TRV
Translation
King James Version
And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.
Complete Jewish Bible
The Adversary answered ADONAI, "Skin for skin! A person will give up everything he has to save his life.
Berean Standard Bible
“Skin for skin!” Satan replied. “A man will give up all he owns in exchange for his life.
American Standard Version
And Satan answered Jehovah, and said, Skin for skin, yea, all that a man hath will he give for his life.
World English Bible Messianic
Satan answered the LORD, and said, “Skin for skin. Yes, all that a man has he will give for his life.
Geneva Bible (1599)
And Satan answered the Lord, and sayde, Skin for skin, and all that euer a man hath, will he giue for his life.
Young's Literal Translation
And the Adversary answereth Jehovah and saith, `A skin for a skin, and all that a man hath he doth give for his life.
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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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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 2:4
Since the devil had seen that at the first attack of temptation the stability of the holy man had not tumbled down, the devil came again before God, and by claiming that the temptation was not serious enough, he asserted that Job had now to be tested. The test would focus on Job’s own person, rather than his external circumstances. In fact, Satan supposed that Job had suffered the loss of his goods by hiding under a false appearance, according to the custom of all other people. Job did so to avoid the danger spiteful words against God would pose to his salvation. Humans typically drive away the greatest losses by suffering smaller damages. Often, by opposing the hand, we ward off a vital danger to the head.
Gregory the DialogistAD 604
28. When the evil spirit sees our Redeemer shine forth by miracles, he cries out, We know Who Thou art, the Holy One of God. [Luke 4, 34] And in saying this, he dreads, whilst he owns, the Son of God. Yet being a stranger to the power of heavenly pity, there are seasons when, beholding Him subject to suffering, he supposes Him to be mere man. Now he had learnt that there were many in the pastoral station, cloked under the guise of sanctity, who, being very far removed from the bowels of charity, held for very little other men's ills. And thus as though judging of Him by other men, because after much had been taken from Him, he did not see him subdued, he so flamed against Him even to His very flesh, in applying the touch of suffering, as to say, Skin for skin; yea, all that a man hath will he give for his life. But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. As though he said in plain terms, ‘He does not care to be moved by the things that are without Him, but it will then be really known what He is, if He shall experience in Himself what may make Him grieve.’ This Satan expressed in his own person not by words, but by wishes, when he desired to have it brought to pass; in his members he brought it on both by words and wishes at once. For it is himself that speaks, when, according to the words of the Prophet, his followers say, Let us put the wood in his bread, and let us raze him out from the land of the living. [Jer. 11, 19. Vulg.] For ‘to put the wood into the bread,’ is to apply the trunk of the cross to His body in affixing Him thereto; and they think themselves able to ‘raze out’ His life from the land of the living, Whom while they perceive Him to be mortal mould, they imagine to be put an end to by death.
Gregory the DialogistAD 604
5. The old enemy derives from outward things the charge which he urges against the blessed man's soul. For he affirms that ‘skin is given for skin;’ as it often happens that when we see a blow directed against the face, we put our hands before our eyelids to guard the eyes from the stroke, and we present our bodies to be wounded, lest they be wounded in a tenderer part. Satan then, who knew that such things are customarily done, exclaims, Skin for skin, and all that a man hath will he give in exchange for his life. As if he said in plain words, ‘It is for this reason that Job bears with composure so many strokes falling without, because he fears lest he should be smitten himself, and so it is care of the flesh that makes him unmoved by hurt done to the feelings of the flesh; for while he fears for his own person, he feels the less the hurt of what belongs to him.
And hence he immediately requires his flesh to be smitten, in these words;
"But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. "
He had said above, Touch all that he hath, and he will curse Thee to Thy face. [Job 1, 11] Now, as if forgetting his former proposal, being beaten upon one point, he demands another. And this is justly allowed him by God's dispensation, that the audacious disputer, by being over and over again overcome, may be made to keep silence.
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 2:4 captures a pivotal moment in the cosmic drama of Job's suffering, as Satan, undeterred by Job's initial steadfastness, proposes an escalation of his affliction to the LORD. This verse reveals the Adversary's cynical worldview, positing that human devotion is inherently transactional and self-serving, contingent only on personal well-being. Satan's challenge, "Skin for skin, yea, all that a man hath will he give for his life," sets the stage for the profound theological inquiry into the nature of true, disinterested faith that underpins the entire Book of Job.
CONTEXT
Literary Context: Job 2:4 immediately follows the second heavenly council, mirroring the structure of the first in Job 1. In this second encounter, the LORD again commends Job's integrity, noting that despite Satan's efforts to incite Job against God, Job "still holds fast his integrity" (Job 2:3). This divine affirmation directly provokes Satan's renewed and more audacious challenge. The verse acts as the turning point for the second wave of Job's trials, shifting the focus from external possessions and family to Job's own physical person, thereby intensifying the test of his faith and setting the stage for the subsequent dialogue between Job and his friends.
Historical & Cultural Context: The Book of Job is set in the land of Uz, a location generally associated with Edom or northern Arabia, suggesting a patriarchal, pre-Mosaic era. In ancient Near Eastern cultures, a person's well-being was often seen as directly correlated with their righteousness or divine favor. Suffering, conversely, was frequently interpreted as a sign of sin or divine displeasure. Satan's challenge, "Skin for skin," taps into this cultural understanding, implying that Job's piety is merely a calculated response to his prosperity and health. The concept of "life" (Hebrew: nephesh) in this context encompasses not just biological existence but the entirety of one's being, vitality, and well-being, making the threat to Job's "skin" or body a direct assault on his very essence and his perceived standing before God and humanity.
Key Themes: Job 2:4 is central to several overarching themes within the Book of Job. It directly addresses the nature of true piety and disinterested faith, challenging the assumption that all worship is transactional. Satan's cynical assertion that "all that a man hath will he give for his life" posits that self-preservation is the ultimate human motivator, thereby questioning the possibility of genuine, unconditional devotion to God. This verse also highlights the theme of divine sovereignty and the limits of evil, as Satan, despite his malicious intent, can only act within the boundaries set by God (Job 2:6). Furthermore, it introduces the theme of suffering as a test, shifting the focus from external losses to personal physical affliction, which will profoundly impact Job's internal struggle and his theological debate with his friends throughout the book. The integrity of Job, affirmed by God in Job 1:8 and Job 2:3, is precisely what Satan seeks to dismantle through this escalated trial.
EXPOSITION AND ANALYSIS
Key Word Analysis
Skin (Hebrew, ‘ôwr', H5785): This word literally refers to the outer covering of the body. In the idiom "skin for skin," it symbolizes one's physical health, personal well-being, and even life itself. Satan's challenge implies that while Job's possessions and family were external to his physical person, his own "skin" (body/health) is the ultimate boundary beyond which no one would maintain integrity. It suggests a deeply personal and visceral level of affliction, indicating that the test is moving from external losses to an assault on Job's very physical being.
Life (Hebrew, nephesh', H5315): While often translated as "life" or "soul," nephesh in Hebrew thought encompasses the whole person, their vitality, breath, and inner being. It refers to the very essence of existence, not merely biological function. Satan argues that a person would sacrifice everything—possessions, relationships, even honor—to preserve their nephesh, their very existence and identity. This highlights the profound depth of the test Satan proposes for Job, suggesting that the preservation of one's core being is the ultimate motivator.
Verse Breakdown
"And Satan answered the LORD, and said,": This clause establishes the setting of the second heavenly council, emphasizing Satan's direct and defiant response to God's commendation of Job. It underscores the adversarial nature of Satan (H7854, sâṭân), who acts as the "accuser" (Revelation 12:10), engaging in a verbal exchange (H6030, ‘ânâh, "answered"; H559, ʼâmar, "said") with the sovereign LORD (H3068, Yᵉhôvâh).
"Skin for skin,": This is an ancient idiom (H5785, ‘ôwr), likely a proverb, signifying a quid pro quo or an exchange where something of lesser value (or external) is given up to save something of greater, more personal value (one's own body/health). Satan implies that Job's losses in Job 1 were tolerable because they did not directly touch his physical person. He suggests that Job's piety was merely a calculated exchange for his personal comfort and safety.
"yea, all that a man hath will he give for his life.": This expands on the "skin for skin" idiom, making Satan's cynical worldview explicit. He asserts a universal principle: human beings (H376, ʼîysh) will sacrifice absolutely everything (H5414, nâthan, "give")—possessions, family, reputation, and even their integrity—if their own life or physical well-being (H5315, nephesh) is at stake. This statement is a direct challenge to the authenticity of Job's faith and, by extension, to the possibility of truly selfless devotion to God.
Literary Devices
The verse employs several significant literary devices. The most prominent is Idiom with the phrase "Skin for skin," which is a proverbial expression conveying the idea of a desperate exchange for self-preservation. This idiom is immediately followed by a direct, cynical Assertion from Satan, articulating his worldview that human devotion is purely transactional and self-serving. The entire exchange between God and Satan is a form of Dramatic Dialogue, setting the stage for the unfolding narrative and revealing the characters' motivations and perspectives within the cosmic court. There is also a strong element of Irony, as Satan, the accuser, unwittingly becomes an instrument in God's plan to demonstrate the purity of Job's faith, despite his intention to prove its conditional nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 2:4 profoundly challenges the simplistic retribution theology prevalent in the ancient world and among Job's friends, which posited a direct correlation between sin and suffering. Satan's assertion that Job's piety is conditional, a mere exchange for health and prosperity, forces a deeper theological inquiry into the nature of true faith. It raises the question of whether humanity can serve God purely for who He is, rather than for what He provides or protects. This verse sets the stage for a demonstration of disinterested devotion, where suffering is not a punishment for sin but a crucible for refining and revealing the authenticity of one's relationship with the Divine. It underscores that God's ways are higher than human understanding, and His purposes often transcend our immediate comprehension of justice or reward.
REFLECTION AND APPLICATION
Job 2:4 serves as a stark mirror, inviting us to critically examine the foundations of our own faith. Is our devotion to God truly unconditional, rooted in His inherent worthiness, or is it implicitly a transaction, contingent upon our comfort, health, and prosperity? Satan's cynical challenge forces us to confront the uncomfortable truth that our faith is most genuinely tested not in times of blessing, but in the crucible of suffering, when "skin for skin" seems to be the only option. This verse calls us to cultivate a faith that endures beyond material loss, physical affliction, and emotional distress, a faith that trusts in God's character even when His providence seems inscrutable. It reminds us that true integrity is revealed when everything external has been stripped away, leaving only the bare essence of our trust in God.
Questions for Reflection
FAQ
What is the meaning of "Skin for skin" in Job 2:4?
Answer: "Skin for skin" (Hebrew: עֹור בְּעַד עֹור, ‘ôr bə‘aḏ ‘ôr) is an ancient idiomatic expression that signifies a desperate exchange, where something of lesser or external value is given up to preserve something of greater, more personal value—specifically, one's own physical well-being or life. Satan uses this proverb to argue that Job's previous losses (possessions, children) were tolerable because they did not directly touch his "skin" or body. He cynically suggests that any person, including Job, would sacrifice anything external to save their own physical life or health. It implies that Job's piety was merely a calculated self-preservation, and if his own body were afflicted, his true, self-serving nature would be exposed, causing him to curse God. This phrase sets up the ultimate test of Job's integrity, moving the suffering from external circumstances to Job's personal physical being, as seen in Job 2:7.
CHRIST-CENTERED FULFILLMENT
Job 2:4, with Satan's cynical assertion that "all that a man hath will he give for his life," stands in stark contrast to the ultimate act of self-giving found in Jesus Christ. While Satan believes humanity's highest motive is self-preservation, Christ demonstrates a divine love that is utterly selfless and sacrificial. Jesus did not cling to His own "skin" or "life" but willingly laid it down for the sake of others, fulfilling the prophecy of the Suffering Servant. He endured unimaginable physical and spiritual affliction, not for His own preservation, but to secure eternal life for those who believe in Him. His cry from the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), far from being a curse, was the ultimate act of obedience and trust, demonstrating a faith that went beyond the "skin for skin" calculus. Christ's resurrection further vindicates this selfless love, proving that true life is found not in preserving one's own existence at all costs, but in surrendering it for a greater purpose, echoing His own words in John 12:25. Thus, Job 2:4, by highlighting the depth of Satan's cynicism about human nature, ultimately magnifies the unparalleled, unconditional love and sacrifice of the Lamb of God, who offers His life for the redemption of the world.