Job Expounded, Commentary on Job · Chapter 2
❧ CHAPTER II.
VERSE 1. And on a certaine day the sonnes of God came and stoode before the Lorde: and Satan came also in the middest of them, (that is, among them) and stoode before the Lorde.
IT shall not neede to make any recitall of such thinges, as hauehave bene by vsus generally deliuered in the former Chapter, concerning Gods prouidence, represented & set forth vntounto vsus after the manner & fashion of men. Howbeit seeing it hath pleased the holy Ghost here againe to repeate the same things, and in the same forme of wordes, to beate vponupon the same point; it may appeare very euidently, that we are hereby put in mind, howe profitable and necessarie a thing it is for vsus, most especially in our greatest and most grieuous temptations, still to hauehave our mindes fixed vponupon the divine Providence: that, whether we be chastened and corrected, we rest not in those scourges, and instruments which God vseth, but considering that we hauehave to deale with God him selfe, lay aside all desire of reuenge, after the example of Dauid 2. Sam. 16.10, 11. and humble our selues vnderunder the mightie hand of God, 1. Pet. 5.6 or whether the Lorde by this meanes maketh triall of vsus (as here he did of Iob) we doe followe this example of patience and constancie in Iob: or whether finallie we are afflicted for the glorie of his holy name, we be so farre from being faint hearted or discouraged, that, casting our eyes vponupon our chiefe captaine and gouernour, we be stirred vp euen to yeelde him most heartie thankes, for that to vsus it is giuen not onelyonly to beleeue, but also to suffer for his sake, Philip. 1.29. All which comforts depend vponupon the sence and feeling of Gods prouidence. The naming of a day in this place, and that of one certaine and peculiar day (for so hath the originall text) doeth not in any wise belong, as we hauehave saide, vntounto the decree and purpose of God, which taketh place euen in eueryevery singular and particular thing, (forasmuch as this is eternall, and therefore goeth before all time) but it hath relation to the manifestation and execution of that decree, whereunto the Lord hath prescribed certaine times and seasons, which cannot be altered. Which point is of vsus diligently to be considered, to the ende we may the better perswade our selues, not onelyonly that nothing happeneth vntounto vsus by chaunce, but also, that all those thinges which the Lord from all eternitie hath decreed, whether they concerne prosperitie or aduersitie, are begunne, continued, and ended in those very moments of time, which he hath likewise appointed from euerlasting; that thus we neither be wearied with looking and hoping for good thinges, nor, suffering affliction, offende through impatiencie, or, after the manner of the wicked, of whome the Apostle speaketh, 2. Pet. 3.9. dreame or imagine that many thinges shall neuer be, because it is so long before they come to passe: but rather stay our selues wholly vponupon Gods most wise & righteous will & pleasure, in whose power alone are all opportunities of times and seasons. Finally, whereas Satan againe offers him selfe into this assemblie, it declareth vntounto vsus two thinges. The one is, that the children of God hauing escaped the daunger of one tempest, are not by and by to looke for a calme, but rather hauing receiued blowes more or lesse, to prepare and addresse them selues to vndergoe farre greater, if it shall so please the Lorde. The other is, that Satan and his ministers can not goe one jote beyond the boundes and limits of their commission, no not euen then, when God doeth as it were let loose the raynes vntounto thē, and also that he hauing finished his tēptation, can not otherwise chuse, but present him selfe before the iudgement seat of God, from whome he receiued his warrant. And this is it, which euen nowe I said, that the execution of the decrees of Almightie God, not onelyonly beginneth at the time set and appointed, as we hauehave alreadie seene; but also continueth and goeth forward, as we see, and at the length hauehave an ende, as we shall see afterward in the 38. Chap. All which God disposeth at his owne pleasure, who will not suffer his to be tempted aboue that they are able, 1. Cor. 10.13. neither yet will he at any time suffer vsus so to be pressed downe, that we be by any meanes ouerwhelmed, 2. Cor. 4.8.
VERSE 2. Then the Lorde saide vntounto Satan, Whence commest thou? and Satan answered the Lorde, and said, From compassing the earth to & fro, & from walking in it.
VERSE 3. And the Lord said vntounto Satan, Hast thou set thy heart vponupon my seruant Job, howe (there is) none such as he (like him) in the earth, an vpright and iust man, one that feareth God and escheweth euill, as who still continueth in his vprightnesse? And yet thou diddest mooue me with him (that is, against him) that I should swallow him vp without a cause.
IN this question or demaund compared with the answere of Satan, we hauehave very notably described vntounto vsus, what is the nature and propertie of that vncleane spirite, as also of all those in whome he beareth rule. For they are obstinately & rebelliously bent either flatly to deny the trueth against their owne conscience, or else shamelesly to dissemble that, which they know to be most true, both before God and man. So in time past this wicked spirite and no other spake in the serpent vntounto the woman; yea, (saith he) hath God indeede said, ye shall not eate of eueryevery tree of the garden? howbeit this false deceiuer knew it right well. Saul, though conuicted by his owne confession and testimonie, yet ceaseth not to persecute Dauid, as a rebel, or as one that lay in waight for the kingdome. So Judas, for all that his treason was so often and so plainely detected by his Lord & Master Christ Jesus, the Sonne of the eternall God: yet neuerthelesse still he goeth forward & seeketh the meanes how to betray him. And there is nothing more sure, then that Satan doth infect all mankind with this venemous poyson of his, as appeareth by many wofull examples of men otherwise very holy and religious. For thus Sara denied that she laughed, Gen. 18.15. Notwithstanding these and such like follies of Gods children howsoeuer in thē selues they are euill, yet they do not proceede of any hatred of God, or of a wicked or reprobate mind: but rather from a preposterous feare, or from some other like infirmitie, which is the cause that the godly can suffer them selues to be reprooued and corrected. This is euident by the example of Peter. Let this be our lesson therefore, alwayes to imbrace and lay holde vponupon the trueth, forasmuch as we are indued with the spirite of trueth, and to abhorre all falshood and lyes together with the father and authour thereof. Furthermore let vsus not tarie and looke while God cite vsus before his seate of iudgement, as here he did Satan, and as it fared with Dauid, 2. Sam. 12.13. but setting before our eyes another farre better and more commendable example of the same Dauid, let vsus freely and of our owne accord confesse and condemne our sinnes, first and principally to God, Psal. 32.5. and then also vntounto our neighbour, and that by the commaundement of Christ, Matth. 5.23. & 18.15. & lastly if it shall so be needfull, euen vntounto the whole Church, Acts. 19.15.
Hast thou set thy heart &c.] The Lord vsed the verie same wordes in that former assembly, whereof we hauehave spoken in the chapter going before. But in this repetition is included a verie bitter taunt & sharpe reprehension, as if God should hauehave said, Art thou not ashamed, Satan, thus to answere me, as if I had forgottē, what I granted thee in our last meeting? & thus in my presence to dissemble, that I am foūd to be most true of my worde, and thou a most false and malitious slaunderer? I perceiue thou wilt alwayes be like thy selfe, whollie bent and set vponupon mischief, though thou art not able to weaken Iobs faith and constancie, which by so many and sundrie meanes thou hast assaulted. From hence we may gather this obseruation, that the godly in their greatest and most grieuous temptations, howsoeuer it may seeme that God layeth them open and naked to the will and tyrannie of Satan and the whole world, yet hauehave God present with them, who seeth their conflict; neither is he onelyonly an idle beholder, but inwardly he ministreth vntounto them strength and courage. Hitherto pertaineth that saying of the Apostle, Philip. 4.13. J am able (saith he) to doe all thinges through the helpe of Christ, which strengtheneth me; as also that which he affirmeth of the crowne layed vp for him by the most righteous iudge, 2. Timoth. 4.8.
Yet thou diddest mooue me (that I should striue) with him, to swallowe him vp without a cause.] The meaning of these words is this. Although Iob be so holie and vertuous a man, yet thou hast left no meanes vnassayed, that I being perswaded by thy false and forged accusations, might wholly at once destroy him, and that as we nowe plainely see, without any his desert. Here ariseth a doubt howe this can agree, (I say, not with Satan that continuallie accuseth Gods children,) but with the eternall God, to testifie such thinges as these of him selfe. For can we truely say, that God, whether he deale in merciemercy or in iustice, is mooued by any other meanes then of him selfe alone? howe then may we affirme that the Lorde God, at the request of Satan, vvas mooued with displeasure against Iob, and that vndeseruedly? To the first difficultie I answere thus. Almightie God neuer did associate vntounto him selfe any counsellour for the determining of any thing: nay, if we shall speake properlie, he is not, no not of him selfe mooued and stirred vp, after the manner of men, to appoint and ordaine this thing or that: but he is altogether in him selfe vnchaungeable from all eternitie, and hath also in him selfe and of him selfe from euerlasting willed and decreed all whatsoeuer he hath willed and decreed. But yet as hee hath appointed times and seasons, so also hath he ordained secondarie causes for the accomplishing of those his eternall decrees. So in the fourth of Genesis the Lorde testifieth, that he is prouoked by the crye of Abels blood, to take vengeance vponupon Cain. The like is recorded of the sinne of the Sodomites; and the inhabitaunts of Gomorrha, Gen. 18.20. Againe on the other side, the Lorde declareth that he was mooued with the pitifull cryes and complayntes of his people, to deliuer them out of their captiuitie, Exod. Chap. 3. vers. 7. So beeing reconciled vntounto vsus by that sole and onelyonly Mediatour CHRIST IESVS, hee doeth also heare vsus, alwayes keepe, defende, and protect vsus. So likewise doeth hee manie times, for the prayers of the godlie, eyther differre or else asswage and mittigate the punishmentes most due vntounto the wicked and vngodly, as may be shewed by sundrie and almost infinite examples. To conclude, so doeth he spare the penitent and repentant. Therefore in respect of middle causes, which serue as instruments for the actuall perfourming of his eternall decree, and are in their appointed times apparant, it may not vnfitly be said, that the Lord is, after a manner proper to himself, mooued, both to shew merciemercy, and also to execute his most iust iudgements. Neuerthelesse we must here consider an exceeding great difference. For so often as he either spareth the penitent, or blesseth those who are carefull in discharging their dueties, this his bountifulnesse is not to bee imputed either to any mans repentance, or to the merite of good workes, or to the excellencie and worthinesse of faith, but it is onelyonly and whollie to bee ascribed to the free grace and merciemercy of God, because from the selfe same fountaine also doe flowe both repentance and faith, together with all the fruites and effectes of the same. But where the question is concerning the punishments due to sinne, wee must acknowledge that the true and principall cause thereof is to be sought and to be found in the sinners them selues.
The second doubt may thus be resolued: God doeth not say that Satan did winne him by his perswasions, to destroy that innocent and iust man Iob, but that Satan went about to obtaine this at his handes, by charging Iob with many false and slaunderous accusations. For this can not truely be saide of God, that as he suffereth him selfe to be ledde by the prayers and supplications of his children, so doeth he also yeelde some thing to the request of Satan or his ministers, (vnlesse peraduenture it be for their owne destruction, as appeareth by this historie of Iob) no not then, when as he doeth either whollie or in some parte permit and suffer that to be done, which the wicked most earnestly desire. For he doeth not effect any such thing, because hee is willing to graunt their demaundes, or else in any wise to gratifie them, but because he hath before decreed to bring these thinges to passe by their ministerie, and that to a good ende; which they desire for a verie euill intent and a most wicked purpose, as might be shewed by manifolde examples. We are therfore thus to vnderstande that, which the Lorde both before hath suffered to be done against Iob at the intreatie of Satan, and also that which afterwarde he shall permit and suffer, onelyonly vponupon an entent to trye and prooue his seruaunt, and not vtterly to destroy him, as Satans desire was: yea Gods purpose herein is, in this his seruant to triumph ouer Satan: so farre is he from being willing for Satans pleasure, to suffer this good man Iob to be cast away, which thing truely can not be spoken without horrible blasphemie.
VERSE 4. And Satan answered the Lorde, and saide, Skinne for skinne, and vvhatsoeuer is a mans, (that is, whatsoeuer a man hath) vvill hee giuegive for his life.
IN that Satan so manifestly convicted, dares notwithstanding still make answere vntounto the Lorde, it declareth howe greatly this vncleane spirite is delighted with all manner of wickednesse. From hence it commeth, that forasmuch as none can easily be brought to renounce and forsake that wherein he taketh speciall delight, hence I say it commeth that he is neuer wearyed with committing sinne. And therefore he can neither be sayde to sinne of infirmitie, neither yet can he euer so much as once bethinke himselfe of any amendement. To this nature and diuelish disposition of Satan, they of all other come neerest, whome the Scripture vseth to call sinners, that is to say, such as make as it were an arte and occupation of sinning: whose heart if it shall continue vnpenitent to the ende, vndoubtedly their portion shall bee all one with his in euerlasting destruction. But we on the contrarie parte, if we be the true children of GOD, albeit no man is free from sinne; yet let vsus, by the ayde and assistance of that good Spirite which we hauehave receiued, aboue all thinges be carefull, that we sinne not of malice against the trueth, nor with a certaine hatred of vertue and goodnesse. For this is altogether diuelish: but if it so fall out, that we hauehave sinned and fallen through infirmitie, let vsus offer vp vntounto the Lorde a contrite heart, which is a gift proceeding euen from him selfe vntounto vsus, and let vsus in no case resist his chastisments and correction.
Skinne for skinne] It is not to be doubted, but that this is a proverbiall kinde of speach, the true meaning and application whereof seemeth vntounto me very harde and difficult. For whereas many will hauehave the sence to be this; that the life of eueryevery one is so deare vntounto him, that he will not sticke, to raunsome and redeeme his owne skinne, though it bee with the skinne of another, that is to say, if he shall come into ieopardie of his life, he will be most forward and readie to bring another into perill of death, rather then to vndergo the daunger him selfe: as if Satan in this speach had relation vntounto the death of Jobs children; I can not like of this their interpretation, because that which verie seldome falleth out, may hardly be thought to minister occasion of a prouerbiall speach. For what if Job, as a tender and most louing Father towardes his children, had rather bene readie to aduenture him selfe for them euen to the death, if it might so hauehave pleased the Lorde? Surely if this were the true meaning of this place, in the originall should hauehave bene added this worde (his) as well in the first parte of the sentence, namely (For his skinne) as in the lattet, (For his life.) Neither doe they yet content me, who alleadge further, that men wil not refuse, euen with the losse of some one of their members, to preserue the rest of their bodie aliue: which exposition seemeth to mee lesse probable then the former. For thus the speach should not rise from the lesse to the greater, nor any thing at al be aggrauated, but rather diminished; for so much as it is a greater matter for a man to redeeme his life with one of his members, then with all that he possesseth beside. My iudgement therefore is, that Satan in this prouerbe woulde signifie thus much, namely, that Iob as yet had suffered nothing, but onelyonly in his outwarde or externall goods; the losse whereof is a thing so common to men of all estates, that men doe oftentimes voluntarilie sustaine one losse and dammage, for the auoyding and eschewing of another. And the rather, because these temporall goods are such, as may againe without any great difficultie be recouered, yea, and sometimes the losse of one commodity, may be an occasion of obtaining a farre greater: in which respect that worthie Themistocles, whenas, beeing banished out of his owne countrey, hee had receiued greater honours and wealth at the handes of Darius the King of Persia, then euer hee had enioyed before, was wont to saye, Perijssem, nisi perijssem: that is, If J had not lost all, J shoulde surely hauehave lost all. Therefore by the name of skinne in this place, wee must after a prouerbiall manner of speaking, vnderstande the outwarde goods which are belonging to a man, with the which he is as it were, couered, and which are no parte of the man him selfe: the losse whereof in parte, men, if so bee vrgent necessitie shall so constraine them, can in some sorte suffer without falling into despaire: but yet for skinne, and what is that? surely this, that making much of that which is left, or at the least, keeping their liues out of daunger, they may afterwarde recouer their losses. But if the life it selfe shall once come in ieopardie, then men are readie and willing without any exchaunge or recompence, to forgoe all whatsoeuer they possesse, without exception: as it commonly falleth out with mariners, when they are in extreame daunger of shippe wracke: and the reason is, because men can not recouer the losse of their liues, as they may the losse of their goods. The drift therefore and scope of Satan in this speach is (as we hauehave sayde) nothing else but thus to shewe that Iob was not yet touched to the quicke: that those blowes which he had hitherto receiued, not onelyonly fetched no blood, but scarcely touched his skinne and flesh: that he rather reioyced for his owne safetie and preseruation, then sorrowed for the losses he had sustained, and therefore that it was no marvaile, though he were not at all discouraged, neither yet brake foorth into any bitter and expostulating speaches against GOD, not for that he did serue and worshippe GOD from his heart, but partly for the louelove hee bare vntounto him selfe, and partly because hee still enioying his life and limmes, hoped in time to bee restored to his former, or to a much better estate. Therefore here shall be a double opposition, namely, betweene skinne, and all vvhichwhich a man possesseth and for his life, the speach as I said, rising from the lesse to the greater: so that we may seeme more fitlie for (and all that is a mans,) to translate, (But all that is a mans.) Neither may this verse in French vnfitlie be expressed after this manner, Vn homme donnera bien vne peau pour vne peau, mais il donnera tout ce qu'il a pour sauuer sa vie: that is, a man wil willingly giuegive skinne for skinne, but he vvill giuegive all that he hath to saue his life. This Christ considering, Matth. 6.26. and sharplie reproouing this kinde of men, who make greater account of this life, then of any other thing whatsoeuer, he sheweth that none doe worse prouide for them selues, then they who making this their onelie care, howe they may preserue and cherish this life, do thereby purchase to them selues their owne ruine and finall destruction. Satan therefore knowing right well, that this is a common vice in all vnregenerate men, as he, who had long before preuayled against Adam by this temptation and made him, by purchasing Gods displeasure, to draw vengeance vponupon his owne head, Satan, I say, dares, (like a vile and desperate wretch as he is) assure him selfe, that Job, if he were so farre forth vexed and tormented with some grieuous and vntollerable disease or sickenes, that their might be no longer hope of life, would at the length discouer and bewraye, how that all this time he had serued God not of any true or vnfaigned zeale, nor yet for the louelove of vertue and righteousnes, but because he found by experience that this worshipping of God was verie profitable and gainefull vntounto him: which commoditie ceasing and all hope of life beeing quite taken away, he douted not, but to prooue that prouerbe true, No longer pennie, no longer Pater noster. And yet notwithstanding Job in this trial and temptation of his, howsoeuer (by meanes that Satan had bewitched both his wife, and those friendes also that came to comfort him, to vse such speeches, as grieued & vexed his righteous soule) howsoeuer, I say, he oftentimes bewrayed the infirmitie of flesh and blood; neuerthelesse he was alwaies so farre from that, whereunto Satan laboured to bring him, that still in word and in deed he witnessed the cleane contrarie.
VERSE 5. But, J pray thee, now stretch out thine hand, and touch him to his bones, and to his flesh: vnlesse hee blaspheme thee to thy face.
HEre therefore Satan doeth confesse, (though very much against his will) that he hath no abilitie at all to hurt, howsoeuer this is the only thing he desireth, vnlesse he hath receiued power and licence from God. But here also he playeth the sophister, so reasoning, as if forsooth God should be the onelie dealer in this action, or as if the worke of Satan him selfe were the very worke of God, wherewas notwithstanding (as we hauehave more fullie declared in the Chapter goeing before) in all such like wicked actions, euell instruments do not deserue so much as the name of instruments, in respect of their owne proper worke, so farre as they doe that which they do of their free will and inward euill motion; but onelyonly so farre foorth as God vseth them, beeing neuer so euill and sinnefull instruments, for the effecting and bringing to passe of his owne peculiar worke, which is alwaies most iust. Here therefore are two handes, very repugnant the one to the other, yet concurring to the one and the same effect, namelie to giuegive Iob many and grieuous woundes, but with a diuerse end and cleane contrarie purpose. For God striketh Job, not of any displeasure or intent to doe him harme, but he propounded vntounto him selfe this end in Iobs visitation and triall, namelie, to get the conquest ouer Satan and all his mallice, and gloriouslie to triumph ouer him in the constancie of his seruant; whome also he would by this meanes bring into the way of a farre greater felicitie. In like manner Satan▪ he also striketh Job: and why so? surelie that he might compell him to blaspheme God to his vtter vndoeing. This was it, which Satan attempted with great force & violence, but yet to small effect. So then, Iobs temptation is of Satan, but his triall and inuincible constancie, is of God the Lord.
Vnlesse he blaspheme thee to thy face.] This is not to be coupled with the former part of the verse, as if Satan did annex some condition to that his request; but he vseth a rhetoricall kinde of concealing that, which should follow vponupon this speech, and which neuerthelesse he would hauehave to be vnderstood, as if wishing a curse vntounto himselfe (although he were alreadie accursed, and sentence of eternall condemnation had long agoe passed against him, which may neuer be recalled) he should say thus. Let me be confounded, or, let me presentlie be cast and throwne downe headlong into the bottomelesse pitte, if this Iob, whome thou so entirely louest, and whom thou esteemest & also affirmest to be of so sound and faithfull hart towardes thee, doe not as it were reprochfullie spit in thy face, and reuile the with open blasphemie. Where againe we may behold the vncorrigible impudencie of this cursed spirit, in that he durst in this sort, and euen in Gods presence to reprooue him eyther of ignorance, or of a lye. By how much the more it shalbe our parts, to beseech the Lord, that he will not giuegive vsus ouer eyther to the power of Satan, or to our owne wicked and rebellious lustes, to be guided and ruled by them; considering, that euen that faithfull seruant of God, Peter, was through an vnordinate feare so carried out of the right way (for we may not impute it to any vngodlie and wicked disposition) that with the false denial of his Lord and Master, he ioyned a most fearefull imprecation and curse, Matt. 26.74. which as it may serue, for a notable example of the great infirmitie and weakenes of man on the one part, so of the infinite and vnspeakeable louelove of God on the other. Now albeit we read of holie men, who hauehave vsed the like imprecations: yet they did it to a farre other ende and purpose, that is, eyther for the auouching of truth, or gainesaying of falshoode, alwaies keeping, as, an vpright & sincere conscience before God; so a true and vnfayned louelove towardes their brethren: but especially herein they forget not to vse all reuerence due to the maiestie of God which may appeare by this, that they eyther wholy conceale the curse, or else expresse it vndirectly and indefinitely, after this manner, So and so let God doe vntounto me. Abominable therefore are those speeches, which are too too common in mens mouthes, when they wil make any protestation, yea & when they know it to be most false, which they would auouch to be true. Doe they not plainlie shewe, that they are more wicked and shamelesse then Satan him selfe, who durst not here vtter nor bring forth, that his cursed obtestation?
VERSE 6. Then the Lord said vntounto Satan, Lo, he is in thine hand, but saue his life.
THat which before we said, here we may repeat againe, namely that God, although sometimes he suffer that to be done, which Satan and the wicked men of this world doe earnestly desire; neuerthelesse he doth not alow and accept of their praiers, but only graunteth vntounto them such things, as redound to their hurt. And surely God yealdeth not to their requests, for any louelove he beareth them, or because he would gratifie them, but rather in great anger and displeasure towards them, for their owne ouerthrow and final destruction, that they may become instruments of their owne miserie. Therefore it is very well and truly saide of Hesiodus, that euill counsell is commonly most hurtfull to them that giuegive it: also an other heathen writer greatly complaineth of their follie, who craue such things at gods hand, which for the most part are an occasion of their ruine and destruction. Concerning whome, Plato in his Alcibiades hath made a very large and excellent discourse. But on the contrarie part, whereas the Lord doth eyther not at all graunt vntounto his children, that which they desire of him, or else doth for some time deferre that which he is purposed to bestow vponupon them, he doth it not for any displeasure conceiued against them, but eyther because he hath otherwise determined in himselfe (for which cause wee see that he refused to heare the prayer of Samuel, made in the behalfe of Saul, and also the prayer of David, for the childe begotten in adulterie) or else because he can better tell howe to prouide for the good of his children, then they can them selues, who craue this thing or that at his handes. In this respect he telleth the sonnes of Zebede, that they know not what they aske, Matth. 20.22. and in the 2. Cor. 12.17. he giueth this answere vntounto Paul, My grace is sufficient for thee. But here we must obserue one thing further, namely, that the person of Iob is one thing, & his substance another: & that man him selfe is more worth a great deale, then all that which he possesseth: which forasmuch as cōmon sense doth sufficiently teach, who can but marueile to see how foolish the most part of men are, who are not so much masters ouer their riches, as their riches masters ouer them? The heathen philosphers crie out against this madnesse: but they crie in vaine, and who is he that giueth them the hearing? Likewise the Lyric Poet reprooueth them, fot that being desirous to liue, they depriue them selues of all those thinges which might make their life sweete and pleasaunt vntounto them.
But saue his life.] Here then a restraint is made, that wee may knowe, howe that Iob was not one of that number, whome the Lorde doeth so deliuer vp whollie vntounto Satan, that he may deale with them at his owne pleasure: which neuerthelesse as the Apostle affirmeth, sometimes falleth out for a season euen vntounto such, as afterwardes shall be restored by the Spirite of repentance, 2. Timoth. 2.26. And hereof also there fall out daily many and sundrie examples. We are therefore very carefully to take heede, that we despaire not of any man, no not then, when his conuersation doeth plainly testifie, that his will is subiect to Satan, who leadeth him this way and that way as he listeth. But it is our dueties to pray to God for eueryevery one, though he be neuer so grieuous a sinner, yea we must louingly tender, and by all meanes procure the saluation of all men, vnlesse peraduenture any hauehave committed that sinne which is vntounto the death, namely that one vnpardonable sinne spoken of, 1. Ioh. 5.16. and which is rather knowen vntounto God, then vntounto men. Nowe if it be not safe for vsus to lay aside all hope concerning the saluation of any, though for a time they live vnderunder the bondage of Satan: much lesse may we take vponupon vsus to determine of Gods louelove or hatred, either by the losse of temporall goods and blessings, or else by those manifold and greeuous infirmities whereunto a mans bodie is subiect, and into which it doeth oftentimes fall. For so that wise King, or rather I may say the holy Ghost, doeth most diuinely teach in the ninth Chap. of Ecclesiastes: and Dauid also propounding vntounto vsus his owne example, Psal. 41. For these thinges are oftentimes, not that rod of iron, wherewith God breaketh in pieces, but his fatherly correction which he layeth vponupon his children, to the ende they may not fall into the same condemnation with the worlde, and therfore they are testimonies, not of Gods heauy wrath and indignation, against which David prayeth, Psalme. 6. and 38. but of a minde, though somewhat displeased, yet very loiunglie and tenderlie affected towardes vsus: otherwhiles they are probations and trials, which fall out for their great good, who in the same, by Gods ayde and assistance, shew them selues valiant and couragious, as we may see in this very example of Iob. To conclude, these are sometimes no signes or tokens at all of Gods anger or displeasure, but contrariwise of his great and singular fauour and good will, as witnesseth the crosse which is alwaies an vnspeakeable companion vntounto true and vnfaygned godlines. For so Christ teacheth eueryevery where, still setting his owne example before our eyes; in so much that all such like miseries and afflictions, howe great and grieuous soeuer they be, are by the example of the Apostle reckoned vp among the speciall gifts and graces of God, Philip. 1.29. herein following that which our Sauiour Christ teacheth, Matth. 5.12. These differences if Iobs friends had diligentlie waighed and considered, they would not in such sort hauehave aggrauated and redoubled his sorowes, as to become in a manner more grieuous vntounto him, then was Satan him selfe. The Epicures, concerning this point are rather to be abhorred and detested of vsus, then confuted; who neyther hauehave knowledge of these things, nor yet will vouchsafe to learne them: whereupon it commeth to passe that they voluntarilie commit this most horrible sinne, into which Satan laboured to draw Iob by all possible meanes, though all his indeauours were made frustrate and voide of that effect, which he hoped for. Now although the sense of this place may very well beare, that by this worde (anima) in the Latin translation, (which we here hauehave translated life) may be vnderstood that other part of Job, distinct from his bodie, namelie his minde or soule, into which it was not lawfull for Satan to enter, as he did into the hart of Iudas the traytour: albeit with the greatnes of his griefe and miserie on the one side; and with the vnconsiderate checkes and accusations of his friendes on the other side, Satan as it had beene with hammers of steele, did mightilie beat at the doores of Iobs hart: yet notwithstanding there is no doubt, but here it is taken for life, in which signification it is most commonly vsed. Hereby the Lord would giuegive Satan to vnderstand, that he had giuen him leaue, to strike Job with the most fearefull and vntollerable disease or sickenes, which he could deuise, and yet so, that it should not be mortall, nor take away his life from him. Therefore in like manner, this word (Saue) doeth not yeald any such interpretation, as if any saluation or preseruation were from Satan, who rather is delighted in nothing so much, as in the ruine and destruction of all things: but this word is attributed to him, because after a sort he may seeme, to saue and preserue those things, which either he can not at all touch, or, if power be so farre giuen him, as here it was ouer Iobs bodie, yet he can in no case proceede further, to the hurting or destroying of the whole; and that, because God doeth limit and restraine the desire and practises of this mischieuous spirite, with in those boundes, which in his good pleasure he hath appointed.
VERSE 7. So Satan departed from the presence of the Lorde, and smote Job with a sore burning, from the sole of his foote vntounto his crowne.
SO Satan departed] That is to say, He immediately and without all delay put him selfe in a readines to strike and afflict Iob. For otherwise it is most certen, that Satan could not depart from God, to whome all things without exception, are at all times present. Let vsus therefore be ashamed of our owne slouthfulnesse and securitie, in that we are not by many degrees so diligent and watcfull in doing well and perfourming our dueties, as Satan is in working all manner manner of wickednesse and mischiefe. To this effect tend all those exhortations vntounto continuall watchfulnesse, so often beaten vponupon and repeated in the holie Scriptures.
And smote Job with a sore burning.] The Hebrue worde signifieth a boyle, and it is so called of the extreame heate and burning thereof, which the Greekes doe for the same cause cal foreign, with which whē the sorcerers of Egipt had bene strooken, as Moses writeth. Exod. 9.10. they were made a wofull spectacle of Gods vengeance, which they had most iustly deserued; in so much that they were not able to stande before Pharao. Nowe if any man aske the question, by what meanes Satan could, especiallie in so short a time, worke this great alteration in Iobs bodie; I answere, that, forasmuch as diseases growe not onelyonly of inward, but also of outward causes, and forasmuch as it is well knowen, that among all other diseases, especiallie those noysome boyles are ingendered by a venemous and infectious ayre, whereupon they are both called contagious, and are so indeede; there is no cause why we should maruell that Satan, being not vnskilfull how to vse and imploy all naturall causes, and also hauing power giuen him of God, could so speedily bring this to passe. In which respect the Apostle doeth not without good cause call him the Prince of the aire. Therefore I doubt not at all, but that many contagious diseases doe verie often arise without any influence of malignant starres, either immediatly being sent of God him selfe, or else stirred vp by angels whether good or bad, but alwayes God willing and decreeing to hauehave it so, as appeareth not onelyonly out of this place, but many others, Exod. 12.29. 2. Sam. 24.16. 1. Cor. 10.10. with which diseases God striketh these or those, as he seeth good, some mortally, and other some in such wise as they may be cured. Now as touching internall or inwarde causes, seeing Satan knoweth better then any physition, the constitution & temperature of our bodyes, and by what contrarie qualities they may be altered, we can not doubt, but that these impure spirites, so oft as God giueth them licence, hauehave great power to trouble and chaunge the same temperature, albeit they doe not them selues passe through our bodyes. For what shoulde let them to effect this thing in our bodyes, seeing they hauehave so great force and power ouer mens mindes; as namely, to mooue and stirre vp all manner of wicked affections in the children of disobedience, Ephes. 2.2. To this purpose also maketh the example of that woman, who had her body bended togither, and who, as our Sauiour Christ witnesseth, Luk. 13.16. was bound of Satan eighteene yeeres: which kinde of disease the Greekes call foreign. Neuerthelesse, farre be it from vsus, that hereupon we should imagine all diseases, by which God punisheth sinne, to be procured and wrought by the meanes of wicked spirits. For most commonly they come of naturall and ordinarie causes, and that of their owne accorde, and therefore they are likewise cured by meere natural medicines, God giuing a blessing to the same; and yet the phisitions are many times compelled, as appeareth by these obseruations which they hauehave left vsus in their writings, to acknowledge that in some diseases there is somwhat, I knowe not what, extraordinarie, and such, as is quite beside the course of all naturall causes. Here then we are taught, howe necessarie a thing it is for vsus, so to vse naturall medicines, that neuerthelesse we put not our trust in them, nor yet in the phisition. For by the example of Aza wee are taught how greatly this sinne displeaseth almightie God, 2. Chron. 16.12. But (as the Apostle Iames admonisheth, chap. 5.14. & as Ezechias hath taught vsus by his example, 2. King. 20.2. & Esay 38.) the godly ought to seeke for helpe no where els, but at Gods hands; who only woundeth and healeth, who leadeth to the graue, and bringeth backe againe.
From the sole of his foote] Satans end in dealing thus with Job was, that this yrkesome and vnwonted deformitie of his bodie, inflamed with hote and burning byles, might appeare to be an extraordinarie spectacle of the manifest iudgemēt of God. And hereupon it came to passe, as we shall heare afterward, that eueryevery one, yea, and among others, his verie friendes, were afraid to beholde him, as if he had bene some horrible & mishapen monster. Hereof he complaineth most lamentably in many places, & especially chap. 19. Notwithstanding in faith & hope, he alwayes stoode immoueable: as this invincible champion & conquerour of him selfe, giueth sufficient proofe & testimonie in the last chap. of this booke.
VERSE 8. And he tooke a potsheard to scrape him, & he sate downe among the ashes.
HEre is declared by the effects, namely, lothsome & filthy byles, out of which continually great abundance of corruptiō came forth, how grieuous the passions of this disease were. For although it might seeme that Iob of his owne accord sate in the ashes, as the vsage was of those that mourned; which were an euident testimonie of his patience & humilitie, being in the bitternes of his affliction so farre from breaking foorth into blasphemy: yet because it is here said, that he tooke a potsherd to scrape away the filth of his biles, which it is not likely he would hauehave done, if so be in his owne house he had bene neuer so little helped by his wife & houshold seruāts, as of good right he ought to hauehave bene: (forasmuch as he had a house, & houshold stuffe, and houshold seruants yet remaining) I rather agree to their iudgement, who thinke that Job did all this constrained & of necessity, being forsakē of his wife, seruants, & familiar acquaintance, yea, & by some of them mocked & iested at: which so sudden chāge of al things, we shal heare him afterward bewaile in most pitifull manner. But so much the more glorious in the end, was the victorie which he obtained. Such was the cōdition of the Apostles thē selues, & of the true Christian church vnderunder the emperors of Rome, persecuters of the Christiās, whē as they were reuiled & accounted as the filth of the world, & the ofskouring of all things. And seeing at this day mighty princes & potentats, being set on by that whore of Rome, do folow the steps of those heathen persecuters, this worthy exāple of Iob may stād vsus in great stead, & therfore Iames doth not without good cause wil vsus to looke vntounto it, Iam. 5.11. Now wheras the Greeke translation in stead of ashes or dust, mētioneth dirt or dung, in which Iob sate, & addeth further, that Iob was laid without the city, as if for the stinke & ill sauour which came from him, he was not suffered to abide in the citie; it is not at all foūd in the Hebrue text, & in my iudgemēt is to be reiected.
VERSE 9. And his wife said vntounto him, Doest thou continue in thine vprightnes? Blesse God, and die.
And his wife said vntounto him.] We hauehave heard how Job in his great tormēts sate downe in the dust, & taking a potshard in his hand (for peraduenture he could not vse his nailes) wiped away the putrified matter of his biles; but we read not that he spake one word. Which silence of his proceeded neither from any want of feeling either in his body or mind (for how could he chuse but be touched to the quick with so extreme griefs) nor yet frō any pride (which in such estate wil not suffer a mā to be silent) and therefore Satan was hereat maruelously offended, looking for nothing lesse, then that Job should still retaine that his former patience, without beeing any whit moued with these tormēts, which seemed intollerable. Hereupō he sendeth Iobs wife, who by her venemous words might cōpel him at the least to open his mouth, & vtter something. To what purpose he did this you shall heare afterward. Nowe it shall be sufficient, to shewe that Satan seemeth for three causes to hauehave made choise of this woman, among the rest of Iobs friendes and seruants: whose meanes he doeth in like manner vse afterwarde to bring about the selfe same purpose. One cause is, because he had from the beginning tried howe easily this sexe may be beguiled, and howe soone they may be brought to beguile others: another, because no iniuries doe so much vexe and grieue vsus, as those which are done by them, at whose handes we rather looked for friendshippe and good will: the thirde and last, that she, who vnderunder Job bare the greatest rule and authoritie in that house, as it were giuing the onset, the rest of Iobs seruants which were yet remaining, and likewise his friendes, might be the rather incouraged to followe her euill example. Neither was Satan therein deceiued: albeit all was in vaine and to no effect, as we shall see in that which followeth. But here let vsus learne into what vnhappinesse mankinde is fallen, considering that oftentimes we doe great hurt and displeasure to those, whome we desire most of all to doe good vntounto; as in the wofull example of this woman, and also of Iobs friends it most euidently appeareth. Wherefore that recta ratio, that is, right and perfite reason, of the philosophers, is in no wise sufficient to rule and moderate our affections. For howsoeuer in generall speculations it may see somewhat, yet when it is applyed to particular actions, it giueth no true and certen direction. Therefore Gregorie doeth vponupon this place verie well aduise vsus, not onelyonly to consider what we doe, but also with what wisedome and discretion we doe it.
Doest thou still continue in thine vprightnesse?] All the interpreters which I could euer see, albeit some of them will hauehave this worde (Blesse) to be taken in its proper signification, but yet by an ironie; others in a cleane contrarie signification for (Blaspheme) all, I say, doe expound this place, as if Iobs wife had openly gone about to perswade her husbād to curse god, to the end that dying, he might thus at the least, ease his stomacke, as desperate men are wont to doe. Neither surelie do I denie, but that Satan, to bring Iob vntounto this point, vsed all manner of violence & torture, which possibly he could without taking away his life, which God had expresselie commaunded him not to touch. Notwithstanding to me it seemeth nothing probable, that this matrone hauing the gouernment of so godly and well ordered a familie, could so easily be brought, to vse such a shamelesse speach vntounto her husband: seeing euen those who are most wicked, vse not wittingly and of set purpose to doe any such thing, but that they propound both to them selues and others, at the least, some shewe of profit, which may redound vntounto them: yea, & what hope could Satan conceiue, that Job would any whit be moued with so foolish and shamelesse a perswasion, which none, were he neuer so wicked a wretch, would euer yeeld vntounto, vnles it were wilfully against his owne conscience? And whereas the Greeke translation hath many other thinges, which here are not mentioned, I see not vponupon what authoritie they are grounded, in so much as they are not found in the Hebrue text. For it standeth with no probabilitie, that the Hebrue copies should in this place be thus vnperfite, especially wanting so many wordes, seeing the rest of the booke is perfect and vncorrupt. And moreouer the things them selues may seeme to be false, because we do not read that Iob sate vponupon the dunghil, or abroade in the open aire, nor yet that Iobs owne house wherein he dwelt, was ouerthrowen, or that his wife was cast out of her house: yea, the quite contrarie appeareth by Iobs owne wordes in the 7. chap. vers. 4. Nowe then what shall I say? Surely for mine own part, without prejudice to the iudgement of other interpreters, I dare affirme that this womā doth briefly here handle the self same cause, which Iobs friends more amply discourse of afterward. Neither did she this with any other wil, affection or intent, then they, being also mooued hereto by the same reasons. For she ment nothing lesse, then of set purpose to vexe & grieue Iob, or to increase his torments, which were without measure, & greater then euer any mortall man had before that time sustained: but she thought, that this was the onelyonly meanes for Iob to obtaine Gods fauour, & to procure his owne saluation (for of his life she was altogether out of hope) if he would herein followe her aduise & counsell. For doubtles her will was to counsell him for the best, & not to perswade him any way to offend the maiestie of God. Therefore albeit her intent was not wicked (as neither the intent of Jobs friendes) yet both she and they deceiued them selues, in supposing that Iob was thus afflicted for his sinnes, & as one with whom God was highly displeased: so that this their dealing with Iob was very vnaduised and vnconsiderate, by which Satan tooke great aduantage against him. Neither did any in effect so much further Satans enterprise against Iob, as they, who neuerthelesse desired nothing more then to procure his salvation, as that disputation betweene Iob and his friends doth manifestly declare. It remaineth now that we consider, what counsell this woman gaue to her husbande, what was her minde & purpose, & vvhat Satan endevoured by her meanes to bring to passe. Jobs wife agreeing, & according vvith her husband in his former temptation, or at the least not daring by her speach to shevve her selfe any vvay discontented, she seeing him foorthvvith thus fearfully strooken, and rightly iudging that all this could not fall out, vnles God had so appointed, & after an extraordinarie manner so decreed it; yet herein deeming amisse, that God vvould neuer hauehave thus ordained, if he had not bin marueilously offended vvith Iob; finallie she imagining him novv to be hard at deaths doore; first, she could not sufficiently vvonder to see him all this vvhile sit so still vvithout speaking any vvord, seeming novv not any vvhit more troubled and disquieted in minde, then in time past. Moreouer she thought that this deepe silence, could not proceed of any other cause, thē of a certain hardnesse & stupiditie of conscience, namely her husband being bevvitched vvith a vaine opinion of his ovvne righteousnes, and therefore not marking nor regarding the anger of God fallen vponupon him for his sinnes. Herupon it came to passe that she tooke & gaue the same counsel or aduise, vvhichwhich men for good cause vse to giuegive to guiltie persons, vvho are convicted and ready to suffer the death, vvhichwhich they hauehave deserued: & what is that? Surely this, that acknowledging his sinnes before God, together with an vtter misliking & detestation of his former life, (for this is nothing else but to blesse God, that is, to ascribe glorie to God, & nothing but shame and confusion to our selues for our sinnes & transgressions, as we may see, Iosu. 7.19.) and not resting here, but, beseeching God to turne away his displeasure and indignation, and to looke vponupon him in his merciemercy: doeing I say, all this, as now it stoode him in hand, he should addresse him selfe to vndergoe the death which was not farre from him. Whereby it appeareth, that this was the onelyonly point, in which shee was deceiued, namely, in thinking that the miseries of this life, especially so extreeme and so vnaccustomed, could not arise from any oher originall, then from Gods anger: which to be most false, the estate of the Church in this world at all times doth sufficiently prooue, and also prophane histories doe witnesse by diuers examples, in which we may see, that they of all other hauehave beene most miserable and wretched in respect of all manner of aduersitie, who hauehave had especiall regard in them selues, of a iust, honest, vpright, and vertuous conuersation. Concerning which thing I shall speake more at large when I come to the fourth Chapter. Verely nothing could be more vnworthely spoken against Iob, nothing that coulde bee so bitter and greeuous vntounto him: in so much, that whome neyther losse of so many good things, nor the death of al his children, nor yet the tormenting griefes of his bodie, were able to discourage, this one iniurie had well neere driuen into desperation, and deliuered him vp, beeing vanquished into the hands of Satan. For although it neuer came into Iobs mind, to stand vponupon his owne righteousnes, or to repose the hope of his saluation in any thing else, saue in the merciemercy of the onelyonly redeemer and Sauiour, which should come, as he speaketh afterwarde in the 19. Chapter verse 25. and although hauing receiued so many wounds, his thoughts were very much troubled about this; namely, what should be the cause, why God should thus deale more hardly with him, then with other mortall men: notwithhanding as it is manifest by his wordes which he vsed in the 1. Chapter, verse 21. and as it shall appeare by the verse immediately following, the testimonie of a good & vpright conscience, did so strengthen and vpholde him in all his troubles and aduersities, that, shaking off all contrarie fansies, by a wonderfull constancie and stayednesse of minde, he rested in the will and pleasure of almightie God. And surely this was the onelyonly refuge which he had left him, and therefore Satan laboureth by al possible meanes to take it from him, seeking by terrors of conscience, (then which there is nothing more terrible) ioyned with the losse of his goods, and torments of his bodie, to make him forget all patience: that so being naked & without armour, he might get the victorie ouer him. In a word therfore, Iobs wife miserably deceiuing her selfe, & albeit vnwittingly, yet stoutly fighting against Iob vnderunder Satans banner, woulde in effect say thus much: Doest thou continue yet in thine vprightnes? that is, why doest thou, my husband, sit here so silent, bearing thy selfe vponupon an opinion of thine integritie? Doest thou not as yet perceiue how highly God is displeased with thee? Blesse God, that is, for so much as thou hast but a very short time to liue, giuegive the glorie vntounto God, as to a iust iudge, and hauing acknowledged the multitude of thine offences, by the greatnesse of the afflictions which he hath laid vponupon thee, prepare thy selfe to make a godly ende.
VERSE 10. But he said vntounto her, Thou speakest like a foolish woman: what? shall we receiue good at the hand of God, and not receiue euill? In all this did not Iob sinne with his lippes.
BƲT he saide vntounto her, &c.] Satan by the meanes and industrie of this woman, hath gotten thus much, that Iob is compelled to breake off his former silence, but yet not to loose any whit of his patience and constancie of minde: yea, by this meanes it came to passe, (farre otherwise then Satan looked for) that Job was knowen to be victorious against Satan, not onelyonly in the vertue and vprightnes of his heart, but also in the wisdome and godlinesse of his speach. And surely, this is the issue of all Satans practises against the elect, to whome, seeing all thinges fall out for the best, (as the Apostle telleth vsus, Rom. 8. and daily experience also teacheth) so often as the Lorde doeth deale with vsus, as here he doeth with Job, why doe we not, rather then that wee shoulde expostulate and reason the matter with God, why doe we not, I say, crie out with Dauid, Psal. 119.71. Jt is good for me that I hauehave bene afflicted. But seldome it is seene that we behaue our selues so couragiouslie, as this excellent man Iob doeth, and yet no man was euer more cruelly and searcely assayled by Satan then he; who so got the victorie ouer Satan, that as yet he rather seemed to contemne his blowes, then to vouchsafe once to meete him in iust combate, and to shewe the vttermost that he was able to doe. Neither herein alone was the vertue of this our champion greatly to be admired, in that he so wisely defeated this subtill enterprise of Satan, his chiefe enemie, shewing no lesse courage nowe in this, then before in patiently bearing and sustaining so great and extreame griefes: but this also is worthie of great admiration in him, that being so vnkindely dealt withall by her, who ought to hauehave loued and honoured him aboue all others, and hauing so great an iniurie offered him by his wife, neuerthelesse he was not wrathfull against her, nor shewed any great token of anger: yea, he did so moderate and quallifie this his answere, that in reproouing her, he neither forgate that authoritie, which, as a husbande, he had ouer his wife, neither yet did quite lay aside all regarde of womans infirmitie. VVhichWhich good and godly moderation, if husbandes would keepe towardes their wiues, parents towardes their children, masters towardes their seruants, we should hauehave all thinges both in priuate families, and in whole common wealthes, better and more quietlie ordered, then nowe they are. Albeit I doe not denie, but that men for the most part, doe rather offende in the other extreame, that is to say, in ouermuch remissenesse and lenitie. Nowe this answere, doeth consist partly of an increpation or rebuke, and partly of a repulse or confutation. As touching the increpation, I neither agree to them, who mollifie and mittigate it, by vnderstanding this speach of Job interrogatiuely, as if Iob should say, May I thinke that thou wouldest speake after the manner of foolish women? neither yet am I of their opinion, who take (foolish) for madde and wicked, albeit I confesse that the Hebrewe worde (Nabal) hath sometimes that signification: and surely it woulde very well agree to this woman, if she had so shamelessely counselled her husbande to curse God: which exposition I hauehave already confuted. Foolish therefore in this place, is opposed to wise and circumspect. For that which Iobs wife would perswade her husband, was not simply & in it selfe euill; forasmuch as to those who are guiltie and convicted, no counsell can better be giuen, neither is any admonition more necessarie. But in the application of this counsel, she greatly trespassed against her husband, being nothing lesse then such a one, as she tooke him for; falsely imagining, that his wickednesse was answerable to the number and greatnes of his calamities.
What? shall we receiue good at the hande of God, and not receiue evill?] How many straunge & wonderfull things doth Iob comprehend in very few words? They are wonderful indeed, especially if we consider in what case he then was. For it is no strange thing to be thankfull for a good turne: but yet what man amongst a thousand reteineth the memorie of receiued benefits? nay, what one of a thousand burieth not the remēbrāce of al forepassed benefits, hauīg receiued neuer so small an injurie? Iob did farre otherwise, who in his former most grieuous trials did not only not murmure against God, taking away whatsoeuer he had before bestowed vponupon him, but also gaue god thanks, as if the very losse of his goods had bin a new benefite. But here he is so much the more to be wondred at, by how much this blovv was the more grieuous then all the former: in the beginning he was silēt, which was a very great thing amidst such horrible vexations: but afterwarde, albeit an vniust accusation were added to those tormēts, he brake forth not into any blasphemous murmuring, but into praising of God, sufficiently declaring, what he had meditated vponupon in all the time of his silence, to wit, Gods so many blessings bestowed on him, and those ioyned with the true knowledge and feare of God: by which things he being fully perswaded that God was not his enemie, but especially fauorable vntounto him, the mā albeit a sinner, yet hauing a good cōscience, did rightly gather, that this change, could not proceed frō God, as hauing altered his mind; but for what cause soeuer he did it, yet that he was to rest only in his wil, who alwayes prouideth for his children, and of whome he hoped neuer to be forsaken. And that this was his resolution, as one not trusting to his owne righteousnes, vvhichwhich neuerthelesse was vnfained, but relying vponupon Gods good wil towards him, confirmed by the testimonie of true godlines & charity both invvardly and outwardly; not only these his vvords do manifestly shevv, but that also doth cleerly prove, that hovvsoeuer he had somvvhat gone out of the vvay, being by the importunity of his friends thereunto constrained; yet he brake out into these vvords, chap. 13.15. though God should slay me, yet will I trust in him. And that is also to be marked, that in both parts of the vers. one & the same word is vsed. For the vvord (excipere) in this place doth signifie to receiue willingly and with a cherful mind that vvhichwhich is giuē. For so Iob beīg neuer richer in God, then vvhen he vvas most poore in substance, nor euer more strong in mind, then vvhē he vvas in body most feeble, yea and more like a stinking carkasse then a man; so Iob, I say, both in vvord & deed declared, vvho, albeit prosperitie much differ frō aduersity, yet still as touching God, he reteined the same indifferencie & moderation of minde. For truly God is one & the same to vsus both in vvealth & vvoe, neuer chāging his fatherly good vvill tovvards vsus, neuer abusing his rule ouer his children, no not then, vvhen he exerciseth thē vvith most grievous trialls to his ovvne glory; but most liberally crovvning their patience, as the end of this story doth shevv. Yet, as Gregorie the Romane Bishoppe excellently vvriteth, from hence let eueryevery man gather, vvhat paines & torments they are to suffer vvhom God hateth, if here he so chastise them vvhom he loueth: or hovv they shall be punished, vvho in iudgemēt shalbe found guilty, vvhen as their life is so sore afflicted, vvho by the witnes of their iudge are commēded.
In all this did not Iob sinne with his lips.) Not to sinne, doeth in this place by a rhetorical mittigation, signifie all one, as so to behaue him selfe as he ought, yea and that before God, so farre as man being regenerate is able to do iustly. Therefore Iob is not only thus acquited from doing euill, but also is cōmended, as one who did vvhat became a true, godly & religious man in all these troubles. For he did not simply refuse, to acknovvledge him selfe a sinner, and call for mercy at his hands, whom he calleth his redeemer, but rightly and iustly denieth him selfe to be an hipocrite as necessarily vvas to be gathered by his vviues speach: albeit afterward, being prouoked by the vniust accusatiōs of his friends, & constrained by the greatnes of his torments, he kept not vvithin cōpas in auouching the sinceritie and vprightnes of his passed life, with the onelyonly testimonie whereof, he comforted him selfe in his miserie; as him selfe acknowledgeth vntounto God afterward, Chap. 42.4. and 5. verses. These wordes therefore (Jn all this) and (vvith his lippes) are opposed to the conference, which followeth in the rest of the Chapters, to the ende of this historie. But the Hebrewes doe great iniurie to this excellent and worthie man, who doe so vnderstand this, as if in word he had not sinned, but in minde had trespassed; when contrariwise, it is not to be doubted, but the mind gaue forth to the mouth, whatsoeuer it spake. But who can meruell, that they erred in this thing, who are not ashamed, to condemne Job eueryevery where in the exposition of this historie, as an enemie to Gods prouidence? I say therfore on the cōtrary side, that therfore Iob offended not in speaking, because he offended not in being silent. And as touching his speach, it is manifest by the plaine words of this text. And what he thought holding his peace, whēce, but by his speech, may it be vnderstood? But ye will say, why then spake he not him selfe, when he was not prouoked by his wife? as though any more cleare and sounding testimonie of a deuout and peaceable mind to God ward, could be giuen out, then this very silence amidst such calamities, according to that, I hauehave held my peace, O Lord, because thou hast done it: and that: vvho art thou that ansvvearest God?
VERSE 11. Novv vvhen Iobs three friendes hard of all this euell vvhichwhich vvas come vponupon him, they came euerie one from his ovvne place, Elephaz the Themanite, and Bildad the Shuite, and Tsophar the Naamathite: for they vvere agreed togither to come to lament vvith him, and to comfort him.
VERSE 12. So vvhen they lift vp their eyes afarre off they knevv him not: therefore they lift vp their voyces and vvept, and eueryevery one of them rent his garment, and sprinkled dust vponupon their heades tovvards the heauen.
I Agree to Mercer, who thinketh that these three had their names of those, frō whom they tooke their discent: as that Elephaz the Themanite was so called of Themā, the first born of Elephaz the sonne of Esau, Gen. 36.11: & Bildad, of Suha, the son of Abraham by Ketura, Gen. 25.1: Tsophar of Tsophus, which was also one of the sonnes of that forenamed Eliphaz, Gen. 36.11. & is here called, for what cause we know not, the Naamithite: for these things, are very darke and obscure. But it is cleare, that both cities of their builders, and countries of their auncientest and chiefest inhabitants, hauehave taken their names: whereupon often in the Scriptures, mention is made of the region Theman. In a word, the thing it selfe doeth euidentlie shew, that these men, as being Jobs nearest & dearest friends & familiars, were eyther Idumeans, or of the nearest part of Arabia. And wheras the Hebrues say, that they were so many Kings, that is but confidentlie spoken, as their manner is: yet it is not to be doubted, that they were men of great name & credit, & very famous for that true wisdome, which is defined to be the knowledge of heauenlie and humane thinges, as shall appeare by their speaches. And that they sincerelie loued Iob, and came out of their countries with a louing desire to comfort him, all things declare, which here are set downe: albeit the euent of their purpose, fel out altogither contrary, as who tormented Iob, wel nigh as much, as Satan him selfe, but yet of ignorance & vnwittinglie, rather then of ill wil or malice. And although there is no mention of any more then these three, who vponupon the knowledge of Jobs sudden affliction, came to see him: yet it is not to be doubted, sith this thing fell out so vnlooked for, and that the name of Job was so renowmed, and his authoritie so great among the people, but that there was great concourse of people to behold this spectacle, whose iudgement were diuers: & yet the greater part detesting him as one hated of God; which is the common peoples custome, to determine of the louelove or hatred of God towardes any man, by the commodities or discommodities of this life, and especiallie, when such chaunges fall out suddenlie. Againe, great was the vnthankefulnesse of most men, according to that prouerbe before mentioned, No pennie, no Pater noster. VVhereof Job most pitifullie complaineth in the Chapters 19.29. and 30. But the historie maketh mention of these three by name, both for that they were men of great estimation, as also by reason of their disputation with Iob, which is the chiefest and greatest parte of this book. And that these speeches were had in the presence & hearing of others, it appeareth out of the 32. cap. to the 37. where Elihu, of whose comming nothing is here spokē, is brought in with a most graue speech, reproouing both Iob, as one, who spake out of reason, & these three, as importunate and vnreasonable comforters.
A farre off.] That is, before they came very neare, as the manner of friends is, mutually to imbrace one another, especiallie when they are afflicted and cast downe: so that hence by any strong reason it cannot be collected, that Job beeing cast out of the citie, lay without dores, and vponupon a dunghill, as some will, and as the Greeke interpretation hath, which is confuted by Jobs owne words. Chap. 7.13.
They knew him not.] As beeing more like to a vile & stinking carcasse full of sores, then to a liue man; as he painteth out him selfe in most liuely colours. These things that follow are brought in as tokens of a true compassion and sorrow according to the custome of men in those times, when eyther them selues or their friends were fallen into some great miserie; whereof Mercer alleadgeth an example out of Ios. 7.6. of casting dust vponupon the head.
VERSE 13. So they sat downe with him, &c.]
THat which is here added, hath yet greater force to the witnessing of their true and vnfayned compassion. For those things before mentioned might very easilie hauehave bene done euen by his enemies. But this seuen dayes continuance with Job, beeing in so stinking and filthie a condition, doeth manifestlie prooue, that these men thought nothing lesse, then, that which afterward fell out, so grieuouslie to offende him, and almost to driue him into a blasphemous desperation, whom rather to comfort they desired from their harts. Neither yet is it to be thought, that they staied there so many daies & nights without meat or sleepe, (which is incredible that Iob him selfe did) but by this hyperbolicall kind of speech is shewed, their constancie in keeping companie with Iob; for so much as they sat at his bed side the greatest part of so many daies and nights.
On the ground.) That is to say, at Iobs bed, not as before, beeing in prosperity, when he lay as rich men doe, in a comelie bed, but cast downe vponupon a sillie couch.
And none spake a word vntounto him] That is, they continued silēt a long time. Where 2. points are necessarily to be cōsidered: 1. what caused them to be silēt so long, who were come for this end, that they might cōfort him both in word & deed: 2. what it was that they tossed in their silēt thoughts, wheras, doubtles they them selues would hauehave broken off this silence, if Iob had not preuented them. Which questions, are not only necessarie to knowe howe it came to passe, that Iobs so greate constancie was turned into impatiencie, and their preposterous comforting turned into a most bitter controuersie: but also are very profitable, that by the errour of Iobs friends we may learne a kinde of methode and order in comforting: which if it be not diligentlie vsed, we shalbe so farre from attaining to that, which we desire in comforting our friendes, namely, to ease their miseries: that contrariwise, wee shall bring the most patient men to impatiencie, and at length to meere madnesse: which trulie had happened to this our Iob, to the great triumph of Satan, had not Elihu first come betweene, and then God him selfe extraordinarilie appearing, by his power and authoritie ended this controuersie.
The cause then of this so great silence, is set downe to be this, in that these men sawe Iobs griefes wonderfully to encrease: whereby it is sufficientlie vnderstood, that they in the beginning held their peace, not onelyonly for that they were astonished at the straungenes of the thing, but because they thought to wait a while, vntill such time as, his griefe beeing mitigated, he might be the more attentiue to heare and receiue their speeches of comfort, as testimonies of their good good will towards him, beeing kept close all the mean while, no otherwise, then if them selues had felt this his misery. Neither ought this their wisdome in exspecting a fit time, nor yet their apparent signification of a true compassion and liuelie feeling of this his calamitie be blamed, but rather commended. For as in curing bodilie diseases, great regard is to be had, both to the constitution of the sicke bodie, as also to the changings and course of the disease, by the knowledge of the criticall daies: so in reproouing and giuing comfort, by which we endeauour to cure the diseases of the minde, the circumstances both of time, place and persons, are vviselie to be considered. Neyther truelie doeth the Apostle, willing vsus to speake also out of season, 2. Timoth. 4.2. thereby meane to disanull that, which he in another place expressely commaunded, 1. Tim. 1.1. and also hath taught vsus by his own example, as who was made all things vntounto all men: but he condemneth that false shewe of wisdome, which withdraweth vsus neuer so litle from doing our duetie. Nowe also the verie fellowshippe and societie of griefe, doeth greatly ease those, who are in heauinesse, forasmuch as otherwise we may seeme to be forsaken, and to be smally regarded of others in our miseries. Therefore they did not properly sinne in doing either the one or the other: notwithstanding herein they trespassed not a little, that in neither they kept a due measure and moderation. For that is most true, which a litle before we cited out of Gregorie, that we ought wisely to foresee, not onelyonly what we doe, but also in what manner we doe it, euen when we doe that which ought to be done of vsus, if so be we will attaine to the true ende thereof. For that saying of the heathen Poet is verie notable and worthie to be remembred, although of most men it be smally regarded.
that is,
Est modus in rebus, sunt certi deni{que} fines,
quos vltrà citra{que} nequit consistere rectum.
Each thing its limits hath, which it may not exceed,
Beyonde, or short of which, can be no perfite deede.
First of all therefore, is it the part of him who commeth with the intent to comfort others, euen at his first entrance or comming, so to be stroken with the straungenes of that thing, which hath happened, that he is not able to speake one word? But afterward to adde so many testimonies of sorrow or heauines, as if thou shouldest goe about, not so much to ease and comforte thy friend striuing and struggling vvith griefe, as to mourne for him, beeing laid along and readie to giuegive vp the Ghost, yea as if he were presentlie to be buried; what else could this breede in Iobs mind, but an increase and doubling of his sorrowes. For it could not otherwise be, but that beholding that in others, whereof he wanted no sence and feeling in him selfe, all those thinges should the more deepely and throughly be imprinted and settled in his heart. Moreouer for seuen dayes space to sit silent in such an order before a sicke man, what else was it, but to driue Iob into despaire? & so long to behold the disease increasing, and more & more grovving, vvithout speaking any word or procuring remedie for the same, what was it else, but to imitate the foolish phisition, who lingereth to applie phisicke, till the sicke mans disease be growen incurable. But if peraduenture they perceiuing this his sickenesse daily to become worse & worse, imagined the same to be mortall, & that it could not otherwise be, but that his life would in a verie short time depart from him; why doe they not with all speed and diligence set before his eyes the couenant of eternall life, which is the onelyonly and surest comfort against the terrours of death, and of Gods iudgements? for here it is, as the olde saying goeth, A wise speach is the phisition of a sicke soule. What shall we say more? when they saw Iob in so great miserie, wherein he was at that present, to testifie his patience and courage, by so quiet and peaceable a silence, had it not rather bene their parts to reioyce in this behalfe, that he remained so constant and faithfull to Godward, then with this sorowful habite, & with such pitifull gestures to discourage him, and to weaken the vertue and constancie of his minde? Therefore a great regarde and wise consideration is to be had in this kind of duetie, both of the diseases them selues, whether of bodie or minde, as also of the persons which are diseased, that comfort may profitably be applyed, and in season. And this wisedome the holy Spirite of discretion teacheth vsus; which forasmuch as it was wanting in these wise men, therefore they lacked little of vndoing their friend, and casting him quite vnderunder foot, as if they had bene agreed to helpe forward Satans enterprise, whereas notwithstanding they were come together for no other intent but to ease and comfort their friend. And thus much hitherto of the former question & the vse thereof, suffiseth to hauehave bene spoken.
Nowe to come to the other question, what their imagination was at their first comming to Iob, partly their silence, and partly their gesture sheweth: to wit, that they like men astonished were in a muse, casting in their mindes, that it could hardly be, that any true godly and zealous man, such a one as Iob was alwayes accounted, should fall into such miserie: and yet notwithstanding being convicted by the testimonie of Iobs former life, wherewith they were throughly acquainted, they suspended this their iudgement till such time as seeing his torments more and more to increase, and hearing him at the length breake foorth into such speeches, as might rather beseeme a man desperate and forlorne, then him, who had any, though neuer so little wisedome in him; they were confirmed in that their false and erronious iudgement. For otherwise if they had onelyonly misliked Jobs impatiencie, which out of doubt came especially through their fault, they would first grauely hauehave reprooued and stayed the same, so farre as the nature and greatnesse of his griefe might giuegive them leaue, and straightway hauehave turned their speach to other matters, counselling him rather to continue in bearing all thinges wisely and patiently as he had begun, and to hope well of Gods goodnesse and merciemercy towardes him, who neuer forsaketh his children. But they doe farre otherwise, Eliphaz beginning, and the other following his example. For they do so iustly reprehend Iob for his impatiencie, that here neuerthelesse them selues offende two manner of wayes. First, because they do not consider, that them selues by their seuen daies silence, brought Iob vntounto this impatiencie, who before did with wonderfull constancie and moderation beare out his griefe. And againe, they offend not a little, for that they rebuke him more sharply & rigorously, then the extremitie of his passions might well suffer: whereof Iob afterward, making answere to Eliphaz, doth most grieuously complaine. And yet these things are but small, in comparison of this, that in stead of sweete and comfortable speaches, by which they ought to hauehave asswaged and mittigated his griefe, they do in such sort exhort him to call for merciemercy at Gods handes, as if they had to doe with a most wicked man, and with a notable hypocrite, as with whome God was for that cause highly displeased. Was this to comfort a man of a good and vpright conscience, as God him selfe giueth witnesse of him? Was this to maintaine and strengthen him in that patience, which hitherto he had shewed in these his troubles? or was it not rather, to a man already most cruelly afflicted, to adde newe vexations, and those truely so much the more intollerable, by howe much the terrors of conscience, vntounto which they laboured to bring Iob, are more grieuous then all torments of bodie whatsoeuer? Hereunto may be added a most iust indignation, wherewith it coulde not be, but Job inwardly was throughly gauled, when he heard him selfe to be accounted in the number of most wicked and deceitfull hipocrites; so that no man neede marvaile, how he could fall into this impatiencie, being with so diuers and so forcible engins assayled; nay rather he may maruell, howe he could any way temper and moderate him selfe, so that he neither brake foorth into any bitter and reprochfull speaches against those open slaunderers, neither yet reuiled and blasphemed God, as Satan hoped to bring to passe by these his temptations. All these things hauehave I more at large set downe, to the ende we may the better vnderstand the disputation following, as also that we should neither thinke Job altogether without fault, nor charge him more hardly then is meete: forasmuch as God taking vp this controuersie, doeth so reprooue Job, as that of his louing kindnes and merciemercy towardes this his seruant, he hideth and couereth his blemishes, yea and layeth almost the whole fault of that wherein Iob offended, vponupon his three friendes; and lastly crowneth this his champion, as hauing wonne the honor of the combate, with a glorious crowne of victorie.