Text -- Job 1:5 (NET)

1:5 When the days of their feasting were finished, Job would send for them and sanctify them; he would get up early in the morning and offer burnt offerings according to the number of them all. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s customary practice.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 1:5

When each of them had had his turn.

Wesley: Job 1:5

He exhorted them to examine their own consciences, to repent of any thing, which had been amiss in their feasting, and compose their minds for employments of a more solemn nature.

Wesley: Job 1:5

Thereby shewing his ardent zeal in God's service.

Wesley: Job 1:5

His zeal for God's glory, and his true love to his children, made him jealous.

Wesley: Job 1:5

Not in a gross manner, which it is not probable either that they should do, or that Job should suspect it concerning them, but despised or dishonoured God; for both Hebrew and Greek words signifies cursing, are sometimes used to note only, reviling or setting light by a person.

Wesley: Job 1:5

By slight and low thoughts of God, or by neglecting to give God the praise for the mercies which they enjoyed.

Wesley: Job 1:5

It was his constant course at the end of every feasting time, to offer a sacrifice for each. Parents should be particular in their addresses to God, for the several branches of their family; praying for each child, according to his particular temper, genius and disposition.

JFB: Job 1:5

That is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.

JFB: Job 1:5

The same Hebrew word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (Gen 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (Pro 20:1). This act illustrates Job's "fear of God" (Job 1:1).

Clarke: Job 1:5

When the days of their feasting were gone about - At the conclusion of the year, when the birthday of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a feast to the Lord, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times

Clarke: Job 1:5

And cursed God in their hearts - וברכו אלהים uberechu Elohim . In this book, according to most interpreters, the verb ברך barach signifies both to bless and to curse; and the noun אלהים Elohim signifies the true God, false gods, and great or mighty. The reason why Job offered the burnt-offerings appears to have been this: in a country where idolatry flourished, he thought it possible that his children might, in their festivity, have given way to idolatrous thoughts, or done something prescribed by idolatrous rites; and therefore the words may be rendered thus: It may be that my children have blessed the gods in their hearts. Others think that the word ברך barach should be understood as implying farewell, bidding adieu - lest my children have bidden adieu to God, that is, renounced him, and cast off his fear. To me this is very unlikely. Mr. Mason Good contends that the word should be understood in its regular and general sense, to bless; and that the conjunction ו vau should be translated nor. "Peradventure my sons may have sinned, nor blessed God in their hearts."This version he supports with great learning. I think the sense given above is more plain, and less embarrassed. They might have been guilty of some species of idolatry. This is possible even among those called Christians, in their banquets; witness their songs to Bacchus, Venus, etc., which are countless in number, and often sung by persons who would think themselves injured, not to be reputed Christians. Coverdale, in his translation, (1535), renders the passage thus: Peradventure my sonnes have done some offense, and have been unthankful to God in their hertes.

Clarke: Job 1:5

Thus did Job continually - At the end of every year, when all the birthday festivals had gone round.

Defender: Job 1:5

Even though Job was "perfect and upright" (Job 1:1), he was careful to offer sacrificial offerings regularly, both for himself and his family, recognizing that their sins, whether willful sins or sins done in ignorance, required sacrifice of innocent substitutes and the shedding of blood as an atonement. This was obviously before the giving of the Mosaic law and establishment of the Levitical offerings, so Job was acting in accord with earlier revelation (Job 23:12). Note also that, in the patriarchal system of the age before Moses, Job was acting as the priestly mediator for his family before the Lord."

TSK: Job 1:5

sanctified : Job 41:25; Gen 35:2, Gen 35:3; Exo 19:10; 1Sa 16:5; Neh 12:30; Joh 11:55

rose up : Gen 22:3; Psa 5:3; Ecc 9:10

offered : Job 42:8; Gen 8:20; Exo 18:12, Exo 24:5; Lev 1:3-6

according : 1Ki 18:31; Act 21:26

It may be : 2Co 11:2

cursed : Job 1:11, Job 2:9; Lev 24:10-16; 1Ki 21:10, 1Ki 21:13

in their hearts : Gen 6:5; Jer 4:14, Jer 17:9, Jer 17:10; Mar 7:21-23; Act 8:22; 1Co 4:5

Thus : Job 27:10

continually : Heb. all the days, Luk 1:75, Luk 18:7; Eph 6:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 1:5

And it was so, when the days of their feasting were gone about - Dr. Good renders this, "as the days of such banquets returned."But this is not the idea intended. It is, when the banquets had gone round as in a circle through all the families, "then"Job sent and sanctified them. It was not from an anticipation that they "would"do wrong, but it was from the apprehension that they "might"have sinned. The word rendered "were gone about"( נקף nâqaph ) means properly to join together, and then to move round in a circle, to revolve, as festivals do; see the notes at Isa 29:1 : "Let the festivals go round."Here it means that the days of their banqueting had gone round the circle, or had gone round the several families. Septuagint "When the days of the entertainment (or drinking, πότου potou ) were finished."A custom of feasting similar to this prevails in China. "They have their fraternities which they call the brotherhood of the months; this consists of months according to the number of the days therein, and in a circle they go abroad to eat at one another’ s houses by turns. If one man has not conveniences to receive the fraternity in his own house, he may provide for them in another; and there are many public houses well furnished for this purpose."See Semedo’ s History of China, i chapter 13, as quoted by Burder in Rosenmuller’ s Morgenland. "in loc."

That Job sent - Sent for them, and called them around him. He was apprehensive that they might have erred, and he took every measure to keep them pure, and to maintain the influence of religion in his family.

And sanctified them - This expression, says Schultens, is capable of two interpretations. It may either mean that he "prepared"them by various lustrations, ablutions, and other ceremonies to offer sacrifice; or that he offered sacrifices for the purpose of procuring expiation for sins which they might actually have committed. The former sense, he remarks, is favored by the use of the word in Exo 19:10; 1Sa 16:5, where the word means to prepare themselves by ablutions to meet God and to worship him. The latter sense is demanded by the connection. Job felt as every father should feel in such circumstances, that there was reason to fear that God had not been remembered as he ought to have been, and he was therefore more fervent in his devotions, and called them around him, that their own minds might be affected in view of his pious solicitude. What father is there who loves God, and who feels anxious that his children should also, who does not feel special solicitude if his sons and his daughters are in a situation where successive days are devoted to feasting and mirth? The word here rendered "sanctified"( קדשׁ qâdash ) means properly to be pure, clean, holy; in Pihel, the form used here, to make holy, to sanctify, to consecrate, as a priest; and here it means, that he took measures to make them holy on the apprehension that they had sinned; that is, he took the usual means to procure for them forgiveness. The Septuagint renders it ἐκάθαριζεν ekatharizen , he purified them.

And rose up early in the morning - For the purpose of offering his devotions, and procuring for them expiation. It was customary in the patriarchal times to offer sacrifice early in the morning. See Gen 22:3; Exo 32:6.

And offered burnt-offerings - Hebrew "and caused to ascend;"that is, by burning them so that the smoke ascended toward heaven. The word rendered "burnt-offerings"( עולה ‛ôlâh ) is from עלה ‛âlâh , "to ascend"(the word used here and rendered "offered"), and means that which was made to ascend, to wit, by burning. It is applied in the Scriptures to a sacrifice that was wholly consumed on the altar, and answers to the Greek word ὁλόκαυστον holokauston , "Holocaust."See the notes at Isa 1:11. Such offerings in the patriarchal times were made by the father of a family, officiating as priest in behalf of his household. Thus, Noah officiated, Gen 8:20; and thus also Abraham acted as the priest to offer sacrifice, Gen 12:7-8; Gen 13:18; Gen 22:13. In the earliest times, and among pagan nations, it was supposed that pardon might be procured for sin by offering sacrifice. In Homer there is a passage which remarkably corresponds with the view of Job before us; Iliad 9:493:

The gods (the great and only wise)

Are moved by offerings, vows, and sacrifice;

Offending man their high compassion wins,

And daily prayers atone for daily sins.

Pope

According to the number of them all - Sons and daughters. Perhaps an additional sacrifice for each one of them. The Septuagint renders this, "according to their numbers, καί μόσχον ἕνα περὶ ἁμαπτίας περὶ τῶν ψυχῶν αὐτῶν kai moschon hena peri hamartias peri tōn psuchōn autōn - a young bullock for sin or a sin-offering for their souls."

It may be that my sons have sinned - He had no positive or certain proof of it. He felt only the natural apprehension which every pious father must, that his sons might have been overtaken by temptation, and perhaps, under the influence of wine, might have been led to speak reproachfully of God, and of the necessary restraints of true religion and virtue.

And cursed God in their hearts - The word here rendered curse is that which is usually rendered "bless" ברך bārak . It is not a little remarkable that the same word is used in senses so directly opposite as to "bless"and "to curse."Dr. Good contends that the word should be always rendered "bless,"and so translates it in this place, "peradventure my sons may have sinned, "nor"blessed God in their hearts,"understanding the Hebrew prefix ו ( v ) as a disjunctive or negative participle. So too in Job 2:9, rendered in our common translation, "curse God and die,"he translates it, "blessing God and dying."But the interpretation which the connection demands is evidently that of cursing, renouncing, or forgetting; and so also it is in Job 2:9. This sense is still more obvious in 1Ki 21:10 : "Thou didst "blaspheme" ברך bārak God and the king."So also 1Ki 21:13 of the same chapter - though here Dr. Good contends that the word should be rendered "bless,"and that the accusation was that Naboth "blessed"or worshipped the gods, even Moloch - where he supposes the word מלך melek , should be pointed מלך môlek and read "Molech."But the difficulty is not removed by this, and after all it is probable that the word here, as in Job 2:9, means to "curse."So it is understood by nearly all interpreters. The Vulgate indeed renders it singularly enough, "Lest perhaps my sons have sinned, and have blessed God (et benedixerint Deo) in their hearts."The Septuagint, "Lest perhaps my sons in their mind have thought evil toward God"- κακὰ ἐνεόησαν πρὸς Θεόν kaka enenoēsan pros Theon . The Chaldee, "Lest my sons have sinned and provoked yahweh ( יהוה וארגיזדקדם ) in their hearts."Assuming that this is the sense of the word here, there are three ways of accounting for the fact that the same word should have such opposite significations.

(1) One is that proposed by Taylor (Concor.), that pious persons of old regarded blasphemy as so abominable that they abhorred to express it by the proper name, and that therefore by an "euphemism"they used the term "bless"instead of "curse."But it should be said that nothing is more common in the Scriptures than words denoting cursing and blasphemy. The word אלה 'âlâh , in the sense of cursing or execrating, occurs frequently. So the word גדף gâdaph , means to blaspheme, and is often used; 2Ki 19:6, 2Ki 19:22; Isa 37:6, Isa 37:23; Psa 44:16. Other words also were used in the same sense, and there was no necessity of using a mere "euphemism"here.

(2) A second mode of accounting for this double use of the word is. that this was the common term of salutation between friends at meeting and parting. It is then supposed to have been used in the sense of the English phrase "to bid farewell to."And then, like that phrase, to mean "to renounce, to abandon, to dismiss from the mind, to disregard."The words χαίρειν chairein , in Greek, and "valere"in Latin, are used in this way. This explanation is suggested by Schultens, and is adopted by Rosenmuller and Noyes, who refer to the following places as parallel instances of the use of the word. Virg. Ecl. 8, 58. " Vivite Sylvoe "- a form, says the Annotator on Virgil (Delphin), of bidding farewell to, like the Greek χαίρετε chairete - "a form used against those whom we reject with hatred, and wish to depart."Thus, Catull. 11. 17: Cum suis vivat, valeatque moechis. So Aesch. Agam. 574:

< Kai polla chairein cumforais kataciō .

Thus, Plutarch, Dion. p. 975. So Cicero in a letter to Atticus (Psa 8:8), in which he complains of the disgraceful flight of Pompey, applies to him a quotation from Aristophanes; πολλὰ χαίρειν εἰπὼν τῷ καλῷ polla chairein eipōn tō kalō - "bidding farewell to honour he fled to Brundusium;"compare Ter. And. 4:2. 14. Cicero de Nat. Deor. 1. 44. According to this interpretation, it means that Job apprehended they had renounced God in their hearts. that is, had been unmindful of him, and had withheld from him the homage which was due. - This is plausible: but the difficulty is in making out the use of this sense of the word in Hebrew. That the word was used as a mode of "parting salutation"among the Hebrews is undoubted. It was a solemn form of invoking the divine blessing when friends separated; compare Gen 28:3; Gen 47:10. But I find no use of the word where it is applied to separation in the sense of "renouncing,"or bidding farewell to "in a bad sense;"and unless some instances of this kind can be adduced, the interpretation is unsound, and though similar phrases are used in Greek, Latin, and other languages, it does not demonstrate that this use of the word obtained in the Hebrew.

(3) A third, and more simple explanation is that which supposes that the original sense of the word was "to kneel."This, according to Gesenius, is the meaning of the word in Arabic. So Castell gives the meaning of the word - "to bend the knees for the sake of honour;"that is, as an act of respect. So in Syriac, " Genua flexit̂ procubuit ."So " Genu ."the "knee."Then it means to bend the knee for the purpose of invoking God, or worshipping. In the Piel, the form used here, it means

(1) to bless God, to celebrate, to adore;

(2) to bless men - that is, to "invoke"blessings on them; to greet or salute them - in the sense of invoking blessings on them when we meet them; 1Sa 15:13; Gen 47:7; 2Sa 6:20; or when we part from them; Gen 47:10; 1Ki 8:66; Gen 24:60;

(3) to "invoke evil,"in the sense of "cursing others."The idea is, that punishment or destruction is from God, and hence, it is "imprecated"on others. In one word, the term is used, as derived from the general sense of kneeling, in the sense of "invoking"either blessings or curses; and then in the general sense of blessing or cursing. This interpretation is defended by Selden, de jure Nat. et Gent. Lib. II. 100:11:p. 255, and by Gesenius, Lexicon. The idea here is, that Job apprehended that his sons, in the midst of mirth, and perhaps revelry, had been guilty of irreverence, and perhaps of reproaching God inwardly for the restraints of virtue and piety. What is more common in such scenes? What was more to be apprehended?

Thus did Job continually - It was his regular habit whenever such an occasion occurred. He was unremitted in his pious care; and his solicitude lest his sons should have sinned never ceased - a beautiful illustration of the appropriate feelings of a pious father in regard to his sons. The Hebrew is, "all day;"that is, at all times.

Poole: Job 1:5

When the days of their feasting were gone about when each of them had had his turn, which peradventure came speedily, though not immediately one after another; and there was some considerable interval before their next feasting time.

Job sent and sanctified them i.e. he exhorted and commanded them to sanctify themselves for the following work, to wit, by purifying themselves from all ceremonial and moral pollution, as the manner then was, Exo 19:10 , and by preparing themselves by true repentance for all their sins, and particularly such as they had committed in their time of feasting and jollity, and by fervent prayers to make their peace with God by sacrifice.

Rose up early in the morning thereby showing his ardent zeal in God’ s service, and his impatience till God was reconciled to him and to his children.

It may be that my sons have sinned: his zeal for God’ s glory, and his true love to his children, made him jealous; for which he had cause enough from the corruption of man’ s nature, the frailty and folly of youth, the many temptations which attend upon feasting and jollity, and the easiness of sliding from lawful to forbidden delights.

And cursed God not in the grossest manner and highest degree, which it is not probable either that they should do, now especially when they had no provocation to do it, as being surrounded with blessings and comforts which they were actually enjoying, and not yet exercised with any affliction, or that Job should suspect it concerning them; but despised and dishonoured God; for both Hebrew and Greek words signifying cursing, are sometimes used to note only reviling, or detracting, or speaking evil, or setting light by a person. Thus what is called cursing one’ s father or mother , Exo 21:17 , is elsewhere called setting light by them , as Deu 27:16 Eze 22:7 . See also 2Pe 2:10 Jud 1:8 , and many other places.

In their hearts by slight and low thoughts of God, by neglecting or forgetting to give God the praise and glory of the mercies which by his favour they enjoyed, by taking more hearty delight in their feasts and jollity than in the service and fruition of God; for these and such-like distempers of heart are most usual in times of prosperity and jollity, as appears by common experience, and by the many Divine cautions we have against them, as Deu 6:11,12 Ho 2:8 , and elsewhere. And these miscarriages, though inward and secret, Job calls by such a hard name as usually signifies cursing, by way of aggravation of their sin, which peradventure they were too apt to slight as a small and trivial miscarriage.

This did Job continually i.e. it was his constant course at the end of every feasting time.

Haydock: Job 1:5

Blessed. For greater horror of the very thought of blasphemy, the Scripture both here and [in] ver. 11, and in the following chapter (ver. 5., and 9.) uses the word bless, to signify its contrary. (Challoner) (3 Kings xxi. 10.) ---

Thus the Greeks styled the furies Eumenides, "the kind," out of a horror of their real name. Even those who are the best inclined, can hardly speak of God without some want of respect, (Calmet) in the midst of feasts, where the neglect of saying grace is also too common. (Haydock) ---

Septuagint, "they have thought evil against God." Every kind of offence may be included, to which feasting leads. (Menochius)

Gill: Job 1:5

And it was so, when the days of their feasting were gone about,.... When they had been at each other's houses in turn; when the rotation was ended: something like this is practised by the Chinese, who have their co-fraternities, which they call "the brotherhood of the month"; this consists of thirty, according to the number of days therein, and in a circle they go every day to eat at one another's house by turns; if one man has not convenience to receive the fraternity in his own house, he may provide it at another man's, and there are many public houses very well furnished for this purpose ^e: Job's sons probably began at the elder brother's house, and so went on according to their age, and ended with the younger brother; so when they had gone through the circuit, as the word ^f signifies, and the revolution was over, and they had done feasting for that season, or that year:

that Job sent and sanctified them; not that he did or could make them holy, by imparting grace, or infusing holiness into them; at most he could only pray for their sanctification, and give them rules, precepts, and instructions about holiness, and exhortations to it; but here it signifies, that being at some distance from them he sent messengers or letters to them to sanctify and prepare themselves for the sacrifices he was about to offer for them; either by some rites and ceremonies, as by washing themselves, and abstinence from their wives, which were sometimes used as preparatory to divine service, Gen 35:2, or by fasting and prayer; or, perhaps, no more is intended by it than an invitation of them to come and attend the solemn sacrifice which he, as the head of the family, would offer for them; so, to sanctify people, is sometimes to invite, to call and gather them to holy service, see Joe 2:15 and so the Targum renders it. "Job sent and invited them:"

and rose up early in the morning of the last of the days of feasting; he took the first opportunity, and that as early as he could; which shows the eagerness of his spirit for the glory of God, and the good of his children, losing no time for his devotion to God, and regard for his family; this being also the fittest time for religious worship and service, see Psa 5:3, and was used for sacrifice, Exo 29:39,

and offered burnt offering according to the number of them all either of his ten children, or only his seven sons, since they only are next mentioned, and were the masters of the feast: this was before the law of the priesthood was in being, which restrained the offering of sacrifice to those in the office of priests, when, before, every head of a family had a right unto it; and this custom of offering sacrifice was before the law of Moses, it was of divine institution, and in use from the time of the fall of man, Gen 3:21, and was by tradition handed down from one to another, and so Job had it; and which was typical of the sacrifice of Christ, to be offered up in the fulness of time for the expiation of sin; and Job, no doubt, by faith in Christ, offered up those burnt offerings for his sons, and one for each of them, thereby signifying, that everyone stood in need of the whole sacrifice of Christ for the atonement of sin, as every sinner does:

for Job said, it may be that my sons have sinned; not merely as in common, or daily sins of infirmity; for Job so full well knew the corruption of human nature, that a day could not pass without sin in thought, word, or deed; but some more notorious or scandalous sin; that, in the midst of their feasting and mirth, they had used some filthy, or frothy, and unsavoury and unbecoming language; had dropped some impure words, or impious jests, or done some actions which would reflect dishonour on God and true religion, and bring an odium on themselves and families: now Job was not certain of this, he had had no instruction or intelligence of it; he only surmised and conjectured it might be so; he was fearful and jealous lest it should: this shows his care and concern, as for the glory of God, so for the spiritual welfare of his children, though they were grown up and gone from him, and is to be considered in favour of his sons; for by this it is evident they were not addicted to any sin, or did not live a vicious course of life; but that they were religious and godly persons; or, otherwise Job would have had no doubt in his mind about their conduct and behaviour: the particular sin he feared they might have been guilty of follows:

and cursed God in their hearts; not in the grossest sense of the expression, so as to deny the being of God, and wish there was none, and conceive blasphemy in their hearts, and utter it with their lips; but whereas to bless God is to think and speak well of him, and ascribe that to him which is his due; so to curse him is to think and speak irreverently of him, and not to attribute to him what belongs unto him; and thus Job might fear that his sons, amidst their feasting, might boast of their plenty, and of the increase of their substance, and attribute it to their own diligence and industry, and not to the providence of God, of which he feared they might speak slightingly and unbecomingly, as persons in such circumstances sometimes do, see Deu 32:15. Mr. Broughton renders it, "and little blessed God in their hearts" not blessing him as they should was interpretatively cursing him; the Hebrew word used properly and primarily signifies to bless ^g, and then the meaning is, either that his sons had sinned, but took no notice of it, nor were humbled for it, but blessed God, being prosperous and successful, as if they had never sinned at all, see Zec 13:1, Sanctius adds the negative particle "not", as if the meaning was, that they sinned, and did not bless God for their mercies as they should, Deu 8:10, but this is too daring and venturous to make such an addition; though this is favoured by the Targum, as in some copies, which paraphrases it,

and have not prayed in the name of the Lord in their hearts: and because the word is used at parting, and taking a farewell of friends, Cocceius thinks it may be so used here, and the sense to be, that they sinned, and took their leave of God, and departed from him; but rather, as the word Elohim is used of strange gods, of false deities, Exo 18:11. Job's fears might be, lest his sons should have been guilty of any idolatrous action, at least of blessing the gods of the Gentiles in their hearts, since feasting sometimes leads to idolatry, Exo 32:6, but the first sense seems best, with which the Septuagint version agrees,

"it may be my sons in their mind have thought evil things against the Lord:''

thus did Job continually; or "all those days" ^h; that is, after every such circuit and rotation of feasting, or after every feast day kept by them, he offered sacrifices for them; or every year ⁱ, as some interpret the phrase, the feasts, and so the sacrifices, being annual; all this is observed, partly further to describe the piety of Job, his affection for his family, and concern for their spiritual good, and the glory of God, and partly as a leading step to an later event, Job 1:18.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 1:5

¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

⁴ tn Or “purify.”

⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

¹⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

Geneva Bible: Job 1:5

And it was so, when the days of [their] feasting were gone about, that Job sent and ^{( f )} sanctified them, and rose up early in the morning, and ^{( g )} offered burnt offerings [according] to the number of them all: for Job said, It may be that my sons have sinned, and ^{( h )} cursed God in their hearts. Thus did Job ^{( i )} continually.

^{( f )} That is, commanded them to be sanctified: meaning, that they should consider the faults that they had committed, and reconcile themselves for the same.

^{( g )} That is, he offered for each of his children an offering of reconciliation, which declared his religion toward God, and the care that he had for his children.

^{( h )} In Hebrew it is, "blessed God", which is sometimes taken for blaspheming and cursing, as it is here and in (1Ki 21:10, 1Ki 21:13).

^{( i )} While the feast lasted.

Commentary -- Verse Range Notes

TSK Synopsis: Job 1:1-22

1 The holiness, riches, and religious care of Job for his children.

6 Satan, appearing before God, by calumniation obtains leave to afflict Job.

13 Understanding of the loss of his children and goods, in his mourning he blesses God.

MHCC: Job 1:1-5

Job was prosperous, and yet pious. Though it is hard and rare, it is not impossible for a rich man to enter into the kingdom of heaven. By God's grace the temptations of worldly wealth may be overcome. The account of Job's piety and prosperity comes before the history of his great afflictions, showing that neither will secure from troubles. While Job beheld the harmony and comforts of his sons with satisfaction, his knowledge of the human heart made him fearful for them. He sent and sanctified them, reminding them to examine themselves, to confess their sins, to seek forgiveness; and as one who hoped for acceptance with God through the promised Saviour, he offered a burnt-offering for each. We perceive his care for their souls, his knowledge of the sinful state of man, his entire dependence on God's mercy in the way he had appointed.

Matthew Henry: Job 1:4-5

We have here a further account of Job's prosperity and his piety.

I. His great comfort in his children is taken notice of as an instance of his prosperity; for our temporal comforts are borrowed, depend upon others, and are as those about us are. Job himself mentions it as one of the greatest joys of his prosperous estate that his children were about him, Job 29:5. They kept a circular feast at some certain times (Job 1:4); they went and feasted in their houses. It was a comfort to this good man, 1. To see his children grown up and settled in the world. All his sons were in houses of their own, probably married, and to each of them he had given a competent portion to set up with. Those that had been olive-plants round his table were removed to tables of their own. 2. To see them thrive in their affairs, and able to feast one another, as well as to feed themselves. Good parents desire, promote, and rejoice in, their children's wealth and prosperity as their own. 3. To see them in health, no sickness in their houses, for that would have spoiled their feasting and turned it into mourning. 4. Especially to see them live in love, and unity, and mutual good affection, no jars or quarrels among them, no strangeness, no shyness one of another, no strait-handedness, but, though every one knew his own, they lived with as much freedom as if they had had all in common. It is comfortable to the hearts of parents, and comely in the eyes of all, to see brethren thus knit together. Behold, how good and how pleasant it is! Psa 133:1. 5. It added to his comfort to see the brothers so kind to their sisters, that they sent for them to feast with them; for they were so modest that they would not have gone if they had not been sent for. Those brothers that slight their sisters, care not for their company, and have no concern for their comfort, are ill-bred, ill-natured, and very unlike Job's sons. It seems their feast was so sober and decent that their sisters were good company for them at it. 6. They feasted in their own houses, not in public houses, where they would be more exposed to temptations, and which were not so creditable. We do not find that Job himself feasted with them. Doubtless they invited him, and he would have been the most welcome guest at any of their tables; nor was it from any sourness or moroseness of temper, or for want of natural affection, that he kept away, but he was old and dead to these things, like Barzillai (2Sa 19:35), and considered that the young people would be more free and pleasant if there were none but themselves. Yet he would not restrain his children from that diversion which he denied himself. Young people may be allowed a youthful liberty, provided they flee youthful lusts.

II. His great care about his children is taken notice of as an instance of his piety: for that we are really which we are relatively. Those that are good will be good to their children, and especially do what they can for the good of their souls. Observe (Job 1:5) Job's pious concern for the spiritual welfare of his children,

1. He was jealous over them with a godly jealousy; and so we ought to be over ourselves and those that are dearest to us, as far as is necessary to our care and endeavour for their good. Job had given his children a good education, had comfort in them and good hope concerning them; and yet he said, " It may be, my sons have sinned in the days of their feasting more than at other times, have been too merry, have taken too great a liberty in eating and drinking, and have cursed God in their hearts, "that is, "have entertained atheistical or profane thoughts in their minds, unworthy notions of God and his providence, and the exercises of religion."When they were full they were ready to deny God, and to say, Who is the Lord? (Pro 30:9), ready to forget God and to say, The power of our hand has gotten us this wealth, Deu 8:12, etc. Nothing alienates the mind more from God than the indulgence of the flesh.

2. As soon as the days of their feasting were over he called them to the solemn exercises of religion. Not while their feasting lasted (let them take their time for that; there is a time for all things), but when it was over, their good father reminded them that they must know when to desist, and not think to fare sumptuously every day; though they had their days of feasting the week round, they must not think to have them the year round; they had something else to do. Note, Those that are merry must find a time to be serious.

3. He sent to them to prepare for solemn ordinances, sent and sanctified them, ordered them to examine their own consciences and repent of what they had done amiss in their feasting, to lay aside their vanity and compose themselves for religious exercises. Thus he kept his authority over them for their good, and they submitted to it, though they had got into houses of their own. Still he was the priest of the family, and at his altar they all attended, valuing their share in his prayers more than their share in his estate. Parents cannot give grace to their children (it is God that sanctifies), but they ought by seasonable admonitions and counsels to further their sanctification. In their baptism they were sanctified to God; let it be our desire and endeavour that they may be sanctified for him.

4. He offered sacrifice for them, both to atone for the sins he feared they had been guilty of in the days of their feasting and to implore for them mercy to pardon and grace to prevent the debauching of their minds and corrupting of their manners by the liberty they had taken, and to preserve their piety and purity.

For he with mournful eyes had often spied,

Scattered on Pleasure's smooth but treacherous tide,

The spoils of virtue overpowered by sense,

And floating wrecks of ruined innocence.

- Sir R. Blackmore.

Job, like Abraham, had an altar for his family, on which, it is likely, he offered sacrifice daily; but, on this extraordinary occasion, he offered more sacrifices than usual, and with more solemnity, according to the number of them all, one for each child. Parents should be particular in their addresses to God for the several branches of their family. "For this child I prayed, according to its particular temper, genius, and condition,"to which the prayers, as well as the endeavours, must be accommodated. When these sacrifices were to be offered, (1.) He rose early, as one in care that his children might not lie long under guilt and as one whose heart was upon his work and his desire towards it. (2.) He required his children to attend the sacrifice, that they might join with him in the prayers he offered with the sacrifice, that the sight of the killing of the sacrifice might humble them much for their sins, for which they deserved to die, and the sight of the offering of it up might lead them to a Mediator. This serious work would help to make them serious again after the days of their gaiety.

5. Thus he did continually, and not merely whenever an occasion of this kind recurred; for he that is washed needs to wash his feet, Joh 13:10. The acts of repentance and faith must be often renewed, because we often repeat our transgressions. All days, every day, he offered up his sacrifices, was constant to his devotions, and did not omit them any day. The occasional exercises of religion will not excuse us from those that are stated. He that serves God uprightly will serve him continually.

Keil-Delitzsch: Job 1:4-5

4, 5 And his sons went and feasted in the house of him whose day it was, and sent and called for their sisters to eat and drink with them. And it happened, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, I may be that my sons have sinned, and dismissed God from their hearts. Thus did Job continually.

The subordinate facts precede, Job 1:4, in perff .; the chief fact follows, Job 1:5, in fut. consec. The perff . describe, according to Ges. §126, 3, that which has happened repeatedly in the past, as e.g., Rth 4:7; the fut. consec. the customary act of Job, in conjunction with this occurrence. The consecutio temporum is exactly like 1Sa 1:3.

It is questionable whether אישׁ בּית is a distinct adverbial expression, in domu unuiscujusque , and יומו also distinct, die ejus (Hirz. and others); or whether the three words are only one adverbial expression, in domo ejus cujus dies erat , which latter we prefer. At all events, יומו here, in this connection, is not, with Hahn, Schlottm., and others, to be understood of the birthday, as Job 3:1. The text, understood simply as it stands, speaks of a weekly round (Oehler and others). The seven sons took it in turn to dine with one another the week round, and did not forget their sisters in the loneliness of the parental home, but added them to their number. There existed among them a family peace and union which had been uninterruptedly cherished; but early on the morning of every eighth day, Job instituted a solemn service for his family, and offered sacrifices for his ten children, that they might obtain forgiveness for any sins of frivolity into which they might have fallen in the midst of the mirth of their family gatherings.

The writer might have represented this celebration on the evening of every seventh day, but he avoids even the slightest reference to anything Israelitish: for there is no mention in Scripture of any celebration of the Sabbath before the time of Israel. The sacred observance of the Sabbath, which was consecrated by God the Creator, was first expressly enjoined by the Sinaitic Thora. Here the family celebration falls on the morning of the Sunday , - a remarkable prelude to the New Testament celebration of Sunday in the age before the giving of the law, which is a type of the New Testament time after the law. The fact that Job, as father of the family, is the Cohen of his house, - a right of priesthood which the fathers of Israel exercised at the first passover ( מצרים פסח ), and from which a relic is still retained in the annual celebration of the passover ( הדורות פסח ), - is also characteristic of the age prior to the law. The standpoint of this age is also further faithfully preserved in this particular, that עולה here, as also Job 42:8, appears distinctly as an expiatory offering; whilst in the Mosaic ritual, although it still indeed serves לכפר (Lev 1:4), as does every blood-offering, the idea of expiation as its peculiar intention is transferred to הטאת and אשׁם . Neither of these forms of expiatory offering is here mentioned. The blood-offering still bears its most general generic name, עולה , which it received after the flood. This name indicates that the offering is one which, being consumed by fire, is designed to ascend in flames and smoke. העלה refers not so much to bringing it up to the raised altar, as to causing it to rise in flame and smoke, causing it to ascend to God, who is above. קדּשׁ is the outward cleansing and the spiritual preparation for the celebration of the sacred festival, as Exo 19:14. It is scarcely necessary to remark, that the masculine suffixes refer also to the daughters. There were ten whole sacrifices offered by Job on each opening day of the weekly round, at the dawn of the Sunday; and one has therefore to imagine this round of entertainment as beginning with the first-born on the first day of the week. "Perhaps,"says Job, "my children have sinned, and bidden farewell to God in their hearts."Undoubtedly, בּרך signifies elsewhere (1Ki 21:10; Psa 10:3), according to a so-called < , maledicere . This signification also suits Job 2:5, but does not at all suit Job 2:9. This latter passage supports the signification valedicere , which arises from the custom of pronouncing a benediction or benedictory salutation at parting (e.g., Gen 47:10). Job is afraid lest his children may have become somewhat unmindful of God during their mirthful gatherings. In Job's family, therefore, there was an earnest desire for sanctification, which was far from being satisfied with mere outward propriety of conduct. Sacrifice (which is as old as the sin of mankind) was to Job a means of grace, by which he cleansed himself and his family every week from inward blemish. The futt. consec. are followed by perff., which are governed by them. כּכה , however, is followed by the fut., because in historical connection (cf. on the other hand, Num 8:26), in the signification, faciebat h.e. facere solebat (Ges. §127, 4, b ). Thus Job did every day, i.e., continually. As head of the family, he faithfully discharged his priestly vocation, which permitted him to offer sacrifice as an early Gentile servant of God. The writer has now made us acquainted with the chief person of the history which he is about to record, and in Job 1:6 begins the history itself.

Constable: Job 1:1--2:13

I. PROLOGUE chs. 1--2

The writer composed the prologue and epilogue of this book in prose narrative and the main body (3:1-42:6) in poetry. The prologue and epilogue form a frame around the main emphasis of the revelation, the poetic section, and provide information that helps us put the central dialogue in context. This chiastic A-B-A pattern recurs throughout the book.

In the prologue events proceed rapidly in contrast to the slow-paced poetic section. The writer's purpose here was quite clearly to set the stage for what follows.

Constable: Job 1:1-5

A. Job's Character 1:1-5

Uz (1:1) was probably southeast of the Dead Sea (cf. vv. 3, 14, 19; 42:12).¹⁵ Some scholars place it in Bashan south of Damascus, but the writer of Lamentations (probably Jeremiah) associated the land of Uz with Edom (Lam. 4:21). References to customs, geography, and natural history elsewhere in the book support this general location (cf. Jer. 25:20). All possible locations were outside Palestine suggesting that the message of this book is universal and not related exclusively to the Israelites.¹⁶

Job was no ordinary man. He was not even an ordinary good man (cf. v. 8; 2:3). He was an exceptionally admirable person because of his character and conduct (1:1). "Blameless" (Heb. tam) means complete. The word usually describes integrity and spiritual maturity. When Job sinned, he dealt with his sin appropriately. Job was not sinless (cf. 13:26; 14:16-17). "Upright" (Heb. yasar) refers to behavior that is in harmony with God's ways.

"He is not Everyman; he is unique."¹⁷

Job was wealthy as well as godly (1:2-3). Evidently there were several other great (wealthy) men in that part of the world, but Job surpassed them all.

". . . the meaning is apparently that the seven brothers took it in turn to entertain on the seven days of every week, so that every day was a feast day. This is more natural than the view that the reference is to birthdays, when there would be seven feasts a year. This is all part of the artistry of the story, to build up the picture of the ideal happiness of Job and his family."¹⁸

Job demonstrated the proper spiritual concern for his own family members as well as interest in their physical and social welfare (1:3-4). Evidently he offered sacrifices each week for his children in case they had committed sins in their merriment. The phrase "rising up early in the morning" (v. 5) is a common Hebrew idiom for conscientious activity; it does not necessarily refer to the time of Job's sacrifice.¹⁹

Job's character is important because this book reveals that the basis of the relationship between God and people is essentially God's sovereign grace and our response of trust and obedience.

The basic problem the Book of Job sets forth seems to be the relationship between God and man.²⁰

"The book of Job deals essentially with man's relationship with God, centering on two questions. The first question is, Why does man worship God? . . .

"The second question is, How will man react to God when God seems unconcerned about his problems?"²¹

God chose to test an extremely righteous man so all of us could see that it was not Job's personal goodness that formed the basis for his relationship with God. If Job suffered being righteous, righteousness must not preclude suffering or guarantee God's protection.²²

Job was righteous in God's estimate as well as in the eyes of his fellowmen (vv. 1, 8). Evidently he was a believer in Yahweh. He had apparently heard about Yahweh and placed his trust in Him as did other Old Testament saints similar to him (e.g., Melchizedek, Abraham, et al.). The fact that Job confessed to being self-righteous (42:5-6) does not preclude his having had a proper standing with God by faith. Many believers become self-righteous in their thinking.

Guzik: Job 1:1-22

Job 1 - Job Endures His Loss

A. Two stages for a great drama: earth and heaven.

1. (1-5) The earthly stage.

There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil. And seven sons and three daughters were born to him. Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the people of the East. And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them. So it was, when the days of feasting had run their course, that Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, "It may be that my sons have sinned and cursed God in their hearts." Thus Job did regularly.

a. There was a man in the land of Uz, whose name was Job: The Book of Job begins by introducing its central character and the man who perhaps wrote the book by recording his own experiences.

i. The Book of Job is rightly understood to be a masterpiece of Hebrew poetry and Western literature. As the first poetic book of the English Bible, Job introduces the reader to the idea of Hebrew poetry, which involves the repetition and combination of ideas more than sounds.

ii. The author, date, and place of the Book of Job are all uncertain. It may be that Job himself recorded his experiences in the book, or there may well have been another anonymous author. Judging by the style of the Hebrew it uses, some scholars judge Job to be the oldest book of the Old Testament. "Ancient it is beyond all dispute. It probably belongs to the period covered by the book of Genesis; and possibly, to the time of Abraham. Its lesson, therefore, is the oldest lesson we could have; and it takes us back to the first lesson taught in the Bible itself." (Bullinger)

iii. The text of Job is so ancient that in some places we don't really know the exact meaning of some of the words; yet the general meaning is clear. "The disgust expressed in Job's remark that 'ryr hlmwt is tasteless (Job 6:6) can be appreciated, even though we still do not know what that substance is." (Anderson)

iv. The Book of Job is not primarily about one man's suffering and pain; Job's problem is not so much financial or social or medical; his central problem is theological. Job must deal with the fact that in his life, God does not act the way he always thought God would and should act. In this drama, the Book of Job is not so much a record of solutions and explanations to this problem; it is more a revelation of Job's experience and the answers carried within his experience.

v. "It is then, a true and real history that we here have of him, and not a fiction or a moral parable, as some have believed. See a double testimony, for this, the one prophetical, Ezekiel 14:14, the other apostolical, James 5:11, and such a well-twined cord is not easily broken." (Trapp)

b. That man was blameless and upright, and one who feared God and shunned evil: The first look at Job shows him to be an exceedingly righteous man. The author gives an impressive description of a man who is not perfect, but certainly complete in his devotion, respect, and obedience to God.

i. Job's connection with God seems to be independent of any other Old Testament character. He definitely seems to have lived before the time of Moses and the people of Israel; perhaps even before Abraham. Some believe that the Jobab mentioned in Genesis 10:29 is Job, which would put him in the era between Noah and Abraham.

ii. If that was the era of Job, then we can say that Job's deep and true relationship with God was no doubt passed on to him from his ancestors dating back to the time of Noah and his son. In this respect, he was somewhat like Melchizedek (as in Genesis 14:18-24) who simply appeared on the scene as someone who was a worshipper and a follower of the true God.

iii. Others point to several reasons for dating Job later, perhaps in the generations after Jacob and Esau.

· Huz (Uz?) was Abraham's nephew, the son of his brother (Genesis 22:21). The land of Uz may be named after him.

· Eliphaz (Job 2:11) was the son of Esau (Genesis 34:10-11); this son of Esau had a son named Teman (Genesis 36:10-11), and the descendants of Teman were known for their wisdom (Jeremiah 49:7).

· Bildad is called a Shuhite (Job 2:11), and Shuah was a son of Abraham through Keturah (Genesis 35:2)

iv. This strong statement of the godliness of Job is important to understanding the rest of the story. Recognizing this righteousness of Job "will save us from the mistake of thinking at any point of those experiences as having their explanation in the man himself. Nor for himself did he suffer. His pains were not penalties for wrongdoing: they were not even chastisements for correction." (Morgan)

v. "Job was 'blameless.' This does not mean Job was sinless, but blameless. There is a huge difference. Sin is vertical, blameless is horizontal. . . . as Job lived before the watchful eye of his peers, no one could justly charge Job with moral failure. His reputation was impeccable." (Lawson)

vi. "The insistence on Job's uprightness should not be weakened in the interests of a dogma of universal human depravity. Job is not considered to be perfect or sinless. All the speakers in the book, including Job himself, are convinced that men are sinful. Job's first recorded act is to offer sacrifices for sin. This is not the point. It is possible for sinful men to be genuinely good." (Anderson)

c. Seven sons and three daughters were born to him: In a culture where status and wealth might be measured by the size of one's family, Job was a man of impressive wealth and status.

d. His possessions were seven thousand sheep: By any measure, Job was a prominent and affluent man. His godliness, wealth, and status made it true that this man was the greatest of all the people of the East.

e. His sons would go and feast in their houses, each on his appointed day: The idea of this description seems to be that Job's family had a happy and close relationship. This reinforces the idea that Job and his family were greatly blessed, and does not seem to indicate that they were unduly given over to festivity and pleasure-seeking. They happily celebrated special days (each on his appointed day), probably their birthdays.

i. "No disapproval of this pleasant life is expressed. We need not suppose that they spent all their time in roistering and did no work. There is no hint of drunkenness or licence or laziness." (Anderson)

ii. "If he had condemned it he would never have offered sacrifice to God, lest they should have sinned, but he would have told them at once it was a sinful thing, and that he could give no countenance to it." (Spurgeon) Spurgeon saw in Job 1:4-5 a permission for feasting and celebration among believers; he preached a Christmas sermon upon this very text and used it as proof that God allows and enjoys such celebrations among His people.

f. Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings: Again, the idea seems to be much more that Job was a scrupulously godly man who served as a priest to his family, more than that his children were wicked people who needed constant atonement.

i. "What a beautiful example is furnished by Job to Christian parents! When your girls are going among strangers, and your boys into the great ways of the world, and you are unable to impose your will upon them, as in the days of childhood, you can yet pray for them, casting over them the shield of intercession, with strong cryings and tears. They are beyond your reach; but by faith you can move the arm of God on their behalf." (Meyer)

ii. Bullinger on Job 1:5, cursed God in their hearts: "The word chalal, to curse, stood originally in the primitive text; but out of a dislike to utter with the lips such an expression as "curse God," they put in its stead barach, to bless, relegating the original word chalal, to curse, to the Massoretic notes; and placed on record the fact of their alteration, thus protecting the original primitive text."

iii. One would not know it from the first few verses, but the Book of Job is about an epic war. Yet no city is attacked or besieged or conquered; no battles are won or lost; no oceans are sailed or nations founded or adventures recorded. The whole conflict happens on an ash heap - virtually a garbage dump - outside a village. It is an epic war, but one of the inner life; a struggle to make sense of some of the deepest questions of life.

2. (6-12) The stage in heaven.

Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. And the LORD said to Satan, "From where do you come?" So Satan answered the LORD and said, "From going to and fro on the earth, and from walking back and forth on it." Then the LORD said to Satan, "Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?" So Satan answered the LORD and said, "Does Job fear God for nothing? Have You not made a hedge around him, around his household, and around all that he has on every side? You have blessed the work of his hands, and his possessions have increased in the land. But now, stretch out Your hand and touch all that he has, and he will surely curse You to Your face!" And the LORD said to Satan, "Behold, all that he has is in your power; only do not lay a hand on his person." So Satan went out from the presence of the LORD.

a. Now there was a day: This reveals the scene in heaven; unseen to Job and others on earth, but absolutely real nonetheless. The story of Job can really only be properly understood by taking into account what happened in heaven, and by having more than an earthly perspective.

i. "Without this prologue the Job of the dialogues and monologues might justly be considered a man with an insufferable self-righteousness, and the reader would be left without a heavenly perspective." (Smick)

b. When the sons of God came to present themselves before the LORD: The phrase sons of God is used in the Old Testament to describe angelic beings (Genesis 6:1-4 and Job 38:7). Among this group of angelic beings, Satan also came among them.

i. The fact that Satan . . . came among them shows that Satan is himself an angelic being, and in no way equal to God. We often - to his great delight - inflate Satan's status and importance, thinking of him as the opposite of God, as if God were light and Satan were darkness; as if God were hot and Satan were cold. Satan wishes he was the opposite of God, but God wants us to know that Satan is a mere creature, and is in no way the opposite of God. If Satan has an opposite, it is not God the Father or God the Son; it would be a high-ranking angelic being such as Michael.

ii. The fact that they came to present themselves before the LORD shows that angelic beings - indeed, fallen angelic beings - have access to the presence of God (1 Kings 22:21, Zechariah 3:1) but one day they will be restricted to the earth (Revelation 12:9).

c. From where do you come? God allowed (and continues to allow) Satan and fallen angelic beings into His presence, but only for His own purposes. Therefore He demanded to know what Satan's business was.

d. From going to and fro on the earth: Though Satan has access to heaven, he also has free access to the earth, and roams about the earth as a roaring lion (1 Peter 5:8). It can be said that Satan has an active interest in what happens on the earth.

e. Have you considered My servant Job: It was God who brought up Job as a subject for discussion, and God brought up Job in the sense of bragging about Job's godliness and character. God was so impressed with Job that He affirmed the description of Job first recorded in Job 1:1.

i. Of course Satan does consider the saints of God; yet what does the devil see when he considers the saints?

· He sees them and is amazed at the difference between himself and God's people; he sees us and knows that though he has fallen, these earthen creatures stand.

· He sees them and is amazed at their happiness; he knows too well the misery of his own soul, but he admires and hates the peace in the soul of the believer.

· He sees them and looks for some fault, so that he may find some small comfort to his own black soul and hypocrisy.

· He sees them - especially great hearts among the saints - and sees those who block and hinder his foul work.

· He sees them and looks for opportunity to do them harm.

f. Does Job fear God for nothing? Here Satan fulfilled the role described in Revelation 12:10 - the accuser of the brethren. Satan accused Job before God, insisting that Job's godliness was essentially false and that Job only served God for what he could get from Him.

i. Satan's reply to God first reveals his essential cynicism; he doubts every supposed good as being dishonest and hollow. "Cynicism is the essence of the satanic. The Satan believes nothing to be genuinely good - neither Job in his disinterested piety nor God in His disinterested generosity." (Anderson)

ii. "If thou wilt be gracious, he will be pious. The exact maxim of a great statesman, Sir Robert Walpole: Every man has his price. . . . No doubt Sir Robert 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." (Clarke)

iii. The accusation against Job was also an accusation against God, for it implied that God had bribed Job into obedience. "'I myself,' he seems to say, 'could be as pious as Job, were I as prosperous as he.'" (Bradley)

iv. Satan's accusation gave testimony to the fact that God had protected Job (Have You not made a hedge around him) and had also blessed him (You have blessed). Jesus indicated that Satan wanted to do much worse against Peter than God allowed him to do (Luke 22:31-32) because of a similar hedge of protection.

v. But now, stretch out Your hand: "His language is abrupt; he commands God with imperative verbs: literally, 'But now, you just extend your hand and damage all his property.'" (Anderson)

vi. Confident in his accusation against Job, Satan insisted to God that Job would surely curse You to Your face if this protection and blessing was withdrawn. Satan believed that adversity could make Job move from his standing in faith; that Job would be unable to stand against the wiles and the deceptions of the devil as is given to the believer in Ephesians 6:13.

g. Behold, all that he has is in your power; only do not lay a hand on his person: In response to Satan's accusation, God gave him great - though limited - permission to attack Job. God would let down the hedge without completely removing it.

i. Satan had the power and the desire to afflict Job all along; what he lacked was the allowance from God. When God allowed it, Satan was more than happy to attack Job up to the limit of the allowance.

ii. Though Satan was now able to attack Job in a much greater way than before, his power was not unlimited. God only allowed Satan to do what he wanted to do to ultimately serve His purpose.

iii. "But we must know, that God's end in this large grant was not to gratify the devil, but to glorify himself, by making Satan an instrument of his own shame and infamy." (Trapp)

h. Satan went out from the presence of the LORD: As he did, he continued a sequence of events in the spiritual realm that (as in Ephesians 6:12) were real but not immediately apparent to Job as having their origin in a spiritual battle.

i. The revelation of the heavenly scene behind the earthly scene helps us to understand the later comment of James on Job: Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord - that the Lord is very compassionate and merciful. (James 5:11). The two great themes of the Book of Job, as explained by James, are the perseverance of Job and the end intended by the Lord, and it is important that we learn both themes. The end intended by the Lord (James 5:11) connects with God's eternal purpose as revealed in Ephesians 3:10-11 - that God intends that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places, according to the eternal purpose. God used Job to teach angelic beings, especially to teach them about His own spectacular wisdom.

ii. Therefore, the Book of Job teaches us that there is an aspect of human misery that is not the penalty for sin, not correction in righteousness, not redemptive in itself, and not the noble bearing of persecution for righteousness' sake. Job's suffering was of this aspect; we might say that the reason for his suffering was as a tool to teach angelic beings; Job made known the manifold wisdom of God to the principalities and powers in heavenly places (Ephesians 3:10-11).

iii. We might say that all the other reasons for suffering can also be used of God to reveal His wisdom to angelic beings; the man who suffers as the penalty of sin can, by the way he receives the suffering, be an important lesson of God's wisdom. Yet Job's case was unique; his suffering seems to be mainly or only concerned with this purpose of instructing angelic beings.

iv. In that process God used Satan himself, even as he went out from the presence of the LORD in all his evil design. "Satan may intend one thing, but God uses him for another. In all these things he is a minister - used for the ultimate blessing, comfort, and help of the people of God, and for their present spiritual profit. . . . He was allowed to be the author of Job's trials and losses: but all his labour was wasted; for it ended in Job's receiving a double blessing for time, and for earth, and 'the righteousness of God' for ever and ever." (Bullinger)

v. As good as Job was at the beginning of the book, he will be a better man at the end of it. He was better in character, humbler, and more blessed than before. "Foolish devil! he is piling up a pedestal on which God will set his servant Job, that he may he looked upon with wonder by all ages. . . Oh! how many saints have been comforted in their distress by this history of patience! How many have been saved out of the jaw of the lion, and from the paw of the bear by the dark experiences of the patriarch of Uz. O arch fiend, how art thou taken in thine own net! Thou hast thrown a stone which has fallen on thine own head. Thou madest a pit for Job, and hast fallen into it thyself; thou art taken in thine own craftiness." (Spurgeon)

B. Job's catastrophic loss and his reaction to it.

1. (13-19) Job's tragic and sudden losses.

Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother's house; and a messenger came to Job and said, "The oxen were plowing and the donkeys feeding beside them, when the Sabeans raided them and took them away; indeed they have killed the servants with the edge of the sword; and I alone have escaped to tell you!" While he was still speaking, another also came and said, "The fire of God fell from heaven and burned up the sheep and the servants, and consumed them; and I alone have escaped to tell you!" While he was still speaking, another also came and said, "The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you!" While he was still speaking, another also came and said, "Your sons and daughters were eating and drinking wine in their oldest brother's house, and suddenly a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead; and I alone have escaped to tell you!"

a. Now there was a day: Given greater allowance to afflict Job, Satan maximized his work against the man of God by bringing the catastrophe to Job in the span of a few hours. In that limited time Job lost his oxen, his servants, his sheep, his camels, and his sons and daughters.

i. This shows us that Satan was focused on maximizing his advantage. If he were allowed to attack Job, he would do it in the most effective way possible all the way up to what God would allow. Therefore, any foothold we give to Satan is dangerous. We should expect that he will maximize any advantage given to him.

ii. When his sons and daughters were eating and drinking shows us the great cruelty of Satan. "Satan is here revealed in startling light. His malice is seen in the choice of time. He strikes in the midst of festivity." (Morgan)

iii. The catastrophe came upon Job's sons and daughters as they were feasting in their oldest brother's house. We know from Job 1:4-5 that Job would specifically sacrifice for his sons and daughters on these days; yet these prayers-in-action of Job on behalf of his children did not prevent the catastrophe. This made the crisis all the more mysterious and problematic for Job.

b. The Sabeans . . . the fire of God fell from heaven . . . the Chaldeans . . . a great wind: The tragedies came to Job from many different causes; yet we know that the prior cause was the instigation of Satan.

i. In this we learn something of how Satan works. He did not force godly Sabeans and Chaldeans to do things against Job that they did not want to do. He accomplished his evil purpose by working through the evil character of fallen men.

ii. We also learn that in some way, Satan had some influence over the weather (a great wind) and could imitate a phenomenon usually associated with God (the fire of God from heaven). The servants of Job thought that God sent this fire, but that was only true in a very indirect sense, in the sense that God had allowed it by removing a prior restriction. This shows that at least at some times, Satan wants to work in such a way that what he does will be blamed on God.

iii. "We can only conclude that Satan swings great power over the weather. Not all power over all weather. But some power over some weather. To the extent that God allows, the Devil ahs supernatural power at his disposal to direct the elements to accomplish his evil purposes." (Lawson)

iv. We also see that this attack was clearly focused against Job; yet others suffered because Satan attacked Job and God allowed him to be attacked. Job's animals, servants, and children all perished because Job was the target. This can only be justified if we understand that:

· In allowing their lives to be ended, God did not allow these people to pass from an immortal state to a mortal state. Each of these unfortunates was born mortal and subject to death; the only surprise in their death was that they died sooner than expected, not that they died at all.

· The rightness or wrongness of what God either allows or actively does can only be finally judged by the measure of eternity, not the measure of this life. We can only say that God either did right or wrong by these unfortunates by the eternal picture. Until then we trust what Abraham knew of God: Shall not the Judge of all the earth do right? (Genesis 18:25).

2. (20-22) Job reacts to his losses.

Then Job arose, tore his robe, and shaved his head; and he fell to the ground and worshiped. And he said:

"Naked I came from my mother's womb,

And naked shall I return there.

The LORD gave, and the LORD has taken away;

Blessed be the name of the LORD."

In all this Job did not sin nor charge God with wrong.

a. Job arose, tore his robe, and shaved his head: Quite appropriately, Job mourned his tremendous losses. He had lost his sons and daughters and servants a great amount of material wealth. It was a time for mourning.

i. Job mourned, but he did not mourn as the heathens or the pagans mourned. He did not cut or gash or tattoo himself for the dead as was the common practice among those ancient peoples (Leviticus 19:28).

b. He fell to the ground and worshipped: In the midst of his mourning, Job also decided to worship God despite his circumstances and feelings. We might say that this was indeed pure worship and greatly glorifying to God.

i. "Surely it has not come to this among God's people, that he must do as we like, or else we will not praise him. If he does not please us every day, and give way to our whims, and gratify our tastes, then we will not praise him." (Spurgeon)

ii. "But how blank (think we) was the devil, when, hoping to hear Job blaspheme God, he heareth him blessing God's name in this sort." (Trapp)

c. The LORD gave, and the LORD has taken away: Job analyzed his situation in a godly and wise way. Job understood that:

· He came into this world with nothing, so everything he had was indeed a blessing from the bounty of God. If he now had less, it was still more than he came into this world with and more than he would take with him to the world beyond.

· His prior prosperity was not due to luck or mere human ingenuity; it was because of the great and powerful blessing of God upon his life. "I am so pleased to think that Job recognized the hand of God everywhere giving. He said, 'The Lord gave.' He did not say, 'I earned it all.' He did not say, 'There are all my hard-earned savings gone.'" (Spurgeon)

· God was in control of his life, and no matter what the immediate source of adversity or tragedy was, it had to pass through the loving and wise hands of God before it could touch him.

· God was worthy to be blessed and praised in any and all circumstances of life.

i. "His words were of the profoundest philosophy. He recognized that man is more than the things he gathers about him." (Morgan)

ii. "Job sees only the hand of God in these events. It never occurs to him to curse the desert brigands, to curse the frontier guards, to curse his own stupid servants, now lying dead for their watchlessness. All secondary causes vanish. It was the Lord who gave; it was the Lord who removed; and in the Lord alone must the explanation of these strange happenings be sought." (Anderson)

iii. We can meditate on the implications of the words, the LORD gave:

· We should never think the good things of this world come to us from the earth; they come from heaven.

· They come to us as gifts; that is, they are undeserved.

· God gives His gifts with kindness and thoughtfulness.

· Knowing this sweetens the value of everything we have; things are more precious because they are gifts from a loving God.

· This prevents us from dishonesty; we want nothing in our hand except what God gives us, and do not want to mix what He gives with what the devil gives.

· It is foolishness to take pride in having more than what another has.

· It is easy to give back to God when we really understand that all we have comes from Him.

· We must always worship the Giver and not the gifts. The Giver is greater than the gifts He gives.

d. Blessed be the name of the LORD: This was the expression of worship mentioned in the previous verse. Job was able to bless the name of God even when he was specifically and severely tempted to curse the name of God.

i. "Remember the story of a man who was going to give a pound to some charitable institution. The devil said, 'No, you cannot afford it.' 'Then,' said the man, 'I will give two pounds; I will not be dictated to in this way.' Satan exclaimed, 'You are a fanatic.' The man replied, 'I will give four pounds.' 'Ah!' said Satan, 'what will your wife say when you go home, and tell her that you have given away four pounds?' 'Well,' said the man, 'I will give eight pounds now; and if you do not mind what you are at, you will tempt me to give sixteen.' So the devil was obliged to stop, because the more he tempted him, the more he went the other way. So let it be with us. If the devil would drive us to curse God, let us bless him all the more, and Satan will be wise enough to leave off tempting when he finds that, the more he attempts to drive us, the more we go in the opposite direction." (Spurgeon)

e. In all this Job did not sin nor charge God with wrong: This demonstrates that Job did not sin or wrongly blame God when he said, "the LORD has taken away." He was right to understand that God was ultimately behind all things, even if the immediate responsibility for an event was not God's.

i. We are impressed with Job's perspective on material things. He truly understood what Jesus said: One's life does not consist in the abundance of the things he possesses (Luke 12:15). There are few in the world today who would endure the loss of such a fortune with such godliness and patient endurance.

ii. We are impressed with Job's unshaken commitment to God, and his enduring love for God. Satan's accusation - that if blessings were taken from Job, he would curse God - was proved to be a lie, and we might say that God was justifiably proud of His servant Job.

iii. In this first round of spiritual warfare Satan was singularly unsuccessful in shaking Job from his standing in faith. Job successfully battled against spiritual attack and fulfilled the exhortation that would come many hundreds of years later from the Apostle Paul: that you may be able to withstand in the evil day, and having done all, to stand (Ephesians 6:13).

· Job made his stand against fear and did not give into panic.

· Job made his stand against make-believe pretending and appropriately mourned.

· Job made his stand against pride and humbled himself before God.

· Job made his stand against self and decided to worship God.

· Job made his stand against a time-bound mindset and chose to think in terms of eternity.

· Job made his stand against unbelief and did not give into vain questionings of God.

· Job made his stand against despair and saw the hand of God even in catastrophe.

· Job made his stand against anger and did not blame God.

iv. This wonderful triumph of faith did not come from Job acting alone, but only as Job reacted to these disasters filled with and connected to God. We are not told that the Spirit of God filled Job to react this way and say these things, but we know it to be true. Satan was acting; but so was God in heaven. "He saith to himself, 'If Satan shall do much, I will do more; if he takes away much, I will give more; if he tempts the man to curse, I will fill him so full of love to me that he shall bless me. I will help him; I will strengthen him; yea, I will uphold him with the right hand of my righteousness.'" (Spurgeon)

v. "In this Satan was utterly disappointed; he found a man who loved his God more than his earthly portion. . . . He had been so often successful in this kind of temptation, that he made no doubt that he should succeed again." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Job 1:5

JOB 1:5 —Why does Job offer a burnt offering for his sons if they had blessed God?

PROBLEM: According to Job 1:5 , Job was such a pious man that he even offered burnt offerings for his sons just in case they had sinned and cursed God. However, the Hebrew word used here, and in 1:11 and 2:5 , is not “cursed,” but “blessed.” Why do these passages use the word “blessed” instead of the word “cursed”?

SOLUTION: Two solutions have been proposed. First, the Hebrew people had a sublime reverence for God’s name. In fact, they would not even pronounce God’s name lest they possibly commit blasphemy in the act. When the name Yahweh appeared in the text of the Scripture, the pious Hebrew would not say God’s name out loud, but would substitute the word “Adonai,” which means “Lord.” It has been proposed that perhaps the author of Job (or a later editor), recognizing this reverence, did not wish to write or speak the word “curse” with reference to God. Therefore, he substituted the word “bless” and allowed the context to supply the necessary idea.

Second, others have suggested that the verb used here, barak, means “to say good-bye to.” Several passages are cited in support of this use, such as Genesis 24:60 , 32:1 and 47:10 . The function of this word in this context is viewed as a antiphrastic euphemism. This is the use of a word or phrase that usually has one meaning in common speech, but is used to mean the opposite. We do this at times even today. For example, someone might sarcastically say “yes” when the obvious meaning is “no.” Job’s statement in 1:5 , then, can be translated, “It may be that my sons have sinned and dismissed God in their hearts.” In each of these instances, the word gives the idea of dismissing or rejecting God.   

Introduction / Outline

JFB: Job (Book Introduction)

JOB A REAL PERSON.--It has been supposed by some that the book of Job is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and seven, often occur. He had seven thousand sheep, seven sons, both before and after his trials; his three friends sit down with him seven days and seven nights; both before and after his trials he had three daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.

But Eze 14:14 (compare Eze 14:16, Eze 14:20) speaks of "Job" in conjunction with "Noah and Daniel," real persons. St. James (Jam 5:11) also refers to Job as an example of "patience," which he would not have been likely to do had Job been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for in an allegory. As to the exact doubling of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former; this is often done in undoubtedly historical books. As to the studied number and form of the speeches, it seems likely that the arguments were substantially those which appear in the book, but that the studied and poetic form was given by Job himself, guided by the Holy Spirit. He lived one hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the interval of a day or more to prepare carefully his speech and replies; this will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job--repentance (supposing the derivation correct)--it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.

WHERE JOB LIVED.--"Uz," according to GESENIUS, means a light, sandy soil, and was in the north of Arabia-Deserta, between Palestine and the Euphrates, called by PTOLEMY (Geography, 19) Ausitai or Aisitai. In Gen 10:23; Gen 22:21; Gen 36:28; and 1Ch 1:17, 1Ch 1:42, it is the name of a man. In Jer 25:20; Lam 4:21; and Job 1:1, it is a country. Uz, in Gen 22:21, is said to be the son of Nahor, brother of Abraham--a different person from the one mentioned (Gen 10:23), a grandson of Shem. The probability is that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans take their name, and these dwelt in Mesopotamia, between the rivers Euphrates and Tigris. Compare as to the dwelling of the sons of Shem in Gen 10:30, "a mount of the East," answering to "men of the East" (Job 1:3). RAWLINSON, in his deciphering of the Assyrian inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It is probable that Eliphaz the Temanite and the Sabeans dwelt in that quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. The tornado from "the wilderness" (Job 1:19) agrees with the view of it being Arabia-Deserta. Job (Job 1:3) is called "the greatest of the men of the East"; but Idumea was not east, but south of Palestine: therefore in Scripture language, the phrase cannot apply to that country, but probably refers to the north of Arabia-Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.

THE AGE WHEN JOB LIVED.--EUSEBIUS fixes it two ages before Moses, that is, about the time of Isaac: eighteen hundred years before Christ, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's length of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, namely, the worship of the sun, moon, and heavenly hosts (called Saba, whence arises the title "Lord of Sabaoth," as opposed to Sabeanism) (Job 31:26-28). 3. The number of oxen and rams sacrificed, seven, as in the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He might graciously accommodate Himself to existing customs before the law. 4. The language of Job is Hebrew, interspersed occasionally with Syriac and Arabic expressions, implying a time when all the Shemitic tribes spoke one common tongue and had not branched into different dialects, Hebrew, Syriac, and Arabic. 5. He speaks of the most ancient kind of writing, namely, sculpture. Riches also are reckoned by cattle. The Hebrew word, translated "a piece of money," ought rather be rendered "a lamb." 6. There is no allusion to the exodus from Egypt and to the miracles that accompanied it; nor to the destruction of Sodom and Gomorrah (PATRICK, however, thinks there is); though there is to the Flood (Job 22:17); and these events, happening in Job's vicinity, would have been striking illustrations of the argument for God's interposition in destroying the wicked and vindicating the righteous, had Job and his friends known of them. Nor is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthood, temple, or consecrated altar.

THE WRITER.--All the foregoing facts accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for in the work of an Arabian emir. There is precisely that degree of knowledge of primitive tradition (see Job 31:33, as to Adam) which was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much more competent to compose the work than Elihu, to whom LIGHTFOOT attributes it. The style forbids its being attributed to Moses, to whom its composition is by some attributed, "whilst he was among the Midianites, about 1520 B.C." But the fact, that it, though not a Jewish book, appears among the Hebrew sacred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their affliction, the patience and restoration of Job were calculated to be a lesson of especial utility. That it is inspired appears from the fact that Paul (1Co 3:19) quotes it (Job 5:13) with the formula, "It is written." Our Savior, too Mat 24:28), plainly refers to Job 29:30. Compare also Jam 4:10 and 1Pe 5:6 with Job 22:29; Rom 11:34-35 with Job 15:8. It is probably the oldest book in the world. It stands among the Hagiographa in the threefold division of Scripture into the Law, the Prophets, and the Hagiographa ("Psalms," Luk 24:44).

DESIGN OF THE BOOK.--It is a public debate in poetic form on an important question concerning the divine government; moreover the prologue and epilogue, which are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches are assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the oldest, leads the way. Zophar, at his third turn, failed to speak, thus virtually owning himself overcome (Job 27:1-23). Therefore Job continued his reply, which forms three speeches (Job 26:1-14; Job 27:1-23; Job 28:1-28; Job 29:1-31:40). Elihu (Job 32:1-37:24) is allowed four speeches. Jehovah makes three addresses (Job 38:1-41:34). Thus, throughout there is a tripartite division. The whole is divided into three parts--the prologue, poem proper, and epilogue. The poem, into three--(1) The dispute of Job and his three friends; (2) The address of Elihu; (3) The address of God. There are three series in the controversy, and in the same order. The epilogue (Job 42:1-17) also is threefold; Job's justification, reconciliation with his friends, restoration. The speakers also in their successive speeches regularly advance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.

The question to be solved, as exemplified in the case of Job, is, Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difficulty. And to it Job plainly refers in Job 14:14, and Job 19:25. The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact that Job enjoyed the divine vision (Job 38:1; Job 42:5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Num 24:17) was clear enough to lead the wise men of the East by the star (Mat 2:2); and in the age before the written law, it was the more needful for God not to leave Himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the Spirit in his own words (compare 1Pe 1:11-12). The doctrine, though existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psa 16:10; Psa 17:15), still felt the difficulty not entirely solved thereby (Psa. 83:1-18). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that seems dark in His present dealings; but He also now providentially and morally governs the world and all the events of human life. Even the comparatively righteous are not without sin which needs to be corrected. The justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Via crucis, via salutis" ["The way of the cross, the way of deliverance"]. Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the other. "Prosperity," says BACON, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favor. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols; and the pencil of the Holy Ghost has labored more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the "three" friends, but not Elihu. Job's general course is approved; he is directed to intercede for his friends, and is restored to double his former prosperity.

POETRY.--In all countries poetry is the earliest form of composition as being best retained in the memory. In the East especially it was customary for sentiments to be preserved in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or meter, but in a form peculiar to itself: 1. In an alphabetical arrangement somewhat like our acrostic. For instance, Lam. 1:1-22. 2. The same verse repeated at intervals; as in Psa 42:1-11; Psa. 107:1-43. 3. Rhythm of gradation. Psalms of degrees, Psa. 120:1-134:3, in which the expression of the previous verse is resumed and carried forward in the next (Psa 121:1-8). 4. The chief characteristic of Hebrew poetry is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jud 1:14), and Lamech's parody of it (Gen 4:23). Three kinds occur: (1) The synonymous parallelism, in which the second is a repetition of the first, with or without increase of force (Psa 22:27; Isa 15:1); sometimes with double parallelism (Isa 1:15). (2) The antithetic, in which the idea of the second clause is the converse of that in the first (Pro 10:1). (3) The synthetic, where there is a correspondence between different propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3:3-9). Also alternate (Isa 51:19). "Desolation and destruction, famine and sword," that is, desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Mat 7:6). Parallelism thus often affords a key to the interpretation. For fuller information, see LOWTH (Introduction to Isaiah, and Lecture on Hebrew Poetry) and HERDER (Spirit of Hebrew Poetry, translated by Marsh). The simpler and less artificial forms of parallelism prevail in Job--a mark of its early age.

JFB: Job (Outline)

• THE HOLINESS OF JOB, HIS WEALTH, &c. (Job 1:1-5)
• SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (Job 1:6-12)
• SATAN FURTHER TEMPTS JOB. (Job 2:1-8)
• JOB REPROVES HIS WIFE. (Job 2:9-13)
• JOB CURSES THE DAY OF HIS BIRTH AND WISHES FOR DEATH. (Job 3:1-19)
• HE COMPLAINS OF LIFE BECAUSE OF HIS ANGUISH. (Job 3:20-26)
• FIRST SPEECH OF ELIPHAZ. (Job 4:1-21)
• ELIPHAZ' CONCLUSION FROM THE VISION. (Job 5:1-27)
• REPLY OF JOB TO ELIPHAZ. (Job 6:1-30)
• JOB EXCUSES HIS DESIRE FOR DEATH. (Job 7:1-21)
• THE ADDRESS OF BILDAD. (Job 8:1-22)
• REPLY OF JOB TO BILDAD. (Job 9:1-35)
• JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22)
• FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).
• JOB'S REPLY TO ZOPHAR. (Job 12:1-14:22)
• JOB'S REPLY TO ZOPHAR CONTINUED. (Job 13:1-28)
• JOB PASSES FROM HIS OWN TO THE COMMON MISERY OF MANKIND. (Job 14:1-22)
• SECOND SPEECH OF ELIPHAZ. (Job 15:1-35)
• JOB'S REPLY. (Job 16:1-22) (Job 13:4).
• JOB'S ANSWER CONTINUED. (Job 17:1-16)
• REPLY OF BILDAD. (Job 18:1-21)
• JOB'S REPLY TO BILDAD. (Job 19:1-29)
• REPLY OF ZOPHAR. (Job 20:1-29)
• JOB'S ANSWER. (Job 21:1-34)
• AS BEFORE, ELIPHAZ BEGINS. (Job 22:1-30) Eliphaz shows that man's goodness does not add to, or man's badness take from, the happiness of God; therefore it cannot be that God sends prosperity to some and calamities on others for His own advantage; the cause of the goods and ills sent must lie in the men themselves (Psa 16:2; Luk 17:10; Act 17:25; 1Ch 29:14). So Job's calamities must arise from guilt. Eliphaz, instead of meeting the facts, tries to show that it could not be so.
• JOB'S ANSWER. (Job 23:1-17)
• BILDAD'S REPLY. (Job 25:1-6) Power and terror, that is, terror-inspiring power.
• JOB'S REPLY. (Job 26:1-14)
• JOB'S SPEECH CONTINUED. (Job 28:1-28)
• SPEECH OF ELIHU. (Job 32:1-37:24) Prose (poetry begins with "I am young").
• ADDRESS TO JOB, AS (Job 32:1-22) TO THE FRIENDS. (Job 33:1-33)
• GOD'S SECOND ADDRESS. (Job 40:1-24)
• JOB'S PENITENT REPLY. (Job 42:1-6) In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved (Job 40:15; Job 41:34); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness (Job 42:6), and incompetence to deal with the wicked as a just judge (Job 40:8-14).

TSK: Job (Book Introduction)

A large aquatic animal, perhaps the extinct dinosaur, plesiosaurus, the exact meaning is unknown. Some think this to be a crocodile but from the description in Job 41:1-41:34 this is patently absurd. It appears to be a large fire breathing animal of some sort. Just as the bomardier beetle has an explosion producing mechanism, so the great sea dragon may have an explosive producing mechanism to enable it to be a real fire breathing dragon.

TSK: Job 1 (Chapter Introduction)

Overview

Job 1:1, The holiness, riches, and religious care of Job for his children; Job 1:6, Satan, appearing before God, by calumniation obtains leave to afflict Job; Job 1:13, Understanding of the loss of his children and goods, in his mourning he blesses God.

Poole: Job 1 (Chapter Introduction)

BOOK OF JOB

Some things are to be premised in the general concerning this book before I come to the particulars.

1. That this was no fiction or parable, as some have dreamed, but a real history, which is sufficiently evident, both from the whole contexture of the book, wherein we have an exact and distinct account of the places, persons, and things here mentioned, with their several circumstances; and especially the succeeding penmen of Holy Scripture, who mention him as a real and eminent example of piety and patience, as Eze 14:14 Jam 5:11 .

2. That this is a canonical book of Scripture, which is manifest both from the style and matter of it, and from the tacit approbation given to it by Ezekiel and James, in the places now cited, and from that quotation taken from it as such, 1Co 3:19 , and from the unanimous consent of the church, both of Jews and Christians, in all ages.

3. The time in which Job lived, and these things were said and done, most probably was before Moses, and in the days of the ancient patriarchs. This may be gathered,

1. From his long life, which, by comparing Job 1 with Job 42:16 , could not want much of two hundred years; whereas, after Moses, men’ s lives were far shorter, as is manifest.

2. From that considerable knowledge of God and of the true religion which then remained among divers Gentiles, which after Moses’ s time was in a manner quite extinguished.

3. From the sacrifices here commonly used; whereas, after the giving of the law, all sacrifices were confined to the place of the tabernacle or temple, to which even the Gentiles were to repair when they would sacrifice to God.

4. From the way of God’ s imparting his mind to the Gentiles at this time by dreams and visions, agreeably to God’ s method in those ancient times; whereas afterward those discoveries were withdrawn from the Gentiles, and appropriated to the people of Israel.

5. Because there is not the least mention in this book of the children of Israel, neither of their grievous afflictions in Egypt, nor of their glorious deliverance out of it, though nothing could have been more seasonable or suitable to the matter which is here discoursed between Job and his friends.

4. The penman of this book is not certainly known, nor is it material for us to know; for it being agreed who is the principal author, it is of no moment by what hand or pen he wrote it. But most probably it was either,

1. Job himself, who was most capable of giving this exact account; who as in his agony he wished that his words and carriage were written in a book, Job 19:23,24 , so possibly, when he was delivered from it, he satisfied his own and others’ desires therein. Only what concerns his general character, Job 1:1 , and the time of his death, Job 42:16,17 , was added by another hand; the like small additions being made in other books of Scripture. Or,

2. Elihu, which may seem to be favoured by Job 32:15,16 . Or,

3. Moses, who when he was in the land of Midian, where he had opportunity of coming to the knowledge of this history and discourse, and considering that it might be very useful for the comfort and direction of God’ s Israel, who was now oppressed in Egypt, did by his own inclination, and the direction of God’ s Spirit, commit it to writing. And whereas the style seems to be unlike to that of Moses in his other writings, that is not strange, considering the differing nature of the books, this being almost all poetical, and the other merely historical, for the most part, or plain precepts or exhortations. And for the Arabic words here used, it must be remembered that Moses lived forty years in Midian, which was a part of Arabia, in which he must needs learn that language.

JOB CHAPTER 1

Job’ s country, and sincere holiness: his children; their feasts; and his religious care for them, Job 1:1-5 . Satan’ s appearance before God: God’ s character of Job, Job 1:6-8 . Satan imputeth Job’ s goodness to his prosperity; and so obtaineth leave to afflict him in his goods, Job 1:9-12 . Job’ s oxen, sheep, camels, and servants destroyed, Job 1:13-17 . His sons and daughters perish, Job 1:18,19 . Job, with his mantle rent, head shaved, and upon the ground, worshippeth; blesseth God; sinneth not, Job 1:20-22 .

The land of Uz was either in Edom, called the land of Uz , Lam 4:21 , or in some part of Arabia, not far from the Chaldeans and Sabeans, as this chapter witnesseth; so called probably from Uz, one of Esau’ s posterity, Gen 36:28 Jer 25:20 .

That man was perfect not legally or exactly, as he confesseth, Job 9:20 ; but comparatively to such as were partial in their obedience to God’ s commands, and as to his sincere intentions, hearty affections, and constant and diligent endeavours to perform all his duties to God and men.

Upright Heb. right ; exact and regular in all his dealings with men; one of an unblamable conversation, doing to others as he would have others to deal with him.

One that feared God one truly pious, and devoted to God’ s worship and service.

Eschewed evil i.e. carefully avoiding all sin against God or men.

MHCC: Job (Book Introduction)

This book is so called from Job, whose prosperity, afflictions, and restoration, are here recorded. He lived soon after Abraham, or perhaps before that patriarch. Most likely it was written by Job himself, and it is the most ancient book in existence. The instructions to be learned from the patience of Job, and from his trials, are as useful now, and as much needed as ever. We live under the same Providence, we have the same chastening Father, and there is the same need for correction unto righteousness. The fortitude and patience of Job, though not small, gave way in his severe troubles; but his faith was fixed upon the coming of his Redeemer, and this gave him stedfastness and constancy, though every other dependence, particularly the pride and boast of a self-righteous spirit, was tried and consumed. Another great doctrine of the faith, particularly set forth in the book of Job, is that of Providence. It is plain, from this history, that the Lord watched over his servant Job with the affection of a wise and loving father.

MHCC: Job 1 (Chapter Introduction)

(Job 1:1-5) The piety and prosperity of Job.

(Job 1:6-12) Satan obtains leave to try Job.

(Job 1:13-19) The loss of Job's property, and the death of his children.

(Job 1:20-22) Job's patience and piety.

Matthew Henry: Job (Book Introduction)

An Exposition, with Practical Observations, of The Book of Job

This book of Job stands by itself, is not connected with any other, and is therefore to be considered alone. Many copies of the Hebrew Bible place it after the book of Psalms, and some after the Proverbs, which perhaps has given occasion to some learned men to imagine it to have been written by Isaiah or some of the later prophets. But, as the subject appears to have been much more ancient, so we have no reason to think but that the composition of the book was, and that therefore it is most fitly placed first in this collection of divine morals: also, being doctrinal, it is proper to precede and introduce the book of Psalms, which is devotional, and the book of Proverbs, which is practical; for how shall we worship or obey a God whom we know not? As to this book,

I. We are sure that it is given by inspiration of God, though we are not certain who was the penman of it. The Jews, though no friends to Job, because he was a stranger to the commonwealth of Israel, yet, as faithful conservators of the oracles of God committed to them, always retained this book in their sacred canon. The history is referred to by one apostle (Jam 5:11) and one passage (Job 5:13) is quoted by another apostle, with the usual form of quoting scripture, It is written, 1Co 3:19. It is the opinion of many of the ancients that this history was written by Moses himself in Midian, and delivered to his suffering brethren in Egypt, for their support and comfort under their burdens, and the encouragement of their hope that God would in due time deliver and enrich them, as he did this patient sufferer. Some conjecture that it was written originally in Arabic, and afterwards translated into Hebrew, for the use of the Jewish church, by Solomon (so Monsieur Jurieu) or some other inspired writer. It seems most probable to me that Elihu was the penman of it, at least of the discourses, because (Job 32:15, Job 32:16) he mingles the words of a historian with those of a disputant: but Moses perhaps wrote the first two chapters and the last, to give light to the discourses; for in them God is frequently called Jehovah, but not once in all the discourses, except Job 12:9. That name was but little known to the patriarchs before Moses, Exo 6:3. If Job wrote it himself, some of the Jewish writers themselves own him a prophet among the Gentiles; if Elihu, we find he had a spirit of prophecy which filled him with matter and constrained him, Job 32:18.

II. We are sure that it is, for the substance of it, a true history, and not a romance, though the dialogues are poetical. No doubt there was such a man as Job; the prophet Ezekiel names him with Noah and Daniel, Eze 14:14. The narrative we have here of his prosperity and piety, his strange afflictions and exemplary patience, the substance of his conferences with his friends, and God's discourse with him out of the whirlwind, with his return at length to a very prosperous condition, no doubt is exactly true, though the inspired penman is allowed the usual liberty of putting the matter of which Job and his friends discoursed into his own words.

III. We are sure that it is very ancient, though we cannot fix the precise time either when Job lived or when the book was written. So many, so evident, are its hoary hairs, the marks of its antiquity, that we have reason to think it of equal date with the book of Genesis itself, and that holy Job was contemporary with Isaac and Jacob; though not coheir with them of the promise of the earthly Canaan, yet a joint-expectant with them of the better country, that is, the heavenly. Probably he was of the posterity of Nahor, Abraham's brother, whose first-born was Uz (Gen 22:21), and in whose family religion was for some ages kept up, as appears, Gen 31:53, where God is called, not only the God of Abraham, but the God of Nahor. He lived before the age of man was shortened to seventy or eighty, as it was in Moses's time, before sacrifices were confined to one altar, before the general apostasy of the nations from the knowledge and worship of the true God, and while yet there was no other idolatry known than the worship of the sun and moon, and that punished by the Judges, Job 31:26-28. He lived while God was known by the name of God Almighty more than by the name of Jehovah; for he is called Shaddai - the Almighty, above thirty times in this book. He lived while divine knowledge was conveyed, not by writing, but by tradition; for to that appeals are here made, Job 8:8; Job 21:29; Job 15:18; Job 5:1. And we have therefore reason to think that he lived before Moses, because here is no mention at all of the deliverance of Israel out of Egypt, or the giving of the law. There is indeed one passage which might be made to allude to the drowning of Pharaoh (Job 26:12): He divideth the sea with his power, and by his understanding he smiteth through Rahab, which name Egypt is frequently called by in scripture, as Psa 87:4; Psa 89:10; Isa 51:9. But that may as well refer to the proud waves of the sea. We conclude therefore that we are here got back to the patriarchal age, and, besides its authority, we receive this book with veneration for its antiquity.

IV. We are sure that it is of great use to the church, and to every good Christian, though there are many passages in it dark and hard to be understood. We cannot perhaps be confident of the true meaning of every Arabic word and phrase we meet with in it. It is a book that finds a great deal of work for the critics; but enough is plain to make the whole profitable, and it was all written for our learning.

1. This noble poem presents to us, in very clear and lively characters, these five things among others: - (1.) A monument of primitive theology. The first and great principles of the light of nature, on which natural religion is founded, are here, in a warm, and long, and learned dispute, not only taken for granted on all sides and not the least doubt made of them, but by common consent plainly laid down as eternal truths, illustrated and urged as affecting commanding truths. Were ever the being of God, his glorious attributes and perfections, his unsearchable wisdom, his irresistible power, his inconceivable glory, his inflexible justice, and his incontestable sovereignty, discoursed of with more clearness, fulness, reverence, and divine eloquence, than in this book? The creation of the world, and the government of it, are here admirably described, not as matters of nice speculation, but as laying most powerful obligations upon us to fear and serve, to submit to and trust in, our Creator, owner, Lord, and ruler. Moral good and evil, virtue and vice, were never drawn more to the life (the beauty of the one and the deformity of the other) than in this book; nor the inviolable rule of God's judgment more plainly laid down, That happy are the righteous, it shall be well with them; and Woe to the wicked, it shall be ill with them. These are not questions of the schools to keep the learned world in action, nor engines of state to keep the unlearned world in awe; no, it appears by this book that they are sacred truths of undoubted certainty, and which all the wise and sober part of mankind have in every age subscribed and submitted to. (2.) It presents us with a specimen of Gentile piety. This great saint descended probably not from Abraham, but Nahor; or, if from Abraham, not from Isaac, but from one of the sons of the concubines that were sent into the east-country (Gen 25:6); or, if from Isaac, yet not from Jacob, but Esau; so that he was out of the pale of the covenant of peculiarity, no Israelite, no proselyte, and yet none like him for religion, nor such a favourite of heaven upon this earth. It was a truth therefore, before St. Peter perceived it, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. There were children of God scattered abroad (Joh 11:52) besides the incorporated children of the kingdom, Mat 8:11, Mat 8:12. (3.) It presents us with an exposition of the book of Providence, and a clear and satisfactory solution of many of the difficult and obscure passages of it. The prosperity of the wicked and the afflictions of the righteous have always been reckoned two as hard chapters as any in that book; but they are here expounded, and reconciled with the divine wisdom, purity, and goodness, by the end of these things. (4.) It presents us with a great example of patience and close adherence to God in the midst of the sorest calamities. Sir Richard Blackmore's most ingenious pen, in his excellent preface to his paraphrase on this book, makes Job a hero proper for an epic poem; for, says he, " He appears brave in distress and valiant in affliction, maintains his virtue, and with that his character, under the most exasperating provocations that the malice of hell could invent, and thereby gives a most noble example of passive fortitude, a character no way inferior to that of the active hero," etc. (5.) It presents us with an illustrious type of Christ, the particulars of which we shall endeavour to take notice of as we go along. In general, Job was a great sufferer, was emptied and humbled, but in order to his greater glory. So Christ abased himself, that we might be exalted. The learned bishop Patrick quotes St. Jerome ore than once speaking of Job as a type of Christ, who for the job that was set before him endured the cross, who was persecuted, for a time, by men and devils, and seemed forsaken of God too, but was raised to be an intercessor even for his friends and had added affliction to his misery. When the apostle speaks of the patience of Job he immediately takes notice of the end of the Lord, that is, of the Lord Jesus (as some understand it), typified by Job, Jam 5:11.

2. In this book we have, (1.) The history of Job's sufferings, and his patience under them (ch. 1, Job 2:1-13, not without a mixture of human frailty, ch. 3. (2.) A dispute between him and his friends upon them, in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The respondent was Job. [3.] The moderators were, First, Elihu, ch. 32-37. Secondly, God himself, ch. 38-41. (3.) The issue of all in Job's honour and prosperity, ch. 42. Upon the whole, we learn that many are the afflictions of the righteous, but that when the Lord delivers them out of them all the trial of their faith will be found to praise, and honour, and glory.

Matthew Henry: Job 1 (Chapter Introduction)

The history of Job begins here with an account, I. Of his great piety in general (Job 1:1), and in a particular instance (Job 1:5). II. Of his great prosperity (Job 1:2-4). III. Of the malice of Satan against him, and the permission he obtained to try his constancy (Job 1:6-12). IV. Of the surprising troubles that befel him, the ruin of his estate (Job 1:13-17), and the death of his children (Job 1:18, Job 1:19). V. Of his exemplary patience and piety under these troubles (Job 1:20-22). In all this he is set forth for an example of suffering affliction, from which no prosperity can secure us, but through which integrity and uprightness will preserve us.

Constable: Job (Book Introduction)

Introduction

Title

This book, like many others in the Old Testament, got its name from the central character in it rather than from its writer. While it is possible that Job may have written it, there is no concrete evidence that he did.

"Job" means "hated" or "the much persecuted." Perhaps "Job" was a nickname his friends gave him during his suffering. Job is the title of the book in the Hebrew, Greek (Septuagint), Latin (Vulgate), and English Bibles.

Date

Concerning the time the events recorded took place there have been many views ranging from the patriarchal age of Abraham, Isaac and Jacob (beginning about 2100 B.C.) to the sixth century B.C.

Internal evidence suggests that Job lived in the patriarchal period. The length of his life (either 140 or about 210 years; 42:16) is similar to that of Terah (205 years), Abraham (175 years), Isaac (180 years), and Jacob (147 years). The writer measured Job's wealth in terms of his livestock. This is how Moses evaluated the wealth of Abraham and Jacob (1:3; 42:12; cf. Gen. 12:16; 13:2; 30:43; 32:5). The Sabeans and Chaldeans (1:15, 17) were nomads during the patriarchal period but not later. Job was the priest of his family (1:5) a condition that became less common when nations in the Near East developed more organization. Names of people and places in the book were also common in the patriarchal age (e.g., Sheba, Tima, Eliphaz, Uz, Job). Genesis, the Mari documents, and the Egyptian Execration texts, all of which refer to life in the Near East at this time, also refer to these names.

"The idea that Job has an Edomite background is as old as the LXX, which equates Job with Jobab, king of Edom (Gn. 36:33)."¹

"Most recent [liberal] writers are agreed that in its original form the book was of post-exilic origin, and the secondary parts of later composition."²

Internal evidence, however, has led many careful students of the book to conclude that it was the work of one person. Perhaps someone else added a few minor touches later under divine inspiration (e.g., 42:16-17). If Job lived in the patriarchal period, as the evidence seems to suggest, what clues are there that someone did not write it then or very soon afterwards? The detailed recounting of the conversations that took place certainly suggests a composition date fairly close to that of the actual events. That has been the position of Jewish and Christian scholars until destructive criticism became popular in the last few centuries. Critics point to the fact that oral tradition was very exact in the ancient world and that people could have transmitted Job's story by mouth for generations and retained its purity. With the Holy Spirit's superintending work it could have been, but there is no evidence that this is what happened. Literacy was widespread in the ancient world at this time.³ Critics further point out that in the process of social evolution composition of a work such as this book was more typical at a date much later than the patriarchal period. Yet again there is no evidence that someone wrote it later. The simpler explanation is that someone wrote it early. Since there is no proof that someone wrote it later, most conservative scholars have continued to prefer the traditional early date of composition theory.

Writer

The book does not identify its writer. Furthermore the ancient Hebrews could not agree on who wrote it. Consequently many different scholars have made guesses as to who the writer was.

From the patriarchal period Job himself is the favored candidate, though some scholars have nominated Elihu. These men seem to be the most likely of the chief characters to have preserved the record of Job's trials. There are many examples of ancient extra-biblical writings in which the author spoke of himself in the third person, so we need not eliminate Job on that ground. The book reads as though an eyewitness of the events recorded wrote it.

Jewish tradition favored Moses as the writer. Moses recorded other events during the patriarchal period in Genesis, he was familiar with desert life, and he had enough ability to write such a book as this one.

Solomon has supporters mainly because he composed other poetic biblical literature (Proverbs, Ecclesiastes, and Song of Solomon). Moreover there are some similarities between Job and Proverbs such as the relationship between fearing God and being wise.

Other scholars have suggested later writers including Hezekiah, Isaiah, and Ezra.

Of course, the writer may have been none of these individuals. No one knows for sure who wrote Job. I tend to prefer a contemporary of Job or Job himself because of the antiquity of this view and the fact that no one has proved it unsatisfactory.

Scope

It is also difficult to determine how much time the events narrated in the book cover.

The first chapter tells about Job's life before his trial, and the last chapter reveals what happened after it until Job's death. The chapters in between deal with a relatively short period in Job's long life. How long was this period?

We have a few clues. Job referred to months when he spoke of his sufferings (7:3; 29:2). In view of Job's physical symptoms his ailments seem to have bothered him for several months at least. He may have suffered for years. However, Job said the same people who had respected him previously had come to reject and avoid him. He implied that his rejection was fairly recent.

The main part of the book contains dialogue that took place between a few individuals. There is no indication in the text that extended periods of time interrupted Job's sojourn at the city dump. It seems to have continued for a few days at the most, though the conversations may have stopped and then restarted. The writer may have telescoped the events to keep the narrative flowing smoothly. It appears that the scope of the main action at the city dump lasted no longer than a few days or possibly weeks.

Genre

Job is primarily a combination of at least three literary types: lawsuit,⁴ lament,⁵ and controversy dialogue.⁶ The larger category is wisdom literature. However there are so many different types of literature in this book that many writers despair of assigning one type as the dominant one.

"The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic,⁷ a tragedy,⁸ and a parable,⁹ upon close analysis it is none of these even though it exhibits properties belonging to each of them. As Robert Gordis observes, the author of Job has created his own literary genre.¹⁰ The book is didactic in the sense that the author seeks to teach religious truth, a task which he executes primarily by means of lyrical poetry expressive of deep emotions."¹¹

"The book of Job is an astonishing mixture of almost every kind of literature to be found in the Old Testament. Many individual pieces can be isolated and identified as proverbs, riddles, hymns, laments, curses, lyrical nature poems."¹²

"One should think of this aspect of interpretation [i.e., genre] as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God."¹³

Message

What this book is all about has been the subject of considerable debate. Many people think God gave it to us to provide His answer to the age-old problem of suffering. In particular, many believe it is in the Bible to help us understand why good people suffer. This is undoubtedly one of the purposes of the book and one that I want to develop at some length. However, I think another purpose is more foundational than this one.

Other people have focused on the great questions Job voiced in the book. During his suffering, when God allowed Satan to knock all the props that support human earthly existence out from under him, Job got down to the most basic needs that people face. He made many profound observations about life. He articulated the most fundamental needs that human beings have. He voiced the greatest philosophical questions about life. These questions are an extremely important contribution of the book and one that I plan to give some attention. Nevertheless I think God has inspired and preserved the message of the Book of Job primarily for another reason.

I believe He did so because this book proves that the basic relationship that God has established with people does not rest on retribution but on grace. This is the message statement. Let me explain it.

In our study of the Old Testament historical books I have pointed out that God blesses people for two reasons. These are His sovereign choice to bless and people's response of trust and obedience to Him.

Because we cannot control God's sovereign choice to bless some people more than others we tend to forget that. We tend to focus on what we can control to some extent, namely our securing His blessing by trusting and obeying Him. This is understandable and legitimate, but it leads to a potential problem. The problem is that we may conclude that we can control God. Since God blesses those who trust and obey Him and He curses those who do not, we may conclude that if we trust and obey God, He owes us blessing.

This conclusion assumes that the basis of God's relationship with people is retribution. If I am good, God will reward me with blessing in some form, but if I am bad, He will punish me somehow. While this is normally the way God deals with human beings it is not always His method. Consequently there must be a more fundamental principle that governs God's dealings with people. On what basis does God consistently deal with us?

Throughout the Book of Job this is the major question that God is answering. Every major character in the book--Job, Eliphaz, Bildad, Zopher, and Elihu--assumed that God governed humankind on the basis of retribution. They believed there were no exceptions to the rule that God blesses good people and punishes bad people.

Job concluded that God was unjust since he had been good but God was allowing him to suffer. Job's wife agreed with him. Eliphaz, Bildad, and Zopher believed that Job must be a bad man instead of a good man since he was suffering. Elihu felt the solution to this apparent exception to the rule was not God's injustice but Job's ignorance rather than his sin. Elihu took a more agnostic approach to the solution of Job's problem. He suspected Job was a bad man, but he wasn't as sure about that as Job's other three friends were.

The Book of Job reveals that while God usually blesses the godly and punishes the ungodly, He does not always do so. There is a more fundamental basis from which God operates. That basis is His own free choice to bless or not bless whom He will.

We might conclude then that the basis of God's dealings with mankind is His sovereignty. However, that answer goes too far back. God's sovereignty really has nothing to do with how He rules. The attribute of sovereignty only sets forth God's position as supreme ruler. How does God rule sovereignly? If it is not on the basis of retribution, on what basis is it?

Evidence in the Book of Job points to God's grace as the basis of His dealings with people. Instead of always dealing with us in retribution, God always deals with us in grace. What does this mean?

This means that instead of responding to our good actions with blessing or our bad actions with cursing God initiates favor toward us without our deserving it.

What is the evidence in the Book of Job that God always deals with people on this basis?

This comes through in God's responses to Job (chs. 38-41). In replying to Job, God essentially reminded him of how good He had been to Job. He pointed out how much wiser and stronger He was than Job. In all of this, God wanted to impress Job with His favor toward the patriarch. That Job got the point is clear from the fact that when God finished speaking Job simply rested in God (42:6). He returned to his joy in being the recipient of God's unmerited favor even though God had not answered his questions.

How does the conflict in heaven that we learn about in chapters 1 and 2 fit into this view? Satan too believed that retribution was the basis on which God deals with people (1:9-11). God proceeded to show him that he was wrong. God allowed calamities to overtake a good man. Then when Job's trouble was all over, God blessed him even though he did not trust and obey God as he should have during his trials (42:12-17).

Satan has consistently failed to appreciate God's grace. Instead of being grateful for his own blessings, he has been in rebellion to obtain more than God gave him. Moreover he has led people to do the same things (cf. Gen. 3; Matt. 4).

I would also like to comment on a fourth possible message of the book that some have suggested. Some students of Job have said that the whole purpose of the book is to show God's superiority over Satan. Not many people hold this view, but it has appealed to some. The main problem with this interpretation, from my viewpoint, is that the dialogues and monologues that constitute the bulk of the book (in chapters 3-41) contribute nothing to this theme. While they do contain references to God's greatness, they do not deal with the issue of God's superiority over Satan.

Finally let me make some observations about the great revelation of this book, namely that the basis for God's dealings with man is His grace rather than His retribution.

First, the Book of Job appears to have been one of the first books of the Bible that God gave as special revelation if not the first. If it was one of the first, its subject would have been one of the most foundational for human beings to understand as history unfolded. What more basic revelation could God have given than the message of this book? The knowledge that God initiates favor toward His creatures without their earning or deserving it is at the heart of God's plan of salvation and the doctrine of God. When you think of Job, think of grace (cf. Ps. 103:10).

Second, like Satan, we tend to disbelieve that God wants the best for us, and we doubt that He will give it to us. Consequently we try to secure what we want for ourselves. We also become ungrateful for God's grace. Ingratitude is at the root of much sin as well as much unhappiness in life. Rejoice in God's grace. Cultivate a spirit of thankfulness (1 Thess. 5:18).

Third, we tend to elevate a secondary principle of God's dealings with people (retribution) into the primary position because it enables us to feel we have some control over God. In this way we can get God to serve us rather than serving God. If I can obligate God to bless me by being good, then God owes me something. Many people, of course, believe God owes them salvation because they are good people. However, we cannot dictate to God how He should bless us. We can count on His promises to bless in certain ways when we relate to Him in certain ways. Yet if God does not bless us as we wish He would, when we do not have His promise, we can still count on the fact that He will bless us ultimately. He will do so because it is His will and He has promised to bless the righteous. His basis of dealing with us is grace.

What about the unsaved? If God wants to bless everyone, why does He send some to eternal torment? The fact that some people choose not to accept God's grace does not mean He does not reach out to them with grace. The whole Bible is a testimony to the fact that God always has and always will reach out to humankind offering unmerited favor. The basis of God's dealings with humankind is grace. His common grace extends to all (Rom. 1; Eph. 1). God does not give us what we deserve. He gives us much better than we deserve.

Constable: Job (Outline)

Outline

I. Prologue chs. 1-2

A. Job's character 1:1-5

B. Job's calamities 1:6-2:10

1. The first test 1:6-22

2. The second test 2:1-10

C. Job's comforters 2:11-13

II. The dialogue concerning the basis of the divine-human relationship 3:1-42:6

A. Job's personal lament ch. 3

1. The wish that he had not been born 3:1-10

2. The wish that he had died at birth 3:11-19

3. The wish that he could die then 3:20-26

B. The first cycle of speeches between Job and his three friends chs. 4-14

1. Eliphaz's first speech chs. 4-5

2. Job's first reply to Eliphaz chs. 6-7

3. Bildad's first speech ch. 8

4. Job's first reply to Bildad chs. 9-10

5. Zophar's first speech ch. 11

6. Job's first reply to Zophar chs. 12-14

C. The second cycle of speeches between Job and his three friends chs. 15-21

1. Eliphaz's second speech ch. 15

2. Job's second reply to Eliphaz chs. 16-17

3. Bildad's second speech ch. 18

4. Job's second reply to Bildad ch. 19

5. Zophar's second speech ch. 20

6. Job's second reply to Zophar ch. 21

D. The third cycle of speeches between Job and his three friends chs. 22-27

1. Eliphaz's third speech ch. 22

2. Job's third reply to Eliphaz chs. 23-24

3. Bildad's third speech ch. 25

4. Job's third reply to Bildad chs. 26-27

E. Job's concluding soliloquies chs. 28-31

1. Job's discourse on God's wisdom ch. 28

2. Job's defense of his innocence chs. 29-31

F. Elihu's speeches chs. 32-37

1. The introduction of Elihu 32:1-5

2. Elihu's first speech 32:6-33:33

3. Elihu's second speech ch. 34

4. Elihu's third speech ch. 35

5. Elihu's fourth speech chs. 36-37

G. The cycle of speeches between Job and God 38:1-42:6

1. God's first speech 38:1-40:2

2. Job's first reply to God 40:3-5

3. God's second speech 40:6-41:34

4. Job's second reply to God 42:1-6

III. Epilogue 42:7-17

A. Job's friends 42:7-9

B. Job's fortune 42:10-17

A structural outline of Job14
Prologue	Job's opening lament	Dialogue-dispute(3 cycles)	Interlude on Wisdom	Monologues (3 cycles)	Job's closing contribution	Epilogue
Chs. 1-2	Ch. 3	Chs. 4-14 Chs. 15-- 21 Chs. 22-- 27	Ch. 28	Chs. 29-- 31 (Job) Chs. 32-- 37 (Elihu) Chs. 38-- 41 (God)	Chs. 40:3-5; 42:1-6	Ch. 42:7-17

Constable: Job

Job

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Copyright 2003 by Thomas L. Constable

Haydock: Job (Book Introduction)

THE BOOK OF JOB.

INTRODUCTION.

This Book takes its name from the holy man, of whom it treats; who, according to the more probable opinion, was of the race of Esau, and the same as Jobab, king of Edom, mentioned [in] Genesis xxxvi. 33. It is uncertain who was the writer of it. Some attribute it to Job himself; others to Moses, or some one of the prophets. In the Hebrew it is written in verse, from the beginning of the third chapter to the forty-second chapter. (Challoner) --- The beginning and conclusion are historical, and in prose. Some have divided this work into a kind of tragedy, the first act extending to chap. xv., the second to chap. xxii., the third to chap. xxxviii., where God appears, and the plot is unfolded. They suppose that the sentiments of the speakers are expressed, though not their own words. This may be very probable: but the opinion of those who look upon the work as a mere allegory, must be rejected with horror. The sacred writers speak of Job as of a personage who had really existed, (Calmet) and set the most noble pattern of virtue, and particularly of patience, Tobias ii. 12., Ezechiel xiv. 14., and James v. 11. Philo and Josephus pass over this history, as they do those of Tobias, Judith, &c. (Haydock) --- The time when Job lived is not clearly ascertained. Some have supposed (Calmet) that he was a contemporary with Esther; (Du Hamel; Thalmud) on which supposition, the work is here placed in its chronological order. But Job more probably live during the period when the Hebrews groaned under the Egyptian bondage, (Haydock) or sojourned in the wilderness, Numbers xiv. 9. The Syrians place the book at the head of the Scriptures. (Calmet) --- Its situation has often varied, and is of no great importance. The subject which is here treated, is of far more; as it is intended to shew that the wicked sometimes prosper, while the good are afflicted. (Haydock) --- This had seldom been witnessed before the days of Abraham: but as God had now selected his family to be witnesses and guardians of religion, a new order of things was beginning to appear. This greatly perplexed Job himself; who, therefore, confesses that he had not sufficiently understood the ways of God, till he had deigned to explain them in the parable of the two great beasts, chap. xlii. 3. We cannot condemn the sentiments expressed by Job, since God has declared that they were right, chap. xlii. 8) and reprimands Elihu, (chap. xxxviii. 2.) and the other three friends of Job, for maintaining a false opinion, though, from the history of past times, they had judge it to be true. This remark may excupate them from the stain of wilful lying, and vain declamation. (Houbigant) --- However, as they assert what was false, their words of themselves are of no authority; and they are even considered as the forerunners of heretics. (St. Gregory; St. Augustine, &c.) (Tirinus) --- Job refutes them by sound logic. (St. Jerome) --- We may discover in this book the sum of Christian morality, (Worthington) for which purpose it has been chiefly explained by St. Gregory. The style is very poetical, (Haydock) though at the same time simple, like that of Moses. (Du Hamel) --- It is interspersed with many Arabic and Chaldaic idioms; (St. Jerome) whence some have concluded, that it was written originally by Job and his friends (Haydock) in Arabic, and translated into Hebrew by Moses, for the consolation of his brethren. (Worthington) --- The Hebrew text is in many places incorrect; (Houbigant) and the Septuagint seem to have omitted several verses. (Origen) --- St. Jerome says almost eight hundred, (Calmet) each consisting of about six words. (Haydock) --- Shultens, in 1747, expressed his dissatisfaction with the labours of all preceding commentators. To explain this book may not therefore be an easy task: but we must be as short as possible. (Haydock) --- Those who desire farther information, may consult Pineda, (Worthington) whose voluminous work, in two folios, will nearly (Haydock) give all necessary information. (Calmet)

Gill: Job (Book Introduction)

INTRODUCTION TO JOB

This book, in the Hebrew copies, generally goes by this name, from Job, who is however the subject, if not the writer of it. In the Vulgate Latin version it is called "the Book of Job"; in the Syriac version, the Writing of Job; and in the Arabic, the Writing or Book of Job the Just. In some Hebrew Bibles it stands between the Book of Proverbs and the Song of Solomon; but, according to the Talmudists ^a, it should stand between the Psalms of David and the Proverbs of Solomon. Some have made a question of it, whether there ever was such a man as Job, and suppose this book not to be a real history, or to contain matters of fact, but to be written under fictitious names, and to be parabolical, and that it is designed to set forth an example of patience in suffering affliction; and some of the Jewish writers ^b affirm, that Job never was in being, and that this book is a parable, apologue, or fable; and to this Maimonides ^c himself inclines; but this opinion is justly rejected by Aben Ezra, Peritsol, and others; for that there was such a man is as certain as that there were such men as Noah and Daniel, with whom he is mentioned by the Prophet Ezekiel, Eze 14:14 and the testimony of the Apostle James is full to this purpose, who speaks of him as a person well known, and not to be doubted of; of whom, and of whose patience, the Jews he writes to had heard much, Jam 5:11 besides, the names of the countries where he and his friends lived, the account given of his family, and of his substance, both before and after his afflictions, show it to be a real history. Learned men are not agreed about the signification of his name; according to Jerom ^d, it signifies a magician, taking it to be the same with אוב, "ob": and some Jewish writers ^e place him with Balaam and Jethro, as the counsellors of Pharaoh against the Israelites, for which he was afflicted: the same ancient fathers render the word grieving and howling; others, as Spanheim ^f, derive it from יאב, to "love" or "desire", and so it signifies desire or delight, and is the same with Desiderius or Erasmus; hence Job is called by Suidas ^g τριποθητος, exceeding desirable; but Hillerus ^h, deriving it from the same root, makes it to signify just the reverse, "without desire"; or not desirable; and supposes it to be a compound of יאוב, "desire", and איב, "not"; but the generality of writers derive it from איב, "to be at enmity", and so it signifies one that is exposed to the hatred and enmity of men, or one that is a hater and enemy of wicked men; or, as Schmidtt ⁱ interprets it, a man zealous for God, and showing hatred to wickedness and wicked men on his account. Who Job was, it is not easy to say; not the same with Jobab, of the race of Esau, as some, Gen 36:33. Aristeas ^k says he was a son of Esau himself, by his wife Bessare, and was first called Jobam; nor the same with Job a son of Issachar, Gen 46:13, nor was he a descendant of Abraham by Keturah; but rather sprung from Uz, the firstborn of Nahor, brother of Abraham, Gen 22:21, who gave name to the country where Job lived, as Buz his brother did to that of which Elihu was, and as Chesed, another brother of Uz, did to the Chasdim or Chaldeans, who were both near to Job. It is also not agreed in what time Job lived; Maimonides ^l says, of their writers some place him in the times of the patriarchs, some in the times of Moses, others in the times of David, and others say that he was of the wise men of Babylon; and some add, that he was of them that came out of the captivity there, and had a school at Tiberias, as say the Talmudists ^m who give very different accounts of him: some say he was in the times of the judges; others in the times of the queen of Sheba; and others in the times of Ahasuerus; but the more general opinion is, and indeed the more probable, that he was born when the Israelites went down into Egypt, and that he was dead when they came from thence ⁿ: in short, they place him almost in all the ages from Abraham to the Babylonish captivity, and after it; and even Luther ^o was of opinion that he lived in the times of Solomon, for which there is no more reason than for the rest: it seems most probable that he lived before Moses ^p, at least before the giving of the law to him, since no mention is made of it in this book, nor any reference to it; whereas there is to things more ancient, as the general deluge, the burning of Sodom, &c. the law concerning sacrifices only to be offered by priests was not as yet given; for Job offered sacrifices as being the head of his family, and so did his three friends, Job 1:5. The length of his life best agrees with the times before Moses, for in his time the age of man was reduced to seventy years; whereas Job must live two hundred years or more, since he lived one hundred and forty after his restoration: add to this, that this book seems to have been written before any idolatry was in the world but the worship of the sun and moon, Job 31:25 and before there were any writings divinely inspired, since there is no appeal to any in the whole controversy between Job and his friends; but the appeal is made to men of years and wisdom, and to traditions of former times, Job 5:1. According to Dr. Owen ^q Job lived three hundred and fifty years after the dispersion at Babel, about A. M. 2100. It is also greatly controverted who was the writer of this book; some ascribe the writing of it to Isaiah the prophet; others to Solomon, as Luther ^r; others to one of the prophets who was an Idumaean; but most to Moses, so the Jews ^s say, that he wrote his own book, the section of Balaam, and Job. Some think that he wrote it when in Midian, for the comfort and encouragement of the Hebrews afflicted in Egypt at that time, and who might hope to be delivered out of their afflictions, as this good man was delivered out of his; and this, it is supposed, accounts for the use of many Arabic words in it; Midian being in Arabia, where Moses, having lived some years, had mixed their language with his own. Some are of opinion that he met with this book when in those parts, which he found either in the Arabic or Syriac language, and translated it into Hebrew ^t for the use of the Israelites; and others think it was written by Job's friends, and particularly by Elihu, which is concluded from Job 32:15, but it is most probable that it was written by Job himself, or at least compiled from his diary or "adversaria" kept by him, or from those of his friends, or from both, and that it was written in the language it is now in: but be it written by whom it may, there is no doubt to be made of the divine authority of it; as appears from the sublimity of the style, the subject matter of it, its agreement with other parts of the sacred writings, and particularly from a quotation of a passage out of Job 5:13 by the Apostle Paul, 1Co 3:19 see also Job 5:17, compared with Heb 12:5. The design of it is not only in general to assert and explain the doctrine of Providence, as Maimonides observes; but in particular to show, that, though good men are afflicted, yet sooner or later they are delivered out of their afflictions; and that it becomes them to bear them patiently, and not murmur at them; nor complain of God on account of them, whose ways and works are unsearchable, and who gives no account of his matters to men, but is sovereign, wise, and just, in all he does; and whatsoever is done by him issues in the good of his people, as well as in his own glory, as the event shows. This book may be considered either as an history of the life of Job, in which an account is given of him in his prosperity; of his afflictions, and how they came upon him; of a visit paid him by his friends, and of the discourses that pass between him and them, and of his restoration to greater affluence than he enjoyed before: or as a drama or dialogue consisting of divers parts, and in which various speakers are introduced, as God, Satan, Job, his wife, and friends; or as a dispute, in which Job's three friends are the opponents, himself the respondent, Elihu the moderator, and God the umpire, who settled and determined the point in question. It contains many useful things in it concerning the Divine Being, and the perfections of his nature, his wisdom, power, justice, goodness, and sovereignty; concerning the works of creation and providence; concerning original sin, and the corruption of mankind; concerning redemption by Christ, and good works to be done by men; and concerning the resurrection of the dead, and eternal life. Some think Job was a type of Christ in his afflictions and sufferings; in his patience under them, and deliverance out of them; in his exaltation to an high pitch of happiness and prosperity; and in his intercession for his friends. He is in many things worthy of imitation, though in others to be blamed, and not followed; and, on the whole, this book of his may be read with great pleasure and profit.

Gill: Job 1 (Chapter Introduction)

INTRODUCTION TO JOB 1

In this chapter, Job, the subject of the whole book, is described by his native country, by his name, by his religious character, and by his family and his substance, Job 1:1 a particular relation is given of his children feasting together, and of Job's conduct during that time, Job 1:4 of a discourse which passed between God and Satan concerning him, the issue of which was that Satan obtained leave of God to afflict Job in his outward affairs, Job 1:6 then follows an account of his several losses, of his oxen, sheep, camels, asses, and servants, by the Sabeans, Chaldeans, and fire from heaven, and of his sons and daughters by the fall of the house in which they were through a violent wind, Job 1:13, and the chapter is concluded with the agreeable behaviour of Job in the midst of all this, Job 1:20.