Job 1:6

(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.

6 . Now there was a day when ] lit. now it fell on a day that the sons of God presented themselves … and Satan came . The meaning is not that there was a set time for the sons of God presenting themselves, but that they did on a certain day convene and Satan came among them. He came because one of them—not, although not one of them. The phrase is the same in Job 1:13 ; Job 2:1 ; 2 Kings 4:18 . the sons of God ] Rather perhaps, sons of the Elohîm , i. e. angels . The word Elohîm usually means God, but this is scarcely its meaning here. The angels are not called “sons of God” as if they had actually derived their nature from Him as a child from its father; nor in a less exact way, because though created they have received a nature similar to God’s, being spirits; nor yet as if on account of their stedfast holiness they had been adopted by grace into the family of God. These ideas are not found here. The name Elohim or sons (i. e. members of the race) of the Elohim is a name given directly to angels in contrast with men. The word means probably “powers,” “mights,” and the name is given to God and angels in common; He is the Elohim preeminently, they are Elohim in an inferior sense. The name describes their nature or standing in contrast to what is human; the name angels, that is, messengers, is descriptive of the duties which they fulfil.

The same Beings are called “sons of Elîm,” Psalm 89:6 (“sons of the mighty”), and Psalm 29:1 (“ye mighty”), and there as here they stand in the temple or palace of the Lord, Psalm 29:9 ; Psalm 89:6-8 . Angels are referred to several times in the Book of Job. In Job 5:1 the supposition is put that men might appeal to them for sympathy or a hearing amidst sufferings judged to be undeserved. In Job 33:23 they fulfil the office of interpreter between God and men. They form the Council of God, Job 15:8 . They are not said to have been created, but were present when the earth was formed, Job 38:7 . They are called the “holy ones,” Job 5:1 ; Job 15:15 , where, however, “holy” is not a moral term, but means attending on God. Though pure like the heavens and all contained in its sphere, in contrast with God they are impure and unwise, Job 4:18 ; Job 15:15 ; Job 25:5 . For a scene in heaven similar to that presented in this verse see 1 Kings 22:19 seq .; Comp. Isaiah 6; Psalm 89:6 seq ., also Zechariah 3. and Satan came also ] Or, and the Adversary , or Opposer , as in the margin . The Heb. is the Satan , where the presence of the article shews that the word has not yet become a proper name. The word Satan means one who opposes another in his purpose, Numbers 22:22 ; Numbers 22:32 , or pretensions and claims, Zechariah 3:1 ; 1 Kings 11:14 ; 1 Kings 11:23 ; 1 Kings 11:25 , or generally.

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.

Verse 6. - Now there was a day when the sons of God came to present themselves before the Lord . By "the sons of God" it is generally admitted that, in this place, the angels are meant (so again in Job 38:7 ). The meaning of the phrase is probably different in Genesis 6:2 . Angels and men are alike "sons of God," as created by him, in his image, to obey and serve him. Christ, the "Only Begotten," is his Son in quite a different sense. We may gather, perhaps, from this place and Job 2:1 that there are fixed times at which the angelic host, often sent out by the Almighty on distant errands, has to gather together, one and all, before the great white throne, to pay homage to their Lord, and probably to give an account of their doings . And Satan came also among them . The word "Satan" has the article prefixed to it השׂתן here and elsewhere in Job, as in Zechariah 3:1, 2 and in Luke 22:31 ; Revelation 12:9 . Thus accompanied, it is less a proper name than an appellative - "the adversary" (comp. 1 Peter 5:8 ; ὁ ἀντίδικος ). In 1 Chronicles 21:1 , without the article, it is undoubtedly a proper name, as in the New Testament, passim . Accusation of men before God is one of the special offices of the evil spirit (see Zechariah 3:1, 2 ), who is "the accuser of the brethren, he that accuses them before God day and night" ( Revelation 12:10 ).