Notes
Job 2:7. “Smote Job with sore boils.” The Septuagint and Vulgate, followed by MARTIN and DIODATI in their French and Italian versions, render the words which describe Job’s disease, “a bad or malignant ulcer.” The word שְׁחִין (shekheen) which we render “boils,” derived from a root not used in Hebrew, but appearing in the Arabic سَخَن (sakhana) to be hot, inflamed, fevered. Job’s disease, according to GESENIUS, NOYES, and others, a kind of black leprosy, formerly prevailing in Egypt (Deuteronomy 28:27); called Elephantiasis, from the skin being covered with black scales, and from the mouth, feet, and legs swelling enormously, while the body becomes emaciated. The disease not attended with great pain, but with much debility of the system, uneasiness, and mental depression. Both Pliny and Lucretius speak of it as a disease peculiar to Egypt; the former calling it, “Ægypti peculiare malum.” PISCATOR and CASTALIO render the singular noun collectively “ulcers;” as our English version, “boils.” MORUS renders it: An inflammation. VATABLUS: Pustules,—boils from heat, such as were inflicted on Egypt (Exodus 9:10), and threatened to Israel (Deuteronomy 28:27). GRYNŒUS, after SCHULCENS: An inflammation, of which the ulcers were the effect. ADAM CLARKE queries whether it was not the small-pox. GOOD makes it: Burning ulcerations,—the baras of the Arabs. WEMYSS: Foul ulcers. LEE: A burning disease. FRY: A sore ulcer. CAREY: A malignant ulceration,—the disease nearly proving fatal in the case of Hezekiah (Isaiah 38:1-21); in Job’s case, of a very virulent form. The Homilist: One universal inflammation. FAUSSET: A burning sore. CONANT, after EWALD, observes that the singular here has the effect of a collective. So HEILIGSTEDT: Malignant ulcers. ZÖCKLER, in Lange, regarding it as the Elephantiasis, speaks of it as the Arabian, or worst kind of leprosy; called also lepra nodosa, or tuberculosa, from the greatly swollen lumps, or boils, which give to the extremities the appearance of an elephant’s legs, whence its name. BARNES, after GOOD, calls it a universal ulcer, attended with violent pain and constant restlessness; named by the Arabs, gudham, and said to produce a grim, distorted, lion-like set of features, hence called Leoutiasis. CHRYSOSTOM observes that it made Job like Lazarus, but in a far worse condition. The Jewish doctors say that the disease, in Job’s case, lasted a whole year; while SUIDAS—we know not on what grounds—makes it to have continued seven.
SEVENTH PART OF INTRODUCTION; JOB’S FURTHER TRIAL
I. Satan’s use of God’s permission (Job 2:7).
“So went Satan forth.” Glad in obtaining his wish, like Saul on his way to Damascus. Resolved to use his liberty to the utmost. Gets his will, but with limitation (Luke 22:31-32).—“From the presence of the Lord.” Like Cain (Genesis 4-16). His object not to serve God, but torture man.—“Smote Job.” Implies suddenness and vehemence. The hand heavy, though unseen. So Herod smitten by the angel (Acts 12:23). Such smiting often ascribed to God, whoever the instrument (Deuteronomy 28:35). Satanic ingenuity in smiting the body yet preserving life and mental faculties. Piety and patience under one trial, no security against another and a heavier. Heavy burdens laid on strong shoulders. God knows the metal He gives Satan to ring [Trapp]. Our comfort is, that He lays no trial on His children beyond what He enables them to bear (1 Corinthians 10:13).
II. Job’s Disease
“Sore boils.” Heb., a bad, malignant ulcer, or inflammatory ulceration. Worst kind of leprosy. Inflicted on the Egyptians and threatened to the Israelites (Deuteronomy 28:27). Prevalent both in Arabia and Egypt. Made the sufferer loathsome to himself and his nearest relations (ch. Job 19:13; Job 19:19). Appeared to make him out as an object of the Divine displeasure; as Miriam, Gehazi, and King Azariah. In an advanced stage, fingers, toes, and hands, gradually fall off (ch. Job 30:17; Job 30:30). Attended with great attenuation and debility of body (Job 16:8; Job 19:20; Job 30:18). Restless nights and terrifying dreams (Job 30:17; Job 7:13-14). Anxiety of mind and loathing of life (Job 7:15). Foul breath and difficult respiration (Job 7:4; Job 13:15; Job 30:17). The skin itchy, of great tenseness, full of cracks and rents, and covered with hard or festering ulcers, and with black scales (Job 2:8; Job 19:20; Job 30:18; Job 7:5; Job 30:30). The feet and legs swollen to an enormous size; hence the disease also called Elephantiasis. The mouth swollen and the countenance distorted, giving the patient a lion-like appearance; hence another name to the disease, Leontiasis. Contagious through the mere breath. Often hereditary. As a rule, incurable. In any case, one of the most protracted as well as dreadful diseases.—“From the crown,” &c. So in Deuteronomy 28:35. The body one continued sore. Job escaped with the skin of his teeth—sores everywhere else (Job 19:20). The tongue left free for an obvious reason. Satan’s mercies cruel. Rare spectacle for angels; the holiest man on earth the most afflicted. Astounding sight for men; the richest and greatest man in the land made at once the most loathsome and miserable. Impossible to say to what extent God may allow his dearest children to be afflicted. After Job, no saint need be staggered at his suffering. Yet all Job’s sufferings under Divine inspection and admeasurement (Isaiah 27:8).—A circumstance marking the extremity of Job’s affliction (Job 2:8). “And he took him a potsherd.” As near at hand. Arab jars thin and frail, and easily broken—sometimes by merely putting them down on-the floor. Hence fragments of broken jars found everywhere (Isaiah 30:14). A potsherd used by Job instead of a napkin. Possibly, however, an instrument still used in the East for similar purposes. Required to remove the purulent matter from his sores, and perhaps to allay their irritation. His hands and fingers themselves affected, or the foulness of his sores forbidding the touch. Without friend, physician, or relative to attend to his disease. In the case of Lazarus, dogs supplied the place of the potsherd (Luke 16:20-21). God’s dearest saints often reduced to the greatest extremities.—“Sat down among the ashes.” In token of mourning (Job 42:6; Jonah 3:6; Matthew 11:21); and of abasement (Jeremiah 6:26; Isaiah 47:3; Isaiah 58:5; Ezekiel 27:30). The ash-heap probably outside the city. Dung-hills still similarly used in the East. One part of the leper’s affliction, that he was to be removed from society (Leviticus 13:46; Numbers 12:14-15; 2 Kings 15:5).
1. Increased affliction calls for increased humiliation.
2. Self-abasement the certain way to Divine exaltation (James 4:9-10).
III. Job’s trial from his wife (Job 2:9).
“Then said his wife.” Amazed at her husband’s sufferings and piety. Herself already tempted and overcome. Spared by Satan to and him in his attempts upon her husband. Another of his cruel mercies. She who should have been a comforter now becomes a tormentor. Her former piety now staggered at her husband’s trials. Weak professors readily offended. The case of Adam and Eve expected to be repeated. Satan wise in selecting his instruments.
1. Those who full themselves usually employed in tempting others.
2. Strongest temptations and keenest triais often from nearest friends.
“Dost thou still retain thine integrity?” Already affirmed by God (Job 2:3). What is highly esteemed by God often reproached by man, and vice versa (Luke 16:15). Job, in his wife’s eyes, “perversely righteous and absurdly good” [Sir R. Blackmore]. Perseverance in piety under heavy crosses a mystery to the world.—“Curse God and die.” Three horrid temptations—infidelity, blasphemy, and despair. Same word used as in Job 1:11; but properly denoting “to bless.” Perhaps a bitter taunt, referring to Job 1:21—“Go on with your fine religion!” Probably—“Renounce God, who treats you so vilely.” Includes the idea of uttered reproach and blasphemy (1 Kings 21:10). Job urged by his wife to fulfil Satan’s grand desire.
1. Satan’s great work to set men against their Maker and His service.
2. His fiercest temptations often reserved for the time of greatest affliction.
3. Satan tempts men to put the worst construction on God’s dealings, and prompts to the worst means of relief. Points Job to the gulf of Atheism as the only refuge [Davidson].
4. The holiest saints liable to the most horrid and blasphemous temptations.
5. The flesh in ourselves and others always an antagonist to faith and holiness (Matthew 16:22-23).
“And die.” As the end of all your trouble. So Satan tempted Saul, Ahithopel, and Judas Iscariot. No suggestion so horrid but Satan may inject it into a believing mind. Job afterwards still pressed with the same temptation to suicide (Job 7:15). One of Satan’s lies, that death ends all. His object to make men die in an act of sin, without time or opportunity for repentance. His friendliest proposals tend to damnation and destruction. Would make men imitators of his blasphemy and partakers of his despair.
IV. Job’s continued patience and piety (Job 2:10). “But he said unto her.” Did not curse God, and then use Adam’s excuse (Genesis 3:12.—“Thou speakest,” &c. Reproves with mingled gentleness and firmness. So Christ reproved Peter (Matthew 16:23). Dishonour done to God to be at once discountenanced and reproved (Leviticus 19:17; Proverbs 27:5; Proverbs 29:15).—“As one.” A gentle form of reproof. Husbands to love their wives, and not be bitter against them (Colossians 3:19). No fierce or furious language here. Her present speech not like her usual self. Speaks out of her ordinary character.
1. Believers liable to be drawn into sin.
2. Love to be mingled with, and to moderate, reproof (Ephesians 4:15).
3. Reproof to be respectful, especially when addressed to relatives and seniors (1 Timothy 5:1).
“As one of the foolish women speaketh.” “Foolish,” in the Old Testament, used for “sinful or ungodly.” The language of Job’s wife, that of foolish, profane, wicked women.
1. The part of a fool to deny God and reproach His Providence (Psalms 14:1).
2. Folly to judge of a man’s condition from God’s outward dealings with him.
3. Unworthy thoughts of God the mark of a carnal, foolish spirit.
4. Sin not only vile but foolish,—as truly opposed to man’s interests as to God’s honour.
5. Impatience and passion under trouble the greatest foolishness. Hard, and therefore senseless, to kick against the pricks (Acts 9:5). Idolaters wont to reproach their gods in misfortune.
“What! shall we receive,” &c.? What is sinful is to be put down, not with rage but with reason. Satan’s horrid and blasphemous temptations not to be listened to for a moment. Sharp reproof consistent with love and sometimes required by it (Titus 1:13). He who knows not how to be angry knows not how to love [Augustine.]—“Shall we receive good at the hand of God?” Present miseries not to obliterate past mercies. The greatest sufferer already the recipient of unnumbered benefits. God’s mercies “new every morning.” To sinners all is mercy on this side of hell. Mercy written on every sunbeam that gilds and gladdens the earth.—“And shall we not receive evil also?” “Evil” put for affliction and adversity. All comforts and no crosses, unreasonable to expect and undesirable to receive. Evil as well as good to be not only expected, but thankfully accepted. The question points to the manner of receiving, as well as the matter received. Both equally dispensed by God, therefore both to be reverentially accepted by us. Both worthy of God to dispense, and beneficial for us to receive. The part of faith and love, to accept troubles as from a Father’s hand. The true spirit of adoption, to kiss the rod and the hand that holds it. Thankfully to accept of good is merely human, thankfully to accept of evil is Divine. In every thing to give thanks, God’s will in Christ concerning us (1 Thessalonians 5:13). Job here greater than his miseries. More than a conqueror. One of heaven’s as well as earth’s heroes.—“In all this,” his increased calamities as well as his wife’s taunts and temptations. Job now lying under a quaternion of troubles—adversity, bereavement, disease, and reproach. More, however, yet remained for Satan to inflict and for Job to suffer. Continuance of suffering often much more trying than suffering itself. Inward affliction to be added to the outward. Much more trying. The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? (Proverbs 18:14). A hint, perhaps, here given of further trial, with a less gratifying result.—“Sinned not with his lips.” Vented no reflection on God’s character and procedure. The greatest temptation in such circumstances to sin with the lips. The thing Satan desired, endeavoured after, and waited for. The temptation to murmur present, but resisted and repressed. Job still by grace a conqueror over corrupt nature. Not always thus walking on the swelling waters of innate corruption. Man’s weakness to be exhibited, even in a state of grace. Hitherto Job shown to be the “perfect man” God declared him to be (James 3:2). The Old Testament ideal of a perfect man and a suffering saint. An illustrious type of Christ in His suffering and patience (Isaiah 53:7; 1 Peter 2:23). The type afterwards fails, that in all things Christ may have the pre-eminence (Colossians 1:18).