While he was still speaking, there came also another, and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, and behold, there came a great wind from the wilderness, and struck the four corners of the house, and it fell on the young men, and they are dead. I alone have escaped to tell you.”
Then Job arose, and tore his robe, and shaved his head, and fell down on the ground, and worshiped. He said, “Naked I came out of my mother’s womb, and naked will I return there. Yahweh gave, and Yahweh has taken away. Blessed be Yahweh’s name.”
Geneva Bible translators 1599 · Public Domain On vv18, 20, 21 This last plague declareth, that when one plague is…
This last plague declareth, that when one plague is past which seemeth hard to be borne, God can send us another far more grievous, to try his, and teach them obedience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–21 Job 1:18 While he [was] yet speaking, there came…
Job 1:18 While he [was] yet speaking, there came also another, and said, Thy sons and thy daughters [were] eating and drinking wine in their eldest brother’s house:
Ver. 18. While he was yet speaking] See Job 1:16.
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Thy sons and thy daughters were eating and drinking wine] This was the last, but not the least, of Satan’s assaults, reserved purposely to the last, to crush him quite, when he was now spent and spiritless, as he hoped. Let us look for like dealing, for a tough bout, at death howsoever; and be always ready prepared for another and a worse encounter. It is said of Caesar, that he sometimes put up, but seldom or never put off, his sword (Seneca). It is said of Queen Elizabeth, that, in the greatest calm, she provided for a storm. It is said of the bird onocrotalus, that she is so well practised to expect the hawk to grapple with her, that even when she shutteth her eyes she sleepeth with her beak exalted, as if she would contend with her adversary. Should not we stand constantly upon our guard, who have so restless and pitiless an enemy?
Thy sons and thy daughters, &c.] Men may die, then, with the meat in their mouths, and in the midst of their mirth and jollity; as did Amnon, Elah, Belshazzar. Whether, therefore, we eat or drink, &c., do all to the glory of God, 1Co 10:31. Let there be "holiness to the Lord" written upon our pots, Zec 14:21. Let us eat, and drink, and sleep eternal life, as a reverend Scotch divine was said to do. Job’s good heart ached and quaked, likely, at the hearing of this sad news, of so sudden a death of his children, amidst their merriments; for he used to say, when there was no such danger, It may be my sons have sinned, and cursed God in their hearts. Methinks I hear him saying, or rather sighing, out those sorrowful words of Cratisilea, in Plutarch, when she saw her dear children slain before her, Quo pueri estis profecti? Poor souls, what is become of you? {See Trapp on "Job 1:13"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–21 i.e. Feasting after their manner, and, as Job generally…
i.e. Feasting after their manner, and, as Job generally feared and suspected, sinning against God, Job 1:5, which was a dreadful aggravation of the judgment.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v20 The devil had done all he desired leave to…
The devil had done all he desired leave to do against Job, to provoke him to curse God. He had touched all he had, touched it with a witness; he whom the rising sun saw the richest of all the men in the east was before night poor to a proverb. If his riches had been, as Satan insinuated, the only principle of his religion now that he had lost his riches he would certainly have lost his religion; but the account we have, in these verses, of his pious deportment under his affliction, sufficiently proved the devil a liar and Job an honest man.
I. He conducted himself like a man under his afflictions, not stupid and senseless, like a stock or stone, not unnatural and unaffected at the death of his children and servants; no (Job 1:20), he arose, and rent his mantle, and shaved his head, which were the usual expressions of great sorrow, to show that he was sensible of the hand of the Lord that had gone out against him; yet he did not break out into any indecencies, nor discover any extravagant passion. He did not faint away, but arose, as a champion to the combat; he did not, in a heat, throw off his clothes, but very gravely, in conformity to the custom of the country, rent his mantle, his cloak, or outer garment; he did not passionately tear his hair, but deliberately shaved his head. By all this it appeared that he kept his temper, and bravely maintained the possession and repose of his own soul, in the midst of all these provocations. The time when he began to show his feelings is observable; it was not till he heard of the death of his children, and then he arose, then he rent his mantle. A worldly unbelieving heart would have said, "Now that the meat is gone it is well that the mouths are gone too; now that there are no portions it is well that there are no children:" but Job knew better, and would have been thankful if Providence had spared his children, though he had little of nothing for them, for Jehovah-jireh - the Lord will provide. Some expositors, remembering that it was usual with the Jews to rend their clothes when they heard blasphemy, conjecture that Job rent his clothes in a holy indignation at the blasphemous thoughts which Satan now cast into his mind, tempting him to curse God.
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II. He conducted himself like a wise and good man under his affliction, like a perfect and upright man, and one that feared God and eschewed the evil of sin more than that of outward trouble.
1. He humbled himself under the hand of God, and accommodated himself to the providences he was under, as one that knew how to want as well as how to abound. When God called to weeping and mourning he wept and mourned, rent his mantle and shaved his head; and, as one that abased himself even to the dust before God, he fell down upon the ground, in a penitent sense of sin and a patient submission to the will of God, accepting the punishment of his iniquity. Hereby he showed his sincerity; for hypocrites cry not when God binds them, Job 36:13. Hereby he prepared himself to get good by the affliction; for how can we improve the grief which we will not feel?
2. He composed himself with quieting considerations, that he might not be disturbed and put out of the possession of his own soul by these events. He reasons from the common state of human life, which he describes with application to himself: Naked came I (as others do) out of my mother's womb, and naked shall I return thither, into the lap of our common mother - the earth, as the child, when it is sick or weary, lays its head in its mother's bosom. Dust we were in our original, and to dust we return in our exit (Gen 3:19), to the earth as we were (Ecc 12:7), naked shall we return thither, whence we were taken, namely, to the clay, Job 33:6. St. Paul refers to this of Job, Ti1 6:7. We brought nothing of this world's goods into the world, but have them from others; and it is certain that we can carry nothing out, but must leave them to others. We come into the world naked, not only unarmed, but unclothed, helpless, shiftless, not so well covered and fenced as other creatures. The sin we are born in makes us naked, to our shame, in the eyes of the holy God. We go out of the world naked; the body does, though the sanctified soul goes clothed, Co2 5:3. Death strips us of all our enjoyments; clothing can neither warm nor adorn a dead body. This consideration silenced Job under all his losses. (1.) He is but where he was at first. He looks upon himself only as naked, not maimed, not wounded; he was himself still his own man, when nothing else was his own, and therefore but reduced to his first condition. Nemo tam pauper potest esse quam natus est - no one can be so poor as he was when born. - Min. Felix. If we are impoverished, we are not wronged, nor much hurt, for we are but as we were born. (2.) He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time.
3. He gave glory to God, and expressed himself upon this occasion with a great veneration for the divine Providence, and a meek submission to its disposals. We may well rejoice to find Job in this good frame, because this was the very thing upon which the trial of his integrity was put, though he did not know it. The devil said that he would, under his affliction, curse God; but he blessed him, and so proved himself an honest man.
(1.) He acknowledged the hand of God both in the mercies he had formerly enjoyed and in the afflictions he was now exercised with: The Lord gave, and the Lord has taken away. We must own the divine Providence, [1.] In all our comforts. God gave us our being, made us, and not we ourselves, gave us our wealth; it was not our own ingenuity or industry that enriched us, but God's blessing on our cares and endeavours. He gave us power to get wealth, not only made the creatures for us, but bestowed upon us our share. [2.] In all our crosses. The same that gave hath taken away; and may he not do what he will with his own? See how Job looks above instruments, and keeps his eye upon the first Cause. He does not say, "The Lord gave, and the Sabeans and Chaldeans have taken away; God made me rich, and the devil has made me poor;" but, "He that gave has taken;" and for that reason he is dumb, and has nothing to say, because God did it. He that gave all may take what, and when, and how much he pleases. Seneca could argue thus, Abstulit, sed et dedit - he took away, but he also gave; and Epictetus excellently (cap. 15), "When thou art deprived of any comfort, suppose a child taken away by death, or a part of thy estate lost, say not apōlesa auto - I have lost it; but apedōka - I have restored it to the right owner; but thou wilt object (says he), kakos ho aphelomenos - he is a bad man that has robbed me; to which he answers, ti de soi melei - What is it to thee by what hand he that gives remands what he gave?"
(2.) He adored God in both. When all was gone he fell down and worshipped. Note, Afflictions must not divert us from, but quicken us to, the exercises of religion. Weeping must not hinder sowing, nor hinder worshipping. He eyed not only the hand of God, but the name of God, in his afflictions, and gave glory to that: Blessed be the name of the Lord. He has still the same great and good thoughts of God that ever he had, and is as forward as ever to speak them forth to his praise; he can find in his heart to bless God even when he takes away as well as when he gives. Thus must we sing both of mercy and judgment, Psa 101:1. [1.] He blesses God for what was given, though now it was taken away. When our comforts are removed from us we must thank God that ever we had them and had them so much longer than we deserved. Nay, [2.] He adores God even in taking away, and gives him honour by a willing submission; nay, he gives him thanks for good designed him by his afflictions, for gracious supports under his afflictions, and the believing hopes he had of a happy issue at last.
Lastly, Here is the honourable testimony which the Holy Ghost gives to Job's constancy and good conduct under his afflictions. He passed his trials with applause, Job 1:22. In all this Job did not act amiss, for he did not attribute folly to God, nor in the least reflect upon his wisdom in what he had done. Discontent and impatience do in effect charge God with folly. Against the workings of these therefore Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done foolishly, very foolishly. Those who not only keep their temper under crosses and provocations, but keep up good thoughts of God and sweet communion with him, whether their praise be of men or no, it will be of God, as Job's here was.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv18–21 While he was yet speaking, there came another,.... A…
While he was yet speaking, there came another,.... A servant of one of Job's sons, who was in waiting at the feast before mentioned, and here again repeated:
and said, thy sons and thy daughters were eating, and drinking wine in their eldest brother's house; See Gill on Job 1:13.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19–21 The young men - This was the greatest of…
The young men - This was the greatest of Job's losses, and therefore Satan reserved it to the last, that if the other provocations failed, this might make him curse God. They died by a wind of the devils raising, but which seemed to be the immediate hand of God. And they were taken away, when he had the most need of them, to comfort him under all his other losses. Such miserable comforters are creatures: in God we have a constant and sufficient help.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–21 Verse 19. A great wind from the wilderness] Here…
Verse 19. A great wind from the wilderness] Here was another proof of the influence of the prince of the power of the air. What mischief might he not do with this tremendous agent, were he not constantly under the control of the Almighty! He seems to have directed four different currents, which, blowing against the four corners or sides of the house, crushed it together, and involved all within in one common ruin.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18–21 Job 1:18. While he was yet speaking there came…
Job 1:18. While he was yet speaking there came also another — Bringing tidings the most distressing of all. One messenger immediately followed another in this manner, through the contrivance of Satan, by God’s permission, that there might seem to be more than ordinary displeasure of God against Job in his troubles, and that he might not have leisure to recollect himself, but be overwhelmed by a complication of calamities Thus the children of God are often in heaviness, λυπηθεντες, distressed, burdened with grief, through manifold trials; deep calls to deep; waves and billows, one after another, go over them. Let one affliction, therefore, quicken and excite us to prepare for another; for, how deep soever we may have drunk of the bitter cup, as long as we are in the world, we cannot be sure that we have drunk our share. Thy sons and thy daughters were eating and drinking, &c. — That is, feasting after their manner, and, as Job had generally feared and suspected, perhaps sinning against God, Job 1:5.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18–21 Eating and drinking wine - ; the notes at…
Eating and drinking wine - ; the notes at Job 1:4, Job 1:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv20–21 Head. Hebrew, torn his hair, and rolled in the…
Head. Hebrew, torn his hair, and rolled in the dust. (Bochart) (Isaias xv. 2., &c.) (Calmet) --- The fathers oppose this example to the apathy of the stoics. (St. Augustine, City of God i. 9.) (Romans i. 31.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–21 a great wind from the wilderness--south of Job's house.…
a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted (Isa 21:1; Hos 13:15).
the young men--rather, "the young people"; including the daughters (so in Rut 2:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–21 18. Drinking wine — The mention of wine-drinking in…
18. Drinking wine — The mention of wine-drinking in so painful an association, suggests that in the mind of the messenger there may have been the thought, how ill-prepared these young people were for death’s surprise.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18, 20, 21 18, 19. The fourth stroke, the death of Job’s…
18, 19. The fourth stroke, the death of Job’s children. The wind struck the four corners of the house, being a whirlwind. It came from the side or region of the desert.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18, 20, 21 (18) Thy sons and thy daughters.—See Job_1:13. The marvellous…
(18) Thy sons and thy daughters.—See Job_1:13. The marvellous accumulation of disasters points us to the conclusion that it was the distinct work of Satan, according to the permission given him (Job_1:12), and consequently supernatural.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–21 While he was yet speaking, there came also another,…
While he was yet speaking, there came also another, and said (see the comment on ver. 16), Thy sons and thy daughters were eating and drinking wine in their eldest brother"s house (comp. ver. 13). It is a common proverb that "misfortunes never come singly." Shakespeare says they "come not single foes, but in battalions." Still, so overwhelming a series of calamities falling upon a single individual all in one day could not but strike those who heard of them as abnormal, and almost certainly supernatural. So Job"s friends concluded. (Job_5:17)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20–21 And worshipped.
Job_1:20
And worshipped.
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The grand victory
This is the grandest scene that human nature has ever presented. The world had never seen anything to compare to it. The greatest conqueror that ever won his triumph in Rome was as a pigmy beside the giant.
I. The triumph of mind over matter. Jobs soul seems to soar above what is material. Things which were seen faded from his view, and things which were not seen grew bright and distinct. The dying Stephen saw the Lord Jesus in his vision. But Job was not a dying man. He was in full strength and vigour. It is possible, then, so to triumph over that which is seen and temporal, that even in this world heaven is a reality.
II. The triumph of principle over selfishness. Principle and selfishness are always antagonistic. There is a constant warfare going on between these in the universe, in the world, in the soul. Self is too often the victor. But in Job religious principle was supreme. He rose up and worshipped! Selfish human nature would have raved and cursed. The worldly man would have cursed his luck, cursed his foes, cursed the Chaldeans, and cursed everything. There does not seem to have been any struggle in the mind of Job. He seems, by constant patience and by the unceasing habit of giving principle the first place, to have been raised almost above strife and contention. There is a time when contest ceases. Sometimes self, after a few weeks or years, obtains the mastery, and then to self the man habitually yields. But we do occasionally find cases wherein principle is victor, and then homage is paid hereafter unquestioningly to its sovereignty.
III. The triumph of religion over worldliness. The world passed out of Jobs ken as a factor in his fate. Many would have said, What a strange combination of circumstances! What a terrible coincidence! What an unlucky man! The Lord hath taken away. Here is a pattern for causalists, who look to minor details instead of to the prime Ruler of all things. This is the true sphere of religion--to east out all else from a mans life--all except God. Then, and then alone, has it triumphed over the world, and sin, and temptation.
IV. The triumph of Divine grace over the devils temptations. (Homilist.)
The humble saint under an awful rod
1. The best of men are often exercised with the sorest troubles. Job was a perfect and upright man, fearing God and eschewing evil. Those who are nearest Gods heart may smart most under His rod.
2. When things go best with us as to this world, we should look for changes. Presumption of continued prosperity is unwarrantable; for who can tell what a day may bring forth? If any man in the world had reason to promise himself a security from poverty and distress, surely it was this eminent servant of God. The Lord had blessed him with large possessions, and a numerous offspring. He could appeal to heaven as to the integrity of his conduct, that he had got his wealth without oppressing the poor or injuring his fellow creatures. Let us therefore take care how we say our mountain shall stand strong and cannot be moved, for who can tell what is in the womb of providence? This will, in a great measure, prepare us for the trial, if God should call us to it. On the other hand, we should be cautious how we sink under our burdens when the Lord is contending with us, and entertain gloomy apprehensions that deliverance is impossible. Our wisdom lies in the medium, between resting in and boasting of blessings, and limiting the power and goodness of God, as if He could not support us under trouble, or make a way for our escape.
3. The grace of God is given us, not to erase or destroy our natural passions and affections, but to correct, restrain, and purify them. Job arose, rent his mantle and shaved his head, and this before he set himself to worship. The grace of God is designed to regulate, refine, and spiritualise our natural affections, which, if left to themselves, are ready to run rote riot and excess.
4. Saints under trouble usually find that relief at the throne of grace, when pouring out their souls to God in prayer, which they meet with nowhere else.
5. Seriously to reflect on what we once were, in a state of infancy, and what we shall be when laid up in the grave, is a good means to reconcile our minds to afflictive emptying providences. Pride is the mother of discontent. Humility gives the sweetest relish to all our enjoyments, and prepares the mind with a becoming resignation to part with them at the will of our original Proprietor, who is the Sovereign Disposer of all things.
6. Good men desire to look beyond second causes to the hand of God in all their mercies and afflictions. Job mentions not a word of his own industry or care in obtaining, or of the Sabeans and Chaldeans in robbing him of his substance, but, the Lord gave, and the Lord hath taken away. Means and instruments have their influence, but it is under a Divine agency or permission. Those which are best suited to promote a desirable end will certainly miscarry without His concurrence, and the most envenomed enemies of God and His people can do no more than He is pleased to suffer.
7. Satan, the accuser of the brethren, narrowly watches the saint when oppressed with affliction, and if anything can be pleasing to a spirit so completely miserable, it would be to hear him speak unadvisedly with his lips, and charge God foolishly. It is hard work, but how very reasonable! For a saint cannot be in that situation not to have much to bless God for. More and better is always left than is taken away, such as God Himself, His unchangeable love, the glorious Redeemer, the Holy Spirit, an everlasting covenant, the blessings of redemption and sanctification, with grace and glory. And who does not see that all the sufferings and losses of this world are not worthy to be compared with any one of these, much less than with them all! (S. Wilson.)
Right behaviour in times of affliction
1. That when the hand of God is upon us, it becometh us to be sensible of it, and to be humbled under it.
2. That in times of affliction we may express our sorrows by outward gestures, by sorrowful gestures.
3. That when God afflicteth us with sufferings, we ought to afflict ourselves, to humble our souls for sin.
4. That thoughts of blasphemy against God should be cast off, and rejected with the highest indignation. (J. Caryl.)
Afflictions turned into prayers
1. A godly man will not let nature work alone, he mixes or tempers acts of grace with acts of nature.
2. Afflictions send the people of God home unto God; afflictions draw a godly man nearer unto God.
3. That the people of God turn all their afflictions into prayers, or into praises. When God is striking, then Job is praying; when God is afflicting, then Job falls to worshipping. Grace makes every condition work glory to God, as God makes every condition work good to them who have grace.
4. It becometh us to worship God in an humble manner.
5. That Divine worship is Gods peculiar. (J. Caryl.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v20 I. Job’s grief (Job_1:20). “Then Job arose.” Probably found…
FIFTH PART OF INTRODUCTION—THE RESULT OF SATAN’S ATTEMPTS
I. Job’s grief (Job_1:20). “Then Job arose.” Probably found by the tidings in the usual posture of Orientals. Aroused from wonted calmness. His nature now stirred to its depths. Deeply moved, but not prostrated by his calamities.—“Rent his mantle,” or robe; long outer garment worn by men of rank (1Sa_15:27; 1Sa_18:4), and by priests (1Sa_28:14; Exo_28:13); still worn by wealthy Arabs. Rent it in token of sorrow and humiliation (Gen_37:34). Job neither too insensible to feel grief, nor too proud to acknowledge it. Piety not stoicism; sharpens rather than blunts sensibility. As little virtue in not feeling sorrow as in being overcome by it. Not to feel is to be either more or less than a man. Jesus wept. Insensibility under chastening reproved as a sin (Jer_5:3; Hos_7:9). When God afflicts us we should afflict ourselves (Jer_31:18). Grace teaches us, not to be without sorrow, but to moderate it, and to connect with it penitence and submission, faith and hope (2Co_7:11; 1Th_4:13).—“Shaved his head.” Another token of mourning (Ezr_9:3; Isa_15:2; Isa_22:12; Jer_7:29; Jer_41:5). Forbidden by the law only in certain cases and in certain forms (Lev_19:27; Lev. 31:5; Deu_14:1). Nature demands some external sign of grief, and religion does not forbid it.—“Fell down upon the ground.”
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(1) In grief; so Joshua (Jos_7:6);
(2) In humiliation;
(3) In adoration. Trouble a blessing when it leads to self-abasement before God. Satan expected to see Job standing on his feet and cursing the author of his troubles.
II. His piety (Job_1:20-21). “And worshipped.” Praised God and acknowleged his sovereignty. Bowed submissivly to His will and dispensations. Instead of cursing God Job adores His justice, goodness, and holiness. Afflictions draw a godly man nearer to God instead of driving him from Him. A sign of a gracious state to be worshipping when God is chastising. The best way to bear and be benefited by trials is to take them to God. That trouble cannot but be blest which brings us to our knees. Faith calms the crushed spirit by conducting it to a God in Christ.—“And said.” Job opens his mouth, but not as Satan expected. Serious and suitable considerations to be employed under trouble. Truths suggested by religion to quiet the spirit and preserve it in patience.—“Naked came I forth,” &c. Job’s first consideration. Nothing originally ours. Man by nature destitute even of clothes for his body. The truth in the text the apostle’s argument for contentment (1Ti_6:7).—“Naked shall I return thither.” Second consideration. Earth not our home. We return to our parent dust. Reference to Gen_3:19. These words probably copied or referred to in Ecc_5:14; Ecc_12:7. Our condition in this world of less consequence as we are so soon to leave it.—Third consideration. We must leave the world naked as we entered it (1Ti_6:7). Death strips Dives of his fine linen and Lazarus of his filthy rags. Grace the only riches we can carry out of the world with us. To be stripped of earthly possessions only a question of time. “Thither,”—unto my mother’s womb, used figuratively for the earth. So the “lower parts of the earth” used for the womb (Psa_139:15). The same term sometimes used both literally and figuratively in the same sentence. So Mat_8:22.—“The Lord gave.” The language of truth and piety. Contrasted with that of pride and atheism,—“My own hand hath gotten me this wealth” (Deu_8:17). Heathens by the light of nature called God the “Giver of good things.” Power to get wealth the gift of God (Deu_8:18; Pro_10:22). “Gave,” and therefore has the right to withdraw at his pleasure. What we possess we hold only as stewards of mother’s goods (Luk_16:1-12; 1Pe_4:10.)—“The Lord hath taken away.” God’s hand in our losses as well as our gains. Divine philosophy. So Joseph Gen_45:5-8; David, Psa_39:9; Eli, 1Sa_3:18. “The Lord,”—not the Sabeans and Chaldæans, the lightning or the whirlwinds. The philosophy that rests on second causes or natural laws a philosophy falsely so called. Satan only the author of Job’s calamities as he received permission from God. The arrows God’s, whoever shoots them. Evil as well as good from God either directly or permissively (Isa_45:7; Amo_3:6). Man’s and Satan’s sin overruled by God for good; not therefore the less sinful (Act_2:23). God’s hand in trouble seen by the eye of faith, an alleviation; otherwise an aggravation.
III. The Victory
1. Positive side. Job blesses God instead of cursing Him (Job_1:21). “Blessed be the Name of the Lord.” The word chosen with reference to Satan’s charge. The same word used, but in its opposite and proper sense. Satan thus entirely defeated. Every word of Job gives the lie to his slander. Power of grace that teaches us to bless God in troubles and adversities (2Sa_15:26). No ground, even in the worst times, to murmur against God, much to bless Him. Such grounds are:
(1) Often greater love and richer blessing when He takes away than when He gives. Our greatest trials and losses often our richest mercies. “For all I bless Thee, most for the severe” [Young].—
2. In the greatest sufferings and losses the believer’s main interests are secure. The pieces of silver may be lost, the casket of jewels remains safe.
(3.) The sufferings of believers are seeds to bear precious fruit both here and hereafter (Rom_8:24; Heb_12:10-11). Believers therefore strengthened “unto all patience and long sufferings with joyfulness” (Col_1:11). True Christian piety the purest heroism. Widely different from stoical insensibility and pride. Believers weep, but bless God through their tears. Job’s blessing God must have sent an echo through the heaven of heavens. Unprecedented trials, heightened by the contrast of unprecedented prosperity, meet not merely with submission, but with blessing on the Author of both. To bless God in prosperity is only natural; to bless Him in adversity and trouble is music that fills heaven and earth with gladness. Job’s calamities appeared only to argue God against him. Mighty faith that blesses God while smiting our comforts to the ground. The grace enjoined on N. T. believers, exemplified in this O. T. saint (1Th_5:18). To bless God in our comforts the way to have them increased; to bless Him in our afflictions the way to have them removed [Augustine]. A thankful and pious spirit the true philosopher’s stone—turns all things into gold. Faith gilds our crosses and sees a silver lining in the darkest cloud.—Matter for praise under the most trying dispensations:—
(1) The past enjoyment of undeserved mercies so long continued;
(2) The present enjoyment of some mercies however few;
(3) The possession of God Himself as in Christ our God and portion;
(4) The assurance that the heaviest trials work together for our good;
(5) The hope of a better and enduring inheritance reserved for us in heaven.—“The name of the Lord,”—the Lord Himself as revealed to us in the Word. Here “Jehovah,” the everliving faithful covenant God of His people. The name here thrice repeated. Perhaps not without a mystery, like Num_7:24-27, compared with Mat_28:19; 2Co_13:14; 1Jn_5:7. The name fondly dwelt upon by the afflicted patriarch. The name of the Lord the tried believer’s sweetest consolation and strongest support. A strong tower into which the righteous runs and is sale (Pro_18:10.)
2. Negative side of victory. In all these trials Job kept from sinning (Job_1:22.) “Sinned not,” as Satan desired and declared he would. Glorious triumph of grace to keep from sinning in such circumstances. Sinned not, either by impatience or passion. Reference to the case in hand. Grace given to keep us from sin, not absolutely, but relatively and comparatively. Sin more or less in all a believer’s actions, though all his actions not sinful. Scripture written that the believer sin not (1Jn_2:1). Looking to Christ, Peter walked on the water; looking to the wind, he began to sink in it (Mat_14:28-31). The flesh or old nature in a believer must sin; the spirit or new nature in him cannot. (1Jn_3:9). A constant struggle between the spirit and the flesh (Gal_5:17). A believer’s duty and privilege to walk in the spirit, and so be kept from fulfilling the desire of the flesh (Gal_5:16). I feel and grieve, but by the grace of God I fret at nothing [John Wesley].—“Nor charged God foolishly.”
(1) Imputed no folly, injustice, or impropriety to God;
(2) Vented no foolish and impious murmurs against Him. Ascribed nothing to God unworthy of His justice, goodness, and wisdom. Entertained no dishonourable thought, uttered no murmuring word against Him. Impiety the greatest folly. To murmur against God’s dealings is as foolish as it is wicked. To misconstrue God’s character and conduct, the great sin to be guarded against under heavy trials.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v21
Job
SORROW THAT WORSHIPS
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Job 1:21.
This book of Job wrestles with the problem of the meaning of the mystery of sorrow. Whether history or a parable, its worth is the same, as tortured hearts have felt for countless centuries, and will feel to the end. Perhaps no picture that was ever painted is grander and more touching than that of the man of Uz, in the antique wealth and happiness of his brighter days, rich, joyful, with his children round him, living in men’s honour, and walking upright before God. Then come the dramatic completeness and suddenness of his great trials. One day strips him of all, and stripped of all he rises to a loftier dignity, for there is a majesty as well as an isolation in his sorrow.
How many spirits tossed by afflictions have found peace in these words! How many quivering lips have tried to utter their grave, calm accents! To how many of us are they hallowed by memories of times when they stood between us and despair!
They seem to me to say everything that can be said about our trials and losses, to set forth the whole truth of the facts, and to present the whole series of feelings with which good men may and should be exercised.
I. The vindication of sorrow.
He ‘rent his clothes’-the signs and tokens of inward desolation and loss.
It is worth our while to stay for one moment with the thought that we are meant to feel grief. God sends sorrows in order that they may pain. Sorrow has its manifold uses in our lives and on our hearts. It is natural. That is enough. God set the fountain of tears in our souls. We are bidden not to ‘despise the chastening of the Lord.’ It is they who are ‘exercised’ thereby to whom the chastisement is blessed.
It is sanctioned by Christ. He wept. He bade the women of Jerusalem weep for themselves and for their children.
Religion does not destroy the natural emotions-sorrow as little as any other. It guides, controls, curbs, comforts, and brings blessings out of it. So do not aim at an impossible stoicism, but permit nature to have its way, and look at the picture of this manly sorrow of Job’s-calm, silent, unless when stung by the undeserved reproaches of these three ‘orthodox liars for God,’ and going to God and worshipping.
II. The recognition of loss and sorrow as the law of life.
‘Naked came I out of my mother’s womb.’
We need not dwell on the figure ‘mother,’ suggesting the grave as the kindly mother’s bosom that gathers us all in, and the thought that perhaps gleams forth that death, too, is a kind of birth.
But the truth picturesquely set forth is just the old and simple one-that all possessions are transient.
The naked self gets clothed and lapped round with possessions, but they are all outside of it, apart from its individuality. It has been without them. It will be without them. Death at the end will rob us of them all.
The inevitable law of loss is fixed and certain. We are losing something every moment-not only possessions, but all our dearest ties are knit but for a time, and sure to be snapped. They go, and then after a while we go.
The independence of each soul of all its possessions and relations is as certain as the loss of them. They may go and we are made naked, but still we exist all the same. We have to learn the hard lesson which sounds so unfeeling, that we can live on in spite of all losses. Nothing, no one, is necessary to us.
All this is very cold and miserable; it is the standing point of law and necessity. An atheist could say it. It is the beginning of the Christian contemplation of life, but only the beginning.
III. The recognition of God in the law.
‘The Lord gave, and the Lord hath taken away.’ That is a step far beyond the former. To bring in the thought of the Lord makes a world of difference.
The tendency is to look only at the second cause. In Job’s case there were two classes of agencies, men, Chaldeans and Sabeans, and natural causes, fire and wind, but he did not stop with these.
The grand corrective of that tendency lies in the full theistic idea, that God is the sole cause of all. The immanence of Deity in all things and events is our refuge from the soul-crushing tyranny of the reign of law.
That devout recognition of God in law is eminently to be made in regard to death, as Job does in the text: ‘The number of his months is with Thee.’ Death is not any more nor any less under His control than all other human incidents are. It has no special sanctity, nor abnormally close connection with His will, but it no more is exempt from such connection than all the other events of life. The connection is real. He opens the gate of the grave and no man shuts. He shuts, and no man opens.
Job did not forget the Lord’s gifts even while he was writhing under the stroke of His withdrawings. Alas! that it should so often need sorrow to bear into our hearts that we owe all to Him, but even then, if not before, it is well to remember how much good we have received of the Lord, and the remembrance should not be ‘a sorrow’s crown of sorrow,’ but a thankful one.
IV. The thankful resignation to God’s loving administration of the law.
The preceding words might be said with mere submission to an irresistible power, but this last sentence climbs to the highest of the true Christian idea. It recognises in loss and sorrow a reason for praise.
Why?
Because we may be sure that all loss is for our good.
Because we may be sure that all loss is from a loving God. In loss of dear ones, our gain is in drawing nearer to God, in being taught more to long for heaven. In our relation to them, a loftier love, a hallowing of all the past. Their gain is in their entrance to heaven, and all the glory that they have reached.
This blessing of God for loss is not inconsistent with sorrow, but anticipates the future when we shall know all and bless Him for all.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 20 Your sons and your daughters were eating and drinking…
Your sons and your daughters were eating and drinking wine in their oldest brother's house
See how you translated this in Job 01:13.
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A strong wind
"A tornado" or "A desert storm"
the four corners of the house
"the structural supports of the house"
It fell on the young people
"The house fell on your sons and daughters"
I alone have escaped to tell you
See how you translated this in Job 01:15.
translationWords
son
wine
brother
desert
die
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19–20 1:19 That the wind . . . hit the…
1:19 That the wind . . . hit the house on all sides suggests that Job and his children were settled farmers living in houses rather than nomads living in tents.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.