Exegetical and Hermeneutical Commentary of Job 1:9

Then Satan answered the LORD, and said, Doth Job fear God for naught?

9. for nought ] Satan does not dispute Job’s piety; only, the devotion of the rich landowner to the Bountiful Giver of all good is not ill to understand! A different estimate of what true religion is and of the things that are difficulties in the way of it was formed by Another, who said: “How hardly shall they that have riches enter into the kingdom of God!” A subtle turn is given to the words of Satan by Godet in his Essay on Job, who thinks that while they are openly a slur upon man, they are covertly a sarcasm on the Most High Himself, implying that no one truly loves Him, He is served only for the benefits He confers. The Essayist may do no injustice to Satan, but he does to the Old Testament conception of him. The Satan of this Book may shew the beginnings of a personal malevolence against man, but he is still rigidly subordinated to heaven, and in all he does subserves its interests. His function is as the minister of God to try the sincerity of man; hence when his work of trial is over he is no more found, and no place is given him among the dramatis persona of the poem.

Fuente: The Cambridge Bible for Schools and Colleges

Doth Job fear God for nought? – Is his religion disinterested? Would not anyone be willing to worship God in such circumstances? The idea is that there was nothing genuine about his piety; that religion could not be tried in prosperity; that Job had an abundant compensation for serving God, and that if the favors conferred on him were taken away, he would be like the rest of mankind. Much of the apparent virtue and religion of the world is the result of circumstances, and the question here proposed may, it is to be feared, be asked with great propriety of many professors of religion who are rich; it should be asked by every professed friend of the Most High, whether his religion is not selfish and mercenary. Is it because God has blessed us with great earthly advantages? Is it the result of mere gratitude? Is it because he has preserved us in peril, or restored us from sickness? Or is it merely because we hope for heaven, and serve God because we trust he will reward us in a future world? All this may be the result of mere selfishness; and of all such persons it may be appropriately asked, Do they fear God for nought? True religion is not mere gratitude, nor is it the result of circumstances. It is the love of religion for its own sake – not for reward; it is because the service of God is right in itself, and not merely because heaven is full of glory; it is because God is worthy of our affections and confidence, and not merely because he will bless us – and this religion will live through all external changes, and survive the destruction of the world. It will flourish in poverty as well as when surrounded by affluence; on a bed of pain as well as in vigorous health; when we are calumniated and despised for our attachment to it, as well as when the incense of flattery is burned around us, and the silvery tones of praise fall on our ear; in the cottage as well as the palace; on the pallet of straw as well as on the bed of down.

Fuente: Albert Barnes’ Notes on the Bible

Job 1:9

Doth Job fear God for nought?

The devils sneer

There is very much distrust abroad, and unfortunately too much warrant for distrust, touching the sincerity of people in general. The devil has his fling at even one of the best of men here in this opening chapter of the drama of Job. As is readily seen, the implication in this question as to whether Job fears God for nought is that every mart has his price. It is assumed that the basis of all action is commercial. The law of the counting house or the market–so much for so much–it is taken for granted rules everywhere. If one is unusually patriotic or religious, or is enthusiastically devoted to any high ideal, it is for a consideration. Disinterestedness is a pretence or a dream. Deprive virtue of the reward which ordinarily waits on virtuous behaviour, and the reward which virtue is to itself, or which is found in being virtuous, will soon lose all its fascination and power. Investments made in the moral world, like investments made in the material world, are solely with a view to prospective dividends. This is the devils theory of human conduct. There it is,–the low, contemptuous estimate of virtue, the pessimistic view of human nature. One feels the chill there is in the tone of it. It is all a matter of cool calculation. The man may be everything that is claimed for him–devout, obedient, pure, true; but then–he is paid for it! This is the explanation of it all,–the man finds his account in this service or devotion. It is the yardstick view of things. It is the book balances which settle it. It is the ethics of the labour market–work so long as the remuneration is satisfactory–brought over into moral spheres–elevated into a standard with which to measure the sublime consecration to freedom and duty of men like William of Orange and Cromwell and Washington and Garibaldi. It is the matchless Livingstone, dying on his knees in the heart of Africa, reduced to the level of the tusk hunter or the man stealer who penetrates these same wilds for the material recompense he can find in the perilous adventure. Not so; verily, not so. There are other and higher motives in life than those which enter into the management of a peanut stand or a cotton factory or a railroad. Humanity has in it loftier capabilities, and these capabilities have frequent illustration in actual experience. Unquestionably a good many people are disposed to fall in with the devils estimate of the motives which govern conduct, and to consider even the worthiest of men incapable of rising above selfish considerations. The selfishness may be more refined in some instances than in others. It is still only a question of degree. It is selfishness all the same. It is this for that, so much for so much, doing things for what is in them. There are several explanations of this satanic tendency to look at all actions from the view point of selfish motives.

1. In the first place, with all that is dignified and commendable and noble in human nature, there is a disposition–possibly we might go further and say,–a predisposition–to judge the general conduct of our fellows in a spirit of detraction. From what we know of ourselves, from what we know of others in their confessed schemes, from envy, from jealousy, from a certain conceit of our own shrewdness in penetrating character, we easily drift into the habit of forming low estimates of the motives of men and women, and attributing their movements to influences and aims and desires which originate, not in the upper, but in the lower ranges of incitement. The multiplied warnings of Scripture against these harsh judgments and prejudgments and misjudgments show us what a bad aptitude there is in the heart for this kind of indulgence. We are prone to level down. In presence of a commendable action how fatal is the facility with which our nimble tongues fall to saying, Certainly; but the thing was done just to catch votes, or to win the favour and patronage of the rich, or to please the populace.

2. In the second place, there is, beyond all gainsaying, a vast amount of action among men whose secret spring is some sort of personal advantage or gain. Large numbers make unblushing confession of this. Of many who do not confess it, and only half realise it, perhaps, it is still true. Their only controlling thought is pleasure or profit or promotion. It runs through all they do. They choose their professions, they marry, they espouse causes, they join political parties, they enter clubs, they identify themselves with churches, all in a temper of self-interest–a self-interest which it is impossible to distinguish from selfishness. It is not a matter of injustice nor is it at all uncharitable to ascribe selfish and even sinister motives to this kind of folk.

3. In the third place, there is the consideration which Satan and those who coincide with him in his view of things may bring forward in support of the position taken by them on this question, and which admits of no successful disputing, namely, that fearing God–fearing God in the way of love and reverent loyalty–always does secure to one something worth having. Satan was right in his intimation that Job was getting a good deal–a good deal that was substantial and abiding–out of his fidelity. God never permits a man to do this thing: serve Him for naught. Never yet did a man come into the faith of God, and maintain the integrity of his soul before God and the world, without receiving something rich and rare in return for it. As the event proved, Job was getting something out of his serene and unfaltering trust and his upright conduct besides wife and children and houses and barns and cattle and servants and renown among his fellows–something which stood by him, and to which he could cling in all the darkness and under all the bitter bruising of the after days. We say often that virtue is its own reward. It is. It is often an unutterable satisfaction just to have the consciousness in one that he is sincere and clean and upright, and means to stand square on the truth and do his duty, come what will. But virtue has other rewards. It has rewards outside itself. Early and late, at home and abroad, at the hearthstone, in social circles, in business operations, in politics, honesty is the best policy. It pays to be pure. In the long run nothing else does pay. It is Gerizim and Ebal over again. On the side of righteousness are the blessings. On the side of unrighteousness are the curses. Hence it comes to pass that it is a nice psychological question, and one requiring not a little analytical skill, to run the knife in and turn it about in a way to distinguish between the stress of motives which look to the doing of right solely because it is right, and the doing of right out of consideration for what follows. One with as much dialectic cunning as Satan has can confuse almost anybody at this point. There is the fact of the waiting of the reward upon the conduct. Who shall say the conduct is not with an eye to the reward? At least the suggestion can always be made to seem plausible. Still, in spite of all in evidence to the contrary, and in spite of all appearances to the contrary, there is disinterestedness in the world. (F. A. Noble, D. D.)

Religious selfishness

This is the question which the infidelity of hell asks the fidelity of heaven. With the same underlying current of thought, not a few reason in our day. The only theory of life which some will recognise as at all philosophic is that which is based upon purely utilitarian principles. But the world, all that is best and noblest in the world, does not act from purely selfish motives. Not only humanity, but the very physical world itself protests against this dreary doctrine. God does not seem to have created the earth and visible heavens on those exalted purely utilitarian principles which commend themselves to some superfine intellects in the present dry. A certain class of thinkers charge the religious life with being based on the same principle. Religion is not objected to, it is only patronisingly relegated to a department of political economy. The question–the selfishness of religion–which I propose now to speak of, I shall deal with as a difficulty in an earnest Christian soul, which longs to get rid of it, rather than as the hostile idea of an avowed opponent. Doth Job fear God for nought? The answer expected is, of course, No. Therefore religion is selfish. Is this true of our Christian faith? There are some forms in which certain of its doctrines have been presented and enforced which would seem to sustain the charge. Has there not sometimes been too great a tendency to make our individual salvation the sole and exclusive object of the Christian life? In many manuals of devotion, e.g., Kempis De Imitatione Christi, and in books which treat systematically of the religious life, this is painfully apparent. And we have a lurking suspicion that such is what the Bible and the Church alike teach us. First let me speak of rewards and punishments. There is no doubt that Scripture and the Church lay stress upon the glorious life which the righteous shall inherit, and the unutterable woe which shall befall the wicked. Such teaching has still, and ever will have, its due place and power in the work of the ministry of Christ. It is, however, a small part of Christian teaching. If the exhortations and motives to Christian life were to begin and end here, there might be some colour of selfishness about it. But this is only a first step. It is, if you will, an appeal to mens self-interest for a moment,–but only for a moment,–to lead them up afterwards to something infinitely purer and higher. A Christian lives on through such childish feelings to the full unselfish manhood in Christ Jesus. When we remember that self is the very root and essence of sin, it is not surprising that in the first stage of dealing with such a nature as mans there should be an adaptation of the means employed to such a condition. To represent the hope of reward or fear of pain as the continually abiding and sole motive of the Christian life all through, is to ignore nine-tenths of the exhortations of the New Testament–is utterly to misrepresent and pervert the teaching of our Lord–is to deny the truth of countless Christian lives which we have read of or have seen. There is another thing of still more practical importance. There is no word which we use more frequently in religious phraseology than the word salvation. Is there not too great a tendency in many of us to always speak and think of that salvation as solely an escape from some future punishment? If we regard the atoning sacrifice of the Son of God as merely a means by which we are to escape some future pain, I do not know whether there may not be a strong tinge of selfishness in our faith. But there is a more awful thing than pain or punishment, there is sin It is to save us from sin that Christ died. If then the salvation be deliverance from sin, and if self be sin (for sin is ever the assertion of I against the all-good, all-loving God)–is it selfish to conquer self through the power of Christ–is it selfish to become so one with Christ as to have self crucified with Him, so that we no longer live unto self, but unto Him who died and rose again? There can be no real spiritual life until we learn to loathe sin–not merely the results of sin. Let us tell men, sin is your enemy; sin, here in your hearts; sin, which is robbing your life of all its joy and sweetness; sin, which is grinding like a hot chain into your very flesh. From that Christ died to save you. Is not this a pure, unselfish Gospel? The Son of Man hath power on earth to forgive sins. That power has actually been felt by many. Then there dawns on us gradually the new life; self is nailed to the Cross–to Christs Cross with Him–and henceforth it is not I that live, but Christ that liveth in me; not a calm, indifferent life, but a life of constant struggle against all sin and evil,–and yet a life in which self-sacrifice itself becomes easy, for I am dead to sin, and living unto righteousness (T. Teignmouth Shore, M. A.)

Is man entirely selfish

Satan insinuates that the man who professes to serve God is, after all, only serving himself, and is making God nothing more than a convenience, a purveyor to his own selfish profit and pleasure. One object of the Book of Job is to prove that there is something genuine in man, especially when the grace of God has entered his heart. Satan puts his calumny into the form of a question. It is evident how he intended it to be answered. God has held up Job as a proof of His power to put true goodness into human nature; and the reply is that this seeming goodness is only self-interest. The man is religious because he makes a good thing out of religion. The accuser has a belief in the philosophy of selfishness. It is a faith not uncommon in our day. There are some who seek a foundation for it in argument, and wish to prove that all virtue is merely self-interest largely and wisely interpreted, which is true in this respect, that goodness and self-interest will, in the end, coincide, but very false if it is meant that goodness has its origin in taking this end into account. The Bible itself is quoted as sanctioning the idea that self-interest is, and ought to be, the spring of human action. Sin, it is said, is only self-interest unenlightened and wrongly directed, and true religion is a proper and wise regard to our own happiness.

I. Selfishness is not the essence of human nature as presented in the Bible. Satan denies that there is unselfishness in Job. He would imply that it is not in Gods power to create a disinterested love of Himself, even in a regenerate creature–that self-interest is the hidden worm at the root of everything, good or bad. Think–

1. Of the regenerate man, and see whether Gods plan of forming him proceeds on the principle of appealing to selfishness. It is granted that the Bible, all through, presses men with threatenings of punishment, and holds out to them promises of happiness to lead them to a new life. But this is to be remembered, that it begins its work with men who are sunk in sin, and that the essence of sin is selfishness. It must arrest and raise them by motives adapted to their condition, provided that these motives are not wrong, and enlightened self-interest, that is, self-interest which is consistent with the good of others is not wrong. The Bible is too bread and human not to bring all fair motives into exercise. So before the Gospel, and even with it, we must have Sinais word, The soul that sinneth it shall die. But to affirm that this is the final, or even the prevailing motive of the new life, is to mistake or misrepresent the Bible, which is constantly advancing from the domain of threatening and outward promise to that of free and unselfish love. Its strength of appeal from the very beginning lies in the mercy of God pardoning unconditionally. As a man rises into the knowledge of the Divine plan he seeks and serves God, not from the hope of what he is to receive from Him, but from the delight which he finds in Him–in the true, the pure, the loving, that dwell in the Father of Lights. If they still charge us with selfishness in seeking this, because it is our happiness, we confess we know not what is meant by the charge. We do not seek Him for the joy, we find the joy in seeking. God acts towards man on the principle of free, undeserved love, that He may form in him the spirit and image of His own action, creating a spring of self-sacrifice which flows back to God, and overflows to men. The Son of God, who knows what is in man, believed this possible. He made a John, a Paul, a Peter, a Stephen–hearts that drank of the cup of His self-sacrifice, and forgot themselves, and laboured, and suffered, and died, like Him, for the worlds good. It is certain that the Bible proceeds on the principle of creating unselfish action in the regenerate heart.

2. Even in the case of unregenerate men, the Bible does not affirm that the only law at work is one of utter selfishness. Though man is fallen, the elements of human nature are still there. They are not annihilated, neither are they demonised. The deep radical defect is Godward, that man has ceased to retain Him in his knowledge, and has expelled His love from his heart. There yet shines many a fair tint on human nature. Whatever unrenewed men may be to God, they perform to their fellow men, oftentimes, the most unselfish acts. They give, hoping to receive nothing again. Let us not think that we discredit the Gospel, by seeming to leave these fair features of humanity outside its regenerating circle, but let us rather widen that circle to embrace them, and believe that if there is anything glorious upon earth, or beautiful in humanity, we owe it to the power of Christs death, and the breadth of His intercession.

II. The results of belief in unmitigated selfishness. The first evident consequence in him who holds it is a want of due regard for his fellow creatures. With no belief in principle or goodness, he can cherish no reverence, and feel no pity. The next consequence is the want of any centre of rest within itself. Another effect is the failure of any real hold of God. The spirit, Satan, here, had no just views of a God of truth and purity and goodness.

III. Some means that may be adopted as a remedy by those who are in danger of falling into this faith. We should seek to bring our own life into close contact with what is genuine in our fellow men. Next to the cultivation of society and friendships among living men, we may mention the choice of books. Then, in judging humanity, we must beware of taking a part for the whole. The last means for removing the view that man is incapable of rising above self is to apprehend the Divine care of human nature. He who has studied the person of Christ, and laid his hand, however feebly, on the throbbings of that heart, will not be in danger of the view that self-love, utter and eternal, is part of the nature of man. (John Ker, D. D.)

Doth Job fear God for nought

I. The import of this insinuated sneer. It is chiefly interesting to us because the words are not yet dead. Satans agents imitate their master, and use the same arguments and the same sophistries. It is still a common device of the world to attribute good actions to evil motives. Sometimes men are said to be pious to obtain influence. If a person gives largely to church building, the world will hint that he wants to get his name up. If a handsome subscription is sent to any particular object, the donor desires to see his name in print. Sometimes men are said to be pious because of a far-seeing expediency. They are said to go to this or that church on account of the patronage they expect to receive. Tradesmen are accused of attaching themselves to the particular sect from which they hope to derive the greatest profit. How many a poor person exclaims, Oh, if the squire had only to fight with hunger, he could not afford to be religious.

II. The influence of this insinuated sneer. What a power there is in a covert insult! Even the devils speech was not without a terrific influence. It appealed even to the Almighty. He granted the arch-fiend the opportunity to try his theory and to prove his assertion. And all this bitter experiment recoiled upon poor Job. For weeks and months and years he was as molten gold in the devils crucible. He lost all he had. Do not let us run away with the idea that the wicked have no influence now. They are lords of the present world, and they can make the life of the righteous man very bitter for him, whether he be rich or whether he be poor. And God permits those influences to continue, in order that He may vindicate His people and manifest His own power and glory.

III. The unintentional truth of this insinuated sneer. Satan overreached himself after all. No man does serve God for nought. There is no such thing as entire self-abnegation in this world. Job proved in the end that his principles were sound. But what are religious principles after all? A determination to serve God because we are convinced that to serve Him is the best policy. We cannot divest religion of selfishness. The Scriptures teach us that we love Him because He first loved us, and because He has redeemed us, and promised us eternal life. An ideal, uninterested religion may be the attainment of heaven and the angels, but it cannot be of men. (Homilist.)

Disinterestedness

Doth Job fear God for nought? There is one Taskmaster for whom no labourer ever works in vain, whose wages are always punctually and fully paid, and with whom a faithful servant never feels even a passing shade of dissatisfaction. We always know that obedience to God never fails of its reward; that all work done for God ends in fit and full result; that to live with and for God is to live the noblest, the happiest, the peacefullest life possible to us. The text draws our attention to mans motives. The Book of Job asks, in every variety of form, this question, Is there any connection to be traced between a mans character and his earthly fate? Satan refers the indisputable obedience and piety of Job to Gods kindly and generous dealing with him. The question before us is this, Are disinterested love and service of God things impossible? The great contention of ethical principle is whether any human action is ever or can be performed without the more or less subtle impulse of self-interest. Some say that we serve God as we do our duty, as we love our children, as we sacrifice ourselves for our country, for the sake of what we can get by it. But this doctrine takes the light and the nobleness out of human life. We feel instinctively that it answers only to our meaner and commoner part: this thought cuts away our moral ideal leaves us nothing to aspire to, imprisons us forever in the baseness of what we are. We are reduced to this dilemma, that our noblest actions and affections can only exist when the mind is, as it were, hoodwinked and wilfully ignorant of their real character. But we make appeal to conscience. Is not your whole notion of moral life based upon the thought that the noblest actions are those from which the recollection of self is completely eradicated? A human life is acknowledged to rise in nobleness in proportion as the part of it which is occupied with self-regarding labours and interests grows less, and the part which we are accustomed to look upon as disinterested grows larger. In the quality of our less interested actions, we rise from the lower to the higher just in proportion as we painfully purge away from them the clinging taint of self. The purity and depth of love are measured precisely by this–whether the thought of self becomes more frequent and more prevailing, or silently and completely fades away. When there is undue anticipation of what is to be obtained in a future life, Christianity becomes nothing more or higher than the utilitarian philosophy upon an extended scale, and with coarser issues. St. Theresa saw in a vision a strange and awful woman, bearing in the one hand water, in the other fire. Asking her whither she went, she replied, I go to burn up heaven, and to quench hell, that henceforth men may love God for Himself alone. Is there nothing here which finds a ready echo in our noblest instincts? Do we not to a large extent create the difficulty which afterwards we try to resolve, by making the ideas of reward and punishment co-extensive with that of a future life? If heaven be a reward, we know that we have not earned it. To the common imagination heaven is nothing better or higher than a kind of Mahometan paradise, full of enjoyments less markedly sensual, yet which whoever is fortunate enough to pass its gates can enjoy without further preparation. If heaven be something loftier; if its central idea be a closer communion with God, a larger knowledge of His purposes, a fuller cooperation with His will, it assumes quite another aspect to the enlightened conscience. It is the better part of our present life indefinitely strengthened and purified and brightened. Heaven is purer love, larger trust, more perfect service. We do not serve God for nought, and yet just as little do we serve Him for what we can get by it. We are like little children with their mother. We loved her when we received everything from her, and assuredly loved her no less when she had no more to give and asked much from us. From the bounty of God we can never escape. He wins us first by His goodness; happy are we if at last we turn to Him for Himself. (C. Beard, B. A.)

Disinterested goodness

The Satan puts at once into words a view of human springs of action, not confined to a single age. There is no such thing, he says, as disinterested goodness. Such a question, such a view, is not confined to evil spirits, or to the story of the man of Uz. The question had been raised when this book was written. It is one of the main questions, some have said, the main question of all, with which this book is meant to deal. But the view embodied in (the) Satans words is one which you may have heard whispered, or loudly spoken, now and here, as there and then. There is no such thing, you may be told, as a love of goodness for its own sake. There is always some ulterior aim, some selfish motive. Even religion, you will hear, even the religion of Christ, is a mere matter of selfish interest. It is nothing more, even when sincere, than a selfish device to escape from pain, and enjoy happiness hereafter. Doth Job fear God for nought? You see how far the words extend. They cover a wider range than that of the character of one child of Adam. They go down to the very springs of human nature; down to the very essence, and even the existence of goodness itself. Can men and women care for goodness and mercy, or for truth, or for righteousness, for their own sake? Nay, the arrow launched at Job flies farther, it is really pointed at God Himself. If (the) Satan is right., it is not only that there is no such thing as disinterested goodness, but God Himself is robbed of His highest and noblest attribute. If He can no longer win the hearts, and retain in joy and sorrow the reverential affection of those on whom He showers His benefits; if He can no longer inspire anything but a mercenary love, He may be all-powerful still, but there are surely those among our fellow creatures, whom some of us know, or have known, who must come before Him in our homage. Heaven and earth are no longer full of His glory. You see how vital the question which the challenge stirs, and how rightly it has been said, that in the coming contest, Job is the champion, not of his own character only, but of all who care for goodness, and of God Himself. The challenge is given and accepted; and power is granted to (the) Satan to test the good man, the perfect and upright Job, with the loss of that on the possession of which the accuser believes all his goodness to be based. Satan is not represented in this book as the suggester of evil to the human soul, nor as the fallen angel, his Makers foe. He is depicted as simply a malicious spirit, whose power for evil is rigidly limited by his Master, and the Master of the world. And such as he is, he goes forth to work His will. And once more the scene shifts to the land of Uz. (Dean Bradley.)

Satanic selfishness

He himself has sunk into an evil condition, for he delights in making even good men seem bad, in fitting good deeds with evil motives. Self is his centre, not God; and he suspects all the world of a selfishness like his own. He cannot, or will not, believe in an unselfish, a disinterested goodness. (S. Cox, D. D.)

Is it selfish to be religious

Satan employs a base insinuation against the servant of the Lord. Doth Job fear God for nought? He cannot find room to accuse Job. There is no foothold for him in Jobs character; he cannot bring a railing accusation against him. So he imputes bad motives. He says that Job fears God for what he can get out of it. It is not to be wondered at that Satan employs such a weapon. What is true of Satan is true of all his sons. Marvel not if the world hate you. A treacherous heart accuses all of treachery. Job signally refutes the slander. Carey was offered by the government 1000 per annum if he would turn interpreter. He had nobler work than that. They raised the bribe–5000 in the service of your country. No, he had nobler work than that. Yet Satan might have insinuated, Doth Carey serve God for nought? Although this was a base insinuation, Satan really made assertion of a blessed fact. He himself confesses, Hast Thou not made a hedge about him? etc. Godliness with contentment is great gain. We do not serve God for nought. He is not a Master who forgets to care for His servants, or treats His children ill. The poorest and meanest of Gods saints would bear glad testimony to the unmistakable fact that it is good to serve God; it has the promise of the life that now is, and of that which is to come. (Thomas Spurgeon.)

The satanic insinuation

Gods challenge calls forth this reply from Satan. It is an insolent reply, in character with the speaker; but one which nevertheless reveals a great deal of keen insight.

1. Satans reply discloses his conception of Divine providence. Hast Thou not made a hedge about him? There are two ways of looking at the hedges, or limitations of life. Those who know of what use they are in protecting and guarding men, accept them gratefully. Those who know little of the uses of such limitations are often found to be impatient of them. Satans desire concerning every life is that there shall be no hedge about it.

2. Satans reply supplies his estimate of piety, that it is selfish. A literal translation would be, Doth Job fear God gratis? He suspects that there is no such thing as disinterested goodness. If Jobs piety had turned out to be selfish, the probability is that the piety of the best of us would prove equally selfish.

3. Satans reply expresses his estimate of Job. The mission of Satan, according to his own showing, had been that of a peripatetic critic. He had failed to tempt Job, so all he could do was, suggest a false and unworthy motive. When we deal with human motive, we deal with one of the most mysterious things in Gods world. Now, I do not expect a better theory of goodness from the devil than that at best it is selfish. No one can rise to a higher altitude than he himself occupies, and when anyone tells me that Christian motive is necessarily a selfish motive I know where he is living. I know the altitude he has reached. It is a law of life that the man who is incapable of an unselfish act is the greatest sceptic on Gods earth about the unselfishness of others. He can only grasp the possibility of being unselfish by being partaker of that exalted quality himself. On that principle, when Satan speaks about piety, I do not expect that he should see anything higher or nobler than selfishness in it. I know of nothing so satanic in life as to impute impious motives to godly men. That scepticism as to the possibility of disinterested piety gives me a glimpse into the depths of depravity in the heart of the being who is capable of uttering it. The denial of the possibility of disinterested piety reveals the saddest degradation on the part of the man who is capable of such a denial. There is no power that can save him except that which shall renew his whole nature; for there is no power that can redeem a man save as it makes him unselfish. After all, down deep in the heart of man, there is a profound belief in and admiration of unselfishness. Who are the great men of the past, even in the worlds estimation? The men who denied themselves for the sake of their fellows; great reformers, who suffered in order to uplift their fellows. We all instinctively feel keenly the charge of selfishness. We are all ashamed of being considered selfish. In this even those who profess to cling to the philosophy of selfishness are nobler than their creed. Let me remind you of the fact, that as long as we gather round the Cross, and recognise there the highest expression of a surrendering love for us, so long shall we believe in the possibility of self-denial and disinterested services, and our highest desire and aim shall be that the mind which was also in Christ Jesus may be in us. (David Davies.)

Is piety mercenary

I shall give you Satans sense in three notable falsities, which he twists up together in this one speech, Doth Job fear God for nought?

1. That riches will make any man serve God; that it is no great matter to be holy when we have abundance; a man that prospers in the world cannot choose but be good. This Satan implies in these words, and this is an extreme lie (Deu 28:47). Abundance doth not draw the heart unto God. Yet Satan would infer that it doth. This might well be retorted upon Satan himself. Satan, why didst not thou serve God then? thou didst once receive more outward blessings from God than ever Job did, the blessedness of an angel.

2. There is this in it: Doth Job fear God for nought? Satan intimates that God could have no servants for love, none unless He did pay them extremely; that God is such a Master, and His work such as none would meddle with, unless allured by benefits. Here is another lie Satan windeth up closely in this speech; for the truth is, Gods servants follow Him for Himself: the very excellences of God, and sweetness of His ways, are the argument and the wages by which His people are chiefly moved to His service. God indeed makes many promises to those that serve Him, but He never makes any bargains with them: His obey Him freely. Satan makes bargains to hire men to his service (Mat 4:9).

3. Then there is a third sense full of falsehood, which Satan casteth upon Job, Doth Job fear God for nought? that is, Job hath a bias in all that he doth, he is carried by the gain of godliness, not by any delight in godliness, thus to serve God. Job is mercenary; Job doth not seek the glory of God, but he seeks his own advantage.

Thus in brief you see the sense, I shall give you some observations from it.

1. It is an argument of a most malignant spirit, when a mans actions are fair, then to accuse his intentions. The devil hath nothing to say against the actions of Job, but goes down into his heart and accuseth his intentions. Malice misinterprets the fairest actions, but love puts the fairest interpretation it can upon foul actions.

2. That it is an argument of a base and an unworthy spirit to serve God for ends. Had this been true of Job in Satans sense, it had indeed blemished all that he had done. Those that come unto God upon such terms, they are not holy, but crafty. As sin is punishment enough unto itself; though there were no other punishment: so to do good is reward enough unto itself. But here a question will arise, May we not have respect to our own good, or unto the benefit we shall receive from God? Must we serve God for nought in that strict sense, or else will God account nothing of all our services?

I shall clear that in five brief conclusions.

1. The first is this, There is no man doth, or possibly can serve God for nought. God hath by benefits already bestowed, and by benefits promised, outvied and outbid all the endeavours of the creature. If a man had a thousand pair of hands, a thousand tongues, and a thousand heads, and should set them all on work for God, he were never able to answer the obligations which God hath already put upon him. Therefore this is a truth, that no man can in a strict sense serve God for nought. God is not beholden to any creature for any work or service that is done unto Him.

2. Again, this is further to be considered. The more outward blessings anyone doth receive, the more he ought to serve God, and the more service God looks for at his hands.

3. In the third place, it is lawful to have some respect to benefits both received and promised by way of motive and encouragement to stir us up and quicken us, either in doing or in suffering for God (Heb 11:26; Heb 12:2).

4. Then reference unto benefit is sinful, when we make it either the sole and only cause, or the chief cause of our obedience. This makes anything we do smell so of ourselves that God abides it not.

5. Lastly, we may look upon them as fruits and consequences of holiness, yea, as encouragements unto holiness, but not as causes of our holiness; or we may eye these as media, through which to see the bounty and goodness of God, not as objects on which to fix and terminate our desires. (J. Caryl.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. Doth Job fear God for naught?] Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

i.e. Sincerely and freely, and out of pure love and respect to thee? No. It is policy, not piety, that makes him good; he doth not serve thee, but serveth himself of thee, and is a mere mercenary, serving thee for his own ends.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. fear God for naughtIt is amark of the children of Satan to sneer and not give credit to any fordisinterested piety. Not so much God’s gifts, as God Himself is “thereward” of His people (Ge15:1).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then Satan answered the Lord, and said, doth Job fear God for nought. Satan does not deny any part of Job’s character, nor directly charge him with anyone sin; which shows what a holy man Job was, how exact in his life and conversation, that the devil could not allege any one thing against him; nor does he deny that he feared the Lord; nay, he owns it, only suggests there was a private reason for it; and this he dares not affirm, only puts it by way of question, giving an innuendo, which is a wretched way of slander many of his children have learnt from him: he insinuates that Job’s fear of God, and serving him, was not “for nought”, or “freely” s, it was not out of love to him, or with any regard to his will, or his honour and glory, but from selfish principles, with mercenary views, and for worldly ends and purposes: indeed no man fears and serves the Lord for nought and in vain, he is well paid for it; and godliness has a great gain along with it, the Lord bestows everything, both in a temporal and spiritual way, on them that fear him; so that eventually, and in the issue, they are great gainers by it; and they may lawfully look to these things, in order to encourage them in the service and worship of God, even as Moses had respect to the recompence of reward; when they do not make these, but the will and glory of God, the sole and chief cause and end thereof: but the intimation of Satan is, that Job’s fear was merely outward and hypocritical, nor cordial, hearty, and disinterested, but was entirely for his own sake, and for what he got by it; and this he said as if he knew better than God himself, the searcher of hearts, who had before given such an honourable character of him. Sephorno observes, that he supposes that his fear was not a fear of the greatness of God, a reverence of his divine Majesty, but a fear of punishment; or what we call a servile fear, and not a filial one.

s “gratis”, Pagninus, Montanus, Junius & Tremellius Piscator, Schmidt, Schultens.

Fuente: John Gill’s Exposition of the Entire Bible

9-11 Then Satan answered Jehovah, and said, Doth Job fear God for nought? Hast Thou not made a hedge about him, and about his house, and about all that he hath on every side? Hast Thou not blessed the work of his hands, and his substance is increased in the land? But put forth Thine hand now, and touch all that he hath: truly he will renounce Thee to Thy face.

Satan is, according to the Rev 12:10, the who accuses the servants of God day and night before God. It is a fact respecting the invisible world, though expressed in the language and imagery of this world. So long as he is not finally vanquished and condemned, he has access to God, and thinks to justify himself by denying the truth of the existence and the possibility of the continuance of all piety. God permits it; for since everything happening to the creature is placed under the law of free development, evil in the world of spirits is also free to maintain and expand itself, until a spiritual power comes forward against it, by which the hitherto wavering conflict between the principles of good and evil is decided. This is the truth contained in the poetic description of the heavenly scene, sadly mistaken by Umbreit in his Essay on Sin, 1853, in which he explains Satan, according to Psa 109:6, as a creation of our author’s fancy. The paucity of the declarations respecting Satan in the Old Testament has misled him. And indeed the historical advance from the Old Testament to the New, though in itself well authorized, has in many ways of late induced to the levelling of the heights and depths of the New Testament. Formerly Umbreit was of the opinion, as many are still, that the idea of Satan is derived from Persia; but between Ahriman ( Angramainyus) and Satan there is no striking resemblance;

(Note: Moreover, it is still questionable whether the form of the ancient doctrine of fire-worship among the Persians did not result from Jewish influences. Vid., Stuhr, Religionssysteme der herdn. Vlker des Orients, S. 373-75.)

whereas Diestel, in his Abh. ber Set-Typhon, Asasel und Satan, Stud. u. Krit., 1860, 2, cannot indeed recognise any connection between and the Satan of the book of Job, but maintains a more complete harmony in all substantial marks between the latter and the Egyptian Typhon, and infers that “to Satan is therefore to be denied a purely Israelitish originality, the natural outgrowth of the Hebrew mind. It is indeed no special honour for Israel to be able to call him their own. He never has taken firm hold on the Hebrew consciousness.” But how should it be no honour for Israel, the people to whom the revelation of redemption was made, and in whose history the plan of redemption was developed, to have traced the poisonous stream of evil up to the fountain of its first free beginning in the spiritual world, and to have more than superficially understood the history of the fall of mankind by sin, which points to a disguised superhuman power, opposed to the divine will? This perception undoubtedly only begins gradually to dawn in the Old Testament; but in the New Testament, the abyss of evil is fully disclosed, and Satan has so far a hold on the consciousness of Jesus, that He regards His life’s vocation as a conflict with Satan. And the Protevangelium is deciphered in facts, when the promised seed of the woman crushed the serpent’s head, but at the same time suffered the bruising of its own heel.

The view (e.g., Lutz in his Biblishce Dogmatik) that Satan as he is represented in the book of Job is not the later evil spirit, is to be rejected: he appears here only first, say Herder and Eichhorn, as impartial executor of judgment, and overseer of morality, commissioned by God. But he denies what God affirms, acknowledges no love towards God in the world which is not rooted in self-love, and is determined to destroy this love as a mere semblance. Where piety is dulled, he rejoices in its obscurity; where it is not, he dims its lustre by reflecting his own egotistical nature therein. Thus it is in Zec 3:1-10, and so here. Genuine love loves God (adverb from , like gratis from gratia ): it loves Him for His own sake; it is a relation of person to person, without any actual stipulations and claim. But Job does not thus fear God; is here praet., whereas in Job 1:1 and Job 1:8 it is the adjective. God has indeed hitherto screened him from all evil; from , sepire , and ( ) composed of and , in the primary signification circum, since expresses that the one joins itself to the other, and that it covers it, or covers itself with it. By the addition of , the idea of the triple is still strengthened. , lxx, Vulg., have translated by the plural, which is not false according to the thought; for is, especially in Deuteronomy, a favourite collective expression for human enterprise. , a word, with the Sanskrito-Sem. frangere , related to , signifying to break through the bounds, multiply and increase one’s self unboundedly (Gen 30:30, and freq.). The particle , proper only to the oldest and classic period, and very commonly used in the first four books of the Pentateuch, and in our book, generally , is an emphatic ”nevertheless;” Lat. (suited to this passage at least) verum enim vero . is either, as frequently, a shortened formula of asseveration: May such and such happen to me if he do not, etc., = forsooth he will (lxx ); or it is half a question: Attempt only this and this, whether he will not deny thee, = annon, as Job 17:2; Job 22:20. The first perhaps suits the character of Satan better: he affirms that God is mistaken. signifies here also, valedicere : he will say farewell to thee, and indeed (as Isa 65:3), meeting thee arrogantly and shamelessly: it signifies, properly, upon thy countenance, i.e., say it to thee, to the very face, that he will have nothing more to do with thee (comp. on Job 2:5). In order now that the truth of His testimony to Job’s piety, and this piety itself, may be tried, Jehovah surrenders all Job’s possessions, all that is his, except himself, to Satan.

Fuente: Keil & Delitzsch Commentary on the Old Testament

(9) Doth Job fear God for nought?Manifesting the worst kind of scepticism, a disbelief in human goodness. Satan knows that the motive of an action is its only value, and by incrimination calumniates the motives of Job. The object of the book is thus introduced, which is to exhibit the integrity of human conduct under the worst possible trial, and to show man a victor over Satan.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. Doth Job fear God for nought The praise of piety implies its counterpart, the condemnation of evil. Smarting under the implied reproof, Satan retorts that Job’s virtue consists solely of selfish fear. Of the four graces mentioned, he craftily elects the most assailable the fear of God to which even diabolical nature might lay some claim. Jas 2:19.

For nought “Without good reason,” or “gratuitously?”

This question starts the problem of the book. Is Job not a hireling with whom pay is the only consideration? The first words from the lips of Satan of which man has record, (Gen 3:1,) were a malicious reflection upon divine love. True to his nature as “accuser,” he can see in the best of human virtue only mercenary motives; and this, his first onset against Job, becomes a “reflection that sheds its poisonous venom” on a whole race. It is natural for fallen beings to depreciate that in others of which they are conscious that they themselves are deficient. “It is not amiss for every one, for his mere watchfulness, to mark that Satan knows Job as soon as ever God speaks of him.” Lightfoot.

Fuente: Whedon’s Commentary on the Old and New Testaments