1:6-12 Job's afflictions began from the malice of Satan, by the Lord's permission, for wise and holy purposes. There is an evil spirit, the enemy of God, and of all righteousness, who is continually seeking to distress, to lead astray, and, if possible, to destroy those who love God. How far his influence may extend, we cannot say; but probably much unsteadiness and unhappiness in Christians may be ascribed to him. While we are on this earth we are within his reach. Hence it concerns us to be sober and vigilant, 1Pe 5:8. See how Satan censures Job. This is the common way of slanderers, to suggest that which they have no reason to think is true. But as there is nothing we should dread more than really being hypocrites, so there is nothing we need dread less than being called and counted so without cause. It is not wrong to look at the eternal recompence in our obedience; but it is wrong to aim at worldly advantages in our religion. God's people are taken under his special protection; they, and all that belong to them. The blessing of the Lord makes rich; Satan himself owns it. God suffered Job to be tried, as he suffered Peter to be sifted. It is our comfort that God has the devil in a chain, Re 20:1. He has no power to lead men to sin, but what they give him themselves; nor any power to afflict men, but what is given him from above. All this is here described to us after the manner of men. The Scripture speaks thus to teach us that God directs the affairs of the world.

Verse 9. - Then Satan answered the Lord, and said, Doth Job fear God for nought? Satan insinuates that Job's motive is purely selfish. He serves God, not for love of God, or for love of goodness, but for what he gets by it. Satan is too shrewd to endeavour, as Job's friends do later, to pick holes in Job's conduct. No; that is exemplary. But the true character of acts is determined by the motive. What is Job's motive? Does he not serve God to gain his protection and blessing? Similarly, in modern times, ungodly men argue that religious and devout persons are religious and devout with a view to their own interest, because they expect to gain by it, either in this world, or in the next, or in both. This is a form of calumny which it is impossible to escape. And bad men, who are conscious to themselves of never acting except from a selfish motive, may well imagine the same of others. It is rarely that such an insinuation can be disproved. In the present instance God vindicates his servant, and covers the adversary with shame, as the other adversaries and calumniators of righteousness will be covered at the last day.

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.

9. fear God for naught—It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (Ge 15:1).

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