Job 1

The Book begins with an account of Job (or, preferably, Hiob) and his great wealth, while he was also a man that feared God (i. 1-3). Then comes the Satanic suggestion, so often repeated since, that religion is a form of self-interest (i. 9-11; ii. 4, 5). “Doth Job fear God for nought?”

God permits calamity after calamity to fall upon His servant. He loses his property (i. 13-17), and then his sons (i. 18, 19), but still stands the test (i. 20-22). Then comes the severest test of all, when he is smitten with a painful and loathsome disease (ii. 7, 8). Still he resists the temptation to blame God (ii. 9, 10). But he is sore perplexed by the mystery of his sufferings (iii.), “Wherefore is light given to him that is in misery, and life unto the bitter in soul?” (iii. 20). His friends come to comfort him (ii. 11-13) and reason with him (iv., v.). But their comfort is “vacant chaff well meant for grain.” Although they utter some fine truths, their arguments do not meet the case (iv. 17; v. 7), though Eliphaz comes near it (iv. 17). They think that his sufferings must be a punishment for wrong-doing and that his protests of innocence are hypocrisy (viii. 6, 13; xi. 3, 6, 14). Job’s answers show impatience with their reasoning (xii. 2-9; xiii. 1-14), ending with the noble assertion of his trust in God: “Though He slay me, yet will I trust in Him.” (But see note on xiii. 15.) From his friends he turns to God (xiii. 21-xiv. 1, 22; xvi. 20, 21): “make me to know my transgression and my sin” (xiii. 23). Deep is the pathos of the suffering man’s cry (xix. 9-20), his piteous appeal to his friends (xix. 21), and yet his renewed assertion of confidence in God: “I know that my Redeemer liveth” (xix. 25) and “He knoweth the way that I take; when He hath tried me, I shall come forth as gold” (xxiii. 10). One of the finest passages in the Bible is his account of the search for wisdom (xxviii.), the value of it (xxviii. 15-19), and God’s answer to man’s quest (xxviii. 28), followed by Job’s account of his own life (xxix.).

Elihu, the youngest of Job’s friends, perhaps comes nearest to the solution of the mystery of suffering (xxxiii. 15-30), though even he seems to think that Job has brought it upon himself (xxxiv. 7-11, 31, 32; xxxv. 8).

The words attributed to God (xxxviii.-xl. 2; xl. 6-xli.) cannot be said to answer Job’s questions. The answer is rather given in the book as a whole and the final issue of it. What these chapters do is to assert the Divine supremacy, in an argument from the world of nature. Job, in true humility, acknowledges this, and confesses himself a sinner (xl. 3-5; xlii. 1-6). This is the true answer to the problem of suffering—the lesson learned, of perfect trust, humility, and patience.

And the original question of the cynic and sceptic: “Doth Job fear God for nought?” is answered also. Even when Job had lost everything and was a forsaken and almost solitary sufferer, he still trusted God. And God did not forsake him, but vindicated him (xlii. 7-10). The end of that man was peace.

1 the land of Uz. One of three persons mentioned in the genealogies of Genesis may have given his name to this country: see Gen. x. 23; xxii. 21; xxxvi. 28. The second is generally thought to be intended—a son of Abraham’s brother Nahor. The country has not been identified. It was probably either Edom or Mesopotamia.

Job. Heb., “Eyob.”

3 substance. Heb., “cattle”; in which the wealth of nomadic tribes mainly consists. Horees are not mentioned, these being used almost exclusively for war.

she-asses. These are very valuable in the East, on account of their milk.

men of the East. A term denoting the tribes between the Jordan and the Euphrates, and extending over the north of Arabia.

4 every one his day. Periodical family festivals were held in one another’s houses; perhaps on their respective birthdays.

called for their three sisters. The sisters lived, according to the custom of the East, with their mother.

5. Job sent and sanctified them. i.e., prepared them to offer sacrifice. He feared that they might forget God while enjoying His bounties.

burnt offerings. A patriarchal form of sacrifice, denoting absolute self-surrender.

cursed. R.V., “renounced.”

6 the sons of God. Sometimes called “saints” (holy ones); more generally “angels” (messengers). The first name refers to their origin and nature, the second to their character, the third to their office.

Satan. Heb., “the Satan”; i.e., “the Adversary.” The evil spirit who opposes God and goodness; “the accuser of the brethren” (Rev. xii. 10. Cp. Zech. iii. 1). A fine study of the representations of Satan by Dante, Milton, and Goethe is to be found in The Expositor’s Bible, “Job,” by Dr. R. A. Watson.

7. Whence comes thou? For a similar mode of representation, see 1 Kings xxii. 19, and note: and Zech. iii. 1. These passages teach us that even Satan is subject to the control of God.

9. Both Job fear God for nought? This question introduces the first part of the great controversy—the possibility of disinterested goodness.

11 curse Thee to Thy face. Or, “renounce Thee openly”: see on ver. 5. The original is very emphatic—"[see] if he will not renounce Thee!"

15 the Sabeans. Heb., “Sheba.” These appear to have been a mixed race, partly Cushite (Gen. x. 7) and partly Shemite, of the families of Joktan (Gen. x. 28) and Abraham (Gen. xxv. 3), found in connexion with “the sons of Dedan.” They probably made their attack from the south. Dr. D. S. Margoliouth (Hastings’ Dict. Bible) thinks they came from Central Africa; others trace them to Arabia.

16. The fire of God. i.e., lightning (Exod. ix. 23).

17. The Chaldæans. Predatory inroads of the Chaldæans from the north are mentioned in Gen. xi. 28: see also Hab. i, 6-11.

made out three bands. For the purpose of surrounding the camels: see Gen. xiv. 15; Judg. vii. 16, 21; 1 Sam. xi. 11.

19 from the wilderness. Rather, “from beyond the wilderness”; having had all the desert to blow over. Such winds are very violent: see Isa. xxi. 1; Jer. iv. 11; Zech. ix. 14. This, as it “smote the four corners of the house,” was of the character of a whirlwind.

young men. Or, “young people”; both sons and daughters.

21 blessed be the name of the Lord. Job looked beyond the immediate instruments or second causes of his afflictions, and found consolation in the belief that an infinitely wise and merciful Sovereign presided over his affairs. What a triumph over Satan’s devices!