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Commentary on Job 1 verses 20–22
The devil had done all he desired leave to do against Job, to provoke him to curse God. He had touched all he had, touched it with a witness; he whom the rising sun saw the richest of all the men in the east was before night poor to a proverb. If his riches had been, as Satan insinuated, the only principle of his religion now that he had lost his riches he would certainly have lost his religion; but the account we have, in these verses, of his pious deportment under his affliction, sufficiently proved the devil a liar and Job an honest man.
I. He conducted himself like a man under his afflictions, not stupid and senseless, like a stock or stone, not unnatural and unaffected at the death of his children and servants; no (Job 1:20), he arose, and rent his mantle, and shaved his head, which were the usual expressions of great sorrow, to show that he was sensible of the hand of the Lord that had gone out against him; yet he did not break out into any indecencies, nor discover any extravagant passion. He did not faint away, but arose, as a champion to the combat; he did not, in a heat, throw off his clothes, but very gravely, in conformity to the custom of the country, rent his mantle, his cloak, or outer garment; he did not passionately tear his hair, but deliberately shaved his head. By all this it appeared that he kept his temper, and bravely maintained the possession and repose of his own soul, in the midst of all these provocations. The time when he began to show his feelings is observable; it was not till he heard of the death of his children, and then he arose, then he rent his mantle. A worldly unbelieving heart would have said, "Now that the meat is gone it is well that the mouths are gone too; now that there are no portions it is well that there are no children:" but Job knew better, and would have been thankful if Providence had spared his children, though he had little of nothing for them, for Jehovah-jireh - the Lord will provide. Some expositors, remembering that it was usual with the Jews to rend their clothes when they heard blasphemy, conjecture that Job rent his clothes in a holy indignation at the blasphemous thoughts which Satan now cast into his mind, tempting him to curse God.
II. He conducted himself like a wise and good man under his affliction, like a perfect and upright man, and one that feared God and eschewed the evil of sin more than that of outward trouble.
1.He humbled himself under the hand of God, and accommodated himself to the providences he was under, as one that knew how to want as well as how to abound. When God called to weeping and mourning he wept and mourned, rent his mantle and shaved his head; and, as one that abased himself even to the dust before God, he fell down upon the ground, in a penitent sense of sin and a patient submission to the will of God, accepting the punishment of his iniquity. Hereby he showed his sincerity; for hypocrites cry not when God binds them, Job 36:13. Hereby he prepared himself to get good by the affliction; for how can we improve the grief which we will not feel?
2.He composed himself with quieting considerations, that he might not be disturbed and put out of the possession of his own soul by these events. He reasons from the common state of human life, which he describes with application to himself: Naked came I (as others do) out of my mother's womb, and naked shall I return thither, into the lap of our common mother - the earth, as the child, when it is sick or weary, lays its head in its mother's bosom. Dust we were in our original, and to dust we return in our exit (Gen 3:19), to the earth as we were (Ecc 12:7), naked shall we return thither, whence we were taken, namely, to the clay, Job 33:6. St. Paul refers to this of Job, Ti1 6:7. We brought nothing of this world's goods into the world, but have them from others; and it is certain that we can carry nothing out, but must leave them to others. We come into the world naked, not only unarmed, but unclothed, helpless, shiftless, not so well covered and fenced as other creatures. The sin we are born in makes us naked, to our shame, in the eyes of the holy God. We go out of the world naked; the body does, though the sanctified soul goes clothed, Co2 5:3. Death strips us of all our enjoyments; clothing can neither warm nor adorn a dead body. This consideration silenced Job under all his losses. (1.) He is but where he was at first. He looks upon himself only as naked, not maimed, not wounded; he was himself still his own man, when nothing else was his own, and therefore but reduced to his first condition. Nemo tam pauper potest esse quam natus est - no one can be so poor as he was when born. - Min. Felix. If we are impoverished, we are not wronged, nor much hurt, for we are but as we were born. (2.) He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time.
3.He gave glory to God, and expressed himself upon this occasion with a great veneration for the divine Providence, and a meek submission to its disposals. We may well rejoice to find Job in this good frame, because this was the very thing upon which the trial of his integrity was put, though he did not know it. The devil said that he would, under his affliction, curse God; but he blessed him, and so proved himself an honest man.
(1.)He acknowledged the hand of God both in the mercies he had formerly enjoyed and in the afflictions he was now exercised with: The Lord gave, and the Lord has taken away. We must own the divine Providence, [1.] In all our comforts. God gave us our being, made us, and not we ourselves, gave us our wealth; it was not our own ingenuity or industry that enriched us, but God's blessing on our cares and endeavours. He gave us power to get wealth, not only made the creatures for us, but bestowed upon us our share. [2.] In all our crosses. The same that gave hath taken away; and may he not do what he will with his own? See how Job looks above instruments, and keeps his eye upon the first Cause. He does not say, "The Lord gave, and the Sabeans and Chaldeans have taken away; God made me rich, and the devil has made me poor;" but, "He that gave has taken;" and for that reason he is dumb, and has nothing to say, because God did it. He that gave all may take what, and when, and how much he pleases. Seneca could argue thus, Abstulit, sed et dedit - he took away, but he also gave; and Epictetus excellently (cap. 15), "When thou art deprived of any comfort, suppose a child taken away by death, or a part of thy estate lost, say not apōlesa auto - I have lost it; but apedōka - I have restored it to the right owner; but thou wilt object (says he), kakos ho aphelomenos - he is a bad man that has robbed me; to which he answers, ti de soi melei - What is it to thee by what hand he that gives remands what he gave?"
(2.)He adored God in both. When all was gone he fell down and worshipped. Note, Afflictions must not divert us from, but quicken us to, the exercises of religion. Weeping must not hinder sowing, nor hinder worshipping. He eyed not only the hand of God, but the name of God, in his afflictions, and gave glory to that: Blessed be the name of the Lord. He has still the same great and good thoughts of God that ever he had, and is as forward as ever to speak them forth to his praise; he can find in his heart to bless God even when he takes away as well as when he gives. Thus must we sing both of mercy and judgment, Psa 101:1. [1.] He blesses God for what was given, though now it was taken away. When our comforts are removed from us we must thank God that ever we had them and had them so much longer than we deserved. Nay, [2.] He adores God even in taking away, and gives him honour by a willing submission; nay, he gives him thanks for good designed him by his afflictions, for gracious supports under his afflictions, and the believing hopes he had of a happy issue at last.
Lastly, Here is the honourable testimony which the Holy Ghost gives to Job's constancy and good conduct under his afflictions. He passed his trials with applause, Job 1:22. In all this Job did not act amiss, for he did not attribute folly to God, nor in the least reflect upon his wisdom in what he had done. Discontent and impatience do in effect charge God with folly. Against the workings of these therefore Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done foolishly, very foolishly. Those who not only keep their temper under crosses and provocations, but keep up good thoughts of God and sweet communion with him, whether their praise be of men or no, it will be of God, as Job's here was.
“Job did not sin” before God. That is, he was pure from sins committed with his tongue or in his thoughts, and he praised God by means of words in accordance with his thoughts. Actually “he did not charge God with insanity,” that is, Job does not accuse the will of God or scorn the economy of the Creator, and he does not perceive insanity in the events that had occurred. He did not believe that the righteous are abandoned into the hands of sinners.
One of the hermits said, ‘Unless you first hate, you cannot love. Unless you hate sin, you cannot live sinlessly. As it is written, “Depart from evil and do good” (Ps. 37:27). But perseverance is needed for this. Adam, even though he was in Paradise, disobeyed God’s command while Job, who was living on a dung hill, kept it. It seems that God requires from us a good intention, that is, that we should fear him always.’
The mind that grieves over testing must be wary and diligent lest the temptation prompt it from within to utter words that are forbidden or to complain about being tested. It should be vigilant that the fire that tests it like gold not turn everything into mere chaff by the excesses of a lawless tongue.
33. Since, when we are laid hold of by distressing trials, we may even in the silent working of our thoughts, without word of mouth, be guilty of sin; the testimony both of the lips and of the heart is given to blessed Job. For it is first said, he sinned not, and then it is afterwards added, nor charged God foolishly: for he, who uttered nothing foolishly, kept offence from his tongue, and whereas the words, he sinned not, come before, it appears that he excluded the sin of murmuring even from his thought, so that he neither sinned nor spake foolishly, since he neither swelled with indignation in his silent consciousness, nor gave a loose to his tongue in reviling. For he does ‘charge God foolishly,’ who, when the strokes of divine chastisement are fallen upon him, strives to justify himself. For if he venture in pride to assert his innocence, what else does he, but impugn the justice of the chastiser? Let it suffice for us to have run through the words of the history thus far.
'That he neither sinned, nor charged God foolishly,’ Peter, as we have said, above testifies of Him in plain terms, saying, Who did no sin, neither was guile found in His mouth. [1 Pet. 2, 22] For guile in the mouth is so much the more senseless folly with God, the more that in the eyes of men it passes for crafty wisdom, as Paul bears witness, saying, The wisdom of this world is foolishness with God. [1 Cor. 3, 19] Forasmuch then as there was no guile in His mouth, verily He said nothing foolishly. The Priests and the Rulers believed that He charged God foolishly, when, being questioned at the time of His Passion, He testified that He was the Son of God. And hence they question, saying, What further need have we of witnesses? Behold now we have heard His blasphemy. [Mat. 26, 65] But He did not charge God foolishly, in that speaking the words of truth, even in dying He brought before the unbelievers that concerning Himself, which He soon after manifested to all the redeemed by rising again.
88. In that the mind in grief ought to watch with wariness and diligence, lest, when the temptation prompts it within, it break forth inwardly into the utterance of forbidden words, and murmur at the trial; and lest the fire, which burns it like gold, by the excesses of a lawless tongue, may turn it to the ashes of mere chaff.
89. Now nothing hinders that all that we have said concerning virtues, be understood of those gifts of the Holy Spirit which are vouchsafed in [vid. chap. 91.] manifestation of virtue, for to one is given the gift of Prophecy, to another different kinds of tongues, to another the gifts of healing. But forasmuch as these gifts are not always present in the mind in the same degree, it is clearly shown that it is for our good that they are sometimes withdrawn, lest the mind should be lifted up in pride. For if the Spirit of Prophecy had always been with the Prophets, plainly the Prophet Elisha would never have said, Let her alone, for her soul is vexed within her, and the Lord hath hid it from me, and hath not told me. [2 Kings 4, 27] If the Spirit of Prophecy had been always present to the Prophets, the Prophet Amos when asked would never have said, I am [so Vulg.] no Prophet; where he also adds, neither a Prophet's son, but I am an herdsman and a gatherer of sycamore fruit. [Amos 7, 14.] How then was he no Prophet, who foretold so many true things concerning the future? or in what way was he a Prophet, if he at the time disowned the truth concerning himself? Why, because, at the moment that he was called in question [requisitus], he felt that the Spirit of Prophecy was not with him, he bore true testimony concerning himself, in saying; I am not a Prophet. Yet he added afterwards, Now therefore hear thou the word of the Lord. Therefore thus said the Lord, Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land. [ver. 16, 17.] By these words of the Prophet it is plainly shown, that while he was bearing that testimony about himself he was filled, and on the instant rewarded with the Spirit of Prophecy, because he humbly acknowledged himself to be no Prophet. And if the Spirit of Prophecy had always continued with the Prophets, the Prophet Nathan would never have allowed King David, when he consulted him about the building of the Temple, what a little while after he was to refuse him.
90. And hence, how justly is it written in the Gospel, Upon Whom thou shalt see the Spirit descending, and remaining on Him, the same is He Which baptizeth with the Holy Ghost. For the Spirit descends into all the faithful, but remains in the Mediator alone, in a special manner. For He has never left the Human Nature of Him, from Whose Divine Nature He proceedeth. He remains therefore in Him, Who only can both do all things and at all times. Now the faithful, who receive Him, since they cannot always retain the gifts of miracles, as they desire, testify that they have received Him as it were in a passing manifestation. But whereas on the other hand it is said by the mouth of Truth concerning the same Spirit to the Disciples, For He dwelleth with you, and shall be in you, [John 14, 17] how is it, that this same abiding of the Holy Spirit is by the voice of God declared to be the sign of the Mediator, where it is said, Upon Whom thou shalt see the Spirit descending, and abiding on Him? If then according to the words of the Master He abideth in the disciples also, how will it be any longer a special sign, that He abides in the Mediator? Now this we shall learn the sooner, if we discriminate between the gifts of the same Spirit.
91. Now there are some of His gifts, without which life is never attained; and there are others whereby holiness of life is made known for the good of other men. For meekness, humility, faith, hope, charity, are gifts that come from Him, and they are such as man can never reach to life without. And the gift of Prophecy, healing, different kinds of tongues, the interpretation of tongues [sermonum], are His gifts; yet such as show forth the presence of His power for the improvement of all beholders. In the case of these gifts then, without which we can never attain to life, the Holy Spirit for ever abides, whether in His preachers, or in all the Elect; but in those gifts whereof the object is not the preservation of our own life, but of the lives of others through the manifestation of Him, He by no means always abides in the Preachers. For He is indeed always ruling their hearts to the end of good living, yet does not always exhibit the signs of miraculous powers by them, but sometimes, for all manifestation of miracles, He withdraws Himself from them, in order that those powers, which belong to Him, may be had with greater humility, in the same degree that being in possession they cannot be retained.
92. But the Mediator of God and men, the Man Christ Jesus, in all things hath Him both always and continually present. For the same Spirit even in Substance proceeds from Him. And thus, though He abides in the holy Preachers, He is justly said to abide in the Mediator in a special manner, for that in them He abides of grace for a particular object, but in Him He abides substantially for all ends. For as our body is cognizant of the sense of touch only, but the head of the body has the use of all the five senses at once, so that it sees, hears, tastes, smells, and touches; so the members of the Supreme Head shine forth in some of the powers, but the Head Itself blazes forth in all of them. The Spirit then abides in Him in another sort, from Whom He never departs by reason of His Nature. Now those of His gifts, by which life is attained, can never without danger be lost, but the gifts, whereby holiness of life is made evident, are very often withdrawn, as we have said, without detriment. So then the first are to be kept for our own edification, the latter to be sought for the improvement of others. In the case of the one let the fear alarm us, lest they perish, but in the other, when they are withdrawn for a season, let humility be our consolation, for that they may chance to lift up the mind to entertain pride. Accordingly when the power of miracles which had been vouchsafed is withdrawn, let us exclaim as is right, The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. For then, and only then, we really show that we have held in a right spirit all that we had given us, when we bear with patience the momentary withdrawal thereof.
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SUMMARY
Job 1:22 stands as a profound declaration of Job's unwavering spiritual integrity and steadfast piety in the face of unimaginable personal catastrophe. Following the sudden and complete annihilation of his vast wealth, his entire household of servants, and devastatingly, all ten of his beloved children, this verse succinctly affirms that Job did not succumb to sin in his response, nor did he attribute any impropriety or moral deficiency to God. It highlights his exemplary faith and righteous submission to divine sovereignty, serving as a powerful counter-narrative to Satan's cynical challenge that Job's devotion was merely a transactional byproduct of God's material blessings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 1:22 masterfully employs several literary devices to convey its profound message. Irony is powerfully present, as Job's blameless response directly contradicts Satan's confident prediction that Job would "curse God to his face" Job 1:11. This ironic twist immediately establishes the flawed premise of Satan's challenge and sets the stage for the unfolding drama, highlighting the depth of Job's faith. The verse also functions as a powerful Narrative Summary, concisely encapsulating Job's initial, exemplary reaction to his trials and providing the divine, authoritative verdict on his character at this critical juncture. Furthermore, it utilizes Contrast by juxtaposing Job's righteous, worshipful response with the expected human reaction of despair, anger, or rebellion in the face of such immense and seemingly unjust suffering. This contrast elevates Job's piety, making his integrity all the more striking and challenging. Finally, the verse serves as a subtle form of Foreshadowing, hinting at the deeper theological questions that will be explored throughout the book regarding the nature of suffering, the limits of human understanding concerning divine justice, and the true essence of faith, as Job's friends will later attempt to persuade him that he must have sinned to deserve such calamity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 1:22 stands as a pivotal theological statement, fundamentally challenging simplistic notions of divine retribution and highlighting the profound nature of true faith. It asserts that genuine piety is not merely transactional, a conditional response to blessings, but an unwavering commitment to God's character and sovereignty even when His actions are incomprehensible and deeply painful. Job's refusal to sin or to attribute folly to God redefines righteousness in the crucible of suffering, suggesting that faith is most profoundly demonstrated not in prosperity, but in adversity. This verse underscores God's ultimate sovereignty over all circumstances, both good and evil, and invites believers to trust in His wisdom and justice even when they cannot discern His immediate purposes. It sets the stage for the book's exploration of the mystery of suffering and the limits of human understanding concerning divine ways, ultimately pointing to a faith that rests in the Person of God rather than merely His provisions.
REFLECTION AND APPLICATION
Job 1:22 offers a profoundly challenging yet inspiring model for believers navigating the inevitable complexities of suffering in their own lives. It compels us to deeply examine our default reactions when confronted with unexpected loss, pain, or injustice. While it is entirely natural and human to grieve, question, and even feel anger, Job's exemplary response calls us to a higher spiritual standard: to diligently guard our hearts and minds against bitterness, resentment, and the insidious temptation to accuse God of wrongdoing or foolishness. This verse encourages us to cultivate a radical, unwavering trust in God's character, believing with conviction that He is inherently good, just, and wise, even when His providence seems harsh, inexplicable, or utterly devastating. It serves as a powerful reminder that true worship and genuine faith are not contingent on favorable circumstances but are rather an expression of humble submission to His sovereign will, whether He chooses to give or to take away. Applying the timeless truth of this verse means striving to maintain our spiritual integrity and a worshipful spirit, even when our world is turned upside down, trusting implicitly that God's ultimate purposes are always wise and good, even if currently veiled from our limited human understanding.
Questions for Reflection
FAQ
Did Job's blamelessness mean he was sinless?
Answer: No, Job's blamelessness as described in Job 1:1 and affirmed in Job 1:22 does not imply absolute sinlessness in the theological sense that only Jesus Christ is truly without sin 2 Corinthians 5:21. Rather, the Hebrew word tam, translated "blameless," refers to his integrity, moral uprightness, and spiritual completeness in his walk with God. He was a man of exceptional righteousness who diligently avoided evil and maintained a pure, devout relationship with God, particularly evident in his immediate response to suffering. He was not guilty of any overt or hidden sin that would warrant the specific calamities he faced, which is the core of the book's argument against the simplistic retribution theology espoused by his friends. His blamelessness refers to his integrity in the face of the test.
How does Job 1:22 relate to the rest of the book of Job?
Answer: Job 1:22 is foundational to the entire narrative and theological argument of the book. It serves as the divine narrator's initial and authoritative verdict on Job's character, directly refuting Satan's challenge and unequivocally establishing Job's integrity. This verse sets the crucial premise for the subsequent dialogues with Job's friends, who, operating under the assumption of retribution theology, cannot fathom Job's suffering without a hidden sin. Job 1:22 confirms from the outset that their premise is flawed, as Job did not sin in response to his initial trials. It underscores the central question of the book: why do the righteous suffer? The verse also highlights Job's initial, exemplary faith, which will be tested, refined, and ultimately vindicated by God Himself in Job 42.
What is the significance of "charging God foolishly"?
Answer: "Charging God foolishly" (Hebrew: natan tiphlah l'elohim) is profoundly significant because it goes beyond merely committing a sin of action and speaks to a sin of attitude, judgment, or internal disposition. The term tiphlah implies attributing something improper, absurd, morally deficient, or tasteless to God. It means Job did not accuse God of being unjust, irrational, malevolent, or unwise in His actions or in permitting his suffering. This highlights Job's deep reverence, his profound humility, and his acknowledgment that God's ways are higher than human understanding Isaiah 55:8-9. It demonstrates a radical trust in God's inherent goodness and wisdom, even when His providence is inscrutable and causes immense pain. This refusal to impugn God's character is a hallmark of true, mature, and resilient faith.
CHRIST-CENTERED FULFILLMENT
Job 1:22, in its depiction of a righteous man suffering blamelessly and refusing to accuse God, profoundly foreshadows the ultimate suffering of Jesus Christ. While Job's suffering was a test of his own integrity and a demonstration of his faith, Christ's suffering was a perfect, substitutionary act for the sins of humanity 2 Corinthians 5:21. Job's integrity, though exemplary and divinely affirmed, was still human and subject to the limitations of fallen humanity; Christ's integrity, however, was divine and absolutely sinless, making Him the perfect Lamb of God who takes away the sin of the world John 1:29. Job's declaration, "The LORD gave, and the LORD hath taken away; blessed be the name of the LORD" Job 1:21, finds its ultimate echo in Christ's perfect submission to the Father's will in Gethsemane, "Nevertheless not my will, but thine, be done" Luke 22:42, and His ultimate obedience even unto death on the cross Philippians 2:8. Job's refusal to "charge God foolishly" points to Christ's perfect trust in the Father, even as He bore the full weight of sin and separation from God on the cross. In Christ, we find the ultimate answer to the problem of suffering, not in human understanding, but in the perfect love and wisdom of God revealed through the cross, where the righteous One suffered for the unrighteous, bringing us to God 1 Peter 3:18. He is the one who, though tempted in every way, yet was without sin Hebrews 4:15.