Verse-by-Verse Bible Commentary
Job 2:4

Clarke's Commentary

Verse Job 2:4. Skin for skin — That is, A man will part with all he has in the world to save his life; and he will part with all by piecemeal, till he has nothing left on earth, and even be thankful, provided his life be spared. Thou hast only destroyed his property; thou hast left him his life and his health. Thou hast not touched his flesh nor his bone; therefore he is patient and resigned. Man, through the love of life, will go much farther: he will give up one member to save the rest; yea, limb after limb as long as there is hope that, by such sacrifices, life may be spared or prolonged. This is the meaning given to the passage by the Targum; and, I believe, the true one; hence, Job 2:6, the Lord says, Save his life.

Bridgeway Bible Commentary

Job’s loathsome disease (2:1-13)

Not accepting defeat, Satan still claimed that Job was concerned only for himself. He would sacrifice his possessions, and even his family, provided he himself avoided suffering. He would sacrifice their skin to save his own (2:1-5). God again accepted Satan’s challenge, this time allowing him to attack Job’s body (6). Satan therefore afflicted Job with the most painful and loathsome disease. The faith of Job’s wife failed, but Job’s faith did not, even though he was treated worse than a diseased dog. He was driven from the town and forced to live at the public garbage dump (7-10).
Those who had been Job’s friends in his days of prosperity deserted him. Only three, all of them (like Job) seekers of wisdom, came to comfort him. When they saw his suffering they were so overcome with grief that for several days they could say nothing, only weep (11-13).

Coffman's Commentaries on the Bible

HAVING FAILED IN HIS FIRST TRIAL OF JOB,
SATAN TRIES AGAIN GOD AGAIN GRANTED
SATAN PERMISSION TO AFFLICT JOB

"Again it came to pass on the day when the sons of God came to present themselves before Jehovah, that Satan came also among them to present himself before Jehovah. And Jehovah said unto Satan, From whence comest thou? And Satan answered Jehovah, and said, From going to and from in the earth, and from walking up and down in it. And Jehovah said unto Satan, Hast thou considered my servant Job, for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdest fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered Jehovah, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face. And Jehovah said unto Satan, Behold, he is in thy hand; only spare his life."

This paragraph is virtually identical with the first paragraph of Job 1; and our exegesis of that paragraph applies equally here. The sons of God are not "the angels." We believe that the Holy Spirit knew the word angels; and that if he had meant angels here he would thus have designated them. All that Christians do upon earth is done "before the Lord." The usual meaning of "sons of God" is simply, "men who worship God" (Romans 8:14).

"Skin for skin" "There is a riddle here. No one knows for sure the meaning of this cryptic proverb."Tyndale Old Testament Commentary, Vol. 13, p. 90. None of the scholarly guesses we have read is worth repeating. Whatever it means, Satan's allegation is clear enough. He still believed that if Job's body was tortured, he would renounce God. The bitter hatred of all men by Satan is starkly revealed.

"Put forth thy hand now, and touch his bone and his flesh" This was Satan's request; and God had already stated that in the previous trial Satan had "Moved God against Job without cause" (Job 2:3), thus establishing the truth that whatever God allows, God does, in the Biblical sense. "And again it is Satan who is the agent; and God gave him authority to do as he pleased with Job, short of taking his life."Ibid., p. 91.

"Only spare his life" "If God did not chain up the roaring lion, how soon would he devour us!"Matthew Henry's Commentary, Vol. 3, p. 14.

Barnes' Notes on the Whole Bible

Skin for skin - This is a proverbial expression, whose origin is unknown, nor is its meaning as “a proverb” entirely clear. The general sense of the passage here is plain, for it is immediately explained that a man would give everything which he had to save his life; and the idea here is, that if Job was so afflicted in his body that he was likely to die, he would give up all his religion in order to purchase life. His religion, which had berne the comparatively trifling test before applied to it, would not bear the severer trial if his life was endangered. In regard to the proverb itself, a great variety of explanations has been given. The ancient versions throw no light on it. The Vulgate renders it, “Pellem pro pelle.” The Septuagint Δέρμα ὑπέρ δέρυατος derma huper dermatos - skin for, or instead of, skin. The Chaldee renders it, “member for member,” אברא אמטול אברא - and the author of that paraphrase seems to have supposed that it means that a man would give the members of his body or his limbs to preserve his life. Parkhurst renders it, “skin after skin,” meaning, as he explains it, that a man may bear to part with all that he has, and even to have his skin, as it were, stripped off again and again, provided only that his life is safe. Noyes supposes that it means that any man will give the skin or life of another, whether animal or man, to save his own; and that: Job gave up all, without complaint, from the selfish fear of exposing his own life to danger. Dr. Good remarks on the passage, that the skins or spoils of beasts, in the rude and early ages of man, were the most valuable property he could acquire, and that for which he most frequently combated. Thus, Lucretius says,

Tam igitur “pelles,” nunc aurum et purpura, curis

Exercent hominum vitam, belloque fatigant.

v. 1422.

“Then man for “skins” contended; purple now,

And gold, forever plunge him into war.”

In various parts of the book of Job, however, Dr. Good remarks, the word skin imports the “person” of a man as well as his “property,” the whole living body which it envelopes, as in Job 18:13; Job 19:26. “It is,” says he, “upon the double meaning of the same term, and the play which is here given to it, by employing the term first in one sense and then in the other, that the gist of the proverb, as of a thousand others similarly constructed, depends. ‘Skin for skin’ is in this view, in plain English, ‘property for person,’ or ‘the skin forming property for the skin forming person.’” See a somewhat similar view presented by Callaway, in Bush’s Illustrations, “in loco.” The editor of the Pictorial Bible coincides mainly with this view, and supposes that the reference is to the time when trade was conducted by barter, and when the skins of animals, being a most frequent and valuable commodity, were used to represent property.

Tributes, ransoms, etc., he observes, were paid in skins. According to this, it means that a man would give “skin upon skin;” that is, would pile one piece of property upon another, and give “all” that he had, in order to save his life. It refers to the necessity of submitting to one great evil rather than incur a greater, answering to the Turkish proverb, “We must give our beards to save our heads.” According to Gesenius, it means “life for life.” Drusius explains it as meaning, that he would give the skin of others, as of his sons, to save his own; that is, that he was unmoved so long as his own skin or life was safe. The same view is given by Ephrem the Syrian. “Skin for skin; the skin not only of flocks, but even of his sons will he give, in order to save his own.” This view also is adopted by Urnbreit. That is, his religion was supremely selfish. The loss of property and even of children he could bear, provided his person was untouched.

His own health, and life; his own skin and body were dearer to him than anything else. Other people would have been afflicted by the loss of children and property. But Job was willing to part with any or all of these, provided he himself was safe. Rosenmuller supposes that the word skin here is used for the whole body; and says that the sense is, that he would give the body of another for his own, as in Exodus 21:23. “The meaning of this proverbial formula,” says he, “is, that any one would redeem his own safety by the skin of others; that is, not only by the skins or lives of oxen, camels, servants, but even of his own children.” Schultens supposes it means that a man would submit to any sufferings in order to save his life; that he would be willing to be flayed alive; to be repeatedly excoriated; to have, so to speak. one skin stripped off after another, if he might save his own life.

According to this, the idea is, that the loss of life was the great calamity to be feared, and that a man would give “any” thing in order to save it. Umbreit says, “there is nothing so valuable to a man that he will not exchange it - one thing for another; one outward good for another, ‘skin for skin.’ But life, the inward good, is to him of no value that can be estimated. That he will give for nothing; and much more, he will offer everything for that.” Another solution is offered in the Biblische Untersuchungen ii. Th. s. 88. “Before the use of gold, traffic was conducted chiefly by barter. Men exchanged what was valuable to themselves for what others had which they wanted. Those who hunted wild beasts would bring their skins to market, and would exchange them for bows and arrows. Since these traffickers were exposed to the danger of being robbed, they often took with them those who were armed, who agreed to defend them on condition that they should have a part of the skins which they took, and in this way they purchased their property and life.”

That is, they gave the skins of animals for the safety of their own; all that they had they would surrender, in order that their lives might be saved. See Rosenmuller’s Morgenland, “in loc.” None of these solutions appear to me perfectly satisfactory, and the proverb is involved in perplexity still. It seems to refer to some kind of barter or exchange, and to mean that a man would give up one thing for another; or one piece of property of less value in order to save a greater; and that in like manner he would be willing to surrender “everything,” in order that his life, the most valuable object, might be preserved. But the exact meaning of the proverb, I suspect, has not yet been perceived.

Yea, all that a man hath - This is evidently designed to express the same thing as the proverb, “skin for skin,” or to furnish an illustration of that. The meaning is plain. A man is willing to surrender all that he has, in order to preserve his life. He will part with property and friends, in order that he may be kept alive. if a man therefore is to be reached in the most tender and vital part; if any thing is to be done that shall truly reveal his character, his life must be put in danger, and his true character will then be revealed. The object of Satan is to say, that a test had not been applied to Job of sufficient severity to show what he really was. What he had lost was a mere trifle compared with what would be if he was subjected to severe bodily sufferings, so that his life would be in peril. it is to be remembered that these are the words of Satan, and that they are not necessarily true.

Inspiration is concerned only in securing “the exact record” of what is said, not in affirming that all that is said is true. We shall have frequent occasion to illustrate this sentiment in other portions of the book. In regard to the sentiment here expressed, however, it is in general true. Men will surrender their property, their houses, and lands, and gold, to save their lives. Many, too, would see their friends perish, in order that they might be saved. It is not universally true, however. It is possible to conceive that a man might so love his property as to submit to any torture, even endangering life, rather than surrender it. Many, too, if endangered by shipwreck, would give up a plank in order to save their wives or children, at the risk of their own lives. Many will give their lives rather than surrender their liberty; and many would die rather than abandon their principles. Such were the noble Christian martyrs; and such a man was Job. Satan urged that if his life were made wretched, he would abandon his integrity, and show that his professed piety was selfish, and his religion false and hollow. The Syriac and Arabic add, “that he may be safe.”

Smith's Bible Commentary

Chapter 2

So back again to the heavenly scene.

Another day and again the sons of God are presenting themselves before Jehovah, and Satan is coming with them to present himself before the LORD ( Job 2:1 ).

I have to say concerning Satan, I do... well, what do you say, admire? This guy has a lot of chutzpah. I mean, to go in and stand before God, to present himself before God takes quite a bit.

And God again said, [Hey,] where have you been? ( Job 2:2 )

As though God doesn't know.

He said, [Oh, I've been messing around down] in the earth going to and fro, walking up and down in it. God said, [Hey,] have you considered my servant Job? Good man. He's upright. He loves good; he hates evil ( Job 2:2-3 ).

Satan, having failed the first philosophy of Job proving to be false, had his second philosophy. Now in the second philosophy, Satan shows his cunning understanding of human nature, because the psychologists tell us that one of man's strongest, most basic instincts is that of self-preservation. It's probably the strongest instinct that you have - self-preservation. And so Satan recognizing this to be true said,

Skin for skin, all that a man has will he give for his life ( Job 2:4 ).

"You put limitations on what I could do to him. You didn't let me touch him. Now you let me get at him and he'll curse You to Your face." So God said, "All right, you may touch him, but spare his life." Again, God placing the restrictions and limitations upon that which Satan can do.

Now I believe that God does place upon Satan the limitations. The Bible says that God will not allow you to be tempted beyond what you are able to bear. You see, God has put the limitations. Satan didn't go so far but God says, "All right, that's as far as you go." Now as far as I'm concerned, God lets him go too far. I would just as soon God bottled the guy up and ship him off into outer space somewhere. But yet, he is acting really under the government of God, because God places the restrictions and the limitations upon what he can do.

Brings up a problem. If God does control Satan, then why doesn't God bottle him up and ship him out of the universe? If God one day is going to cast him and his followers into this place scripturally that is known as Gehenna, into outer darkness, then why doesn't God do it now and save us all the miseries? Why does Satan have the liberties that God has granted to him? The power that God has granted to him. Why did God allow him to come into the Garden of Eden? Why does God allow him the freedom to war against us? It's all involved in why did God create you?

God created you in order that He might have an object to love and from which He might receive love. Now, in order to receive meaningful love it has to be a free will involved. You cannot be a robot. You've got to have a free will, the capacity and power of choice in order that your love for God might truly be a meaningful love. And thus, God gave us the capacity of choice, the free will. But what value is that unless there's something to choose? To have the power of choice and yet nothing to choose would be totally meaningless. So God not only had to create us with the capacity of choice, but He had to allow the opportunity of an alternate choice. And thus, Satan was allowed to rebel against God. And he was allowed to come to man and to offer man an alternate choice in order that if man chose at that point to love God, God would know that the choice was from the heart and it was meaningful and God could then receive praise and glory from the meaningful love that was expressed to Him. Taking a chance man might make the wrong choice. You might be disappointed; you're heartbroken. Such was the case.

But God did know that down through the years there would be those who would make the right choice. And for the treasure of having the love of those who would choose to love Him and serve Him, He allowed the choice knowing that many would make the wrong choice but yet also knowing that there would be those who would choose to love Him and would express their love for Him, and He could come into a meaningful relationship of love and fellowship with those who chose to know Him and to follow Him and to love Him.

So the choice is still there and Satan is still operating in order to encourage you to take the alternate choice. But the fact that you resist the devil and the temptations and the seductions and the allurements and the enticements and those things that he seeks to place in your path to cause you to turn away from God and the Word of God and the law of God, and to follow after your own lust and desires. The fact that you resist those temptations and you still love God, and you gather and you worship God and you sing together of your love and your praise, and you spend your time in meditation in His Word and just in fellowship with Him, that fellowship is extremely meaningful, because God knows you don't have to. But it's coming from your heart. And for that reason, God created man and God has allowed the whole mess to exist in order that there might be at least within it those who would love Him with a sincere love. You don't have to love God. You don't have to serve God. There are very attractive alternate decisions, but man must make his choice and God is honored when man makes the right choice.

Now, Satan then is a tool that God uses. God has placed him under certain restrictions and still there are restrictions. However, Job is now afflicted with boils all over his body, running sores. He takes a piece of broken pottery and scrapes his body. Extremely painful, stinky, loathsome. Covered. He sits in a bed of ashes, because it's impossible to sit down or lie down anywhere without the extreme pain of this staff-type infection that covered his entire body. And his wife coming near to him, smelling the foul odors, seeing the pain and the suffering and the misery of a man who has been reduced to this, said to her husband, "Why don't you get it over with? Why don't you curse God and die?" Now that came from a heart of love. It hurt her to see her husband in such total misery. "Job, I can't stand to see you like this. Why don't you get it over with? Why don't you curse God and die?"

But he said unto her, You speak as one of the foolish women speaks. Shall we receive only good from the hand of God, and shall we not receive evil? In all of this did not Job sin with his lips. Now there were three friends who, when they heard of the misery of Job, decided that they would come and visit with him; Eliphaz [who was from Teman] the Temanite, Bildad the Shuhite, and Zophar the Naamathite: and they had made an appointment to gather together and to mourn with him, and to comfort him ( Job 2:10-11 ).

When they saw him, they didn't recognize him. They were just so shocked that they just began to weep; they tore their clothes and they just sat down weeping.

And for seven days and for seven nights, they sat there, and no one said a word to him: because their grief was extremely great ( Job 2:13 ). "

Dr. Constable's Expository Notes

2. The second test 2:1-10

Satan again claimed that Job served God only because God had made it advantageous for Job to do so. Job still had his own life. Satan insinuated that Job had been willing to part with his own children and his animals (wealth) since he still had his own life (skin, Job 2:4).

"Satan implies that Job, by his doxology had only feigned love for God as the exorbitant but necessary fee for health insurance." [Note: Kline, p. 463.]

Satan could do nothing to Job without God’s permission. Having received that, he went out to strip Job of his health. In view of the symptoms mentioned later in the book, Job’s ailment (Job 2:7-8) seems to have been a disease called pemphigus foliaceous or something similar to it, perhaps elephantiasis (cf. Job 2:7-8; Job 2:12; Job 3:24-25; Job 7:5; Job 9:18; Job 16:16; Job 19:17; Job 19:20; Job 30:17; Job 30:27; Job 30:30; Job 33:21). It appears to have afflicted Job for several months (cf. Job 7:3; Job 29:2).

Job’s illness resulted in an unclean condition that made him a social outcast. He had to take up residence near the city dump where beggars and other social rejects stayed. He had formerly sat at the city gate and enjoyed social prestige as a town judge (Job 29:7). The change in his location, from the best to the worst place, reflects the change in his circumstances, from the best to the worst conditions.

Another effect of his disease was his wife’s reaction (Job 2:9). She evidently concluded that God was not being fair with Job. He had lived a godly life, but God had afflicted rather than awarded him. She had the same retributive view of the divine-human relationship that Job and his friends did, but she was "foolish" (Job 2:10, spiritually ignorant, not discerning). Her frustration in seeing her husband suffer without being able to help him or to understand his situation undoubtedly aggravated her already chafed emotions. She gives evidence in the text of being bitter toward God. Had she been simply anxious that Job’s suffering would end, she probably would not have urged him to abandon his upright manner of life by cursing God.

"The narrative reminds us repeatedly of the temptation in Eden (Genesis 3). Job’s wife plays a role remarkably like that of Eve. Each woman succumbed to the tempter and became his instrument for the undoing of her husband. Satan had spared Job’s wife-as he had spared the four messengers-for his further use in his war on Job’s soul." [Note: Andersen, p. 88.]

"In times of severe testing, our first question must not be, ’How can I get out of this?’ but ’What can I get out of this?" [Note: Wiersbe, p. 13.]

The third result of Job’s suffering was his fresh submission to God (Job 2:10). Even though Job did not understand why he was in agony, he refused to sin with his lips by cursing God. He continued to worship God even though he gained nothing in return (cf. James 5:11). This response proved Satan wrong (Job 2:5) and vindicated God’s words (Job 2:3).

Though many people today conclude, as Job’s wife did, that the reason for suffering is that God is unjust, this is not the reason good people suffer. The basis for the relationship between God and man is not retribution, with good deeds resulting in prosperity and bad deeds yielding punishment in this life. [Note: For a critique of the "prosperity gospel" movement, which teaches that it is never God’s will for any believer to be sick or poor, see Ken K. Sarles, "A Theological Evaluation of the Prosperity Gospel," Bibliotheca Sacra 143:572 (October-December 1986):329-52.]

These two tests reveal much about Satan. He is an accuser of the righteous. He knows what is going on in the world and in the lives of individuals, though there is no evidence in Scripture that he can read people’s minds. He has great power over individuals and nature, but his power is subject to the sovereign authority of God.

Gill's Exposition of the Whole Bible

And Satan answered the Lord, and said,.... Satan would not as yet own that Job was the man the Lord had described; but still would suggest, that he was a selfish and mercenary man, and that what had been done to him was not a sufficient trial of his integrity; the thing had not been pushed far and close enough to discover him; he had lost indeed his substance, and most of his servants, and all his children, but still he had not only his own life, but his health and ease; and so long as he enjoyed these he would serve God, though only for the sake of them: and therefore, says he, as it is usually and proverbially said,

skin for skin, yea, all that a man hath will he give for his life; the Targum is,

"member for member;''

which the Jewish commentators, many of them, explain thus, that if a man's head or his eyes are in danger, he will lift up his hand or his arm, and expose that in order to save the other; but the word is generally used of the skin, and so it may in this sense; and mean the skin of his hand, as a shield for the skin of his head or eye, as Gussetius observes r: some understand it of the skins of others for his own skin, which he will part with, that he may keep that; nay, he will give all that he is possessed of for the preservation of his life, so dear is that unto him; meaning either the skins of beasts, in whom the principal substance of men consisted in those times and countries, and whose skins slain for food, and in sacrifice, might be of worth and value, and used in traffic; or, as others think, money cut out of leather made of skins is meant, which a man would part with, even all such money he had in the world, and even his "suppellex", or all the goods of his house, for to save his life: or the sense is, that Job would not only give the skins of his beasts, even of all that he had, for his own skin, but the skins of his servants, nay, of his own children, provided he could but keep his own skin; and hereby Satan suggests, that Job did not regard the loss his cattle, nor of his servants, nor even of his children, so long as he had his own life and health; and thus represents him as a lover of himself, and as cruel and hardhearted, and without natural affections to his children; the contrary to which is very manifest from Job 1:5; or rather this designs his own skin, and may be rendered, "skin upon skin", or "skin even unto skin", or "skin within skin" s; for man has two skins, an inward and an outward one, called the "cutis" and "cuticula", "derma" and "epidermis"; the latter is of a whitish colour, and is properly the covering of the skin, is very thin, and void of sensation t, which may be raised up by a blister, and taken off without pain; but the other is reddish, and very sensible of pain, and cannot be taken off without putting a man to the most exquisite misery; and yet a man will part with both skins, and if he had ever so many, or he willing to be put to the greatest torment, rather than part with his life: and to this one point all the above senses, and others given by interpreters, tend, namely, to observe how precious the life of man is to him; and if this was all that Satan meant, it is very trite; but he seems to insinuate something more, and that is, that any man, and so Job though reckoned a good man, would not only part with all the skins he had, and the substance he was possessed of, to save his life, but he would part with his God, and his religion, and the profession of it, for the sake of it, which is false; for there is something more valuable than life to good men; they reckon the loving kindness of God better than life, and would sooner lose their lives than risk the danger of losing their interest in it; and are willing to part with their lives for the sake of God and true religion, for the sake of Christ and his Gospel, and for his cause and interest, as many have done.

r Ebr. Comment. p. 582. s עור בעד עור "cutim super cute", Schultens. t Vid Bartholin. Anatomia Reform. l. 1. c. 1. & 9.

Henry's Complete Commentary on the Bible

      1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.   2 And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.   3 And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.   4 And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.   5 But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.   6 And the LORD said unto Satan, Behold, he is in thine hand; but save his life.

      Satan, that sworn enemy to God and all good men, is here pushing forward his malicious prosecution of Job, whom he hated because God loved him, and did all he could to separate between him and his God, to sow discord and make mischief between them, urging God to afflict him and then urging him to blaspheme God. One would have thought that he had enough of his former attempt upon Job, in which he was so shamefully baffled and disappointed; but malice is restless: the devil and his instruments are so. Those that calumniate good people, and accuse them falsely, will have their saying, though the evidence to the contrary be ever so plain and full and they have been cast in the issue which they themselves have put it upon. Satan will have Job's cause called over again. The malicious, unreasonable, importunity of that great persecutor of the saints is represented (Revelation 12:10) by his accusing them before our God day and night, still repeating and urging that against them which has been many a time answered: so did Satan here accuse Job day after day. Here is,

      I. The court set, and the prosecutor, or accuser, making his appearance (Job 2:1; Job 2:2), as before, Job 1:6; Job 1:7. The angels attended God's throne and Satan among them. One would have expected him to come and confess his malice against Job and his mistake concerning him, to cry, Pecavi--I have done wrong, for belying one whom God spoke well of, and to beg pardon; but, instead of that, he comes with a further design against Job. He is asked the same question as before, Whence comest thou? and answers as before, From going to and fro in the earth; as if he had been doing no harm, though he had been abusing that good man.

      II. The judge himself of counsel for the accused, and pleading for him (Job 2:3; Job 2:3): "Hast thou considered my servant Job better than thou didst, and art thou now at length convinced that he is a faithful servant of mine, a perfect and an upright man; for thou seest he still holds fast his integrity?" This is now added to his character, as a further achievement; instead of letting go his religion, and cursing God, he holds it faster than ever, as that which he has now more than ordinary occasion for. He is the same in adversity that he was in prosperity, and rather better, and more hearty and lively in blessing God than ever he was, and takes root the faster for being thus shaken. See, 1. How Satan is condemned for his allegations against Job: "Thou movedst me against him, as an accuser, to destroy him without cause." Or, "Thou in vain movedst me to destroy him, for I will never do that." Good men, when they are cast down, are not destroyed,2 Corinthians 4:9. How well is it for us that neither men nor devils are to be our judges, for perhaps they would destroy us, right or wrong; but our judgment proceeds from the Lord, whose judgment never errs nor is biassed. 2. How Job is commended for his constancy notwithstanding the attacks made upon him: "Still he holds fast his integrity, as his weapon, and thou canst not disarm him--as his treasure, and thou canst not rob him of that; nay, thy endeavours to do it make him hold it the faster; instead of losing ground by the temptation, he gets ground." God speaks of it with wonder, and pleasure, and something of triumph in the power of his own grace; Still he holds fast his integrity. Thus the trial of Job's faith was found to his praise and honour,1 Peter 1:7. Constancy crowns integrity.

      III. The accusation further prosecuted, Job 2:4; Job 2:4. What excuse can Satan make for the failure of his former attempt? What can he say to palliate it, when he had been so very confident that he should gain his point? Why, truly, he has this to say, Skin for skin, and all that a man has, will he give for his life. Something of truth there is in this, that self-love and self-preservation are very powerful commanding principles in the hearts of men. Men love themselves better than their nearest relations, even their children, that are parts of themselves, will not only venture, but give, their estates to save their lives. All account life sweet and precious, and, while they are themselves in health and at ease, they can keep trouble from their hearts, whatever they lose. We ought to make a good use of this consideration, and, while God continues to us our life and health and the use of our limbs and senses, we should the more patiently bear the loss of other comforts. See Matthew 6:25. But Satan grounds upon this an accusation of Job, slyly representing him, 1. As unnatural to those about him, and one that laid not to heart the death of his children and servants, nor cared how many of them had their skins (as I may say) stripped over their ears, so long as he slept in a whole skin himself; as if he that was so tender of his children's souls could be careless of their bodies, and, like the ostrich, hardened against his young ones, as though they were not his. 2. As wholly selfish, and minding nothing but his own ease and safety; as if his religion made him sour, and morose, and ill-natured. Thus are the ways and people of God often misrepresented by the devil and his agents.

      IV. A challenge given to make a further trial of Job's integrity (Job 2:5; Job 2:5): "Put forth thy hand now (for I find my hand too short to reach him, and too weak to hurt him) and touch his bone and his flesh (that is with him the only tender part, make him sick with smiting him,Micah 6:13), and then, I dare say, he will curse thee to thy face, and let go his integrity." Satan knew it, and we find it by experience, that nothing is more likely to ruffle the thoughts and put the mind into disorder than acute pain and distemper of body. There is no disputing against sense. St. Paul himself had much ado to bear a thorn in the flesh, nor could he have borne it without special grace from Christ, 2 Corinthians 12:7; 2 Corinthians 12:9.

      V. A permission granted to Satan to make this trial, Job 2:6; Job 2:6. Satan would have had God put forth his hand and do it; but he afflicts not willingly, nor takes any pleasure in grieving the children of men, much less his own children (Lamentations 3:33), and therefore, if it must be done, let Satan do it, who delights in such work: "He is in thy hand, do thy worst with him; but with a proviso and limitation, only save his life, or his soul. Afflict him, but not to death." Satan hunted for the precious life, would have taken that if he might, in hopes that dying agonies would force Job to curse his God; but God had mercy in store for Job after this trial, and therefore he must survive it, and, however he is afflicted, must have his life given him for a prey. If God did not chain up the roaring lion, how soon would he devour us! As far as he permits the wrath of Satan and wicked men to proceed against his people he will make it turn to his praise and theirs, and the remainder thereof he will restrain,Psalms 76:10. "Save his soul," that is, "his reason" (so some), "preserve to him the use of that, for otherwise it will be no fair trial; if, in his delirium, he should curse God, that will be no disproof of his integrity. It would be the language not of his heart, but of his distemper." Job, in being thus maligned by Satan, was a type of Christ, the first prophecy of whom was that Satan should bruise his heel (Genesis 3:15), and so he was foiled, as in Job's case. Satan tempted him to let go his integrity, his adoption (Matthew 4:6): If thou be the Son of God. He entered into the heart of Judas who betrayed Christ, and (some think) with his terrors put Christ into his agony in the garden. He had permission to touch his bone and his flesh without exception of his life, because by dying he was to do that which Job could not do--destroy him that had the power of death, that is, the devil.