‘Why?’ This is the most frequently asked question in every generation, by the young and old, rich, and poor, well and sick. The book of Job is an emotionally intense story of a despondent and suffering man grappling with this question, debating with himself, his fellowman, and his Maker.
To every person who has looked upon a lifeless form of a loved one and cried in anguish, why? To everyone who has experienced pain almost intolerable and asked the question, why? To every parent who has received the dreaded message that a beloved child would never return home and has brokenheartedly questioned, why? To everyone who had despaired in disappointment over friends and loved ones and asked, why?
To all who have had their weary and wretched midnight hours. To all who have pondered the most perplexing of all questions, What is life? What is death? Will man live again? Is God aware of what we do? Does He care? Why do the righteous suffer while the wicked often live in seeming peace and prosperity? Why do the undeserved sufferings in the world? Yes! In all these things Job is our sympathetic and understanding friend.
The Harper Bible Study, says the following.
‘This epic poem has been acknowledged by many as one of the great literary works of all time. It has magnificence and sublimity which defy analysis. In scope and treatment, it moves majestically through the problem of suffering, seeking to resolve the dilemma in terms of human understanding.’
The friends of Job are skilfully depicted and their arguments are cogently presented. Through their words, as well as the words of Job himself, one is able to classify the characters who, in some sense, are representative of men everywhere.
The author does not find his solution in the dogmatic assertions of Jobs friends, who short-sightedly suppose that Job has personally sinned, rather he comes, full circle, back to God and bows in acceptance of the will of God which he may not always understand, for ‘we see through a glass darkly’.
Thomas Carlyle once wrote concerning the Book of Job.
‘It is the greatest thing ever written with a pen, there is nothing, I think, in the Bible or out of it with equal literary merit.’
From every viewpoint, it is incomparable. In form, there is nothing like it. It is a drama and may be divided into scenes and characters. The scenes are vivid. The characters are strong. The subjects dealt with are the most profound ever to challenge the mind of man. Surely the opening and closing scenes are intensely dramatic and resplendent. Unlike a drama, however, the book’s major section is a poetic dialogue, externally quiet and still. Job and his friends sit and talk. But even this part of the book may be called a psychological drama, a drama of the inner being, showing the violent upheavals possible within the human heart.
Many commentators believe that Job is the oldest book or at least equal to Genesis of the Old Testament books. Abraham may have been his contemporary. Liberals say he lived at the time of the Babylonian exile and the conservatives say it around the time of Solomon. But the above view holds no substance because fragments have been found in Paleo Hebrew before Hebrew writing. They were found with the dead sea scrolls. It was written sometime from the Patriarchal age as there are no allusions to the Mosaic Law. If it was as late as Babylonian exile it would certainly mention the Law in this day.
Job acts as a priest, Job 1:5, and unless he was of the tribe of the Levites that would be a mockery. The length of Job’s life is typical of the patriarchs, Job 42:16. The Hebrew word ‘Kesitah’ is used in Job 42:11, and it means a piece of money and is only ever used in the patriarchal age, Genesis 33:19.
The composition is unknown and so, we cannot know who the author was. But like Hebrews, it does not take away from its inspiration. For what it is worth, Moses may have well written the book. Who was Job? Where did he live? When did he live? Who wrote the book? Nobody knows for sure. But it is just as well, for his problems are universal, not confined to age or time or location. All we need to know is that the book came from God.
The book gets its name from the central character Job. This name has been understood by some to mean ‘He who turns to God’. The book has been called ‘a historical poem’ and describes events which took place in the patriarchal age in the land of Uz, which is thought to have been in South-Eastern Edom. Job was a very wealthy man, enjoying every material blessing.
Suddenly catastrophe overtook him and he had to personally face the problem of human suffering. The book seeks to answer questions concerning human suffering. It is as relevant to our times as any book was ever written, for we live in an age when the question is frequently posed, why does a loving God allow suffering?
Most people think of him merely as ‘that old man who had a lot of boils and a lot of patience’. Beyond that, they have given little thought to a life which can do so much to strengthen the faith, courage, and hope of every child of God. He was remarkable, not just as seen through the book but because we see his real-life through the book. We see his most wise in business matters which helped to make him such a rich man. He had livestock by the thousand. And his servants were numerous of both sexes.
It is little wonder that he was given the title of the ‘greatest man in the East’, in Job 1:3. He was the father of ten children, seven boys and three girls. He functioned as a priest for his family, offering burnt sacrifices for sins. They lived in the land of Uz, somewhere east of Canaan, various locations have been suggested, Edom, southeast of the Dead sea, Basheen, south of Damascus or in the northern part of Arabia. Where ever it was it had to have been near a desert, yet suitable for raising animals, Job 1:19.
The name Job could mean ‘one persecuted’, from the Greek, or not really a full name but an Arabic root word which means ‘to repent’. Job was a blameless and upright man. That doesn’t mean he was sinless, but the expression indicates a person who was morally balanced and spiritually mature. It is the same expression used in Philippians 3:13, ‘mature’.
Job was a man wholeheartedly given to pleasing God and his attitude was deep and sincere and basically, he had a right relationship with God, which was reflected in his earthy relationships. He feared God, in the sense that he had reverential trust in God, which of course will dominate the person’s life, Ecclesiastes 12 / 2 Corinthians 7:1 / Psalm 111:10.
The term to fear God whenever used is accompanied by terms that relate to the hatred of evil. And so it is with Job, he turned away from evil, Job 1:1 / Psalm 11:1 / 1 Corinthians 6:18 / James 4:7, Resist the devil. His outward walk reflects his inner condition. Job 1:8, is the most beautiful description of Job, ‘the Lord’s servant’. When God is priority in the life of a believer then he will be a servant of God in the same way as Job was called. If God is number one in your life service is your lifestyle.
Modern scholars charge that Job was a mere fictitious character, classed as a parable, representing the distress of Israel during the Babylonian exile. But Christians must say that it is no parable but an inspired account of a real man. The main reason for studying the book is simply because it is inspired by God. A historical account of a man’s life who did all he could to remain faithful to God.
Job opens in a style that conforms with other Old Testament accounts and their openings, and introductions, ‘In the land of Uz, there lived a man whose name was Job’, Job 1:1, compare this with 1 Samuel 1:1. The land of Uz is mentioned in Jeremiah 25:20, and Lamentations 4:21.
Job is mentioned in Ezekiel 14:14, being considered there as a historical person like Noah. Extra-biblical sources prove the characters were real and the people involved in the book of Job also. Bildad was confirmed as a real man in secular writing, as with Job himself. The Tell El-Amarna tablets mention their names. They did exist.
A Babylonian text, 1500-1000BC, is titled ‘I will praise the Lord of wisdom’, which down through the centuries is referred to as the Babylonian Job. James 5:11, documents the patriarch’s existence and asks Christians to recall the patience of Job. Twice Job is quoted by Paul, 1 Corinthians 3:19, Job 5:13 / Romans 11:35 / Job 36:22. The fact that inspired writers acknowledge him and God places him in the Scriptures is enough proof of his existence.
The book gives insight into God’s character, therefore worthy of study. We get glimpses of God being a just and living, active God, a God full of power and might, seen especially in Job 38-39, the creation and the sustaining of it. It shows us that God is supreme over all, even the devil is subject to Him, which says something of His permissive will. He will not ride rough shots over freedom of choice and He is no respecter of persons.
To gain lessons, through practice in our daily lives. Lessons on faith, perseverance, patience, and faith in God. There is some angle on suffering. It doesn’t attempt to answer the question of suffering, it can only answer some. The main theme of the book is encouragement.
The book begins by informing us that man named Job lived in the land of Uz, Job 1:1. This land was possibly in Aram and bordered Edom and Arabia, Genesis 10:23 / Jeremiah 25:20 / Jeremiah 25:23 / Lamentations 4:21. Where ever it was, it had to have been near a desert, yet suitable for raising animals, Job 1:19 / Job 31:38. The name Job could mean ‘one persecuted’, from the Greek, or not really a full name but an Arabic root word which means ‘to repent’.
Job was a blameless and upright man, Job 1:1, but that doesn’t mean he was sinless, Genesis 6:9. The expression indicates a person who was morally balanced and spiritually mature, Philippians 3:6. It is the same expression used in Philippians 3:13, ‘mature’. Job didn’t live the life of a hypocrite, Psalm 12:2 / Matthew 6:22 / Acts 2:46, he focused on God throughout his life, Job 2:9-10 / Job 27:5.
The term ‘fear God’, Job 1:1, whenever used is accompanied by terms that relate to the hatred of evil. And so it is with Job, he turned away from evil, Job 1:1 / Psalm 11:1 / 1 Corinthians 6:18 / James 4:7. His outward walk reflects his inner condition. Job was interested in the spiritual welfare of others and not just himself. He did all he could to ensure his family’s well-being, both physically and spiritually.
Job went beyond duty, Job 29, and he cared for the poor, the orphans and anyone who was helpless. He went out of his way to help, beyond his duty, Luke 17:10. No matter what we sacrifice for the Lord we are only just doing our duty.
He had seven sons and three daughters, Job 1:2.
Barnes, in his commentary, says the following.
‘The same number was given to him again after these were lost, and his severe trials had been endured, Job 42:13. Of his second family the names of the daughters are mentioned, Job 42:14. Of his first, it is remarkable that neither the names of his wife, his sons nor his daughters are recorded. The Chaldee, however, on what authority is unknown, says that the name of his wife was dı̂ynâh, Job 2:9.’
Dummelow, in his commentary, says the following, concerning the numbers seven and three.
‘These are sacred numbers indicating perfection. We are dealing with ideal history, as the rest of the numbers and other features here and in the Epilogue show.’
He was very wealthy, so healthy he had a large number of servants, Job 1:2-3, and he is described as the greatest man among all the people of the East, Job 1:3. Job’s wealth didn’t interfere with his worship of God, because the love of wealth alone can be a danger, Proverbs 30:8 / Matthew 19:23-24 / 1 Timothy 6:6-10. But men like Job and Abraham prove that prosperity can be handled if God comes as a priority.
Although the KJV doesn’t use the word ‘birthdays’, the NIV does, Job 1:4. The text implies that Job’s four sons celebrated their birthdays in their homes and invited their three daughters, Job 1:4. When the feasting was over Job arranged for them to be purified and offered sacrifices to the Lord on their behalf, just in case they had sinned, Job 1:5. Remember Job was not an Israelite, he wasn’t a priest, he acts as a priest and unless he was of the tribe of the Levites that would be a mockery.
Dummelow, in his commentary, says the following.
‘Observe that it was not the sin offering of the Mosaic Law which Job offered, but a burnt offering wholly given to God, which was common to many peoples, Numbers 23 / Micah 6:5-8. As head of the family Job acted as priest, just as Jethro did, Exodus 2:16 / Exodus 3:1.
The scene now changes, showing a rare glimpse into the spiritual realm as God and Satan converse.
Dummelow, in his commentary, says the following.
‘The first interview between God and Satan. The scene in heaven is based on the conceptions of the spirit world prevailing in the author’s time, 1 Kings 22:19-22 / Zechariah 3:1-2, and introduced by him to explain the origin and purpose of Job’s trials.’
One day angels, translated ‘sons of God’ in some translations, came to present themselves before the Lord, Job 1:6. These are created beings, Colossians 1:16 / Job 5:1 / Job 15:15, and they are God’s messengers who carry out God’s will among His people on earth, Job 33:23. As created beings, they were present when the universe was created, Job 38:7. Angels have come to give an account of themselves, Job 1:6.
It’s true that angels are called ‘sons of God’ in Job 1:6, but righteous people are also called, ‘sons of God’ in Hosea 1:10. Even in the New Testament, we find that Christians are called ‘sons of God’ through faith in Christ, Galatians 3:26.
Satan has come also from roaming the earth, Job 1:6-7 / Matthew 12:24 / 1 Peter 5:8-9.
In the original language, the word Satan simply means an adversary, but we need to remember that this word isn’t always used to mean the person of Satan. In the Old Testament, for example, we read that King David said that the sons of Zeruiah were behaving as an ‘adversary to him when they advised him to kill Shimei,’ 2 Samuel 19:22.
Note that word, ‘adversary’ is the word Satan in the original language. A few years later Solomon proclaimed that God had given him rest on every side and that there was ‘neither adversary nor misfortune’, 1 Kings 5:4. Again, the Hebrew word for ‘adversary’ in this verse is the word Satan. This word also means to ‘accuse’ or ‘resist.’ The psalmist complained that those who rendered him evil for good were acting as ‘adversaries to him,’ Psalm 38:20. Again, the word Satan is used in the original language.
In the Old Testament in the King James Version, Isaiah writes, ‘How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!’ Isaiah 14:12. This is the only passage that uses the name Lucifer to refer to Satan. This name doesn’t come from Hebrew but Latin. Perhaps this translation into English was influenced by the Latin Vulgate, which uses this name. In Latin, Lucifer means ‘light-bringer.’
The Hebrew is ‘heylel’ and means ‘light bearer,’ ‘shining one,’ or ‘morning star.’ Many modern translations translate this as star of the morning or morning star. In this passage, ‘heylel’ refers to the king of Babylon and Satan figuratively. Some believe that Lucifer was a heavenly or angelic name that was taken from Satan when he rebelled. The Bible doesn’t explicitly state this, though Satan is nowhere else referred to as Lucifer but instead is called other names like the devil, Satan, etc.
In the Old Testament Satan as an individual is always pictured as an adversary against God’s people either by attempting to seduce them to do evil or by accusing them before God for their sins. But in each case Satan’s power is limited and he acts only within God’s permissive will. Please take a moment to read Job 1, and Job 2, where we first find his name being mentioned and notice that Satan can’t do anything without God’s permission.
We must remember that God is the only eternal self-existent being represented in the Bible, Isaiah 41:4 / Isaiah 45:6-7. As we enter the New Testament, we find some text which will help us see that Satan is in fact a created being, Colossians 1:16-17. When we read this text, we can’t exclude the person of Satan from being included in the description of those things which were created by Jesus Christ, so the only obvious conclusion is that Satan is a created being.
It’s clear that since God created Satan and everything that God created was ‘very good’, Genesis 1:31, then we can specifically say that this included Satan, who was also created ‘very good’. He was obviously given the choice whether to do good or to do evil, just like mankind was, and he chose to do evil. We need to remember that God didn’t force Satan to deceive Eve in the garden, that was Satan’s decision, and he acted upon it.
And so, from this, we learn that all beings created by God were given the freedom to make the choice whether or not to obey God. As the creator of all things, God has the right to expect the obedience of those who He created but Satan chose to reject obedience to his creator and chose evil and because of that, he fell and was cast down.
It is useless to speculate how Satan entered into the Lord’s presence, Job 1:6-7, but we should know that the Creator allowed it. In doing so, Satan has the audacity to attack God’s honour and blaspheme God’s Work. When God asked Satan, ‘Have you considered my servant Job?’ Job 1:8, he had, Satan knew Job well, he knew his name and all about him. He couldn’t deny his godliness, so he tried to discredit him by impugning his motives, Romans 8:18. Job was singled out because of his prominent righteous leadership among men, Job 1:8 / Job 1:1.
When Satan replied, ‘Does Job fear God for nothing?’ Job 1:9, in effect, he says, ‘no wonder he worships and serves you, you have given him everything in the world Job, 1:10. Just take away all he has, and he will curse you to your face, Job 1:11. Satan’s argument is that God’s men who serve Him are all prosperous and so they serve Him out of greed. If you take away all they have got, then you will see that they will be in total opposition to Him. Satan is saying that he will prove that theirs is not a devotion for gain and it will prove that God is not worthy of service of character alone.
However, confident in His servant’s devotion, God accepted the devil’s challenge, with just one restriction, ‘everything he has is in your power, but on the man, himself do not lay a finger,’ Job 1:12. God gives Satan the power to work against Job but this power is still limited by God, Satan could not take Job’s life. And so, Satan went out from the presence of the LORD, Job 1:12 / Job 1:6.
Satan has insulted the integrity of Job, he puts it in a subtle way, whereas he wants to say Job was bribed with riches for his devotion to God. It is a serious accusation upon God and God didn’t take it seriously, He didn’t have to take the challenge but why did He? For the benefit of mankind. By Job’s severe trials, He will demonstrate such a thing as non-covetous righteousness. And to prove to Satan that there would be many more people like Job who have a true devotion to God and what He does for them.
It’s very easy to say that Satan was behind all of Job’s upcoming troubles but I believe the text teaches otherwise. Satan is being used as an instrument of God and the things which are about to happen to Job are actually done by the Lord Himself but He uses Satan to do them.
Notice Satan says to God, ‘stretch out YOUR hand, and YOU strike everything Job has,’ Job 1:11. God gives Satan the power to work against Job, but this power is still limited by God, Satan could not lay a finger Job, Job 1:12. We find Satan asking God to do the same thing in the next chapter, he asks God to ‘stretch out YOUR hand, and YOU strike his flesh and bones, Job 2:5. God gives Satan the power to work against Job, but this power is still limited by God, Satan could not take Job’s life, Job 2:6. In other words, Satan knows he had no power to do any of the things which were about to happen to Job, without God’s permission.
Job didn’t understand why all this trouble came upon him but he did recognise that God was the one behind his troubles. Notice he says at the end of his first set of trials, the LORD GAVE and the LORD has TAKEN AWAY, Job 1:20. In other words, he recognized that it was God who blessed him with much and he recognised that is was God to who took what he had away.
Later, in chapter two we find his wife encouraging him to ‘curse God and die’, Job 2:9, but notice his response, ‘shall we accept good from God, and not trouble?’ Job 2:10. Once again, he recognises that God can not only bring good but also trouble. And the main piece of evidence that Job knew that it was actually God who was causing all his troubles is found at the end of the book in these words, ‘they comforted and consoled him over ALL THE TROUBLE THE LORD HAD BROUGHT ON HIM,’ Job 42:11.
The conflict begins and God gives them permission to take away the hedge from Job. Only externally and not the man himself.
Davidson, in his commentary, says the following.
‘Between Job 1:12, and Job 1:13, there is an interval, an ominous stillness like that which precedes the storm. The poet has drawn aside the curtain to us, and we know what is impending. Job knows nothing’.
Notice the tempter stayed in the background and sent others to do his work. Job’s sons and daughters were feasting and drinking wine at the oldest brother’s house, then a messenger came to Job, Job 1:13. Suddenly and unexpectedly, he brought forth calamities upon the unsuspecting man in quick succession.
The Sabeans were Arabian people who lived in the southwestern part of Arabia, the area of modern-day Yemen and they stole Job’s oxen and donkeys, Job 1:14-15. The messenger says that Job’s servants were killed but somehow managed to escape to tell Job about it, Job 1:15.
While he was still speaking, another messenger came and tells him that lightning killed his sheep and his servants but somehow this messenger too managed to escape to tell Job about it, Job 1:16. And then another messenger appears and tell Job that the Chaldeans who were evidently traders and marauders had carried away his camels and killed his servants but he too, somehow managed to escape to tell Job about it, Job 1:17.
While he was still speaking, yet another messenger came and tells him his sons and daughters were feasting and drinking wine at the oldest brother’s house, Job 1:4 / Job 1:13, when suddenly a mighty wind swept in from the desert and struck the four corners of the house, the house collapsed on his children and they ended up dead but once again, this messenger somehow manages to escape to tell Job about it, Job 1:18-19.
Satan has planned his system of attacks and followed them through to the end and for Job, that plan is increasingly painful. Satan must have observed the order of what meant most in Job’s life. In four rapid blows, one after the other, each deeper into the soul of Job.
The first three blows would have made Job financially bankrupt. Satan destroys all his material possessions and so, Job, who was once wealthy, is now a pauper. In the fourth blow, Satan kills all ten of his children. They are the most dear to him and now he has to bury all his ten children. This means that there is no heir left to carry on his name or his material prosperity. Job had lost all his possessions and family, except for his wife.
This dismantling of Job happens all in one day. Satan doesn’t waste any time in doing so, he attacks all at once. He probably hoped Job would break under the weight of grief and please note that Job wasn’t a stoic, he was devastated. He got up, tore his robes and shaved his head, Job 1:20 / Isaiah 15:2 / Ezekiel 7:18 / Amos 8:10.
Dummelow, in his commentary, says the following.
‘Tearing the robe has always been an Eastern sign of mourning, as was also shaving the head or pulling out the hair, Jeremiah 7:29 / Micah 1:16.’
Job also falls down and worships God, saying that he came into this world with nothing, all he had God gave him, and that’s how he will leave, with nothing, Job 1:20-21 / Psalms 139:15 / 1 Timothy 6:7.
God’s sovereignty is recognised by Job and notice Job doesn’t complain or blame God but finds some time to praise Him. Job’s devotion to God is proved to be genuine and in times of great trial, the true nature of his faith is manifested. Satan’s slander is exposed and his plan backfires and so, Job justifies God’s confidence in him, Job 1:22 / Job 1:8.