Text -- Job 2:10 (NET)

2:10 But he replied, “You’re talking like one of the godless women would do! Should we receive what is good from God, and not also receive what is evil?” In all this Job did not sin by what he said.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Job 2:10

Shall we poor worms give laws to our supreme Lord, and oblige him never to afflict us? And shall not those great and manifold mercies, which from time to time God hath given us, compensate these short afflictions? Ought we not to bless God for those mercies which we did not deserve; and contentedly bear those corrections which we do deserve. And if we receive so much good for the body, shall we not receive some good for our souls? That is, some affliction, whereby we may be made partakers of his holiness? Let murmuring therefore, as well as boasting, be forever excluded.

Wesley: Job 2:10

By any reflections upon God, by any impatient or unbecoming expression.

JFB: Job 2:10

Sin and folly are allied in Scripture (1Sa 25:25; 2Sa 13:13; Psa 14:1).

JFB: Job 2:10

Bear willingly (Lam 3:39).

Clarke: Job 2:10

Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father."This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married

Clarke: Job 2:10

Shall we receive good - This we have received in great abundance for many years

Clarke: Job 2:10

And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful

Clarke: Job 2:10

In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.

TSK: Job 2:10

Thou speakest : Gen 3:17; 2Sa 19:22; Mat 16:23

as one : 2Sa 6:20, 2Sa 6:21, 2Sa 13:13, 2Sa 24:10; 2Ch 16:9; Pro 9:6, Pro 9:13; Mat 25:2

shall we receive : Job 1:1-3, Job 1:10, Job 1:21; 2Sa 19:28; Lam 3:38-41; Joh 18:11; Rom 12:12; Heb 12:9-11; Jam 5:10

In all this : Job 1:22; Psa 39:1, Psa 59:12; Mat 12:34-37; Jam 3:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Job 2:10

As one of the foolish women speaketh - The word here rendered "foolish" נבל nâbâl from נבל nâbêl , means properly stupid or foolish, and then wicked, abandoned, impious - the idea of "sin"and "folly"being closely connected in the Scriptures, or sin being regarded as supreme folly; 1Sa 25:25; 2Sa 3:33; Psa 14:1; Psa 53:2. The Arabs still use the word with the same compass of signification. "Gesenius."The word is used here in the sense of "wicked;"and the idea is, that the sentiment which she uttered was impious, or was such as were on the lips of the wicked. Sanctius supposes that there is a reference here to Idumean females, who, like other women, reproached and cast away their gods, if they did not obtain what they asked when they prayed to them. Homer represents Achilles and Menelaus as reproaching the gods. Iliad i. 353, iii. 365. See Rosenmuller, Morgenland, "in loc."

What shall we receive good at the hand of God - Having received such abundant tokens of kindness from him, it was unreasonable to complain when they were taken away, and when he sent calamity in their stead.

And shall we not receive evil? - Shall we not expect it? Shall we not be willing to bear it when it comes? Shall we not have sufficient confidence in him to believe that his dealings are ordered in goodness and equity? Shall we at once lose all our confidence in our great Benefactor the moment he takes away our comforts, and visits us with pain? This is the true expression of piety. It submits to all the arrangements of God without a complaint. It receives blessings with gratitude; it is resigned when calamities are sent in their place. It esteems it as a mere favor to be permitted to breathe the air which God has made, to look upon the light of his sun, to tread upon his earth, to inhale the fragrance of his flowers, and to enjoy the society of the friends whom he gives; and when he takes one or all away, it feels that he has taken only what belongs to him, and withdraws a privilege to which we had no claim. In addition to that, true piety feels that all claim to any blessing, if it had ever existed, has been forfeited by sin. What right has a sinner to complain when God withdraws his favor, and subjects him to suffering? What claim has he on God, that should make it wrong for Him to visit him with calamity?

Wherefore doth a living man complain,

A man for the punishment of his sins?

Lam 3:39.

In all this did not Job sin with his lips - See the notes at Job 1:22. This remark is made here perhaps in contrast with what occurred afterward. He subsequently did give utterance to improper sentiments, and was rebuked accordingly, but thus far what he had expressed was in accordance with truth, and with the feelings of most elevated piety.

Poole: Job 2:10

As one of the foolish women i.e. like a rash, and inconsiderate, and weak person that dost not understand nor mind what thou sayest. Or, like a wicked and most profane person; for such are frequently called fools in Scripture, as Psa 14:1 74:18 , and everywhere in the Proverbs.

Shall we poor worms give laws to our supreme Lord and Governor, and oblige him always to bless and favour us, and never to afflict us? And shall not those great, and manifold, and long-continued mercies, which from time to time God hath freely and graciously given us, compensate for these short afflictions? Ought we not to bless God for those mercies which we did not deserve, and contentedly to bear those corrections which we deserve and need, and (if it be not our own fault) may get much good by.

In all this did not Job sin with his lips by any reflections upon God, by any impatient or unbecoming expressions.

Haydock: Job 2:10

Foolish. The same word often means impious, (chap. i. 22.) and ignorant, (Haydock) or "delirous." (Aquila) (Psalm xiii. 1.) ---

Lips. The Jews assert, without reason, that he was guilty in his heart. (Calmet)

Gill: Job 2:10

But he said unto her, thou speakest as one of the foolish women speaketh,.... The wicked and profane women of that age; he does not say she was one of them, but spake like them; which intimates that she was a good woman, and had always been thought to be so; but now spake not like herself, and one of her profession, but like carnal persons: Sanctius thinks Job refers to the Idumean women, who, like other Heathens, when their god did not please them, or they could not obtain of them what they desired, would reproach them, and cast them away from there, throw them into the fire, or into the water, as the Persians are said to do; and so Job's wife, because of the present afflictive providence, was for casting off God and all religion; in this she spake and acted like those wicked people later observed, Job 21:14; and like those carnal professors among the Jews in later times, Mal 3:14; this was talking foolishly, and Job's wife spake after this foolish manner, which he resented:

what? this he said as being angry with her, and having indignation at what she said; and therefore, in this quick, short, and abrupt manner, reproves her for her folly:

shall we receive good at the hand of God, and shall we not receive evil? as all good things temporal and spiritual, the blessings of Providence; and all natural, though not moral evil things, even all afflictions which seem, or are thought to be evil, come from the mouth of God, and are according to his purpose, counsel, and will; so they are all dispensed by the hand of God, and should be kindly, cheerfully, readily, and willingly received, the one as well as the other; see Lam 3:38. Job suggests that he and his wife had received many good things from the Lord, many temporal good things, as appears from Job 1:2; they had their beings in him, and from him; they had been preserved in them by him; they had had an habitation to dwell in, and still had; God had given them food and raiment, wherewith it became them to be content; they had had a comfortable family of children until this time, and much health of body, Job till now, and his wife still, for ought appears; of their former happy circumstances, see Job 29:1; and besides these outward mercies, they had received God as their covenant God, their portion, shield, and exceeding great reward; they had received Christ as their living Redeemer; they had received the Spirit, and his grace, the root of the matter was in them; they had received justifying, pardoning, and adopting: grace, and a right unto and meetness for eternal life, which all good men receive of God; and therefore such must expect to receive evil things, or to partake of afflictions, since God has appointed these for them, and has told them of them, that they shall befall them; and beside they are for their profit and advantage; and the consideration of the good things that have been received, and are now enjoyed, as well as what they have reason to believe they shall enjoy in heaven to all eternity, should make them ready and willing to bear evil things quietly and patiently; see Heb 11:26; so Achilles in Homer ^m represents Jove as having two vessels full of gifts, one of good things, the other of evil, and sometimes he takes and gives the one, and sometimes the other:

in all this did not Job sin with his lips; not in what he said to his wife, it was all right and good; nor under the whole of his affliction hitherto, he had not uttered one impatient, murmuring, and repining word at the hand of God; the tongue, though an unruly member, and under such providences apt to speak unadvisedly, was bridled and restrained by Job from uttering anything indecent and unbecoming: the Targum, and many of the Jewish writers, observe that he sinned in his heart, but not with his lips; but this is not to be concluded from what is here said; though it is possible there might be some risings of corruptions in his heart, which, by the grace of God that prevailed in him, were kept under and restrained from breaking out.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 2:10

¹ tn Heb “he said to her.”

² tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

³ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

⁴ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

⁵ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

⁶ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.

⁷ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

Geneva Bible: Job 2:10

But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not ^{( n )} receive evil? In all this did not Job sin with his ^{( o )} lips.

^{( n )} That is, to be patient in adversity as we rejoice when he sends prosperity, and so to acknowledge him to be both merciful and just.

^{( o )} He so bridled his desires that his tongue through impatience did not murmur against God.

Commentary -- Verse Range Notes

TSK Synopsis: Job 2:1-13

1 Satan appearing again before God, obtains further leave to tempt Job.

7 He smites him with sore boils.

9 Job reproves his wife, who moved him to curse God.

11 His three friends console with him in silence.

MHCC: Job 2:7-10

The devil tempts his own children, and draws them to sin, and afterwards torments, when he has brought them to ruin; but this child of God he tormented with affliction, and then tempted to make a bad use of his affliction. He provoked Job to curse God. The disease was very grievous. If at any time we are tried with sore and grievous distempers, let us not think ourselves dealt with otherwise than as God sometimes deals with the best of his saints and servants. Job humbled himself under the mighty hand of God, and brought his mind to his condition. His wife was spared to him, to be a troubler and tempter to him. Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of Him, than which nothing is more false. But Job resisted and overcame the temptation. Shall we, guilty, polluted, worthless creatures, receive so many unmerited blessings from a just and holy God, and shall we refuse to accept the punishment of our sins, when we suffer so much less than we deserve? Let murmuring, as well as boasting, be for ever done away. Thus far Job stood the trial, and appeared brightest in the furnace of affliction. There might be risings of corruption in his heart, but grace had the upper hand.

Matthew Henry: Job 2:7-10

The devil, having got leave to tear and worry poor Job, presently fell to work with him, as a tormentor first and then as a tempter. His own children he tempts first, and draws them to sin, and afterwards torments, when thereby he has brought them to ruin; but this child of God he tormented with an affliction, and then tempted to make a bad use of his affliction. That which he aimed at was to make Job curse God; now here we are told what course he took both to move him to it and move it to him, both to give him the provocation, else he would not have thought of it: thus artfully in the temptation managed with all the subtlety of the old serpent, who is here playing the same game against Job that he played against our first parents (Gen. 3), aiming to seduce him from his allegiance to his God and to rob him of his integrity.

I. He provokes him to curse God by smiting him with sore boils, and so making him a burden to himself, Job 2:7, Job 2:8. The former attack was extremely violent, but Job kept his ground, bravely made good the pass and carried the day. Yet he is still but girding on the harness; there is worse behind. The clouds return after the rain. Satan, by the divine permission, follows his blow, and now deep calls unto deep.

1. The disease with which Job was seized was very grievous: Satan smote him with boils, sore boils, all over him, from head to foot, with an evil inflammation (so some render it), an erysipelas, perhaps, in a higher degree. One boil, when it is gathering, is torment enough, and gives a man abundance of pain and uneasiness. What a condition was Job then in, that had boils all over him, and no part free, and those as of raging a heat as the devil could make them, and, as it were, set on fire of hell! The small-pox is a very grievous and painful disease, and would be much more terrible than it is but that we know the extremity of it ordinarily lasts but a few days; how grievous then was the disease of Job, who was smitten all over with sore boils or grievous ulcers, which made him sick at heart, put him to exquisite torture, and so spread themselves over him that he could lie down no way for any ease. If at any time we be exercised with sore and grievous distempers, let us not think ourselves dealt with any otherwise than as God has sometimes dealt with the best of his saints and servants. We know not how much Satan may have a hand (by divine permission) in the diseases with which the children of men, and especially the children of God, are afflicted, what infections that prince of the air may spread, what inflammations may come from that fiery serpent. We read of one whom Satan had bound many years, Luk 13:16. Should God suffer that roaring lion to have his will against any of us, how miserable would he soon make us!

2. His management of himself, in this distemper, was very strange, Job 2:8.

(1.) Instead of healing salves, he took a potsherd, a piece of a broken pitcher, to scrape himself withal. A very sad pass this poor man had come to. When a man is sick and sore he may bear it the better if he be well tended and carefully looked after. Many rich people have with a soft and tender hand charitably ministered to the poor in such a condition as this; even Lazarus had some ease from the tongues of the dogs that came and licked his sores; but poor Job has no help afforded him. [1.] Nothing is done to his sore but what he does himself, with his own hands. His children and servants are all dead, his wife unkind, Job 19:17. He has not wherewithal to fee a physician or surgeon; and, which is most sad of all, none of those he had formerly been kind to had so much sense of honour and gratitude as to minister to him in his distress, and lend him a hand to dress or wipe his running sores, either because the disease was loathsome and noisome or because they apprehended it to be infectious. Thus it was in the former days, as it will be in the last days, men were lovers of their own selves, unthankful, and without natural affection. [2.] All that he does to his sores is to scrape them; they are not bound up with soft rags, not mollified with ointment, not washed or kept clean, no healing plasters laid on them, no opiates, no anodynes, ministered to the poor patient, to alleviate the pain and compose him to rest, nor any cordials to support his spirits; all the operation is the scraping of the ulcers, which, when they had come to a head and began to die, made his body all over like a scurf, as is usual in the end of the small-pox. It would have been an endless thing to dress his boils one by one; he therefore resolves thus to do it by wholesale - a remedy which one would think as bad as the disease. [3.] He has nothing to do this with but a potsherd, no surgeon's instrument proper for the purpose, but that which would rather rake into his wounds, and add to his pain, than give him any ease. People that are sick and sore have need to be under the discipline and direction of others, for they are often but bad managers of themselves.

(2.) Instead of reposing in a soft and warm bed, he sat down among the ashes. Probably he had a bed left him (for, though his fields were stripped, we do not find that his house was burnt or plundered), but he chose to sit in the ashes, either because he was weary of his bed or because he would put himself into the place and posture of a penitent, who, in token of his self-abhorrence, lay in dust and ashes, Job 42:6; Isa 58:5; Jon 3:6. Thus did he humble himself under the mighty hand of God, and bring his mind to the meanness and poverty of his condition. He complains (Job 7:5) that his flesh was clothed with worms and clods of dust; and therefore dust to dust, ashes to ashes. If God lay him among the ashes, there he will contentedly sit down. A low spirit becomes low circumstances, and will help to reconcile us to them. The Septuagint reads it, He sat down upon a dunghill without the city (which is commonly said, in mentioning this story); but the original says no more than that he sat in the midst of the ashes, which he might do in his own house.

II. He urges him, by the persuasions of his own wife, to curse God, Job 2:9. The Jews (who covet much to be wise above what is written) say that Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It is not likely that she was; but, whoever it was, she was to him like Michal to David, a scoffer at his piety. She was spared to him, when the rest of his comforts were taken away, for this purpose, to be a troubler and tempter to him. If Satan leaves any thing that he has permission to take away, it is with a design of mischief. It is his policy to send his temptations by the hand of those that are dear to us, as he tempted Adam by Eve and Christ by Peter. We must therefore carefully watch that we be not drawn to say or do a wrong thing by the influence, interest, or entreaty, of any, no, not those for whose opinion and favour we have ever so great a value. Observe how strong this temptation was. 1. She banters Job for his constancy in his religion: " Dost thou still retain thy integrity? Art thou so very obstinate in thy religion that nothing will cure thee of it? so tame and sheepish as thus to truckle to a God who is so far from rewarding thy services with marks of his favour that he seems to take a pleasure in making thee miserable, strips thee, and scourges thee, without any provocation given? Is this a God to be still loved, and blessed, and served?"

Dost thou not see that thy devotion's vain?

What have thy prayers procured but woe and pain?

Hast thou not yet thy int'rest understood?

Perversely righteous, and absurdly good?

Those painful sores, and all thy losses, show

How Heaven regards the foolish saint below.

Incorrigibly pious! Can't thy God

Reform thy stupid virtue with his rod?

- Sir R. Blackmore

Thus Satan still endeavours to draw men from God, as he did our first parents, by suggesting hard thoughts of him, as one that envies the happiness and delights in the misery of his creatures, than which nothing is more false. Another artifice he uses is to drive men from their religion by loading them with scoffs and reproaches for their adherence to it. We have reason to expect it, but we are fools if we heed it. Our Master himself has undergone it, we shall be abundantly recompensed for it, and with much more reason may we retort it upon the scoffers, "Are you such fools as still to retain your impiety, when you might bless God and live? "2. She urges him to renounce his religion, to blaspheme God, set him at defiance, and dare him to do his worst: " Curse God and die; live no longer in dependence upon God, wait not for relief from him, but be thy own deliverer by being thy own executioner; end thy troubles by ending thy life; better die once than be always dying thus; thou mayest now despair of having any help from thy God, even curse him, and hang thyself."These are two of the blackest and most horrid of all Satan's temptations, and yet such as good men have sometimes been violently assaulted with. Nothing is more contrary to natural conscience than blaspheming God, nor to natural sense than self-murder; therefore the suggestion of either of these may well be suspected to come immediately from Satan. Lord, lead us not into temptation, not into such, not into any temptation, but deliver us from the evil one.

III. He bravely resists and overcomes the temptation, Job 2:10. He soon gave her an answer (for Satan spared him the use of his tongue, in hopes he would curse God with it), which showed his constant resolution to cleave to God, to keep his good thoughts of him, and not to let go his integrity. See,

1. How he resented the temptation. He was very indignant at having such a thing mentioned to him: "What! Curse God? I abhor the thought of it. Get thee behind me, Satan. "In other cases Job reasoned with his wife with a great deal of mildness, even when she was unkind to him (Job 19:17): I entreated her for the children's sake of my own body. But, when she persuaded him to curse God, he was much displeased: Thou speakest as one of the foolish women speaketh. He does not call her a fool and an atheist, nor does he break out into any indecent expressions of his displeasure, as those who ar sick and sore are apt to do, and think they may be excused; but he shows her the evil of what she said, and she spoke the language of the infidels and idolaters, who, when they are hardly bestead, fret themselves, and curse their king and their God, Isa 8:21. We have reason to suppose that in such a pious household as Job had his wife was one that had been well affected to religion, but that now, when all their estate and comfort were gone, she could not bear the loss with that temper of mind that Job had; but that she should go about to infect his mind with her wretched distemper was a great provocation to him, and he could not forbear thus showing his resentment. Note, (1.) Those are angry and sin not who are angry only at sin and take a temptation as the greatest affront, who cannot bear those that are evil, Rev 2:2. When Peter was a Satan to Christ he told him plainly, Thou art an offence to me. (2.) If those whom we think wise and good at any time speak that which is foolish and bad, we ought to reprove them faithfully for it and show them the evil of what they say, that we suffer not sin upon them. (3.) Temptations to curse God ought to be rejected with the greatest abhorrence, and not so much as to be parleyed with. Whoever persuades us to that must be looked upon as our enemy, to whom if we yield it is at our peril Job did not curse God and then think to come off with Adam's excuse: " The woman whom thou gavest to be with me persuaded me to do it"(Gen 3:12), which had in it a tacit reflection on God, his ordinance and providence. No; if thou scornest, if thou cursest, thou alone shalt bear it.

2. How he reasoned against the temptation: Shall we receive good at the hand of God, and shall we not receive evil also? Those whom we reprove we must endeavour to convince; and it is no hard matter to give a reason why we should still hold fast our integrity even when we are stripped of every thing else. He considers that, though good and evil are contraries, yet they do not come from contrary causes, but both from the hand of God (Isa 45:7, Lam 3:38), and therefore that in both we must have our eye up unto him, with thankfulness for the good he sends and without fretfulness at the evil. Observe the force of his argument.

(1.) What he argues for, not only the bearing, but the receiving of evil: Shall we not receive evil, that is, [1.] "Shall we not expect to receive it? If God give us so many good things, shall we be surprised, or think it strange, if he sometimes afflict us, when he has told us that prosperity and adversity are set the one over against the other?"1Pe 4:12. [2.] "Shall we not set ourselves to receive it aright?"The word signifies to receive as a gift, and denotes a pious affection and disposition of soul under our afflictions, neither despising them nor fainting under them, accounting them gifts (Phi 1:29), accepting them as punishments of our iniquity (Lev 26:41), acquiescing in the will of God in them ("Let him do with me as seemeth him good"), and accommodating ourselves to them, as those that know how to want as well as how to abound, Phi 4:12. When the heart is humbled and weaned, by humbling weaning providence, then we receive correction (Zep 3:2) and take up our cross.

(2.) What he argues from: "Shall we receive so much good as has come to us from the hand of God during all those years of peace and prosperity that we have lived, and shall we not now receive evil, when God thinks fit to lay it on us?"Note, The consideration of the mercies we receive from God, both past and present, should make us receive our afflictions with a suitable disposition of spirit. If we receive our share of the common good in the seven years of plenty, shall we not receive our share of the common evil in the years of famine? Qui sentit commodum, sentire debet et onus - he who feels the privilege, should prepare for the privation. If we have so much that pleases us, why should we not be content with that which pleases God? If we receive so many comforts, shall we not receive some afflictions, which will serve as foils to our comforts, to make them the more valuable (we are taught the worth of mercies by being made to want them sometimes), and as allays to our comforts, to make them the less dangerous, to keep the balance even, and to prevent our being lifted up above measure? 2Co 12:7. If we receive so much good for the body, shall we not receive some good for the soul; that is, some afflictions, by which we partake of God's holiness (Heb 12:10), something which, by saddening the countenance, makes the heart better? Let murmuring therefore, as well as boasting, be for ever excluded.

IV. Thus, in a good measure, Job still held fast his integrity, and Satan's design against him was defeated: In all this did not Job sin with his lips; he not only said this well, but all he said at this time was under the government of religion and right reason. In the midst of all these grievances he did not speak a word amiss; and we have no reason to think but that he also preserved a good temper of mind, so that, though there might be some stirrings and risings of corruption in his heart, yet grace got the upper hand and he took care that the root of bitterness might not spring up to trouble him, Heb 12:15. The abundance of his heart was for God, produced good things, and suppressed the evil that was there, which was out-voted by the better side. If he did think any evil, yet he laid his hand upon his mouth (Pro 30:32), stifled the evil thought and let it go no further, by which it appeared, not only that he had true grace, but that it was strong and victorious: in short, that he had not forfeited the character of a perfect and upright man; for so he appears to be who, in the midst of such temptations, offends not in word, Jam 3:2; Psa 17:3.

Keil-Delitzsch: Job 2:10

10 But he said to her, As one of the ungodly would speak, thou speakest. Shall we receive good from God, and shall we not also receive evil?

The answer of Job is strong but not harsh, for the אחת (comp. 2Sa 13:13) is somewhat soothing. The translation "as one of the foolish women"does not correspond to the Hebrew; נבל is one wxo thinks madly and acts impiously. What follows is a double question, גּם for הגם . The גּם stands at the beginning of the sentence, but logically belongs to the second part, towards which pronunciation and reading must hurry over the first, - a frequent occurrence after interrogative particles, e.g., Num 16:22; Isa 5:4 ; after causal particles, e.g., Isa 12:1; Pro 1:24; after the negative פּן , Deu 8:12., and often. Hupfeld renders the thought expressed in the double question very correctly: bonum quidem hucusque a Deo accepimus, malum vero jam non item accipiemus ? גּם is found also elsewhere at the beginning of a sentence, although belonging to a later clause, and that indeed not always the one immediately following, e.g., Hos 6:11; Zec 9:11; the same syntax is to be found with אף , אך , and רק . קבּל , like תּמּה , is a word common to the book of Job and Proverbs (Pro 19:20); besides these, it is found only in books written after the exile, and is more Aramaic than Hebraic. By this answer which Job gives to his wife, he has repelled the sixth temptation. For 10b In all this Job sinned not with his lips.

Job 2:10

10 b In all this Job sinned not with his lips.

The Targum adds: but in his thoughts he already cherished sinful words. בּשׂפתיו is certainly not undesignedly introduced here and omitted in Job 1:22. The temptation to murmur was now already at work within him, but he was its master, so that no murmur escaped him.

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 1:6--2:11

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

God permitted Satan to test Job twice.²³ The first test touched his possessions, including his children (1:6-22), and the second his person (2:1-10). God permitted Satan to afflict Job to demonstrate and to purify Job's motives for worshipping God and for living a godly life (cf. James 1:2-4). The writer takes us behind the scenes in this pericope (1:6-2:10) so we can know why Job's calamities befell him. In each test we first see Satan accusing Job in heaven and then attacking him on earth.²⁴

Constable: Job 2:1-10

2. The second test 2:1-10

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

Satan could do nothing to Job without God's permission. Having received that he went out to strip Job of his health.

In view of the symptoms mentioned later in the book, Job's ailment (vv. 7-8) seems to have been a disease called pemphigus foliaceous or something similar to it, perhaps elephantiasis (cf. vv. 7, 8, 12; 3:24-25; 7:5; 9:18; 16:16; 19:17, 20; 30:17, 27, 30; 33:21). It appears to have afflicted Job for several months (cf. 7:3; 29:2).

Job's illness resulted in an unclean condition that made him a social outcast. He had to take up residence near the city dump where beggars and other social rejects stayed. He had formerly sat at the city gate and enjoyed social prestige as a town judge (29:7).

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

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

Though many people today conclude, as Job's wife did, that the reason for suffering is that God is unjust, this is not the reason good people suffer. The basis for the relationship between God and man is not retribution, with good deeds resulting in prosperity and bad deeds yielding punishment.²⁹

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

Guzik: Job 2:1-13

Job 2 - Job's Health Is Destroyed

A. The second act of the heavenly scene.

1. (1-3) God boasts again over His servant Job.

Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. 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? And still he holds fast to his integrity, although you incited Me against him, to destroy him without cause."

a. Again there was a day when the sons of God came: This again indicates that Satan and certain angelic beings (fallen as well as faithful) have somewhat open access to God's presence in heaven.

b. And the LORD said to Satan: The dialogue recorded here was completely unknown to Job; though perhaps, if he was the author of the book, at a later time God revealed this heavenly behind-the-scenes conversation to him.

i. From going to and fro on the earth, and from walking back and forth on it: "Surely as Job still retained his integrity, so did Satan his vanity; boasting that he came now from visiting his estate." (Trapp)

c. And still he folds fast to his integrity: Up to this point, this second recorded dialogue followed the same pattern shown in Job 1:6-8. God used the repetition to impress upon Satan the futility of his first attack against Job.

i. And still he holds fast to his integrity: The idea "indicates a strengthening of the grip he already had." (Smick)

d. Although you incited Me against him: This shows that both God and Satan understood that the attack could only come to Job because God allowed it. Although God did not actively send the Sabeans, the Chaldeans, the fire, or the wind, they could only come by His permission.

e. To destroy him without cause: The idea is not that cause was absent in either God or Satan; they both had something they wanted to prove and establish in the whole account. However, there was no sinful cause in Job that prompted the calamities that befell him.

2. (4-6) Satan's reply.

So Satan answered the LORD and said, "Skin for skin! Yes, all that a man has he will give for his life. But stretch out Your hand now, and touch his bone and his flesh, and he will surely curse You to Your face!" And the LORD said to Satan, "Behold, he is in your hand, but spare his life."

a. Skin for skin! Yes, all that a man has he will give for his life: Satan here asserted that Job failed to curse God only because he was afraid that if he did, it would bring personal punishment from God. Satan argued that the problem with the prior attacks was that none of the previous attacks touched Job directly, but only things next to or outside of Job (his family and his possessions).

i. "In Job's ancient culture, 'skin for skin' was a bartering term meaning to trade one skin for another. The Devil is accusing Job of being willing to risk the skin of his children and livestock in order to protect his own skin." (Lawson)

ii. "Any skin for his own; cattle, servants, children may be easily parted with by him, to save himself in a whole skin, to keep himself whole." (Trapp)

iii. When it came down to it, Abraham betrayed his wife to save his life. David forsook his sanity to save his life. Peter denied Jesus to save his own life. There is certainly some truth to the statement, all that a man has he will give for his life.

b. Touch his bone and his flesh, and he will surely curse You to Your face! Satan insisted that if the attack were made against Job directly - if some calamity came upon Job's body - then Job would certainly curse God.

i. "Satan suggested to God a new test for Job. Physical suffering. Pain can weaken our resistance and make everything look and feel worse than it really is. More than one person has withstood tragedy only to fall apart under the onslaught of pain." (Lawson)

ii. "It is the devil's perpetual estimate of humanity that flesh is supreme." (Morgan)

c. Behold, he is in your hand, but spare his life: With this God again "lowered the hedge" that protected Job, but He did not eliminate it. Satan was given greater allowance to attack Job, but not unlimited allowance.

B. Job suffers affliction and shows integrity.

1. (7-8) Job is smitten with painful and disgusting sores.

So Satan went out from the presence of the LORD, and struck Job with painful boils from the sole of his foot to the crown of his head. And he took for himself a potsherd with which to scrape himself while he sat in the midst of the ashes.

a. Struck Job with painful boils: This disease that came upon Job was specifically meant to drive Job to such great despair that he would curse God. We are not surprised that the attack against Job was severe (painful boils) and massive (from the sole of his foot to the crown of his head).

i. We again are challenged to see that Satan has the power to attack mankind in ways we perhaps previously did not perceive. Previously we saw that Satan could inspire others to attack Job (Job 1:14, 1:17) and could direct natural calamity as an attack against Job (Job 1:16, 1:18-19). Now we see that disease and physical suffering could come against Job as a attack from Satan. Another example of this is in Luke 13:17, where Jesus revealed that a woman who had been afflicted for 18 years was actually afflicted with a spirit of infirmity and was bound by Satan in here condition.

ii. The exact nature of Job's ailment has been debated. "Some kind of acute dermatitis spreading everywhere and developing infections with darkened (Job 30:28) and peeling (30:30) skin and constantly erupting pustules (7:5b) would manifest the pruritus and purulence highlighted in 2:7." (Anderson)

iii. One of the curses God promised to a disobedient Israel was, The LORD will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed (Deuteronomy 28:27). This may very well be the same affliction that Job suffered from; it reminds us also that Job had every reason to feel cursed by God, and he appeared that way to others also.

iv. Whatever the exact diagnosis of Job's condition, taken together his medical problems were significant. Other passages in the Book of Job tell us more of what Job suffered.

· Intense pain (My bones are pierced in me at night, and my gnawing pains take no rest; Job 30:17)

· Peeling and darkened skin (My skin grows black and falls from me; Job 30:30a)

· Pus-filled, erupting sores (My flesh is caked with worms and dust, my skin is cracked and breaks out afresh; Job 7:5b)

· Anorexia, emaciation (My bone clings to my skin and to my flesh; Job 19:20)

· Fever (My bones burn with fever; Job 30:30b)

· Depression (I loathe my life; I would not live forever; Job 7:16 and My heart is in turmoil and cannot rest; days of affliction confront me. I go about mourning, but not in the sun; Job 30:27-28)

· Weeping (My face is flushed with weeping; Job 16:16a)

· Sleeplessness (When I lie down, I say, 'When shall I arise, and the night be ended?' Job 7:4)

· Nightmares (Then you scare me with dreams and terrify me with visions; Job 7:14)

· Putrid breath (My breath is offensive to my wife; Job 19:17)

· Difficulty breathing (He will not allow me to catch my breath; Job 19:18)

· Failing vision (On my eyelids is the shadow of death; Job 16:16b)

· Rotting teeth (I have escaped by the skin of my teeth; Job 19:20)

· Haggard looks (When they raised their eyes from afar, and did not recognize him; Job 2:12)

· Painful swollen sores all over his body (painful boils from the sole of his foot to the crown of his head; Job 2:7)

· Intense itching (to scrape himself; Job 2:8)

· This condition lasted for months (Oh, that I were as in months past; Job 29:2 and I have been allotted months of futility; Job 7:3)

b. He took for himself a potsherd with which to scrape himself: Job dealt with his painful affliction to the best of his ability and then sat in a mournful place. In the midst of the ashes probably means "in the city dump," where garbage was burned; Job sat on a burned heap.

i. "He took him a potsherd; partly to allay the itch which his ulcers caused; and partly to squeeze out or take away that purulent matter which was under them, or flowed from them, and was the great cause of his torment." (Poole)

ii. "Though somewhat messy, 'the ashes' were perhaps the most sterile place a man with sores could sit. That aspect may be only coincidental; but the ancient, by practice, may have found it physically advantageous." (Smick)

2. (9-10) Job holds his integrity before his foolish wife.

Then his wife said to him, "Do you still hold fast to your integrity? Curse God and die!" But he said to her, "You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity?" In all this Job did not sin with his lips.

a. Do you still hold fast to your integrity? Curse God and die! Job's wife has become a proverbial example of a cruel, unsupportive, sharp-tongued wife. Yet some allowance must be made considering her losses in the previous few days. She also lost her children and her wealth, and should not be too harshly judged.

i. The Septuagint puts more words into the mouth of Job's wife: How long wilt thou hold out, and say, "Behold I wait yet a little while, expecting the hope of my deliverance?" For, behold, thy memorial is cut off from the earth - [even thy] sons and thy daughters, the pangs and pains of my womb, which I bore in vain, with sorrows; and though thyself sittest down to spend the nights in the open air among the corruption of worms, and I am a wanderer, and a servant from place to place, and house to house, waiting for the setting of the sun, that I may rest from my labours and my pains, which now beset me. Now curse God and die. (Cited in Bullinger)

ii. "She can't bear to see her husband suffer like this. Her heart, already crushed by the loss of her ten children, is now without hope. She is saying, 'Curse God and He'll strike you dead too. Then you can escape this pain. Death would be better than this.'" (Lawson)

iii. "Renounce, she says, God and die. Leave the unprofitable service of this God, Who has left thee to so undeserved a fate. Leave Him, and quit life, a life that has nothing left worth living for." (Bradley)

iv. Nevertheless, the implication of her words, "do you still hold fast to your integrity?" is that she had abandoned her integrity. Satan's goal in his attacks against Job was to shake Job from his standing; he failed in regard to Job, but he succeeded in regard to Job's wife. Job must have been severely grieved both at his wife's foolish words and her own shaken faith. "His cup seemed full. One other turn of the rack, so to speak, is yet possible. It is not spared him. From the one human quarter from which comfort might have yet come, there comes only a vulgar taunt, and suggestion of despair." (Bradley)

v. "Not knowing the limitation God had put on the Accuser, Job's wife at this point diagnosed the disease as incurable and recommended that he curse God and die." (Smick)

b. You speak as one of the foolish women speaks: This was a wisely-worded rebuke to Job's wife. He did not accuser of being a foolish woman, but of speaking like one of the foolish women. He indicated that this was out-of-character for her.

i. "He does not call her 'wicked', merely foolish, that is, lacking in discernment. She thinks God has treated Job badly, and deserves a curse; Job finds nothing wrong with what has happened to him." (Anderson)

c. Shall we indeed accept good from God, and shall we not accept adversity? Job again shows his wisdom in this reply. He recognized that God does not owe us good; He gives it as a gift that we should accept. Accordingly, if adversity comes to us, and we are wise to see that even in adversity there may be a "gift" that we should accept.

i. "Shall we poor worms give laws to our supreme Lord and Governor, and oblige him always to bless and favour us, and never to afflict us? And shall not those great, and manifold, and long-continued mercies, which from time to time God hath freely and graciously given us, compensate for these short afflictions?" (Poole)

d. In all this Job did not sin with his lips: This is another remarkable statement to the credit of Job. He did not sin in his response to either his God or his wife.

i. In all this is a broad statement, meaning that up to this point Job had not sinned at all in what he said. This is important to note, because some say that these calamities came upon Job because of a negative confession he made, supposedly recorded in Job 1:5 and in Job 3:25. This statement makes it clear that Job did not sin with his lips, certainly not in the sense of a negative confession.

3. (11-13) The consolation of Job's friends.

Now when Job's three friends heard of all this adversity that had come upon him, each one came from his own place; Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. For they had made an appointment together to come and mourn with him, and to comfort him. And when they raised their eyes from afar, and did not recognize him, they lifted their voices and wept; and each one tore his robe and sprinkled dust on his head toward heaven. So they sat down with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his grief was very great.

a. When Job's three friends heard of all this adversity that had come upon him, each one came from his own place: This passage introduces three remarkable friends of Job. Their names were Eliphaz, Bildad, and Zophar. These men came to Job in his hour of need.

i. For they had made an appointment: "The fact that they met by appointment shows that they were already acquaintances who felt it would be better to come together." (Anderson)

b. To come and mourn with him, and to comfort him: Their intended goal was good and noble. They came to be with him (to come), to share his sorrow (and mourn with him), and to bring some relief to Job (and to comfort him).

c. And did not recognize him: The boils left Job with a horrific, disfigured appearance. Upon seeing Job, his three friends were instantly gripped with grief and mourning as if one had died.

i. "As they drew near and raised their eyes and saw the change which disease and misery had worked in his form and face, the horrors of the spectacle overcame them." (Bradley)

d. They sat down with him on the ground seven days and seven nights, and no one spoke a word to him: This was a wonderful display of comfort and common cause with Job. They shared in his afflicted state, acting as if they were similarly afflicted. They offered no statement except for their compassionate presence.

i. "Seven days and seven nights was the usual time of mourning for the dead, Genesis 50:10; 1 Samuel 31:13, and therefore proper both for Job's children, who were dead, and for Job himself, who was in a manner dead whilst he lived." (Poole)

ii. After this point in the Book of Job there begins 35 chapters of discussion between Job and his friends. Yet all that discussion must be put in the context of the genuine love and concern that these friends had for Job, and there was a sense in which they earned their right to speak by their sacrificial display of compassion.

iii. "While it is true that Job suffered more at the hands of these friends ultimately than by the attacks of the foe, yet some recognition must be made of the goodness of the men."

· They are to be admired because they came to Job.

· They are to be admired because they wept for and with Job.

· They are to be admired because they sat in silence with Job for seven days.

· They are to be admired because they intended all the best for Job, and were persistent in wanting and doing what they thought was best for Job.

· They are to be admired because they spoke their opinion about Job and his condition to Job himself, instead of speaking about him to others.

iv. "They believed him to be suffering for heavy crimes; and seeing him suffer so much, they were not willing to add to his distress by invectives or reproach. Job himself first broke silence." (Clarke)

v. "We leave Job and his friends seated in silence. There is calm around them, but we feel that the air is heavy, and that there is a tempest in the sky. We shall hear the storm burst and the thunder roll when next we meet." (Bradley)

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

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 2 (Chapter Introduction)

Overview

Job 2:1, Satan appearing again before God, obtains further leave to tempt Job; Job 2:7, He smites him with sore boils; Job 2:9, Job reproves his wife, who moved him to curse God; Job 2:11, His three friends console with him in silence.

Poole: Job 2 (Chapter Introduction)

CHAPTER 2

Satan’ s second appearance before God: Job’ s character continuing the same, condemneth Satan, Job 2:1-3 . Satan judgeth him not sufficiently tried, unless his body suffer; and so obtaineth leave to hurt his body, but not touch his life, Job 2:4-6 . Job, smote with boils, scrapeth himself, and sitteth down in ashes, Job 2:7,8 . His wife’ s folly; he reproveth her, acknowledging God’ s sovereignty and former mercies, Job 2:9,10 . His three friends, and their sorrow, Job 2:11-13 .

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 2 (Chapter Introduction)

(Job 2:1-6) Satan obtains leave to try Job.

(Job 2:7-10) Job's sufferings.

(Job 2:11-13) His friends come to comfort him.

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 2 (Chapter Introduction)

We left Job honourably acquitted upon a fair trial between God and Satan concerning him. Satan had leave to touch, to touch and take, all he had, and was confident that he would then curse God to his face; but, on the contrary, he blessed him, and so he was proved an honest man and Satan a false accuser. Now, one would have thought, this would be conclusive, and that Job would never have his reputation called in question again; but Job is known to be armour of proof, and therefore is here set up for a mark, and brought upon his trial, a second time. I. Satan moves for another trial, which should touch his bone and his flesh (Job 2:1-5). II. God, for holy ends, permits it (Job 2:6). III. Satan smites him with a very painful and loathsome disease (Job 2:7, Job 2:8). IV. His wife tempts him to curse God, but he resists the temptation (Job 2:9, Job 2:10). V. His friends come to condole with him and to comfort him (Job 2:11-13). And in this that good man is set forth for an example of suffering affliction and of patience.

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 2 (Chapter Introduction)

INTRODUCTION TO JOB 2

This chapter gives an account of a second trial of Job's constancy and integrity, the time and occasion of it, Job 2:1; the motion made for it by Satan, which being granted, he smote him from head to foot with sore boils, which he endured very patiently, Job 2:4; during which sad affliction he is urged by his wife to give up his integrity, which he bravely resisted, Job 2:9; and the chapter is concluded with an account of a visit of three of Job's friends, and of their conduct and behaviour towards him, Job 2:11.