Notes
Job 1:11. “And he will curse thee to thy face.” (Margin: “If he curse thee not.”) The clause susceptible of a variety of interpretations. The two particles at the commencement אִם לֹא (im lo) “if not,” variously rendered and understood. By most they are regarded as expressive of an oath; with the rest of the form of imprecation understood; as, “may I perish,” or such like; i.e., “if he will not curse thee,” &c. So VATABLUS, PISCATOR, HUFNAGEL, and ZOCKLER, who makes the expression equivalent to “verily.” DATHE supplies, “Let me be accounted a liar,” i.e., “if he do not curse thee,” &c. SCHULTENS thus views the words as expressive of Satan’s impudence and contumacy. Others supply “see;” i.e., “if he will not,” &c. So CAREY. Some who retain the sense of “blessing” in the verb, render the particles, “if not;” i.e., “if thou do no smite him, then, no doubt, he will bless thee to thy face, or in thy presense.” So Dr. LEE, COLEMAN, YOUNG, &c. SANCTIUS, following the Vulgate, renders the verb in the past tense, as expressive of habit,—“[See] if he hath not [mercly] blessed thee to thy face.” i.e., hypocritically. ADAM CLARKE: “He will bless thee (or be pious) according to thy appearances for him.” GOOD and BOOTHROYD interrogatively: “Will he still bless thee?” TOWNSEND: “Then he will bless thee in thy presence,” as he has hitherto done. Job thus to be proved a mercenary worshipper according to either sense of the verb: If thou smite him he will curse thee to thy face; if not, he will still bless thee, but only to thy face. The same meaning of “renouncing,” however, probably attached to בֵּרֵךְ (bçrçch) here as in Job 1:5; only, as has been remarked by NOYES and others, the phrase is stronger here, as importing an utter and public renunciation of religion as a vain thing. So SCHULTENS, DATHE, UMBREIT, ROSENMÜLLER, STICKEL, &c. BARTH, in his “Bible Manual,” has: “He will renounce or even blaspheme thee to thy face.” MERCER: “He will curse thee,” i.e., deny thy providence, and say it is vain to serve thee. Similarly POOLE: “He will reproach thy providence.” It is well known that the heathen frequently reproach their gods in misfortune: “Deos atque astra crudelia vocat.”
THIRD PART OF PROSE INTRODUCTION
I. The celestial council (Job 1:6). “There was a day.” What God decrees in eternity has its day of accomplishment in time. “Everything has its hour” [Hebrew Proverb].
“The sons of God came.” Representation of God’s court and administration. So 1 Kings 22:19. The veil separating the visible from the invisible drawn aside. Reveals an assembly of God’s angelic ministers and Himself among them. All Job’s trials the result of transactions in heaven. The same true of the sufferings and death of Job’s great Antitype (Acts 2:23; Acts 4:27-28); and of the trials of the least of His suffering members (Romans 8:28-30).
Angels
“Sons of God,” i.e., angels, celestial spirits. So Job 38:7. All ministering spirits employed in Jehovah’s service (Psalms 103:21; Hebrews 1:14) Perhaps including the spirits of departed believers (Revelation 7:13; Revelation 22:8-9; Acts 12:14-15). “Sons of God,” from their nature; “angels,” or messengers, from their office. “Sons of God,” by creation; “angels,” by Divine appointment. “Sons of God,” as resembling God,—
(1) in spirituality of substance;
(2) in intellectual, moral, and physical qualities (Psalms 103:20). Of various ranks and orders, and invested with various powers and charges (Romans 8:38; Ephesians 1:21; Colossians 1:16; 2 Peter 2:11; Revelation 14:18; Revelation 16:5; Revelation 19:17).—“Present themselves before the Lord,” as His ministers or attendants (Proverbs 22:29; Zechariah 6:5; Luke 1:19). Ready to receive and execute His orders and to render their account. “Thousands at His bidding speed, and post o’er land and ocean.” As supreme Governor, God takes cognizance of all that is done in this and other worlds. Mighty spirits, the ministers and executioners of His behests. Such employed in the destruction of the cities of the plain (Genesis 19:1; Genesis 19:12-13); in the promulgation of the law on Mount Sinai (Galatians 3:19; Acts 7:53; Psalms 68:17); in the destruction of the Assyrian army and deliverance of Jerusalem (Isaiah 37:36); in the restoration of the Jewish church and state after the captivity (Daniel 2:20-21; Zechariah 1:10-11; Zechariah 1:20-21; Zechariah 6:1-3); in the establishment and spread of the Gospel (Luke 2:9-12; John 1:51); in the destruction of the kingdom of Antichrist (Revelation 19:14); in the transactions of the last day (Matthew 13:41; Matthew 13:49-50); in the service of individual believers (Hebrews 1:14; Acts 12:7); preeminently in that of their incarnate Head (Psalms 91:11-12; Matthew 4:11).
“The LORD.” Heb., “Jehovah.” Always with this meaning when printed in capitals. Indicates
(1) The self-existing, eternal, unchangeable Being (Exodus 3:14);
(2) The faithful fulfiller of covenant relations and engagements. Not practically known to the patriarchs before Moses by this name (Exodus 6:3). Appeared only at the Burning Bush as the promise-fulfilling God. The name applied to and appropriated by Jesus (Romans 13:10-12; Revelation 1:8). Given specifically to the One True God who adopted the descendants of Abraham, Isaac, and Jacob for His people, when the world was apostatizing into idolatry. The name never applied to a false God or to any mere creature. Given however to an angel who is called “the angel of the Lord” or the “angel Jehovah,” being the second person in the Godhead; the Messenger of the Covenant and Mediator between God and men, who afterwards became incarnate.
II. Satan’s Presence
“And Satan came also among them.”
Satan
Here first introduced under this name.
Observe—
1. His name. Denotes “the adversary.” The devil so called (1 Peter 5:8). The name without the article applied to an adversary in a court of justice (Psalms 109:6). Other names—the Devil or Slanderer; the Old Serpent; the Great Dragon; the Tempter; the Wicked One; Beelzebub; Apollyon; the Prince and god of this world.
2. His personality. His personal existence is
(1.) In accordance with reason. (i) Existences may be above as well as below man. (ii.) These existences may fall and become unholy as truly as man. (iii.) Fallen intelligent beings usually the tempters of others.
(2) Testified by the whole of Scripture. The truth regarding him gradually developed in the Old Testament. Marked out as a serpent in the temptation of our first parents. Probably the lying spirit in the mouth of the false prophets (1 Kings 22:21). The name itself given, 1 Chronicles 21:1; Zechariah 3:1. His personality pre-eminently taught by the Lord Jesus Himself in the Gospels.
(3) Confirmed by universal belief. The belief in the existence of such a spirit common to all nations.
3. His nature and character. A created spirit; probably one of the highest. A son of God by creation, like the other angels, and originally holy; but fell, apparently through pride (1 Timothy 3:6; Jude 1:6). Has become the tempter and accuser of men, especially of the good (Revelation 12:10). The most finished specimen of unsanctified intelligence. His nature,—great intellect employed for selfish and wicked purposes. Designated by Christ a liar and a murderer (John 8:44). Christ’s whole life a conflict with him, according to the promise (Genesis 3:15). The life of every believer a similar conflict (Ephesians 6:11-17; 1 Peter 5:8), Believers made the theatre of Christ’s continued victory over him. Already overcome by Christ on their behalf (Colossians 2:15). To be bruised under their feet shortly (Romans 16:20). Meantime to be steadfastly resisted (1 Peter 5:9). Times of signal victory over him indicated in Luke 10:18; Revelation 12:10. Seeks every advantage over us (2 Corinthians 2:11). Transforms himself into an angel of light (2 Corinthians 11:14). Is overcome by the word of God and faith in the blood of Christ (Revelation 12:11). Law and justice, through sin, on Satan’s side against man; (Hebrews 2:14); but through Christ’s death, once more on man’s side against Satan (Isaiah 42:21; Isaiah 51:8; Romans 8:32-34). Believers to reckon on his repeated and sometimes sudden assaults. The more faithful and walking in the light, the more exposed to them.
4. His works. The agent in Adam’s fall (2 Corinthians 2:3)—a wide-spread tradition. Sought to overthrow Christ and to draw Him into sin (Matthew 4). He blinds men’s minds against the light of the Gospel (2 Corinthians 4:4). Seeks to catch away the seed of the word from the hearts of the hearers (Matthew 13:19). Aims at beguiling men’s minds from the simplicity of Christ’s doctrine (2 Corinthians 2:3). Affects men’s bodies with diseases and infirmities (Luke 13:16). Endeavours to thwart the preachers of the Gospel (1 Thessalonians 2:18). Employs his messengers to buffet Christ’s servants (2 Corinthians 12:7). Probably much of the unsteadfastness and discomfort of believers due to his agency [Homilist]. In regard to Satan, the book of Job in close analogy with the whole Bible. Job’s happiness the object of his envy, like that of Adam in Eden. Lying spirits, as well as ministering angels, sent forth from God’s presence (also in 1 Kings 22:19). The thorn in the flesh from Satan, alike in the case of Job and Paul.—“Came also.” Satan not less than other spirits subject to God’s authority. Like them also employed in executing the divine purposes. An intruder into all sacred places (1 Kings 22:19, &c.; Luke 4:31). His punishment only gradually inflicted. Still allowed to move at large.—“Among them.” As Judas among the Apostles. Still found in the assemblies of God’s children. No place on earth too holy for his intrusion. Public ordinances special occasions for the exertion of his power. Present to distract the thoughts, defile the imagination, and harden the heart.
III. Jehovah’s challenge regarding Job (Job 1:7).
“The Lord said unto Satan, whence comest thou?” The highest fallen spirit amenable to Jehovah. No creature able to outgrow his responsibility. That responsibility not diminished by a course of sin. God’s questions not for information to the questioner but conviction to the questioned. Similar questions to Adam (Genesis 3:2); and to Cain (Genesis 4:9). The question intended to open the way to Job’s desired trial. At the same time lays bare Satan’s character and doings. The most secret malice open to the eye of Omniscience.
“From going to and fro.” Marks
(1) Satan’s present circumstances. Allowed still to roam at large, though ever in chains. Only reserved to the judgment of eternal fire (Jude 1:6; Matthew 25:31).
(2) His terrible activity. Satan no laggard. Ever on the wing. In constant quest of opportunities of mischief (1 Peter 5:8). A true Apollyon; assiduous in his endeavours to destroy.
(8) His homelessness and unrest. Like Cain, a vagabond in the earth. Seeks rest and finds none (Matthew 12:45). No rest for a depraved spirit (Isaiah 57:20-21).
(4) His constant increase of knowledge. Same word implies “Search” (Numbers 11:8; 2 Samuel 24:2). Satan ever prying into the ways and circumstances of men. Constantly increasing his knowledge with a view to destroy.—“In the earth.” This earth now the permitted sphere of his activity. No place therefore secure from his attacks. Good to remember we are in a world where Satan is, and is ever active.—“Going up and down in it.” Intensifies his activity and restlessness. Satan’s name among the Arabs, El Harith, “The Active,” or “The Zealous.” Seems to glory in his work. Knows he has but a short time (Revelation 12:12). Goes up and down in the earth but finds no home in it. Satan and all his children homeless wanderers in the universe. His answer in keeping with his character. Tells only part of the truth. Says nothing of the evil he does and seeks to do. Unable to report any good deed, and unwilling to own to any evil one. His work had been to draw men away from their allegiance to God and to destroy their souls.—“Hast thou considered?” &c. Satan questioned as no unconcerned spectator. Allusion to his character as a spy, enemy, and accuser of good men.—“My servant Job.” God never ashamed to own his faithful servants. An interested spectator of a good man’s ways and actions. A faithful servant of God the most considerable object in the world to God and angels. “A servant of God” the most honourable and distinguishing title. May be mean and contemptible without, but all glorious within (Psalms 45:13). Job God’s servant consciously and by choice; Nabuchadnezzar God’s servant unconsciously and by constraint (Jeremiah 25:9). God’s people proved by living as His servants, not as their own masters. “My servant Job,” a stinging word to Satan. A true saint is Satan’s eye-sore. A good man the special object of his attention and malice. Job mentioned by name. Implies intimate knowledge and special regard (Exodus 33:12; Isaiah 49:1; Jeremiah 13:11; John 10:3).—“That there is,” &c. God dwells on Job’s character. Delights in contemplating his saints (Zephaniah 3:17.—“None like him,” in the degree of his piety and fidelity. Degrees of excellence. Job not only the greatest but the holiest. Eminence in goodness to be aimed at. Paul gloried in being “not a whit behind the very chiefest Apostles” (2 Corinthians 11:5). His motto, “Forward” (Philippians 3:11-14). “On to perfection” (Hebrews 6:1). God notices not only a man’s piety but the degree of it. Gives to each his just meed of praise.—“A perfect and an upright man.” Job’s good character endorsed by God. Good to have man’s testimony in our favour,—better still to have God’s. God more observant of the good than the evil in his people (Numbers 23:21).
IV. Satan’s accusation and proposal (Job 1:9).
“Doth Job serve God for nought?” Satan true to his name, the Devil, or Slanderer. Accuser of the brethren (Revelation 12:10). A good man’s praise the reproach and torment of the bad. Satan exalts a man’s piety to make him proud, denies it to make him sad. Cannot deny Job’s religion, but challenges the ground and reality of it. A mark of Satan’s children to be a detractor of true godliness. Satan’s method to begin by questioning. Insinuates, then directly charges. Always a liar. In Eden, called evil good, now calls good evil. Satan’s insinuation the immediate occasion of Job’s trial.—“For nought.” Either
(1) Without sufficient cause (John 15:25); or,
(2) Without regard to his own interest (Genesis 20:15). Job’s religion charged with mercenary motives—his piety mere selfishness. Bad men judge of others by themselves. With carnal men piety is policy. A truth at the bottom of Satan’s insinuation, though false in regard to Job. Everything lies in the motive. A selfish piety no piety. Common with Satan’s children to call God’s saints hypocrites. An evil conscience makes men suspicious of others’ sincerity. Satan’s charge against Job implicitly one against God himself and the plan of Redemption. If Job’s religion is hollow, all religion is, and Redemption is a failure.—Satan’s words true as a fact, though false as motive. No man serves God for nought. Godliness profitable unto all things (1 Timothy 4:8; 1 Timothy 6:6). In keeping God’s commandments is great reward (Psalms 19:11). God himself the exceeding great reward of His servants (Genesis 15:1). True godliness consistent with “respect to the recompense of the reward” (Hebrews 11:26). Past and present mercies also not excluded from the motives to godliness (Romans 12:1). Yet true religion more than gratitude for past or regard to future good (Psalms 119:129; Psalms 119:140). Satan well acquainted with mankind, but ignorant of the nature of true grace. Not only a deceiver but, like all unregenerate men, deceived (Titus 3:3)—“Hast thou not made a hedge about him” (Job 1:10). Satan speaks truth when it serves his purpose. The saint’s happiness and enjoyment of the divine favour the object of his hatred and envy. God’s protection of his servants a blessed truth. (Psalms 91; Psalms 121). His angels and still more Himself the hedge of His people (Psalms 34:7; Psalms 121:3; Zach. Job 2:5). Either is Himself the hedge or makes one. Satan would leap the hedge, but dare not, and cannot without permission.—“And about His house.” Not only the godly but their belongings the object of divine care. Horses and chariots of fire around Elisha’s residence (2 Kings 6:17).—“On every side.” Satan a wolf prowling round the fold and vexed to find no means of entrance.—“Hast blessed the work of His hands.” Satan well aware of the source of Job’s prosperity (Proverbs 10:22). Satan no atheist. Practical atheism makes men deny what Satan admits. “The work of his hands,”—his undertakings and engagements, as a man, a master, and a magistrate. Job diligent in business as well as fervent in spirit (Romans 12:11. God’s blesssing not with the idle but with the industrious. All toil bootless which is unblest by God (Psalms 126:1-2). Peter toils all night but catches nothing till Christ enters the boat (Luke 5:5-6).—“But put forth thine hand now” (Job 1:11). Satan’s impudence equal to his malice. Gives God the lie and challenges Him to a trial. Asserts Job’s hypocrisy and offers to prove it. Adopts the language of a suppliant. Satan prays, but in malice. Eager to see Job a sufferer and proved to be a hypocrite. Unable to put forth his own hand without permission.—“Touch all that he hath,”—children and possessions. The touch intended to be a destructive one (Psalms 105:15). Satan’s mercies cruel. Earthly possessions subject to God’s disposal. Prosperity vanishes at his touch, (Psalms 104:32).—“He will curse thee,”—reproach or renounce thee, as in Job 1:5. The natural result, on the principle of selfishness. Common with unrenewed nature. Heathens in misfortune vilify their gods. Pompey, after a defeat, said there had been a mist on the eyes of Providence. Margin, “If he curse thee not.” Probably an oath or imprecation, but partly suppressed. Profanity the devil’s language; yet in God’s presence keeps back from fear what men fear not to utter.—“To thy face,”—boldly and openly. Job’s fear for his sons that they might have done it in their hearts. Boldness and openness an aggravation of sin. Charity thinketh no evil; malice thinks all evil.
V. The Permission (Job 1:12).
“Behold.” Marks
(1) the strangeness of the thing;
(2) the impudence of the demand;
(3) the purpose of God to make the whole conspicuous. God’s thoughts and ways above man’s. His judgments a great deep. Makes the wrath of man and devil to praise Him. Glory to God and blessing to man by the permission now given to Satan.—“All that be bath is in thy power.” Satan’s prayer granted, and himself to be the instrument. A double gratification, but to issue in his own confusion. Not always a mercy for a man to have his prayer answered (Psalms 106:15; Hosea 13:10-11). Job now, like the disciples, to be for a time in Satan’s sieve (Luke 22:31). To be cast into the furnace, not to be consumed, but proved and purified. Not understood at the time, though sometimes for a moment apprehended (Job 23:10). His ignorance of the fact the cause of his disquietude and perplexity. Believers often ignorant of the cause and object of their trials (John 13:7). God’s heart always towards his people even when his hand seems against them. His dearest saints sometimes apparently for a time abandoned by Him (Psalms 22:1; 2 Chronicles 32:31). The most crushing trials neither inconsistent with His grace in us nor His love to us. The cup drunk by the Head often tasted by the members, though for a different object (Matthew 20:23; Matthew 26:39). Satan God’s scullion for scouring the vessels of His household [Trapp].—“On himself put not forth thine hand.” Satan a chained lion, and the chain in our Father’s hand. Believers tried no farther than is necessary.—“So Satan went forth.” Gladly and eagerly as a wolf with permission to enter the fold. Thought every hour two till he had sped his commission [Trapp]. His diligence in doing evil to be emulated by us in doing good.—“From the Presence of the Lord,”—having been, like Doeg, detained against his will (1 Samuel 21:7). God’s presence no place for an unholy nature. To “see God,” the happiness only of the “pure in heart” (Matthew 5:8; 1 John 3:1; 1 John 3:3; Revelation 22:4).