Chapter 1

1 The holiness, riches, and religious care of Job for his children. 6 Satan, appearing before God, by calumniation obtaineth leave to tempt Job. 13 Understanding of the loss of his goods and children, in his mourning he blesseth God.

1. Uz. This geographical location has not been positively identified. According to Lam. 4:21 “the land of Uz” in Jeremiah’s day was either equated with Edom, or else the “daughter of Edom” was dwelling away from home in a land that perhaps had been conquered by Edom. The latter is probably correct, for “the land of Uz” and Edom are separately listed in a long catalogue of nations that were to suffer divine vengeance (Jer. 25:20, 21). However, the scant Scriptural data regarding the residence of Job’s companions, Eliphaz, Bildad, and Zophar (Job 2:11), seem to indicate that they came from somewhere in the vicinity of Edom. For example, Eliphaz was a Temanite. Edom and Teman are listed in a way that closely connects the two (see Jer. 49:7, 20; Eze. 25:13; Amos 1:11, 2; Obadiah 8, 9). Bildad’s tribe, comprising the Shuhites, probably sprang from Keturah, Abraham’s concubine (Gen. 25:2). Buz, the home of Job’s fourth companion, Elihu (Job 32:2), is also connected with Tema, Eliphaz’ home town (see Jer. 25:23).

Despite these evidences that point toward the Edomite area as the location of Uz, other factors have led some to different conclusions. The LXX for Uz has Ausites, said to be an area in the northern part of the Arabian Desert between Palestine and the Euphrates River. Gesenius defends this locality as the Uz of Job 1:1. Its proximity to Chaldea, whence the marauding bands came that carried away Job’s camels (v. 17), tends to give credence to this theory. On the other hand, the testimony of the LXX cannot always be relied on, as, for example, the statement in the appendix to the LXX of Job which claims that Job was one of the kings of Edom.

Other traditions, preserved by the Arabs, place Uz in the vicinity of Damascus. In fact, a location 40 mi. southwest of Damascus still bears the name Deir Eiyub, perpetuating the name of Job. This location and the north Arabian location have been defended inasmuch as Job is spoken of as the greatest of the “men of the east” (v. 3). It is assumed that this term applies to territory east of Palestine. The vicinity of Edom thus would not qualify geographically. On the other hand, if we take the position that Moses is the author of the book (see Introduction, p. 493), his geographical orientation may have been that of Egypt or Midian rather than Palestine.

There is little further in the book itself to aid in identifying Uz. Job’s sons and daughters lived in an area where a “great wind from the wilderness” struck them (v. 19). They lived in a cultivated area where “oxen were plowing, and the asses feeding beside them” (v. 14). The home of Job was in or near a city (ch. 29:7). The picture, fragmentary as it is, seems to be that of a marginal area of farms and cities on the edge of a desert. Such a situation would not be uncommon in many parts of the East.

Job. Heb. ХIyyob, which some regard as from the root Хayab, meaning “to be hostile,” “to treat as an enemy.” Hence “Job” may mean “the assailed one.” Gesenius suggests that the primary idea of Хayab may be that of breathing, blowing, or puffing upon anyone, as expressive of anger or hatred. However, it cannot be established that the name “Job” comes from this root. Nevertheless, it is not uncommon in the Scriptures for a man’s name to describe his major characteristic. These names were bestowed, doubtless, in later life, as was the name “Israel” (Gen. 32:28). The name “Job” is unknown elsewhere in Hebrew literature, but occurs in the Amarna Letters of the 14th century b.c., under the form AyyaЖb. The name is also attested in cuneiform documents from Mari, where it is written AyyaЖbum. The “Job” of Gen. 46:13 is not from the Heb. ХIyyob but from Yob.

In Rock Creek Cemetery in Washington, D.C., is the famous statue of grief by Augustus Saint-Gaudens. It is intended to be an embodiment of all human grief. Regarding it a French critic said, “I know of no work so profound in sentiment, so exalted in its art, and executed by methods so simple and broad.” The Bible has its “embodiment of grief” in the person of Job. Paraphrasing the art critic, there is nothing more profound in sentiment or more exalted in its art than this book.

Perfect. Heb. tam. This word does not necessarily imply absolute sinlessness. It signifies, rather, completeness, integrity, sincerity, but in a relative sense. The man who is “perfect” in the sight of God is the man who has reached the degree of development that Heaven expects of him at any given time. The Hebrew term tam is equivalent to the Greek teleios, which is often translated “perfect” in the NT but which is better translated “full grown” or “mature” (see 1 Cor. 14:20, where teleioi is translated “men” in contrast with “children”). It is difficult to find one word that is adequate as a translation of tam. Some translators, following the LXX, have used the word “blameless.” This does not seem sufficient to imply the positive connotation of wholeness and entirety present in tam.

Upright. Heb. yashar, “straight,” “level,” “just,” “right.”

Feared God. A common Biblical expression denoting loyalty and devotion to God. Here a contrast is intended between Job, who was true to God, and those who were worshipers of other deities.

Eschewed. Literally, “turned aside.” The idea is that of avoiding evil, turning away from it as from the presence of danger. The four ideas included in this verse are not mere repetitions to impress upon the reader that Job was a good man. Rather, they complement one another in forming a total picture of an outstanding character.

3. Substance. Heb. miqneh, “cattle,” from the root qanah, “to acquire property.” The wealth of the East was largely counted in terms of cattle.

Sheep. Heb. soХn, a word referring to both sheep and goats. These animals provided food and clothing.

Camels. These made commerce possible with remote areas.

Asses. The usual domestic beasts of burden.

Great household. The many servants who performed the labor.

4. Feasted. Literally, “made a banquet.” The Hebrew word for “banquet” comes from a root meaning “to drink,” thus indicating an occasion for drinking.

His day. Many have conjectured that this expression might refer to birthdays, drawing the inference from ch. 3:1, where Job is said to have “cursed his day.” Others have imagined that these sons and daughters feasted every day and that this description is symbolic of their wealth. Still others have thought that the customary feast days are alluded to. The matter cannot be decided with finality.

5. Were gone about. Or, “had made the round,” or “completed the circle.” The picture is that of a cycle of days, following each other in rotation.

Sanctified them. As the patriarchal priest of the household, he “consecrated” his children. It seems that Job summoned his children to appear at his house, where some form of religious ceremony was conducted.

My sons have sinned. The sons apparently were living lives of carefree luxury. Job, in his spiritual sensitivity, recognized their dangers, and implored divine forgiveness in their behalf. The sin that Job feared in his sons, strangely enough, was the same sin that he himself was later tempted to commit. They were tempted by ease; he was tempted by hardship.

Cursed. Heb. barak, more than 200 times translated “to bless.” But here and in Job 1:11; 2:5, 9; 1 Kings 21:10, 13, the required meaning seems to be the exact opposite. Rather than to assign directly to barak opposite meanings, many scholars prefer to regard the use here as a euphemism. Others translate barak by its usual meaning “to bless” and translate ХElohim “gods” instead of “God,” thus implying that the sons blessed false deities. It appears, however, that “curse” is intended and that ХElohim means the true God. Words with exactly opposite meanings are found also in other ancient languages such as Egyptian.

Continually. Literally, “all the days.” Though a man of wealth and influence, Job did not permit his responsibilities to diminish his concern for his children, whom he continually held before his God.

6. There was a day. Jewish tradition suggests that this “day” was the Jewish religious New Year. Some Christian interpreters see in this phrase the yearly day of judgment. There is no need to have this day synchronize with any human festivity. It seems unnecessary that God’s appointments with His celestial beings should fit into earthly calculations. The phrase obviously implies that the meeting was held at God’s appointed time (see ch. 2:1).

Sons of God. The LXX translates the phrase, “angels of God.” Evidently angels are meant (see DA 834; GC 518; 6T 456). Angels, like men, are created beings (Col. 1:16), and in this sense sons of God.

Before the Lord. The place is not specified and hence cannot be known. It does not appear reasonable that the scene took place in heaven itself, for Satan was excluded from its precincts (Rev. 12:7–9; SR 26, 27). He did have a degree of access to other worlds (see EW 290).

Satan. Heb. hasЊsЊatan, literally, “the adversary.” From this comes the verb Ѓsatan, “to be an adversary” or “to act as an adversary.” Verb and noun occur together in Zech. 3:1, which reads literally, “the adversary standing at his right hand to oppose him.” The English word “Satan” comes directly from the Hebrew. Satan is not one of the “sons of God.” He came among them, but he was not one of them (see GC 518).

7. Going to and fro. Heb. shut, “to go about” or “to rove about.” For example, the word is used to describe the search for manna (Num. 11:8), the taking of a census (2 Sam. 24:2), and the search for a good man (Jer. 5:1).

Walking up and down. Compare the expression, “Your adversary the devil … walketh about, seeking whom he may devour” (1 Peter 5:8).

9. For nought. Heb. chinnam, “gratis,” “for nothing,” “unreservedly,” “in vain.” The same word is used in ch. 2:3, where the Lord said to Satan, “thou movedst me against him, to destroy him without cause”; and again in ch. 9:17, where Job complains that God multiplied his wounds “without cause.”

Satan insinuated that Job served God from selfish motives—for the material gain that God permitted to accrue as an inducement and a reward for his service. He attempted to deny that true religion springs from love and an intelligent appreciation of God’s character, that true worshipers love religion for its own sake—not for reward; that they serve God because such service is right in itself, and not merely because heaven is full of glory; and that they love God because He is worthy of their affections and confidence, and not merely because He blesses them.

10. About his house. Satan mentions three items that are protectively hedged in: Job himself, his house, and his possessions. Misfortune struck, first his possessions (vs. 15–17), then his house (vs. 18, 19), and finally Job himself (ch. 2:7, 8).

Substance. Heb. miqneh. See on v. 3.

Increased. Heb. paras, “to break through,” “to burst out.” Paras is used in the expression “thy presses shall burst out with new wine” (Prov. 3:10). Job’s prosperity was phenomenal.

11. But. Heb. Хulam. A strong adversative to emphasize the contrast between Job’s present felicity and his predicted attitude under adversity. The Hebrew may be translated emphatically, “surely he will curse thee.” See on v. 5 regarding “curse” as a translation of barak.

12. In thy power. God accepted the challenge. He lifted His protection from Job’s possessions, permitting Job to demonstrate that he was equal to the test. The Lord desired to show that men will serve Him from pure love. It was necessary to prove Satan’s sneer unjust. Yet through it all God would overrule for purposes of mercy (see DA 471).

13. There was a day. See on v. 6; cf. ch. 2:1. These three passages, introduced by the same time clause, present the setting for three successive scenes. The first and third of these scenes took place at an unknown site, perhaps in the celestial realm (see on v. 6), the one now under consideration, on earth. The scene opens with one of the customary feasts of Job’s children, this time at the home of the oldest brother. The lives of the children are carefree and happy, the life of Job, tranquil.

14. Were plowing. This indicates that the day was not a general holiday.

15. The Sabeans. Perhaps descendants of Cush (Gen. 10:7), or of Abraham by Keturah (Gen. 25:3). The Sabeans have been identified as living in various sections of Arabia. Hence the location of the land of Uz (see on v. 1) cannot be determined by locating the Sabeans.

16. The fire of God. The LXX omits “of God.” This fire is considered by many commentators to be lightning, but such an assumption is not necessary. Whatever the destructive agent was, the ancients would regard it as coming from God. The facts of the great controversy, so strikingly demonstrated in the present experience, were not understood, and men attributed to God that which was often the work of the adversary. Even with the mischievous devices of Satan revealed, acts that God permits are often attributed to God.

17. The Chaldeans. Heb. KasЊdim. The LXX reads “the horsemen,” but this is probably interpretative to indicate that the translators thought the roving bands of KasЊdim used cavalry.

Fell upon. Or, “made a raid upon.” Such raids have always been common in Arabia and other parts of the Near East.

19. From the wilderness. Literally, “from beyond the wilderness.” The expression seems to describe a wind sweeping across the desert and coming with full force upon the inhabited area. The first and third tragedies were perpetrated by rapacious men—the Sabeans and the Chaldeans. The second and fourth tragedies resulted from fire and wind—agencies beyond human control.

Young men. Heb. neФarim, literally, “boys,” “youth.” Ages from infancy (Ex. 2:6) to young manhood may be comprehended. NeФarim is translated “servants” In Job 1:15, 16, 17. In v. 19 it includes the sons and daughters (v. 18) and the servants who attended them.

Job was given no opportunity to recover his equilibrium between blows. The poignancy of the tragedies were accentuated by the ruthless timing of the events. In a few short minutes his world collapsed.

20. Rent his mantle. The customary gestures of grief (see Gen. 37:29, 34; 44:13; 1 Kings 21:27; Isa. 15:2; Jer. 47:5).

Worshipped. Heb. shachah, “to bow down,” “to prostrate oneself.” Job might have cursed the Sabeans and the Chaldeans. He might have cursed the fire and the wind. He might have cursed the God who allowed such catastrophes. Instead, he “worshipped.” Compare the experience of David, who, after the death of his child, “came into the house of the Lord, and worshipped” (2 Sam. 12:20).

21. Return thither. The language here must not be forced. It is poetry, not prose. It is simply a poetic way of saying that man leaves this world as naked and helpless as he entered it. Job was not here speaking in the technical language of theology or metaphysics or physiology.

The Lord gave. This statement has become the classic expression of Christian resignation. Ever since the Fall, Satan has maligned God’s character. Worse still, he has sought to make it appear that the evil deeds he has done should be charged against God (see GC 534).

Blessed. Job’s conduct was a dramatic denial of Satan’s insinuation (v. 11). To the question, “Does Job fear God without regard for selfish gain?” Job gave the answer “Yes.” Satan was perplexed. He had seen many who would have cursed God under similar circumstances—but Job’s attitude was inexplicable.

Fire raged over the parish of a German pastor, laying in ruins his home and the homes of his people. Then death claimed his wife and children. Disease laid him prostrate; then blindness overtook him. Under this avalanche of trouble, he dictated these words:

“My Jesus, as Thou wilt;

O may Thy will be mine!

Into Thy hand of love

I would my all resign.”

22. Nor charged God foolishly. The expression in Hebrew is idiomatic. Literally, “did not ascribe to God tiphlah.” Tiphlah seems to refer to that which is out of harmony with the character of God. In his reaction to the initial tragedy, Job said nothing he need later regret; he did not stoop to self-pity or melodramatic mourning; he kept his head when lesser men would have disintegrated under the staggering blows.

Ellen G. White comments

6    DA 834; GC 518

7     MYP 51; 1T 341; 5T 294

8–12,Ed 155

9, 10    GC 513

10   GC 589

12   3T 311

12–19GC 589

21   LS 253; 1T 110, 111