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Moreover Job continued his parable, and said,

Moreover Job continued his parable — Or, his sentence, as Tremellius rendereth it, his sententious and elegant oration, his aureum flumen orationis, golden flood of grave discourse, as we may better call it, than Cicero did Aristotle’s politics, Tota oratio gravissimis sententiis, et verborum luminibus illustris est (Merlin). Here Job describeth graphically his former felicity; as in the next chapter his present misery. The promise of prosperity to God’s people is to be understood with exception of the cross, wherewith, if need be, 1 Peter 1:6 , they are sure to be exercised; and they shall take it for a favour too, Hebrews 12:6 . "By the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report," …, 2 Corinthians 6:7-8 , they must learn "to be abased, and to abound, to be full and to be hungry," …, Philippians 4:12 , though this be a hard lesson, Perquam durum est? sed ira lex scripta est, saith the civilian (Ulpian). Hard or not hard, we must frame to it, and hope for better. The Epicures held that a man might be cheerful amidst the most exquisite torments: 1. In consideration of his honesty and integrity: this indeed was Job’s great comfort, as we see, Job 31:6 . And, 2. In consideration of those pleasures and delights that formerly he had enjoyed, and now cheered up himself with the remembrance of, Ex praeteritarum voluptatum recordatione (Cicer. de Finib. l. 2; Sen. de Benef. l. 4, c. 22). But how slight and slender a comfort this was Job setteth forth in this chapter. And who knoweth not that as it is a sweet thing in prosperity to relate what hazards and hardships we have passed through; so in adversity it is grievous to call to mind what better days we have had? - Olim haec meminisse iuvabit (Virg.). Minerum est fuisse faelicem (Sen.). And yet it is but reason that we should eat the crust and crumb together; receive, I mean, evil at the hand of God as well as good, Job 2:10 . See Trapp on " Job 27:1 "

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Oh that I were as [in] months past, as [in] the days [when] God preserved me;

Oh that I were as in months past — O mihi praeteritos, … Though Job desireth not so much to be young again (which to be Chiron and Cato are said seriously to have refused, Secundum menses antiquitatis vel anteaetatis ) as to prosper again; for this is what we all covet; but we shrink in the shoulder when called to carry the cross. To show his earnest desire, he redoubled his wish, as in the days, …, and God answered him to the full, by redoubling upon him his former prosperity; not for days and months, but for various years together; and by giving him again all things richly to enjoy. So liberal is the Lord to his, that he many times giveth them more than heart can wish.

When God preserved me — That he acknowledged God to be the author of his earthly felicity was well done; but not so well to think that God preserved him not, because he prospered him not. See the like Job 29:5 . God oft wraps himself up in a cloud, and will not be seen till afterwards; but his hand is ever upon all them for good that seek him, Ezekiel 18:21-22 , he knoweth their souls in adversity, Psalms 31:7 .

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When his candle shined upon my head, [and when] by his light I walked [through] darkness;

When his candle shined upon my head — When I was apparently blessed by him, and all went hail well with me. The sun smote me not by day nor the moon by night, Psalms 121:6 , but both seemed to be made and to make for me. Nay, more; the sweet sunshine of God’s loving countenance was displayed upon me, which is not like the winter sun, that casts a goodly countenance when it shines, but gives little comfort and heat. Job had both counsel and comfort from God; and that when other men were to seek of both: for,

By his light I walked through darkness — Without the least fear of those evils and miseries that put others into very great distemper. So Noah was - Mediis tranquillus in undis. Abraham stands upon the hill, and seeth the cities of the plain burning. David can walk (not step) through (not cross) the valley (not a dark entry) of the shadow of death (the darkest side of death), and not fear (though he should go back again in the same way). And why? "for thou art with me," saith he, "thy rod and thy staff they comfort me," Psalms 23:4 .

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As I was in the days of my youth, when the secret of God [was] upon my tabernacle;

As I was in the days of my youth — Hybernorum meorum, so Junius; as I was in the days of my winter quarters, when I lay and did little more than gather up mine assignations. Others render it, As I was in the days of mine autumn; that is, when, being a great man, I refreshed the poor, as autumn doth the passenger and others with its fruits. But they do best that render it days of my youth, which hath the same name in Hebrew with winter and with reproach çøó because (say some) young people are prone to reproachful practices, and that age is commonly frozen in vice, no virtue then springing or showing itself. So Ecclesiastes 11:10 , the word used to signify youth signifieth darkness or blackness; to note that youth is the dark age, many times sooted with sin; and therefore young men should cleanse their ways by cleaving to the word, Psalms 119:9 .

When the secret of God was upon my tabernacle — i.e. When God did so friendly and familiarly intermeddle with mine affairs, making them to prosper (Annotat. Diod.). When his most wise conduct did govern my house, and did provide for it; stopping those secret leaks, and that hole in the bottom of the bag, by which other men’s estates do usually run out; and supplying me and mine, tanquam virgula divina, with all things necessary for life and godliness. The Greek hath it, When God gave my house a visit. And some taking the secret of God here, for his law and covenant, say, that Job was good early; and when but a young housekeeper, had a church in his house, and much resort thither of godly people.

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When the Almighty [was] yet with me, [when] my children [were] about me;

When the Almighty was yet with me — To prosper me, and give me all that heart could wish or need require. But if that be not done, God’s people are apt to think him absent. "Is the Lord among us?" say they in the wilderness; as if that could not be, and they athirst, Exodus 17:7 . So Gideon in the invasion of the Midianites; "The Lord," saith the angel, "is with thee, thou valiant man. But Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us?" Judges 6:12-13 . "If it be so, why am I thus?" as she said, Genesis 25:22 . Si amatur, quomodo infirmatur? If Lazarus be Christ’s friend, why is he sick? (Aug.). But these two may very well stand together; and God is never nearer to his children than when they, for crying, cannot see him. Moses speaks of the good will of him that dwelt in the bush, the burning bush, Exodus 3:2 Deuteronomy 33:2-3 , but not consumed. God is with his in the fiery trial, Isaiah 43:2 , as he was with the three children, and with the martyrs.

When my children were about me — Round about my table, Psalms 128:3 , morigerous and obsequious unto me; when my children and servants (for the word signifieth both) were about me; as circles about a point or centre, all looking at and observing me, to do as I directed them.

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When I washed my steps with butter, and the rock poured me out rivers of oil;

When I washed my steps with butter — When I had of everything God’s plenty, as they call it. Butter enough to have washed my feet in, had I been so proud and profuse. And oil great store, insomuch as that rivers thereof seemed to flow for me from those rocks and craggy mountains in Arabia Petraea, where some say Job dwelt. Lavater, upon the text, tells us of rocks that yield oil, and of petroleum or petrelaeum , a sovereign ointment (very good against various diseases) that issueth out of rocks, whence also it hath its name (not unlike that berry which the French call, Uva de Spine, the grape of a thorn); but this whole verse seemeth to be a hyperbole (not unlike that of Zophar, Job 20:17 , and that of Moses, Deuteronomy 32:13 ; confer Genesis 49:11 Psalms 80:15 ), importing the very great abundance of all outward comforts and contentments that Job once enjoyed. He had the reward of humility and the fear of the Lord, even riches, and honour, and life, Proverbs 22:4 . Riches he had quantas optare nullus auderet (as Austin saith of Constantine the Great), more than heart could wish (De Civ. Dei, 1.5, c. 25). What honour he had with his wealth (and that is to be chosen before riches, Proverbs 22:1 ) he setteth forth at large in the following verses. And what long life he promised himself, not without the continuance of both the former, see Job 29:18-20 ; Job 42:12 ; Job 42:16-17 .

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When I went out to the gate through the city, [when] I prepared my seat in the street!

When I went out to the gate — i.e. To the place of judicature, called by Solomon the holy place, Ecclesiastes 8:11 , because God sitteth in the midst of those gods, Psalms 82:1 . The Ethiopian judges were wont to keep the chief seat empty for him. It appeareth by this text that Job was a judge: or chief magistrate, not like those whom Isaiah calleth scabs or wounds, Isaiah 3:7 , vid. Pisc. in loc.; but those whom the same prophet calleth healers, or binders up of wounds, Isaiah 3:7 , Here αναξ from ακος , Medela; and Hosea, shields, as Junius translateth, Hosea 4:8 ; and another prophet, heirs or possessors of restraint, Judges 18:7 . It appeareth also that he did justice in his own person; so did David, Solomon, Jehoshaphat, Augustus Caesar, more vigorously than any young man, and more prudent than any old man, as the historian saith of him, Pαντος μεν ανδρος νεανικωπερον, παντος δε γεροντος φρονιμωτερον (Dio). Which while Aurelian the emperor neglected to do, he was even bought and sold by his deputies.

When I prepared my seat in the street/ — i.e. My judgment seat, where he sat Sub dio, non attollens inane supercilium, sed exhibens utile ministerium, Not priding himself, but profiting others, while justice, justice, as Moses speaketh, that is, pure justice, was duly administered, Deuteronomy 10:20 . Over this tribunal might well have been set that distich at Zant,

Nequitiam, pacem, crimina, iura, bonos.

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The young men saw me, and hid themselves: and the aged arose, [and] stood up.

The young men saw me, and hid themselves — As awed with my presence, and fearing the censure of my gravity. Valerius Maximus reporteth the like of Marcus Cato among the Romans (lib. 5, cap. 2), as being Vir rigidae innocentiae, saith Livy; Et virtuti quam simillimus, as Velleius hath it; that is, a most strict and very virtuous magistrate. Hence at their Floralia, those wanton sports, the youths could not play their pranks till he departed; they all crying unto him, Aut vultum deponas, aut discedas, Either lay down your grave looks or leave the place.

And the aged arose, and stood up — Performing that respect to me which was due to them, Leviticus 19:32 , and saluting me as the Athenians did their Phocion, by the title of Bonus Good; or as the Romans did their Trajan, by the style of Optimus the best ruler that ever they had; and all both young and old crying out, as once they did at Rome to Severus, the emperor, All men do the better in all respects for thy good government, Pαντες παντα καλως ποιουσιν επειδαν συ καλως αρχεις (Dio). These acclamations and public honours, though Job sought not, yet it could not but be a comfort to him, as it was to David, that whatsoever he did pleased the people.

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