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Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married.

Shall we receive good - This we have received in great abundance for many years:

And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful.

In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.

As one of the foolish women speaketh - The word here rendered “foolish” נבל nâbâl from נבל nâbêl means properly stupid or foolish, and then wicked, abandoned, impious - the idea of “sin” and “folly” being closely connected in the Scriptures, or sin being regarded as supreme folly; 1 Samuel 25:25; 2 Samuel 3:33; Psalm 14:1; Psalm 53:2. The Arabs still use the word with the same compass of signification. “Gesenius.” The word is used here in the sense of “wicked;” and the idea is, that the sentiment which she uttered was impious, or was such as were on the lips of the wicked. Sanctius supposes that there is a reference here to Idumean females, who, like other women, reproached and cast away their gods, if they did not obtain what they asked when they prayed to them. Homer represents Achilles and Menelaus as reproaching the gods. Iliad i. 353, iii. 365. See Rosenmuller, Morgenland, “in loc.”

What shall we receive good at the hand of God - Having received such abundant tokens of kindness from him, it was unreasonable to complain when they were taken away, and when he sent calamity in their stead.

And shall we not receive evil? - Shall we not expect it? Shall we not be willing to bear it when it comes? Shall we not have sufficient confidence in him to believe that his dealings are ordered in goodness and equity? Shall we at once lose all our confidence in our great Benefactor the moment he takes away our comforts, and visits us with pain? This is the true expression of piety. It submits to all the arrangements of God without a complaint. It receives blessings with gratitude; it is resigned when calamities are sent in their place. It esteems it as a mere favor to be permitted to breathe the air which God has made, to look upon the light of his sun, to tread upon his earth, to inhale the fragrance of his flowers, and to enjoy the society of the friends whom he gives; and when he takes one or all away, it feels that he has taken only what belongs to him, and withdraws a privilege to which we had no claim. In addition to that, true piety feels that all claim to any blessing, if it had ever existed, has been forfeited by sin. What right has a sinner to complain when God withdraws his favor, and subjects him to suffering? What claim has he on God, that should make it wrong for Him to visit him with calamity?

Wherefore doth a living man complain,

A man for the punishment of his sins?

Lamentations 3:39.

In all this did not Job sin with his lips - See the notes at Job 1:22. This remark is made here perhaps in contrast with what occurred afterward. He subsequently did give utterance to improper sentiments, and was rebuked accordingly, but thus far what he had expressed was in accordance with truth, and with the feelings of most elevated piety.

It was generally believed by the Jews that sin is punished in this life. Every affliction was regarded as the penalty of some wrongdoing, either of the sufferer himself or of his parents. It is true that all suffering results from the transgression of God's law, but this truth had become perverted. Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,—as punishment arbitrarily inflicted on account of sin. Hence one upon whom some great affliction or calamity had fallen had the additional burden of being regarded as a great sinner. DA 471.1

Thus the way was prepared for the Jews to reject Jesus. He who “hath borne our griefs, and carried our sorrows” was looked upon by the Jews as “stricken, smitten of God, and afflicted;” and they hid their faces from Him. Isaiah 53:4, 3. DA 471.2

God had given a lesson designed to prevent this. The history of Job had shown that suffering is inflicted by Satan, and is overruled by God for purposes of mercy. But Israel did not understand the lesson. The same error for which God had reproved the friends of Job was repeated by the Jews in their rejection of Christ. DA 471.3

In all ages God's appointed witnesses have exposed themselves to reproach and persecution for the truth's sake. Joseph was maligned and persecuted because he preserved his virtue and integrity. David, the chosen messenger of God, was hunted like a beast of prey by his enemies. Daniel was cast into a den of lions because he was true to his allegiance to heaven. Job was deprived of his worldly possessions, and so afflicted in body that he was abhorred by his relatives and friends; yet he maintained his integrity. Jeremiah could not be deterred from speaking the words that God had given him to speak; and his testimony so enraged the king and princes that he was cast into a loathsome pit. Stephen was stoned because he preached Christ and Him crucified. Paul was imprisoned, beaten with rods, stoned, and finally put to death because he was a faithful messenger for God to the Gentiles. And John was banished to the Isle of Patmos “for the word of God, and for the testimony of Jesus Christ.” AA 575.1

These examples of human steadfastness bear witness to the faithfulness of God's promises—of His abiding presence and sustaining grace. They testify to the power of faith to withstand the powers of the world. It is the work of faith to rest in God in the darkest hour, to feel, however sorely tried and tempest-tossed, that our Father is at the helm. The eye of faith alone can look beyond the things of time to estimate aright the worth of the eternal riches. AA 575.2

Those who closely connect with God may not be prosperous in the things of this life; they may often be sorely tried and afflicted. Joseph was maligned and persecuted because he preserved his virtue and integrity. David, that chosen messenger of God, was hunted like a beast of prey by his wicked enemies. Daniel was cast into a den of lions because he was true and unyielding in his allegiance to God. Job was deprived of his worldly possessions and so afflicted in body that he was abhorred by his relatives and friends, yet he preserved his integrity and faithfulness to God. Jeremiah would speak the words which God had put into his mouth, and his plain testimony so enraged the king and princes that he was cast into a loathsome pit. Stephen was stoned because he would preach Christ and Him crucified. Paul was imprisoned, beaten with rods, stoned, and finally put to death because he was a faithful messenger to carry the gospel to the Gentiles. The beloved John was banished to the Isle of Patmos “for the word of God, and for the testimony of Jesus Christ.” 4T 525.1

These examples of human steadfastness, in the might of divine power, are a witness to the world of the faithfulness of God's promises—of His abiding presence and sustaining grace. As the world looks upon these humble men, it cannot discern their moral value with God. It is a work of faith to calmly repose in God in the darkest hour—however severely tried and tempest-tossed, to feel that our Father is at the helm. The eye of faith alone can look beyond the things of time and sense to estimate the worth of eternal riches. 4T 525.2

Resisting Temptation—1891—Many seem to think that it is impossible not to fall under temptation, that they have no power to overcome, and they sin against God with their lips, talking discouragement and doubt, instead of faith and courage. Christ was tempted in all points like as we are, yet without sin. He said, “The prince of this world cometh, and hath nothing in me.” What does this mean? It means that the prince of evil could find no vantage ground in Christ for his temptation; and so it may be with us.—The Review and Herald, May 19, 1891. 3SM 192.2