Job 1:11

Job 1:11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.

Ver. 11. But put forth thy hand] Make Job feel the weight of it, as good people usually do more than others; yet not ad exitium, to destruction but ad exercitium, to their training, their crosses are not penal, but probational, and medicinal. The same holy hand of God that was put forth to protect and bless Job shall be put forth to afflict him. It must needs be therefore done in measure, and in mercy. If he smite Job, it shall be in the branches only, and not at the root, Isa 27:8, for there is a blessing in it; his hand shall not be further put forth to smite than to save, Isa 59:1 Act 4:31 Psa 144:7. If Satan or his instruments over do, and offer to exceed their commission, he will never endure it, Zec 1:15. This Satan knew very well, and therefore motioneth that God would put forth his hand and touch him; or, Put forth thy hand, I pray thee; or, Put forth thy hand a little (so some render it) and touch him; that is, lightly afflict him. Confer Gen 26:11; Gen 26:19 Psa 105:15.

And touch all that he hath] Or, touch anything that he hath; so the word Col is used, Job 8:12 Pro 1:17. And it is as if he should say, Lay but some light loss upon him, and he will show his unsoundness; as if but light weights be hanged on rotten boughs, they will soon break; and as if wooden or earthen vessels be set empty to the fire, they will quickly crack.

And he will curse thee to thy face] Heb. If he do not curse thee, q.d. then I shall much marvel; or then say, I have no skill in him, if he will not thereupon bluster and blaspheme thee, and that openly, impudently, boldly, to thy very face, avowedly, as Caligula did; when he dared his Jove to a duel, with that hemistich in Homer, η μ αναειρ η εγω σε; as Mahomet, the Grand Seignior, greatly grieved with the dishonour and loss he had at Scodra, most horribly brake out into blasphemous words not fit to be related; as that black mouthed pope with his al despito di Dio. They set their mouths against heaven, saith the psalmist, and let fly at God himself; they howl upwards with the wolf when hunger bit; they utter their own harsh voice, as the parrot when beaten; and like birds of prey that have been long kept in the dark, are out of measure fierce and furious when once they come abroad, so are ignorant and graceless persons: but Job was none such, whatever the devil deemed and averred of him. Pompey, when he had lost the field, might, for want of grace, say that there was a mist over the eye of Providence. Brutus, when overcome by his enemy, Antony, may say in a rage, that all things are carried by blind fortune, by hap hazard (Dio.). Atque deos, atque astra vocat crudelia. The gods as well as the starts he called crude. Those miscreants in Malachi may say, it is but lost labour to serve the Lord, Mal 3:14; but Satan, suggesting that Job would do any such thing if crossed, did (as one speaketh) either lie knowingly, or at least guess ignorantly.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job_1:11

But put forth Thine hand now.

Conscious and unconscious hypocrisy

There are two kinds of hypocrisy in the world--conscious hypocrisy and unconscious. Of conscious hypocrisy it is not our intention to speak; we would fain believe that deliberate hypocrisy is as rare as deliberate atheism. We do not think that it was with conscious hypocrisy that Satan intended to charge Gods servant Job, or with knowingly serving the Lord for what he could gain by it. Had he been guilty of this his probation must have made it manifest. It was a more latent hypocrisy the tempter wished to detect. The accusation of the adversary had reference to unconscious hypocrisy, and this is not so rare in the world. The insinuation against the patriarch was, that there was a measure of hypocrisy in him unknown to his own soul; that there was some self-interest at the root of his service of which he was not aware; that he was not so honest as he thought himself, or as others thought him; and that his affliction would elicit these facts against him. It is true that, to some extent, men are not so good as they seem; that there is not a little unconscious hypocrisy in the world; that the characters of men depend, more than they are disposed to acknowledge, upon their circumstances; that many of us would not be so good as we are were our positions in life worse. We ought to have examined ourselves very narrowly, and be well assured of our spiritual estate, ere we think, still less affirm, that we should not be the same as they--in worse social positions--did we by some providential reverse change places with them. This unconscious hypocrisy is a danger to which we are all liable. (Alfred Bowen Evans.)

The ease with which God can destroy mans estate

The extreme importunity of Satan to do mischief. It is a truth which Satan here speaks concerning the hand of God: that if God do but touch the highest and greatest estate in the world, it will fall to pieces quickly. (J. Caryl.)

He will curse Thee to Thy face.--

Trial the touchstone

1. Satan can only guess at the hearts of men. He would undertake and enter warranty with God that Job would blaspheme if God did but touch him, but he was deceived: Satan did but speak at a venture.

2. Affliction is the trial and touchstone of sincerity. When God doth afflict you, then He doth bring you to the touchstone, to see whether you are good metal or no; He doth bring you then to the furnace, to try whether you be dross or gold, or what you are. Affliction is the great discoverer. That unmasks us. Satan was not out in the thing. While religion and prosperity go together, it is hard to say which a man follows; but when once they are forced to a separation, where the heart was will soon be manifest The upright in heart are like Ruth,--whatsoever becometh of the Gospel, they will be sharers with it in the same condition. When zeal is kindled only with the beams of worldly hopes, when worldly hopes fail our zeal is extinct, and our endeavour is cut off with our expectation. (J. Caryl.)

Temptations of the afflicted

The hour of affliction is the hour of temptation. Satan loves to fish when the waters are troubled. He would bring us to hard thoughts of God by the hard things we suffer from God. Touch him, and he will curse Thee to Thy face. In such stormy weather some vessels are cast away. Faith is a special antidote against the poison of the wicked one. It can read love in the blackest of Divine dispensation, as by a rainbow we see the beautiful image of the suns light in the midst of a dark and waterish cloud. (G. Swinnock.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Job 1:11. But put forth thy hand now — In a way of justice and severity, as the phrase of putting or stretching forth God’s hand is used, Isa 5:25, and Eze 25:7; Eze 25:13; Eze 25:16 : and touch all that he hath — That is, afflict or destroy his children and substance; and he will curse thee to thy face — He who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence as unjust and unmerciful to him. Or, as Schultens paraphrases the words, “He will, with the highest degree of insolence and contumacy, entirely renounce thee and religion.” Thus, when Satan could not accuse Job of any thing really ill, he charges him with having merely selfish and sinister ends in view in doing good, which was, in effect, charging him with being a hypocrite. Let us not think it strange if those who are approved and accepted of God, be unjustly censured by the devil and his instruments; and if they be otherwise perfectly unexceptionable, it is easy to charge them with hypocrisy, as Satan charged Job, and they have no way to clear themselves, but patiently to wait for the judgment of God. As there is nothing we should dread more than being hypocrites, so there is nothing we should dread less than being called and accounted so without cause. It was a great truth that Job did not fear God for naught; he got much by it: for godliness is great gain. But it was a false lie that he would not have feared God if he had not got this by it, as the event proved. Job’s friends charged him with hypocrisy because he was greatly afflicted, Satan because he greatly prospered. It is no hard matter for those to calumniate that seek occasion. Let us remember it is not mercenary to look at the eternal recompense in our obedience; but to aim merely or chiefly at temporal advantages in our religion, and to make it subservient to them, is spiritual idolatry, worshipping the creature more than the Creator, and is likely to end in a fatal apostacy. Men cannot long serve God and Mammon.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:11-12 reach out . . . test him . . . Do whatever you want: Satan was God’s agent; the hand he put forth was the Lord’s as well as Satan’s, for here they acted against everything Job possessed and later against Job himself (2:5-6). • Job later cursed the day of his birth (3:1, 8), but he did not curse God (31:30), even when his distraught wife urged him to do so (2:9). • God allowed Satan to test Job to prove that Satan’s cynicism was incorrect (1 Cor 10:11; see Jas 1:13; cp. Luke 22:31-32; John 19:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

This signifieth, that Satan is not able to touch us, but it is God that must do it.

Satan noteth the vice whereunto men are commonly subject, that is, to hide their rebellion, and to be content with God in the time of prosperity, which view is disclosed in the time of their adversity.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

curse thee to thy face--in antithesis to God's praise of him (Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (Mal 3:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. But put forth thine hand] Shoot the dart of poverty and affliction against him.

And he will curse thee to thy face.] אם לא על פניך יברכך im lo al paneycha yebarechecca, "If he will not bless thee to thy appearances." He will bless thee only in proportion to the temporal good thou bestowest upon him; to the providential and gracious appearances or displays of thy power in his behalf. If thou wilt be gracious, he will be pious. The exact maxim of a great statesman, Sir Robert Walpole: Every man has his price. "But you have not bought such a one?" "No, because I would not go up to his price. He valued himself at more than I thought him worth; and I could get others cheaper, who, in the general muster, would do as well." No doubt Sir R. met with many such; and the devil many more. But still God has multitudes that will neither sell their souls, their consciences, nor their country, for any price; who, though God should slay them, will nevertheless trust in him; and be honest men, howsoever tempted by the devil and his vicegerents. So did Job; so have done thousands; so will all do, in whose hearts Christ dwells by faith.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. curse thee to thy face] that is, renounce thee openly. See on Job_1:5. The phrase and he will curse thee has the form of an oath in the Heb. Satan so little believes in the sincerity of human religion that he is not afraid to take his oath that it is hollow.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But put forth thine hand now,.... With draw thine hand of providence, power, and protection, with which thou hast covered and screened him; and, instead of that, "send" (u) forth thine afflicting hand, not barely in a way of chastisement and correction, but in wrath and vengeance, consuming and destroying all he had; and this he desires might be done now, immediately, without delay, while Job was in the midst of his prosperity; for Satan was in haste to have mischief done to him, being an object of his great hatred and enmity: some, instead of "now", render it, "I pray thee" (w), as being an entreaty of Satan, and an importunate one, and which he was eagerly desirous of obtaining; well knowing that no hurt could be done to Job without leave from God, or his doing it himself: the Vulgate Latin version is, "put forth thine hand a little", as if its being exerted but a little, or a small touch of it, would be sufficient to discover Job's hypocrisy; but Satan doubtless knew Job better than this suggests, and that such was his integrity, that a small trial would not affect him; and besides, he immediately adds:

and touch all that he hath; which was not a slight touch, but an heavy one, reaching to all his family and substance, and to his person too, and the health of it at least; as appears by the proviso or saving clause put in by the Lord afterwards, when he gave leave to smite him:

and he will curse thee to thy face; or, if he does not curse thee to thy face (x); then, let it be so and so with me, worse than it now is; let me have my full damnation; for the words are an imprecation of the devil, wishing the worst of evils to himself, if Job, in such circumstances, did not "curse" God to his "face"; that is, not only openly and publicly, but impudently; signifying that he would fly in his face, like a man passionate, furious, and enraged, and like those wicked persons, hungry and hardly bestead, that would fret and curse their king and their God, Isa 8:21 or like those men, who, under their pains and sores, blasphemed him that had power over them, Rev 16:10, or like those carnal professors, whose words were stout against God, Mal 3:13 in suchlike passionate expressions Satan insinuates Job would break out against God, murmuring at and complaining of his providence, arraigning his wisdom, righteousness, and holiness, in his dealings with him: or, if "he does not bless thee to thy face" (y), as it may be rendered; that is, either he "will bid thee farewell" (z), and apostatize from thee; see Gill on Job 1:5 as sometimes nominal professors do, when affliction and tribulation come upon them, they are offended, and drop their profession, Mat 13:21 or, as others, "if he hath not blessed thee to thy face" (a); then let it be thus with me, that is, it will be then a clear case, that Job in times past had only blessed God to his face, or outwardly; he had only honoured him with his lips, but his heart was far from him, and his fear towards him taught by the precept of men, as is the character of hypocrites, Isa 29:13 this Satan wickedly insinuates; one of the Targums is,

if he does not provoke thee to the face of thy Word; Ben Melech interprets "by thy life", and takes it to be the form of an oath.

(u) "mitte", Pagninus, Montanus, Junius & Tremellius, Schmidt. (w) "quaeso", Junius & Tremellius, Piscator, Bolducius. (x) "si non", Schultens. (y) "Nisi in faciem tuam benedicet tibi", Piscator, Schmidt. (z) "Si non in faciem tuam valere te jussurus sit", Schultens. (a) "Si non super facies tuas benedixerit tibi", Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But put forth thine hand now - That is, for the purpose of injuring him, and taking away his property.

And touch all that he hath - Dr. Good renders this, “and smite.” The Vulgate and the Septuagint, “touch.” The Hebrew word used here נגע nâga‛ means properly to “touch;” then to touch anyone with violence Gen 26:11; Jos 9:19, and then to smite, to injure, to strike; see Gen 32:26, 33; 1Sa 6:9; Job 19:21; compare the notes at Isa 53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job, he would take away his religion with it - and the trial was to see whether this effect would follow.

And he will curse thee to thy face - He will do it openly and publicly. The word rendered “curse” here ברך bārak is the same as that used in Job 1:5, and which is usually rendered “bless;” see the notes at Job 1:5. Dr. Good contends that; it should be rendered here “bless,” and translates it as a question: “Will he then, indeed, bless thee to thy face?” But in this he probably stands alone. The evident sense is, that Job would openly renounce God, and curse him on his throne; that all his religion was caused merely by his abundant prosperity, and was mere gratitude and selfishness; and that if his property were taken away, he would become the open and avowed enemy of him who was now his benefactor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Face, like a hypocrite, (Sanctius) or rather curse thee openly, ver. 5. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Put forth thine hand, to wit, in way of justice and severity, as that phrase is used, Isa 5:25 Eze 25:7,13,16.

Touch, i.e. afflict or destroy, as this word is used, Gen 26:11; Rth 2:9; Psa 105:15; Zec 2:8.

He will curse thee to thy face; he who is now so forward to serve and bless thee, will then openly and boldly blaspheme thy name, and reproach thy providence, as unjust and unmerciful to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Touch all that he hath — God needs but touch the fairest estate of man and it withers. The word נגעmay also be rendered smite, as in Job_1:19. It is worthy of special remark that Job’s piteous cry, “the hand of God hath touched me,” (Job_19:21,) corresponds to the present cruel demand of Satan with the same word, נגע. Some have indulged the fanciful notion that the Satan here is merely an accusing angel; but the maliciousness evinced not only in his sneer at human virtue, but in his desire that God should touch all that Job hath, already proclaims him the devil whose works Christ came to destroy.

And he will curse thee —

And — אים לא, literally, If not, truly, verily; the formula of an path without the apodosis. The evil spirit is by no means chary of the words he uses.

Curse thee — ברךְin the sense of renouncing, as in Job_1:5. (See note.) The shameless effrontery and arrogance of Satan are heightened by the added words, “to thy face.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But put forth thine hand now; literally, send forth thy hand, as a man does who strikes a blow. (comp. Gen_22:12 Exo_3:20 Exo_9:15, etc.) And touch all that he hath; or, smite all that he hath; i.e. ruin him, strip him of his possessions. And he will curse thee to thy face. Professor Lee translates, "If not, he will bless thee to thy face;" the LXX, "Surely he will bless thee to thy face;" Canon Cook, "See if he will not renounce thee openly." But the majority of Hebraists agree with the Authorized Version. Satan suggests that, if Job be stripped of his possessions, he will openly curse God, and renounce his worship. Here he did not so much calumniate, or lie, as show the evil thoughts that were in his own heart. No doubt he believed that Job would act as he said.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But were you to touch all that he has, would he not blaspheme You to Your face immediately? This is a question. And then, the Lord said to the Adversary, “Behold, all that he has is in your hands.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.