(6) Sons of God.—Comp. Job 38:7, Genesis 6:2; Genesis 6:4; and for the sense comp. 1Kings 22:19. The phrase probably means the angels; or at all events an incident in the unseen spiritual world is referred to simultaneous with a corresponding one on earth. (Comp. 1Corinthians 11:10.) In the latter sense, a solemn thought is suggested by it to those who join in the public worship of God.

Satan.—The word appears in the Old Testament as the name of a specific person only here and in Zechariah 3:2, and possibly in 1Chronicles 21:1 and Psalm 109:6. If this psalm is David’s, according to the inscription, no reliance can be placed on speculations as to the late introduction of a belief in Satan among the Jews, nor, therefore, on any as to the lateness of these early chapters of Job. Precisely the same word is used, apparently as a common name, in the history of Balaam (Numbers 22:22; Numbers 22:32), also in 1Samuel 29:4, and 1Kings 5:4; 1Kings 11:14; 1Kings 11:23; 1Kings 11:25, where it can hardly be otherwise. Here only and in Zechariah it is found with the definite article “the adversary.” The theory of the personality of the evil one must largely depend upon the view we take of these and other passages of Scripture as containing an authoritative revelation.

Job 1:6. Now there was a day — A certain time appointed by God; when the sons of God came — The Targum says, Troops of angels, the LXX., Angels of God; the holy angels are called sons of God, (Job 38:7, and Daniel 3:25; Daniel 3:28,) because of their creation by God, their resemblance of him in power, dignity, and holiness, and their filial affection and obedience to him. To present themselves before the Lord — Before his throne, to receive his commands, and to give him an account of their ministrations. The verb להתיצב, lehithjatseb, here rendered to present themselves, expresses the attendance and assiduity of ministers appearing before their king to receive his instructions, or give an account of their negotiations. This must be understood as a parabolical representation, similar to that in 1 Kings 22:19. The Scripture speaks of God after the manner of men, condescending to our capacities, and suiting the revelation to our apprehensions. As kings, therefore, transact their most important affairs in a solemn council or assembly, so God is pleased to represent himself as having his council likewise and as passing the decrees of his providence in an assembly of his holy angels. We have here, in the case of Job, the same grand assembly held as was before in that of Ahab, 1 Kings 22 : the same host of heaven, called here the sons of God, presenting themselves before Jehovah, as in the vision of Micaiah they are said to stand on his right hand and on his left: a wicked spirit appearing among them, here called Satan, or the adversary, and there a lying spirit, both bent on mischief, and ready to do all the hurt that they were able, as far as God would give them leave; but, nevertheless, both under the control of his power, and suffered to go as far as might best serve the wise ends of his justice and his providence, and no further. The imagery, in short, is just the same; and the only difference is in the manner of the relation. Micaiah, as a prophet, and in the actual exercise of his prophetic office, delivers it as he received it, that is, in a vision: I saw the Lord sitting on his throne, &c. The other, as an historian, interweaves it with the history, and tells us, in the plain narrative style, There was a day, &c. And this parabolical or prophetical way of representing what is a great and most important truth, namely, that God, by his wise and holy providence, governs all the actions of men and devils, is used that it may make a more lively and lasting impression on our minds. At the same time it must not be forgotten that representations of this kind are founded in a well-known and established truth, namely, that there are angels, both good and bad, that they are interested in the affairs of men; a point revealed, no doubt, from the beginning. And that the affairs of earth are much the subject of the counsels of the unseen world, to which we lie open, though that world is in a great measure concealed from us. And such representations may also be intended to discover to us, in part, at least, the causes of many of those things which happen on earth, and which appear to us unaccountable, namely, that they arise from our having some connection with, or relation to, other orders of beings through the universe, on whose account, and through whose ministry, many things may happen to us, which otherwise would not. Thus the dreadful calamities and afflictions which befell Job, in such quick succession, are utterly unaccountable according to the ordinary course of human things, and seem almost without reason, if he were considered merely as a human being, having no connection with, relation to, or influence upon, any world but this, or any order of beings but those among whom he lived; but are easily accounted for if brought on him by invisible agents, through divine permission, and certainly answered a most wise and grand purpose, if intended to show to superior beings, whether good or evil, to what a degree of steady and invincible piety and fidelity to God his grace can raise creatures formed out of the clay, and dwelling in flesh. It is but just to observe here, that some commentators adopt a different interpretation of this verse, understanding by the sons of God presenting themselves before the Lord, the people of God meeting together for religious worship on earth. Dr. Lightfoot’s comment is, “On a sabbath day, when the professors of the true religion were met together, in the public assembly, Satan was invisibly there among them;” namely, to distract and disturb them in their worship, and observe their infirmities and defects, that he might have matter of accusation against them. But what we have stated above seems to be the most probable sense of the passage.

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.Now there was a day - Dr. Good renders this, "And the day came." Tindal." Now upon a time." The Chaldee paraphrasist has presumed to specify the time, and renders it, "Now it happened in the day of judgment (or scrutiny, דדינא ביומא), "in the beginning of the year," that hosts of angels came to stand in judgment before yahweh, and Satan came." According to this, the judgment occurred once a year, and a solemn investigation was had of the conduct even of the angels. In the Hebrew there is no intimation of the frequency with which this occurred, nor of the time of the year when it happened. The only idea is, that "the sons of God" on a set or appointed day came to stand before God to give an account of what they had done, and to receive further orders in regard to what they were to do. - This is evidently designed to introduce the subsequent events relating to Job. It is language taken from the proceedings of a monarch who had sent forth messengers or ambassadors on important errands through the different provinces of his empire, who now returned to give an account of what they had observed, and of the general state of the kingdom. Such a return would, of course, be made on a fixed day when, in the language of the law, their report would be "returnable," and when they would be required to give in an account of the state of the kingdom. If it be said that it is inconsistent with the supposition that this book was inspired to suppose such a poetic fiction, Ireply,

(1) That it is no more so than the parables of the Savior, who often supposes cases, and states them as real occurrences, in order to illustrate some important truth. Yet no one was ever led into error by this.

(2) It is in accordance with the language in the Scripture everywhere to describe God as a monarch seated on his throne, surrounded by his ministers, and sending them forth to accomplish important purposes in different parts of his vast empire.

It is not absolutely necessary, therefore, to regard this as designed to represent an actual occurrence. It is one of the admissible ornaments of poetry; - as admissible as any other poetic ornament. To represent God as a king is not improper; and if so, it is not improper to represent him with the usual accompaniments of royalty, - surrounded by ministers, and employing angels and messengers for important purposes in his kingdom. This supposition being admitted, all that follows is merely in "keeping," and is designed to preserve the verisimilitude of the conception. - This idea, however, by no means militates against the supposition that angels are in fact really employed by God in important purposes in the government of his kingdom, nor that Satan has a real existence, and is permitted by God to employ an important agency in the accomplishment of his purposes toward his people. On this verse, however, see the Introduction, Section 1, (4).

The sons of God - Angels; compare Job 38:7. The whole narrative supposes that they were celestial beings.

Came to present themselves - As having returned from their embassy, and to give an account of what they had observed and done.

Before the Lord - Before יהוה yehovâh. On the meaning of this word, see the notes at Isaiah 1:2. A scene remarkably similar to this is described in 1 Kings 22:19-23. Yahweh is there represented as "sitting on his throne, and all the host of heaven standing by him on his right hand and on his left." He inquires who would go and persuade Ahab that he might go up and fall at Ramoth-gilead? "And there came forth a spirit and stood before the Lord, and said, I will persuade him." This he promised to do by being "a lying spirit in the mouth of all his prophets."

And Satan came also among them - Margin, "The adversary" came "in the midst of them." On the general meaning of this passage, and the reasons why Satan is introduced here, and the argument thence derived respecting the age and authorship of the book of Job, see the Introduction, Section 4, (4). The Vulgate renders this by the name "Satan." The Septuagint: ὁ διάβολος ho diabolos - the devil, or the accuser. The Chaldee, סטנא saṭenā', "Satan." So the Syriac. Theodotion, ὁ ἀντικείμενος ho antikeimenos - "the adversary." The word rendered "Satan" שׂטן śâṭân is derived from שׂטן śâṭan "Satan," to lie in wait, to be an adversary, and hence, it means properly an adversary, an accuser. It is used to denote one who "opposes," as in war 1 Kings 11:14, 1 Kings 11:23, 1 Kings 11:25; 1 Samuel 29:4; onc who is an adversary or an accuser in a court of justice Psalm 109:6, and one who stands in the way of another; Numbers 22:22, "And the angel of yahweh stood in the way for an adversary against him" לה לשׂטן leśâṭân lôh, "to oppose him."

It is then used by way of eminence, to denote the "adversary," and assumes the form of a proper name, and is applied to the great foe of God and man - the malignant spirit who seduces people to evil, and who accuses them before God. Thus, in Zechariah 3:1-2, "And he showed me Joshua the priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Loan said unto Satan, The Lord rebuke thee, O Satan;" compare Revelation 12:10, "Now is come salvation - for the accuser ὁ κατηγορῶν ho katēgorōn - that is, Satan, see Revelation 12:9) of our brethren is cast down, which accused them before our God day and night." - The word does not often occur in the Old Testament. It is found in the various forms of a verb and a noun in only the following places. As a verb, in the sense of being an adversary, Psalm 71:13; Psalm 109:4, Psalm 109:20, Psalm 109:29; Zechariah 3:1; Psalm 38:20; as a noun, rendered "adversary" and "adversaries," 1 Kings 5:4; 1 Kings 11:14, 1 Kings 11:23, 1 Kings 11:25; Numbers 22:22, Numbers 22:32; 1 Samuel 29:4; 2 Samuel 19:22; rendered "Satan," 1 Chronicles 21:1; Psalm 109:6; Job 1:6-9, Job 1:12; Job 2:1-4, Job 2:6-7; Zechariah 3:2; and once rendered "an accusation," Ezra 4:6.

It was a word, therefore, early used in the sense of an adversary or accuser, and was applied to anyone who sustained this character, until it finally came to be used as a proper name, to denote, by way of eminence, the prince of evil spirits, as the adversary or accuser of people. An opinion has been adopted in modern times by Herder, Eichhorn, Dathe, Ilgen, and some others, that the being here referred to by the name of Satan is not the malignant spirit, the enemy of God, the Devil, but is one of the sons of God, "a faithful, but too suspicious servant of yahweh." According to this, God is represented as holding a council to determine the state of his dominions. In this council, Satan, a zealous servant of yahweh, to whom had been assigned the honorable office of visiting different parts of the earth, for the purpose of observing the conduct of the subjects of yahweh, makes his appearance on his return with others.

Such was the piety of Job, that it had attracted the special attention of yahweh, and he puts the question to Satan, whether in his journey be had remarked this illustrious example of virtue. Satan, who, from what he has observed on earth, is supposed to have lost all confidence in the reality and genuineness of the virtue which man may exhibit, suggests that he doubts whether even Job serves God from a disinterested motive; that God had encompassed him with blessings, and that his virtue is the mere result of circumstances; and that if his comforts were removed he would be found as destitute of principle as any other man. Satan, according to this, is a suspicious minister of yahweh, not a malignant spirit; he inflicts on Job only what he is ordered to by God, and nothing because he is himself malignant. Of this opinion Gesenius remarks (Lexicon), that it "is now universally exploded."

An insuperable objection to this view is, that it does not accord with the character usually ascribed to Satan in the Bible, and especially that the disposition attributed to him in the narrative before us is wholly inconsistent with this view. He is a malignant being; an accuser; one delighting in the opportunity of charging a holy man with hypocrisy, and in the permission to inflict tortures on him, and who goes as far in producing misery as he is allowed - restrained from destroying him only by the express command of God. - In Arabic the word Satan is often applied to a serpent. Thus, Gjauhari, as quoted by Schultens, says, "The Arabs call a serpent Satan, especially one that is conspicuous by its crest, head, and odious appearance." It is applied also to any object or being that is evil. Thus, the Scholiast on Hariri, as quoted by Schultens also, says, "Everything that is obstinately rebellious, opposed, and removed from good, of genii, human beings, and beasts, is called Satan." - The general notion of an adversary and an opponent is found everywhere in the meaning of the word. - Dr. Good remarks on this verse, "We have here another proof that, in the system of patriarchal theology, the evil spirits, as well as the good, were equally amenable to the Almighty, and were equally cited, at definite periods, to answer for their conduct at his bar."

Rosenmuller remarks well on this verse, "It is to be observed, that Satan, no less than the other celestial spirits, is subject to the government of God, and dependent on his commands (compare Job 2:1) where Satan equally with the sons of God (אלהים בן bên 'ĕlohı̂ym) is said to present himself before God (לחהיצב lehı̂tyatsēb; that is, λειτουργεῖν leitourgein), to minister. Yahweh uses the ministry of this demon (hujus daemonis) to execute punishment, or when from any other cause it seemed good to him to send evil upon men. But he, although incensed against the race of mortals, and desirous of injuring, is yet described as bound with a chain, and never dares to touch the pious unless God relaxes the reins. Satan, in walking round the earth, could certainly attentively consider Job, but to injure him he could not, unless permission had been given him."

Job 1:6-12. Satan, Appearing before God, Falsely Accuses Job.

6. sons of God—angels (Job 38:7; 1Ki 22:19). They present themselves to render account of their "ministry" in other parts of the universe (Heb 1:14).

the Lord—Hebrew, Jehovah, the self-existing God, faithful to His promises. God says (Ex 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in Ge 2:7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.

Satan—The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (Job 4:19; 15:15; Jude 6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (1Ch 21:1; Ps 109:6; Zec 3:1); "accuser" (Re 12:10). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (Isa 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name—the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Ge 3:1). He is called prince of this world (Joh 12:31); the god of this world (2Co 4:4); prince of the power of the air (Eph 2:2). God here questions him, in order to vindicate His own ways before angels.

There was a day, i.e. a certain time appointed by God.

The sons of God, i.e. the holy angels, so called Job 38:7 Daniel 3:25,28, because of their creation by God, as Adam also was, Luke 3:38, and for their great resemblance of him in power, and dignity, and holiness, and for their filial affection and obedience to him.

Before the Lord, i.e. before his throne, to receive his commands, and to give him an account of their negotiations. Compare 1 Kings 22:19 Zechariah 4:14 Luke 1:19. But you must not think that these things were really done, and that Satan was mixed with the holy angels, or admitted into the presence of God in heaven, to maintain such discourses as this with the blessed God, or that he had formal commission and leave to do what follows; but it is only a parabolical representation of that great truth, that God by his wise and holy providence doth govern all the actions of men and devils to his own ends; it being usual with the great God to condescend to our shallow capacities, and to express himself, as the Jews phrase it, in the language of the sons of men, i.e. in such manner as men use to speak and may understand.

Satan came also among them; being forced to come, and give up his account.

Now there was a day when the sons of God came to present themselves before the Lord,.... This is generally understood of the angels, as in Job 38:7 who may be thought to be so called, because of their creation by the father of spirits, and their likeness to God in holiness, knowledge, and wisdom, and being affectionate and obedient to him; as also on account of the grace of election, and confirmation in Christ bestowed upon them, as well as because, in their embassies and messages to men, they represent God, and so may be called gods, and children of the Most High, for a like reason the civil magistrates are, Psalm 82:6 to which may be added, their constituting with the saints the family of God in heaven and earth: these, as they stand before God, and at his right hand and left, as the host of heaven, in which posture Micaiah saw them in vision, 1 Kings 22:19, so they may be said to go forth from standing before the Lord of all the earth into the several parts of all the world, to do the will and work of God assigned them, Zechariah 6:5 and then, having done their work, return again, and present themselves before the Lord, to give an account of what they have done, and to receive fresh orders from him, being ready to do his pleasure in everything he shall command them, which is what is here supposed; though some think these were only the company or band of angels which were set as a guard about Job, his person, family, and substance, who now appeared before the Lord, to give an account of him, his affairs, and circumstances, as required of them:

and Satan came also among them; which word signifies an "adversary", as in 1 Kings 11:14 but does not design here a man adversary, as there, or one that envied Job's prosperity, as Saadiah Gaon thinks, but an evil spirit, the old serpent, the devil, as in Revelation 12:9 who is an implacable and bitter enemy to men, especially to Christ and his people; and so has this name from his hatred of them, and opposition to them: Origen (k) observes, that this word, translated into the Greek language, is an "adversary"; but R. Levi (l) derives it from "to decline" or "turn aside"; and so Suidas says (m), Satan, in the Hebrew language, is an apostate; and Theodoret (n) mentions both, that it signifies either an adversary or an apostate; the first derivation is best: knowing the end of the above meeting, that it was with respect to Job, and therefore he came with an intent to contradict what they should say of him, and to accuse him before God; he came among them as one of them, transforming himself into an angel of light, as he sometimes does; or he came, being sent for, and obliged to come to give an account of himself, and of what he had been doing in the world, in order to be reproved and punished: but though the stream of interpreters run this way, I cannot say I am satisfied with it; for, setting aside the passages in this book in question, angels are nowhere called "the sons of God"; for besides, this being denied of them in the sense that Christ is, they are represented as servants, yea, as servants to the sons of God, ministering spirits to the heirs of salvation; they call themselves the fellow servants of the saints, and of their brethren, but do not say that they are sons of the same family, or fellow heirs, or their brethren, Hebrews 1:5, moreover, they always stand in the presence of God, and behold his face, be they where they will, Matthew 18:10 nor is there any particular day assigned them for the service of God; for though they are under the moral law, so far as it is suitable to their nature, yet not under the ceremonial law, to which the observance of days belonged; and besides, they have no rest night nor day, but continually serve God, and glorify him, saying, Holy, holy, holy, Lord God Almighty: and if this presentation of themselves to God is supposed to be in heaven, as where else should it be? it is not possible that Satan could come among them; he is fallen from heaven, being cast down from thence, nor can he, nor ever will he, be able to find a place any more there, see Luke 10:18 it seems better therefore to understand this of the people of God, of professors of religion, who, earlier than the times of Job, were distinguished from the men of the world by this character, "the sons of God", Genesis 6:2, such that were truly godly being so by adopting grace, and which was made manifest by their regeneration by the Spirit of God, and by their faith in Christ, and all were so by profession: now these assembled themselves together, to present themselves, their bodies and souls, before the Lord, which was but their reasonable service; as to pray unto him, and praise him, to offer sacrifice, and perform every religious exercise enjoined in those times; the apostle uses the like phrase of the saints' social worship, Romans 12:1 now for this there was a "day"; though I very much question whether any sabbath, or much less a seventh day sabbath, was as yet instituted; but inasmuch as men agreed together to call on the name of the Lord, or to worship him in a social way, Genesis 4:26 as it was necessary that a place should be appointed to meet at, so a time fixed by consent and agreement; even as now, the seventh day sabbath being abrogated, Christians agree to meet on the first day of the week, called the Lord's day, in imitation of the apostles of Christ; and on one of these days thus fixed and agreed on was the above meeting, at which Satan came among them, as he frequently does in the assembly of the saints, to do what mischief he can; by snatching away the word from inattentive hearers, and by directing the eye to such objects, and putting such things into the mind, as divert from the service of God; or by suggesting to the saints themselves, that what is attended to does not belong to them, with many other things of the like kind: the Targum interprets this day of the day of judgment, at the beginning of the year, and the sons of God of angels, as do other Jewish writers.

(k) Contr. Cels. l. 6. (l) In Ioc. (m) In voce (n) In 2 Reg. Quaest. 37.

Now there was a day when the {k} sons of God came to present themselves {l} before the LORD, and Satan {m} came also among them.

(k) Meaning the angels, who are called the sons of God because they are willing to execute his will.

(l) Because our infirmity cannot comprehend God in his majesty, he is set forth to us as a King, that our capacity may be able to understand that which is spoken of him.

(m) This declares that although Satan is an adversary to God, yet he is compelled to obey him, and do him all homage, without whose permission and appointment he can do nothing.