of him, although not uttered with their tongues: and for sinning in their hearts, Job would have them sanctified. A right Evangelical man, saith one hereupon, was Job, who knew that evill which is but in the heart to be sinne, and sacrificed therefore: Ferus from Jobs sending to his sons to sanctifie them, observeth, that Ferus.he had a care of his children, not only in respect of their bodyes, providing so well for them, that each one had his house and meanes to live well in this world, but also in respect of their soules, that if they had through infirmity sinned in any thing, he would eftsoons have them sanctified, by confessing and humbling their soules, and expressing their penitency, and washing themselves by contrition of heart, by externall washing of themselves and cloths by water. Whereby most Parents are reproved as very faulty, in that all their care for their children is in respect of the body, they having little or Note. none for the soule, and that they may from time to time be sanctified and cleansed from the sinnes, to which by the corruption of nature, or through infection by others, they are addicted. This man Job, who was but a Gentile, shall rise up in judgment against such Christians and condemn them.
Again, Job held and hand of power and rule over his children, being come to mens and womens estate, and having families of their own, to awe them in case of sinning, as all good parents also will endeavour to have by their grave Note. carriage of themselves towards them, and learning and disciplining them well when they are young. All Parents would have their children likewise to honour them as long as they live; but because they carry not themselves thus honourably towards them, neither lay a foundation of this when they are young, all their authority is by undutiful children shaken off, if they be once grown up men or women. But such children are by the example of Jobs children to be reproved, especially, that having such good Parents as he was, regard not their charges, to be sanctified, to live holily, and not as the prophane sort, as there are too many that do. And Job rose up early in the morning, and offered burnt offerings: These were properly offerings for the expiation of sin, some young, fat, and perfect beast without blemish, being taken and killed, and then wholly burnt with fire to ashes to the Lord, upon which doing, the sinner standing and confessing his sinnes, obtained mercy and forgivenesse. This office of sacrificing before the Law, long before which Job lived, perteined to every man, as we see in Cain and Abel, who both brought their offerings; but afterwards it seemeth to have been restreined to the first borne, for he was the Priest of the Family. After this, Israel being grown into a Nation, and brought out of Aegypt, to avoid confusion in the service of God, the Tribe of Levi was sanctified and set apart to this Office for all the first-borne of Israel, and more particularly out of that Tribe, Aaron and his sonnes, as is plainly declared in the Law. Here Job, as piety bound him, and it was lawfull for him to do, killed and offered seven whole burnt Offerings, or ten according to the number of his children, both sonnes and daughters, and this he is said to have done all the dayes, Hebr. that is, when one feasting day was ended, he rose up early the next morning and sacrificed, and this he did till the times and days of their feasting were over. Thus Jerome Epist. ad Enagrium, Olympiodorus in catena, Genebrard in Chronol. Some think that all his sacrificing was together upon the 8. day. And his diligence herein is to be noted, when he conceived that some sinne had been by his children committed, he used no delay, but next morning betimes took a course for the expiation thereof: whence we should learn in generall, if we have been overtaken Note. with sinne by infirmity, not to lye therein, but speedily by repentance and faithfull prayer (whereby we offer Christ as it were in sacrifice, that immaculate Lamb to the Father, when we pray in his name) to rise up againe, and then we shall be pardoned. And in particular, because feasting can hardly be in all the company without sinne, both to be very carefull at such times, that we offend not: and after eating and drinking to pray to God to pardon our excess, being carryed by our sinfull appetite, and all our vain talk, yea our evill thoughts in the dissolutenesse of our minds at such times.
Now there was a day when the sons of God came to present themselves before V. 6.the Lord, and Satan came also among them.
Before I enter upon these words to open them, I think it not amisse to shew, that Gregory, although hee acknowledgeth this to be a true History, yet he saith it, all allegoricall. Job is signifying mourning, setteth forth Christ, Gregor.a man of sorrows, he dwelt in the land of Huz, signifying counsell, this setteth forth Christs wisdome and counsell, for which he is by Isaiah called Isa. 9. 6.Counsellor, He was perfect and upright, so was Christ indeed, without all sin, and feared God: So it is said of Christ, That the spirit of the feare of the Lord was upon him. He had 7. sonnes, Christ 12. Apostles, who were perfect through the Spirit, with which they were extraordinarily indued: for 7. is Isa. 11. 1.a number of perfection, and being divided into 3. and 4. the first number being multiplyed by the second, or the second by the first make 12. And three daughters: So besides the Apostles, who were strong as sonnes, Christ hath some weaker children. who are as daughters, I meane the people who are not so intelligent, but yet they believe the blessed Trinity, God the Father, Son, and holy Ghost, by which they may be set forth by three. For his allegoricall application of his 7000. sheep, to the sheep of Christ, as hee calleth the faithfull: however there may be some colour for this, yet when he commeth to make allegories of the 3000. Camels, 500. yoake of Oxen, &c. he attempts so divers wayes to make these out also, that I thinke nothing solid therein. But he hath his Morals also hereupon: Job dwelling in the Land of Ʋz, meaning in Counsell, is every faithfull person, because such mourn in regard of sin and misery in this life, and taking counsell from the word of God, and thereby understanding what great happinesse is to come, he sigheth after it. Whereas the wicked of the world either not knowing, or if they doe know that happinesse, yet contemning, or setting light by it, in comparison of the profits and pleasures of this world, mourn not for their sinnes, but laugh and are merry, wishing that they might live here alwayes. And as Job, so every true faithfull person is just in his doings, and right in his faith, fearing God, and eschewing all sinne, because he knoweth that in fleeing sin the feare of God consisteth. He hath also 7. sonnes, that is, the spirit of God with his seven-fold gifts, Wisdome, Understanding, Counsell, Fortitude, Knowledge, Piety, and the feare of the Lord: And three Daughters, Faith, Hope, and Charity, which as sisters must be joyned to the other 7. or else we are not compleat Christians. But having Wisdome, Knowledg, &c. together, with them we are. Moreover he hath 7000. sheep, which are cleane Beasts, that chew the Cud, who is full of spirituall and holy meditations, doing also good to others, as sheep beare fleeces to cloath us withall. And he hath 3000. Camels, who humbleth himselfe through love to beare the burthens of others, although he be higher and stronger; because the Camel is a high and strong Beast, yet submitteth himselfe to carry heavy burthens for those that use them: and in the 300. it is againe alluded to the Trinity, and faith in the Trinity. He hath 500. yoak or Oxen, that liveth and laboureth honestly in his calling, keeping good correspondency and agreement with his neighbours, wheresoever he becometh: And 500. She-Asses, that acknowledging his own ignorance, beareth with other mens follies, because the Asse is a simple creature, and made to beare heavy burthens. The seven sonnes feast every one in his day, when the seven Graces or Gifts of the Spirit feast the mind, as it were, and make it to rejoyce in Wisdome, whereby wee doe sapere or savour heavenly things; for when a man doth so, he hath great comfort, as in feeding liberally at a Feast: Then cometh the day or time of Understandings feasting, wherein a man having only some generall perceivance of divine things before, understandeth, and seeth more particularly into the mysteries of the word, and hath great joy therein; then Counsel cometh and makes his Feast, when a man attaineth to that understanding and government, that he doth all things according to reason by good advice and counsell. Next cometh Fortitude, putting away the feare of men, and filling the mind with courage, because hee well knoweth it to be the right for which he standeth, and whatsoever losse hee suffereth, shall be abundantly recompenced by him: for whose sake, and hereof he hath great joy, as in being feasted. Then cometh Piety and makes his Feast, by filling the bowels of the heart with the works of mercy: and knowledge his feast, by silling the belly of the heart so, as that the famine of ignorance is overcome. Lastly, Feare makes his Feast, when by suppressing pride in regard of things well done in this present life, he refresheth the mind with the hope of a greater elevation to come in heaven, as with most delicious meate: whereas these seven sonnes feast one another, implying, these spirituall gifts doing the like, it is, when they meet altogether in the same person, as they doe in every one, that is spirituall. For wisdome to savour things spiritual without understanding, is but zeale without knowledg; and understanding without zeale prositeth not, no more doth Fortitude without Counsell, being but temerity: nor Counsel without Fortitude: Prety without Knowledge, is but blind devotion; and Knowledg without Piety bringeth but the greater condemnation, and Feare without Fortitude degenerateth into timerousnesse, making a man unfit for any couragious action. And the sonns call for their 3. Sisters, Faith, Hope, and Charity, when these are joyned unto them in all things, as without which they cannot be acceptable. For Jobs sending to sanctifie his sons, and offering for them burnt offerings, this he doth, who because even the gifts of the spirit are imperfect in him, considereth of every one of them; and for his imperfections humbleth himselfe in prayer, that wisdom may not elevate him, nor understanding cause him in his subtle disquisition of things to run into errour, that counsell whilst it is multiplyed confound him not; that Fortitude whilst it causeth confidence, precipitate not; that Knowledge puffe not up, nor Piety maketh to decline into crooked wayes of devotion, and that feare be not turned to desperation.
Now there was a day when the sonnes of God came to present themselves before Vers. 6.the Lord, and Satan came also among them.
The vertues of Job being hitherto set forth, now it is shewed how contrarily the good Angels of God and Satan, that is, the evill Angels were therefore affected towards him. The good Angels as rejoycing and glad for all those things come, and as it is most probably meant, relate them to the Lord to his praise: but Satan having great envy hereat, came to extenuate them, & to detract from him. Whereby we may see to our comfort, that the good Angels of God are about us rejoycing at our well doing. and are ready to relate Note. the same before the Lord: so that no good which we do shal be forgotten, but had in remembrance with him, and in his good time rewarded in heaven. And we may also see to stirre us up to circumspection in all things, that wee have also evill angels about us, who are diligent to espy our sins and errours and to accuse us therefore before the same highest Judge. Wherefore, as wee would rather rejoyce in Gods holy Angels set to guard us, and not give Satan, who deadly hateth us, any advantage, let us flee all sinne, and constantly goe on in well doing, and then we shall reap in due time, and Satan shall be confounded, as he was when he entered the Lists against Job, for he was made the more famous, and Satan more odious. But here we must take heed that wee conceive not God to be ignorant of things done here upon Note. earth, till that he hath intelligence hereof given him by his Angels; for he is omniscient, and wee and our doings can no where be hidden from his sight, but he useth the Ministry of his Angels about us and our doings, to goe out Psal. 139.and return with joyful tidings of our wel doing, to shew his tender care over his faithfull servants in condescending to our weaknesse, who cannot think our selves so safe, as by having a Guard most strong and mighty set about us continually; or that our well doing so much regarded, as by having Spectators in all places set to take notice thereof, and to make mention thereof before the Lord.
Again, that which is here said is likewise spoken in condescending to our weakness, who give one another to understand things done by speaking, and coming into the presence of them to whom we speak: For God and his Angels, good or bad, are spirits, and therefore speak not one to another by an Ferus.audible voyce, as wee that have bodies and Organs of speech doe; but Gods speaking to them is by making them to know his will, and their speaking to him, by tacite suggestions of their desires, good or evill. And it is to be noted here, that the Lord saith nothing to the good Angels, called his sons; but for the evill, he asketh him, Whence comest thou Satan? Hee asketh him not, because he knew not, but because that which he goeth about, and doth in every place is wicked; and he speaks of workers of Wickednesse, as if he knew them not, only because he doth not approve, but hateth their Matth. 7. 21.doings. The goings out, and returnings of his sons he knoweth, and liketh well, and their doings; wherefore he asketh not them, but heareth them coming to him, and accepteth them. And although he speaketh to wicked spirits and men, as not knowing them or their wayes, yet he doth, and the thoughts Psal. 14. Eccles. 12. 14.of their hearts also, and will bring them to Judgement. For Satans answer,
From compassing the earth, and walking up and down in it.
This speech of his is by the Apostle Peter made up thus: Your adversary Vers. 7. 1 Pet. 5. 8.the Devill goeth about like a roaring Lyon, seeking whom he may devoure. By sonnes of God, Chrysostome will never have Angels of God understood, because Chrysost.it is said, Heb. 1. To which of the Angels said he at any time, thou art my sonne, &c. Some again on the contrary side say, that by the sons of God in the Old Testament, his Angels are meant in every place, expounding therefore that of the Sons of God seeing the Daughters of men that Gen. 6.they were faire, of the Angels. But the reason of Chrysostome is too weak; for that place to the Hebrews proveth only, that Christ had more honour done him by God, then the Angels, no one of them being ever called his begotten sonne: and it was a manifest errour in such as held the Angels to be meant by the Sons of God, Gen. 6. as I have there shewed; men then are meant there, and Angels here. Thomas Aquinas, because it is said, the sonnes Tho: Aquinas.of God came and stood: but of Satan, only that he was amongst them, noteth, that Satan was there by compulsion, they voluntarily; but they say better, that gather Satans impudency from hence, intruding himselfe amongst them in the prosecution of his malicious ends. Some note, that the Angels who stand for the faithfull, are many, Satan but one, so that they have there more friends then enemies, and therefore shall speed well in the Court of Heaven, do the Devill what he can to the contrary.
And the Lord said unto him, hast thou considered my servant Job, &c.?Vers. 8. Vers. 9, 10.
Then Satan answered, Doth Job feare God for nought? hast not thou made an hedge about him, and about his house, and about all that he hath?
But put forth thine hand, and he will curse thee to thy face.
There being all manner of good in Job, and nothing wanting to make him Vers. 11.most glorious upon earth, but to put him into a combate with the mightiest Enemy that man hath, that is, the Devill, of whose power see Ephes. 6. 12. that getting the victory, he might shine in patience also, as he had done in other vertues, now the Lord takes order thus to magnifie him also, and to make him a pattern to all other men.
Hast thou considered my servant Job, &c?
God is brought in thus speaking to Satan, and Satan answering him, to shew the great envy of Satan against the righteous, his indefatigable indeavours to destroy souls in all the earth, and what notice God takes of mens well doing in this world, against those, as Ferus saith, that hold that God careth not for humane affairs, for he both doth, and will praise them that do Ferus.well, and this is more then to have the praise of all the world; in regard of which the Apostle slighteth that as nothing worth, saying, Whose praise is not of men but of God. It is as if he had said, Thou Satan, I know that envy Rom. 2. 29.which is in thee against Job hath brought thee hither at this time amongst my sons, but to thy shame be it spoken, Job, a mortall man in the midst of the infirmities of flesh and blood is my faithful servant, & thou, a spirit created pure, and having no flesh and blood to tempt thee, hast played the Apostate: He is such an one as is not to be found again upon the earth for perfection, uprightnesse, the fear of God, and eschewing evill, thou a deciver, and lyer, and enemy to all goodness, and a daily practicer of all manner of evil. And this could not but be a great vexation to the Devill to heare him, whom he so greatly envyed, thus praised; But I say, God is brought in speaking thus, and then Satan, because this is not to be conceived to have been done according to the relation, but because men when they have to doe one with another in conference about a third person, are wont by such speeches to declare their good will or enmity towards him: The love and good will of God towards righteous Job and all just men is thus declared, and Satans envy and hatred, as by a Prosopopaea.
Doth Job feare God for nought? &c.
Here it appeareth that Satan, the Devill, the old Serpent, hath not his names without cause: for he hateth good men, as Satan signifieth, and is an adversary to them: He is a Detractor and Accuser, as Diabolus or Devill signifieth: Or a doer of all evill and mischief that he can, and by his subtlety like a Serpent, projecteth how he may bring his malicious ends about. If he can, he wil make a man proud of his wel doings: but if he cannot, he will extenuate all that he doth, as nothing worth, as being done only out of a mercenary mind, the good being followed only so farre forth as he is dearly waged thereunto.
Touch him in all that he hath.
Satan speaketh thus, as intimating that he could do nothing against him without Gods permission; for if he could, hee would not have spared him Note. hitherto, bearing so deadly an hatred against him. But that he can doe nothing against any creature of God without it, appeareth, in that the legion Matth. 8.of Devills being cast out of the man possessed, asked leave to enter into the Herd of Swine, before they could enter into them; that if we feare God as Job did, we may not feare what Satan or any of his instruments can do unto us.
And the Lord said unto Satan, All that he hath is in thy power, onelyonly upon Vers. 2.himselfe put not forth thine hand.
It may seem strange that the Lord by the instigation of Satan should commit all that Job had into his hands: can this be thought just towards one, that alwayes so devoutly and faithfully served him? But the end of the Lord in his thus doing must be considered: It was not for any evill, but for the good of Job, that he left Jobs goods and children unto him as the sequel shewed: For he did but bring him into the lists as his Champion to combate with Satan to foile and overcome him by his admirable patience and constancy in his service in the middest of all his sufferings to his greater praise, and Satans greater confusion. And when he had gotten so famous a victory, he crowned him by doubling his blessings upon him, in children, worldly goods, and long life in peace and prosperity: And by his example he gave encouragement to all his faithfull servants in all places to the worlds end with the like patience to beare their losses and crosses whatsoever they be, and of Note. how long a continuance soever, not fearing what the Devil or wicked men can do unto them.
And Satan went forth from the presence of the Lord. That is, having license given him, he immediately goeth about his malicious work of dispoiling Job of all that he had: And it is noted first at what time he did it.
There was a day, when his Sons and Daughters were eating and drinking Vers. 13.Wine in their eldest Brothers house.
The subtle Serpent knowing, that when Men and Women make merry together, by eating and drinking liberally, it can hardly be without sin, as was before noted, took this opportunity to do Job all the mischeife here related together, not only to provoke Job to impatience, but to discourage from such meetings of Bretheren in love, and to destroy if he could, both the Bodyes and Soules of his Children at once. And Gregory here further Gregory.noteth; that their feasting in their eldest Brothers house at this time, when this Judgement fell upon them, sheweth, in what danger men are, when he that is Watchman over others, is given to drinking of Wine, contrary to the Precept of the Apostle 1. Tim. 3. In the 14. 15. 16 17. 18. 19. verses, the mischeifes done by the Devil to Job are declared, and the news hereof was brought unto him.
First, The Oxen were plowing and the Asses feeding by them, and the Sabeans Vers. 14.fell upon them and took them away, &c. This Judgement is aggravated by this, that the Oxen were taken away, when they were plowing, the hope of a crop of Corn to come of plowing, and sowing of the Ground, being thus frustrated, besides the losse of so many Cattell.
Secondly, Whilst he was speaking, another came and said; The fire of God fell from Heaven and hath burnt up thy Sheep and thy Servants, &c. This was a Vers. 16.more grievious Temptation then the first, which was but a losse by men: For still there is comfort to a faithfull person, that God is not against him, but favoureth him, but when God shall seem to be against him also, what comfort can he then have? Then immediatly comes news of another Judgement: The Caldeans made out three Bands and fell upon the Camels and carried them away, Vers. 17.&c. Nothing remaining of all his Substance before commemorated, but three thousand Camels, in regard of which he might have had some comfort, now they are taken away also and his Servants slain: And to make up the measure of his Sufferings to the full, another cometh: Immediatly after another came and said; Thy Sons and Daughters were eating and drinking in their eldest Brothers house, and behold there c…me a great wind from the Wildernesse, and smote the four corners of the house, and it fell upon the young Vers. 18. 19men and they are dead. For his Cattell being all lost, but his Children still remaining he might have had some comfort from them, but they being slain also, here was the greatest extremity of misery in this mortall life. And yet this was more aggravated by hearing it to have been done by Gods Hand, for who but God can raise the winds, and cause great Tempests, or the Devil, the Prince of the Ayre by his permission? And this must needs afflict Jobs Soule, the more that this was done at such a time, as probably they were most secure, eating and drinking, being spoken of by our Lord, to shew the great security of the wicked World at the day of Judgement, as of the Sodomites, Luk. 17. 27.when fire and brimstone came down from Heaven, and destroyed them. But what did Job, when he heard all this? He arose and rent his Mantle, and shaved Vers. 20.his Head and fell down upon the Ground, and worshiped, and said; Naked came I out of my Mothers Womb, and naked shall I return; the Lord gave, Vers. 21.and the Lord hath taken away, blessed be the name of the Lord.
A singular example of patience, and constancy in serving God, worthy the imitation of all the Faithfull: In rending his Garments, shaving his Head, and falling down to the Ground, he did according to the common manner of men, in times of great calamity: For piety expelleth not nature so, but that the Godly as well as others are affected at losses and great sufferings, but herein Note. was the difference, Job worshiped and praised God still, as not being discouraged, or made to despaire, for all this of Gods favour. For in saying, first, that he worshiped God; then that he blessed his name, he in the last words expresseth, what he meant by the former, he blasphemed not, being by his sufferings inraged against God, after the manner of wicked men, who have nothing in them, but nature, but contrarywise he blesseth and praiseth him, as acknowledging, that he was able and would make all things to work together for the best unto him, as it is promised to all that love God, and are his elect, which he also intimateth by saying, As it pleaseth the Lord so come Rom. 8. 28.things to passe. And in his blessing of God, what saith he? Naked came I: as if he had said, it was Gods goodnesse toward me, that I had any Possessions and Children, for I came naked into the World having nothing, and when I depart again out of this life, I shall carry away nothing, but then at the least I must be stript of all again, I do not therefore count these worldly things mine own, but the Lords; for whom it is free as to give so to take according to his own good pleasure: No reason therefore why, as if he had wronged me herein, that I should for this losse go from his worship and service, Note. nay I will not, but serve him still with my praiers and praises: And so should we that beleive in God also, not being disheartned for any evills in this life befalling us. And in saying, The Lord giveth, and the Lord taketh, not the Lord giveth, and men, or the Devil take away, although he was not ignorant, that even the Divill was an agent herein, to cast down fire, and to stir up so strong a tempest: He herein teacheth us in our sufferings in any kind, not to look at the Instruments, or secondary causes, but up to God: For he only is able to smite us, and without his permission they can do nothing against us; Thus also David said touching Shimei rayling upon him and cursing him. He cursed, because God bad him curse.
In all this Job sinned not, nor charged God foolishly.Vers. 22.
Job that was praised before his sufferings, now is praysed again for his persevering in the feare of God, keeping him from sinning under so great, and grievous sufferings: and truely it sheweth a man excelling all other famous men of the World, being under so strong temptations, not to sin by impatience of mind, or by uttering foolish and rash speeches against God: And as this tendeth to his exceeding great praise, so it reproveth us, that when we suffer but a little, can have no patience, but murmure and fret and vex hereat without all reason. For the last words, He charged not God foolishly, Calvin noteth, that Heb. it is, Put not upon God any unreasonable thing, the word foreign Calvin.signifieth properly insulsum, unsavoury, the meaning is, although he had Note. done so by him, as could not have been expected, yet he acknowledged that God saw good cause, why he thus suffered him to be tempted, and herein he rested: And the like consideration ought we to have in all our sufferings, and then doubtlesse wee shall likewise have the praise of true patience. For this is not to beare evill only, as some are thought for this to be patient, but to look up to God, that afflicteth us, and because we beleeve he doth it, and he knoweth good reason why, to submit to his Will, and Wisdome, blessing him therefore as being fully assured that it is best for us to be thus dealt withall, although we see not how for the present, for afterwards we shall. For Jobs rending of his Garments and polling his head, I have further shewed that in those hot Countries, wherein they were more ceremonious then we are in this cold, they had this custome, amongst others, to rend their Garments and cut off their Haire, or to teare it off for sorrow, and therefore herein Job did after his country manner, to shew what greif peirced his heart, that his refraining of himself from going further in his passion, and even then breaking out into the praises of God, who smote him, might be the more admirable. For as Calvin also saith, for a stock or a stone to suffer any thing patiently is no praise, so for a Stoick or stock-line or mad man that feeleth not, neither is sensible of misery: but for a man that is peirced in his heart with extream greife, yet to moderate himself, and to celebrate Gods gests and praises, this is a thing commendable indeed.
Gregory upon all this, from Satans comming and standing before the Lord Gregory.amongst his Sons, Moralizeth thus: The Sons of God stand before him, when the Faithfull have good and Heavenly meditations in their mind, for thus they set themselves as it were before God: And Satan thrusts himself in amongst them, when he suggesteth evill thoughts into their Minds, but it is shewed that God finds these out for them, and makes them known unto them, because they not discerning Satan to be there, the Lord by asking him; Whence comest Thou, discovereth him, when he drew this answer from him. I came from compassing the Earth and walking to and fro in it.
For what is here set forth by the Earth But the Earthly, or naturall part of man? wherein he is not said to flee, but to walk to and fro, Intimating his aboad here, seeking to take advantage by the flesh to tempt us to things against which the Spirit moveth us: Then the Lord to shew his speciall providence over the Faithfull, asketh him saying, Hast thou considered my Servant Job?
Seest thou how little thou profitest by thy evill Suggestions with my faithfull Servants, that are not like others, who are altogether carnall and earthly, but walk uprightly before me, when thou hast assaulted them to the uttermost by thy Temptations; then Satan replyeth. Doth Job feare God for nought, hast not Thou hedged him about, &c.? That is, this were somewhat indeed if he stood by his own strength, but thou strengthnest him to stand, and yet upbraidest me by him, that do what I can, such a man still continueth in his uprightnesse. But touch all that he hath, let me alone by my Temptations to bring him low, that he may see, that he hath of himself no good in him, but is full of sin and evill. Then the Lord, to make the grace in the Faithfull to shine more, permitteth him thus to do. And now all that he hath is smitten, only he cannot by all this touch him, that is, his heart, for this God keepeth so, as that howsoever he be tempted, yet life is herein preserved: Whereby he is borne up, when he is most filled with feare and despaire in respect of his infirmities, and the worthlesnesse which he seeth in himself, as the Apostle, who saith, In me, that is in my flesh, there is no good, And miserable man that I am, who shall deliver me from the Body of this death? yet Rom. 7.by and by to shew that life was upheld in him, he addeth, Thanks be to God through our Lord Iesus Christ in my mind I learn the Law of God although in my Members the Law of sin.
For their eating and drinking wine in their eldest Brothers house, this setteth forth the comfort that is in such as are indued with Virtue through Faith, which is, as it were, the eldest of all graces, and hereby only we can have true Joy, but without it, not: For without Faith it is impossible to please God. Jobs renting his Garments and shaving his Head setteth forth the Heb. 11. 6.sad condition, wherein the Faithfull sometime are through temptations, but or so much as they were born naked, & void of all good: And that they know is the gift of God, in hope that it will please him to give, and increase again, that which of his own good will he hath so freely given. They fall to blessing and praising of him, not doubting but to be restored.