TRV
Translation
King James Version
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 still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
KJV (with Strong's)
And the LORD H3068 said H559 unto Satan H7854, Hast thou H7760 considered H3820 my servant H5650 Job H347, that there is none like him in the earth H776, a perfect H8535 and an upright H3477 man H376, one that feareth H3373 God H430, and escheweth H5493 evil H7451? and still he holdeth fast H2388 his integrity H8538, although thou movedst H5496 me against him, to destroy H1104 him without cause H2600.
Complete Jewish Bible
ADONAI asked the Adversary, "Did you notice my servant Iyov, that there's no one like him on earth, a blameless and upright man who fears God and shuns evil, and that he still holds on to his integrity, even though you provoked me against him to destroy him for no reason?"
Berean Standard Bible
Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil. He still retains his integrity, even though you incited Me against him to ruin him without cause.”
American Standard Version
And Jehovah said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
World English Bible Messianic
The LORD said to Satan, “Have you considered my servant Job? For there is no one like him in the earth, a blameless and an upright man, one who fears God, and turns away from evil. He still maintains his integrity, although you incited me against him, to ruin him without cause.”
Geneva Bible (1599)
And the Lord sayd vnto Satan, Hast thou not considered my seruant Iob, how none is like him in the earth? an vpright and iust man, one that feareth God, and escheweth euill? for yet he continueth in his vprightnesse, although thou mouedst me against him, to destroy him without cause.
Young's Literal Translation
And Jehovah saith unto the Adversary, `Hast thou set thy heart unto My servant Job because there is none like him in the land, a man perfect and upright, fearing God and turning aside from evil? and still he is keeping hold on his integrity, and thou dost move Me against him to swallow him up for nought!'
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Commentary on Job 2 verses 1–6
1 ¶ Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
3 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 still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.
4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life.
Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Rev 12:10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is,
I. The court set, and the prosecutor, or accuser, making his appearance (Job 2:1, Job 2:2), as before, Job 1:6, Job 1:7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Peccavi - I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man.
II. The judge himself of counsel for the accused, and pleading for him (Job 2:3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See, 1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed, Co2 4:9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed. 2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him - as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour, Pe1 1:7. Constancy crowns integrity.
III. The accusation further prosecuted, Job 2:4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Mat 6:25. But Satan grounds upon this an accusation of Job, slyly representing him, 1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his. 2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents.
IV. A challenge given to make a further trial of Job's integrity (Job 2:5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him, Mic 6:13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, Co2 12:7, Co2 12:9.
V. A permission granted to Satan to make this trial, Job 2:6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lam 3:33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain, Psa 76:10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Gen 3:15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Mat 4:6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do - destroy him that had the power of death, that is, the devil.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Gregory the DialogistAD 604
MORALS ON THE BOOK OF JOB 3.26
How could it be that the Lord says to Satan, “You incited me against him?” especially if we assume that blessed Job is an anticipation of the Redeemer in his passion? Truly the Mediator between God and man, the man Christ Jesus, came to bear the scourges of our mortal nature that he might put away the sins of our disobedience. But, seeing that he is of one and the self-same nature with the Father, how does the Father declare that he was moved by Satan against him, when it is acknowledged that no inequality of power, no diversity of will, interrupts the harmony between the Father and the Son? Yet he who is equal to the Father by the divine nature came for our sakes to be flogged in his human nature. He would have never endured these stripes if he had not taken the form of accursed human beings in the work of their redemption. And unless the first man had transgressed, the second would never have come to the humiliation and disgrace of the passion. When Satan moved the first man from the Lord, then the Lord was moved against the second Man. And so, Satan then moved the Lord to the affliction of this second Man, when the sin of disobedience brought down the first man from the height of uprightness. For if the devil had not drawn the first Adam by willful sin into the death of the soul, the second Adam, being without sin, would have never come to the voluntary death of the flesh.
Gregory the DialogistAD 604
26. If blessed Job bears the likeness of our Redeemer in His Passion, how is it that the Lord says to Satan, Thou moved at Me against him? Truly the Mediator between God and man, the Man Christ Jesus, came to bear the scourges of our mortal nature, that He might put away the sins of our disobedience; but forasmuch as He is of one and the self-same nature with the Father, how does the Father declare that He was moved by Satan against Him, when it is acknowledged that no inequality of power, no diversity of will, interrupts the harmony between the Father and the Son? Yet He, that is equal to the Father by the Divine Nature, came for our sakes to be under stripes in a fleshly nature. Which stripes He would never have undergone, if he had not taken the form of accursed man in the work of their redemption. And unless the first man had transgressed, the second would never have come to the ignominies of the Passion. When then the first man was moved by Satan from the Lord, then the Lord was moved against the second Man. And so Satan then moved the Lord to the affliction of this latter, when the sin of disobedience brought down the first man from the height of uprightness. For if he had not drawn the first Adam by wilful sin into the death of the soul, the second Adam, being without sin, would never have come into the voluntary death of the flesh, and therefore it is with justice said to him of our Redeemer too, Thou movedst Me against him to afflict [E.V. destroy] him without cause. As though it were said in plainer words; ‘Whereas this Man dies not on His own account, but on account of that other, thou didst then move Me to the afflicting of This one, when thou didst withdraw that other from Me by thy cunning persuasions.’ And of Him it is rightly added, without cause. For ‘he was destroyed without cause,’ who was at once weighed to the earth by the avenging of sin, and not defiled by the pollution of sin. He ‘was destroyed without cause,’ Who, being made incarnate, had no sins of His own, and yet being without offence took upon Himself the punishment of the carnal. For it is hence that speaking by the Prophet He says, Then I restored that which I took not away. For that other that was created for Paradise would in his pride have usurped the semblance of the Divine power, yet the Mediator, Who was without guilt, discharged the guilt of that pride. It is hence that a Wise Man saith to the Father; Forasmuch then as Thou art righteous Thyself, Thou orderest all things righteously; Thou condemnest Him too that deserveth not to be punished. [Wisd. 12, 15. Vulg.]
27. But we must consider how He is righteous and ordereth all things righteously, if He condemns Him that deserveth not to be punished. For our Mediator deserved not to be punished for Himself, because He never was guilty of any defilement of sin. But if He had not Himself undertaken a death not due to Him, He would never have freed us from one that was justly due to us. And so whereas ‘The Father is righteous,’ in punishing a righteous man, ‘He ordereth all things righteously,’ in that by these means He justifies all things, viz. that for the sake of sinners He condemns Him Who is without sin; that all the Elect [electa omnia] might rise up to the height of righteousness, in proportion as He Who is above all underwent the penalties of our unrighteousness. What then is in that place called ‘being condemned without deserving,’ is here spoken of as being ‘afflicted without cause.’ Yet though in respect of Himself He was ‘afflicted without cause,’ in respect of our deeds it was not ‘without cause.’ For the rust of sin could not be cleared away, but by the fire of torment, He then came without sin, Who should submit Himself voluntarily to torment, that the chastisements due to our wickedness might justly loose the parties thereto obnoxious, in that they had unjustly kept Him, Who was free of them. Thus it was both without cause, and not without cause, that He was afflicted, Who had indeed no crimes in Himself, but Who cleansed with His blood the stain of our guilt.
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 2:3 marks a profound moment in the cosmic drama, where the LORD unequivocally reaffirms His unwavering confidence in Job's character despite the immense suffering Job has already endured. God directly challenges Satan, highlighting Job's continued faithfulness and integrity even after catastrophic losses and profound affliction. This verse powerfully underscores Job's unparalleled righteousness in God's estimation and exposes the malicious, baseless nature of Satan's accusations, revealing that Job's suffering was not a consequence of his sin but a severe test of his genuine and unadulterated devotion.
CONTEXT
Literary Context: This pivotal verse is strategically placed at the outset of the second heavenly council, immediately following Job's initial, devastating trials detailed in Job 1. In the preceding narrative, Job 1:6-12 describes God's initial commendation of Job to Satan, who then maliciously challenges Job's motives, asserting that his piety is merely a transactional response to prosperity. After Job endures the unimaginable loss of his children and wealth without succumbing to despair or cursing God (Job 1:20-22), Satan returns to the divine court (Job 2:1-2). Here, God powerfully reiterates His praise for Job, directly confronting Satan's failed attempt to dismantle Job's integrity. The verse thus serves as the dramatic prelude to Satan's second, even more severe assault on Job's physical health, setting the stage for the extensive and profound dialogues between Job and his three friends in the subsequent chapters.
Historical & Cultural Context: The Book of Job is set in the ancient land of Uz, a region generally identified with Edom or northern Arabia, placing its narrative outside the geographical and national boundaries of Israel. This deliberate setting suggests a universal scope for the profound theological questions the book addresses, transcending specific ethnic or national concerns. The cultural backdrop is permeated by the ancient Near Eastern understanding of divine justice, often encapsulated in the "retribution principle," which posited a direct correlation between suffering and sin, and prosperity with righteousness. Job's narrative directly and boldly challenges this simplistic worldview, presenting a righteous man who suffers "without cause." This verse, with God's explicit declaration of Job's blamelessness, serves as a divine refutation of the prevailing cultural assumption that Job's calamities must be divine punishment for hidden transgressions, thereby dismantling the very foundation of his friends' later arguments.
Key Themes: Job 2:3 powerfully reinforces several central themes that permeate the entire Book of Job. Foremost among these is the theme of God's Sovereignty and Justice, as God permits and oversees the unfolding trials, yet maintains ultimate control over Satan's destructive power, setting clear boundaries for his actions. It profoundly highlights the theme of True Piety and Integrity, demonstrating that genuine faith, as exemplified by Job, remains steadfast and authentic even when all earthly blessings are stripped away, proving that his devotion was not merely a conditional transaction. The verse also unequivocally introduces the theme of Unjust Suffering, explicitly stating that Job's destruction was "without cause," thereby systematically dismantling the simplistic retribution principle that Job's friends will later champion with relentless fervor. This declaration sets up the profound theological debate about the nature of suffering, the mystery of God's ways with humanity, and the true nature of faith, which unfolds throughout the rest of the book, particularly in the challenging dialogues found in sections like Job 13 and Job 21.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several significant literary devices to convey its profound message. Repetition is prominently featured, as God reiterates His initial commendation of Job from Job 1:8. This repetition serves to underscore Job's consistent and unwavering character, as well as God's steadfast and accurate assessment of him. Furthermore, this repetition enhances the dramatic irony, as the audience is privy to Job's blamelessness and the heavenly dialogue, while Job himself remains tragically unaware of the cosmic stakes of his suffering. Personification is subtly present in the concept of "integrity" being something Job "holds fast," imbuing an abstract quality with a tangible, active presence, emphasizing Job's deliberate and tenacious adherence to his character. The dialogue itself, occurring between God and Satan, is a form of divine discourse, revealing the unseen spiritual realities at play. Finally, the potent phrase "without cause" functions as a powerful theological statement and a crucial foreshadowing device, setting the central problem of the entire book: how can a righteous person suffer unjustly? This profound question drives the subsequent dialogues and challenges the conventional wisdom of the day, inviting the reader into a deeper contemplation of divine justice and human suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 2:3 profoundly deepens the theological questions surrounding suffering, divine justice, and human integrity that are central to the Book of Job. It unequivocally establishes that Job's suffering is not punitive but probational, a test of genuine faith rather than a consequence of hidden sin. This declaration directly challenges the simplistic "retribution principle" that permeates much of ancient Near Eastern thought and will be fiercely debated by Job and his friends throughout the narrative. God's emphatic affirmation of Job's integrity, even after immense loss, underscores that true righteousness and authentic faith are not contingent on material blessings or an absence of hardship. It also provides a crucial glimpse into the nature of the cosmic battle, revealing that Satan, though powerful and malicious, operates strictly within the boundaries of God's sovereign will, unable to inflict harm without divine permission. This verse thus serves as a foundational statement about God's character, His intimate knowledge of His faithful servants, and the perplexing reality of undeserved suffering in a fallen world.
REFLECTION AND APPLICATION
Job 2:3 offers a powerful and enduring lens through which to view our own trials and the profound nature of God's relationship with us. It serves as a poignant reminder that God sees our hearts and knows our true character, even when others accuse us, misunderstand our motives, or when circumstances seem to contradict our deepest faith. Job's unwavering integrity in the face of unimaginable loss and physical torment presents a profound challenge to us: Will our faith remain steadfast and authentic when everything is stripped away, or is it merely conditional on the blessings we receive? This verse encourages us to cultivate a deep, unconditional devotion to God, recognizing that our worth, righteousness, and identity are not defined by our external circumstances, the opinions of others, or the absence of suffering. It also provides immense comfort, assuring us that not all suffering is a direct result of personal sin; sometimes, it is part of a larger spiritual reality, a test that God permits to refine our faith, deepen our reliance on Him, and ultimately demonstrate His glory through our endurance. Our response to adversity, like Job's, can become a powerful testimony to God's faithfulness and our genuine trust in His sovereign plan.
Questions for Reflection
FAQ
Does "perfect" mean Job was sinless?
Answer: No, the Hebrew word tâm (H8535, תָּם), translated as "perfect" in the King James Version, does not imply absolute sinlessness in the way that only God is perfectly sinless. Rather, it signifies completeness, blamelessness, or integrity in a moral and spiritual sense. It describes someone who is wholehearted in their devotion to God, upright in their conduct, and consistent in their character, lacking any fundamental flaw or hypocrisy in their relationship with God. It means Job was exemplary in his piety and righteousness, living consistently with God's commands and his own conscience, as seen in Job 1:1. The Bible consistently teaches that "all have sinned and fall short of the glory of God" (Romans 3:23), so Job, as a human being, would not have been entirely without sin. However, his life was marked by exceptional integrity, profound devotion, and a blamelessness that stood out among his contemporaries.
CHRIST-CENTERED FULFILLMENT
Job 2:3, with its poignant declaration of Job's suffering "without cause," profoundly foreshadows the ultimate righteous sufferer, Jesus Christ. While Job's integrity was tested and proven genuine, Christ's was absolute and perfect, truly "without blemish or spot" (1 Peter 1:19). Like Job, Jesus endured immense suffering, false accusations, and the ultimate "destruction," not for His own sin, but as the sinless sacrifice for the sins of others, becoming the Lamb of God who takes away the sin of the world. The cosmic dialogue between God and Satan in Job finds its ultimate and decisive resolution in the cross of Christ, where Satan's power is definitively broken and disarmed (Colossians 2:15). Job "held fast his integrity" in the face of personal calamity, but Jesus, in His perfect obedience to the Father, not only maintained His divine integrity but also secured eternal salvation and righteousness for all who believe, demonstrating a love that led to His ultimate self-sacrifice, "even to the point of death on a cross" (Philippians 2:8). Thus, Job's experience points forward to the greater suffering and ultimate vindication of Christ, who, though innocent, bore the ultimate "destruction without cause" so that humanity might find redemption, reconciliation, and eternal life through His atoning sacrifice (Isaiah 53:5).