Job 2:12

Job 2:1-5. He receives permission to afflict Job, and smites him with sore boils, Job 2:6-8. His wife reviles him, Job 2:9. His pious reproof, Job 2:10. His three friends come to visit and mourn with him, Job 2:11-13. Verse 1 Again there was a day - How long this was after the former trial, we know not: probably one whole year, when, as the Targum intimates, it was the time of the annual atonement; which, if so, must have been at least one whole year after the former; and during which period the patience and resignation of Job had sufficient scope to show themselves. This appearance of the sons of God and Satan is to be understood metaphorically - there could be nothing real in it - but it is intended to instruct us in the doctrine of the existence of good and evil spirits; that Satan pursues man with implacable enmity, and that he can do no man hurt, either in his person or property, but by the especial permission of God; and that God gives him permission only when he purposes to overrule it for the greater manifestation of his own glory, and the greater good of his tempted followers. Verse 3 To destroy him without cause - Thou wishedst me to permit thee to destroy a man whose sins have not called for so heavy a judgment. This seems to be the meaning of this saying. The original word, לבלעו leballeo, signifies to swallow down or devour; and this word St. Peter had no doubt in view in the place quoted on Job 2:7 of the preceding chapter: "Your adversary the devil goeth about as a roaring lion, seeking whom he may Devour; ζητων, τινα καταπιῃ, seeking whom he may Swallow or Gulp Down. See the note on 1Pet 5:8. Verse 4 Skin for skin - That is, A man will part with all he has in the world to save his life; and he will part with all by piecemeal, till he has nothing left on earth, and even be thankful, provided his life be spared. Thou hast only destroyed his property; thou hast left him his life and his health. Thou hast not touched his flesh nor his bone; therefore he is patient and resigned. Man, through the love of life, will go much farther: he will give up one member to save the rest; yea, limb after limb as long as there is hope that, by such sacrifices, life may be spared or prolonged. This is the meaning given to the passage by the Targum; and, I believe, the true one; hence, Job 2:6, the Lord says, Save his life. Verse 5 He will curse thee to thy face - Literally, If he will not bless thee to thy face or appearances. His piety to thee will be always regulated by thy bounty to him. See the note on Job 1:11. Verse 6 But save his life - His body thou shalt have permission to afflict, but against his life thou shalt have no power; therefore take care of his life. The original, נפשו שמר naphsho shemor, may be translated, keep his soul; but the word also signifies life; yet in the hands of the destroyer the life of this holy man is placed! How astonishing is the economy of salvation! It is so managed, by the unlimited power and skill of God, that the grand adversary of souls becomes himself, by the order of God, the preserver of that which the evil of his nature incessantly prompts him to destroy! Verse 7 Sore boils - בשחין רע bischin ra, "with an evil inflammation." What this diabolical disorder was, interpreters are not agreed. Some think it was the leprosy, and this is the reason why he dwelt by himself, and had his habitation in an unclean place, without the city, (Septuagint, εξω της πωλεως), or in the open air: and the reason why his friends beheld him afar off, Job 2:12, was because they knew that the disorder was infectious. His scraping himself with a potsherd indicates a disease accompanied with intolerable itching, one of the characteristics of the smallpox. Query, Was it not this disorder? And in order to save his life (for that he had in especial command) did not Satan himself direct him to the cool regimen, without which, humanly speaking, the disease must have proved fatal? In the elephantiasis and leprosy there is, properly speaking, no boil or detached inflammation, or swelling, but one uniform disordered state of the whole surface, so that the whole body is covered with loathsome scales, and the skin appears like that of the elephant, thick and wrinkled, from which appearance the disorder has its name. In the smallpox it is different; each pock or pustule is a separate inflammation, tending to suppuration; and during this process, the fever is in general very high, and the anguish and distress of the patient intolerable. When the suppuration is pretty far advanced, the itching is extreme; and the hands are often obliged to be confined to prevent the patient from literally tearing his own flesh. Verse 9 Then said his wife - To this verse the Septuagint adds the following words: "Much time having elapsed, his wife said unto him, How long dost thou stand steadfast, saying, 'Behold, I wait yet a little longer looking for the hope of my Salvation?' Behold thy memorial is already blotted out from the earth, together with thy sons and thy daughters, the fruits of my pains and labors, for whom with anxiety I have labored in vain. Thyself also sittest in the rottenness of worms night and day, while I am a wanderer from place to place, and from house to house, waiting for the setting of the sun, that I may rest from my labors, and from the griefs which oppress me. Speak therefore some word against God, and die." We translate ברך אלהים ומת barech Elohim vamuth, Curse God, and die. The verb ברך barach is supposed to include in it the ideas of cursing and blessing; but it is not clear that it has the former meaning in any part of the sacred writings, though we sometimes translate it so. Here it seems to be a strong irony. Job was exceedingly afflicted, and apparently dying through sore disease; yet his soul was filled with gratitude to God. His wife, destitute of the salvation which her husband possessed, gave him this ironical reproof. Bless God, and die - What! bless him for his goodness, while he is destroying all that thou hast! bless him for his support, while he is casting thee down and destroying thee! Bless on, and die. The Targum says that Job's wife's name was Dinah, and that the words which she spake to him on this occasion were בריך מימרא דיי ומית berich meymera dayai umith. Bless the word of the Lord, and die. \\ Ovid has such an irony as I suppose this to have been: - Quid vos sacra juvant? quid nunc Aegyptia prosuntSistra? - Cum rapiant mala fata bonos, ignoscite fasso,Sollicitor nullos esse putare deos. Vive plus, moriere pius; cole sacra, colentemMors gravis a templis in cava busta trahet. Amor. lib. iii., Eleg. ix. ver. 33. "In vain to gods (if gods there are) we pray, And needless victims prodigally pay; Worship their sleeping deities: yet death Scorns votaries, and stops the praying breath. To hallow'd shrines intruding fate will come, And drag you from the altar to the tomb." Stepney. Verse 10 Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married. Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips. Verse 11 Job's three friends - The first was Eliphaz the Temanite; or, as the Septuagint has it, Ελιφαζ ὁ Θαιμανων βασιλευς, Eliphaz the king on the Thaimanites. Eliphaz was one of the sons of Esau; and Teman, of Eliphaz, Gen 36:10, Gen 36:11. Teman was a city of Edom, Jer 49:7-20; Eze 25:13; Amo 1:11, Amo 1:12. Bildad the Shuhite - Or, as the Septuagint, Βαλδαδ ὁ Συχεων τυραννος, Baldad, tyrant of the Suchites. Shuah was the son of Abraham by Keturah: and his posterity is reckoned among the Easterns. It is supposed he should be placed with his brother Midian, and his brother's sons Sheba and Dedan. See Gen 25:2, Gen 25:3. Dedan was a city of Edom, see Jer 49:8, and seems to have been situated in its southern boundary, as Teman was in its western. Eze 25:13. Zophar the Naamathite - Or, according to the Septuagint, Σωφαρ Μιναιων Βασιλευς, Sophar king of the Minaites. He most probably came from that Naamah, which was bordering upon the Edomites to the south and fell by lot to the tribe of Judah, Joshua 15:21-41. These circumstances, which have already been mentioned in the introduction, prove that Job must have dwelt in the land of Edom, and that all his friends dwelt in Arabia Petraea, or in the countries immediately adjacent. That some of those Eastern people were highly cultivated, we have at least indirect proof in the case of the Temanites, Jer 49:7: Concerning Edom thus saith the Lord of hosts, Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished? They are celebrated also in Baruch 3:22, 23. Speaking of wisdom he says: It hath not been heard of in Chanaan; neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the expounders of fables, and searchers out of understanding, none of these have known the way of wisdom. It is evident enough from these quotations that the inhabitants of those districts were celebrated for their knowledge; and the sayings of Job's three friends are proofs that their reputation for wisdom stood on a very solid foundation. Verse 12 They rent every one his mantle - I have already had frequent occasions to point out and illustrate, by quotations from the ancients, the actions that were used in order to express profound grief; such as wrapping themselves in sackcloth, covering the face, strewing dust or ashes upon the head, sitting upon the bare ground, etc., etc.; significant actions which were in use among all nations. Verse 13 They sat down with him upon the ground seven days - They were astonished at the unprecedented change which had taken place in the circumstances of this most eminent man; they could not reconcile his present situation with any thing they had met with in the history of Divine providence. The seven days mentioned here were the period appointed for mourning. The Israelites mourned for Jacob seven days, Gen 50:10. And the men of Jabesh mourned so long for the death of Saul, 1Sam 31:13; 1Chr 10:12. And Ezekiel sat on the ground with the captives at Chebar, and mourned with and for them seven days. Eze 3:15. The wise son of Sirach says, "Seven days do men mourn for him that is dead;" Sirach 22:12. So calamitous was the state of Job, that they considered him as a dead man: and went through the prescribed period of mourning for him. They saw that his grief was very great - This is the reason why they did not speak to him: they believed him to be suffering for heavy crimes, and, seeing him suffer so much, they were not willing to add to his distresses by invectives or reproach. Job himself first broke silence. Introduction Job curses the day of his birth, and regrets that he ever saw the light, Job 3:1-12. Describes the empire of death and its inhabitants, Job 3:13-19. Regrets that he is appointe

Job Visited by His Friends. ( b. c. 1520.) 11 Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. 12 And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. 13 So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. We have here an account of the kind visit which Job's three friends paid him in his affliction. The news of his extraordinary troubles spread into all parts, he being an eminent man both for greatness and goodness, and the circumstances of his troubles being very uncommon. Some, who were his enemies, triumphed in his calamities, ch. xvi. 10 ; xix. 18 ; xxx. 1 , &c. Perhaps they made ballads on him. But his friends concerned themselves for him, and endeavoured to comfort him. A friend loveth at all times, and a brother is born for adversity. Three of them are here named ( v. 11 ), Eliphaz, Bildad, and Zophar. We shall afterwards meet with a fourth, who it should seem was present at the whole conference, namely, Elihu. Whether he came as a friend of Job or only as an auditor does not appear. These three are said to be his friends, his intimate acquaintance, as David and Solomon had each of them one in their court that was called the king's friend. These three were eminently wise and good men, as appears by their discourses. They were old men, very old, had a great reputation for knowledge, and much deference was paid to their judgment, ch. xxxii. 6 . It is probable that they were men of figure in their country-princes, or heads of houses. Now observe, I. That Job, in his prosperity, had contracted a friendship with them. If they were his equals, yet he had not that jealousy of them—if his inferiors, yet he had not that disdain of them, which was any hindrance to an intimate converse and correspondence with them. To have such friends added more to his happiness in the day of his prosperity than all the head of cattle he was master of. Much of the comfort of this life lies in acquaintance and friendship with those that are prudent and virtuous; and he that has a few such friends ought to value them highly. Job's three friends are supposed to have been all of them of the posterity of Abraham, which, for some descents, even in the families that were shut out from the covenant of peculiarity, retained some good fruits of that pious education which the father of the faithful gave to those under his charge. Eliphaz descended from Teman, the grandson of Esau ( Gen. xxxvi. 11 ), Bildad (it is probable) from Shuah, Abraham's son by Keturah, Gen. xxv. 2 . Zophar is thought by some to be the same with Zepho, a descendant from Esau, Gen. xxvi. 11 . The preserving of so much wisdom and piety among those that were strangers to the covenants of promise was a happy presage of God's grace to the Gentiles, when the partition-wall should in the latter days be taken down. Esau was rejected; yet many that came from him inherited some of the best blessings. II. That they continued their friendship with Job in his adversity, when most of his friends had forsaken him, ch. xix. 14 . In two ways they showed their friendship:— 1. By the kind visit they paid him in his affliction, to mourn with him and to comfort him, v. 11 . Probably they had been wont to visit him in his prosperity, not to hunt or hawk with him, not to dance or play at cards with him, but to entertain and edify themselves with his learned and pious converse; and now that he was in adversity they come to share with him in his griefs, as formerly they had come to share with him in his comforts. These were wise men, whose heart was in the house of mourning, Eccl. vii. 4 . Visiting the afflicted, sick or sore, fatherless or childless, in their sorrow, is made a branch of pure religion and undefiled ( Jam. i. 27 ), and, if done from a good principle, will be abundantly recompensed shortly, Matt. xxv. 36 . (1.) By visiting the sons and daughters of affliction we may contribute to the improvement, [1.] Of our own graces; for many a good lesson is to be learned from the troubles of others; we may look upon them and receive instruction, and be made wise and serious. [2.] Of their comforts. By putting a respect upon them we encourage them, and some good word may be spoken to them which may help to make them easy. Job's friends came, not to satisfy their curiosity with an account of his troubles and the strangeness of the circumstances of them, much less, as David's false friends, to make invidious remarks upon him ( Ps. xli. 6-8 ), but to mourn with him, to mingle their tears with his, and so to comfort him. It is much more pleasant to visit those in affliction to whom comfort belongs than those to whom we must first speak conviction. (2.) Concerning these visitants observe, [1.] That they were not sent for, but came of their own accord ( ch. vi. 22 ), whence Mr. Caryl observes that it is good manners to be an unbidden guest at the house of mourning, and, in comforting our friends, to anticipate their invitations. [2.] That they made an appointment to come. Note, Good people should make appointments among themselves for doing good, so exciting and binding one another to it, and assisting and encouraging one another in it. For the carrying on of any pious design let hand join in hand. [3.] That they came with a design (and we have reason to think it was a sincere design) to comfort him, and yet proved miserable comforters, through their unskilful management of his case. Many that aim well do, by mistake, come short of their aim. 2. By their tender sympathy with him and concern for him in his affliction. When they saw him at some distance he was so disfigured and deformed with his sores that they knew him not, v. 12 . His face was foul with weeping ( ch. xvi. 16 ), like Jerusalem's Nazarites, which had been ruddy as the rubies, but were now blacker than a coal, Lam. iv. 7, 8 . What a change will a sore disease, or, without that, oppressing care and grief, make in the countenance, in a little time! Is this Naomi? Ruth i. 19 . So, Is this Job? How hast thou fallen! How is thy glory stained and sullied, and all thy honour laid in the dust! God fits us for such changes! Observing him thus miserably altered, they did not leave him, in a fright or loathing, but expressed so much the more tenderness towards him. (1.) Coming to mourn with him, they vented their undissembled grief in all the then usual expressions of that passion. They wept aloud; the sight of them (as is usual) revived Job's grief, and set him a weeping afresh, which fetched floods of tears from their eyes. They rent their clothes, and sprinkled dust upon their heads, as men that would strip themselves, and abase themselves, with their friend that was stripped and abased. (2.) Coming to comfort him, they sat down with him upon the ground, for so he received visits; and they, not in compliment to him, but in true compassion, put themselves into the same humble and uneasy place and posture. They had many a time, it is likely, sat with him on his couches and at his table, in his prosperity, and were therefore willing to share with him in his grief and poverty because they had shared with him in his joy and plenty. It was not a modish short visit that they made him, just to look upon him and be gone; but, as those that could have had no enjoyment of themselves if they had returned to their place while their friend was in so much misery, they resolved to stay with him till they saw him mend or end, and therefore took lodgings near him, though he was not now able to entertain them as he had done, and they must therefore bear their own charges. Every day, for seven days together, at the house in which he admitted company, they came and sat with him, as his companions in tribulation, and exceptions from that rule, Nullus ad amissas ibit amicus opes—Those who have lost their wealth are not to expect the visits of their friends. They sat with him, but none spoke a word to him, only they all attended to the particular narratives he gave of his troubles. They were silent, as men astonished and amazed. Curæ leves loquuntur, ingentes stupent—Our lighter griefs have a voice; those which are more oppressive are mute. So long a time they held their peace, to show A reverence due to such prodigious woe. Sir R. Blackmore . They spoke not a word to him, whatever they said one to another, by way of instruction, for the improvement of the present providence. They said nothing to that purport to which afterwards they said much—nothing to grieve him ( ch. iv. 2 ), because they saw his grief was very great already, and they were loth at first to add affliction to the afflicted. There is a time to keep silence, when either the wicked is before us, and by speaking we may harden them ( Ps. xxxix. 1 ), or when by speaking we may offend the generation of God's children, Ps. lxxiii. 15 . Their not entering upon the following solemn discourses till the seventh day may perhaps intimate that it was the sabbath day, which doubtless was observed in the patriarchal age, and to that day they adjourned the intended conference, because probably then company resorted, as usual, to Job's house, to join with him in his devotions, who might be edified by the discourse. Or, rather, by their silence so long they would intimate that what they afterwards said was well considered and digested and the result of many thoughts. The heart of the wise studies to answer. We should think twice before we speak once, especially in such a case as this, think long, and we shall be the better able to speak short and to the purpose.