Job 1:22

In all this Job sinned not, nor charged God foolishly.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(22) Foolishly.—The same word as at Job 24:12, signifying reproach or guilt. It is a noun derived from the adjective rendered “unsavoury” in Job 6:6.

Benson Commentary

Job 1:22. In all this Job sinned not — That is, under all these pressures, or in all that he said or did upon these sad occasions, he sinned not in such a manner as Satan presaged that he would, and as is expressed in the following words. But the meaning is not that he was free from all human infirmity, of which he often acknowledges himself to be guilty. Indeed, the question between God and Satan was not whether Job had any sin in him, but whether he was a hypocrite, and would blaspheme God if brought under heavy calamities, which is here denied and disproved. Nor charged God foolishly — Hebrew, nor imputed folly to God; so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done any thing unworthy of his infinite wisdom, or justice, or goodness, but heartily acquiesced in his good pleasure, and in his righteous, though sharp proceedings against him. Discontent and impatience do, in effect, impute folly to God! Against the workings of these we should carefully watch, acknowledging that God has done well, but we have done foolishly.

Matthew Henry's Concise Commentary

1:20-22 Job humbled himself under the hand of God. He reasons from the common state of human life, which he describes. We brought nothing of this world's goods into the world, but have them from others; and it is certain we can carry nothing out, but must leave them to others. Job, under all his losses, is but reduced to his first state. He is but where he must have been at last, and is only unclothed, or unloaded rather, a little sooner than he expected. If we put off our clothes before we go to bed, it is some inconvenience, but it may be the better borne when it is near bed-time. The same who gave hath taken away. See how Job looks above instruments, and keeps his eye upon the First Cause. Afflictions must not divert us from, but quicken us to religion. If in all our troubles we look to the Lord, he will support us. The Lord is righteous. All we have is from his gift; we have forfeited it by sin, and ought not to complain if he takes any part from us. Discontent and impatience charge God with folly. Against these Job carefully watched; and so must we, acknowledging that as God has done right, but we have done wickedly, so God has done wisely, but we have done very foolishly. And may the malice and power of Satan render that Saviour more precious to our souls, who came to destroy the works of the devil; who, for our salvation, suffered from that enemy far more than Job suffered, or we can think.

Barnes' Notes on the Bible

In all this - In all his feelings and expressions on this occasion.

Job sinned not - He expressed just the feelings and manifested just the submission which he ought to do.

Nor charged God foolishly - Margin, "Attributed folly to God." Vulgate, "Neither did he speak any foolish thing against God." The Septuagint renders it, "and he did not impute (or give, ἐδωκεν edōken) folly (ἀφροσύνην aphrosunēn) (indiscretion, 'Thompson') to God." Good renders this, "nor vented a murmur against God;" and remarks that the literal rendering would be, "nor vented froth against God. Tindal renders it, "nor murmured foolishly against God." The Hebrew word תפלה tı̂phlâh is derived from the obsolete root תפל tâphêl, "to spit out;" and hence, to be insipid, tasteless, not seasoned. The noun, therefore, means properly that which is spit out; then that which is insipid or tasteless; and then folly. Wit and wisdom are represented by Oriental writers as pungent and seasoned; compare the expression among the Greeks of "Attic salt," meaning wit or wisdom. The word "folly" in the Scriptures often means wickedness, for this is supreme folly. Here it has this sense, and means that Job did not say anything "wrong." Satan was disappointed and had borne a false accusation before God. He did "not" charge God foolishly, and he did "not" curse him to his face.

From this instructive narrative of the manner in which Job received afflictions, we may learn

(1) That true piety will bear the removal of property and friends without murmuring. Religion is not based on such things, and their removal cannot shake it. It is founded deeper in the soul, and mere external changes cannot destroy it.

(2) When we are afflicted, we should not vent our wrath on winds and waves; on the fraud and perfidy of our fellow-men; on embarrassments and changes in the commercial world; on the pestilence and the storm. Any or all of these may be employed as instruments in taking away our property or our friends, but we should trace the calamity ultimately to God. Storms and winds and waves, malignant spirits and our fellow-men, do no more than God permits. They are all restrained and kept within proper limits. They are not directed by chance, but they are under the control of an intelligent Being, and are the wise appointment of a holy God.

(3) God has a right to remove our comforts. He gave them - not to be our permanent inheritance, but to be withdrawn when he pleases. It is a proof of goodness that we have been permitted to tread his earth so long - though we should be allowed to walk it no more; to breathe his air so long - though we should be permitted to inhale it no more; to look upon his sun and moon and stars so long - though we should be permitted to walk by their light no more; to enjoy the society of the friends whom he has given us so long - though we should enjoy that society no longer. A temporary gift may be removed at the pleasure of the giver, and we hold all our comforts at the mere good pleasure of God.

(4) We see the nature of true resignation. It is not because we can always see the "reason" why we are afflicted; it consists in bowing to the will of a holy and intelligent God, and in the feeling that he has a "right" to remove what he has given us. It is his; and may be taken away when he pleases. It may be, and should be yielded, without a complaint - and to do this "because" God wills it, is true resignation.

(5) We see the true source of "comfort" in trials. It is not in the belief that things are regulated by chance and hap-hazard; or even that they are controlled by physical laws. We may have the clearest philosophical view of the mode in which tempests sweep away property, or the pestilence our friends; we may understand the laws by which all this is done, but this affords no consolation. It is only when we perceive an "intelligent Being" presiding over these events, and see that they are the result of plan and intention on his part, that we can find comfort in trial. What satisfaction is it for me to understand the law by which fire burns when my property is swept away; or to know "how" disease acts on the human frame when my child dies; or how the plague produces its effects on the body when friend after friend is laid in the grave? This is "philosophy;" and this is the consolation which this world furnishes. I want some higher consolation than that which results from the knowledge of unconscious laws. I want to have the assurance that it is the result of intelligent design, and that this design is connected with a benevolent end - and that I find only in religion.

(6) We see the "power" of religion in sustaining in the time of trial. How calm and submissive was this holy man! How peaceful and resigned! Nothing else but piety could have done this. Philosophy blunts the feelings, paralyses the sensibilities, and chills the soul; but it does not give consolation. It is only confidence in God; a feeling that he is right; and a profound and holy acquiescence in his will, that can produce support in trials like these. This we may have as well so Job; and this is indispensable in a world so full of calamity and sorrow as this is.

Jamieson-Fausset-Brown Bible Commentary

22. nor charged God foolishly—rather, "allowed himself to commit no folly against God" [Umbreit]. Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (Job 6:6; Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (Pr 8:36). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because God wills them, and has a right to send them, and has His own good reasons in sending them.

Matthew Poole's Commentary

i.e. Under all these pressures; or, in all that he said or did upon these sad occasions;

Job sinned not, to wit, in such manner as the devil presaged that he would, and as is expressed in the following words. As Christ saith, John 9:3, Neither hath this man sinned, nor his parents, to wit, so as you imagine, in an eminent or extraordinary degree. But both here and there human infirmities are excepted, of which Job oft acknowledgeth himself to be guilty. Nor was the question between God and Satan, whether Job had any sin in him, but whether he was a hypocrite, or would blaspheme God; which is here denied and disproved.

Nor charged God foolishly, Heb.

nor imputed folly to God, i.e. so far was he from blaspheming God, that he did not entertain any dishonourable thought of God, as if he had done any thing unworthy of his infinite wisdom, or justice, or goodness, but heartily approved of and acquiesced in his good pleasure, and in his righteous, though sharp, proceedings against him.

Gill's Exposition of the Entire Bible

In all this Job sinned not,.... Not that he was without sin, he was conscious to himself of it, and owns it, Job 9:20; but in all the above things he did or said he sinned not; not in his rending his garments, in shaving his head, and laying himself prostrate on the ground, which were done as common usages in such cases, and not through excess of passion; nor in anything that dropped from his lips, which were ill-becoming the character he bore as a religious man; and though he might be guilty of some failings and imperfections, as the best of men are, even in doing the best of things, yet he sinned not that sin the devil said he would, that is, curse God to his face; there was nothing of this, nor like it, but the reverse of it in all he said and did:

nor charged God foolishly: or "gave not folly to him" (m); did not ascribe it to him, did not arraign his wisdom, nor charge him with folly; though there might be some things he could not account for, or see into the reasons of them, he knew the Lord could; he considered that he was a God of knowledge, the only and all wise God, and did all things after the counsel of his will, and to answer the best ends and purposes, and therefore he submitted all to his wisdom; nor did he himself speak foolishly of him, arraigning his justice and holiness, as if he had done wrong to him; he knew there was no unrighteousness in God, nor in any of his ways and works, and that he had a right to do what he would with his own, to give and take it away at his pleasure: he spoke nothing that was "unsavoury" (n), as the word signifies; nothing contrary to right reason and true religion; nothing unsuitable unto, or unbecoming him as a man, as a religious man, as in connection with God, a servant of his, and one that feared him. The Arabic version is, "nor blasphemed God"; and the Targum,

neither did he set in order words of blasphemy before God; he did not curse God, as Satan said he would, neither in heart and thought, nor in words; this is a testimony of him given by the Lord himself, the searcher of hearts, and who only could give such a testimony of him; and which, as Cocceius observes, is a proof of the divine authority of this book.

(m) , Sept. "nec attribuit insulsitatem", Junius & Tremellius, Piscator, Drusius. (n) "insulsum", Pagninus, Montanus, Vatablus, Bolducius.

Geneva Study Bible

In all this Job sinned not, nor charged God {d} foolishly.

(d) But declared that God did all things according to justice and equity.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22. The Writer’s judgment on Job’s demeanour.

In all this] Both in what he suffered and in what he said and did. Job’s expressions of grief were no sin.

charged God foolishly] Rather as margin, attributed folly to God. The word “folly” hardly expresses the idea, though a better word is not easy to find. The adj. signifies insipid, without savour, Job 6:6 (unsavoury), and the term here means moral impropriety; Job attributed no want of right moral savour to God’s actions in His dealing with him. Others prefer the meaning: Gave God no cause of displeasure; a sense less suitable to the meaning of the word and to the connexion, for the action of the poem turns immediately on the estimate which Job will form of God, and whether in consequence he will renounce Him, and only indirectly on what God shall find in Job. But comp. Job 2:10.

The confident predictions of the Satan are wholly falsified.

Pulpit Commentary

Verse 22. - In all this Job sinned not. It was only the commencement of the probation; but so far, at any rate, Job had not sinned - he had preserved his integrity, had spoken and done rightly. Nor charged God foolishly; literally, gave not folly to God, which is explained to mean either "did not attribute to God anything inconsistent with wisdom and goodness" (Delitzsch, Merx), or "did not utter any foolishness against God" (Ewald, Dillmann, Cook). The latter is probably the true meaning (comp. Job 6:6; Job 24:12).



Job 1:22

Keil and Delitzsch Biblical Commentary on the Old Testament

22 In all this Job sinned not, nor attributed folly to God.

In all this, i.e., as the lxx correctly renders it: which thus far had befallen him; Ewald et al. translate incorrectly: he gave God no provocation. תּפלה signifies, according to Job 24:12, comp. Job 6:6, saltlessness and tastelessness, dealing devoid of meaning and purpose, and is to be translated either, he uttered not, non edidit, anything absurd against God, as Jerome translates, neque stultum quid contra Deum locutus est; or, he did not attribute folly to God: so that נתן ל are connected, as Psalm 68:35; Jeremiah 13:16. Since נתן by itself nowhere signifies to express, we side with Hirzel and Schlottm. against Rdiger (in his Thes.) and Oehler, in favour of the latter. The writer hints that, later on, Job committed himself by some unwise thoughts of the government of God.