Setting these characteristics of his daily life by the side of his unaffected piety, as it is described in the first chapter, we have a picture of the best man who could then be conceived; not a hard ascetic, living in haughty or cowardly isolation, but a warm figure of flesh and blood, a man full of all human loveliness, and to whom, that no room might be left for any possible Calvinistic falsehood, God himself bears the emphatic testimony, “that there was none like him upon the earth, a perfect and upright man, who feared God and eschewed evil.”  If such a person as this, therefore, could be made miserable, necessarily the current belief of the Jews was false to the root; and tradition furnished the fact that he had been visited by every worst calamity.  How was it then to be accounted for?  Out of a thousand possible explanations, the poet introduces a single one.  He admits us behind the veil which covers the ways of Providence, and we hear the accusing angel charging Job with an interested piety, and of being obedient because it was his policy.  “Job does not serve God for nought,” he says; “strip him of his splendour, and see if he will care for God then.  Humble him into poverty and wretchedness, so only we shall know what is in his heart.”  The cause thus introduced is itself a rebuke to the belief which, with its “rewards and punishments,” immediately fostered selfishness; and the poem opens with a double action, on one side to try the question whether it is possible for man to love God disinterestedly—­the issue of which trial is not foreseen or even foretold, and we watch the progress of it with an anxious and fearful interest—­on the other side, to bring out in contrast to the truth which we already know, the cruel falsehood of the popular faith, to show how, instead of leading men to mercy and affection, it hardens their heart, narrows their sympathies, and enhances the trials of the sufferer, by refinements which even Satan had not anticipated.  The combination of evils, as blow falls on blow, suddenly, swiftly, and terribly, has all the appearance of a purposed visitation (as indeed it was;) if ever outward incidents might with justice be interpreted as the immediate action of Providence, those which fell on Job might be so interpreted.  The world turns disdainfully from the fallen in the world’s way; but far worse than this, his chosen friends, wise, good, pious men, as wisdom and piety were then, without one glimpse of the true cause of his sufferings, see in them a judgment upon his secret sins.  He becomes to them an illustration, and even (such are the paralogisms of men of this description) a proof of their theory “that the prosperity of the wicked is but for a while;” and instead of the comfort and help which they might have brought him, and which in the end they were made to bring him, he is to them no more than a text for the enunciation of solemn falsehood.  And even worse again, the sufferer himself had been educated in the same creed; he, too, had been taught to see the hand of God in the outward dispensation; and feeling from the bottom of his heart, that he, in his own case, was a sure contradiction of what he had learnt to believe, he himself finds his very faith in God shaken from its foundation.  The worst evils which Satan had devised were distanced far by those which had been created by human folly.