Job 2:10

KJV

But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

KJV (with Strong's)

But he said {H559} unto her, Thou speakest {H1696} as one {H259} of the foolish women {H5036} speaketh {H1696}. What {H1571}? shall we receive {H6901} good {H2896} at the hand of God {H430}, and shall we not receive {H6901} evil {H7451}? In all this did not Job {H347} sin {H2398} with his lips {H8193}.

Complete Jewish Bible

But he answered her, "You're talking like a low-class woman! Are we to receive the good at God's hands but reject the bad?" In all this Iyov did not say one sinful word.

Berean Standard Bible

“You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said.

American Standard Version

But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

Commentary

### SUMMARY
Job 2:10 stands as a profound testament to unyielding faith amidst unimaginable suffering. In this pivotal moment, Job, having lost everything and now afflicted with painful boils, steadfastly rebukes his despairing wife's counsel to "curse God and die." His rhetorical question, "What? shall we receive good at the hand of God, and shall we not receive evil?" articulates a radical acceptance of divine sovereignty over all circumstances, both blessings and calamities. The verse concludes with a powerful affirmation of Job's integrity, noting that "In all this did not Job sin with his lips," underscoring his unwavering trust and refusal to speak ill against God despite his profound agony.

### CONTEXT
* **Literary Context:** Job 2:10 is a critical turning point within the narrative's second cycle of suffering for Job. Following the initial catastrophic losses of his possessions and children in [Job 1](/job/1 "Job 1 - Satan's First Challenge and Job's Integrity"), Satan challenges God again, asserting that Job's faith would break if his health were afflicted ([Job 2:4-5](/job/2-4-5 "Job 2:4-5 - Satan's Second Challenge")). God permits Satan to strike Job with painful boils ([Job 2:7-8](/job/2-7-8 "Job 2:7-8 - Job Afflicted with Boils")), leading to a scene where Job's wife, overwhelmed by their shared calamity, urges him to "curse God, and die" ([Job 2:9](/job/2-9 "Job 2:9 - Job's Wife's Counsel")). Job's response in verse 10 directly refutes her despairing advice, setting the stage for the arrival of his three friends and the lengthy theological debates that comprise the majority of the book. This verse firmly establishes Job's unwavering character before the intellectual and spiritual wrestling begins.
* **Historical & Cultural Context:** The book of Job is set in the ancient Near East, likely during a patriarchal period, though its precise historical dating is debated. In this cultural milieu, suffering was often simplistically attributed to sin, a concept known as retribution theology. The prevailing belief was that the righteous prospered and the wicked suffered. Job's experience directly challenges this conventional wisdom, as he is described as "blameless and upright" ([Job 1:1](/job/1-1 "Job 1:1 - Introduction to Job")). His wife's counsel reflects a common human tendency to seek an immediate end to unbearable pain, even if it means abandoning faith. Job's steadfastness, however, defies this cultural expectation, presenting a radical counter-narrative of faith that trusts God even when the reasons for suffering are incomprehensible. His reference to "the hand of God" underscores a worldview where divine agency is acknowledged in all of life's events, both good and bad.
* **Key Themes:** Job 2:10 powerfully contributes to several overarching themes in the book of Job. Foremost is the theme of **Divine Sovereignty**, as Job explicitly acknowledges that both "good" (blessings) and "evil" (calamity) originate "at the hand of God." This challenges the notion that God is only involved in pleasant circumstances and affirms His ultimate control over all of creation and human experience. Closely related is the **Nature of Suffering**, demonstrating that it is not always a direct punishment for sin but can serve other, often mysterious, divine purposes. Job's unwavering response exemplifies **Faithfulness in Adversity**, showcasing how true integrity endures even the most profound trials, contrasting sharply with his wife's despair and fulfilling the narrator's earlier commendation of his character in [Job 1:22](/job/1-22 "Job 1:22 - Job's First Response to Suffering"). Finally, the verse highlights the theme of **Wisdom vs. Folly**, with Job labeling his wife's counsel as "foolish," implying a spiritual discernment that recognizes God's character and purposes even in the face of incomprehensible pain, in stark contrast to a worldview that would abandon God when circumstances turn dire.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Foolish (Hebrew, _nabal'_):** This term, used by Job to describe his wife's speech, signifies more than a lack of intelligence. It conveys moral senselessness, spiritual perversity, or impious disregard for God. It implies a profound lack of spiritual understanding and a rejection of divine wisdom, leading to actions or words that are contrary to God's character and will. Job is not merely insulting his wife but identifying her counsel as utterly devoid of true spiritual insight, bordering on blasphemy.
* **Evil (Hebrew, _ra'_):** In this specific context, "evil" (רָע, _ra'_) does not refer to moral wickedness or sin. Instead, it denotes calamity, misfortune, adversity, or disaster. Job's rhetorical question is not asking if God sends moral evil, but if humanity, having received blessings from God, should not also be prepared to accept the hardships and adversities that He permits or sends. This distinction is crucial for understanding Job's theological affirmation of God's comprehensive sovereignty.
* **Sin (Hebrew, _chata'_):** The verb "sin" (חָטָא, _chata'_) means to miss the mark, err, offend, or fall short. Here, the text specifies "with his lips," indicating a verbal transgression against God. This could involve cursing God, blaspheming, or speaking words of complaint or accusation that defy His sovereignty or goodness. The narrator's affirmation that Job "did not sin with his lips" directly refutes Satan's prediction that Job would "curse thee to thy face" ([Job 1:11](/job/1-11 "Job 1:11 - Satan's First Challenge")).

#### Verse Breakdown
* **"But he said unto her, Thou speakest as one of the foolish women speaketh."**: Job's immediate and sharp rebuke of his wife's counsel. He identifies her words as not merely ill-advised but as reflecting a profound spiritual ignorance or moral perversity. Her suggestion to "curse God, and die" is seen as a foolish, impious utterance that undermines faith and trust in God's character, even in the face of extreme suffering.
* **"What? shall we receive good at the hand of God, and shall we not receive evil?"**: This is a powerful rhetorical question that forms the theological core of Job's response. It implies an emphatic "No!" to the idea that believers should only accept blessings from God. Job asserts that if God is the source of all good things, then He is also sovereign over, and permits, the difficult and painful aspects of life. True faith, therefore, involves accepting both prosperity and adversity as coming from God's hand, without questioning His ultimate wisdom or goodness.
* **"In all this did not Job sin with his lips."**: This concluding statement is a narrative commentary, providing an authoritative divine judgment on Job's response. It confirms his integrity and faithfulness, specifically highlighting his verbal restraint. Despite unimaginable pain and temptation, Job did not utter a single word of complaint, blasphemy, or rebellion against God. This stands as a powerful vindication of his character against Satan's accusations and sets him apart as an exemplary figure of steadfast faith.

#### Literary Devices
Job 2:10 employs several potent literary devices to convey its profound message. The most prominent is the **Rhetorical Question**: "What? shall we receive good at the hand of God, and shall we not receive evil?" This question is not posed to elicit information but to make a forceful assertion, emphasizing Job's firm conviction that a faithful person must accept both blessings and calamities from God's sovereign hand. There is also a strong element of **Contrast** at play, juxtaposing Job's unwavering faith and spiritual discernment against his wife's despair and "foolish" counsel. This highlights the stark difference in their responses to suffering. Furthermore, the narrative includes a powerful instance of **Divine Affirmation** or **Narrative Commentary** in the concluding statement, "In all this did not Job sin with his lips." This authoritative declaration from the narrator validates Job's righteousness and integrity, directly refuting Satan's accusations and underscoring the depth of Job's faithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Job 2:10 is a cornerstone for understanding the book's central theological message: the nature of God's sovereignty and the appropriate human response to suffering. Job's radical acceptance of both "good" and "evil" (calamity) from God's hand challenges simplistic retribution theology, which posits that suffering is always a direct consequence of sin. Instead, Job implicitly affirms that God's ways are often inscrutable, and His purposes extend beyond human comprehension. This verse teaches that true faith is not conditional on favorable circumstances but trusts in God's character and ultimate goodness, even when His actions seem harsh or inexplicable. It calls believers to cultivate a deep-seated reliance on God's will, recognizing His control over all aspects of life, and to guard their words carefully during trials, maintaining integrity of speech even when tempted to despair.

* [Deuteronomy 8:3](/deuteronomy/8-3 "Deuteronomy 8:3 - Man Lives by Every Word of God")
* [James 1:2-4](/james/1-2-4 "James 1:2-4 - The Testing of Your Faith Produces Steadfastness")
* [Romans 8:28](/romans/8-28 "Romans 8:28 - God Works All Things for Good")

### REFLECTION AND APPLICATION
Job 2:10 offers profound and challenging lessons for contemporary believers navigating a world often marked by unpredictable suffering. Job's response compels us to examine the very foundation of our faith: Do we truly believe in a God who is sovereign over all things, or only over the pleasant ones? When adversity strikes—be it illness, financial loss, relational breakdown, or grief—are we quick to blame God, question His goodness, or even abandon our faith, much like Job's wife suggested? Job's example encourages us to cultivate a radical trust that acknowledges God's hand in both blessings and calamities, understanding that His purposes, though often hidden, are always just and ultimately good. It reminds us that our faith is most genuinely tested and refined not in prosperity, but in the crucible of adversity. Furthermore, the emphasis on Job not sinning "with his lips" serves as a powerful reminder of the importance of guarding our words during trials, choosing expressions of trust and acceptance over bitterness, complaint, or despair.

#### Questions for Reflection
* **How does Job's response challenge your understanding of God's sovereignty in both good and difficult times?**
* **In what ways might we, like Job's wife, be tempted to offer "foolish" counsel or succumb to despair when faced with suffering?**
* **What practical steps can you take to guard your lips and maintain integrity of speech during personal trials, trusting God's overarching plan?**

### FAQ

**Why does Job call his wife "foolish"?**

Answer: Job's use of "foolish" (from the Hebrew root _nabal'_) is not merely an insult about her intelligence, but a profound spiritual rebuke. Her counsel to "curse God, and die" ([Job 2:9](/job/2-9 "Job 2:9 - Job's Wife's Counsel")) demonstrated a profound lack of spiritual understanding and trust in God's character and sovereignty. It was a suggestion rooted in despair and a spiritually perverse worldview that failed to acknowledge God's ultimate control and goodness, even in suffering. Thus, "foolish" here means morally and spiritually senseless or impious.

**What does "evil" mean in Job's question, "shall we receive good at the hand of God, and shall we not receive evil?"**

Answer: In this context, "evil" (Hebrew, _ra'_) refers to calamity, misfortune, adversity, or disaster, not moral wickedness or sin. Job is not suggesting that God sends moral evil, but that He is sovereign over all circumstances, including the difficult and painful ones. Just as God is the source of blessings ("good"), He also permits or sends hardships. Job's question is rhetorical, affirming that a faithful heart must accept both aspects of life as coming from God's sovereign hand.

**Did Job's wife lose her faith?**

Answer: The text does not explicitly state that Job's wife lost her faith entirely, but it clearly depicts her as being overwhelmed by the immense suffering they endured. Her words reflect a moment of extreme despair and a crisis of faith, where she saw no other recourse but to abandon God and seek death as an escape. While her counsel was "foolish" and misguided, it likely stemmed from the profound grief and agony of losing all their children and possessions, and seeing her husband afflicted with a terrible disease. Her response highlights the immense pressure suffering can place on one's spiritual resolve.

### CHRIST-CENTERED FULFILLMENT
Job 2:10, with Job's unwavering acceptance of both "good" and "evil" from God's hand, powerfully foreshadows the ultimate suffering and obedience of Jesus Christ. Job's refusal to sin with his lips, even in the face of unimaginable agony, points to the perfect integrity of Christ, who "committed no sin, neither was deceit found in his mouth" ([1 Peter 2:22](/1_peter/2-22 "1 Peter 2:22 - Christ's Sinlessness")). While Job's suffering was a test of his faith, Christ's suffering was a redemptive act, willingly embracing the ultimate "evil" – the wrath of God against sin – for humanity's salvation. Jesus, in Gethsemane, prayed, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done" ([Luke 22:42](/luke/22-42 "Luke 22:42 - Jesus' Prayer in Gethsemane")), echoing Job's radical submission to God's sovereign will, even unto death on a cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience to Death")). The "evil" that Christ received from the Father's hand was not for His own sin, but for ours ([Isaiah 53:4-6](/isaiah/53-4-6 "Isaiah 53:4-6 - The Suffering Servant")), demonstrating that God can bring the greatest good (redemption and eternal life) out of the deepest suffering, a truth profoundly revealed in the cross and resurrection ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). Thus, Job's steadfastness is a shadow of the perfect, sinless obedience of the Lamb of God, who truly received "evil" from the Father's hand for our ultimate good.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.