Job 1:22














Thus ends the first scene. Satan is completely defeated. His surmise is proved to he utterly false. God has permitted the hedge about Job to be broken through, and the destroyer has ravaged his possessions till the garden is turned into a desert. Yet the good man does not renounce God.

I. TO CHARGE GOD WITH WRONG IS A SIN. This was the sin to which Satan was tempting Job. The suggestion was that he should say that God was acting cruelly, unjustly, wrongly. Now, as this seems a natural inference from the events, why was it wrong for Job to follow it? The answer must be found in the truth that God is not known inductively by means of external phenomena.

"Judge not the Lord by feeble sense." He has made himself known by special revelations, and he is ever making himself more and more known in the voice of conscience. From these sources we know that the Judge of all the earth must do right. To doubt this is to forsake the higher light and to sink into culpable folly. To prefer a charge against God is worse than to doubt him. At least we might be silent.

II. THE ABSENCE OF SIN CAN ONLY BE PROVED BY TRIALS. It is easy to hide sin from view in times of quiet. Then the base metal may shine as brightly as the pure gold. The fiery test reveals its worthlessness. The important question is as to whether we have a character that will stand fire. It is of little value for a man not to be sinning when he has no inducement to sin. His goodness then is at best a negative innocence, and very possibly it is only a slumbering of latent evil

III. THE MOST DIFFICULT THING IS NOT TO SIN WHEN ONE IS MOST TEMPTED. There were many sins, doubtless, to which Job was not at all liable. It was little to his credit that he was not guilty of them. The point of interest was that "in all this," i.e. in this specially trying series of calamities, Job did not commit the particular sin to which they pointed, i.e. charging God with wrong. People pride themselves on their goodness in various directions; but this is of small importance if they fail when they are really tempted.

IV. THE SECRET OF STANDING FIRE IS IN THE STRENGTH OF GOD. Now Job has the reward of his long devotion to God. Ver. 5 shows him a man of prayer in the days of prosperity; it shows him praying for his children in their need; thus Job was being prepared unconsciously for the evil day. When it came it found him ready, though it was quite unexpected, because it found him living near to God. When the whirlwind is about us it is too late to think of strengthening the tent-stakes. We need the inward strength of God, which comes by the slow growth of Christian experience, if we are to stand like the sturdy oak in the sudden swirl of calamities. - W.F.A.

In all this Job sinned not.
"In all this Job sinned not, nor charged God foolishly."

I. CONSIDER THE NATURE OF PIOUS RESIGNATION TO THE WILL OF GOD, in His afflictive dispensations towards us, as represented in what Job did upon the present occasion. The greatest favourites of heaven are often the subjects of the severest afflictions. Not only is affliction the common lot of all men, but adversity may be a greater token of the Divine favour and love than prosperity itself. Of Job it is said, "he arose"; that is, he did not sink under his afflictions so as to forget himself. He rose from his seat with all the dignity of true religion and heavenly composure of mind. He "rent his mantle." An outward sign, in Eastern countries, of great distress, or of indignation. Thus Job testified the greatness of his sorrow and the depths of his humiliation as a sinful creature. "Shaved his head," another expression of uncommon distress. "Tell down upon the ground," bowing lowly and prostrate before the Majesty of heaven, with entire submission to the Divine will. "And worshipped," not in appearance only, but in heart. So we see that pious resignation does not consist in the stupid insensibility of the hard hearted, nor in the monkish apathy of the Stoic; for there is neither virtue nor grace in bearing what we do not feel; and no chastening is for the present joyous, but grievous. People may suffer very much under their afflictions, and feel them very deeply, and be resigned to the will of God at the same time. Neither is an earnest desire to have our affliction removed inconsistent with the nature of holy submission. We may weep and mourn, and betray our inward distress by our outward emotions and conduct, and still be unfeignedly submissive to the will of God. External agitations are, in some cases, the almost unavoidable effect of strong natural affections. Insensibility, so far from being the ornament, is the disgrace of human nature.

II. A PECULIAR PRIVILEGE OF GOD'S PEOPLE UNDER HIS AFFLICTING HAND, WHICH IS EXHIBITED TO US IN WHAT JOB said. "Naked came!" etc. Here is an interpretation of the true state of his mind, as evidential of a most excellent frame of heart. It is recorded to teach us what is our duty as creatures, and what is our privilege as Christians, if indeed we be partakers of the saving grace of God. Every good thing we have is the undeserved gift of God, to be received with gratitude, thanksgiving, and love, and to be sanctified by the Word of God and prayer. It is not only our duty to justify the Lord in all His afflictive dispensations towards us; it is our privilege to praise God for them, and even bless Him for our afflictions. They will then prove unspeakable blessings to us.

III. A TESTIMONY BY THE HOLY GHOST HIMSELF CONCERNING THE GREAT EXCELLENCY OF PATIENT RESIGNATION. "In all this," etc. In all the behaviour of this servant of the Lord he acted not only like a man, but like a wise man, and like a holy man, a man of God. It was not his natural fortitude and courage, nor the strength of reason and argument that supported him, but the superior power of faith in. God, the nobler principle of Divine grace. He did not utter a repining word, entertain a hard thought, nor discover a fretful and impatient spirit. He neither arraigned the justice nor indicted the goodness of God, but acknowledged his own unworthiness and the Divine Sovereignty; confessed his obligations to his great Benefactor, and His undisputable right to do what He would with His own. Remember, then, that the Lord doth not willingly grieve nor afflict the children of men. Afflictions are always dealt out in number, weight, and measure. When the end in view is answered they will be removed. We should be more anxious to have our afflictions sanctified than taken away. Beware of the evil of impatience, murmuring, and discontent. Why should a living man complain, a man for the punishment of his sins?

(C. de Coetlogon.)

The two opposite states of prosperity and adversity equally require our vigilance and caution; each of them is a state of conflict, in which nothing but unwearied resistance can preserve us from being overcome. There is no crime more incident to those whose life is embittered with calamities, and whom afflictions have reduced to gloominess and melancholy, than that of repining at the determinations of Providence, or of "charging God foolishly." They are often tempted to unseemly inquiries into the reasons of His dispensations, and to expostulations about the justice of that sentence which condemned them to their present sufferings. They consider the lives of those whom they account happier than themselves with an eye of malice and suspicion, and if they find them no better than their own, think themselves almost justified in murmuring at their own state. The unreasonableness of this may be seen by —

I. CONSIDERING THE ATTRIBUTES OF GOD. Many of the errors of mankind, both in opinion and practice, arise originally from mistaken notions of the Divine Being. It is frequently observed in common life, that some favourite notion or inclination, long indulged, takes such an entire possession of a man's mind, and so engrosses his faculties, as to mingle thoughts perhaps he is not himself conscious of with almost all his conceptions, and influence his whole behaviour. The two great attributes of our Sovereign Creator which seem most likely to influence our lives are His justice and His mercy. The justice of God will not permit Him to afflict any man without cause. Whether we suppose ourselves to suffer for the sake of punishment or probation, it is not easy to discover with what right we repine. If our pains and labours be only preparatory to unbounded felicity we ought to rejoice and be exceeding glad, and to glorify the goodness of God, who, by uniting us in the sufferings with saints and martyrs, will join us also in our reward. Since God is just, a man may be sure that there is a reason for his misery, and it will be generally found in his own corruption. He will therefore, instead of murmuring at God, begin to examine himself, and when he has found the depravity of his own manners it is more likely that he will admire the mercy than complain of the severity of his Judge. Then we may think of God not only as Governor, but as Father of the universe, a Being infinitely gracious, whose punishments are not inflicted to gratify any passion of anger or revenge, but to awaken us from the lethargy of sin, and to recall us from the paths of destruction. A constant conviction of the mercy of God firmly implanted in our minds will, upon the first attack of any calamity, easily induce us to reflect that it is permitted by God to fall upon us, lest we should be too much enamoured by our present state, and neglect to extend our prospects into eternity. Thus by familiarising to our minds the attributes of God we shall, in a great measure, secure ourselves against any temptation to repine at His arrangements, but shall probably still more strengthen our resolution and confirm our piety by reflecting.

II. BY REFLECTING ON THE IGNORANCE OF MAN. It is by comparing ourselves with others that we often make an estimate of our own happiness, and even sometimes of our virtue. He that has more than he deserves is not to murmur merely because he has less than another. When we judge so confidently of others we deceive ourselves, we admit conjectures for certainties, and chimeras for realities. No man can say that he is better than another, because no man can tell how far the other Was enabled to resist temptation, or what incidents might concur to overthrow his virtue. Let everyone, then, whom God shall visit with affliction humble himself before Him with steady confidence in His mercy, and unfeigned submission to His justice. Let him remember that his sins are the cause of his miseries, and apply himself seriously to the great work of self-examination and repentance.

(S. Johnson, LL. D.)

They are indeed conquerors under trouble who are kept free from sin and provocation in their hour of trial. For this was Job's victory, that in all this Job sinned not. Albeit troubles do suggest temptations to many sins; yet the great sin to be avoided by the godly under trouble is, misconstructing of God and His dealing. Misconstructions of God do both reflect upon the infinite wisdom and deep counsels of God in ordering the lots of His people. And they also do proclaim their own folly, in their want of skill to judge aright of God's proceeding, and in following a course which may well vex themselves, but cannot profit them at all. Whatever advantage saints do give to Satan over themselves in an hour of trial, yet by the power of grace they may be enabled so to walk as may refute all his calumnies of them, and make him a liar; even as God in the issue will, once for all, wipe off all the aspersions which Satan casts upon His followers. As God doth always take notice of His people's carriage so especially under trouble; and whoever so keep their feet in time of trial, they are observed and commended by God. Saints ought not to measure God's approbation of their way under trouble by any present comfortable issue; seeing the Lord may take notice of and commend the integrity of those whom yet He seeth is not fit to deliver: for Job is here commended, while the trial is not only continued, but growing upon him.

(George Hutcheson.)

That is to say, in all this trial, and under all this temptation, Job kept right with God. During all the losses of his estate, and the deaths of his children, he did not speak in an unworthy manner. The text speaks admiringly of "all this"; and a great "all" it was. Some of you are in troubles many; but what are they compared with those of Job? Your afflictions are molehills contrasted with the Alps of the patriarch's grief. Ah, if God could uphold Job in all this, you may be sure that He can support you. "All this" also alludes to all that Job did, and thought, and said. If in patience he can possess his soul when all the arrows of affliction are wounding him, he is a man indeed. May we ourselves so live that it may be said of us in the end, "In all this he sinned not. He swam through a sea of trouble."

I. IN ALL OUR AFFAIRS THE MAIN THING IS, NOT TO SIN. It is not said, "In all this Job was never spoken against," for he was spoken against by Satan in the presence of himself; and very soon he was falsely accused by men who should have comforted him. You must not expect that you will pass through this world, and have it said of you in the end, "In all this no one ever spoke against him." Those who secure zealous lovers are pretty sure to call forth intense adversaries. The trimmer may dodge through the world without much censure; but it will seldom be so with an out-and-out man of God. Neither is it a chief point for us to seek to go through life without suffering, since the Lord's servants, the best of them, are ripened and mellowed by suffering. Remember, if the grace of God prevents our affliction from driving us into sin, then Satan is defeated. Satan did not care what Job suffered, so long as he could but hope to make him sin; and he was foiled when he did not sin. If you conquer him in your hour of grief, you conquer indeed. If you do not sin while under the stress of heavy trouble, God will be honoured. He is not so much glorified by preserving you from trouble, as by upholding you in trouble. He allows you to be tried that His grace in you may be tested and glorified. Remember, furthermore, that if you do not sin, you yourself will be no loser by all your tribulations. Sin alone can injure you; but if you remain steadfast, though you are stripped, you will be clothed with glory; though you are deprived of comfort, you will lose no real blessing. True, it may not seem a pleasant thing to be stripped, and yet if one is soon going to bed, it is of no great consequence.

II. IN ALL TIME OF TRIAL THERE IS SPECIAL FEAR OF OUR SINNING. It is well for the child of God to remember that the hour of darkness is an hour of danger. Suffering is fruitful soil for certain forms of sin. Hence it was needful for the Holy Spirit to give a testimony to Job that, "In all this he sinned not."

1. For instance, we are apt to grow impatient.

2. We are even tempted to rebellion against God.

3. We may also sin by despair. An afflicted on. said, I shall never look up again. I shall go mourning all my days." Come, if you are as poor as Job, be as patient as Job, and you will find hope ever shining like a star which never sets.

4. Many sin by unbelieving speeches.

5. Men have been driven into a kind of atheism by successive troubles. They have wickedly argued — "There cannot be a God, or He would not let me suffer so."

III. IN ACTS OF MOURNING WE NEED NOT SIN. Hearken: you are allowed to weep. You are allowed to show that you suffer by your losses. See what Job did. "Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped"; and "in all this Job sinned not." The husband lamented sorely when his beloved was taken from him. He was right. I should have thought far less of him if he had not done so. "Jesus wept." But there is a measure in the expression of grief. Job was not wrong in rending his garment: he might have been wrong if he had torn it into shreds. Do not restrain the boiling floods. A flood of tears without may assuage the deluge of grief within. Job's acts of mourning were moderate and seemly — toned down by his faith. Job's words also, though very strong, were very true: "Naked came I out of my mother's womb, and naked shall I return thither." Job mourned, and yet did not sin; for he mourned, and worshipped as he mourned. Remember, then, that in acts of mourning there is not, of necessity, any sin.

IV. IN CHARGING GOD FOOLISHLY WE SIN GREATLY. "Job sinned not," and the phrase which explains it is, "nor charged God foolishly."

I. Here let me say that to call God to our judgment seat at all is a high crime and misdemeanour. "Nay but, O man, who art thou that repliest against God?"

2. In the next place, we sin in requiring that we should understand God. What? Is God under bonds to explain Himself to us?

3. We charge God foolishly when we imagine that He is unjust. "Ah!" said one, "when I was a worldling I prospered; but ever since I have been a Christian I have endured no end of losses and troubles." Do you mean to insinuate that the Lord does not treat you justly? Think a minute, and stand corrected. If the Lord were to deal with you according to strict justice, where would you be?

4. Some, however, will bring foolish charges against His love.

5. Alas! at times, unbelief charges God foolishly with reference to His power. We think that He cannot help us in some peculiar trial.

6. We may be so foolish as to doubt His wisdom. If He be All-wise, how can He suffer us to be in such straits, and to sink so low as we do? What folly is this I Who art thou, that thou wouldst measure the wisdom of God?

V. TO COME THROUGH GREAT TRIAL WITHOUT SIN IS THE HONOUR OF THE SAINTS. There is no glory in being a feather-bed soldier, a man bedecked with gorgeous regimentals, but never beautified by a sear, or ennobled by a wound. All that you ever hear of such a soldier is that his spurs jingle on the pavement as he walks. There is no history for this carpet knight. He never smelt gunpowder in his life; or if he did, he fetched out his scent bottle to kill the offensive odour. Well, that will not make much show in the story of the nations. If we could have our choice, and we were as wise as the Lord Himself, we should choose the troubles which He has appointed us, and we should not spare ourselves a single pang. Who wants to paddle about a duck pond all his life? Nay, Lord, if Thou wilt bid me go upon the waters, let me launch out into the deep. The honour of a Christian, or, let me say, the honour of God's grace in a Christian, is when we have so acted that we have obeyed in detail, not forgetting any point of duty. "In all this Job sinned not" neither in what he thought, or said, or did; nor even in what he did not say, and did not do: I feel that I must add just this. As I read the verse through, it looked too dry for me, and so I wetted it with a tear. "In all this Job sinned not, nor charged God foolishly"; and yet I, who have suffered so little, have often sinned, and, I fear, in times of anguish, have charged God foolishly. Is not this true of some of you?

( C. H. Spurgeon.).

People
Job
Places
Uz
Topics
Acts, Anything, Ascribed, Aught, Blame, Charge, Charged, Charging, Folly, Foolish, Foolishly, God's, Job, Sin, Sinned, Unseemly, Wrong, Wrongdoing
Outline
1. The holiness, riches, and reverent care of Job for his children.
6. Satan, appearing before God, obtains leave to afflict Job.
13. Understanding of the loss of his children and goods, in his mourning Job blesses God.

Dictionary of Bible Themes
Job 1:22

     4195   spirits
     6251   temptation, resisting
     8027   faith, testing of

Job 1:13-22

     6705   peace, experience

Job 1:20-22

     5567   suffering, emotional

Library
Blessed Adversity.
INTRODUCTORY. In our meditations on the first Psalm we have dwelt on "Blessed Prosperity." But all GOD'S dealings are full of blessing: He is good, and doeth good, good only, and continually. The believer who has taken the LORD as his SHEPERD, can assuredly say in the words of the twenty-third Psalm, "Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the LORD for ever;" or, taking the marginal reading of the Revised Version, "Only goodness and mercy
J. Hudson Taylor—A Ribband of Blue

Sorrow that Worships
'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.'--JOB i. 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
Alexander Maclaren—Expositions of Holy Scripture

Satan Considering the Saints
Up there, beyond the clouds, where no human eye could see, there was a scene enacted which augured no good to Job's prosperity. The spirit of evil stood face to face with the infinite Spirit of all good. An extraordinary conversation took place between these two beings. When called to account for his doings, the evil one boasted that he had gone to and fro throughout the earth, insinuating that he had met with no hindrance to his will, and found no one to oppose his freely moving and acting at his
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865

Whether all Men Equally are Required to have Explicit Faith
Whether all Men Equally are required to have Explicit Faith We proceed to the sixth article thus: 1. It seems that all men equally are required to have explicit faith. For it is clear from the precepts of charity that all men are required to believe such things as are necessary for salvation, and it was said in the preceding article that explicit belief in some matters is necessary for salvation. It follows that all men equally are required to have explicit faith. 2. Again, no one should be examined
Aquinas—Nature and Grace

Marriage, I Say, is a Good, and May Be...
24. Marriage, I say, is a good, and may be, by sound reason, defended against all calumnies. But with the marriage of the holy fathers, I inquire not what marriage, but what continence, is on a level: or rather not marriage with marriage; for it is an equal gift in all cases given to the mortal nature of men; but men who use marriage, forasmuch as I find not, to compare with other men who used marriage in a far other spirit, we must require what continent persons admit of being compared with those
St. Augustine—On the Good of Marriage

Whether all are Equally Bound to have Explicit Faith?
Objection 1: It would seem that all are equally bound to have explicit faith. For all are bound to those things which are necessary for salvation, as is evidenced by the precepts of charity. Now it is necessary for salvation that certain things should be believed explicitly. Therefore all are equally bound to have explicit faith. Objection 2: Further, no one should be put to test in matters that he is not bound to believe. But simple reasons are sometimes tested in reference to the slightest articles
Saint Thomas Aquinas—Summa Theologica

Whether Hypocrisy is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Is. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater
Saint Thomas Aquinas—Summa Theologica

Whether all the Angels who are Sent, Assist?
Objection 1: It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited." Objection 2: Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before the Lord" (Tob. 12:15). Therefore the angels who are sent, assist. Objection 3: Further, every holy angel is nearer to God than
Saint Thomas Aquinas—Summa Theologica

Whether Sacrifice Should be Offered to God Alone?
Objection 1: It would seem that sacrifice should not be offered to the most high God alone. Since sacrifice ought to be offered to God, it would seem that it ought to be offered to all such as are partakers of the Godhead. Now holy men are made "partakers of the Divine nature," according to 2 Pet. 1:4; wherefore of them is it written (Ps. 81:6): "I have said, You are gods": and angels too are called "sons of God," according to Job 1:6. Thus sacrifice should be offered to all these. Objection 2: Further,
Saint Thomas Aquinas—Summa Theologica

Whether the Gifts Differ from the virtues?
Objection 1: It would seem that the gifts do not differ from the virtues. For Gregory commenting on Job 1:2, "There were born to him seven sons," says (Moral. i, 12): "Seven sons were born to us, when through the conception of heavenly thought, the seven virtues of the Holy Ghost take birth in us": and he quotes the words of Is. 11:2,3: "And the Spirit . . . of understanding . . . shall rest upon him," etc. where the seven gifts of the Holy Ghost are enumerated. Therefore the seven gifts of the Holy
Saint Thomas Aquinas—Summa Theologica

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1).
Saint Gregory the Great—the Epistles of Saint Gregory the Great

St. Peter of Alcantara Comforts the Saint. Great Temptations and Interior Trials.
1. When I saw that I was able to do little or nothing towards avoiding these great impetuosities, I began also to be afraid of them, because I could not understand how this pain and joy could subsist together. I knew it was possible enough for bodily pain and spiritual joy to dwell together; but the coexistence of a spiritual pain so excessive as this, and of joy so deep, troubled my understanding. Still, I tried to continue my resistance; but I was so little able, that I was now and then wearied.
Teresa of Avila—The Life of St. Teresa of Jesus

The Writings of Israel's Philosophers
[Sidenote: Discussions the problem of evil] An intense interest in man led certain of Israel's sages in time to devote their attention to more general philosophical problems, such as the moral order of the universe. In the earlier proverbs, prophetic histories, and laws, the doctrine that sin was always punished by suffering or misfortune, and conversely that calamity and misfortune were sure evidence of the guilt of the one affected, had been reiterated until it had become a dogma. In nine out
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Our Attitude Toward his Sovereignty
"Even so, Father: for so it seemed good in Thy sight" (Matt. 11:26). In the present chapter we shall consider, somewhat briefly, the practical application to ourselves of the great truth which we have pondered in its various ramifications in earlier pages. In chapter twelve we shall deal more in detail with the value of this doctrine but here we would confine ourselves to a definition of what ought to be our attitude toward the Sovereignty of God. Every truth that is revealed to us in God's Word
Arthur W. Pink—The Sovereignty of God

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

Whether it is Proper to the Rational Nature to be Adopted?
Objection 1: It would seem that it is not proper to the rational nature to be adopted. For God is not said to be the Father of the rational creature, save by adoption. But God is called the Father even of the irrational creature, according to Job 38:28: "Who is father of the rain? Or who begot the drops of dew?" Therefore it is not proper to the rational creature to be adopted. Objection 2: Further, by reason of adoption some are called sons of God. But to be sons of God seems to be properly attributed
Saint Thomas Aquinas—Summa Theologica

Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares
E. P. Barrows—Companion to the Bible

Of his Cross what Shall I Speak, what Say? this Extremest Kind of Death...
9. Of His cross what shall I speak, what say? This extremest kind of death He chose, that not any kind of death might make His Martyrs afraid. The doctrine He shewed in His life as Man, the example of patience He demonstrated in His Cross. There, you have the work, that He was crucified; example of the work, the Cross; reward of the work, Resurrection. He shewed us in the Cross what we ought to endure, He shewed in the Resurrection what we have to hope. Just like a consummate task-master in the matches
St. Augustine—On the Creeds

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a
Arthur W. Pink—The Redeemer's Return

Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus
Lewis Bayly—The Practice of Piety

Heb. 4:14 Our Profession
"Seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession."--Heb. 4:14. A CAREFUL reader of the Epistle to the Hebrews can hardly fail to observe that the words "let us" are found no less than four times in the fourth chapter. In the first verse you will read, "let us fear,"--in the eleventh verse, "let us labour,"--in the fourteenth verse, "let us hold fast,"--and in the sixteenth verse, "let us come boldly to the throne
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Jesus Tempted in the Wilderness.
^A Matt. IV. 1-11; ^B Mark I. 12, 13; ^C Luke IV. 1-13. ^c 1 And Jesus, full of the Holy Spirit, returned from the Jordan, ^b 12 And straightway the Spirit driveth him forth ^c and ^a 1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being
J. W. McGarvey—The Four-Fold Gospel

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

Links
Job 1:22 NIV
Job 1:22 NLT
Job 1:22 ESV
Job 1:22 NASB
Job 1:22 KJV

Job 1:22 Bible Apps
Job 1:22 Parallel
Job 1:22 Biblia Paralela
Job 1:22 Chinese Bible
Job 1:22 French Bible
Job 1:22 German Bible

Job 1:22 Commentaries

Bible Hub
Job 1:21
Top of Page
Top of Page