Job 1:7 Komentář

The history of Job begins here with an account, I. Of his great piety in general (Job 1:1), and in a particular instance (Job 1:5). II. Of his great prosperity (Job 1:2-4). III. Of the malice of Satan against him, and the permission he obtained to try his constancy (Job 1:6-12). IV. Of the surprising troubles that befel him, the ruin of his estate (Job 1:13-17), and the death of his children (Job 1:18, Job 1:19). V. Of his exemplary patience and piety under these troubles (Job 1:20-22). In all this he is set forth for an example of suffering affliction, from which no prosperity can secure us, but through which integrity and uprightness will preserve us.

In this chapter, Job, the subject of the whole book, is described by his native country, by his name, by his religious character, and by his family and his substance, Job 1:1 a particular relation is given of his children feasting together, and of Job's conduct during that time, Job 1:4 of a discourse which passed between God and Satan concerning him, the issue of which was that Satan obtained leave of God to afflict Job in his outward affairs, Job 1:6 then follows an account of his several losses, of his oxen, sheep, camels, asses, and servants, by the Sabeans, Chaldeans, and fire from heaven, and of his sons and daughters by the fall of the house in which they were through a violent wind, Job 1:13, and the chapter is concluded with the agreeable behaviour of Job in the midst of all this, Job 1:20.

And the Lord said unto Satan, whence comest thou?.... This question is put, not as ignorant of the place from whence he came; for the omniscient God knows all persons and things, men and angels, and these good and bad, where they are, from whence they come, and what they do, see Gen 3:9 but it is put either as being angry with him, and resenting his coming among the sons of God, and chiding him for it, as having no proper business there, like the question in Mat 22:12, or rather in order to lead on to another, and to bring out from him what he intended to have expressed by him, of what he had seen and taken notice of in the place from whence he came, and particularly concerning Job: how God and spirits converse together we are not able to say; but no doubt there is a way in which God talks with spirits, even with evil ones, as well as good ones, and in which they speak to him; and so this does not at all affect the reality of this narrative: then Satan answered the Lord and said, from going to and fro in the earth, and from walking up and down in it; this he said as swaggering and boasting, as if he was indeed the God of the whole world, the Prince and King of it, and had and exercised a sovereign dominion over it, and as such had been making a tour through it, and taking a survey of it, see Mat 4:8, and as if he was at full liberty to go where he pleased, and was under no control, when he was in chains of darkness, and could go nowhere, nor do anything, without divine permission; could not touch Job, nor his substance, nor, as in the days of Christ, so much as enter into a herd of swine without leave: likewise this may denote the disquietude and restlessness of this evil spirit, who could not abide long in a place, but moving to and fro, seeking rest, but finding none, Mat 12:43, as also his diligence and indefatigableness in doing and seeking to do mischief, going about like a roaring lion, seeking whom he may devour, taking all opportunities of doing injury, sowing his tares while men are asleep and off their guard, Pe1 5:8, and so the first word here used signifies a diligent search, and is rendered by some, and particularly by Mr. Broughton, "from searching about the earth" (o), "and from walking in it"; and so the Targum, from going about in the earth, to search the works of the children of men, and from walking in it; and it points at the place of Satan's abode, the earth, with the circumambient air, Eph 2:2 and the extent of his influence, which reaches not to heaven, and to the saints there, out of which he is cast, and can never reenter, but to the earth only, and men on it; and here no place is free from him; he and his angels are roving about everywhere, city and country; public and private places, men's own houses, or the house of God, are not exempt from them; and therefore all here need to watch and pray, lest they enter into temptation, Mat 26:41. Schultens interprets the word of Satan going through the earth with great force and violence, whipping and scourging miserable mortals. (o) So Rambam and Ben Melech.

HISTORICAL INTERPRETATION How is it that it is never said to the elect Angels, when they come, 'Whence come ye?' while Satan is questioned whence he comes? For assuredly we never ask, but what we do not know; but God's not knowing is His condemning. Whence at the last He will say to some, I know you not whence ye are; depart from me, ye that work iniquity. In the same way that a man of truth, who disdains to sin by a falsehood, is said not to know how to lie, not in being ignorant if he had the will to lie, but in disdaining to tell a falsehood, from love of truth. What then is it to say to Satan, Whence comest thou? but to condemn his ways, as though unknown. The light of truth then knows nought of the darkness, which it reproves; and the paths of Satan, which as a judge it condemns, it is meet that it should inquire after as though in ignorance of them. Hence it is that it is said to Adam in his sin by his Creator's voice, Adam, where art thou? For Divine Power was not ignorant to what hiding place His servant had fled after his offence, but for that He saw that he, having fallen in his sin, was now as it were hidden under sin from the eyes of Truth, in that He approves not the darkness of his error, He knows not, as it were, where the sinner is, and both calls him, and asks him, saying, Adam, where art thou? hereby, that He calls him, He gives a token that He recalls him to repentance; hereby, that He questions him, He plainly intimates that He knows not sinners, that justly deserve to be damned, Accordingly the Lord never calls Satan, but yet He questions him, saying, Whence comest thou? without doubt because God never recalls the rebel spirit to repentance, but in not knowing his paths of pride, He condemns him; therefore while Satan is examined concerning his way, the elect Angels have not to be questioned whence they come, since their ways are known to God in so much as they are done of His own moving, and whilst they are subservient to His will alone, they can never be unknown to Him, in so far as, by His approving eye, it is Himself from Whom and before Whom they are done. It follows, Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. The toilsomeness of labour is wont to be represented by the round of circuitous motion, Accordingly Satan went toiling round about the earth, for he scorned to abide at peace in the height of heaven; and whereas he intimates that he did not fly, but that he walked, he shews the weight of sin, by which he is kept down below. Walking then up and down, he went to and fro in the earth, for tumbling down from that his soaring in spiritual mightiness, and oppressed by the weight of his own wickedness, he came forth to his round of labour. For it is for no other reason that it is said of his members also by the Psalmist, The wicked walk on every side; for while they seek not things within, they weary themselves with toiling at things without.

ALLEGORICAL INTERPRETATION In the day Satan is demanded of his ways, for that in the light of revealed Wisdom the snares of the hidden foe are discovered. Because, then, the devil is rebuked by the Incarnate Lord, and restrained from his baneful license, it is well subjoined, And the Lord said unto Satan, Whence comest thou? For He then by arraigning attainted the ways of Satan, when by the Advent of the Mediator restraining the wickedness of his persuasions, He rebuked the same. And it is not without reason that the sons of God are related to have stood in the presence of the Lord on this day, forasmuch as it is by the light of Wisdom illuminating them that all the elect are gathered to the calling of their eternal country. Who, though Incarnate Wisdom came to assemble them in actual deed, were yet by virtue of His foreknowledge already inwardly present to His Divinity. But since the old enemy, at the coming of the Redeemer, is questioned of his ways, let us hear what he says. For from the time of Adam till the coming of the Lord, he drew after him all the nations of the Gentiles; he went to and fro in the earth, and walked up and down in it, in that he stamped the foot-prints of his wickedness throughout the hearts of the Gentiles. For when he fell from on high he gained lawful possession of the minds of men, because he fastened them as willing captives in the chains of his iniquity; and he wandered the more at large in the world, in proportion as there was no one found who was in all things free from that his guilt. And his having gone to and fro in the world as with power, is his having found no man who could thoroughly resist him. But now let Satan return back, i.e. let the Divine power withhold him from the execution of his wickedness, since He has now appeared in the flesh, Who had no part in the infection of sin from the infirmity of the flesh. He came in humility for the proud enemy himself to wonder at, that he who had set at nought all the mightiness of His Divinity, might stand in awe even of the very infirmities of His Humanity.

MORAL INTERPRETATION Satan's going to and fro in the earth is his exploring the hearts of the carnal, and seeking diligently whence he may find grounds of accusation against them. He 'goeth round about the earth,' for he comes about the hearts of men, that he may carry off all that is good in them, that he may lodge evil in their minds, that he may heap up on that he has lodged, that he may perfect that he has heaped, that he may gain as his fellows in punishment those whom he has perfected in sin. And observe that he does not say that he has been flying through the earth, but that he has been walking up and down in it; for, in truth, he is never quick to leave whomsoever he tempts; but there where he finds a soft heart, he plants the foot of his wretched persuasion, so that by resting thereon, he may stamp the prints of evil practice, and by a like wickedness to his own may render reprobate all whom he is able.

There is a difference then between the things which are done through the good angels and the wicked angels. For the good angels do nothing unless they are moved to do it by the divine command and will, for in all things they follow the divine will. But, the wicked angels dissent from God in their will and so the things which they do are hostile to God as far as their intention is concerned. Because we do not usually ask about the things which we do, but only those things which happen without us, the text therefore does not say that the Lord asked anything of the sons of God but only that he questioned Satan. So the text continues, "The Lord said to Satan: Where do you come from?" Note here that the Lord does not say to him, "What are you doing?" or "Where are you?", but "Where do you come from?" This is because those deeds themselves which are administered by the demons sometimes arise from divine will when he punishes the wicked and tries the good through them. But the intention of the demons is always evil and hostile to God and so Satan is asked, "Where do you come from?" because his intention from which the totality of his act proceeds is hostile to God's. One should note that to speak can be taken in two ways for sometimes it refers to the interior concept of the heart; sometimes to the term by which this kind of concept is expressed to another. In the first way, God's act of speaking is eternal and it is nothing other than to generate the Son who is his own Word. In the second way, God speaks some things in time, yet in diverse ways according to what corresponds to those with whom he speaks. For God spoke at times with men who have corporeal senses with a corporeal sound formed in some created subject, like the voice which said at the baptism and transfiguration of Christ, "This is my beloved Son." (Matt. 3:17; 17:5) Sometimes he has spoken through an imaginary vision as one reads so often in the Prophets. Sometimes through intellectual expression, and God should be understood to have spoken in this way with Satan insofar as he made him understand that the things which he did are seen by God. Therefore, just as in God's act of speaking to Satan he informs Satan of something, so Satan answering God certainly does not inform God of anything but makes Satan understand that everything which is his is open to divine scrutiny. According to this way of speaking, the text says, "Satan answered the Lord: I have prowled about the earth and I have run through it." By the fact that the Lord says to Satan, "Where have you come from?", God examines the devil's intention and actions. By the fact that Satan answers, "I have prowled about the earth and I have run through it," as though giving an account of his actions to God, both statements serve the purpose of showing that everything which Satan does is subject to divine providence. In prowling over the earth, Satan shows his craftiness in seeking out those he can deceive. With this in mind, 1 Peter says, "Your adversary the devil prowls about like a roaring lion seeking someone to devour." (5:8) This prowling about fittingly shows his craftiness as the straight way shows simple justice. For the straight (right) line is "that whose mean does not exceed the extremes." Because therefore the action of the just does not diverge from its principle which is the will and from its intended end, straightness (rightness) is fittingly ascribed to the just. The work of the crafty, however, is to pretend one thing and to intend another. Thus what they show in their deed has its source in extremes when it agrees neither with the will nor the end. So the crafty are rightly said to prowl about and because of this Psalm 11 says, "The impious are prowling about." (v.9) One should know however that although the devil uses the study of his craftiness against everyone, good and wicked alike, the effect of his cunning takes place only in the wicked who are rightly called "the earth". For since man is composed of spiritual nature and earthly flesh, man's evil consists in the fact that after he has abandoned the spiritual goods to which he is ordered according to a mind endowed with reason, he clings to earthly goods which befit him according to his earthly flesh. Therefore wicked men are correctly called "earth" inasmuch as they follow earthly nature. Satan then not only prowls about but also runs through "earth" of this kind because he completes in them the effect of his malice. For the completion of his progress is designated in his running through them, just as God on the contrary is said to run through just men. So St. Paul says in 2 Cor., "I will live in them and walk along with them." (6:16) There can also be another interpretation of this passage. There are three states of the living. Some are above the earth, that is, in heaven, like the angels and all the blessed. Still others are on the earth like all the men living in mortal flesh. Some are under the earth like the demons and all the damned. Satan neither prowls about nor runs through the first group because there can be no malice in the citizens of heaven, as there can be no evil of nature in the heavenly bodies. He prowls about with those who are in hell, but does not run through them because he has them totally subject to his malice, so it is not necessary that he use craftiness to deceive them. However he prowls about and runs through those who are on earth because he strives to deceive them by his craftiness and to draw some of them to his malice, who are especially designated by the term "earth", as I have already explained.

The prophet shows that all human courses are vain, Ecc 1:1-4. The creatures are continually changing, Ecc 1:5-8. There is nothing new under the sun, Ecc 1:9-11. Who the prophet was, his estate and his studies, Ecc 1:12-18.

From going to and fro in the earth - The translation of the Septuagint is curious: Περιελθων την γην και εμπεριπατησας την ὑπ' ουρανον, παρειμι; "Having gone round the earth, and walked over all that is under heaven, I am come hither." The Chaldee says, "I am come from going round the earth to examine the works of the children of men; and from walking through it." Coverdale, who generally hits the sense, translates thus: I have gone aboute the londe ond walked thorow it. Mr. Good has it, from roaming round the earth, and walking about it. St. Peter, as has been already stated, Pe1 5:8, refers to this: "Be sober, be vigilant; for your Adversary the Devil Goeth About, as a roaring lion, seeking whom he may devour." I rather think, with Coverdale, that ארץ arets here signifies rather that land, than the habitable globe. The words are exceedingly emphatic; and the latter verb התהלך hithhallech being in the hithpael conjugation shows how earnest and determined the devil is in his work: he sets himself to walk; he is busily employed in it; he is seeking the destruction of men; and while they sleep, he wakes - while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, The devil is Busy with him.

THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5) Uz--north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-PetrÃ&brvbra on the west, and Arabia-Felix on the south. Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare Gen 4:2, Abel--a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (Gen 46:13). perfect--not absolute or faultless perfection (compare Job 9:20; Ecc 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (Gen 6:9; Gen 17:1; Pro 10:9; Mat 5:48). It was the fear of God that kept Job from evil (Pro 8:13).

going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Mat 12:43; Pe1 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Gen 1:26; Psa 8:6). Man then lost it and Satan became prince of this world. The Son of man (Psa 8:4) --the representative man, regains the forfeited inheritance (Rev 11:15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.

Ἐπ ̓ αὐτῶν τῶν λέξεων [τοῦ βιβλίου] γενόμενοι σαφηνίσωμεν τὴν ἔννοιαν,αὐτοῦ ποδηγούντος ἡμᾶς πρὸς τὴν ἑρμηνείαν, τοῦ καὶ τὸν ἅγιονἸὼβ πρὸς τοὺς ἀγῶνας ἐνισχύσαντος. - Olympiodoros. The Opening - Job 1:1 Job's Piety in the Midst of the Greatest Prosperity - Job 1:1-5 The book begins in prose style: as Jerome says, Prosa incipit, versu labitur, pedestri sermone finitur. Prologue and epilogue are accordingly excepted from the poetical accentuation, and are accented according to the usual system, as the first word shows; for אישׁ has, in correct editions, Tebir, a smaller distinctive, which does not belong to the poetical accentuation. The writer does not begin with ויהי, as the writers of the historico-prophetical books, who are conscious that they are relating a portion of the connection of the collective Israelitish history, e.g., Sa1 1:1, אישׁ ויהי, but, as the writer of the book of Esther (Est 2:5) for similar reasons, with היה אישׁ, because he is beginning a detached extra-Israelitish history.

7 Then Jehovah said to Satan, Whence comest thou? Satan answered Jehovah, and said, From going to and fro in the earth, and from walking up and down in it. The fut. follows מאין in the signification of the praes., Whence comest thou? the perf. would signify, Whence hast thou come? (Ges. 127, 2). Cocceius subtly observes: Notatur Satanas velut Deo nescio h.e. non adprobante res suas agere. It is implied in the question that his business is selfish, arbitrary, and has no connection with God. In his answer, בּ שׁוּט, as Sa2 24:2, signifies rapid passing from one end to the other; התלּך, an observant roaming forth. Peter also says of Satan, περιπατεῖ (Pe1 5:8.). (Note: Among the Arabs the devil is called 'l-ḥârt, el-hharith - the active, busy, industrious one.) He answers at first generally, as expecting a more particular question, which Jehovah now puts to him.