collapse all  

Text -- Job 1:6-12 (NET)

Strongs On/Off
Context
Satan’s Accusation of Job
1:6 Now the day came when the sons of God came to present themselves before the Lord– and Satan also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” And Satan answered the Lord, “From roving about on the earth, and from walking back and forth across it.” 1:8 So the Lord said to Satan, “Have you considered my servant Job? There is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil.” 1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? 1:10 Have you not made a hedge around him and his household and all that he has on every side? You have blessed the work of his hands, and his livestock have increased in the land. 1:11 But extend your hand and strike everything he has, and he will no doubt curse you to your face!” 1:12 So the Lord said to Satan, “All right then, everything he has is in your power. Only do not extend your hand against the man himself!” So Satan went out from the presence of the Lord.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Job a man whose story is told in the book of Job,a man from the land of Uz in Edom
 · Satan a person, male (evil angelic),an angel that has rebelled against God


Dictionary Themes and Topics: Temptation | Son of God | Satan | SONS OF GOD | SLANDER | PERFECT; PERFECTION | Motive | Lies and Deceits | JOB, BOOK OF | God | Fear of God | Faith | ESCHEW | DEVIL | CHILDREN OF GOD | Blessing | Afflictions and Adversities | Accusation, False | ANGEL | ACCUSER | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Other
Critics Ask

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 1:6 - -- A certain time appointed by God.

A certain time appointed by God.

Wesley: Job 1:6 - -- The holy angels, so called, Job 38:7; Dan 3:25, Dan 3:28, because of their creation by God, for their resemblance of him in power, and dignity, and ho...

The holy angels, so called, Job 38:7; Dan 3:25, Dan 3:28, because of their creation by God, for their resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience, to him.

Wesley: Job 1:6 - -- Before his throne, to receive his commands, and to give him an account of their negotiations. But you must not think that these things are to be under...

Before his throne, to receive his commands, and to give him an account of their negotiations. But you must not think that these things are to be understood literally; it is only a parabolical representation of that great truth, that God by his wise and holy providence governs all the actions of men and devils: It being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men. And it is likewise intimated, that the affairs of earth are much the subject of the counsels of the unseen world. That world is dark to us: but we lie open to it.

Wesley: Job 1:9 - -- Out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, serving t...

Out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, serving thee for his own ends.

Wesley: Job 1:12 - -- _It seems strange, that, God should give Satan such a permission as this. But he did it for his own glory, for the honour of Job, for the explanation ...

_It seems strange, that, God should give Satan such a permission as this. But he did it for his own glory, for the honour of Job, for the explanation of providence, and the encouragement of his afflicted people in all ages.

JFB: Job 1:6 - -- Angels (Job 38:7; 1Ki 22:19). They present themselves to render account of their "ministry" in other parts of the universe (Heb 1:14).

Angels (Job 38:7; 1Ki 22:19). They present themselves to render account of their "ministry" in other parts of the universe (Heb 1:14).

JFB: Job 1:6 - -- Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says (Exo 6:3) that He was not known to the patriarchs by this name. But, as the...

Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says (Exo 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in Gen 2:7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.

JFB: Job 1:6 - -- The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he lo...

The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (Job 4:19; Job 15:15; Jud 1:6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (1Ch 21:1; Psa 109:6; Zec 3:1); "accuser" (Rev 12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (Isa 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Gen 3:1). He is called prince of this world (Joh 12:31); the god of this world (2Co 4:4); prince of the power of the air (Eph 2:2). God here questions him, in order to vindicate His own ways before angels.

JFB: Job 1:7 - -- Rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Mat 12:43; 1Pe 5:8). Satan seems to have had some peculiar co...

Rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Mat 12:43; 1Pe 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Gen 1:26; Psa 8:6). Man then lost it and Satan became prince of this world. The Son of man (Psa 8:4) --the representative man, regains the forfeited inheritance (Rev 11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.

JFB: Job 1:8 - -- Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.

Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.

JFB: Job 1:9 - -- It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the rew...

It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (Gen 15:1).

JFB: Job 1:10 - -- Literally, "spread out like a flood"; Job's herds covered the face of the country.

Literally, "spread out like a flood"; Job's herds covered the face of the country.

JFB: Job 1:11 - -- In antithesis to God's praise of him (Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take aw...

In antithesis to God's praise of him (Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mal 3:14).

JFB: Job 1:12 - -- Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (Job 1:11, "thine"), but He allows...

Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (Job 1:11, "thine"), but He allows the enemy to do so.

Clarke: Job 1:6 - -- There was a day when the sons of God - All the versions, and indeed all the critics, are puzzled with the phrase sons of God; בני האלהים b...

There was a day when the sons of God - All the versions, and indeed all the critics, are puzzled with the phrase sons of God; בני האלהים beney haelohim , literally, sons of the God, or sons of the gods. The Vulgate has simply filii dei , sons of God. The Septuagint, οἱ αγγελοι του θεου, the angels of God. The Chaldee, כתי מלאכיא kittey malachaiya , troops of angels. The Syriac retains the Hebrew words and letters, only leaving out the demonstrative ה he in the word האלהים haelohim , thus, (Syriac) baney Elohim . The Arabic nearly copies the Hebrew also, (Arabic) banoa Iloheem ; to which, if we give not the literal translation of the Hebrew, we may give what translation we please. Coverdale (1535) translates it, servauntes of God. The Targum supposes that this assembly took place on the day of the great atonement, which occurred once each year. And there was a day of judgment in the beginning of the year; and the troops of angels came, that they might stand in judgment before the Lord. But what are we to make of this whole account? Expositions are endless. That of Mr. Peters appears to me to be at once the most simple and the most judicious: "The Scripture speaks of God after the manner of men, for there is a necessity of condescending to our capacities, and of suiting the revelation to our apprehension. As kings, therefore, transact their most important affairs in a solemn council or assembly, so God is pleased to represent himself as having his council likewise; and as passing the decrees of his providence in an assembly of his holy angels. We have here, in the case of Job, the same grand assembly held, as was before in that of Ahab, 1 Kings 22:6-23; the same host of heaven, called here the sons of God, presenting themselves before Jehovah, as in the vision of Micaiah they are said to stand on his right hand and on his left. A wicked spirit appearing among them, here called Satan or the adversary, and there a lying spirit; both bent on mischief, and ready to do all the hurt they were permitted to do; for both were under the control of his power. The imagery is just the same; and the only difference is in the manner of the relation. That mentioned above, Micaiah, as a prophet, and in the actual exercise of his prophetic office, delivers, as he received it, in a vision. "I saw the Lord sitting on his throne, and all the Host of Heaven standing by him, on his right hand and on his left, and there came forth a Lying Spirit, and stood Before the Lord, and said,"1Ki 22:19-22. The other, as a historian, interweaves it with his history; and tells us, in his plain narrative style, "There was a day when the sons of God came to Present themselves Before the Lord, and Satan came also among them."And this he delivers in the same manner as he does, There was a man in the land of Uz, whose name was Job

"The things delivered to us by these two inspired writers are the same in substance, equally high, and above the reach of human sight and knowledge; but the manner of delivering them is different, each as suited best to his particular purpose. This, then is the prophetical way of representing things, as to the manner of doing them, which, whether done exactly in the same manner, concerns us not to know; but which are really done: and God would have them described as done in this manner, to make the more lively and lasting impression on us. At the same time, it must not be forgotten that representations of this kind are founded in a well-known and established truth, viz., the doctrine of good and bad angels, a point revealed from the beginning, and without a previous knowledge of which, the visions of the prophets could scarcely be intelligible."See Gen 28:10-15

Clarke: Job 1:6 - -- And Satan came also - This word also is emphatic in the original, השטן hassatan , the Satan, or the adversary; translated by the Septuagint ο...

And Satan came also - This word also is emphatic in the original, השטן hassatan , the Satan, or the adversary; translated by the Septuagint ὁ Διαβολος . The original word is preserved by the Chaldee, Syriac, and Arabic; indeed, in each of them the word signifies an adversary. St. Peter, 1Pe 5:8, plainly refers to this place; and fully proves that השטן hassatan , which he literally translates ὁ αντιδικος, the Adversary, is no other than ὁ Διαβολος, the Devil, or chief of bad demons, which he adds to others by way of explanation. There are many διαμονες, demons, mentioned in Scripture, but the word Satan or devil is never found in the originals of the Old and New Testaments in the plural number. Hence we reasonably infer, that all evil spirits are under the government of One chief, the Devil, who is more powerful and more wicked than the rest. From the Greek Διαβολος comes the Latin Diabolus , the Spanish Diablo , the French Diable , the Italian Diavolo , the German Teuffel , the Dutch Duivel , the Anglo-Saxon and the English Devil, which some would derive from the compound The - Evil; ὁ πονηρος, the evil one, or wicked one

It is now fashionable to deny the existence of this evil spirit; and this is one of what St. John (Rev 2:24) calls τα βαθη του σατανα, the depths of Satan; as he well knows that they who deny his being will not be afraid of his power and influence; will not watch against his wiles and devices; will not pray to God for deliverance from the evil one; will not expect him to be trampled down under their feet, who has no existence; and, consequently, they will become an easy and unopposing prey to the enemy of their souls. By leading men to disbelieve and deny his existence, he throws them off their guard; and is then their complete master, and they are led captive by him at his will. It is well known that, among all those who make any profession of religion, those who deny the existence of the devil are they who pray little or none at all; and are, apparently, as careless about the existence of God as they are about the being of a devil. Piety to God is with them out of the question; for those who do not pray, especially in private, (and I never met with a devil-denier who did), have no religion of any kind, whatsoever pretensions they may choose to make.

Clarke: Job 1:7 - -- From going to and fro in the earth - The translation of the Septuagint is curious: Περιελθων την γην και εμπεριπατησα...

From going to and fro in the earth - The translation of the Septuagint is curious: Περιελθων την γην και εμπεριπατησας την ὑπ ουρανον, παρειμι ; "Having gone round the earth, and walked over all that is under heaven, I am come hither."The Chaldee says, "I am come from going round the earth to examine the works of the children of men; and from walking through it."Coverdale, who generally hits the sense, translates thus: I have gone aboute the londe ond walked thorow it. Mr. Good has it, from roaming round the earth, and walking about it

St. Peter, as has been already stated, 1Pe 5:8, refers to this: "Be sober, be vigilant; for your Adversary the Devil Goeth About, as a roaring lion, seeking whom he may devour."I rather think, with Coverdale, that ארץ arets here signifies rather that land, than the habitable globe. The words are exceedingly emphatic; and the latter verb התהלך hithhallech being in the hithpael conjugation shows how earnest and determined the devil is in his work: he sets himself to walk; he is busily employed in it; he is seeking the destruction of men; and while they sleep, he wakes - while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, The devil is Busy with him.

Clarke: Job 1:8 - -- Hast thou considered my servant Job - Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst t...

Hast thou considered my servant Job - Literally, Hast thou placed thy heart on my servant Job? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general.

Clarke: Job 1:9 - -- Doth Job fear God for naught? - Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what im...

Doth Job fear God for naught? - Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows.

Clarke: Job 1:10 - -- Hast not thou made a hedge about him - Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. He is a...

Hast not thou made a hedge about him - Thou hast fortified him with spikes and spears. Thou hast defended him as by an unapproachable hedge. He is an object of thy peculiar care; and is not exposed to the common trials of life.

Clarke: Job 1:11 - -- But put forth thine hand - Shoot the dart of poverty and affliction against him

But put forth thine hand - Shoot the dart of poverty and affliction against him

Clarke: Job 1:11 - -- And he will curse thee to thy face - אם לא על פניך יברכך im lo al paneycha yebarechecca , "If he will not bless thee to thy appearan...

And he will curse thee to thy face - אם לא על פניך יברכך im lo al paneycha yebarechecca , "If he will not bless thee to thy appearances."He will bless thee only in proportion to the temporal good thou bestowest upon him; to the providential and gracious appearances or displays of thy power in his behalf. If thou wilt be gracious, he will be pious. The exact maxim of a great statesman, Sir Robert Walpole: Every man has his price. "But you have not bought such a one?""No, because I would not go up to his price. He valued himself at more than I thought him worth; and I could get others cheaper, who, in the general muster, would do as well."No doubt Sir R. met with many such; and the devil many more. But still God has multitudes that will neither sell their souls, their consciences, nor their country, for any price; who, though God should slay them, will nevertheless trust in him; and be honest men, howsoever tempted by the devil and his vicegerents. So did Job; so have done thousands; so will all do, in whose hearts Christ dwells by faith.

Clarke: Job 1:12 - -- All that he hath is in thy power - Satan cannot deprive a man even of an ass, a sheep, or a pig, but by especial permission of God. His power and ma...

All that he hath is in thy power - Satan cannot deprive a man even of an ass, a sheep, or a pig, but by especial permission of God. His power and malice are ever bounded, and under control

Clarke: Job 1:12 - -- So Satan went forth - The Targum adds, with authority from the presence of the Lord.

So Satan went forth - The Targum adds, with authority from the presence of the Lord.

Defender: Job 1:6 - -- This remarkable vision can only have been given to Job (or the author of Job's record) by special revelation after his sufferings and subsequent resto...

This remarkable vision can only have been given to Job (or the author of Job's record) by special revelation after his sufferings and subsequent restoration. The angels are called "sons of God" (Hebrew bene elohim) because they had no parents, but were directly created by God (Gen 6:2; Job 2:1; Job 38:7). Adam was called "the son of God" (Luk 3:38) for the same reason.

Defender: Job 1:6 - -- This is the Bible's earliest identification of Satan by name, assuming the traditional antiquity of the book of Job (compare 1Ch 21:1). The name Satan...

This is the Bible's earliest identification of Satan by name, assuming the traditional antiquity of the book of Job (compare 1Ch 21:1). The name Satan means "accuser" or "adversary," and he is "the accuser of our brethren" (Rev 12:10); this recorded attack on Job is typical of Satan's attacks. Note also that, despite his primeval rebellion and fall (Eze 28:13-17), he was still able to go among the other sons of God, to make his accusations before God."

Defender: Job 1:7 - -- "The devil, as a roaring lion, walketh about, seeking whom he may devour" (1Pe 5:8). On this occasion, he was seeking the most righteous man in the ea...

"The devil, as a roaring lion, walketh about, seeking whom he may devour" (1Pe 5:8). On this occasion, he was seeking the most righteous man in the earth, hoping to defeat God's plan for mankind by tempting such a man to reject His Creator and Savior."

Defender: Job 1:12 - -- Satan here is proposing a scientific experiment, testing Job's professed faith in God by causing him to suffer great loss. God is allowing it, at leas...

Satan here is proposing a scientific experiment, testing Job's professed faith in God by causing him to suffer great loss. God is allowing it, at least in Job's case, knowing that Job's faith will not fail, thus demonstrating to "the principalities and powers in the heavenly places ... the manifold wisdom of God" (Eph 3:10)."

TSK: Job 1:6 - -- Now : Job 2:1 the sons : Job 38:7; Dan 3:25; Luk 3:38 came to : Psa 103:20; Mat 18:10 Satan : Heb. the adversary, 1Ki 22:19; 1Ch 21:1; Zec 3:1; Rev 12...

Now : Job 2:1

the sons : Job 38:7; Dan 3:25; Luk 3:38

came to : Psa 103:20; Mat 18:10

Satan : Heb. the adversary, 1Ki 22:19; 1Ch 21:1; Zec 3:1; Rev 12:9, Rev 12:10

came also : Joh 6:70

among them : Heb. in the midst of them

TSK: Job 1:7 - -- Whence : Job 2:2; 2Ki 5:25 From going : Zec 1:10, Zec 1:11, Zec 6:7; Mat 12:43; 1Pe 5:8; Rev 12:9, Rev 12:12-17, Rev 20:8

TSK: Job 1:8 - -- considered : Heb. set thy heart on, Job 2:3, Job 34:14; Eze 40:4 my servant : Num 12:7, Num 12:8; Psa 89:20; Isa 42:1 none : Num 12:3; 1Ki 4:30, 1Ki 4...

TSK: Job 1:9 - -- Doth Job : Job 1:21, Job 2:10, Job 21:14, Job 21:15; Mal 1:10; Mat 16:26; 1Ti 4:8, 1Ti 6:6

TSK: Job 1:10 - -- an hedge : Gen 15:1; Deu 33:27; 1Sa 25:16; Psa 5:12, Psa 34:7, Psa 80:12; Isa 5:2, Isa 5:5; Zec 2:5, Zec 2:8; 1Pe 1:5 about : Gen 39:5; Deu 28:2-6; Ps...

TSK: Job 1:11 - -- But put : Job 1:12, Job 2:5; Isa 5:25 touch : Job 4:5, Job 19:21; Gen 26:11; Psa 105:15; Zec 2:8 and he will curse thee : Heb. if he curse thee not, J...

But put : Job 1:12, Job 2:5; Isa 5:25

touch : Job 4:5, Job 19:21; Gen 26:11; Psa 105:15; Zec 2:8

and he will curse thee : Heb. if he curse thee not, Job 1:5, Job 1:21, Job 2:9; Isa 8:21; Mal 3:13, Mal 3:14; Rev 16:9, Rev 16:11, Rev 16:21

TSK: Job 1:12 - -- Behold : 1Ki 22:23; Luk 8:32, Luk 22:31, Luk 22:32; Joh 19:11; 2Co 12:7 power : Heb. hand, Gen 16:6; Jer 38:5; Joh 3:35, Joh 3:36 only : Job 2:4-6; Ps...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 1:6 - -- Now there was a day - Dr. Good renders this, "And the day came."Tindal."Now upon a time."The Chaldee paraphrasist has presumed to specify the t...

Now there was a day - Dr. Good renders this, "And the day came."Tindal."Now upon a time."The Chaldee paraphrasist has presumed to specify the time, and renders it, "Now it happened in the day of judgment (or scrutiny, דדינא ביומא ), "in the beginning of the year,"that hosts of angels came to stand in judgment before yahweh, and Satan came."According to this, the judgment occurred once a year, and a solemn investigation was had of the conduct even of the angels. In the Hebrew there is no intimation of the frequency with which this occurred, nor of the time of the year when it happened. The only idea is, that "the sons of God"on a set or appointed day came to stand before God to give an account of what they had done, and to receive further orders in regard to what they were to do. - This is evidently designed to introduce the subsequent events relating to Job. It is language taken from the proceedings of a monarch who had sent forth messengers or ambassadors on important errands through the different provinces of his empire, who now returned to give an account of what they had observed, and of the general state of the kingdom. Such a return would, of course, be made on a fixed day when, in the language of the law, their report would be "returnable,"and when they would be required to give in an account of the state of the kingdom. If it be said that it is inconsistent with the supposition that this book was inspired to suppose such a poetic fiction, I reply,

(1) That it is no more so than the parables of the Savior, who often supposes cases, and states them as real occurrences, in order to illustrate some important truth. Yet no one was ever led into error by this.

(2) It is in accordance with the language in the Scripture everywhere to describe God as a monarch seated on his throne, surrounded by his ministers, and sending them forth to accomplish important purposes in different parts of his vast empire.

It is not absolutely necessary, therefore, to regard this as designed to represent an actual occurrence. It is one of the admissible ornaments of poetry; - as admissible as any other poetic ornament. To represent God as a king is not improper; and if so, it is not improper to represent him with the usual accompaniments of royalty, - surrounded by ministers, and employing angels and messengers for important purposes in his kingdom. This supposition being admitted, all that follows is merely in "keeping,"and is designed to preserve the verisimilitude of the conception. - This idea, however, by no means militates against the supposition that angels are in fact really employed by God in important purposes in the government of his kingdom, nor that Satan has a real existence, and is permitted by God to employ an important agency in the accomplishment of his purposes toward his people. On this verse, however, see the Introduction, Section 1, (4).

The sons of God - Angels; compare Job 38:7. The whole narrative supposes that they were celestial beings.

Came to present themselves - As having returned from their embassy, and to give an account of what they had observed and done.

Before the Lord - Before יהוה ye hovâh . On the meaning of this word, see the notes at Isa 1:2. A scene remarkably similar to this is described in 1Ki 22:19-23. Yahweh is there represented as "sitting on his throne, and all the host of heaven standing by him on his right hand and on his left."He inquires who would go and persuade Ahab that he might go up and fall at Ramoth-gilead? "And there came forth a spirit and stood before the Lord, and said, I will persuade him."This he promised to do by being "a lying spirit in the mouth of all his prophets."

And Satan came also among them - Margin, "The adversary"came "in the midst of them."On the general meaning of this passage, and the reasons why Satan is introduced here, and the argument thence derived respecting the age and authorship of the book of Job, see the Introduction, Section 4, (4). The Vulgate renders this by the name "Satan."The Septuagint: ὁ διάβολος ho diabolos - the devil, or the accuser. The Chaldee, סטנא saṭe nā' , "Satan."So the Syriac. Theodotion, ὁ ἀντικείμενος ho antikeimenos - "the adversary."The word rendered "Satan" שׂטן śâṭân is derived from שׂטן śâṭan "Satan,"to lie in wait, to be an adversary, and hence, it means properly an adversary, an accuser. It is used to denote one who "opposes,"as in war 1Ki 11:14, 1Ki 11:23, 1Ki 11:25; 1Sa 29:4; onc who is an adversary or an accuser in a court of justice Psa 109:6, and one who stands in the way of another; Num 22:22, "And the angel of yahweh stood in the way for an adversary against him" לה לשׂטן le śâṭân lôh , "to oppose him."

It is then used by way of eminence, to denote the "adversary,"and assumes the form of a proper name, and is applied to the great foe of God and man - the malignant spirit who seduces people to evil, and who accuses them before God. Thus, in Zec 3:1-2, "And he showed me Joshua the priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Loan said unto Satan, The Lord rebuke thee, O Satan;"compare Rev 12:10, "Now is come salvation - for the accuser ὁ κατηγορῶν ho katēgorōn - that is, Satan, see Rev 12:9) of our brethren is cast down, which accused them before our God day and night."- The word does not often occur in the Old Testament. It is found in the various forms of a verb and a noun in only the following places. As a verb, in the sense of being an adversary, Psa 71:13; Psa 109:4, Psa 109:20, Psa 109:29; Zec 3:1; Psa 38:20; as a noun, rendered "adversary"and "adversaries,"1Ki 5:4; 1Ki 11:14, 1Ki 11:23, 1Ki 11:25; Num 22:22, Num 22:32; 1Sa 29:4; 2Sa 19:22; rendered "Satan,"1Ch 21:1; Psa 109:6; Job 1:6-9, Job 1:12; Job 2:1-4, Job 2:6-7; Zec 3:2; and once rendered "an accusation,"Ezr 4:6.

It was a word, therefore, early used in the sense of an adversary or accuser, and was applied to anyone who sustained this character, until it finally came to be used as a proper name, to denote, by way of eminence, the prince of evil spirits, as the adversary or accuser of people. An opinion has been adopted in modern times by Herder, Eichhorn, Dathe, Ilgen, and some others, that the being here referred to by the name of Satan is not the malignant spirit, the enemy of God, the Devil, but is one of the sons of God, "a faithful, but too suspicious servant of yahweh."According to this, God is represented as holding a council to determine the state of his dominions. In this council, Satan, a zealous servant of yahweh, to whom had been assigned the honorable office of visiting different parts of the earth, for the purpose of observing the conduct of the subjects of yahweh, makes his appearance on his return with others.

Such was the piety of Job, that it had attracted the special attention of yahweh, and he puts the question to Satan, whether in his journey be had remarked this illustrious example of virtue. Satan, who, from what he has observed on earth, is supposed to have lost all confidence in the reality and genuineness of the virtue which man may exhibit, suggests that he doubts whether even Job serves God from a disinterested motive; that God had encompassed him with blessings, and that his virtue is the mere result of circumstances; and that if his comforts were removed he would be found as destitute of principle as any other man. Satan, according to this, is a suspicious minister of yahweh, not a malignant spirit; he inflicts on Job only what he is ordered to by God, and nothing because he is himself malignant. Of this opinion Gesenius remarks (Lexicon), that it "is now universally exploded."

An insuperable objection to this view is, that it does not accord with the character usually ascribed to Satan in the Bible, and especially that the disposition attributed to him in the narrative before us is wholly inconsistent with this view. He is a malignant being; an accuser; one delighting in the opportunity of charging a holy man with hypocrisy, and in the permission to inflict tortures on him, and who goes as far in producing misery as he is allowed - restrained from destroying him only by the express command of God. - In Arabic the word Satan is often applied to a serpent. Thus, Gjauhari, as quoted by Schultens, says, "The Arabs call a serpent Satan, especially one that is conspicuous by its crest, head, and odious appearance."It is applied also to any object or being that is evil. Thus, the Scholiast on Hariri, as quoted by Schultens also, says, "Everything that is obstinately rebellious, opposed, and removed from good, of genii, human beings, and beasts, is called Satan."- The general notion of an adversary and an opponent is found everywhere in the meaning of the word. - Dr. Good remarks on this verse, "We have here another proof that, in the system of patriarchal theology, the evil spirits, as well as the good, were equally amenable to the Almighty, and were equally cited, at definite periods, to answer for their conduct at his bar."

Rosenmuller remarks well on this verse, "It is to be observed, that Satan, no less than the other celestial spirits, is subject to the government of God, and dependent on his commands (compare Job 2:1) where Satan equally with the sons of God ( אלהים בן bên 'ĕlohı̂ym ) is said to present himself before God ( לחהיצב le hı̂tyatsēb ; that is, λειτουργεῖν leitourgein ), to minister. Yahweh uses the ministry of this demon (hujus daemonis) to execute punishment, or when from any other cause it seemed good to him to send evil upon men. But he, although incensed against the race of mortals, and desirous of injuring, is yet described as bound with a chain, and never dares to touch the pious unless God relaxes the reins. Satan, in walking round the earth, could certainly attentively consider Job, but to injure him he could not, unless permission had been given him."

Barnes: Job 1:7 - -- And the Lord said unto Satan, Whence comest thou? - This inquiry does not appear to have been made as if it was improper that Satan should have...

And the Lord said unto Satan, Whence comest thou? - This inquiry does not appear to have been made as if it was improper that Satan should have appeared there, for no blame seems to have been attached to him for this. He came as a spirit that was subject to the control of yahweh; he came with others, not to mingle in their society, and partake of their happiness, but to give an account of what he had done, and of what he had observed. The poetic idea is, that this was done periodically, and that "all"the spirits employed by yahweh to dispense blessings to mortals, to inflict punishment, or to observe their conduct, came and stood before him. Why the inquiry is directed particularly to "Satan,"is not specified. Perhaps it is not meant that there was any "special"inquiry made of him, but that, as he was to have so important an agency in the transactions which follow, the inquiry that was made of him only is recorded In respect to the others, nothing occurred pertaining to Job, and their examination is not adverted to. Or it may be, that, as Satan was known to be malignant, suspicious, and disposed to think evil of the servants of God, the design was to direct his attention particularly to Job as an illustrious and indisputable example of virtue and piety.

From going to and fro in the earth - Dr. Good renders this, "from roaming round."Noyes, "from wandering over."The word which is here used ( שׁוּט shûṭ ) means properly,

(1.) to whip, to scourge, to lash;

(2.) to row, that is, to lash the sea with oars;

(3.) to run up and down, to go here and there, or to and fro, so as to lash the air with one’ s arms as with oars, and hence, to travel over a land, or to go through it in order to see it, 2Sa 24:2, 2Sa 24:8.

Dr. Good, in conformity with the interpretation proposed by Schultens, says that "the word imports, not so much the act of going forward and backward, as of making a circuit or circumference; of going round about. The Hebrew verb is still in use among the Arabic writers, and in every instance implies the same idea of gyration or circumambulation."In Arabic, according to Castell, the word means "to heat, to burn, to cause to boil, to consume:"then to propel to weariness, as e. g. a horse, and then to make a circuit, to go about at full speed, to go with diligence and activity. Thus, in Carnuso, as quoted by Schultens, "a course made at one impulse to the goal is called שׁוט shôṭ . In 2Sa 24:2, the word is used in the sense of passing around through different places for the purpose of taking a census. "Go now (Margin, "compass") through all the tribes of Israel."In Num 11:8, it is applied to the Israelites going about to collect manna, passing rapidly and busily in the places where it fell for the purpose of gathering it.

In Zec 4:10, it is applied to "the eyes of Yahweh,"which are said to "run to and fro through the earth,"that is, he surveys all things as one does whose eye passes rapidly from object to object. The same phrase occurs in 2Ch 16:9. In Jer 5:1, it is applied to the action of a man passing rapidly through the streets of a city. "Run ye to and fro through the streets of Jerusalem "compare Jer 49:3. From these passages it is clear that the idea is not that of going "in a circuit"or circle, but it is that of passing rapidly; of moving with alacrity and in a hurry; and it is not improbable that the "original"idea is that suggested in the Arabic of "heat"- and thence applied to a whip or scourge because it produces a sensation like burning, and also to a rapid journey or motion, because it produces heat or a glow. It means that Satan had been active and diligent in passing from place to place in the earth to survey it. The Chaldee adds to this, "to examine into the works of the sons of men."

And from walking - That is, to investigate human affairs. On this verse it is observed by Rosenmullcr, that in the life of Zoroaster (see Zendavesta by John G. Kleukner, vol. 3: p. 11,) the prince of the evil demons, the angel of death, whose name is "Engremeniosch,"is said to go far and near through the world for the purpose of injuring and opposing good people.

Barnes: Job 1:8 - -- Hast thou considered my servant Job? - Margin, "Set thine heart on."The margin is a literal translation of the Hebrew. Schultens remarks on thi...

Hast thou considered my servant Job? - Margin, "Set thine heart on."The margin is a literal translation of the Hebrew. Schultens remarks on this, that it means more than merely to observe or to look at - since it is abundantly manifest from the following verses that Satan "had"attentively considered Job, and had been desirous of injuring him. It means, according to him, to set himself against Job, to fix the heart on him with an intention to injure him, and yahweh means to ask whether Satan had done this. But it seems more probable that the phrase means to consider "attentively,"and that God means to ask him whether he had carefully observed him. Satan is represented as having no confidence in human virtue, and as maintaining that there was none which would resist temptation, if presented in a form sufficiently alluring. God here appeals to the case of Job as a full refutation of this opinion. The trial which follows is designed to test the question whether the piety of Job was of this order.

That there is none like him in the earth - That he is the very highest example of virtue and piety on earth. Or might not the word כי kı̂y here be rendered "for?""For there is none like him in the earth."Then the idea would be, not that he had considered "that"there was none like him, but God directs his attention to him "because"he was the most eminent among mortals.

A perfect and an upright man - See the Notes at Job 1:1. The Septuagint translates this verse as they do Job 1:1.

Barnes: Job 1:9 - -- Doth Job fear God for nought? - " Is his religion disinterested? Would not anyone be willing to worship God in such circumstances?"The idea is t...

Doth Job fear God for nought? - " Is his religion disinterested? Would not anyone be willing to worship God in such circumstances?"The idea is that there was nothing genuine about his piety; that religion could not be tried in prosperity; that Job had an abundant compensation for serving God, and that if the favors conferred on him were taken away, he would be like the rest of mankind. Much of the apparent virtue and religion of the world is the result of circumstances, and the question here proposed "may,"it is to be feared, be asked with great propriety of many professors of religion who are rich; it "should"be asked by every professed friend of the Most High, whether his religion is not selfish and mercenary. Is it because God has blessed us with great earthly advantages? Is it the result of mere gratitude? Is it because he has preserved us in peril, or restored us from sickness? Or is it merely because we hope for heaven, and serve God because we trust he will reward us in a future world? All this may be the result of mere selfishness; and of all such persons it may be appropriately asked, "Do they fear God for nought?"True religion is not mere gratitude, nor is it the result of circumstances. It is the love of religion for its own sake - not for reward; it is because the service of God is right in itself, and not merely because heaven is full of glory; it is because God is worthy of our affections and confidence, and not merely because he will bless us - and this religion will live through all external changes, and survive the destruction of the world. It will flourish in poverty as well as when surrounded by affluence; on a bed of pain as well as in vigorous health; when we are calumniated and despised for our attachment to it, as well as when the incense of flattery is burned around us, and the silvery tones of praise fall on our ear; in the cottage as well as the palace; on the pallet of straw as well as on the bed of down.

Barnes: Job 1:10 - -- Hast thou not made an hedge about him? - Dr. Good remarks, that to give the original word here its full force, it should be derived from the sc...

Hast thou not made an hedge about him? - Dr. Good remarks, that to give the original word here its full force, it should be derived from the science of engineering, and be rendered, "Hast thou not raised a "palisado"about him?"The Hebrew word used here ( שׂוּך śûk ) properly means "to hedge"; to hedge in or about; and hence, to protect, as one is defended whose house or farm is hedged in either with a fence of thorns, or with an enclosure of stakes or palisades. The word in its various forms is used to denote, as a noun, "pricks in the eyes"Num 33:55; that is, that which would be like thorns; "barbed irons"Job 41:7, that is, the barbed iron used as a spear to take fish; and a hedge, and thorn hedge, Mic 7:4; Pro 15:19; Isa 5:5. The idea here is, that of making an enclosure around Job and his possessions to guard them from danger. The Septuagint renders it περιέφραξας periephracas , to make a defense around,"to "circumvallate"or inclose, as a camp is in war. In the Syriac and Arabic it is rendered, "Hast thou not protected him with thy hand? The Chaldee, "Hast thou protected him with thy word? The Septuagint renders the whole passage, "Hast thou not encircled the things which are without him"( τὰ ἔξω αὐτοῦ ta exō autou ) that is, the things abroad which belong to him, "and the things within his house."The sense of the whole passage is, that he was eminently under the divine protection, and that God had kept himself, his family, and property from plunderers, and that therefore he served and feared him.

Thou hast blessed the work of his hands - Thou hast greatly prospered him.

And his substance is increased in the land - His property, Job 1:3. Margin, "cattle."The word "increased"here by no means expresses the force of the original. The word פרץ pârats means properly to break, to rend, then to break or burst forth as waters do that have been pent up; 2Sa 5:20, compare Pro 3:10, "So shall thy barns be filled with plenty, and thy presses "shall burst out" פרץ pârats with new wine;"that is, thy wine-fats shall be so full that they shall overflow, or "burst"the barriers, and the wine shall flow out in abundance. The Arabians, according to Schultens, employ this word still to denote the mouth or "embouchure"- the most; rapid part of a stream. So Golius, in proof of this, quotes from the Arabic writer Gjanhari, a couplet where the word is used to denote the mouth of the Euphrates:

"His rushing wealth o’ er flowed him with its heaps;

So at its mouth the mad Euphrates sweeps."

According to Sehultens, the word denotes a place where a river bursts forth, and makes a new way by rending the hills and rocks asunder. In like manner the flocks and herds of Job had burst, as it were, every barrier, and had spread like an inundation over the land; compare Gen 30:43; 2Ch 31:5; Exo 1:7; Job 16:14.

Barnes: Job 1:11 - -- But put forth thine hand now - That is, for the purpose of injuring him, and taking away his property. And touch all that he hath - Dr. G...

But put forth thine hand now - That is, for the purpose of injuring him, and taking away his property.

And touch all that he hath - Dr. Good renders this, "and smite."The Vulgate and the Septuagint, "touch."The Hebrew word used here נגע nâga‛ means properly to "touch;"then to touch anyone with violence Gen 26:11; Jos 9:19, and then to smite, to injure, to strike; see Gen 32:26, 33; 1Sa 6:9; Job 19:21; compare the notes at Isa 53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job, he would take away his religion with it - and the trial was to see whether this effect would follow.

And he will curse thee to thy face - He will do it openly and publicly. The word rendered "curse"here ברך bārak is the same as that used in Job 1:5, and which is usually rendered "bless;"see the notes at Job 1:5. Dr. Good contends that; it should be rendered here "bless,"and translates it as a question: "Will he then, indeed, bless thee to thy face?"But in this he probably stands alone. The evident sense is, that Job would openly renounce God, and curse him on his throne; that all his religion was caused merely by his abundant prosperity, and was mere gratitude and selfishness; and that if his property were taken away, he would become the open and avowed enemy of him who was now his benefactor.

Barnes: Job 1:12 - -- All that he hath is in thy power - Margin, as in Hebrew "hand."That is, all this is now committed to thee, for it is manifest that hitherto Sat...

All that he hath is in thy power - Margin, as in Hebrew "hand."That is, all this is now committed to thee, for it is manifest that hitherto Satan had no power to injure even his property. He complained that God had made a hedge around all that Job possessed. Now it was all entrusted to him in order that he might make full trim of the faith of Job. The grant extended to his sons and daughters as well as to his property.

Only upon himself put not forth thine hand - Job himself was not to be visited with sickness nor was his life to be taken. The main accusation of Satan was, that Job was virtuous only because God encompassed him with so many blessings, and especially because he had endowed him with so much property. The trial, therefore, only required that it should be seen whether his piety was the mere result of these blessings.

So Satan went forth from the presence of the Lord - That is from the council which had been convened; see the notes at Job 1:6.

Poole: Job 1:6 - -- There was a day i.e. a certain time appointed by God. The sons of God i.e. the holy angels, so called Job 38:7 Dan 3:25,28 , because of their creat...

There was a day i.e. a certain time appointed by God.

The sons of God i.e. the holy angels, so called Job 38:7 Dan 3:25,28 , because of their creation by God, as Adam also was, Luk 3:38 , and for their great resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience to him.

Before the Lord i.e. before his throne, to receive his commands, and to give him an account of their negotiations. Compare 1Ki 22:19 Zec 4:14 Luk 1:19 . But you must not think that these things were really done, and that Satan was mixed with the holy angels, or admitted into the presence of God in heaven, to maintain such discourses as this with the blessed God, or that he had formal commission and leave to do what follows; but it is only a parabolical representation of that great truth, that God by his wise and holy providence doth govern all the actions of men and devils to his own ends; it being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men, i.e. in such manner as men use to speak and may understand.

Satan came also among them being forced to come, and give up his account.

Poole: Job 1:7 - -- God being here represented as Judge, rightly begins with an inquiry, as the ground of his further proceedings, as he did Gen 3:9 4:9 . From going t...

God being here represented as Judge, rightly begins with an inquiry, as the ground of his further proceedings, as he did Gen 3:9 4:9 .

From going to and fro in the earth where by thy permission I range about, observing with great diligence all the dispositions and actions of men, and working in them and among them as far as I have liberty and opportunity.

Poole: Job 1:8 - -- Hast thou taken notice of him, and his spirit and carriage? and what hast thou to say against him?

Hast thou taken notice of him, and his spirit and carriage? and what hast thou to say against him?

Poole: Job 1:9 - -- i.e. Sincerely and freely, and out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but s...

i.e. Sincerely and freely, and out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a mere mercenary, serving thee for his own ends.

Poole: Job 1:10 - -- Made a hedge about him i.e. defended him by thy special care and providence from all harms and inconveniencies; which is able to oblige and win perso...

Made a hedge about him i.e. defended him by thy special care and providence from all harms and inconveniencies; which is able to oblige and win persons of the worst tempers.

His house his children and servants.

Poole: Job 1:11 - -- Put forth thine hand to wit, in way of justice and severity, as that phrase is used, Isa 5:25 Eze 25:7,13,16 . Touch i.e. afflict or destroy, as th...

Put forth thine hand to wit, in way of justice and severity, as that phrase is used, Isa 5:25 Eze 25:7,13,16 .

Touch i.e. afflict or destroy, as this word is used, Gen 26:11 Rth 2:9 Psa 105:15 Zec 2:8 .

He will curse thee to thy face he who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence, as unjust and unmerciful to him.

Poole: Job 1:12 - -- All that he hath is in thy power I give thee full power and liberty to deal with his wife, children, servants, and all his estate, whatsoever thy wit...

All that he hath is in thy power I give thee full power and liberty to deal with his wife, children, servants, and all his estate, whatsoever thy wit or malice shall prompt thee to do.

Upon himself his person, body or soul.

From the presence of the Lord i.e. from that place where God was represented as specially present, being forward and greedy to do the mischief which he had permission to do.

Haydock: Job 1:6 - -- The sons of God. The angels, (Challoner) as the Septuagint express it. (Calmet) --- Satan also, &c. This passage represents to us in a figure, a...

The sons of God. The angels, (Challoner) as the Septuagint express it. (Calmet) ---

Satan also, &c. This passage represents to us in a figure, accommodated to the ways and understandings of men, 1. The restless endeavours of satan against the servants of God. 2. That he can do nothing without God's permission. 3. That God doth not permit him to tempt them above their strength: but assists them by his divine grace in such manner, that the vain efforts of the enemy only serve to illustrate their virtue and increase their merit. (Challoner) ---

A similar prosopopeia occurs, 3 Kings xxii. 19., and Zacharias i. 10. (Calmet) ---

Devils appear not in God's sight, but sometimes in presence of angels, who represent God. (St. Athanasius, q. 8. ad Antioc, (Worthington) or some ancient author.) ---

The good angels can make known their orders to them, Zacharias iii. 1., and Jude 9. Both good and bad spirits may be considered as the ministers of God. (Calmet) ---

They appear in judgment; though the latter could not see the Lord.

Haydock: Job 1:9 - -- In vain, without recompense. (Haydock)

In vain, without recompense. (Haydock)

Haydock: Job 1:11 - -- Face, like a hypocrite, (Sanctius) or rather curse thee openly, ver. 5. (Haydock)

Face, like a hypocrite, (Sanctius) or rather curse thee openly, ver. 5. (Haydock)

Haydock: Job 1:12 - -- Hand. God permits evils. (Worthington) --- The devil can do nothing without leave. (Calmet)

Hand. God permits evils. (Worthington) ---

The devil can do nothing without leave. (Calmet)

Gill: Job 1:6 - -- Now there was a day when the sons of God came to present themselves before the Lord,.... This is generally understood of the angels, as in Job 38:7 wh...

Now there was a day when the sons of God came to present themselves before the Lord,.... This is generally understood of the angels, as in Job 38:7 who may be thought to be so called, because of their creation by the father of spirits, and their likeness to God in holiness, knowledge, and wisdom, and being affectionate and obedient to him; as also on account of the grace of election, and confirmation in Christ bestowed upon them, as well as because, in their embassies and messages to men, they represent God, and so may be called gods, and children of the Most High, for a like reason the civil magistrates are, Psa 82:6 to which may be added, their constituting with the saints the family of God in heaven and earth: these, as they stand before God, and at his right hand and left, as the host of heaven, in which posture Micaiah saw them in vision, 1Ki 22:19, so they may be said to go forth from standing before the Lord of all the earth into the several parts of all the world, to do the will and work of God assigned them, Zec 6:5 and then, having done their work, return again, and present themselves before the Lord, to give an account of what they have done, and to receive fresh orders from him, being ready to do his pleasure in everything he shall command them, which is what is here supposed; though some think these were only the company or band of angels which were set as a guard about Job, his person, family, and substance, who now appeared before the Lord, to give an account of him, his affairs, and circumstances, as required of them:

and Satan came also among them; which word signifies an "adversary", as in 1Ki 11:14 but does not design here a man adversary, as there, or one that envied Job's prosperity, as Saadiah Gaon thinks, but an evil spirit, the old serpent, the devil, as in Rev 12:9 who is an implacable and bitter enemy to men, especially to Christ and his people; and so has this name from his hatred of them, and opposition to them: Origen k observes, that this word, translated into the Greek language, is αντικειμενος, an "adversary"; but R. Levi l derives it from שטה, "to decline" or "turn aside"; and so Suidas says m, Satan, in the Hebrew language, is an apostate; and Theodoret n mentions both, that it signifies either an adversary or an apostate; the first derivation is best: knowing the end of the above meeting, that it was with respect to Job, and therefore he came with an intent to contradict what they should say of him, and to accuse him before God; he came among them as one of them, transforming himself into an angel of light, as he sometimes does; or he came, being sent for, and obliged to come to give an account of himself, and of what he had been doing in the world, in order to be reproved and punished: but though the stream of interpreters run this way, I cannot say I am satisfied with it; for, setting aside the passages in this book in question, angels are nowhere called "the sons of God"; for besides, this being denied of them in the sense that Christ is, they are represented as servants, yea, as servants to the sons of God, ministering spirits to the heirs of salvation; they call themselves the fellow servants of the saints, and of their brethren, but do not say that they are sons of the same family, or fellow heirs, or their brethren, Heb 1:5, moreover, they always stand in the presence of God, and behold his face, be they where they will, Mat 18:10 nor is there any particular day assigned them for the service of God; for though they are under the moral law, so far as it is suitable to their nature, yet not under the ceremonial law, to which the observance of days belonged; and besides, they have no rest night nor day, but continually serve God, and glorify him, saying, Holy, holy, holy, Lord God Almighty: and if this presentation of themselves to God is supposed to be in heaven, as where else should it be? it is not possible that Satan could come among them; he is fallen from heaven, being cast down from thence, nor can he, nor ever will he, be able to find a place any more there, see Luk 10:18 it seems better therefore to understand this of the people of God, of professors of religion, who, earlier than the times of Job, were distinguished from the men of the world by this character, "the sons of God", Gen 6:2, such that were truly godly being so by adopting grace, and which was made manifest by their regeneration by the Spirit of God, and by their faith in Christ, and all were so by profession: now these assembled themselves together, to present themselves, their bodies and souls, before the Lord, which was but their reasonable service; as to pray unto him, and praise him, to offer sacrifice, and perform every religious exercise enjoined in those times; the apostle uses the like phrase of the saints' social worship, Rom 12:1 now for this there was a "day"; though I very much question whether any sabbath, or much less a seventh day sabbath, was as yet instituted; but inasmuch as men agreed together to call on the name of the Lord, or to worship him in a social way, Gen 4:26 as it was necessary that a place should be appointed to meet at, so a time fixed by consent and agreement; even as now, the seventh day sabbath being abrogated, Christians agree to meet on the first day of the week, called the Lord's day, in imitation of the apostles of Christ; and on one of these days thus fixed and agreed on was the above meeting, at which Satan came among them, as he frequently does in the assembly of the saints, to do what mischief he can; by snatching away the word from inattentive hearers, and by directing the eye to such objects, and putting such things into the mind, as divert from the service of God; or by suggesting to the saints themselves, that what is attended to does not belong to them, with many other things of the like kind: the Targum interprets this day of the day of judgment, at the beginning of the year, and the sons of God of angels, as do other Jewish writers.

Gill: Job 1:7 - -- And the Lord said unto Satan, whence comest thou?.... This question is put, not as ignorant of the place from whence he came; for the omniscient God k...

And the Lord said unto Satan, whence comest thou?.... This question is put, not as ignorant of the place from whence he came; for the omniscient God knows all persons and things, men and angels, and these good and bad, where they are, from whence they come, and what they do, see Gen 3:9 but it is put either as being angry with him, and resenting his coming among the sons of God, and chiding him for it, as having no proper business there, like the question in Mat 22:12, or rather in order to lead on to another, and to bring out from him what he intended to have expressed by him, of what he had seen and taken notice of in the place from whence he came, and particularly concerning Job: how God and spirits converse together we are not able to say; but no doubt there is a way in which God talks with spirits, even with evil ones, as well as good ones, and in which they speak to him; and so this does not at all affect the reality of this narrative:

then Satan answered the Lord and said, from going to and fro in the earth, and from walking up and down in it; this he said as swaggering and boasting, as if he was indeed the God of the whole world, the Prince and King of it, and had and exercised a sovereign dominion over it, and as such had been making a tour through it, and taking a survey of it, see Mat 4:8, and as if he was at full liberty to go where he pleased, and was under no control, when he was in chains of darkness, and could go nowhere, nor do anything, without divine permission; could not touch Job, nor his substance, nor, as in the days of Christ, so much as enter into a herd of swine without leave: likewise this may denote the disquietude and restlessness of this evil spirit, who could not abide long in a place, but moving to and fro, seeking rest, but finding none, Mat 12:43, as also his diligence and indefatigableness in doing and seeking to do mischief, going about like a roaring lion, seeking whom he may devour, taking all opportunities of doing injury, sowing his tares while men are asleep and off their guard, 1Pe 5:8, and so the first word here used signifies a diligent search, and is rendered by some, and particularly by Mr. Broughton, "from searching about the earth" o, "and from walking in it"; and so the Targum,

from going about in the earth, to search the works of the children of men, and from walking in it; and it points at the place of Satan's abode, the earth, with the circumambient air, Eph 2:2 and the extent of his influence, which reaches not to heaven, and to the saints there, out of which he is cast, and can never reenter, but to the earth only, and men on it; and here no place is free from him; he and his angels are roving about everywhere, city and country; public and private places, men's own houses, or the house of God, are not exempt from them; and therefore all here need to watch and pray, lest they enter into temptation, Mat 26:41. Schultens interprets the word of Satan going through the earth with great force and violence, whipping and scourging miserable mortals.

Gill: Job 1:8 - -- And the Lord said unto Satan, hast thou considered my servant Job,.... Or, "hast thou put thine heart on my servant" p; not in a way of love and affec...

And the Lord said unto Satan, hast thou considered my servant Job,.... Or, "hast thou put thine heart on my servant" p; not in a way of love and affection to him, to do him any good or service, there being an original and implacable enmity in this old serpent to the seed of the woman; but rather his heart was set upon him in a way of desire to have him in his hands, to do him all the mischief he could, as the desire of his heart was toward Peter, Luk 22:31 but the sense of the question is, since thou sayest thou hast been walking up and down in the earth, hast thou not taken notice of Job, and cast an eye upon him, and wished in thine heart to have him in thine hands to do him hurt? I know that thou hast; hast thou not contrived in thine heart how to attack him, tempt him, and draw him from my service, and into sins and snares, in order to reproach and accuse him? thou hast, but all in vain; and so it is a sarcasm upon Satan, as well as an expression of indignation at him for such an attempt upon him, and as anticipating his accusation of Job; for it is as if he should further say, I know he is in thine eye, and upon thine heart, now thou art come with a full intent to accuse and charge him; so Jarchi, "lest thou set thine heart", &c. so as "to have a good will to accuse him" he had, but the Lord prevents him, by giving a high character of him, in these and the following words: here he calls him "my servant"; not a servant of men, living according to the lusts and will of men, and their customs and forays of worship, superstition, and idolatry; nor a servant of sin and the lusts of the flesh; nor of Satan, who boasted of the whole earth being his; but the Lord's servant, not only by creation, but by special choice, by redemption, by efficacious grace, and the voluntary surrender of himself to the Lord under the influence of it; and by his cheerful and constant obedience he answered this character; and the Lord here claims his property in him, acknowledges him as his servant, calls him by name, and gives an high and honourable account of him:

that there is none like him in the earth; or "in the land"; in the land of Uz, so Obadiah Sephorno; whatever there were in other countries, there were none in this, being in general idolaters; or in the land of the people of the Heathen nations, as the Targum; or rather in the whole earth, where Satan had been walking: and, very probably, Abraham, Isaac, and Jacob, were now dead; Job being, as it should seem, between them and the times of Moses; and though there might be many godly persons then living, who were like to him in quality, being partakers of the same divine nature, having the same image of God upon them, and the same graces in them, and a similar experience of divine things, yet not upon an equality with him; he exceeded them all in grace and holiness; and particularly, none came up to him for his patience in suffering affliction, though this was often tried; as Moses excelled others in meekness, and Solomon in wisdom; Job was an eminent saint and servant of the Lord, a father in his family, a pillar in his house, like Saul among the people, taller in grace and the exercise of it; and this is a reason why he could not but be taken notice of by Satan, who has his eye more especially on the most eminent saints, and envies them, and strikes at them; and so the words are by some rendered, "for there is none like him" q; or rather they may be rendered, "but there is none like him" r: and so are opposed to the accusations and charges Satan was come with against him:

a perfect and an upright man, one that feareth God, and escheweth evil? See Gill on Job 1:1. Here the character there given is confirmed by the Lord in the express words of it.

Gill: Job 1:9 - -- Then Satan answered the Lord, and said, doth Job fear God for nought. Satan does not deny any part of Job's character, nor directly charge him with an...

Then Satan answered the Lord, and said, doth Job fear God for nought. Satan does not deny any part of Job's character, nor directly charge him with anyone sin; which shows what a holy man Job was, how exact in his life and conversation, that the devil could not allege any one thing against him; nor does he deny that he feared the Lord; nay, he owns it, only suggests there was a private reason for it; and this he dares not affirm, only puts it by way of question, giving an innuendo, which is a wretched way of slander many of his children have learnt from him: he insinuates that Job's fear of God, and serving him, was not "for nought", or "freely" s, it was not out of love to him, or with any regard to his will, or his honour and glory, but from selfish principles, with mercenary views, and for worldly ends and purposes: indeed no man fears and serves the Lord for nought and in vain, he is well paid for it; and godliness has a great gain along with it, the Lord bestows everything, both in a temporal and spiritual way, on them that fear him; so that eventually, and in the issue, they are great gainers by it; and they may lawfully look to these things, in order to encourage them in the service and worship of God, even as Moses had respect to the recompence of reward; when they do not make these, but the will and glory of God, the sole and chief cause and end thereof: but the intimation of Satan is, that Job's fear was merely outward and hypocritical, nor cordial, hearty, and disinterested, but was entirely for his own sake, and for what he got by it; and this he said as if he knew better than God himself, the searcher of hearts, who had before given such an honourable character of him. Sephorno observes, that he supposes that his fear was not a fear of the greatness of God, a reverence of his divine Majesty, but a fear of punishment; or what we call a servile fear, and not a filial one.

Gill: Job 1:10 - -- Hast not thou made an hedge about him,.... A fence, a wall of protection all around him? he had; he encompassed him about with his love as with a shie...

Hast not thou made an hedge about him,.... A fence, a wall of protection all around him? he had; he encompassed him about with his love as with a shield, a hedge which could not be broken down by men or devils; he surrounded him with his almighty power, that none could hurt him; he guarded him by his providence, he caused his angels to encamp about him; yea, he himself was a wall of fire around him; the Targum interprets it the word of God: so thick was the hedge, so strong the fence, that Satan could not find the least gap to get in at, to do him any injury to his body or mind, without the divine permission; which he envied and was vexed at, and maliciously suggests that this was the motive of Job's fear of the Lord; and indeed it was an obligation upon him to fear him, but not the sole cause of it:

and about his house; not the house in which he dwelt; though Satan could have gladly pulled down that about his ears, as well as that in which his children were; but it designs his family, who were also by Providence protected in their persons and estates, and preserved from the temptations of Satan, at least from being overcome by them, and even at the times of their feasting before mentioned; this fence was about his servants also, so that Satan could not come at and hurt any one that belonged to him, which was a great grief and vexation of mind to him:

and about all that he hath on every side? his sheep, his camels, his oxen, and his asses; for otherwise these would not have escaped the malice and fury of this evil spirit they afterwards felt; but as these were the gifts of the providence of God to Job, they were guarded by his power, that Satan could not hurt them without leave:

thou hast blessed the work of his hands; not only what he himself personally wrought with his own hands, but was done by his servants through his direction, and by his order; the culture of his fields, the feeding and keeping of his flocks and herds; all succeeded well; whatever he did, or was concerned in, prospered:

and his substance is increased in the land; or "broke out" t; like a breach of waters; see 2Sa 5:20; exceeded all bounds; his riches broke forth on the right hand and on the left, and flowed in, so that there were scarce any limits to be set to them; he abounded in them; his sheep brought forth thousands; his oxen, camels, and asses, stood well, and were strong to labour; and his wealth poured in upon him in great plenty; all which was an eyesore to Satan, and therefore would insinuate that this was the sole spring and source of Job's religion, devotion, and obedience.

Gill: Job 1:11 - -- But put forth thine hand now,.... With draw thine hand of providence, power, and protection, with which thou hast covered and screened him; and, inste...

But put forth thine hand now,.... With draw thine hand of providence, power, and protection, with which thou hast covered and screened him; and, instead of that, "send" u forth thine afflicting hand, not barely in a way of chastisement and correction, but in wrath and vengeance, consuming and destroying all he had; and this he desires might be done now, immediately, without delay, while Job was in the midst of his prosperity; for Satan was in haste to have mischief done to him, being an object of his great hatred and enmity: some, instead of "now", render it, "I pray thee" w, as being an entreaty of Satan, and an importunate one, and which he was eagerly desirous of obtaining; well knowing that no hurt could be done to Job without leave from God, or his doing it himself: the Vulgate Latin version is, "put forth thine hand a little", as if its being exerted but a little, or a small touch of it, would be sufficient to discover Job's hypocrisy; but Satan doubtless knew Job better than this suggests, and that such was his integrity, that a small trial would not affect him; and besides, he immediately adds:

and touch all that he hath; which was not a slight touch, but an heavy one, reaching to all his family and substance, and to his person too, and the health of it at least; as appears by the proviso or saving clause put in by the Lord afterwards, when he gave leave to smite him:

and he will curse thee to thy face; or, if he does not curse thee to thy face x; then, let it be so and so with me, worse than it now is; let me have my full damnation; for the words are an imprecation of the devil, wishing the worst of evils to himself, if Job, in such circumstances, did not "curse" God to his "face"; that is, not only openly and publicly, but impudently; signifying that he would fly in his face, like a man passionate, furious, and enraged, and like those wicked persons, hungry and hardly bestead, that would fret and curse their king and their God, Isa 8:21 or like those men, who, under their pains and sores, blasphemed him that had power over them, Rev 16:10, or like those carnal professors, whose words were stout against God, Mal 3:13 in suchlike passionate expressions Satan insinuates Job would break out against God, murmuring at and complaining of his providence, arraigning his wisdom, righteousness, and holiness, in his dealings with him: or, if "he does not bless thee to thy face" y, as it may be rendered; that is, either he "will bid thee farewell" z, and apostatize from thee; see Gill on Job 1:5 as sometimes nominal professors do, when affliction and tribulation come upon them, they are offended, and drop their profession, Mat 13:21 or, as others, "if he hath not blessed thee to thy face" a; then let it be thus with me, that is, it will be then a clear case, that Job in times past had only blessed God to his face, or outwardly; he had only honoured him with his lips, but his heart was far from him, and his fear towards him taught by the precept of men, as is the character of hypocrites, Isa 29:13 this Satan wickedly insinuates; one of the Targums is,

if he does not provoke thee to the face of thy Word; Ben Melech interprets על פניו "by thy life", and takes it to be the form of an oath.

Gill: Job 1:12 - -- And the Lord said unto Satan, behold, all that he hath is in thy power,.... This he said not as angry and displeased with Job, or as entertaining any ...

And the Lord said unto Satan, behold, all that he hath is in thy power,.... This he said not as angry and displeased with Job, or as entertaining any ill opinion of him through the suggestions of Satan, nor as gratifying that evil spirit; but in order to convince and confound him, and to try the grace of Job, that he might shine the brighter; and it may be observed, that the Lord alone had the sovereign dispose of all that Job had, and that Satan could have no power over him or his, but what was given him:

only upon himself put not forth thine hand; thus the Lord restrained Satan, who could do nothing without his leave, and limits and bounds the present affliction of his servant to his family and estate; reserving his person and the health of it for another temptation and trial:

so Satan went forth from the presence of the Lord; the Targum adds, "with power", authority, liberty of acting; not from his general presence, which is everywhere, from whence there is no going; nor from his gracious presence, in which he had not been; and much less his glorious presence in heaven, from whence he had been cast long ago; but from the place where the sons and people of God worshipped, and where he granted his presence to them, and from conversing with God there: as soon as Satan had got leave, he at once went forth to execute what he had permission to do, glad at heart he had so far succeeded; and eager upon doing all the mischief he could to a man that was the butt of his malice, and the object of his envy and hatred; the sad effects and consequences of which follow.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Job 1:6 The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with t...

NET Notes: Job 1:7 As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of h...

NET Notes: Job 1:8 The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, th...

NET Notes: Job 1:9 The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivat...

NET Notes: Job 1:10 The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaki...

NET Notes: Job 1:11 See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of t...

NET Notes: Job 1:12 So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the...

Geneva Bible: Job 1:6 Now there was a day when the ( k ) sons of God came to present themselves ( l ) before the LORD, and Satan ( m ) came also among them. ( k ) Meaning ...

Geneva Bible: Job 1:7 And the LORD said unto Satan, Whence ( n ) comest thou? Then Satan answered the LORD, and said, ( o ) From going to and fro in the earth, and from wal...

Geneva Bible: Job 1:9 Then Satan answered the LORD, and said, Doth Job fear God for ( p ) nought? ( p ) He fears you not for your own sake, but for the blessing that he re...

Geneva Bible: Job 1:10 Hast not thou made ( q ) an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, a...

Geneva Bible: Job 1:11 But put forth thine hand now, and ( r ) touch all that he hath, and he will curse thee to ( s ) thy face. ( r ) This signifies that Satan is not able...

Geneva Bible: Job 1:12 And the LORD said unto Satan, Behold, all that he hath [is] in ( t ) thy power; only upon himself put not forth thine hand. So Satan went forth from t...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Job 1:1-22 - --1 The holiness, riches, and religious care of Job for his children.6 Satan, appearing before God, by calumniation obtains leave to afflict Job.13 Unde...

MHCC: Job 1:6-12 - --Job's afflictions began from the malice of Satan, by the Lord's permission, for wise and holy purposes. There is an evil spirit, the enemy of God, and...

Matthew Henry: Job 1:6-12 - -- Job was not only so rich and great, but withal so wise and good, and had such an interest both in heaven and earth, that one would think the mountai...

Keil-Delitzsch: Job 1:6 - -- 6 Now there was a day when the sons of God came to present themselves before Jehovah; and Satan came also in the midst of them. The translation "it...

Keil-Delitzsch: Job 1:7 - -- 7 Then Jehovah said to Satan, Whence comest thou? Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down...

Keil-Delitzsch: Job 1:8 - -- 8 Then said Jehovah to Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that f...

Keil-Delitzsch: Job 1:9-11 - -- 9-11 Then Satan answered Jehovah, and said, Doth Job fear God for nought? Hast Thou not made a hedge about him, and about his house, and about all t...

Keil-Delitzsch: Job 1:12 - -- 12 Then Jehovah said to Satan, Behold, all that he hath is in thy hand; only upon himself put not forth thy hand. And Satan went forth from the pres...

Constable: Job 1:1--2:13 - --I. PROLOGUE chs. 1--2 The writer composed the prologue and epilogue of this book in prose narrative and the main...

Constable: Job 1:6--2:11 - --B. Job's Calamities 1:6-2:10 God permitted Satan to test Job twice.23 The first test touched his possess...

Constable: Job 1:6-22 - --1. The first test 1:6-22 These verses reveal that angels ("sons of God," v. 6), including Satan,...

Guzik: Job 1:1-22 - --Job 1 - Job Endures His Loss A. Two stages for a great drama: earth and heaven. 1. (1-5) The earthly stage. There was a man in the land of Uz, who...

expand all
Commentary -- Other

Critics Ask: Job 1:6 JOB 1:6 —How can Satan come before God when he was dismissed from heaven? PROBLEM: Job 1:6 states that the sons of God came to present themselv...

expand all
Introduction / Outline

JFB: Job (Book Introduction) JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of ...

JFB: Job (Outline) THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12) SATAN FURTHER TEMPTS JOB. (Job 2:1-8)...

TSK: Job (Book Introduction) A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the desc...

TSK: Job 1 (Chapter Introduction) Overview Job 1:1, The holiness, riches, and religious care of Job for his children; Job 1:6, Satan, appearing before God, by calumniation obtains ...

Poole: Job 1 (Chapter Introduction) BOOK OF JOB Some things are to be premised in the general concerning this book before I come to the particulars. 1. That this was no fiction or pa...

MHCC: Job (Book Introduction) This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before tha...

MHCC: Job 1 (Chapter Introduction) (Job 1:1-5) The piety and prosperity of Job. (Job 1:6-12) Satan obtains leave to try Job. (Job 1:13-19) The loss of Job's property, and the death of...

Matthew Henry: Job (Book Introduction) An Exposition, with Practical Observations, of The Book of Job This book of Job stands by itself, is not connected with any other, and is therefore to...

Matthew Henry: Job 1 (Chapter Introduction) The history of Job begins here with an account, I. Of his great piety in general (Job 1:1), and in a particular instance (Job 1:5). II. Of his gr...

Constable: Job (Book Introduction) Introduction Title This book, like many others in the Old Testament, got its name from...

Constable: Job (Outline) Outline I. Prologue chs. 1-2 A. Job's character 1:1-5 B. Job's calamitie...

Constable: Job Job Bibliography Andersen, Francis I. Job. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downe...

Haydock: Job (Book Introduction) THE BOOK OF JOB. INTRODUCTION. This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was ...

Gill: Job (Book Introduction) INTRODUCTION TO JOB This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In...

Gill: Job 1 (Chapter Introduction) INTRODUCTION TO JOB 1 In this chapter, Job, the subject of the whole book, is described by his native country, by his name, by his religious charac...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #03: Try using operators (AND, OR, NOT, ALL, ANY) to refine your search. [ALL]
created in 1.32 seconds
powered by
bible.org - YLSA