Bibelkommentare

There was a man in the land of Uz, whose name [was] Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

There was a man — A notable man, a man by an excellency, and with an accent (as it were), a man of high degree ( Animo virili praeditus ), as the word Ish signifieth, Psalms 49:2 ; Psalms 62:9 (where it is opposed to Adam, utpote quem ex meliore luto finxit Titan ), a manly man, every way excellent and eximious: Magnus et admirabilis vir, … A great and marvellous man, if it be fit to call him by the name of a man, as Chrysostom speaketh of Babylas the martyr. Basil, in his sermon of the forty martyrs, calleth them the stars of the world, and the flowers of the Churches, αστερας της οικουμενης, ανθη των εκκλησιων . Chrysostom, speaking of those that were praying for Peter, Acts 12:12 , saith that Puriores caelo afflictione facti sunt, by their afflictions they were become clearer than the azured sky; and elsewhere, falling into speech of some religious men of his time, he doubteth not, for their holy and heavenly conversation, to style them Aγγελους , angels. That Job deserved this high title, as well as the best of them, we have here, and otherwise, God’s own testimony of him, and this whole Book, whereof he is the principal object, doth abundantly prove him a hero, Daemonium hominis et miraculum naturae, ut de Scaligero non nemo dixit, a supernatural man and of miraculous nature so that anyone said concerning Scaliger. τρισμακαρες τε κασιγνητοι τε, κασιγνηται τε (Hem. Odys.).

In the land of Uz — Which, what it was, and where situated, though our maps show us not, yet, by the consent of all, it was a country bordering upon Idumea in part, and part upon Arabia. See Lamentations 4:21 Jeremiah 25:20 . Chrysostom testifieth that Job’s sepulchre hath been showed in Arabia; which might well have been called happy, if but for having such an inhabitant. Ptolemy placeth the Hussites in Arabia.

Whose name was Job — It is, then, a true and real history that we here have of him, and not a fiction or a moral parable, as some have believed. See a double testimony for this, the one prophetical, Ezekiel 14:14 , the other apostolical, James 5:11 , and such a well twined cord is not easily broken. What if Josephus make no mention in his history of such a man? it was beside his purpose to write anything but what concerned the Jews. Aristeus in his History of the Jews maketh Job to be descended of Esau, and to dwell in Idumea. The Jewish doctors and some of the fathers of the Church make him to be that Jobab mentioned Genesis 36:33 . True it is that the words differ much in the Hebrew writing; but for that, while he prospered, he might be called Jobab; when in distress (which lasted twelve months, say the Hebrews, seven years, saith Suidas) contracted into Job. See the like Ruth 1:20 Genesis 17:5 . Some make him to be much more ancient, viz. the same with that Jobab who was the son of Joktan, the nephew of Eber, 1 Chronicles 1:25-26 , and that himself was penman of this Book. He doth indeed wish that his words were written in a book; and haply he and his friends, laying their heads together, might write this history; and that in hexameters for most part, as Jerome thinketh. But that it was by inspiration of God is testified not only by the divine grandeur and majesty of the style, together with the intrinsical excellency and efficacy of the matter, but also by the concurrent testimony of not a few other Scriptures, sufficiently asserting the authenticity and authority of this Book. The common opinion is that it was written by Moses, while he abode as a stranger among the Midianites, for the comfort of his poor countrymen, groaning under the Egyptian servitude; or else, that this history, written at first by Job and his friends in prose, was afterwards by Moses put into verse, and embellished with the most rich ornaments, and the most glittering figures of poetry. Sure it is, saith Senault (Preface to his Paraphrase), that there is no book in the world where the manner of speaking is more noble, the conceits more generous, the descriptions more rich, and the comparisons more natural. Sometimes the author reasoneth like an excellent philosopher, oftentimes like a profound divine; but always like an orator, and his eloquence never leaveth him.

And that man was perfect — That is, upright (as it followeth next) and sincere, without guile or gall, a pattern of patience, a standing rule to all ages; and therefore (in God’s acceptation and account) "perfect and entire, wanting nothing," James 1:4 , because in him patience had her perfect work, as much as mortality would afford, Tamim de victimis perfectis et immaculatis dicitur. The upright, it is said concerning perfect and spotless victim. It was but an unsavoury speech of him, who when he was persuaded to be patient as Job was, replied, What tell you me of Job? Job never had any suits in Chancery. No, but he had far sharper trials; and if he had been judge in that court (as he was in his own country, Job 29:12 ; Job 29:17 ) he would have made as good despatch there as ever Sir Thomas More did, who calling once for the next cause, was answered, that there Was none.

And upright — More resembling Jacob, that plain hearted man, than Esau, his great grandfather. Of the word here used (Jesher) Israel was called Jeshurun, Deuteronomy 32:15 ; Deuteronomy 33:5 ; Deuteronomy 33:26 Isaiah 44:2 , because God requireth uprightness (which he calleth perfection, Deuteronomy 18:13 , and there is a great Tau in the word Tamim, Hebrew Text Note to show that an upright man keepeth the whole law from the first to the last letter thereof), and where he findeth it, reckoneth Jether, an Ishmaelite, 1 Chronicles 7:38 , to be a very good Israelite, 2 Samuel 17:25 , and Job, the Idumean, a very good Christian; such a one as Apelles was, Romans 16:10 , approved in Christ (Buxtorf).

And one that feared God — With an amicable, not servile, fear, such as was that of those mongrels who feared him for his lions, and are therefore said not to have feared him, 2 Kings 17:32-34 . Job so lived with men as if God saw him, and so spake with God as if men overheard him Sic vive cum hominibus, tanquam Deus videat. Sic loquere cum Deo, … So live with men just as to see God. so to speak with God … ( Sen.). Thence it was that seldom or never did any man see him doing or hear him speaking but what was good and godly, as Xenophon saith of Socrates; thence it was that be never did well that he might appear to do so, sed quia aliter facere non potuit (as Velleius saith of Cato), but because, acting by this principle of God’s fear, he could not do otherwise: for the fear of the Lord is pure, Psalms 19:9 , and men do perfect holiness in the fear of God, 2 Corinthians 7:1 .

And eschewed evil — He must needs do so that feareth God, the greatest good, since sin is the greatest evil, and stands in full opposition to him. Job, therefore, stands in awe, and sins not, he studiously declines evil, as he would do a serpent in his way, or poison in his food. And this he did, not in a land of uprightness, where the fear of God was in fashion; but among profane Esauites, in the midst of a crooked and corrupt generation, as Noah in the old world, Lot in Sodom, Joseph in Egypt, Elijah amidst the Baalites, or as an orient star shining with fulness of heavenly light, and fixed in the region of happiness, though seen sometimes in a well, in a puddle, in a stinking ditch.

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And there were born unto him seven sons and three daughters.

And there were born unto him seven sons — This was a main part of his prosperity, to have such a numerous issue to build up his house and to heir his estate, though it proved to be luctuosa fecunditas, mournful fertility, as Jerome said Laeta’s was, who lived to see her children buried before her. Job’s children are spoken of before his wealth, because better valued; and yet after this fearing God and eschewing evil, to show (saith Fetus) that he was not like the men of these times, who, if they have many children, will take any evil course to get something for them, and think it a sufficient plea against works of piety or charity that they have many children to provide for. But such should know that not getting, but giving, is the way to thrive; neither can men better lay up for their children than by laying it out upon the backs and bellies of God’s poor, to whom he that giveth shall not lack, Proverbs 28:27 , that is a bargain of God’s own making; this the righteous knowing, "is merciful, and lendeth, and his seed is blessed," Psalms 37:26 , when the wicked wretch’s riches "perish by evil travail, and he begetteth a son, and there is nothing in his hand," Ecclesiastes 5:14 . I read of a graceless son who, after his father’s death, finding his hoard of money and evil gotten wealth, cried out, O faithful drudge! and he soon made a hand of it.

And three daughters — Hopeful and towardly; not like those of Augustus Caesar, whom, for the evil courses they took, he was wont to term them three pussful abscesses and ulcerous sores, wishing that either he had lived a bachelor or died childless, Tres vomicas trio carcinomata (Sueton.); but rather like those of Charles the Great, who so pleased him, that he could not at any time be well without their company, nor find in his heart to part with them, though it were to be well married.

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His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.

His substance also — Heb. His possession or acquisition, that stock and store which he had gotten, and was rightly possessed of, consisting very much in cattle, great and small ( Possessio maxime pecuaria. Nomen dictum est ab acquirendo, Merc.), his possessions were mostly in sheep. His name was said from acquiring. for money in was not then in so great request as now, when it is become the monarch, and bears the mastery, Regina pecunia, Queen of money, as he saith; In precio precium nunc est, saith another. We read not of Job’s gold, silver, tapestry, rich furniture (saith Origen), and other accoutrements, now much used and valued, but not so of old. Heretofore in this island of ours (saith Hollingshed) in a good farmer’s house it was rare to find four pieces of pewter; and it was accounted a great matter that a farmer could show five shillings or a noble together in silver; and if the goodman of the house had a mattress or flock bed, and a sack of chaff to rest his head on, he thought himself as well lodged as the lord of the town, … Hollingshed further saith, that some old men he knew who told of such times in England, no longer ago.

Was seven thousand sheep — He had most of that most profitable creature, good both ad esum and ad usum; for eating and using; therefore also in sacrifices was no creature so frequently offered.

And three thousand camels, and five hundred yoke of oxen — sc. To carry his servants and his baggage, to export and import commodities; for

And truly, the lands are not able to bear all his possessions.

And five hundred she asses — To plough his ground with, for great men were anciently much addicted to husbandry (as Uzziah, 2 Chronicles 26:10 ), which Socrates called Amaltheae cornu, the horn of plenty; and the Romans reckoned, that grain was with them never so cheap as when men were fetched from the plough tail to govern the Commonwealth, quasi gauderet terra laureato vomere, et aratro triumphali (Plin.). But now the case is otherwise, as Beza upon this text complaineth; that husbandry and shepherdy are left for the basest and simplest men, and for such as all others might prey upon. And this bringeth into my mind, saith he, that which once I saw painted in a table, where the nobleman had this posy, By my sword I defend you all; the clergyman, By my prayers I preserve you all; the countryman, I feed you all, lastly, the lawyer, I devour you all. Pellican noteth here, that Job had no horses, because he lived lovingly with his neighbours, not warring upon any: the horse is a warlike creature, prepared for the day of battle. But Beza noteth, that in that country they had little use of horses, as using camels to bear burdens, and asses to ride on. See Judges 5:10 ; Judges 10:4 .

And a very great household — Great store of servants he had about him, and himself was the greatest, according to that of the Greek poet (wherewith Luther was so taken, that he translated it in certain rhythms),

Eις εστι δουλος οικιας ο δεσποτης .

Some render it, He had very much husbandry; others, He had great doings in the world; the more was his trouble (it is not the great cage that maketh the bird sing; and abroad, she singeth not on the ground, but when got in the air, or on the top of trees; so is it with the saints), and the greater was his praise, that he could handle his thorns and not prick his fingers; have so much to do with the world, and yet not grow worldly-minded.

Et cum tot Croesos viceris, esse Numam.

It is difficult is not to surrender morals for wealth, and when so many Croesos’ excel, to be a Numa. (Second king of Rome who reformed their society and religion.)

So that this man was the greatest, … — A king; some say, the first king of Edom, but that’s uncertain; he might be a private man, and yet a very rich man; such as was Pythias, who was once able to entertain Xerxes and his two millions of men for three days, and yet died a beggar, and was famished. He was impoverished by his own folly and prodigality; but Job, by the immediate hand and good pleasure of God, for his trial, and for exercise of his patience. This commendeth unto us Job’s constancy and magnanimity, which is so much the more wonderful, by how much this change was not only not self acquired, but altogether unexpected; his sun went down suddenly, at high noon; and when he doubted least he was made a mirror of misfortune; as if God and men, heaven and earth, were set against him. In him it appeared that mortality was but the stage of mutability, and that,

Omnia sunt hominum tenui pendentia filo;

Et subito casu, quae valuere, ruunt.

All things of men are hanging down on a feeble string; and suddenly overthrown, which to value is their ruin.

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And his sons went and feasted [in their] houses, every one his day; and sent and called for their three sisters to eat and to drink with them.

And his sons went and feasted in their houses — They were of ripe years; and although unmarried, yet had they their several houses to dwell in. This declareth not only the wealthiness of the family, but also the good order and government thereof, as Beza observeth. Their orderly intercourse of friendly feasting one another shows their mutual love, concord, and agreement, by this means testified and increased. For wine hath (as one long since observed) ελκυστικον τι προς φιλιαν , an attractive power in it to make and keep friendship; and from the drinking of wine the word here used for a feast hath its denomination ( îשׁçä .) We may not think that they did thus every day, as that glutton the Gospel; or that in their banquets they used any excess, as the manner is of riotous and intemperate persons; for they had been better bred, and they observed this order with great modesty and discretion. They went and feasted; that is, they did it readily and cheerfully, that brotherly love might continue; for - Fratrum quoque gratia rara est. Favour has been rare between bothers. The devil doth what he can to cast a bone between brethren, to make those that should love most dearly to hate one another most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Joseph and his brethren, Joram and his, Romulus and Remus, Caracalla and Geta, Robert and Rufus, the two sons of William the Conqueror, Polynices and Eteocles, … And when such are once out, "A brother offended" (saith Solomon) "is harder to be won than a strong city: and their contentions are like the bars of a castle," which, being strong, will neither bow nor yield, Proverbs 18:19 . All good means, therefore, must be used to prevent them, and to preserve that amity and unity which the psalmist doth so magnify, Psalms 133:1-3 , and concludeth, that there God commandeth the blessing, and life for evermore; that is, constant happiness perpetuated in and by a blessed posterity. The number of two hath been accounted accursed, because it was the first that departed from unity.

And sent and called for their three sisters — That their number and amity might be complete. This was no small joy to Job, that his children were so kind one to another. It is reckoned as a piece of his happiness; that which was denied to Abraham and Isaac (though fathers only of two children), to Jacob also, and Samuel, and David, Constantine the Great, and many others; whose children, through ambition, pride, covetousness, envy, evil surmises, …, have been at odds, nay, at deadly feud among themselves. Beza upon these words observeth, that the sisters kept not with their brethren, but had their dwelling apart from them; which was both more seemly and more safe, as also more agreeing with maidenly shamefacedness. Neither is it said, that Job’s sons sent for any other women; yea, the sisters came not over boldly to the banquets of their brethren, although they knew them to be men of a sober and honest disposition.

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And it was so, when the days of [their] feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings [according] to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.

And it was so, that when the days of their feasting were gone about — Such was his holy care of them, and jealousy over them, that he would defer the work no longer; as knowing that sin will rankle in the conscience, and harden the heart, like poison in the body, it must be quickly cast up, ere it get to the vitals.

That Job sent and sanctified them — Though they were grown up, yet he kept them in awe, as appears by his command to sanctify themselves against the sacrifice, Ut se parent et purgent. So he nourished and purified theme. So did not Eli, but honoured his untoward sons above God, even then when those lewd lowlies kicked at his sacrifice, and at his offering which he had commanded in his habitation, 1 Samuel 2:29 . Job knew that he was bound as well to the preservation, as to the observation, of God’s commandments, to see that others (those especially of his familiarity and family) keep them as well as himself. When, therefore, the circle of days and feasting was finished, he waited not till the eighth day came, but at the end of the seventh he summoneth all his children to come before the Lord in holy duties, with the best preparations they could make; to wash their hands in innocence before they compassed God’s altar, Psalms 26:6 ; to repent of their immoderations in mirth, or whatsoever other guilt they had any way contracted; lest he cast back their services as dirt upon their faces. The heathens, by the light of nature, saw that God was not to be served slightly and slubberingly. The Pythagoreans would not have men worship by the by, but make it their business, and prepare for it aforehand. And Numa Pompilius, second king of Rome, commanded that men should not worship God for fashion, carelessly, and as doing somewhat else; but freed from all other cares and cumbers, ουκ ες παραδω προσκυνειν, αλλα οικοθεν παρασκευασαμενοι. ουκ εν παρεργω και αμελως , … (Plut.). The Jews had their preparation and their forepreparation to the passover ( παρασκευη, προπαρασκευη ): and as any man measureth to God in preparation, God will measure to him again in blessing.

And rose up early in the morning — Sanctificat, sanat, ditat quoque surgere mane. Sanctify, heal, enrich also to rise in the morning. The morning is the best time for holy duties. God should have the first of everything; then, also, men are freshest and freest from worldly businesses. The Philistines arose early to do sacrifice to their Dagon, or Tritan, as other heathens called him. They generally took the top of the morning ( utpote quod παν εργον οφελλει ) to offer to their dung hill deities, as holding that then they sat in their temples, and took notice of morning salutations. Homer brings in Nestor sacrificing in the morning; so do the Roman historians their Potitii and Pinarii, offering to Hercules upon their greatest altar of all. Argonauts do the like in Apollonius; and the Persian magi were wont to worship the rising sun with their early hymns.

And offered burnt offerings — Whole burnt offerings, not sacrifice only (as the Greek interpreter hath it), nor peace offerings, whereof himself might have had part; but burnt offerings, that were offered in fire unto God, and that according to the number of his sons; not one general family sacrifice only, but for every one, one. It appeareth, then, that Job was no penny father, no niggard in God’s service, but lavished money out of the bag, and thought all too little that way. So did Solomon in that greatest sacrifice that ever we read of, 1 Kings 8:63 , and his father David, when, out of his poverty, as he calleth it, he had prepared for the house of the Lord a hundred thousand talents of gold, and a thousand thousand talents of silver, …, which Sir Walter Raleigh casteth up to be more than any king in the world is worth; this is check to our tenacity and baseness (Hist. of the World, Part II., cap. 17, sect. 9).

For Job said — viz. In his heart, for God understandeth the language of the heart also, Psalms 139:1 Genesis 20:11 .

It may be that my sons have sinned — Or, lest haply. He well knew the corruption of man’s nature, wherein there is a πανσπερμια , seed place of all sins. He knew also how easily we overshoot ourselves at merry meetings, and give too much liberty to our tongues and appetites to run riot. He, therefore, seeks pardon for his children’s suspected sins; he knew, besides unavoidable and involuntary infirmities (such as none are free from), they might be called to an account by a just and jealous God for their other men’s sins, which they had not bewailed, 1 Corinthians 5:2 , or not rebuked, at least by their countenance, as God doth, Psalms 80:16 . Job was a man of a tender conscience, and therefore propounds to himself the worst; neither was it against charity in him to suspect ill of his children, while he intended their good, and turned his suspicion into a supplication. That his children were godly is put out of question, by his being at a question whether they had sinned. But how then doth it follow?

And cursed God in their hearts — And not blessed God, so Calvin rendereth it; not done him right, and therefore wrong, so Sanctius; they have not high and honourable conceptions of him, answerable to his excellent greatness; but, by base and bald thoughts, cast him, as it were, into a dishonourable mould, and not giving him the glory due to his name, that holy and reverend name, Psalms 111:9 ; great and dreadful among the heathen, Malachi 1:14 . In the Hebrew it is, And blessed God, for cursed, by an euphemismus or antiphrasis; as when a harlot is called Kedesha, a holy woman, by contraries. So auri sacra (i.e. execranda) fames. sacrifice of gold (i.e. a curse) famine, The Hebrews so abhorred blasphemy against God, as they would not have the sound of it to be joined to the name of God, whom they commonly call Baruc-hu, the blessed one. So they would not take the name of leaven (that prohibited ware) into their mouths all the time of the feast of the passover (Elias Thisb.). So in their common talk they call a sow dabhar achar, another thing, because they were forbidden to eat swine’s flesh.

Thus did Job continually — Heb. all the days; that is, in the renewed seasons, he was not weary of well doing, but steadfast and unmoveable, always abounding in the work of the Lord, always renewing his repentance, and faith in Christ, figured by those sacrifices; for the ceremonial law was their gospel.

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Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.

Now there was a day — Haply that day wherein Job’s children were feasting their last. The Rabbis say the first day of the year, and some say the Sabbath day; but who told them so? This is to intrude into things which they have not seen, Colossians 2:18 , and whereof there is neither proof nor profit. Certain it is, that as God hath before all beginnings decreed all things, so he hath set and assigned the times or seasons which he hath put in his own power, Acts 1:7 , when everything shall come to pass as himself hath appointed. Now then, saith Beza, the time being come which he prefixed for the actual accomplishing of that he had decreed concerning Job, he revealed the same to Satan (being before altogether ignorant thereof), as whom he had appointed to be the chief instrument in executing his will and purpose.

The sons of God — i.e. The elect angels, called the sons of God here and elsewhere; not because they are so by eternal generation, as Christ alone; nor by adoption and regeneration, as the saints, John 1:12 ; but by creation (as Adam is called the son of God, Luke 3:38 ) and resemblance: for they are made in God’s image, and are like him as his children, both in their substance, which is incorporeal, and in their excellent properties, which are life and immortality, blessedness and glory; wherein we shall one day be their equals, Luke 20:36 .

Came to present themselves — This is spoken in a low language, for our better apprehension, by allusion to the custom of earthly princes, and their attendants and officers coming to give an account, or receive directions. The angels are never absent from God, Luke 1:19 , but yet employed by him in governing the world, Ezekiel 1:1-28 ., and guarding the saints, Hebrews 1:14 . This the heathens hammered at, for both Plutarch and Proculus, the Platonist, say, that the angels do πορθμευειν , travel between heaven and earth, carrying the commands of God to men, and the desires of men to God, Iussa divina ferentes ad homines, et hominum vota ad deos.

And Satan came also among them — That old man slayer (envying Job’s holiness and happiness, as much as the good angels rejoiced in it and promoted it; for he was seen of angels of both sorts) would needs make one among those sons of God, not without God’s overruling power; although he regarded not so much God’s authority as wanted an opportunity and licence to do mischief. In reference to this history, George Marsh, martyr, in a certain letter of his, writeth thus to his friend: The servants of God cannot at any time come and stand before God, that is, lead a godly life, and walk innocently, but Satan comes also among them; that is, he daily accuseth, findeth fault, vexeth, persecuteth, and troubleth the godly, … Yet unless God do permit him, he can do nothing at all, not so much as enter into a filthy hog. But we are more of price than many hogs before God (Acts and Mon. fol. 1423).

Before the Lord — Or by, or near, the Lord. But can Satan come into the presence of God? Surely no otherwise (saith Mr Caryl, a grave divine) than a blind man can come into the sun: he cometh into the sun, and the sun shineth upon him, but he sees not the sun. Satan comes so into the presence of God, that he is always seen of God; he is never so in the presence of God as to see God.

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And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

And the Lord said unto Satan — Either by forming and creating a voice in the air, as Matthew 3:17 Job 12:25 , or by an inward word, after an unspeakable manner; manifesting his will, as he willed, to Satan. The schoolmen have great disputes about the speech of spirits, but this they agree in, that the intention of one spirit is as plain an expression of his mind by another spirit (when he hath a will that the other should understand it) as the voice of one man is to another.

Whence comest thou? — This the Lord asketh not as if he were ignorant; for he knows all things, and that from eternity, neither is there any creature that is not manifest in his sight, but all things are naked and open before his eyes, Hebrews 4:13 ; yea, in him all things subsist, Colossians 1:17 , so that there can be no motion of the creature without his privity: God, therefore, thus interrogateth Satan, that he might show himself to be his judge, and that he might exact a confession out of his own mouth.

Then Satan answered the Lord — The word signifieth to speak in witness bearing, Exodus 20:16 .

From going to and fro in the earth — He saith not, from instigating men to all manner of wickedness, from ranging up and down as a roaring lion, to devour souls, from sinning that sin against the Holy Ghost every moment, … All this he cunningly dissembleth, and saith, in effect, as once Gehazi did, Thy servant was nowhere, or for no hurt to any, when as he is never but doing mischief; as Pliny saith of the scorpion, that there is not one minute wherein it doth not put forth the sting. Is not the hand of Joab in this business? So, is not Satan in all the sins of the wicked, and in most of the troubles of the godly? Heu quam furit Satan, et impellit securos homines ad horrenda flagitia! …, saith Luther. Oh how doth Satan range and rage, that he may glut himself with the blood of souls! In prosperity he makes men lay their hearts too near it, in adversity to lay it too near their hearts. Upon Job he tried both these stratagems.

And from walking up and down in it — A great peripatetic he is, and he walks the rounds; for he is yet a prisoner at large, only he hath his fetters upon his heels, Judges 1:6 , and in them he frisketh up and down, and fetcheth a circuit to spy faults, and to take advantages. Mr Broughton rendereth it, from searching to and fro in the earth, … Non dormitat semper vigil ille synagogae suae Episcopus, saith one, he is vigilant and diligent, restless and unquiet, as Cain (whom Amama calleth the devil’s patriarch) could settle nowhere, but ran up and down as a fugitive and a vagabond, Genesis 4:12 . It is said, Matthew 12:45 , that this unclean spirit walketh in dry places seeking rest and finding none. Not but that dry and wet are all one with him, but it importeth his restlessness. See the like Jeremiah 17:5 , to run to and fro is the condition and curse of those that are once departed from God. "Take heed, brethren," saith the apostle, "lest there be in any of you an evil heart of unbelief in departing from the living God," and wandering after worldly vanities, Hebrews 3:12 . Take heed of giving, way to wilful distractions in holy duties. Men’s hearts are oft so divided and dissipated, that if after any duty they should put this question that God doth here to Satan, Whence comest thou? the answer should be, From compassing the earth, …

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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?

Hast thou considered my servant Job — Job then was in God’s account a considerable person, and such a one as whose praise was not of men, but of God. Such are all godly people, but especially those that are eminent tall Christians; full of goodness, filled with all knowledge, as those Romans, Job 15:14 , men of choice spirits as Caleb, that walk up and down the world as so many conquerors, 1 John 5:4 , that are clothed with the sun, and tread upon the moon, Revelation 12:1 . These are men of mark, et undique spectabiles, worthy looking after. A man would have gone as far to have seen Luther as he in the story did to see Livy; or as the queen of Sheba did to see Solomon. A man would fetch such golden sentences as those he uttered upon his knees from Rome or Jerusalem, saith Mr Sam. Clark, that writeth his Life. "The tongue of the just is as choice silver: but the heart of the wicked is little worth," Proverbs 10:20 . Hence Antiochus is called a vile person, Daniel 11:21 , though a great potentate. And the prophet tells Joram, that wicked king of Israel, that but for Jehoshaphat’s sake (a better man) he would not have looked toward him, nor have seen him, 2 Kings 3:14 . Job was a man of weight, and great worth, as were those precious sons of Zion, Lamentations 4:2 . Didst thou not therefore make a stand at his door, saith God? seest thou not how he stands as a standard bearer? shines as a great light? shows forth in his whole practice such a power of godliness, as is sufficient either to draw hearts, or to daunt them? hast thou met with such a man in all thy circuit, that can quit himself so well and wisely in all estates, like as gold is purged in the fire, shineth in the water? seest thou not how all his principles, practices, and aims, are supernal and supernatural?

That there is none like him in the earth — This was a high praise indeed; and yet no hyperbole; he was a giant to other good people, who were but dwarfs and zanies to him, for growth of grace and height of holiness. He was the paragon of his time; and of unparalleled piety. As Ahab was a very nonsuch for wickedness, 1 Kings 21:25 , so was Job for goodness. As Hezekiah outstripped all the kings of Judah for his trusting in the Lord, 2 Kings 18:5 , and Josiah for his integrity, 2 Kings 23:25 , and the centurion for his heroic faith, Matt. viii., and Paul for his plus ultra, more in addition, Philippians 3:1-21 , and Ambrose, that, in Theodosius’s account, he was the only bishop ( Aμβροσιον οιδα μονον επισκοπον αξιως καλουμενον ); so it was here, Job was above others, as Saul was above the people by the head and shoulders. As he was the greatest, so the best man of all the children of the East, not a man came near him, and yet they might be dear to God nevertheless. But it is with good people as with Jonathan’s signal arrows; two fell short, and but one beyond the mark, … God hath his servants of all sorts and sizes; and est aliquid prodire tenus, …

A perfect and an upright man, … — A tough piece thou findest him, I suppose, and not easily malleable. Thou hast been doing at him, I doubt not, but canst do no good on it. Thou hast set thine heart upon him, and tried thine utmost skill to overturn him, but hast met with thy match, and been sent away without thine errand; thou hast but beat upon cold iron; thou hast struck fire, but without tinder; thou hast knocked at the door, but there was none within to open to thee. Thus God speaketh, to sting Satan; and (as it were) triumphing over his and Job’s adversary.

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