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Translation
World English Bible Messianic
Then Satan answered the LORD, and said, “Does Job fear God for nothing?
Young's Literal Translation
And the Adversary answereth Jehovah and saith, `For nought is Job fearing God?
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Commentary on Job 1 verses 6–12
6 ¶ Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.
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.
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?
9 Then Satan answered the LORD, and said, Doth Job fear God for nought?
10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.
11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.
12 And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.
Job was not only so rich and great, but withal so wise and good, and had such an interest both in heaven and earth, that one would think the mountain of his prosperity stood so strong that it could not be moved; but here we have a thick cloud gathering over his head, pregnant with a horrible tempest. We must never think ourselves secure from storms while we are in this lower region. Before we are told how his troubles surprised and seized him here in this visible world, we are here told how they were concerted in the world of spirits, that the devil, having a great enmity to Job for his eminent piety, begged and obtained leave to torment him. It does not at all derogate from the credibility of Job's story in general to allow that this discourse between God and Satan, in these verses, is parabolical, like that of Micaiah (Kg1 22:19, etc.), and an allegory designed to represent the malice of the devil against good men and the divine check and restraint which that malice is under; only thus much further is intimated, that the affairs of this earth are very much the subject of the counsels of the unseen world. That world is dark to us, but we lie very open to it. Now here we have,
I. Satan among the sons of God (Job 1:6), an adversary (so Satan signifies) to God, to men, to all good: he thrust himself into an assembly of the sons of God that came to present themselves before the Lord. This means either, 1. A meeting of the saints on earth. Professors of religion, in the patriarchal age, were called sons of God (Gen 6:2); they had then religious assemblies and stated times for them. The King came in to see his guests; the eye of God was on all present. But there was a serpent in paradise, a Satan among the sons of God; when they come together he is among them, to distract and disturb them, stands at their right hand to resist them. The Lord rebuke thee, Satan! Or, 2. A meeting of the angels in heaven. They are the sons of God, Job 38:7. They came to give an account of their negotiations on earth and to receive new instructions. Satan was one of them originally; but how hast thou fallen, O Lucifer! He shall no more stand in that congregation, yet he is here represented, as coming among them, either summoned to appear as a criminal or connived at, for the present, though an intruder.
II. His examination, how he came thither (Job 1:7): The Lord said unto Satan, Whence comest thou? He knew very well whence he came, and with what design he came thither, that as the good angels came to do good he came for a permission to do hurt; but he would, by calling him to an account, show him that he was under check and control. Whence comest thou? He asks this, 1. As wondering what brought him thither. Is Saul among the prophets? Satan among the sons of God? Yes, for he transforms himself into an angel of light (Co2 11:13, Co2 11:14), and would seem one of them. Note, It is possible that a man may be a child of the devil and yet be found in the assemblies of the sons of God in this world, and there may pass undiscovered by men, and yet be challenged by the all-seeing God. Friend, how camest thou in hither? Or, 2. As enquiring what he had been doing before he came thither. The same question was perhaps put to the rest of those that presented themselves before the Lord, "Whence came you?" We are accountable to God for all our haunts and all the ways we traverse.
III. The account he gives of himself and of the tour he had made. I come (says he) from going to and fro on the earth. 1. He could not pretend he had been doing any good, could give no such account of himself as the sons of God could, who presented themselves before the Lord, who came from executing his orders, serving the interest of his kingdom, and ministering to the heirs of salvation. 2. He would not own he had been doing any hurt, that he had been drawing men from the allegiance to God, deceiving and destroying souls; no. I have done no wickedness, Pro 30:20. Thy servant went nowhere. In saying that he had walked to and fro through the earth, he intimates that he had kept himself within the bounds allotted him, and had not transgressed his bounds; for the dragon is cast out into the earth (Rev 12:9) and not yet confined to his place of torment. While we are on this earth we are within his reach, and with so much subtlety, swiftness, and industry, does he penetrate into all the corners of it, that we cannot be in any place secure from his temptations. 3. He yet seems to give some representation of his own character. (1.) Perhaps it is spoken proudly, and with an air of haughtiness, as if he were indeed the prince of this world, as if the kingdoms of the world and the glory of them were his (Luk 4:6), and he had now been walking in circuit through his own territories. (2.) Perhaps it is spoken fretfully, and with discontent. He had been walking to and fro, and could find no rest, but was as much a fugitive and a vagabond as Cain in the land of Nod. (3.) Perhaps it is spoken carefully: "I have been hard at work, going to and fro," or (as some read it) "searching about in the earth," really in quest of an opportunity to do mischief. He walks abut seeking whom he may devour. It concerns us therefore to be sober and vigilant.
IV. The question God puts to him concerning Job (Job 1:8): Hast thou considered my servant Job? As when we meet with one that has been in a distant place, where we have a friend we dearly love, we are ready to ask, "You have been in such a place; pray did you see my friend there?" Observe, 1. How honourably God speaks of Job: He is my servant. Good men are God's servants, and he is pleased to reckon himself honoured in their services, and they are to him for a name and a praise (Jer 13:11) and a crown of glory, Isa 62:3. "Yonder is my servant Job; there is none like him, none I value like him, of all the princes and potentates of the earth; one such saint as he is worth them all: none like him for uprightness and serious piety; many do well, but he excelleth them all; there is not to be found such great faith, no, not in Israel." Thus Christ, long after, commended the centurion and the woman of Canaan, who were both of them, like Job, strangers to that commonwealth. The saints glory in God - Who is like thee among the gods? and he is pleased to glory in them - Who is like Israel among the people? So here, none like Job, none in earth, that state of imperfection. Those in heaven do indeed far outshine him; those who are least in that kingdom are greater than he; but on earth there is not his like. There is none like him in that land; so some good men are the glory of their country. 2. How closely he gives to Satan this good character of Job: Hast thou set thy heart to my servant Job? designing hereby, (1.) To aggravate the apostasy and misery of that wicked spirit: "How unlike him are thou!" Note, The holiness and happiness of the saints are the shame and torment of the devil and the devil's children. (2.) To answer the devil's seeming boast of the interest he had in this earth. "I have been walking to and fro in it," says he, "and it is all my own; all flesh have corrupted their way; they all sit still, and are at rest in their sins," Zac 1:10, Zac 1:11. "Nay, hold," saith God, "Job is my faithful servant." Satan may boast, but he shall not triumph. (3.) To anticipate his accusations, as if he had said, "Satan, I know thy errand; thou hast come to inform against Job; but hast thou considered him? Does not his unquestionable character give thee the lie?" Note, God knows all the malice of the devil and his instruments against his servants; and we have an advocate ready to appear for us, even before we are accused.
V. The devil's base insinuation against Job, in answer to God's encomium of him. He could not deny but that Job feared God, but suggested that he was a mercenary in his religion, and therefore a hypocrite (Job 1:9): Doth Job fear God for nought? Observe, 1. How impatient the devil was of hearing Job praised, though it was God himself that praised him. Those are like the devil who cannot endure that any body should be praised but themselves, but grudge the just share of reputation others have, as Saul (Sa1 18:5, etc.) and the Pharisees, Mat 21:15. 2. How much at a loss he was for something to object against him; he could not accuse him of any thing that was bad, and therefore charged him with by-ends in doing good. Had the one half of that been true which his angry friends, in the heat of dispute, charged him with (Job 15:4, Job 22:5), Satan would no doubt have brought against him now; but no such thing could be alleged, and therefore, 3. See how slyly he censured him as a hypocrite, not asserting that he was so, but only asking, "Is he not so?" This is the common way of slanderers, whisperers, backbiters, to suggest that by way of query which yet they have no reason to think is true. Note, It is not strange if those that are approved and accepted of God be unjustly censured by the devil and his instruments; if they are otherwise unexceptionable, it is easy to charge them with hypocrisy, as Satan charged Job, and they have no way to clear themselves, but patiently to wait for the judgment of God. As there is nothing we should dread more than being hypocrites, so there is nothing we need dread less that being called and counted so without cause. 4. How unjustly he accused him as mercenary, to prove him a hypocrite. It was a great truth that Job did not fear God for nought; he got much by it, for godliness is great gain: but it was a falsehood that he would not have feared God if he had not got this by it, as the event proved. Job's friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered. It is no hard matter for those to calumniate that seek an occasion. It is not mercenary to look at the eternal recompence in our obedience; but to aim at temporal advantages in our religion, and to make it subservient to them, is spiritual idolatry, worshipping the creature more than the Creator, and is likely to end in a fatal apostasy. Men cannot long serve God and mammon.
VI. The complaint Satan made of Job's prosperity, Job 1:10. Observe, 1. What God had done for Job. He had protected him, made a hedge about him, for the defence of his person, his family, and all his possessions. Note, God's peculiar people are taken under his special protection, they and all that belong to them; divine grace makes a hedge about their spiritual life, and divine providence about their natural life, so they are safe and easy. He had prospered him, not in idleness or injustice (the devil could not accuse him of them), but in the way of honest diligence: Thou hast blessed the work of his hands. Without that blessing, be the hands ever so strong, ever so skilful, the work will not prosper; but, with that, his substance has wonderfully increased in the land. The blessing of the Lord makes rich: Satan himself owns it. 2. What notice the devil took of it, and how he improved it against him. The devil speaks of it with vexation. "I see thou hast made a hedge about him, round about;" as if he had walked it round, to see if he could spy a single gap in it, for him to enter in at, to do him a mischief; but he was disappointed: it was a complete hedge. The wicked one saw it and was grieved, and argued against Job that the only reason why he served God was because God prospered him. "No thanks to him to be true to the government that prefers him, and to serve a Master that pays him so well."
VII. The proof Satan undertakes to give of the hypocrisy and mercenariness of Job's religion, if he might but have leave to strip him of his wealth. "Let it be put to this issue," says he (Job 1:11); "make him poor, frown upon him, turn thy hand against him, and then see where his religion will be; touch what he has and it will appear what he is. If he curse thee not to thy face, let me never be believed, but posted for a liar and false accuser. Let me perish if he curse thee not;" so some supply the imprecation, which the devil himself modestly concealed, but the profane swearers of our age impudently and daringly speak out. Observe, 1. How slightly he speaks of the affliction he desired that Job might be tried with: "Do but touch all that he has, do but begin with him, do but threaten to make him poor; a little cross will change his tone." 2. How spitefully he speaks of the impression it would make upon Job: "He will not only let fall his devotion, but turn it into an open defiance - not only think hardly of thee, but even curse thee to thy face." The word translated curse is barac, the same that ordinarily, and originally, signifies to bless; but cursing God is so impious a thing that the holy language would not admit the name: but that where the sense requires it it must be so understood is plain form Kg1 21:10-13, where the word is used concerning the crime charged on Naboth, that he did blaspheme God and the king. Now, (1.) It is likely that Satan did think that Job, if impoverished, would renounce his religion and so disprove his profession, and if so (as a learned gentleman has observed in his Mount of Spirits) Satan would have made out his own universal empire among the children of men. God declared Job the best man then living: now, if Satan can prove him a hypocrite, it will follow that God had not one faithful servant among men and that there was no such thing as true and sincere piety in the world, but religion was all a sham, and Satan was king de facto - in fact, over all mankind. But it appeared that the Lord knows those that are his and is not deceived in any. (2.) However, if Job should retain his religion, Satan would have the satisfaction to see him sorely afflicted. He hates good men, and delights in their griefs, as God has pleasure in their prosperity.
VIII. The permission God gave to Satan to afflict Job for the trial of his sincerity. Satan desired God to do it: Put forth thy hand now. God allowed him to do it (Job 1:12): "All that he has is in thy hand; make the trial as sharp as thou canst; do thy worst at him." Now, 1. It is a matter of wonder that God should give Satan such a permission as this, should deliver the soul of his turtle-dove into the hand of the adversary, such a lamb to such a lion; but he did it for his own glory, the honour of Job, the explanation of Providence, and the encouragement of his afflicted people in all ages, to make a case which, being adjudged, might be a useful precedent. He suffered Job to be tried, as he suffered Peter to be sifted, but took care that his faith should not fail (Luk 22:32) and then the trial of it was found unto praise, and honour, and glory, Pe1 1:7. But, 2. It is a matter of comfort that God has the devil in a chain, in a great chain, Rev 20:1. He could not afflict Job without leave from God first asked and obtained, and then no further than he had leave: "Only upon himself put not forth thy hand; meddle not with his body, but only with his estate." It is a limited power that the devil has; he has no power to debauch men but what they give him themselves, nor power to afflict men but what is given him from above.
IX. Satan's departure from this meeting of the sons of God. Before they broke up, Satan went forth (as Cain, Gen 4:16) from the presence of the Lord; no longer detained before him (as Doeg was, Sa1 21:7) than till he had accomplished his malicious purpose. He went forth, 1. Glad that he had gained his point, proud of the permission he had to do mischief to a good man; and, 2. Resolved to lose no time, but speedily to put his project in execution. He went forth now, not to go to and fro, rambling through the earth, but with a direct course, to fall upon poor Job, who is carefully going on in the way of his duty, and knows nothing of the matter. What passes between good and bad spirits concerning us we are not aware of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–12. Public domain.
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John ChrysostomAD 407
COMMENTARY ON JOB 1:10
Do you see that Job’s wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God’s blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing.
Gregory the DialogistAD 604
The old enemy knew that the Redeemer of mankind was come to be the conqueror of himself; and hence it is said by the man possessed in the Gospel, What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time? [Mat. 8, 29] Yet before, when he perceived Him to be subject to passion, and saw that He might suffer all the mortal accidents of humanity, all that he imagined concerning His Divinity became doubtful to him from his exceeding pride. For savouring of nothing else but pride, whilst he beheld Him in humility, he doubted of His being God; and hence he has recourse to proof by temptation, saying, If Thou be the Son of God, command that these stones be made bread. [Matt. 4, 3] In this way, because he saw that He was subject to passion, he did not believe Him to be God by birth, but to be kept by the grace of God.
Gregory the DialogistAD 604
15. As if he said in plain terms, ‘What wonder is it, if he who has received so many blessings upon earth should behave without offence in return for them? He would then be really innocent, if he continued good in adversity; but why is he to be called great, whose every work has its recompense attending upon him, in all this abundance of good things?’ For the crafty adversary, when he bethinks himself that the holy man had acted well in prosperity, hastens by means of adversity to prove him guilty before the Judge. Whence it is well said by the voice of the Angel in the Apocalypse, The accuser of our brethren is cast down, which accused them before God day and night. [Rev. 12, 10] Now holy Scripture is often used to set the day for prosperity, and the night for adversity. Accordingly he ceases not to accuse us by day and by night; forasmuch as he strives to show us to be chargeable one while in prosperity, another while in adversity. In the day he accuses us, when he slanders us that we abuse our good fortune; in the night he accuses us, when he shows that we do not exercise patience in adversity; and therefore because no strokes had as yet touched blessed Job, he was as it were still wholly without that whereof he might be able to accuse him by night, but because in prosperity he had thriven in a great holiness, he pretended that it was in return for his good fortune that he had done well, lying in the crafty assertion, that he did not keep his substance for the profit [usum] of the Lord, but that he served the Lord for the profit [usum] of his substance. For there are some who, to enjoy God, deal with this life like stewards, and there are some who to enjoy this life would make use of God by the bye. When then he describes the gifts of Divine bounty, he thinks to make light of the acts of the resolute doer, that he might impeach [addicat] the heart of him as though on the score of secret thoughts, whose life he was unable to reprove on the score of works; falsely asserting that whatever outward innocence of life there might be, was in compliance not with the love of God, but with his longing after temporal prosperity. And so knowing nothing of the powers of blessed Job, and yet being well aware that everyone is most truly tried by adversity, he demands him for trial, that he who throughout the day of prosperity had walked with unfailing foot, at least in the night of adversity might stumble, and by the offence of impatience might be laid low before the eyes of his commender.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 1:9 encapsulates the pivotal challenge posed by Satan to the LORD concerning the integrity of Job's faith. This verse introduces the core theological question of the book: Is human devotion to God truly disinterested, or is it merely a transactional response to divine blessing? Satan's cynical interrogation sets the stage for the profound trials Job is about to endure, designed to test the authenticity of his piety beyond any expectation of reward or protection, thereby probing the very nature of genuine worship and divine justice.
CONTEXT
Literary Context: Job 1:9 immediately follows the LORD's commendation of Job in Job 1:8, where God highlights Job's blameless and upright character, his fear of God, and his avoidance of evil. This divine praise serves as the direct catalyst for Satan's appearance among the "sons of God" in the heavenly court, initiating a cosmic dialogue. Satan's question is a direct challenge to God's assessment, implying that Job's righteousness is conditional and self-serving. The narrative then swiftly moves to Job 1:10 and Job 1:11, where Satan elaborates on his accusation, asserting that Job serves God only because God has protected and prospered him, and daring God to remove this "hedge" to prove his point. This exchange establishes the central conflict and the dramatic tension that will drive the entire narrative of Job's suffering and theological debate.
Historical & Cultural Context: The Book of Job is set in the land of Uz, likely in the ancient Near East, a region where the concept of retribution theology was widely prevalent. This belief system posited a direct correlation between righteousness and prosperity, and wickedness and suffering. In this cultural milieu, a person's material blessings were often seen as clear evidence of divine favor, and misfortune as a sign of sin. Satan's challenge in Job 1:9 directly taps into this worldview, questioning whether Job's piety is genuine or merely a pragmatic response to the benefits he receives from God. The depiction of a "heavenly council" (also seen in 1 Kings 22:19-23 and Psalm 82:1) reflects a common ancient Near Eastern literary motif, where divine decisions are presented as being made within a celestial assembly, though here, it underscores God's sovereignty even over the adversary.
Key Themes: Job 1:9 introduces several critical themes that permeate the Book of Job. Foremost is the nature of true piety, challenging whether faith can exist purely for God's sake, independent of personal gain or loss. Satan's accusation questions the very possibility of disinterested worship, suggesting that all human devotion is inherently selfish. This sets up the grand experiment of Job's suffering, which will test the limits of this transactional view of faith. Another significant theme is spiritual warfare, revealing an unseen dimension where cosmic forces contend over human souls and divine reputation. Satan acts as the accuser, seeking to discredit God's servant and, by extension, God's justice and wisdom. This verse also subtly introduces the theme of divine sovereignty and permission, as God allows Satan to test Job, demonstrating that even the adversary operates within God's ultimate control, a concept echoed in Luke 22:31-32. The entire book, initiated by this challenge, ultimately grapples with the problem of undeserved suffering and the limitations of human understanding in the face of divine mystery, particularly as Job's lamentations develop in Job 3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 1:9 masterfully employs several literary devices to set the stage for the book's profound theological exploration. The most prominent is Interrogation, as Satan's direct question to the LORD forms the central challenge of the narrative. This question is not merely informational but deeply rhetorical and accusatory, designed to provoke a response and initiate a cosmic test of Job's integrity and, by extension, God's reputation. Furthermore, the verse utilizes Foil, presenting Satan as a direct contrast to Job's blameless character, setting up the adversary who will test the limits of Job's integrity and devotion. There is also a strong element of Dramatic Irony at play, as the reader is privy to this heavenly conversation, understanding the cosmic stakes and the true nature of the test, while Job himself remains completely unaware of the reason for his impending suffering. This creates significant tension and anticipation, as the reader knows the "why" behind Job's trials, even as Job struggles to comprehend them, highlighting the vast disparity between divine perspective and human experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 1:9 introduces the profound theological question of the nature of genuine faith and the motives behind human devotion to God. Satan's cynical challenge forces a contemplation of whether our worship is truly for God's glory alone, or if it is always, at some level, self-interested. This sets up the entire Book of Job as a divine experiment to demonstrate that disinterested piety is indeed possible, even amidst profound suffering. The verse also highlights the reality of spiritual warfare, where unseen forces contend against God's people, seeking to undermine their faith and God's reputation. It reminds us that our faith may be tested, not always due to personal sin, but sometimes as part of a larger cosmic drama, to prove the authenticity and endurance of true devotion, ultimately vindicating God's wisdom and the integrity of His faithful servants.
REFLECTION AND APPLICATION
Job 1:9 serves as a profound mirror for self-examination, challenging us to honestly assess the motives behind our own faith and service to God. Do we fear God "for nought," or is our devotion contingent upon the blessings and protections we receive? When life is prosperous, it is easy to praise God, but true faith is revealed in adversity. This verse calls us to cultivate a faith that is not transactional, but transformational—a love for God that endures even when understanding is limited, and circumstances are dire. It encourages us to pursue a relationship with God rooted in His intrinsic worthiness, rather than His benefits, trusting in His goodness and sovereignty regardless of our immediate circumstances. This kind of unconditional faith is robust, resilient, and truly honors God, reflecting a mature spiritual walk that seeks God's face above His hand.
Questions for Reflection
FAQ
Who is Satan in this context, and what is his role?
Answer: In the Book of Job, Satan (Hebrew: הַשָּׂטָן, ha-satan, "the adversary" or "the accuser") is presented not as an independent evil deity, but as a member of the heavenly court, subordinate to God. His role here is that of a prosecuting attorney or an accuser, challenging the integrity of God's servant, Job, and by extension, God's justice. He is allowed by God to test Job, operating within divine permission and serving God's ultimate purposes, even in his adversarial role. This depiction highlights God's absolute sovereignty, even over the forces of evil, as seen in Job 1:12.
What does "fear God for nought" specifically mean?
Answer: The phrase "for nought" translates the Hebrew word chinnam (חִנָּם), which means "gratuitously," "without cause," "for nothing," or "without recompense." Satan's question, "Doth Job fear God for nought?", implies that Job's devotion is not selfless or genuine, but rather a calculated response to the material blessings and divine protection God has provided him. Satan suggests that Job's piety is conditional and motivated by self-interest, not by pure love or reverence for God Himself. The entire book aims to demonstrate that true piety can indeed exist "for nought," independent of external rewards, upholding the possibility of a faith that genuinely seeks God for Himself.
CHRIST-CENTERED FULFILLMENT
Job 1:9, with Satan's cynical challenge to Job's piety, finds its ultimate Christ-centered fulfillment in the perfect, unconditional obedience of Jesus Christ. While Satan questioned whether any human could fear God "for nought," Jesus, the perfect man, lived a life of absolute devotion to the Father, not for personal gain or protection, but out of pure love and obedience, even to the point of death on a cross. Unlike Job, who was tested and suffered for no personal sin, Christ endured the ultimate suffering not for his own sin (for he had none), but as the Lamb of God who takes away the sin of the world. His obedience was truly "for nought" in the sense that it was not motivated by self-preservation but by selfless love for humanity and perfect submission to the Father's will (Philippians 2:8). Through Christ, believers are empowered by the Holy Spirit to live lives of genuine piety, not out of fear of punishment or hope of material reward, but out of grateful love for the One who first loved them (1 John 4:19). Job's vindication foreshadows Christ's resurrection and ultimate victory over Satan and sin, demonstrating that true righteousness, though tested, will ultimately be glorified and that in Christ, we are more than conquerors.