Teks -- Job 1:1-8 (NET)

I. The Prologue (1:1-2:13)

Job’s Good Life

1:1 There was a man in the land of Uz whose name was Job. And that man was pure and upright, one who feared God and turned away from evil. 1:2 Seven sons and three daughters were born to him. 1:3 His possessions included 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household. Thus he was the greatest of all the people in the east. 1:4 Now his sons used to go and hold a feast in the house of each one in turn, and they would send and invite their three sisters to eat and to drink with them. 1:5 When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.

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.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Job 1:1 - Uz

Part of Arabia.

Wesley: Job 1:1 - Perfect

Not legally or exactly, but as to his sincere intentions, hearty affections, and diligent endeavours to perform all his duties to God and men.

Wesley: Job 1:1 - Upright

Heb. right, exact and regular in all his dealings, with men; one of an unblameable conversation.

Wesley: Job 1:1 - Feared

One truly pious, and devoted to God.

Wesley: Job 1:1 - Eschewed

Carefully avoiding all sin against God or men.

Wesley: Job 1:3 - Camels

Camels in these parts were very numerous, and very useful, both for carrying burdens in these hot and dry countries, as being able to endure thirst much better than other creatures, and for service in war.

Wesley: Job 1:3 - Asses

He - asses also may be included in this expression, because the greatest part of them (from which the denomination is usually taken) were she asses.

Wesley: Job 1:3 - The greatest

That lived in those parts. The account of his piety and prosperity comes before the account of his afflictions, to shew that neither of these will secure us from the common, no, nor from the uncommon calamities of human life.

Wesley: Job 1:4 - Feasted

To testify and maintain their brotherly love.

Wesley: Job 1:4 - His day

Each his appointed day, perhaps his birth - day, or the first day of the month.

Wesley: Job 1:5 - When

When each of them had had his turn.

Wesley: Job 1:5 - Satisfied

He exhorted them to examine their own consciences, to repent of any thing, which had been amiss in their feasting, and compose their minds for employments of a more solemn nature.

Wesley: Job 1:5 - Early

Thereby shewing his ardent zeal in God's service.

Wesley: Job 1:5 - May be

His zeal for God's glory, and his true love to his children, made him jealous.

Wesley: Job 1:5 - Cursed

Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person.

Wesley: Job 1:5 - Hearts

By slight and low thoughts of God, or by neglecting to give God the praise for the mercies which they enjoyed.

Wesley: Job 1:5 - Thus

It was his constant course at the end of every feasting time, to offer a sacrifice for each. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius and disposition.

Wesley: Job 1:6 - A day

A certain time appointed by God.

Wesley: Job 1:6 - The sons

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

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.

JFB: Job 1:1 - Uz

North of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petræa on the west, and Arabia-Felix on the south.

JFB: Job 1:1 - Job

The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare Gen 4:2, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (Gen 46:13).

JFB: Job 1:1 - perfect

Not absolute or faultless perfection (compare Job 9:20; Ecc 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Gen 6:9; Gen 17:1; Pro 10:9; Mat 5:48). It was the fear of God that kept Job from evil (Pro 8:13).

JFB: Job 1:3 - she-asses

Prized on account of their milk, and for riding (Jdg 5:10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.

JFB: Job 1:3 - household

(Gen 26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable.

JFB: Job 1:3 - men of the east

Denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (Jdg 6:3; Eze 25:4).

JFB: Job 1:4 - every one his day

Namely, the birthday (Job 3:1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.

JFB: Job 1:5 - when the days of their feasting were gone about

That is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.

JFB: Job 1:5 - cursed God

The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (Gen 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (Pro 20:1). This act illustrates Job's "fear of God" (Job 1:1).

JFB: Job 1:6 - sons of God

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 - the Lord

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 - Satan

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 - going to and fro

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 - considered

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

Clarke: Job 1:1 - In the land of Uz

In the land of Uz - This country was situated in Idumea, or the land of Edom, in Arabia Petraea, of which it comprised a very large district. See the preface

Clarke: Job 1:1 - Whose name was Job

Whose name was Job - The original is איוב Aiyob ; and this orthography is followed by the Chaldee, Syriac, and Arabic. From the Vulgate we borrow Job, not very dissimilar from the Ιωβ Iob of the Septuagint. The name signifies sorrowful, or he that weeps. He is supposed to have been called Jobab. See more in the preface

Clarke: Job 1:1 - Perfect and upright

Perfect and upright - תם וישר tam veyashar ; Complete as to his mind and heart, and Straight or Correct as to his moral deportment

Clarke: Job 1:1 - Feared God

Feared God - Had him in continual reverence as the fountain of justice, truth, and goodness

Clarke: Job 1:1 - Eschewed evil

Eschewed evil - סר מרע sar mera , departing from, or avoiding evil. We have the word eschew from the old French eschever , which signifies to avoid. All within was holy, all without was righteous; and his whole life was employed in departing from evil, and drawing nigh to God. Coverdale translates an innocent and vertuous man, soch one as feared God, an eschued evell. From this translation we retain the word eschew.

Clarke: Job 1:3 - His substance also was seven thousand sheep

His substance also was seven thousand sheep - A thousand, says the Chaldee, for each of his sons. Three thousand camels: a thousand for each of his daughters. Five hundred yoke of oxen for himself. And five hundred she-asses for his wife. Thus the Targum divides the substance of this eminent man

Clarke: Job 1:3 - A very great household

A very great household - עבדה רבה מאד abuddah rabbah meod , "a very great estate."The word עבדה abuddah refers chiefly to husbandry, including all manner of labor in the field, with cattle, and every description of servants

Clarke: Job 1:3 - The greatest of all the men of the East

The greatest of all the men of the East - He was more eminent than any other person in that region in wisdom, wealth, and piety. He was the chief emir of that district.

Clarke: Job 1:4 - Feasted in their houses, every one his day

Feasted in their houses, every one his day - It is likely that a birthday festival is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with him; and each observed the same custom.

Clarke: Job 1:5 - When the days of their feasting were gone about

When the days of their feasting were gone about - At the conclusion of the year, when the birthday of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a feast to the Lord, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times

Clarke: Job 1:5 - And cursed God in their hearts

And cursed God in their hearts - וברכו אלהים uberechu Elohim . In this book, according to most interpreters, the verb ברך barach signifies both to bless and to curse; and the noun אלהים Elohim signifies the true God, false gods, and great or mighty. The reason why Job offered the burnt-offerings appears to have been this: in a country where idolatry flourished, he thought it possible that his children might, in their festivity, have given way to idolatrous thoughts, or done something prescribed by idolatrous rites; and therefore the words may be rendered thus: It may be that my children have blessed the gods in their hearts. Others think that the word ברך barach should be understood as implying farewell, bidding adieu - lest my children have bidden adieu to God, that is, renounced him, and cast off his fear. To me this is very unlikely. Mr. Mason Good contends that the word should be understood in its regular and general sense, to bless; and that the conjunction ו vau should be translated nor. "Peradventure my sons may have sinned, nor blessed God in their hearts."This version he supports with great learning. I think the sense given above is more plain, and less embarrassed. They might have been guilty of some species of idolatry. This is possible even among those called Christians, in their banquets; witness their songs to Bacchus, Venus, etc., which are countless in number, and often sung by persons who would think themselves injured, not to be reputed Christians. Coverdale, in his translation, (1535), renders the passage thus: Peradventure my sonnes have done some offense, and have been unthankful to God in their hertes.

Clarke: Job 1:5 - Thus did Job continually

Thus did Job continually - At the end of every year, when all the birthday festivals had gone round.

Clarke: Job 1:6 - There was a day when the sons of God

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

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

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

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.

Defender: Job 1:1 - land of Uz

The land of Uz is mentioned in Lam 4:21 as home to the "daughter of Edom." Edom was the same as Esau, brother of Jacob, who later moved into the region, around the southern end of the Dead Sea. It was probably originally named after Uz, the grandson of Seir the Horite (Gen 36:20-21, Gen 36:28), who gave his own name to Mount Seir, in the land of Edom. He, in turn, may have been named after Uz, the grandson of the patriarch, Shem (Gen 10:21-23). Alternatively, the latter may himself have first settled this region.

Defender: Job 1:1 - Job

Job was a real person, as confirmed in both Old and New Testaments (Eze 14:14, Eze 14:20; Jam 5:11), despite the contention of religious liberals that he was only a mythological character. The entire context of Job's narrative is clearly in the patriarchal age, probably the time of Abraham or earlier. Jacob had a grandson named Job (Gen 46:13) and there are several Jobabs in the Bible (Gen 36:33), but all of these clearly lived after the time of this Job. Some have suggested that Job was either Shem or Melchizedek, but these are speculations. Job's narrative stands all alone, probably the oldest book of the Bible, except for the first eleven chapters of Genesis.

Defender: Job 1:1 - perfect and upright

Job was the world's most righteous and godly man since Noah and before Daniel (Eze 14:14, Eze 14:20). This introductory statement was twice confirmed by God Himself (Job 1:8; Job 2:3). He was also "the greatest of all the men of the east" (Job 1:3), probably the most wealthy and influential man in all the nations of the region."

Defender: Job 1:5 - offered burnt offerings

Even though Job was "perfect and upright" (Job 1:1), he was careful to offer sacrificial offerings regularly, both for himself and his family, recognizing that their sins, whether willful sins or sins done in ignorance, required sacrifice of innocent substitutes and the shedding of blood as an atonement. This was obviously before the giving of the Mosaic law and establishment of the Levitical offerings, so Job was acting in accord with earlier revelation (Job 23:12). Note also that, in the patriarchal system of the age before Moses, Job was acting as the priestly mediator for his family before the Lord."

Defender: Job 1:6 - sons of God

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 - 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 - walking up and down

"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."

TSK: Job 1:1 - Uz // Job // perfect // one

Uz : Gen 10:23, Gen 22:20, Gen 22:21, Huz, Gen 36:28; 1Ch 1:17, 1Ch 1:42; Jer 25:20; Lam 4:21

Job : Eze 14:14, Eze 14:20; Jam 5:11

perfect : Job 1:8, Job 2:3, Job 23:11, Job 23:12, 31:1-40; Gen 6:9, Gen 17:1; 2Ki 20:3; 2Ch 31:20, 2Ch 31:21; Luk 1:6

one : Gen 22:12; Pro 8:13, Pro 16:6; 1Pe 3:11

TSK: Job 1:2 - seven sons

seven sons : Job 13:13; Est 5:11; Psa 107:38, Psa 127:3-5, Psa 128:3

TSK: Job 1:3 - substance // seven // household // greatest // men // of the east

substance : or, cattle, Gen 12:5, Gen 13:6, Gen 34:23; 2Ch 32:29

seven : Job 42:12; Gen 12:16; Num 31:32-34; Jdg 6:5; 1Sa 25:2; 2Ki 3:4; Pro 10:22

household : or, husbandry, 2Ch 26:10

greatest : Job 29:9, Job 29:10, Job 29:25

men : Heb. sons, Jdg 6:3, Jdg 7:12, Jdg 8:10; 1Ki 4:30

of the east : Gen 25:6, Gen 29:1; Num 23:7

TSK: Job 1:4 - sent and called

sent and called : Psa 133:1; Heb 13:1

TSK: Job 1:5 - sanctified // rose up // offered // according // It may be // cursed // in their hearts // Thus // continually

sanctified : Job 41:25; Gen 35:2, Gen 35:3; Exo 19:10; 1Sa 16:5; Neh 12:30; Joh 11:55

rose up : Gen 22:3; Psa 5:3; Ecc 9:10

offered : Job 42:8; Gen 8:20; Exo 18:12, Exo 24:5; Lev 1:3-6

according : 1Ki 18:31; Act 21:26

It may be : 2Co 11:2

cursed : Job 1:11, Job 2:9; Lev 24:10-16; 1Ki 21:10, 1Ki 21:13

in their hearts : Gen 6:5; Jer 4:14, Jer 17:9, Jer 17:10; Mar 7:21-23; Act 8:22; 1Co 4:5

Thus : Job 27:10

continually : Heb. all the days, Luk 1:75, Luk 18:7; Eph 6:18

TSK: Job 1:6 - Now // the sons // came to // Satan // came also // among them

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 // From going

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 // my servant // none // a perfect // upright // one // escheweth

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 4:31; 2Ki 23:25

a perfect : Job 1:1, Job 8:20, Job 9:22, Job 9:23; Psa 18:23; Joh 1:47

upright : Job 12:4, Job 17:8, Job 17:9, Job 23:11, Job 23:12; Psa 84:11

one : Neh 5:15; Psa 36:1; Pro 8:13; Luk 23:39, Luk 23:40

escheweth : Psa 34:14, Psa 37:27; Isa 1:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Job 1:3 - She-asses // The greatest // Of all the men of the east

Camels in these parts were very numerous, as is manifest from Jud 7:12 1Ch 5:21 , and from the plain testimonies of Aristotle and Pliny, and very useful, and proper both for carrying of burdens in these hot and dry countries, as being able to endure thirst much better than other creatures, and for service in war.

She-asses were preferred before he-asses, as serving for the same uses as they did, and for breeding and milk also; but he-asses also may be included in this expression, which is of the feminine gender, because the greatest part of them (from which the denomination is usually taken) were she-asses.

The greatest i.e. one of the richest.

Of all the men of the east to wit, that lived in those parts; such general expressions being commonly understood with such limitations.

Poole: Job 1:4 - His sons went and feasted // Every one his day

His sons went and feasted to testify and maintain their brotherly love.

Every one his day not every day of the week and of the year; which would have been burdensome and tedious to them all, and gross luxury and epicurism, which holy Job would not have permitted; but each his appointed day, whether his birthday, or the first day of the month, or any other set time, it matters not.

Poole: Job 1:5 - When the days of their feasting were gone about // Job sent and sanctified them // Rose up early in the morning // It may be that my sons have sinned // And cursed God // In their hearts // This did Job continually

When the days of their feasting were gone about when each of them had had his turn, which peradventure came speedily, though not immediately one after another; and there was some considerable interval before their next feasting time.

Job sent and sanctified them i.e. he exhorted and commanded them to sanctify themselves for the following work, to wit, by purifying themselves from all ceremonial and moral pollution, as the manner then was, Exo 19:10 , and by preparing themselves by true repentance for all their sins, and particularly such as they had committed in their time of feasting and jollity, and by fervent prayers to make their peace with God by sacrifice.

Rose up early in the morning thereby showing his ardent zeal in God’ s service, and his impatience till God was reconciled to him and to his children.

It may be that my sons have sinned: his zeal for God’ s glory, and his true love to his children, made him jealous; for which he had cause enough from the corruption of man’ s nature, the frailty and folly of youth, the many temptations which attend upon feasting and jollity, and the easiness of sliding from lawful to forbidden delights.

And cursed God not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings and comforts which they were actually enjoying, and not yet exercised with any affliction, or that Job should suspect it concerning them; but despised and dishonoured God; for both Hebrew and Greek words signifying cursing, are sometimes used to note only reviling, or detracting, or speaking evil, or setting light by a person. Thus what is called cursing one’ s father or mother , Exo 21:17 , is elsewhere called setting light by them , as Deu 27:16 Eze 22:7 . See also 2Pe 2:10 Jud 1:8 , and many other places.

In their hearts by slight and low thoughts of God, by neglecting or forgetting to give God the praise and glory of the mercies which by his favour they enjoyed, by taking more hearty delight in their feasts and jollity than in the service and fruition of God; for these and such-like distempers of heart are most usual in times of prosperity and jollity, as appears by common experience, and by the many Divine cautions we have against them, as Deu 6:11,12 Ho 2:8 , and elsewhere. And these miscarriages, though inward and secret, Job calls by such a hard name as usually signifies cursing, by way of aggravation of their sin, which peradventure they were too apt to slight as a small and trivial miscarriage.

This did Job continually i.e. it was his constant course at the end of every feasting time.

Poole: Job 1:6 - There was a day // The sons of God // Before the Lord // Satan came also among them

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 - From going to and fro in the earth

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?

Haydock: Job 1:1 - Hus // Simple

Hus. The land of Hus was a part of Edom; as appears from Lamentations iv. 21. ---

Simple. That is, innocent, sincere, and without guile, (Challoner) in opposition to hypocrites and double dealers. (Calmet) ---

Hebrew Tam, "perfect."

Haydock: Job 1:3 - Sheep // Camels // East

Sheep. Hebrew including "goats," which are equally valuable in that country for milk. ---

Camels. These animals were used for riding in those barren sands, where they can travel for four days without water; and that which is muddy is best for them. ---

East, in the desert Arabia. Septuagint add at the end of the book, that Job was king; and he seems to have been independent, (Calmet) and to have had other kings who acknowledged his authority. (Pineda) (Chap. xxix. 7., &c.) ---

Each city had its own king in the days of Abraham and of Josue. Job, or Jobab, resided at Denaba, Genesis xxxvi. 32. (Calmet)

Haydock: Job 1:4 - His day

His day of the week in succession; (Pineda) or each on his birthday, (Genesis xl. 20., and Matthew xiv. 6.; Grotius) or once a month, &c. The daughters of Job were probably unmarried.

Haydock: Job 1:5 - Blessed

Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and [in] ver. 11, and in the following chapter (ver. 5., and 9.) uses the word bless, to signify its contrary. (Challoner) (3 Kings xxi. 10.) ---

Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (Calmet) in the midst of feasts, where the neglect of saying grace is also too common. (Haydock) ---

Septuagint, "they have thought evil against God." Every kind of offence may be included, to which feasting leads. (Menochius)

Haydock: Job 1:6 - The sons of God // Satan also

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.

Gill: Job 1:1 - There was a man in the land of Uz, whose name was Job // and the man was perfect // and upright // and one that feared God // and eschewed evil

There was a man in the land of Uz, whose name was Job,.... Of the signification of his name, see the introduction to the book. The place where he dwelt had its name not from Uz, a descendant of Shem, Gen 10:23 but from Uz, a son of Nahor, brother to Abraham, Gen 22:21 unless it can be thought to be so called from Uz, of the children of Seir, in the land of Edom; since we read of the land of Uz along with Edom, or rather of Edom as in the land of Uz, or on the borders of it, Lam 4:21, the Targum calls it the land of Armenia, but rather it is Arabia; and very probably it was one of the Arabias Job lived in, either Petraea or Deserta, probably the latter; of which Uz or Ausitis, as the Septuagint and Vulgate Latin version read it, was a part; the same with the Aesitae of Ptolemy ^u; and it is said to be near the land of Canaan ^w, for in Arabia Felix the Sabeans lived; and certain it is that this country was near to the Sabeans and Chaldeans, and to the land of Edom, from whence Eliphaz the Temanite came: and as this very probably was a wicked and an idolatrous place, it was an instance of the distinguishing grace of God, to call Job by his grace in the land of Uz, as it was to call Abraham in Ur of the Chaldeans; and though it might be distressing and afflicting to the good man to live in such a country, as it was to Lot to live in Sodom, yet it was an honour to him, or rather it was to the glory of the grace of God that he was religious here, and continued to be so, see Rev 2:13 and gives an early proof of what the Apostle Peter observed, "that God is no respecter of persons, but, in every nation, he that feareth God, and worketh righteousness, is accepted with him"; that is, through Christ, Act 10:34. Job, as he is described by his name and country, so by his sex, "a man"; and this is not so much to distinguish his sex, nor to express the reality of his existence as a man, but to denote his greatness; he was a very considerable, and indeed an extraordinary man; he was a man not only of wealth and riches, but of great power and authority, so the mean and great man are distinguished in Isa 2:9 see the account he gives of himself in Job 29:7, by which it appears he was in great honour and esteem with men of all ranks and degrees, as well as he was a man of great grace, as follows:

and the man was perfect; in the same sense as Noah, Abraham, and Jacob were; not with respect to sanctification, unless as considered in Christ, who is made sanctification to his people; or with regard to the truth, sincerity, and genuineness of it; or in a comparative sense, in comparison of what he once was, and others are; but not so as to be free from sin, neither from the being of it, which no man is clear of in this life, nor from the actings of it in thought, word, and deed, see Job 9:20 or so as to be perfect in grace; for though all grace is seminally implanted at once in regeneration, it opens and increases gradually; there is a perfection of parts, but not of degrees; there is the whole new man, but that is not arrived to the measure of the stature of the fulness of Christ; there are all and every grace, but not one perfect, not knowledge, nor faith, nor hope, nor love, nor patience, nor any other: but then, as to justification, every good man is perfect; Christ has completely redeemed his people from all their sins; he has perfectly fulfilled the law in their room and stead; he has fully expiated all their transgressions, he has procured the full remission of them, and brought in a righteousness which justifies them from them all; so that they are free from the guilt of sin, and condemnation by it, and are in the sight of God unblamable, unreproveable, without fault, all fair and perfectly comely; and this was Job's case:

and upright; to whom was shown the uprightness of Christ, or to whom the righteousness of Christ was revealed from faith to faith, and which was put upon him, and he walked in by faith, see Job 33:23, moreover, Job was upright in heart, a right spirit was renewed in him; and though he was not of the nation of Israel, yet he was, in a spiritual sense, an Israelite indeed, in whom there was no guile, the truth of grace and the root of the matter being in him, Job 19:28, and he was upright in his walk and conversation before God, and also before men; upright in all his dealings and concerns with them, in every relation he stood, in every office and character he bore:

and one that feared God; not as the devils, who believe and tremble; nor as carnal men, when the judgments of God are in the earth, hide themselves in fear of him; nor as hypocrites, whose fear or devotion is only outward, and is taught by the precept of men; but as children affectionately reverence their parents: Job feared God with a filial and godly fear, which sprung from the grace of God, and was encouraged and increased by his goodness to him, and through a sense of it; it was attended with faith and confidence of interest in him, with an holy boldness and spiritual joy, and true humility; and comprehended the whole of religious worship, both public and private, internal and external:

and eschewed evil, or "departed from it" ^x; and that with hatred and loathing of it, and indignation at it, which the fear of God engages unto, Pro 8:13, he hated it as every good man does, as being contrary to the nature and will of God, abominable in itself, and bad in its effects and consequences; and he departed from it, not only from the grosser acts of it, but abstained from all appearance of it, and studiously shunned and avoided everything that led unto it; so far was he from indulging to a sinful course of life and conversation, which is inconsistent with the grace and fear of God,

Gill: Job 1:2 - And there were born unto him // seven sons and three daughters

And there were born unto him,.... By his wife, in lawful wedlock, who was now living, and after mentioned:

seven sons and three daughters; next to his religious character, his graces, and spiritual blessings, and as the chief of his outward mercies and enjoyments, his children are mentioned; and which are indeed blessings from the Lord, and such as good men, and those that fear the Lord, are sometimes blessed with, see Psa 127:3 and to have a numerous offspring was always esteemed a very great favour and blessing, and as such was reckoned by Job; who, having so many sons, might hope to have his name perpetuated by them, as well as his substance shared among them; and having so many daughters, he might please himself with the thought of marrying them into families, which would strengthen his friendship and alliance with them; just the same number of sons and daughters had Bacchaeus, the third king of Corinth ^y.

Gill: Job 1:3 - His substance also was seven thousand sheep // and three thousand camels // and five hundred yoke of oxen // and five hundred she asses // and a very great household // so that this man was the greatest of all the men of the east

His substance also was seven thousand sheep,.... For which he must have a large pasturage to feed them on, as well as these would produce much wool for clothing, and flesh for food; this part of his substance or possessions is mentioned first, as being the largest, and most useful and profitable:

and three thousand camels; creatures fit to carry burdens, and travel with, and were greatly valued on that account, especially in the deserts of Arabia, near to which Job lived; and that not only because they were strong for this purpose, but because they could endure much thirst and want of water for a long time; See Gill on Lev 11:4, it seems by this that Job carried on a commerce, and traded in distant parts, whither he sent the produce of his lands and cattle, and trafficked with them: these camels might not only be he, but she camels also, according to the Septuagint version, which might be kept for breeding, and for their milk: Aristotle observes ^z, some of the inhabitants of the upper Asia used to have camels, to the number of 3000, the exact number here mentioned; and by the number of these creatures the Arabians estimated their riches and possessions ^a; and so sheep are by the Greeks called μηλα, as it is thought, from the Arabic word "mala", to be rich ^b; the riches of other people, and of particular persons, as of Geryon, Atlas, and Polyphemus, are represented as chiefly consisting of their flocks, and also of their herds ^c, as follows:

and five hundred yoke of oxen; to plough his land with, of which he must have a large quantity to employ such a number in, see 1Ki 19:19

and five hundred she asses; which must be chiefly for their milk; and no doubt but he had a considerable number of he asses also, though not mentioned, which, as well as the others, were used to ride on, and also to plough with, in those countries; it may be rendered only asses as by some, and so may include both: Aristaeus, Philo, and Polyhistor ^d give the same account of Job's substance in the several articles as here:

and a very great household: this must be understood of his servants only, since his children are before taken notice of; and the same phrase is rendered "great store of servants", Gen 26:14 and in the margin, "husbandry" or "tillage", large fields and farms; and the sense comes to much the same, whether it is taken the one way or the other; if great store of servants, he must have large farms and many fields to employ them in; and if a large husbandry, and much ground for tillage, he must have many servants to manure and cultivate them: now these several articles are mentioned, because, in those times and countries, as has been observed, the substance of men chiefly lay in them, and according to them they were reckoned more or less rich; not but that they had gold and silver also, as Abraham had, Gen 13:1, and so had Job, Job 31:24, but these were the principal things:

so that this man was the greatest of all the men of the east; that lived in Arabia, Chaldea, and other eastern countries; that is, he was a man of the greatest wealth and riches, and of the greatest power and authority, and was had in the greatest honour and esteem: now these temporal blessings are observed, to show that grace and earthly riches are compatible, that they may, and sometimes do, meet in the same person; as also to point at the goodness of God, in bestowing such blessings on this good man, thereby fulfilling the promise made to godliness and godly men, which respects this life, and that which is to come; and they are mentioned chiefly for the sake of the loss of these things after related, whereby the greatness of his loss and of his afflictions would be the more easily perceived, and his patience in bearing them appear the more illustrious; for by how much the greater was his substance, by so much the greater were his losses and trials, and the more remarkable his patience under them.

Gill: Job 1:4 - And his sons went and feasted in their houses, everyone his day // and sent and called for their three sisters to eat and to drink with them

And his sons went and feasted in their houses, everyone his day,.... It appears by this that Job's sons were grown up to men's estate, that they were from him, and were for themselves, and carried on a separate business on their own accounts, and had houses of their own, and, perhaps, were married; and being at some distance from each other, they met by appointment at certain times in their own houses, and had friendly and family entertainments in turn; for such were their feasts, not designed for intemperance, luxury, and wantonness, for then they would not have been encouraged, nor even connived at, by Job; but to cherish love and affection, and maintain harmony and unity among themselves, which must be very pleasing to their parent; for a pleasant thing it is for any, and especially for parents, to behold brethren dwelling together in unity, Psa 133:1, besides, these feasts were kept, not in public houses, much less in houses of ill fame, but in their own houses, among themselves, at certain seasons, which they took in turn; and these were either at their time of sheep shearing, which was a time of feasting, 1Sa 25:2, or at the weaning of a child, Gen 21:8, or rather on each of their birthdays, which in those early times were observed, especially those of persons of figure, Gen 40:20, and the rather, as Job's birthday is called his day, as here, Job 3:1,

and sent and called for their three sisters to eat and to drink with them; not to make a feast in their turn, but to partake of their entertainment; which, as is commonly observed, showed humanity, kindness, tenderness, and affection in them to their sisters, to invite them to take part with them in their innocent and social recreations, and modesty in their sisters not to thrust themselves into their company, or go without an invitation; these very probably were with Job, and went to the feasts with his leave, being very likely unmarried, or otherwise their husbands would have been invited also.

Gill: Job 1:5 - And it was so, when the days of their feasting were gone about // that Job sent and sanctified them // and rose up early in the morning // and offered burnt offering according to the number of them all // for Job said, it may be that my sons have sinned // and cursed God in their hearts // thus did Job continually

And it was so, when the days of their feasting were gone about,.... When they had been at each other's houses in turn; when the rotation was ended: something like this is practised by the Chinese, who have their co-fraternities, which they call "the brotherhood of the month"; this consists of thirty, according to the number of days therein, and in a circle they go every day to eat at one another's house by turns; if one man has not convenience to receive the fraternity in his own house, he may provide it at another man's, and there are many public houses very well furnished for this purpose ^e: Job's sons probably began at the elder brother's house, and so went on according to their age, and ended with the younger brother; so when they had gone through the circuit, as the word ^f signifies, and the revolution was over, and they had done feasting for that season, or that year:

that Job sent and sanctified them; not that he did or could make them holy, by imparting grace, or infusing holiness into them; at most he could only pray for their sanctification, and give them rules, precepts, and instructions about holiness, and exhortations to it; but here it signifies, that being at some distance from them he sent messengers or letters to them to sanctify and prepare themselves for the sacrifices he was about to offer for them; either by some rites and ceremonies, as by washing themselves, and abstinence from their wives, which were sometimes used as preparatory to divine service, Gen 35:2, or by fasting and prayer; or, perhaps, no more is intended by it than an invitation of them to come and attend the solemn sacrifice which he, as the head of the family, would offer for them; so, to sanctify people, is sometimes to invite, to call and gather them to holy service, see Joe 2:15 and so the Targum renders it. "Job sent and invited them:"

and rose up early in the morning of the last of the days of feasting; he took the first opportunity, and that as early as he could; which shows the eagerness of his spirit for the glory of God, and the good of his children, losing no time for his devotion to God, and regard for his family; this being also the fittest time for religious worship and service, see Psa 5:3, and was used for sacrifice, Exo 29:39,

and offered burnt offering according to the number of them all either of his ten children, or only his seven sons, since they only are next mentioned, and were the masters of the feast: this was before the law of the priesthood was in being, which restrained the offering of sacrifice to those in the office of priests, when, before, every head of a family had a right unto it; and this custom of offering sacrifice was before the law of Moses, it was of divine institution, and in use from the time of the fall of man, Gen 3:21, and was by tradition handed down from one to another, and so Job had it; and which was typical of the sacrifice of Christ, to be offered up in the fulness of time for the expiation of sin; and Job, no doubt, by faith in Christ, offered up those burnt offerings for his sons, and one for each of them, thereby signifying, that everyone stood in need of the whole sacrifice of Christ for the atonement of sin, as every sinner does:

for Job said, it may be that my sons have sinned; not merely as in common, or daily sins of infirmity; for Job so full well knew the corruption of human nature, that a day could not pass without sin in thought, word, or deed; but some more notorious or scandalous sin; that, in the midst of their feasting and mirth, they had used some filthy, or frothy, and unsavoury and unbecoming language; had dropped some impure words, or impious jests, or done some actions which would reflect dishonour on God and true religion, and bring an odium on themselves and families: now Job was not certain of this, he had had no instruction or intelligence of it; he only surmised and conjectured it might be so; he was fearful and jealous lest it should: this shows his care and concern, as for the glory of God, so for the spiritual welfare of his children, though they were grown up and gone from him, and is to be considered in favour of his sons; for by this it is evident they were not addicted to any sin, or did not live a vicious course of life; but that they were religious and godly persons; or, otherwise Job would have had no doubt in his mind about their conduct and behaviour: the particular sin he feared they might have been guilty of follows:

and cursed God in their hearts; not in the grossest sense of the expression, so as to deny the being of God, and wish there was none, and conceive blasphemy in their hearts, and utter it with their lips; but whereas to bless God is to think and speak well of him, and ascribe that to him which is his due; so to curse him is to think and speak irreverently of him, and not to attribute to him what belongs unto him; and thus Job might fear that his sons, amidst their feasting, might boast of their plenty, and of the increase of their substance, and attribute it to their own diligence and industry, and not to the providence of God, of which he feared they might speak slightingly and unbecomingly, as persons in such circumstances sometimes do, see Deu 32:15. Mr. Broughton renders it, "and little blessed God in their hearts" not blessing him as they should was interpretatively cursing him; the Hebrew word used properly and primarily signifies to bless ^g, and then the meaning is, either that his sons had sinned, but took no notice of it, nor were humbled for it, but blessed God, being prosperous and successful, as if they had never sinned at all, see Zec 13:1, Sanctius adds the negative particle "not", as if the meaning was, that they sinned, and did not bless God for their mercies as they should, Deu 8:10, but this is too daring and venturous to make such an addition; though this is favoured by the Targum, as in some copies, which paraphrases it,

and have not prayed in the name of the Lord in their hearts: and because the word is used at parting, and taking a farewell of friends, Cocceius thinks it may be so used here, and the sense to be, that they sinned, and took their leave of God, and departed from him; but rather, as the word Elohim is used of strange gods, of false deities, Exo 18:11. Job's fears might be, lest his sons should have been guilty of any idolatrous action, at least of blessing the gods of the Gentiles in their hearts, since feasting sometimes leads to idolatry, Exo 32:6, but the first sense seems best, with which the Septuagint version agrees,

"it may be my sons in their mind have thought evil things against the Lord:''

thus did Job continually; or "all those days" ^h; that is, after every such circuit and rotation of feasting, or after every feast day kept by them, he offered sacrifices for them; or every year ⁱ, as some interpret the phrase, the feasts, and so the sacrifices, being annual; all this is observed, partly further to describe the piety of Job, his affection for his family, and concern for their spiritual good, and the glory of God, and partly as a leading step to an later event, Job 1:18.

Gill: Job 1:6 - Now there was a day when the sons of God came to present themselves before the Lord // and Satan came also among them

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 // then Satan answered the Lord and said, from going to and fro in the earth, and from walking up and down in it

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 // that there is none like him in the earth // a perfect and an upright man, one that feareth God, and escheweth evil?

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.