47 lines
7.4 KiB
HTML
47 lines
7.4 KiB
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<title>Blue Letter Bible: Text Commentaries</title>
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<p id="Chapter2" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 2
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<p id="Job2_1"><a onclick="return mV('Job',2,'1-8');">Job 2:1-8</a>. SATAN FURTHER TEMPTS JOB.
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<p><b>1. a day</b>—appointed for the angels giving an account of their ministry to God. The words "to present himself before the Lord" occur here, though not in <a onclick="return mV('Job',1,6);">Job 1:6</a>, as Satan has now a special report to make as to Job.
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<p id="Job2_3"><b>3. integrity</b>—literally, "completeness"; so "perfect," another form of the same Hebrew word, <a onclick="return mV('Job',11,7);">Job 11:7</a>.
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<br><br><b>movedst...against</b>—So <a onclick="return mV('1Sa',26,19);">1Sa 26:19</a>; compare <a onclick="return mV('1Ch',21,1);">1Ch 21:1</a>.
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<p id="Job2_4"><b>4. Skin for skin</b>—a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man will sacrifice everything else for its sake. Satan sneers bitterly at man's egotism and says that Job bears the loss of property and children because these are mere <i>outward and exchangeable goods,</i> but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. "Skin" and "life" are in antithesis [UMBREIT]. The martyrs prove Satan's sneer false. ROSENMULLER explains it not so well. A man willingly gives up <i>another's</i> skin (life) for <i>his own</i> skin (life). So Job might bear the loss of his children, etc., with equanimity, so long as he remained unhurt himself; but when touched in his own person, he would renounce God. Thus the first "skin" means the <i>other's</i> skin, that is, body; the second "skin," <i>one's own,</i> as in <a onclick="return mV('Exd',21,28);">Exd 21:28</a>.
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<p id="Job2_6"><b>6. but save</b>—rather, "only spare his life." Satan shows his ingenuity in inflicting pain, and also his knowledge of what man's body can bear without vital injury.
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<p id="Job2_7"><b>7. sore boils</b>—malignant boils; rather, as it is singular in the <i>Hebrew,</i> a "burning sore." Job was covered with one universal inflammation. The use of the potsherd (<a onclick="return mV('Job',2,8);">Job 2:8</a>) agrees with this view. It was that form of leprosy called <i>black</i> (to distinguish it from the <i>white</i>), or <i>elephantiasis,</i> because the feet swell like those of the elephant. The <i>Arabic judham</i> (<a onclick="return mV('Deu',28,35);">Deu 28:35</a>), where "sore botch" is rather the black burning boil (<a onclick="return mV('Isa',1,6);">Isa 1:6</a>).
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<p id="Job2_8"><b>8. a potsherd</b>—not a piece of a broken earthen vessel, but an instrument made for scratching (the root of the <i>Hebrew</i> word is "scratch"); the sore was too disgusting to touch. "To sit in the ashes" marks the deepest mourning (<a onclick="return mV('Jon',3,6);">Jon 3:6</a>); also humility, as if the mourner were nothing but dust and ashes; so Abraham (<a onclick="return mV('Gen',18,27);">Gen 18:27</a>).
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<p id="Job2_9"><a onclick="return mV('Job',2,'9-13');">Job 2:9-13</a>. JOB REPROVES HIS WIFE.
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<p><b>9. curse God</b>—rather, "renounce" God. (See on JFB for <a href="./Comm/jfb/Job/Job001.html#Job1_5">Job 1:5</a>) [UMBREIT]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and <i>curse</i> them.
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<br><br><b>and die</b>—that is, take thy farewell of God and so die. For no good is to be got out of religion, either here or hereafter; or, at least, not in this life [GILL]; Nothing makes the ungodly so angry as to see the godly under trial not angry.
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<p id="Job2_10"><b>10. the foolish women</b>—Sin and folly are allied in Scripture (<a onclick="return mV('1Sa',25,25);">1Sa 25:25</a>; <a onclick="return mV('2Sa',13,13);">2Sa 13:13</a>; <a onclick="return mV('Psa',14,1);">Psa 14:1</a>).
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<br><br><b>receive evil</b>—bear willingly (<a onclick="return mV('Lam',3,39);">Lam 3:39</a>).
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<p id="Job2_11"><b>11. Eliphaz</b>—The view of RAWLINSON that "the names of Job's three friends represent the Chaldean times, about 700 B.C.," cannot be accepted. Eliphaz is an Idumean name, Esau's oldest son (<a onclick="return mV('Gen',36,4);">Gen 36:4</a>); and Teman, son of Eliphaz (<a onclick="return mV('Gen',36,15);">Gen 36:15</a>), called "duke." EUSEBIUS places Teman in Arabia-Petraea (but see on JFB for <a href="./Comm/jfb/Job/Job006.html#Job6_19">Job 6:19</a>). Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (<a onclick="return mV('Amo',1,12);">Amo 1:12</a>). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south. Temanites were famed for wisdom (<a onclick="return mV('Jer',49,7);">Jer 49:7</a>). BARUCH mentions them as "authors of fables" (namely, proverbs embodying the results of observation), and "searchers out of understanding."
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<br><br><b>Bildad the Shuhite</b>—Shuah ("a pit"), son of Abraham and Keturah (<a onclick="return mV('Gen',25,2);">Gen 25:2</a>). PTOLEMY mentions the region Syccea, in Arabia-Deserta, east of Batanea.
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<br><br><b>Zophar the Naamathite</b>—not of the Naamans in Judah (<a onclick="return mV('Jos',15,41);">Jos 15:41</a>), which was too distant; but some region in Arabia-Deserta. FRETELIUS says there was a Naamath in Uz.
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<p id="Job2_12"><b>12. toward heaven</b>—They threw ashes violently upwards, that they might fall on their heads and cover them—the deepest mourning (<a onclick="return mV('Jos',7,6);">Jos 7:6</a>; <a onclick="return mV('Act',22,23);">Act 22:23</a>).
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<p id="Job2_13"><b>13. seven days...nights</b>—They did not remain in the same posture and without food, etc., all this time, but for most of this period daily and nightly. Sitting on the earth marked mourning (<a onclick="return mV('Lam',2,10);">Lam 2:10</a>). Seven days was the usual length of it (<a onclick="return mV('Gen',50,10);">Gen 50:10</a>; <a onclick="return mV('1Sa',31,13);">1Sa 31:13</a>). This silence may have been due to a rising suspicion of evil in Job; but chiefly because it is only ordinary griefs that find vent in language; extraordinary griefs are too great for utterance.
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