Holy Bible

And Satan came also among them. Job 2:1-10 Spiritual agencies, good and evil, in sickness J. C. Boyce, M. A. This is one of those mysterious chapters of Holy Scripture wherein God hath graciously vouchsafed, for the strengthening of our faith and loving trust in Him, a brief glimpse of that which is continually going on, day by day, in regions mysterious to mortal vision, and in which, could we but at all times feel it, we are so greatly concerned. Scripture is consistent in its testimony throughout — that there is a prince of darkness, a fallen angel, whose constant aim it is to effect our eternal ruin. In this case the evil messenger is permitted by the Most High to afflict one of His own righteous servants with grievous losses and poverty and sore disease, for the trial and purification of his faith. I. SATAN IS FROM TIME TO TIME ALLOWED TO MOVE THE LORD TO AFFLICT EVEN HIS MOST FAITHFUL PEOPLE IN VARIOUS WAYS. The Lord's ways toward His people, and indeed toward all men, are most mysterious, but from the analogy of His dealings with the patriarch Job we may safely conclude that they are full of secret love and mercy towards them, and designed to promote their everlasting happiness. II. THE LORD GIVES SATAN ONLY A LIMITED POWER OVER HIS OWN PEOPLE. As the Lord said, "He is in thine hand, but save his life," so in your case He may have given him liberty to proceed just so far, and no further, with you. III. FAITH UNTRIED IS FAITH NOT PROVED ACCEPTABLE. Many a man deceives himself with the empty counterfeit of faith. Hence an ordeal is requisite in which numbers fall away, whilst the faith of others is brought out as pure gold refined from the furnace of affliction. God graciously keep you from falling away in this your season of trial. IV. SATAN IS MOST FREQUENTLY THE LORD'S AGENT IN THE INFLICTION OF DISEASE AND OTHER TRIALS. But Satan defeats his own purposes in afflicting God's people, because their faith, through God's grace, is thereby strengthened. In order the better to strengthen his position in attacking believer's faith, Satan will often incite his nearest and dearest relatives to seek to withdraw his heart's allegiance from God. He did this in the case of Job. In the moments of his fancied triumph Satan moved Job's wife to assist him in the deadly warfare. But God had not forsaken him. ( J. C. Boyce, M. A. ) The afflictions of Job D. J. Burrell, D. D. In language of the most stately and beautiful kind there is set before us the mystery of Providence. This passage is but one step in the development of a sublime moral lesson, but it has nevertheless a certain completeness of its own. I. THE CHARACTER OF TEMPTATION. 1. God is not the author of it. In temptation there are three parts.(1) The external conditions which tend to bring it about. God may be the author of these conditions.(2) The state of heart which makes temptation tempting to us. God is not the author of this.(3) There is the special thought in the mind, the suggestion to do the deed, which is the focusing of the pre-existing and undeveloped feelings of the heart. Satan is the author of this. 2. But God permits us to be tempted. He allows natural laws to work about us, and historical events to shape themselves, and persons and things to come into contact with us, in such ways that temptation arises. Whatever is, is by His permission. 3. God permits temptation for our good. In our lesson we see that it was permitted in Job's case in order to bring out clearly the stability of his faith in God. God is not careless or thoughtless in His permission of our trial. 4. Our friends sometimes unwittingly make temptation harder to us. Job's wife spoke to him in sympathy. "Renounce God and die" is not a fling of sarcasm, but a weak and honest attempt to give comfort. 5. Temptation is never necessarily successful. It was not so in Job's case. II. BEARING TEMPTATION. Job's example gives some practical lessons. 1. See the solitude of the tempted soul. The barriers of the soul cannot be passed. There alone we each must confront temptation and have our fight with it. 2. Job rightly says to his wife that to renounce God would be foolish. If Job had renounced God he would have been irrational, because he would have given up the only source of help possible. 3. Job shows us that faith is the only reasonable attitude of man towards God. ( D. J. Burrell, D. D. ) The afflictions of Job T. J. Holmes. The trial of Job, as it is portrayed, suggests three truths. I. SATAN IS A PERSONAL BEING. That this is the old doctrine no one denies; but it is asked by many, whether such belief has not been outgrown with all our progress in theological thought. Over against all speculative opinion we have to set the plain teaching of God's Word. The language here is figurative, but it must mean something. Satan is not an abstraction. Observe that Satan here is called the accuser. Milton 's story of the fallen angels is only a human invention. The interpretation which makes him a mere personification of evil would make Jesus Christ a mere personification of goodness. II. GOD PERMITS SATAN TO TEMPT BELIEVERS. The great enemy of the soul in its race toward heaven is Satan. III. GOD SETS A LIMIT TO THE POWER OF SATAN. "Behold, he is in thine hand; only spare his life." The tempter could go no further than he was permitted to. But the mystery to Job was that such permission was given at all. If his troubles had come from an enemy, or even from his "miserable comforters," he could have borne them more easily; but that they should have fallen from his Father's hand, that puzzled him. That is the puzzle of human life. Our best relief is that Satan's power has a limit; it cannot go beyond God's permission. No soul needs to be under the control of temptation — it cannot hold the human will; it is not the supreme force in the world. One thing is stronger: the power of God in Jesus Christ, and that power is pledged to every soul in its fight with sin. ( T. J. Holmes. ) Still he holdeth fast his integrity. Job 2:3 A commendation of Job's integrity George Hutcheson. 1. Constancy in piety, notwithstanding the sharp temptations of an afflicted condition, is a singular commendation in God's esteem; for hereby Job so acquits himself that the old characters of his piety are not sufficient without this new addition to his commendation ( 1 Peter 1:7 ). And the reason of this is insinuated in the word "holding fast," which in the original imports a retaining and holding of a thing firmly and with our whole strength, because of difficulties and opposition; as the traveller keeps his garment on a windy day. 2. Whatever it be in religion wherewith men please themselves, yet nothing pleaseth God better than sincerity and uprightness when it is persevered in under affliction, and in a trying condition. 3. As God is specially pleased with men's sincerity, so it is against this that Satan plants his chief engines and battery. Satan did not assault Job's outward prosperity, but to better his integrity thereby. Nor is it men's formality or outward profession that he doth so much malign, if he can keep them from being sincere in what they do. 4. Albeit it be no small difficulty to stand fast, and to continue straight and upright in sharp trials, yet the truly sincere are, by the grace of God, able to do it, and to abide never so many and sharp assaults. Even weak grace, supported by God, is a party too hard for all opposition. 5. It is an act of Divine wisdom, when things of the world are going to ruin, not to cast away piety also, and a good conscience; or, because God strips us of outward contentments, therefore to turn our back upon that which ought to be a cordial under all pressures: for this is commended as an act of great wisdom in Job, when other things were pulled from him, still "he held fast his integrity." To take another course will nothing benefit men, or ease their griefs, but doth indeed double their losses. ( George Hutcheson. ) Graces held fast in trial J. Caryl. 1. That Satan in all his temptations plants his chiefest battery against sincerity. Satan did not care at all to pull Job's oxen from him, or his sheep from him, or his children from him, but to pull his grace from him; therefore it is said, Job held that fast. 2. That whatsoever a godly man loseth, he will be sure to lay hold of his graces, he will hold spirituals, whatever becomes of temporals. As it is with a man at sea in a shipwreck, when all is cast overboard, the corn that feeds him, and the clothes that cover him, yet he swims to the shore if he can, with his life in his hand. Or as it is with a valiant standard bearer, that carries the banner in war, if he sees all lost he will wrap the banner about his body, and choose rather to die in that as his winding sheet than let any man take it from him. 3. That grace doth not only oppose, but conquers Satan and all his temptations. He doth prevail in his integrity (so the Hebrew may be rendered in the letter). 4. That true grace gains by opposition. True grace is increased the more it is assaulted. ( J. Caryl. ) God unchangeable toward the afflicted servant H. E. Stone. He is still His servant, and one prominent among His children, and a word is now added showing that Jehovah notes the fidelity of His own: "Holdeth fast his integrity." How beautiful is this! Poor and stricken, bereft of all, Job is still "My servant." The living God loses not interest in His tried and suffering ones. Drink deep from this sweet well. Though change of circumstance oft brings change in those we once called friends, and those from whom we look for comfort give only blame, God is not a man that He should change, and it is still "My servant Job." ( H. E. Stone. ) The moral law and its observance Dean Farrar, D. D. The lowest step of the religious life is obedience to the moral law, and our time can never be lost when we are gazing at those simple, infinite, eternal sanctions. This is to all Christian life as the primitive granite on which the world is built. The man who strives to be faithful to the moral law, be he even a heathen or a publican, may be nearer to the kingdom of God than they who, in theologic hatreds, systematically violate its most essential precept: "Obedience is better than sacrifice." The sum and substance of the moral law, as Christ set it forth, is truth and love. Only a few men are, in the highest sense, men of principle. A man of principle is one of the noblest works of God. He has learned the sacredness of eternity, the awful axiomatic certainty of law. Two most necessary cautions. 1. None of you may suppose for a moment that it needs no more than an appeal to reason and to conscience to secure obedience to this moral law. This, as all history proves, is a vital error. 2. You cannot see the face of God unless you keep your bodies in temperance, soberness, and chastity. It is not the grandeur of the moral law alone which can help you in this. You have to hear the voice of Christ. ( Dean Farrar, D. D. ) Although thou movedst Me against him Satanic importunity J. Caryl. 1. That Satan is an earnest and importunate solicitor against the people and Church of God. 2. That pure, or rather impure, malice stirreth Satan against the people of God. 3. That God doth afflict His people sometimes without respect unto their sins. Thou didst move Me against him without cause. 4. That God will at the last give testimony for the clearing of the innocency of His servants against all Satan's malicious accusations. ( J. Caryl. ) Satan's malicious incitements R. A. Watson. The expression "although thou movedst Me against him" is startling. Is it an admission, after all, that the Almighty can be moved by any consideration less than pure right, or to act in any way to the disadvantage or hurt of His servant? Such an interpretation would exclude the idea of supreme power, wisdom, and righteousness which unquestionably governs the book from first to last. The words really imply a charge against the adversary of malicious untruth. The saying of the Almighty is ironical, as Schultens points out: "Although thou, forsooth, didst incite Me against him." He who flings sharp javelins of detraction is pierced with a sharper javelin of judgment. Yet he goes on with his attempt to ruin Job, and prove his own penetration the keenest in the universe. ( R. A. Watson. ) All that a man hath will he give for his life. Job 2:4 Satan's proverb Robert A. Watson, D. D. The proverb put into Satan's mouth carries a plain enough meaning, and yet is not literally easy to interpret. The sense will be clearer if we translate it, "Hide for skin; yea, all that a man hath will he give for his life." The hide of an animal, lion or sheep, which a man wears for clothing will be given up to save his own body. A valued article of property often, it will be promptly renounced when life is in danger; the man will flee away naked. In like manner all possessions will be abandoned to keep oneself unharmed. True enough in a sense, true enough to be used as a proverb, for proverbs often express a generalisation of the earthly prudence, not of the higher ideal; the saying, nevertheless, is in Satan's use of it, a lie — that is, if he includes the children when he says, "All that a man hath will he give for himself." Job would have died for his children. Many a father and mother would. Possessions, indeed, mere worldly gear, find their real value or worthlessness when weighed against life, and human love has Divine depths which a sneering devil cannot see. A grim possibility of truth her in the taunt of Satan that, if Job's flesh and bone be touched, he will renounce God openly. The test of sore disease is more trying than loss of wealth at least. Job was stricken with elephantiasis — one of the most terrible forms of leprosy, a tedious malady, attended with intolerable irritation and loathsome ulcers. ( Robert A. Watson, D. D. ) Satan's estimate of human nature W. M. Taylor, D. D. The Book of Job is a historical poem, and one of the most ancient. In form it is dramatic. We have to be on our guard as to the degree of authority with which we invest the statements of the different interlocutors. Bildad, Zophar, and Eliphaz spoke for themselves only. We must not think all their utterances were inspired. So the utterances of Satan are his own, and are not to be treated as inspired. This proverbial sentence means that a man will give up everything to save his life. The insinuation is that Job served God from merely selfish considerations. Satan was only measuring Job and mankind generally by his own bushel. It must be admitted that there is a degree of truth in the saying. If it had not been so, there would have been no plausibility about it, and it could have imposed on no one. A lie, pure, simple, and unadulterated, does little harm in the world. Some one hath pithily said, "A lie always needs a truth for a handle to it; else the hand would cut itself which sought to drive it home upon another." The worst lies, therefore, are those whose blade is false, but whose handle is true. There is an instinctive love of life in every human being. Life is sweet, even with all its trials, sorrows, and, in many cases, miseries; and there is a clinging to it in every heart. And this love of life is not only an instinctive principle: within certain limits it may even be a positive duty. But the affirmation of the text is not true — I. TO THE HISTORY OF EVEN UNREGENERATE HUMAN NATURE. Even in the unconverted there are principles, some evil and some good, which, becoming dominant, subordinate to themselves the love of life. Such as the passions of hatred and revenge; the love of adventure; duellings; love of know. ledge; science; salvation of the imperilled by water, fire, or disease. So, in the name of humanity, we may repudiate the assertion that, as a universal thing, men will do anything to save their lives. II. HOW MUCH LESS TRUE IS THE TEXT OF THE RENEWED HEART. That which is the ruling passion in a man rules over the love of life, as well as other things in him. In the truly godly man the ruling passion is love to God, and love to his neighbour for God's sake, and that dominates over all things else. The adversary, though he used every advantage, could not succeed in shaking Job's confidence in God. (Illustrate from cases of three Hebrew youths, Daniel, Paul, etc.) Satan spoke words of calumny, not of truth. Learn — 1. Through our self-love Satan's most insidious temptations come to us. With this estimate of human nature in his mind, he has kept continually appealing to men's love of life, and it is astonishing in how many cases he has at least partially succeeded. 2. The truest greatness of humanity lies in falsifying this assertion of Satan. Since we call ourselves by the name of Christ, let us be distinguished by His unselfishness. That only is a heroic life which forgets itself in service. ( W. M. Taylor, D. D. ) The value of life William Jay. Life is equally distinguished by brevity and calamity. Nevertheless life has always been considered the most valuable treasure, the most enviable prize. The love of it is unquestionably the most vigorous principle of our nature. It is interwoven with our very frame. As we grow up, to this supreme passion every other inclination pays homage. This adherence to life we have undertaken to justify. There is nothing in it unworthy of the philosopher or the Christian, the man of reason, or the man of faith. I. THE IMPORTANCE OF HUMAN LIFE. 1. Appeal to authority, the authority of the varied scriptural references to life, such as, "A living dog is better than a dead lion." 2. Contemplate human life as the work of God. "Marvellous are Thy works, Lord God Almighty!" But in this lower world the chief is Thy creature, man. All is under the influence of his power or his skill. See the animal world. See the material world. Everything justifies the supremacy he possesses. His very form is peculiar. What majesty is there in his countenance! He is fearfully and wonderfully made. There is a spirit in man, and the inspiration of the Most High giveth him understanding. He is capable of knowing, and serving, and enjoying his Creator; he has reason and conscience; he is susceptible of vice and virtue, of morality and religion. 3. Human life has an intimate, unavoidable, inseparable connection with another world, and affords us the only opportunity of acquiring good. If we confine our attention to the present momentary state of man, he will appear a perplexing trifle. He has powers and capacities far above his situation; he has wants and wishes which nothing within his reach can relieve and satisfy. He is great in vain. But as soon as he is seen in connection with another state of being, he is rescued at once from perplexity and insignificance. As soon as we seize this point of vision, all is intelligible. Immortality, what a prerogative! Eternity, what a destiny! A preparation for it, what a calling! The importance of a thing is not to be judged of by the magnitude of its appearance, or the shortness of its continuance, but by the grandeur and variety and permanence of its effects. Nothing can equal the importance of the present life, as a state of probation, according to which our future and unchangeable happiness or misery will be decided. For, upon this principle, none of your actions can be indifferent. Consider that, as is your way, such will be your end. 4. Consider human life in relation to our fellow creatures, and as affording us the only opportunity of doing good. The means of the temporal and spiritual welfare of mankind are not poured down immediately from heaven. God divides the honour with us. He gives, and we convey; He is the source, and we are the medium. It is by human instrumentality that He maintains the cause of the Gospel, speaks comfort to the afflicted, gives bread to the hungry, and knowledge to the ignorant. But remember, all your usefulness attaches only to life. Here alone you can serve your generation according to the will of God, by promoting the wisdom, the virtue, and the happiness of your fellow creatures. Would you exercise patience? This is your only opportunity. Would you exercise self-denial? This is your only opportunity. Would you exercise Christian courage, or Christian candour and forbearance, or beneficence? This is your only opportunity. Would you discover zeal in the cause of your Lord and Master Here alone can you recommend a Saviour, and tell of His love to sinners. Let us — II. SPECIFY SOME OF THE USEFUL INFERENCES WHICH FLOW FROM BELIEF IN THE IMPORTANCE OF HUMAN LIFE. 1. We should deplore the destruction of it. 2. We should not expose it to injury and hazard. 3. We should be thankful for the continuance of it. 4. We should not be impatient for death. 5. We may congratulate the pious youth. 6. If life be so valuable, let it not be a price in the hands of fools. Learn to improve it. Do not live an animal, a worldly, or an idle life. ( William Jay. ) To love life a Christian duty Henry Melvill, B. D. The love of life is a principle which evidently belongs to our race. The attachment to life has not been engendered since the fall. It is rather the marred and mutilated relic of one of the features of man's early perfection. This love of life was a fragment of immortality. The love of life survives all that can make life desirable. Take away this principle of the love of life, and the whole fabric of human society would be shaken. The power of the civil magistrate would lose its strong hold on the minds of the rebellious; vice would set no limits to the extent of its profligacy, for no dread would attach to the sternest of penalties. It may be true that the love of life is seldom or never completely lost in the desire for immortality. Life may be lawfully loved — there is not necessarily anything sinful in the love of life. But what are our reasons for loving life? Do we love it because we employ it on worldly pleasures or pursuits, or because it may be consecrated to the glory of God and to the high purposes of eternal salvation? If the latter, then it is an actual duty to desire length Of days. Where the heart is converted by the power of the Holy Spirit, the chief longing is to live to God's honour. While it is the great end of our being to promote God's glory, we cannot do this and not at the same time promote our own everlasting happiness. ( Henry Melvill, B. D. ) The love of life R. Hall, M. A. Though these words were uttered by the father of lies, they are no lie. I. THE LOVE OF LIFE IS THE SIMPLEST AND STRONGEST PRINCIPLE OF NATURE. It operates universally on every part of the brute creation, as well as on every individual of the human race, perpetually, under all circumstances, the most distressing as well as the most pleasing, and with a power peculiar to itself; while it arms the feeble with energy, the fearful with courage, whenever an occasion occurs for defending life, whenever the last sanctuary of nature is invaded, and its dearest treasure endangered. It operates with a steady, constant influence, as a law of nature, insensible and yet powerful. It corresponds, in the animated world, with a great principle of gravitation in the material system, or with the centripetal force by which the planets are retained in their proper orbits, and resist their opposite tendency to fly off from the centre. We see men still clinging to life when they have lost all for which they appeared to live. The Scriptures frequently recognise and appeal to this fundamental principle. The only promise, annexed to any of the ten commandments exhibits life as the chief earthly good, and its prolongation as the reward of filial piety. II. SOME REASONS FOR THIS INSTINCTIVE ATTACHMENT TO LIFE. 1. The first reason respects the preservation of life itself. That which, of all our possessions, is the most easily lost or injured, is that on the continuance of which all other things depend. The preservation of life requires incessant attention and exertion. The spark of life is perpetually exposed to the danger of extinction. Nothing but the strongest attachment to life could secure it. Life, we cannot forget, in its highest use, is the season of our trial for an eternal state of being. The results of the whole process of redemption, the accomplishment of the greatest designs of the Deity, are involved in the continuance of this probationary state of existence. 2. The promotion of industry and labour. Life must be loved in order that it may be preserved, and preserved in order that it may be employed. In every state of society, the greater part of the community must necessarily be subjected to labour. Under the best possible form of government, some must produce what is to be enjoyed by others. How great a benefit is that necessary condition of labour which acts as a barrier of defence against the wildness of human passions. 3. The protection of life from the hand of violence. Without some strong restraining sentiment, the life of individuals would be exposed to continual danger from the disordered passions of others. The love of life, so strongly felt in every bosom, inspires it with a proportionate horror of any act that would invade the life of another. The magistrate and the law owe their whole protective efficacy to that sentiment of attachment to existence which is a law written in every heart. III. IMPROVE THE SUBJECT. 1. Infer the fall of man: the universal apostasy of our nature from the state in which it originally proceeded from the Divine Author. Created with this inextinguishable desire of existence, we are destined to dissolution. Our nature includes two contradictory principles — the certainty of death, and the attachment to life. This fact affords the clearest evidence that we are now placed in an unnatural, disordered, disjointed condition; that a great and awful change has passed upon our race since our first father came from the hand of God. This change must be owing to ourselves. 2. The subject reminds us of the salvation which provided us the antidote to our ruined condition. 3. It may serve to remind of the medium by which this Divine life is imparted and received. The connecting medium is faith. 4. The duty and obligation under which we lie: to impart the knowledge and enjoyment of these vital, eternal blessings to our suffering fellow sinners. ( R. Hall, M. A. ) Satan's proverb Robert Tuck, B. A. If he did not make, he used it, and so made it his own. It finds expression for an universal truth; it is true to history, and true to experience. Matthew Henry says of this account of Satan, "It does not at all derogate from the credibility of Job's story in general, to allow that this discourse between God and Satan, in these verses, is parabolical, and an allegory designed to represent the malice of the devil against good men, and the Divine restraint which that malice is under." That is not the view which is now taken of the Book of Job by reverent students, but it is interesting, as showing that the parabolic feature in it has always been recognised. I. HOW TRUE THIS PROVERB IS CONCERNING MAN'S CARE FOR HIS BODILY LIFE! In that pastoral age, when property mainly consisted in flocks and herds, skins became one of the principal articles of exchange; they were, in fact, what our coined money is, the medium of purchase and sale. "Before the invention of money, trade used to be carried on by barter — that is, by exchanging one commodity for another. The men who had been hunting in the woods for wild beasts, would carry their skins to market, and exchange them with the armourer for bows and arrows." Translated into our modern language, the proverb would read, "Thing after thing, everything that a man possesses, he would give to preserve his life." There is no intenser passion than the desire to retain life. The tiniest insect, the gentlest animal, holds life as most dear, and battles for it to the very last. The foe that man most dreads, all earthly creatures dread. The impress of sacredness lies on the life even of the meanest and most worthless. Man can calmly lose everything but his life. Poor men cling to life as truly as rich men. Wise men hold life as tightly as ignorant men. Young men regard life no more anxiously than do old men. Do what you will, you cannot make the fact of your own death real to you. "All men think all men mortal but themselves." The love of life and fear of death is the same in the Christian as in the ordinary man. Conversion to God neither changes the natural instincts of man as a creature, nor the particular elements of a man's character. Good John Angel James used to say, "I am not afraid of death, but I am afraid of dying." All our life long we may be in bondage through fear of death. We are only sharing the common instinct of the creature. "Skin after skin, all that we have we will give for our life." Why has God made life thus sacred? 1. To accomplish His purpose, the time of each man's life must be in His hands. Life is a probation for us all, and one man requires a longer probation than another. God must hold in His hands both the incomings and outgoings of life. And yet man can easily reach and spill his own life. How then shall he be guarded from taking his own life? God has done it by making the love of life the one master instinct in every man. 2. The order and arrangement of society could not be maintained if men had unlimited control over their own lives, and felt no check from this instinct. Think how the reasons which now induce men to take their own lives would then gain aggravated force. For the smallest things — a trifling anxiety, a passing trouble, a commonplace vexation, slighted love, unsuccessful effort — men would be destroying themselves. What would be the uncertainties, the whirl of change, the wretchedness of this world's story, if men were unchecked by this instinct of life? Widows moan, and orphans weep, and homes are desolated now; but then, what would it be then, if life were lightly esteemed and could be flung away for trifles? 3. But for this instinct of life, man would have no impulse to toil. Through work moral character is cultivated. We must work if we would eat. We must work if we would be happy. We must work if we would be "meetened for the inheritance of the saints in the light." And yet who would work if there were not this instinct of life? What motive would be left to urge us to make earnest endeavours, and to overcome difficulties? The one thing that really inspires our mills, and Shops, and warehouses, and studies, is this instinct of life, this passion for life that dwells in all our breasts. 4. This instinct is the secret of our safety from the lawless and violent, Suppose that our life was of no greater value than our property, then we should be at the mercy of every lawless man, who would not hesitate to kill us for the sake of our purse. As it is, even in the soul of the burglar, there is this impress of the sacredness of life, and only at the utmost extremity will he take our life, and so imperil his own. II. WHAT A SATIRE THE PROVERB IS WHEN APPLIED TO MAN'S CARE OF HIS SOUL-LIFE! Yet that soul-life is the man's real and abiding life. His body-life is but a passing, transient thing. The soul-life is Divine and immortal. The body-life is akin to the life of the creatures; the soul-life is kin with God. I live. That is not the same as saying, My heart pulsates, my lungs breathe, my blood courses, my nerves thrill, my senses bring me into relation with outward things. It is equal to saying, An "I" dwells within me. That "I" is a spark struck off from the eternal fire of God. I am a spiritual being, an immortal being. Let the word life mean spiritual life, then how much will men lose rather than lose their souls? How do men reckon sacrifices when their souls are imperilled? What strange delusion can possess men that they can be careless of their priceless treasure? Why do men, who are souls, barter their heavenly birthright for a pottage of worldly pleasure? God Himself seems to wonder over so painful and so surprising a fact. He exclaims, "Why will ye die? O house of Israel, why will ye die?" It is said that within the caterpillar there is a distinct butterfly, only it is undeveloped. The caterpillar has its own organs of respiration and digestion, quite distinct from and independent of that future butterfly which it encloses. There are some insects called Ichneumon flies, which, with a long, sharp sting, pierce the body of the caterpillar, and deposit their eggs in its inside. These soon turn into grubs, which feed within the caterpillar. It is

Benson Commentary Job 2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. Job 2:1 . Again there was a day — Another appointed season, some convenient time after the former calamities. Heath translates ???? ???? , vajehi hajom, Again it was the day. Of this and the two next verses, see notes on Job 1:6-8 . Job 2:2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. Job 2:3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. Job 2:3 . Hast thou considered, &c. — Hebrew, ????? ???? , hashamta libbecha, Hast thou set thy heart on my servant? &c. And still he holdeth fast his integrity — Notwithstanding all his trials and tribulations, and thy malicious suggestion to the contrary, he continues to be the same perfect and upright man he was before; and all thy efforts to wrest from him his integrity, and draw him into sin, have been fruitless. Although thou movedst me, &c. — It is justly observed by a late writer, that the translation of this verse will be more agreeable to the Hebrew, if, with the vulgar Latin, we place the interrogation after the word integrity; namely, Timens Deum, et recedens a malo, et adhuc retinens innocentiam? Fearing God, departing from evil, and still holding fast his integrity? For thus do the three participles in Hebrew follow one another. Instead then of rendering the next word, although thou movedst me; he proposes reading, And yet thou movest me; or, to continue the interrogation, namely, And dost thou, or, wilt thou, move me against him to destroy him without cause? This, and the rest of this representation, respecting Satan’s moving, that is, persuading and prevailing with God, to bring, or to suffer this his enemy to bring, these grievous calamities upon Job, is not to be understood literally; as if God could be moved by any of his creatures, especially by Satan, to alter or depart from his own wise and holy purposes, which are all eternal and unchangeable, to gratify that evil spirit by granting his desires: but the design is simply to signify the devil’s restless malice, in promoting man’s misery, and God’s permission of it, for his own glory. To destroy him without cause — Without any signal guilt or special provocation, whereby he, more than others, deserved to be chastised by such heavy calamities; not but that there might be other very weighty causes for them: for the divine wisdom, we may be sure, neither does nor suffers any thing without cause; that is, without a sufficient reason. That good men are sometimes extremely afflicted, and that not only in their outward estate, but in their persons, as Job was, is too plain to be denied; (see John 9:3 ;) and, whether God permits wicked spirits, or wicked men, or any thing else, to be the immediate instrument of a good man’s sufferings, makes no alteration as to the nature or degree of his sufferings. But the word ??? chinnam, here rendered, without cause, may, with equal propriety, be translated, as it is Proverbs 1:17 ; Ezekiel 6:10 , and elsewhere, in vain; and be referred, not to God’s destroying him, but to Satan’s moving God so to do. And then the reading will be, Thou hast in vain moved, or dost, or wilt, in vain move me to destroy him; that is, without effect, or to no purpose; for thou art not able to take away his integrity, which, in spite of all thy art and malice, he still holds fast. Thus Junius and Tremellius translate the words: Hast thou considered my servant Job — that he still retains his integrity? and, in vain hast thou excited me to destroy him: and Houbigant, He still retains his integrity, after thou hast excited me against him, that I might trouble him, in vain. Job 2:4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. Job 2:4 . Skin for skin, &c. — The design of these words is plain, which was to detract from Job, and to diminish that honour and praise which God gave him, by pretending that he had done no more than the meanest men commonly do by the law of self-preservation. And it is equally clear that this was a proverbial speech then in use, to denote the great value in which life is held, insomuch that, to preserve it, a man would suffer even his skin to be torn off. It may signify also that a man, in order to save his life, would willingly suffer himself to be stripped of all his property. But the words ??? ????? begnad naphsho, rendered here, for his life, ought rather to be rendered, for his person. For the question was not about his life, which Satan had not the impudence to desire; nor indeed could the trial be made, by taking away his life, whether he would hold fast his integrity; but rather by smiting him in his bone, and in his flesh. And Satan, in these words, insinuates that severe bodily pain was much more grievous to the human nature, and would be less patiently borne by Job, than any outward calamities which did not affect his own person. It is as if he had said, How dear soever a man’s goods, or servants, or children, may be to him, yet still his own person is dearer; and seeing that Job is still under no pain of body, and in no danger of losing his life, his constancy is not to be boasted of: nor is his holding fast his integrity amidst his losses, nor his patience under them, an evidence of his sincere and generous piety, but these things are rather effects of mere self-love: he is content with the loss of his estate, and even of his children too, so long as he sleeps in a whole skin; and is well pleased that thou wilt accept of these as a ransom in his stead. And it is not true patience which makes him seem to bear his troubles so submissively, but rather policy, that he may in this way appease thy wrath against him, and prevent those further plagues, which, for his hypocrisy, he fears thou wouldst otherwise bring upon his body. Job 2:5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. Job 2:5 . But touch his bone and his flesh — That is, smite him, not slightly, but to the quick, to the bones and marrow, so that he may feel pain and anguish indeed: and he will curse thee to thy face — Will openly and daringly blaspheme thy perfections, and reproach the dispensations of thy providence, and so will let go his integrity. Satan knew, and we find by experience, that nothing has a greater tendency to ruffle the mind, and put its passions into disorder, than acute pain and distemper of body. Job 2:6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life. Job 2:6 . The Lord said, Behold, he is in thy hand — I give thee permission to try him even in this way: do thy worst at him; afflict him to the uttermost of thy power. But save his life — Do not attempt to take that away which I will not suffer thee to do. God had mercy in store for Job, after this trial, and therefore he must survive it; and how much soever he may be afflicted, his life must be given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people, he will make it turn to his own praise and theirs, and the remainder thereof he will restrain. Job, in being thus maligned and afflicted by Satan, was a type of Christ; whose heel that infernal serpent was permitted to bruise, to touch even his bone and his flesh, yea, and his life also; because, by dying, he was to do what Job could not do, to destroy him that had the power of death. Job 2:7 So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. Job 2:7 . Satan went forth from the presence of the Lord — Or, from the Lord, ??? ??? ?????? , as the LXX. render it. Compare Acts 5:41 , They departed, ??? ???????? ??? ????????? , from the presence of the council that is, from the council. And smote Job with sore biles — ????? ?????? , with a foul ulcer, or evil inflammation, say the Seventy; breaking out and spreading itself over all his body. The biles, it seems, were like those inflicted upon the Egyptians, which are expressed by the same word, and threatened to the apostate Israelites, ( Deuteronomy 28:27 ,) whereby he was made loathsome to himself and to his nearest relations, and filled with consuming pains in his body, and no less torments and anguish in his mind. From the sole of his foot unto his crown — In all the outward parts of his body. “His tongue,” says Poole, “he spared, that it might be capable of uttering those blasphemies against God which Satan desired and expected him to utter.” One boil, when it is gathering, is very distressing, and gives a man abundance of pain and uneasiness. What a condition was Job then in, who had biles all over his body, no part being free, and those as much inflamed, and of as raging a heat, as Satan could make them! If at any time we be exercised with sore and grievous distempers, let us not think ourselves more hardly dealt with than God has sometimes dealt with the best of his saints and servants. We know not how far Satan may have a hand, by God’s permission, in the diseases with which mankind, especially the children of God, are afflicted; or what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom he had bound for many years, Luke 13:10 . And should God suffer him to have his will against us, he would soon make the best and bravest of us very miserable. It is a judicious remark of Dr. Mede here, that it is not Job himself or his friends, but the author of the book, who attributes his calamities to Satan; for this writer’s intention seems to have been to show, by a striking example, that the world is governed by the providence of God; and as the holy angels, whose ministry God makes use of in distributing his bountiful gifts, punctually execute all his commands; so Satan himself, with his agents, are under the power of God, and cannot inflict any evils on mankind without the divine permission. Job 2:8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Job 2:8 . And he took a potsherd, &c. — His children and servants were all dead, his wife unkind, and none of those whom he had formerly befriended had so much sense of honour and gratitude as to minister to him in his distress, to furnish him with linen clothes, or lend a hand to cleanse or dress his running sores; either because the disease was loathsome and offensive, or because they apprehended it to be infectious. Being therefore deprived of other relief, he laid hold on what was next at hand, a piece of a broken pot, or tile, to press out, or remove, the purulent matter which was under his ulcers, or flowed from them, and was the great cause of his pain; or to rub them, and allay the itching, which, as they began to die away, probably became intolerable. The Hebrew word ?????? , le-hithgared, here used, which we translate to scrape himself, occurs nowhere else in the Bible, but is said to be frequently used in Chaldee and Arabic in the sense of pulling off bark or leaves from trees, and is here rendered by the LXX. ??? ??? ????? ??? , that he might wipe off, or cleanse away, the corrupt matter. And sat down among the ashes — ??? ??? ??????? ??? ??? ?????? , upon the dung-hill without the city, say the Seventy. Here he would easily find a potsherd at hand, but not any clean and soft linen clothes, much less any ointments, salves, or plasters, proper for the healing of his sores. But it is probable, if he had had such things at hand he would not have used them; for as he sat down in this place, in dust and ashes, as mourners used to do, humbling himself under the mighty hand of God, so, in the same spirit of self-abasement and humiliation, he would have declined all things that savoured of tenderness and delicacy, and have still used his potsherd. Job 2:9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. Job 2:9 . Then said his wife — Whom Satan had spared, that she might be a troubler and tempter to him. For it is his policy to send his temptations by those that are dear to us. We ought, therefore, carefully to watch, that we be not drawn to any evil by them whom we love and value the most. Dost thou still retain thine integrity? — Art thou so weak as still to persist in the practice of righteousness, when it is not only unprofitable to thee, but the chief occasion of all these thy insupportable miseries, and when God himself not only forsakes and leaves thee in this helpless and hopeless condition, but is turned to be thy greatest enemy? This is evidently the meaning of the expression, holding fast his integrity, when used by God, speaking of Job, Job 2:3 , and, it seems, must be its meaning here; and not, as some commentators have supposed, the maintaining that he was innocent of those secret sins with which his friends appeared to have charged him; a sense of the words which would not at all suit the connection in which this, or the third verse, stands with the verses following. Curse God and die — Seeing thy blessing and praising God avail thee so little, it is time for thee to change thy language. Reproach him to his face, and tell him of his injustice and unkindness to thee; and that he loves his enemies and hates his friends, and that will provoke him to take away thy life, and so end thy torments. Or, Curse God, though thou die for it. This is the sense in which the same Hebrew word is evidently used by Satan, ( Job 1:11 ,) and, as it appears from the next verse, that Job’s wife was now under Satan’s influence, and was an instrument employed by him to tempt her husband, and so to forward his design, which certainly was to prevail with Job to curse or reproach God; this seems to be her meaning. Inasmuch, however, as the original word, although it sometimes evidently signifies to curse, yet generally means to bless, it may be so interpreted here if we consider Job’s wife as speaking ironically, as many, even pious, persons, are represented in the Scriptures to have spoken. The meaning then will be, Bless God and die — That is, I see thou art set upon blessing God; thou blessest him for giving, and thou blessest him for taking away: and thou art even blessing him for thy loathsome and tormenting diseases, and he rewards thee accordingly, giving thee more and more of that kind of mercy for which thou blessest him. Go on, therefore, in this thy generous course, and die as a fool dieth. And, this being her meaning, it is not strange that he reproves her so sharply for it in the next words. Job 2:10 But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. Job 2:10 . But he said, Thou speakest as one of the foolish women speaketh — That is, like a rash, inconsiderate, and weak woman, that does not understand nor mind what she says: or rather, like a wicked and profane person, for such are frequently called fools in the Scriptures. Shall we receive good, &c., and shall we not receive evil? — Shall we poor worms give laws to our supreme Lord, and oblige him never to afflict us? And shall not those great and manifold mercies, which from time to time God hath given us, compensate these short afflictions? Ought we not to bless God for those mercies which we did not deserve, and contentedly bear those afflictions which we do deserve, and stand in need of, and by which, if it be not our own fault, we may get so much good. Shall we not receive — Shall we not expect to receive evil, namely, the evil of suffering? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us, that prosperity and adversity are set the one against the other? 1 Peter 4:12 . If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable? Shall we not be taught the worth of our mercies, by being made sometimes to want them, and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? 2 Corinthians 12:7 . If we receive so much good for the body, shall we not receive some good for the soul? That is, some affliction, by which we may be made partakers of God’s holiness? Hebrews 12:10 . Let murmuring, therefore, as well as boasting, be for ever excluded. In all this did not Job sin with his lips — By any reflections upon God, by any impatient or unbecoming expression. In other words, he held fast his integrity in the sense explained above; which this demonstrates to be the true sense of that phrase. Job 2:11 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. Job 2:11 . When Job’s three friends heard of all this, &c. — Who were persons eminent for birth and quality, for wisdom and knowledge, and for the profession of the true religion, being probably, as has been observed on Job 1:1 , of the posterity of Abraham, akin to Job, and living in the same country with him. See that note. The preserving so much wisdom and piety among those that were not children of the 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 lost the birthright, and when he should have regained it, was rejected, yet it appears many of his descendants inherited some of the best blessings. Job 2:12 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. Job 2:12 . When they lifted up their eyes afar off — Namely, at some convenient distance from him; whom they found sitting upon the ground, probably in the open air. And knew him not — His countenance being so dreadfully changed and disfigured by the ulcers. They lifted up their voice and wept — Through their sympathy with him, and great grief for his heavy affliction. And they rent every one his mantle — As it was usual for people to do in great and sudden calamities. And sprinkled dust on their heads toward heaven — Either on the upper part of their heads toward heaven, or threw it up into the air, so that it fell upon their heads, and showed the confusion they were in: all which things were marks of great grief and affliction, and were the usual ways of expressing sorrow in those days. Job 2:13 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. Job 2:13 . So they sat down with him upon the ground — In the same mournful posture wherein they found him, which indeed was the usual posture of mourners, condoling with him. Sitting on the ground, in the language of the eastern people, signifies their passing the time in the deepest mourning. Seven days and seven nights — Which was the usual time of mourning for the dead, Genesis 50:10 ; 1 Samuel 31:13 , and therefore proper, both for Job’s children, who were dead, and for Job himself, who was in a manner, dead while he lived: not that they continued in this posture so long together, which the necessities of nature could not bear: but they spent a great, or the greatest, part of that time in sitting with him, and silent mourning over him. And none spake a word to him — About his afflictions or the cause of them, or, perhaps, about any thing. “A long silence,” says Dr. Dodd, “is a very natural effect of an extraordinary grief, which overwhelms the mind, and creates a sort of stupor and astonishment. Thus we find the Prophet Ezekiel 3:15 , sitting with his brethren of the captivity by the river Chebar, for seven days, astonished, silent among them, as the Chaldee renders it; struck dumb, as it were, at the apprehension of their present miseries, and the still greater calamities coming on his country.” And thus were Job’s friends affected on this occasion; their long silence arising from the greatness of their grief for him, and their surprise and astonishment at the condition in which they found him. They probably, also, thought it proper to give him some further time to vent his own sorrows; and might, as yet, not know what to say to him: for though they had ever esteemed him to be a truly good man, and came with a full purpose to comfort him; yet the prodigious greatness of his miseries, and that hand and apparent displeasure of God which they perceived in them, made them now question his sincerity, so that they could not comfort him as they had intended, and yet were loath to grieve him with reproofs. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Job 2:1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. V. THE DILEMMA OF FAITH Job 2:1-13 As the drama proceeds to unfold the conflict between Divine grace in the human soul and those chaotic influences which hold the mind in doubt or drag it back into denial, Job becomes a type of the righteous sufferer, the servant of God in the hot furnace of affliction. All true poetry runs thus into the typical. The interest of the movement depends on the representative character of the life, passionate in jealousy, indignation, grief, or ambition, pressing on exultantly to unheard of success, borne down into the deepest circles of woe. Here it is not simply a man’s constancy that has to be established, but God’s truth against the Adversary’s lie; the "everlasting yea" against the negations that make all life and virtue seem the mere blossoming of dust. Job has to pass through profoundest trouble, that the drama may exhaust the possibilities of doubt, and lead the faith of man towards liberty. Yet the typical is based on the real; and the conflict here described has gone on first in the experience of the author. Not from the outside, but from his own life has he painted the sorrows and struggles of a soul urged to the brink of that precipice beyond which lies the blank darkness of the abyss. There are men in whom the sorrows of a whole people and of a whole age seem to concentrate. They suffer with their fellow men that all may find a way of hope. Not unconsciously, but with the most vivid sense of duty, a Divine necessity brought to their door, they must undergo all the anguish and hew a track through the dense forest to the light beyond. Such a man in his age was the writer of this book. And when he now proceeds to the second stage of Job’s affliction every touch appears to show that, not merely in imagination, but substantially he endured the trials which he paints. It is his passion that strives and cries, his sorrowful soul that longs for death. Imaginary, is this work of his? Nothing so true, vehement, earnest, can be imaginary. "Sublime sorrow," says Carlyle, "sublime reconciliation; oldest choral melody as of the heart of mankind." But it shows more than "the seeing eye and the mildly understanding heart." It reveals the spirit battling with terrible enemies, doubts that spring out of the darkness of error, brood of the primaeval chaos. The man was one who "in this wild element of a life had to struggle onwards; now fallen, deep abased; and ever with tears, repentance, with bleeding heart, rise again, struggle again, still onwards." Not to this writer, any more than to the author of " Sartor Resartus ," did anything come in his dreams. A second scene in heaven is presented to our view. The Satan appears as before with the "sons of the Elohim," is asked by the Most High whence he has come, and replies in the language previously used. Again he has been abroad amongst men in his restless search for evil. The challenge of God to the Adversary regarding Job is also repeated; but now it has an addition: "Still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause." The expression "although thou movedst me against him" is startling. Is it an admission after all that the Almighty can be moved by any consideration less than pure right, or to act in any way to the disadvantage or hurt of His servant? Such an interpretation would exclude the idea of supreme power, wisdom, and righteousness which unquestionably governs the book from first to last. The words really imply a charge against the Adversary of malicious untruth. The saying of the Almighty is ironical, as Schultens points out: "Although thou, forsooth, didst incite Me against him." He who flings sharp javelins of detraction is pierced with a sharper javelin of judgment. Yet he goes on with his attempt to ruin Job, and prove his own penetration the keenest in the universe. And now he pleads that it is the way of men to care more for themselves, their own health and comfort, than for anything else. Bereavement and poverty may be like arrows that glance off from polished armour. Let disease and bodily pain attack himself, and a man will show what is really in his heart. "Skin for skin, yea, all that a man hath will he give for himself. But put forth Thine hand now, and touch his bone and his flesh, and he will renounce Thee openly." The proverb put into Satan’s mouth carries a plain enough meaning, and yet is not literally easy to interpret. The sense will be clear if we translate it "Hide for skin, yea, all that a man hath will he give for himself." The hide of an animal, lion or sheep, which a man wears for clothing will be given up to save his own body. A valued article of property often, it will be promptly renounced when life is in danger; the man will flee away naked. In like manner all possessions will be abandoned to keep one’s self unharmed. True enough in a sense, true enough to be used as a proverb, for proverbs often express a generalisation of the earthly prudence not, of the higher ideal, the saying, nevertheless, is in Satan’s use of it a lie-that is, if he includes the children when he says, "all that a man hath will he give for himself." Job would have died for his children. Many a father and mother, with far less pride in their children than Job had in his, would die for them. Possessions indeed, mere worldly gear, find their real value or worthlessness when weighed against life, and human love has Divine depths which a sneering devil cannot see. The portraiture of soulless human beings is one of the recent experiments in fictitious literature, and it may have some justification; when the design is to show the dreadful issue of unmitigated selfishness, a distinctly moral purpose. If, on the other hand, "art for art’s sake" is the plea, and the writer’s skill in painting the vacant ribs of death is used with a sinister reflection on human nature as a whole, the approach to Satan’s temper marks the degradation of literature. Christian faith clings to the hope that Divine grace may create a soul in the ghastly skeleton. The Adversary gloats over the lifeless picture of his own imagining and affirms that man can never be animated by the love of God. The problem which the Satan of Job long ago presented haunts the mind of our age. It is one of those ominous symptoms that point to times of trial in which the experience of humanity may resemble the typical affliction and desperate struggle of the man of Uz. A grim possibility of truth lies in the taunt of Satan that, if Job’s flesh and bone are touched, he will renounce God openly. The test of sore disease is more trying than loss of wealth at least. And, besides, bodily affliction, added to the rest, will carry Job into yet another region of vital experience. Therefore it is the will of God to send it. Again Satan is the instrument, and the permission is given, "Behold, he is in thine hand: only save his life-imperil not his life." Here, as before, when causes are to be brought into operation that are obscure and may appear to involve harshness, the Adversary is the intermediary agent. On the face of the drama a certain formal deference is paid to the opinion that God cannot inflict pain on those whom He loves. But for a short time only is the responsibility, so to speak, of afflicting Job partly removed from the Almighty to Satan. At this point the Adversary disappears; and henceforth God is acknowledged to have sent the disease as well as all the other afflictions to His servant. It is only in a poetic sense that Satan is represented as wielding natural forces and sowing the seeds of disease; the writer has no theory and needs no theory of malignant activity. He knows that "all is of God." Time has passed sufficient for the realisation by Job of his poverty and bereavement. The sense of desolation has settled on his soul as morning after morning dawned, week after week went by, emptied of the loving voices he used to hear, and the delightful and honourable tasks that used to engage him. In sympathy with the exhausted mind, the body has become languid, and the change from sufficiency of the best food to something like starvation gives the germs of disease an easy hold. He is stricken with elephantiasis, one of the most terrible forms of leprosy, a tedious malady attended with intolerable irritation and loathsome ulcers. The disfigured face, the blackened body, soon reveal the nature of the infection; and he is forthwith carried out according to the invariable custom and laid on the heap of refuse, chiefly burnt litter, which has accumulated near his dwelling. In Arab villages this mezbele is often a mound of considerable size, where, if any breath of wind is blowing, the full benefit of its coolness can be enjoyed. It is the common playground of the children, "and there the outcast, who has been stricken with some loathsome malady, and is not allowed to enter the dwellings of men, lays himself down, begging alms of the passers by, by day, and by night sheltering himself among the ashes which the heat of the sun has warmed." At the beginning Job was seen in the full stateliness of Oriental life: now the contrasting misery of it appears, the abjectness into which it may rapidly fall. Without proper medical skill or appliances, the houses no way adapted for a case of disease like Job’s, the wealthiest pass like the poorest into what appears the nadir of existence. Now at length the trial of faithfulness is in the way of being perfected. If the helplessness, the torment of disease, the misery of this abject state do not move his mind from its trust in God, he will indeed be a bulwark of religion against the atheism of the world. But in what form does the question of Job’s continued fidelity present itself now to the mind of the writer? Singularly, as a question regarding his integrity. From the general wreck one life has been spared, that of Job’s wife. To her it appears that the wrath of the Almighty has been launched against her husband, and all that prevents him from finding refuge in death from the horrors of lingering disease is his integrity. If he maintains the pious resignation he showed under the first afflictions and during the early stages of his malady, he will have to suffer on. But it will be better to die at once. "Why," she asks, "dost thou still hold fast thine integrity? Renounce God, and die." It is a different note from that which runs through the controversy between Job and his friends. Always on his integrity he takes his stand; against his right to affirm it they direct their arguments. They do not insist on the duty of a man under all circumstances to believe in God and submit to His will. Their sole concern is to prove that Job has not been sincere and faithful and deserving of acceptance before God. But his wife knows him to have been righteous and pious; and that, she thinks, will serve him no longer. Let him abandon his integrity; renounce God. On two sides the sufferer is plied. But he does not waver. Between the two he stands, a man who has integrity and will keep it till he die. The accusations of Satan, turning on the question whether Job was sincere in religion or one who served God for what he got, prepare us to understand why his integrity is made the hinge of the debate. To Job his upright obedience was the heart of his life, and it alone made his indefeasible claim on God. But faith, not obedience, is the only real claim a man can advance. And the connection is to be found in this way. As a man perfect and upright, who feared God and eschewed evil, Job enjoyed the approval of his conscience and the sense of Divine favour. His life had been rooted in the steady assurance that the Almighty was his friend. He had walked in freedom and joy, cared for by the providence of the Eternal, guarded by His love, his soul at peace with that Divine Lawgiver whose will he did. His faith rested like an arch on two piers-one, his own righteousness which God had inspired; the other, the righteousness of God which his own reflected. If it were proved that he had not been righteous, his belief that God had been guarding him, teaching him, filling his soul with light, would break under him like a withered branch. If he had not been righteous indeed, he could not know what righteousness is, he could not know whether God is righteous or not, he could not know God nor trust in Him. The experience of the past was, in this case, a delusion. He had nothing to rest upon, no faith. On the other hand, if those afflictions, coming why he could not tell, proved God to be capricious, unjust, all would equally be lost. The dilemma was that holding to the belief in his own integrity, he seemed to be driven to doubt God; but if he believed God to be righteous he seemed to be driven to doubt his own integrity. Either was fatal. He was in a narrow strait between two rocks, on one or other of which faith was like to be shattered. But his integrity was clear to him. That stood within the region of his own consciousness. He knew that God had made him of dutiful heart and given him a constant will to be obedient. Only while he believed this could he keep hold of his life. As the one treasure saved out of the wreck, when possessions, children, health were gone, to cherish his integrity was the last duty. Renounce his conscience of goodwill and faithfulness? It was the one fact bridging the gulf of disaster, the safeguard against despair. And is this not a true presentation of the ultimate inquiry regarding faith? If the justice we know is not an adumbration of Divine justice, if the righteousness we do is not taught us by God, of the same kind as His, if loving justice and doing righteousness we are not showing faith in God, if renouncing all for the right, clinging to it though the heavens should fall, we are not in touch with the Highest, then there is no basis for faith, no link between our human life and the Eternal. All must go if these deep principles of morality and religion are not to be trusted. What a man knows of the just and good by clinging to it, suffering for it, rejoicing in it, is indeed the anchor that keeps him from being swept into the waste of waters. The woman’s part in the controversy is still to be considered; and it is but faintly indicated. Upon the Arab soul there lay no sense of woman’s life. Her view of providence or of religion was never asked. The writer probably means here that Job’s wife would naturally, as a woman, complicate the sum of his troubles. She expresses ill-considered resentment against his piety. To her he is "righteous over much," and her counsel is that of despair. "Was this all that the Great God whom he trusted could do for him?" Better bid farewell to such a God. She can do nothing to relieve the dreadful torment and can see but the one possible end. But it is God who is keeping her husband alive, and one word would be enough to set him free. Her language is strangely illogical, meant indeed to be so, -a woman’s desperate talk. She does not see that, though Job renounced God, he might yet live on, in greater misery than ever, just because he would then have no spiritual stay. Well, some have spoken very strongly about Job’s wife. She has been called a helper of the Devil, an organ of Satan, an infernal fury. Chrysostom thinks that the Enemy left her alive because he deemed her a fit scourge to Job by which to plague him more acutely than by any other. Ewald, with more point, says: "Nothing can be more scornful than her words which mean, ‘Thou, who under all the undeserved sufferings which have been inflicted on thee by thy God, hast been faithful to Him even in fatal sickness, as if He would help or desired to help thee who art beyond help, - to thee, fool, I say, Bid God farewell, and die!"’ There can be no doubt that she appears as the temptress of her husband, putting into speech the atheistic doubt which the Adversary could not directly suggest. And the case is all the worse for Job that affection and sympathy are beneath her words. Brave and true life appears to her to profit nothing if it has to be spent in pain and desolation. She does not seem to speak so much in scorn as in the bitterness of her soul. She is no infernal fury, but one whose love, genuine enough, does not enter into the fellowship of his sufferings. It was necessary to Job’s trial that the temptation should be presented, and the ignorant affection of the woman serves the needful purpose. She speaks not knowing what she says, not knowing that her words pierce like sharp arrows into his very soul. As a figure in the drama she has her place, helping to complete the round of trial. The answer of Job is one of the fine touches of the book. He does not denounce her as an instrument of Satan nor dismiss her from his presence. In the midst of his pain he is the great chief of Uz and the generous husband. "Thou speakest," he mildly says, "as one of the foolish, that is, godless, women speaketh." It is not like thee to say such things as these. And then he adds the question born of sublime faith, "Shall we receive gladness at the hand of God, and shall we not receive affliction?" One might declare this affirmation of faith so clear and decisive that the trial of Job as a servant of God might well close with it. Earthly good, temporal joy, abundance of possessions, children, health, -these he had received. Now in poverty and desolation, his body wrecked by disease, he lies tormented and helpless. Suffering of mind and physical affliction are his in almost unexampled keenness, acute in themselves and by contrast with previous felicity. His wife, too, instead of helping him to endure, urges him to dishonour and death. Still he does not doubt that all is wisely ordered by God. He puts aside, if indeed with a strenuous effort of the soul, that cruel suggestion of despair, and affirms anew the faith which is supposed to bind him to a life of torment. Should not this repel the accusations brought against the religion of Job and of humanity? The author does not think so. He has only prepared the way for his great discussion. But the stages of trial already passed show how deep and vital is the problem that lies beyond. The faith which has emerged so triumphantly is to be shaken as by the ruin of the world. Strangely and erroneously has a distinction been drawn between the previous afflictions and the disease which, it is said, "opens or reveals greater depths in Job’s reverent piety." One says: "In his former trial he blessed God who took away the good He had added to naked man; this was strictly no evil: now Job bows beneath God’s hand when he inflicts positive evil." Such literalism in reading the words "shall we not receive evil?" implies a gross slander on Job. If he had meant that the loss of health was "evil" as contrasted with the loss of children, that from his point of view bereavement was no "evil," then indeed he would have sinned against love, and therefore against God. It is the whole course of his trial he is reviewing. Shall we receive "good"-joy, prosperity, the love of children, years of physical vigour, and shall we not receive pain-this burden of loss, desolation, bodily torment? Herein Job sinned not with his lips. Again, had he meant moral evil, something involving cruelty and unrighteousness, he would have sinned indeed, his faith would have been destroyed by his own false judgment of God. The words here must be interpreted in harmony with the distinction already drawn between physical and mental suffering, which, as God appoints them, have a good design, and moral evil, which can in no way have its source in Him. And now the narrative passes into a new phase. As a chief of Uz, the greatest of the Bene-Kedem, Job was known beyond the desert. As a man of wisdom and generosity he had many friends. The tidings of his disasters and finally of his sore malady are carried abroad; and after months, perhaps (for a journey across the sandy waste needs preparation and time), three of those who know him best and admire him most, "Job’s three friends," appear upon the scene. To sympathise with him, to cheer and comfort him, they come with one accord, each on his camel, not unattended, for the way is beset with dangers. They are men of mark all of them. The emeer of Uz has chiefs, no doubt, as his peculiar friends, although the Septuagint colours too much in calling them kings. It is, however, their piety, their likeness to himself, as men who fear and serve the True God, that binds them to Job’s heart. They will contribute what they can of counsel and wise suggestion to throw light on his trials and lift him into hope. No arguments of unbelief or cowardice will be used by them, nor will they propose that a stricken man should renounce God and die. Eliphaz is from Teman, that centre of thought and culture where men worshipped the Most High and meditated upon His providence. Shuach, the city of Bildad, can scarcely be identified with the modern Shuwak, about two hundred and fifty miles southwest from the Jauf near the, Red Sea, nor with the land of the Tsukhi of the Assyrian inscriptions, lying on the Chaldaean frontier. It was probably a city, now forgotten, in the Idumaean region. Maan, also near Petra, may be the Naamah of Zophar. It is at least tempting to regard all the three as neighbours who might without great difficulty communicate with each other and arrange a visit to their common friend. From their meeting place at Teman or at Maan they would, in that case, have to make a journey of some two hundred miles across one of the most barren and dangerous deserts of Arabia, clear enough proof of their esteem for Job and their deep sympathy. The fine idealism of the poem is maintained in this new act. Men of knowledge and standing are these. They may fail; they may take a false view of their friend and his state; but their sincerity must not be doubted nor their rank as thinkers. Whether the three represent ancient culture, or rather the conceptions of the writer’s own time, is a question that may be variously answered. The book, however, is so full of life, the life of earnest thought and keen thirst for truth, that the type of religious belief found in all the three must have been familiar to the author. These men are not, any more than Job himself, contemporaries of Ephron the Hittite or the Balaam of Numbers. They stand out as religious thinkers of a far later age, and represent the current Rabbinism of the post-Solomonic era. The characters are filled in from a profound knowledge of man and man’s life. Yet each of them, Temanite, Shuchite, Naamathite, is at bottom a Hebrew believer striving to make his creed apply to a case not yet brought into his system, and finally, when every suggestion is repelled, taking refuge in that hardness of temper which is peculiarly Jewish. They are not men of straw, as some imagine, but types of the culture and thought which led to Pharisaism. The writer argues not so much with Edom as with his own people. Approaching Job’s dwelling the three friends look eagerly from their camels, and at length perceive one prostrate, disfigured, lying on the mezbele, a miserable wreck of manhood. "That is not our friend," they say to each other. Again and yet again, "This is not he; this surely cannot be he." Yet nowhere else than in the place of the forsaken do they find their noble friend. The brave, bright chief they knew, so stately in his bearing, so abundant and honourable, how has he fallen! They lift up their voices and weep; then, struck into amazed silence, each with torn mantle and dust-sprinkled head, for seven days and nights they sit beside him in grief unspeakable. Real is their sympathy; deep too, as deep as their character and sentiments admit. As comforters they are proverbial in a bad sense. Yet one says truly, perhaps out of bitter experience, "Who that knows what most modern consolation is can prevent a prayer that Job’s comforters may be his? They do not call upon him for an hour and invent excuses for the departure which they so anxiously await; they do not write notes to him, and go about their business as if nothing had happened; they do not inflict upon him meaningless commonplaces." It was their misfortune, not altogether their fault, that they had mistaken notions which they deemed it their duty to urge upon him. Job, disappointed by and by, did not spare them, and we feel so much for him that we are apt to deny them their due: Yet are we not bound to ask, What friend has had equal proof of our sympathy? Depth of nature; sincerity of friendship; the will to console: let those mock at Job’s comforters as wanting here who have travelled two hundred miles over the burning sand to visit a man sunk in disaster, brought to poverty and the gate of death, and sat with him seven days and nights in generous silence. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.