TRV
Translation
King James Version
But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.
Complete Jewish Bible
But if you reach out your hand and touch his flesh and bone, without doubt he'll curse you to your face!"
Berean Standard Bible
But stretch out Your hand and strike his flesh and bones, and he will surely curse You to Your face.”
American Standard Version
But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face.
World English Bible Messianic
But stretch out your hand now, and touch his bone and his flesh, and he will renounce you to your face.”
Geneva Bible (1599)
But stretch now out thine hand, and touch his bones and his flesh, to see if he will not blaspheme thee to thy face.
Young's Literal Translation
Yet, put forth, I pray Thee, Thy hand, and strike unto his bone and unto his flesh--if not: unto Thy face he doth bless Thee!'
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In the KJVVerse 12,897 of 31,102
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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.
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 2:5 presents Satan's escalating challenge to God regarding Job's integrity, following the failure of the initial attacks on his possessions and family. Unconvinced by Job's continued faithfulness, Satan now proposes a direct and profound assault on Job's physical body, confidently asserting that such intense personal suffering would inevitably lead Job to renounce God openly. This pivotal verse dramatically intensifies the narrative, setting the stage for Job's deepest trials and further exploring the profound theological questions surrounding the nature of disinterested worship and the complex purpose of suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The language of Job 2:5 is rich with literary devices that amplify its dramatic and theological impact. Merism is prominently employed in the phrase "bone and his flesh," which represents the totality of Job's physical being, emphasizing the comprehensive and deeply personal nature of the proposed suffering. The verse also utilizes Dramatic Irony, as the reader, having witnessed Job's character and the divine perspective, knows the outcome of the test even as Satan confidently asserts Job's downfall. Satan's use of the word "curse" (Hebrew bârak) is a profound example of Verbal Irony, as the word typically means "to bless," highlighting the perverse nature of Satan's intent—to turn a man of blessing into a blasphemer. Furthermore, Satan's confident assertion that Job "will curse thee to thy face" functions as Hyperbole, an overstatement meant to convince God of the absolute certainty of Job's downfall under extreme duress, thereby challenging God's assessment of Job's integrity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 2:5 profoundly deepens the theological inquiry into the nature of suffering and the integrity of faith. It posits the ultimate test: can a person truly serve God for who He is, rather than merely for what He provides? Satan's challenge is a cynical assertion that all human piety is ultimately self-serving, a transactional relationship based on blessings and protection. This verse forces a confrontation with the problem of evil and suffering, not as a direct consequence of sin (as Job's friends will erroneously argue), but as a battleground for cosmic truth—the truth of God's character and the genuineness of human devotion. It highlights the spiritual warfare at play, where an adversary actively seeks to undermine faith, and God, in His sovereignty, permits trials for purposes beyond human comprehension, often to refine and demonstrate the authenticity of faith, ultimately for His glory.
REFLECTION AND APPLICATION
Job 2:5 serves as a stark reminder that trials can escalate, moving from external losses to deeply personal, physical suffering. In our own lives, faith is often tested not just by what we lose, but by what we endure within our own bodies and minds, or through chronic illness and profound anguish. This verse challenges us to examine the very foundation of our faith: Do we serve God purely out of love and reverence for His inherent character, or is our devotion subtly contingent upon His blessings, protection, or the absence of pain? When we face profound physical pain, chronic illness, mental anguish, or deep personal suffering, the temptation to question God's goodness, to grow bitter, or even to implicitly renounce Him can be immense. Job's story, initiated by this very challenge, calls us to trust in God's sovereign control even when we cannot understand His mysterious purposes. It encourages us to hold fast to our integrity, knowing that our suffering, while undeniably painful, is permitted by a God who sets limits and ultimately works all things for His glory and our good, even when the "why" remains elusive to our finite understanding.
Questions for Reflection
FAQ
Why does God allow Satan to afflict Job, especially after Job's initial steadfastness?
Answer: God allows Satan to afflict Job not because Job has sinned, but to demonstrate the nature of true faith and to vindicate Job's integrity against Satan's cynical accusation. Satan claims Job serves God only for material blessings and protection, implying a transactional faith. By permitting the severe tests, God allows Job's genuine, disinterested piety to be revealed, proving that Job fears God for who He is, not just for what He provides. This cosmic drama also serves to highlight God's ultimate sovereignty, even over the forces of evil, as He sets the boundaries for Satan's actions (e.g., "only spare his life" in Job 2:6). The purpose is not punitive, but revelatory and refining, ultimately deepening Job's understanding of God, as expressed in Job 42:5.
CHRIST-CENTERED FULFILLMENT
Job 2:5, with its depiction of Satan's relentless pursuit to break a righteous man through physical suffering, powerfully foreshadows the ultimate suffering of the truly righteous One, Jesus Christ. While Job's suffering was a test of his integrity and a demonstration of genuine faith, Christ's suffering was a unique, substitutionary act, bearing the curse of sin on behalf of humanity (Galatians 3:13). Satan's confident prediction that Job would "curse thee to thy face" finds its profound antithesis in Christ's perfect obedience and unwavering submission, even unto the agonizing death on the cross (Philippians 2:8). When tempted in the wilderness, Jesus resisted Satan's every ploy, demonstrating perfect, unwavering faithfulness where Job, a human, could only point to a flawed, though commendable, integrity (Matthew 4:1-11). The "bone and his flesh" that Satan sought to afflict in Job finds its ultimate fulfillment in Christ's incarnation, where God Himself took on human flesh to experience suffering and death, not as a victim of Satan's accusation, but as the conquering Lamb of God who truly takes away the sin of the world (John 1:14; John 1:29). Through Christ's perfect endurance of suffering and His ultimate victory over death, Satan's power is definitively shattered, and the question of disinterested worship is answered in the perfect obedience and sacrifice of the Son.