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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.”
Job 1:19-21 sits inside this longer paragraph.
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.” In all this, Job didn’t sin, nor charge God with wrongdoing.
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.”
And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,
And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.
And, behold, there came a great wind from across the wilderness, and smote the four corners of the house, and it fell upon the young people, and they are dead; and I only am escaped alone to tell thee.'
Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped;
And he said; naked came I out of my mother's womb, and naked shall I return thither; the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.
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Geneva Bible translators 1599 · Public Domain On vv20–21 Which came not of impatience, but declareth that the…
Which came not of impatience, but declareth that the children of God are not insensible like blocks, but that in their patience they feel affliction and grief of mind: yet they keep a mean herein, and rebel not against God, as the wicked do.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–21 Job 1:19 And, behold, there came a great wind…
Job 1:19 And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee.
Ver. 19. And behold, there came a great wind] The devil, doubtless, was in this wind (as he is, by Divine permission, "the prince of the power of the air," Eph 2:2, and can thereby do much mischief); what wonder, then, though it were a great wind, since spirited by him, and came ( ventus a veniendo), came on amain, and with a force, as being driven on by the devil. It was a wonderful wind (belike a whirlwind), and hath, therefore, a "behold" set upon it; such a wind as the relater had never known before; the Rabbis say, that he was so frightened with it, that no sooner had he made an end of his report of it to Job, but he fell down dead at his feet. Sure it is, that he relateth the matter punctually and graphically, with singular diligence, and without that moderation and making the best of things at first, as in such cases is usual, when parents are first made acquainted with the sudden death of their children, or other sad accidents that have befallen them. This messenger cluttereth out all at once, being thereunto set on and induced by Satan (as Lavater thinketh) to stir up Job’s stomach, and to make him break off that so well twisted thread of his patience.
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From the wilderness] Of Idumea, or Arabia, called Deserta. The devil, who haunteth dry and desert places, was the Aeolus that sent it. Let us bless that God (the maker and master of these meteors, and of all things else) who bindeth up such an enemy and boundeth such a power.
And smote the four corners of the house] This was extraordinary, and, therefore, the more dreadful; God seeming to fulfil upon Job and his children what he threateneth in the law, Deu 28:59, I will make their plagues wonderful. But what saith Solomon, and that after long debate with himself about occurrents of this nature? "For all this I considered in mine heart, even to declare all this, that the righteous and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them," Ecc 9:1-2 by externals we cannot judge aright of eternals. Let it be our care to "lay hold on eternal life"; and then sudden death can do us no hurt; no guest cometh unawares to him who keeps a constant table.
And it fell upon the young men, and they are dead] No doubt but they were miserably mauled and dismembered by the fall, so that they were pulled forth piece-meal, and it could hardly be known which was which, as we say. The like death befell Scopas, a rich and noble man of Thessaly, together with his guests, all crushed and killed together by the ruin of that room where they were feasting, and fearing no such danger, as Cicero telleth us: Simonides was at that feast, but was at that instant happily called out by two young men that came to speak with him (Cic. lib. 2, de Orator). Luther had the like deliverance, by a special providence, as Mr Fox relateth. But so had not those Londoners, in the reign of King William II, who perished by a terrible tempest, which blew down suddenly six hundred and six houses in that chief city (Acts and Mon. fol. 787. Stowe’s Chron.). No more had those that died by the fall of part of a house in Blackfriars, where and while Drury, a Popish priest, was preaching, who, together with a hundred more Papists, his hearers, had there their passport: this happened in the year 1623. And the like we had lately at Witney, in Oxfordshire, where a scurrilous, blasphemous comedy was, by the fall of the room wherein it was noted, Feb. 3, 1652, turned into a tragedy, as ending with the deaths of six, and injuries of about sixty, who were bruised and maimed, and some, as it were, half dead, carried away by their friends. The narrative whereof, together with what was preached there in three sermons on that occasion from Rom 1:18, is set forth by Mr John Rowe, lecturer in that town, in his book called Tragicomedia.
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 vv19–21 From the wilderness; whence the fiercest winds came, as…
From the wilderness; whence the fiercest winds came, as having most power in such open places. See Jer 4:11; 13:24.
Smote the four corners; in which the chief strength of the house did consist. It smote these either all together, or rather successively, one immediately after another, being possibly a whirlwind, which comes violently and suddenly, whirling about in a circle, and being driven about by the power of the devil, which is very great.
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The young men; his sons in their youth, and his daughters also, as appears from the sequel.
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 vv19–21 And, behold, there came a great wind from the…
And, behold, there came a great wind from the wilderness,.... Most probably from the wilderness of Arabia, winds from such places being generally very strong, Jer 4:11 as this was, and is called a "great one", a very strong and blustering one; and being so, and because of the effects of it, and being an uncommon and extraordinary one, as what follows shows, a "behold" is prefixed to the account, exciting attention and wonder:
and smote the four corners of the house; which shows it to be an unusual wind, it blowing from all parts and on all sides; and was either a whirlwind, which whirled about this house; or Satan, with his posse of devils with him, took the advantage of the sweep of it, as it came by this house, and with all their force and strength, might and main, whirled it about it; otherwise Satan has no power to raise winds, and allay them at pleasure; God only creates them, holds them in his fists, and brings them out of his treasures; and this wind blowing from the desert, the devil and his angels took the opportunity, and with such violence whirled it about the house that it fell, as follows:
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and it fell upon the young men, and they are dead; not upon Job's sons only, but upon his daughters also, the word used takes in both; and Mr. Broughton renders it, "and it fell upon the young folk"; this was the sorest affliction of all, and which Satan reserved to the last, that if the others did not succeed to his wish, this might; and a very trying, grievous one it was, to lose all his children at once in such a manner, and at such a time; his children, which were parts of himself, whom he had taken so much care of in their education, who had been as olive plants about his table, and now brought up to men's and women's estates, comfortably settled in the world, and living in great peace and harmony among themselves, and not one of them left to comfort him under his other afflictions; and these taken away not by any distemper of body, which would have prepared him for the stroke, but by a violent death; and which had the appearance of the hand and judgment, wrath and vengeance of God; and while they were feasting together in mirth and gaiety, however innocent, and not in a serious frame of spirit, or having any serious turn upon their minds for death and eternity, of which they had no thought; had they been in the house of God attending religious worship, or though in their own houses, yet either in their closets praying, or else conversing about spiritual things, with one another, it would have greatly taken off of the affliction; but to be snatched into eternity at once, and in this manner, must be cutting to Job; though there is no reason to think that this was for any sin of theirs, or through any displeasure of God to them, but was permitted purely on Job's account, for the trial of his faith, patience, sincerity, and integrity; and here, as in the former instances, only one servant was spared to bring the sad tidings:
and I only am escaped alone to tell thee; so that all the servants in the house, excepting this, perished in the ruins of it, as well as Job's sons and daughters; see Gill on Job 1:15. It is a notion of some Jewish writers, as Simeon bar Tzemach observes, that each of these messengers, as soon as they had delivered their message, died, and so all that Job had was delivered into the hands of Satan, and nothing left; but this seems contrary to Job 19:16. It may be observed that Aristeas, an Heathen writer, as quoted by Alexander Polyhistor (i), another Heathen writer, gives an account of each of these calamities of Job, just in the same order in which they are here. It may be observed from all this, that no character ever so great and high can secure persons from afflictions, even grievous ones; Job had an high and honourable character given and confirmed by God himself, yet so sorely afflicted; and let men be the beloved of God, his chosen and precious, his covenant people, the redeemed of the Lamb, righteous and godly persons, the sons and heirs of God, yet neither nor all of these exempt them from afflictions; and those that befall them are many, frequent, and continued, and come from different quarters, from men good and bad, and from devils, and all by the permission and according to the will of God. And this shows us the uncertainty of all outward enjoyments, gold, silver, cattle, houses, lands, children, friends and relations, all perishing, and sometimes suddenly taken away: and it may be observed, among all Job's losses, he did not lose anything of a spiritual nature, not one spiritual blessing; though he lost all his outward mercies, yet not the God of his mercies; not his covenant interest in him, nor his share in his love, favour, and acceptance, which all still continued; he did not lose his interest in a living Redeemer; his children were all dead, but his Redeemer lived, and he knew it; he did not lose the principle of grace in him, the root of the matter was still with him; nor anyone particular grace, not his faith and confidence in God, nor his hope of eternal life, nor his love and affection to God, and desire after him; nor his patience and humility; nor his integrity, faithfulness, and honesty, which he retained and held fast; nor any of his spiritual riches, which are durable; he had riches in heaven, where thieves cannot break through and steal, a better and a more enduring substance there, an inheritance incorruptible, reserved in the heavens his conduct under all this follows.
(i) Apud. Euseb. Praepar. Evangel. l. 9. c. 25. p. 431.
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 vv19–21 Job 1:19. And behold, there came a great wind…
Job 1:19. And behold, there came a great wind from the wilderness — From the further part of, or across the wilderness, whence the fiercest winds came, as having most power in such open places: see Jer 4:11; Jer 13:24. By this it appears that Job’s situation was on the northerly side of the Arabian desert; and smote the four corners of the house — In which the chief strength of the house consisted. The wind smote these either all together, or rather successively, one corner immediately after another, being possibly a whirlwind, which came violently and suddenly whirling about in a circle; and it fell upon the young men — Upon his sons in their youth, and his daughters also, as appears from the sequel. This was the greatest of all Job’s losses, his ten children being, undoubtedly, by far the dearest and most valuable of his possessions; and it could not but go nearest to him, and, therefore, Satan reserved it to the last; that, if the other provocations failed, this might make him curse God. Our children are parts of ourselves, and it touches a good man in a most tender part to be deprived of any of them. What then must Job have felt, when he learned that he had lost his whole ten at once, and that in one moment he was written childless! It was also an aggravation of the calamity that they had been taken away so suddenly, without any previous warning. Had they died by some lingering disease, and he had had notice to expect their death, and prepare for the breach, the affliction would have been more tolerable. And that they had died when they were feasting and making merry, was another and still more distressing circumstance. Had they died suddenly when they were praying, he might have better borne it; for. in that case, he would have hoped that death had found them in a state of preparation for another world, which he had great reason to fear now it had not. They died, indeed, by a wind of the devil’s raising, but which seemed to come from the immediate hand of God, and to be sent as a judgment of God upon them for the punishment of their sins: and they were taken away when Job had most need of them to comfort him under all his other losses.
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 vv19–21 There came a great wind - Such tornadoes are…
There came a great wind - Such tornadoes are not less common in Oriental countries than in the United States. Indeed they abound more in regions near the equator than they do in those which are more remote; in hot countries than in those of higher latitude.
From the wilderness - Margin, “From aside.” That is, from aside the wilderness. The word here rendered “from aside” in the margin (מדבר mı̂dbâr ) means properly “from across,” and is so rendered by Dr. Good. The word עבר ‛âbar means literally a region or country beyond, or on the other side, sc. of a river or a sea, which one must “pass;” Jdg 11:18; Gen 2:10-11; Deu 1:1, Deu 1:5. Then it means on the other side, or beyond; see the notes at Isa 18:1. Here it means that the tornado came sweeping across the desert. On the ample plains of Arabia it would have the opportunity of accumulating its desolating power, and would sweep everything before it. The Hebrew word here rendered “wilderness,” מדבר mı̂dbâr, does not express exactly what is denoted by our word. We mean by it usually, a region wholly uncultivated, covered with forests, and the habitation of wild beasts. The Hebrew word more properly denotes a “desert;” an uninhabited region, a sterile, sandy country, though sometimes adapted to pasture. In many places the word would be well translated by the phrases “open fields,” or “open plains;” compare Joe 2:22; Psa 65:13; Jer 23:10; Isa 42:11; Gen 14:6; Gen 16:7; Exo 3:1; Exo 13:18; Deu 11:24; compare Isa 32:15; Isa 35:1-2.
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And smote the four corners of the house - Came as a tornado usually does, or like a whirlwind. It seemed to come from all points of the compass, and prostrated everything before it.
And it fell upon the young men - The word here rendered” young men” is the same which is rendered in Job 1:15, Job 1:17, servants הנערים hana‛arı̂ym. There can be no reasonable doubt, however, that the messenger by the word here refers to the children of Job. It is remarkable that his daughters are not particularly specified, but they may be included in the word used here נערים na‛arı̂ym, which may be the same in signification as our phrase “young people,” including both sexes. So it is rendered by Etchhorn: Es sturtzo tiber den jungen Leuten zusammen.
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 vv19–21 19. From the wilderness — Literally, from beyond the…
19. From the wilderness — Literally, from beyond the desert. המדברwith the article as here, generally signifies the great Arabian desert, lying to the south of Palestine, and extending from Egypt as far as the Persian Gulf. The most destructive storms come from that direction. Sweeping across this desert, with no obstacle to break its force, this storm constantly increased in intensity until it became a whirlwind, (so Dillmann thinks,) and thus struck the four corners of the house at once. Mr. Buckingham thus describes a whirlwind which he encountered in the desert of Suez: “Fifty gales of wind at sea seemed to me more easy to be encountered than one among these sands. It is impossible to imagine desolation more complete; we could see neither sun, earth, nor sky; the plain at ten paces distance was absolutely imperceptible; our beasts, as well as ourselves, were so covered as to render breathing difficult; they hid their faces in the ground, and we could only uncover our own for a moment to behold this chaos of midday darkness.” Such winds, says Dr. J.L. Porter, are common in the desert. “They pass along with a roar like a cataract, and can be both seen and heard at a great distance. I have often witnessed them. Such a tornado would destroy a house exactly as here described, ‘smiting it upon the four corners.’”
Young men — נערים. An archaic form of frequent use in the Pentateuch (like the Greek παις) for either or both of the sexes.
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They are dead — The climax of conceivable evils is now reached. Each additional one had been more disastrous than that which preceded. This — before which the others are dwarfed — is forcibly left to the last. Dante says of Satan that he is a master logician. The first stroke was the work of men, and entailed the loss of five hundred yoke of oxen and as many asses; in the second, the fire of God fell, and burned up the seven thousand sheep; in the third, men were again the agents, and the Chaldeans swooped up the three thousand camels; in each case their attendants being left dead on the field. But what are all these in the presence of a family of ten dead children? These diversified calamities were so ordered, that, like so many claps of thunder, the reverberation of one died not away before another broke upon the sky.
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 vv20–21 20, 21. Job’s demeanour under his sorrows. As became…
20, 21. Job’s demeanour under his sorrows. As became a man of his rank Job had received the messengers sitting. When the full extent of his misery came home to him he arose and gave way to the liveliest expressions of grief. He rent his mantle, in token that his heart was rent with sorrow, as Joe_2:13 says, “Rend your heart and not your garments;” he shaved his head, putting off, in token of his mourning, every adornment, even that which nature had supplied; and he cast himself upon the ground, laying his forehead on the dust, in deepest submission before God. Grief has its rights, which religion stands by to see fulfilled, and then comes forward to hallow it and cast its peace over it.—The “mantle” (me‘eel) was not a detached garment as the word might suggest, but a tunic, the uppermost of the garments proper. It was worn by women of the higher rank, 2Sa_13:18, as well as men; was of linen or later of cotton, with arms, and reaching to the ankles. It was often either richly embroidered or perhaps made up of pieces of cloth of various colours, Gen_37:3.
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 vv20–21 (20) And worshipped.—Compare the conduct of David (2Sa_12:20) and…
(20) And worshipped.—Compare the conduct of David (2Sa_12:20) and of Hezekiah (2Ki_19:1). Moments of intense sorrow or trial, like moments of intense joy, force us into the immediate presence of God.
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 vv19–21 And, behold, there came a great wind from the…
And, behold, there came a great wind from the wilderness; rather, from across the wilderness a wind which began in the region lying on the other side of the wilderness, and sweeping across it, came with full force upon the inhabited tract where Job and his sons were dwelling. The desert winds are often very violent. Generally they are Laden with heavy clouds of fine sand, which cause intolerable discomfort and thirst; but when they sweep over a rocky and gravelly region, they are simply of extreme violence, without other distressing feature. They then resemble the hurricanes or tornadoes of the West Indies. We may reasonably connect this hurricane with the thunderstorm of ver. 16. And smote the four corners of the house, and it fell. The "houses" of the East are not the solid structures of heavy timber, brick, and stone to which we of the West are accustomed, but light fabrics of planks and palisades, thatched mostly with reeds. Houses of this kind, when the rain descends, and the winds blow and beat against them, (Mat_7:6) readily fall. Upon the young men; rather, the young persons. Na"ar (rn) is of both genders in early Hebrew. (see Gen_24:14, etc.) And they are dead; and I only am escaped alone to tell thee. Again, the calamity has a completeness which marks it as supernatural. The fall of a house does not usually destroy all the inmates.
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 v20 tore his robe, shaved his head
tore his robe, shaved his head
These were ritual mourning actions, symbolizing deep grief. (See: Symbolic Action)
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I was naked when I came out of my mother's womb, and I will be naked when I will return there
"At my birth, I brought nothing into the world, and at my death I will return to the earth with nothing"
In all this matter
"Regarding all this that happened"
accuse God of wrongdoing
"say that God had done wrong"
translationWords
worship
God
Yahweh
name
bless
sin
accuse
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.