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63 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Job';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Job1_1"></a><p> PART I—PROLOGUE OR HISTORICAL INTRODUCTION IN PROSE— (<a onclick="return mV('Job',1,'1-');">Job 1:1</a> - <a onclick="return mV('Job',2,'1-13');">2:13</a>)
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<p><a onclick="return mV('Job',1,'1-5');">Job 1:1-5</a>. THE HOLINESS OF JOB, HIS WEALTH, etc.
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<p><b>1. Uz</b>—north of Arabia-Deserta, lying towards the Euphrates. It was in this neighborhood, and not in that of Idumea, that the Chaldeans and Sabeans who plundered him dwell. The Arabs divide their country into the north, called Sham, or "the left"; and the south, called Yemen, or "the right"; for they faced east; and so the west was on their left, and the south on their right. Arabia-Deserta was on the east, Arabia-Petraea on the west, and Arabia-Felix on the south.
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<br><br><b>Job</b>—The name comes from an <i>Arabic</i> word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a <i>Hebrew</i> word signifying one to whom enmity was shown, "greatly tried" [GESENIUS]. Significant names were often given among the Hebrews, from some event of later life (compare <a onclick="return mV('Gen',4,2);">Gen 4:2</a>, Abel—a "feeder" of sheep). So the emir of Uz was by general consent called Job, on account of his "trials." The only other person so called was a son of Issachar (<a onclick="return mV('Gen',46,13);">Gen 46:13</a>).
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<br><br><b>perfect</b>—not absolute or faultless perfection (compare <a onclick="return mV('Job',9,20);">Job 9:20</a>; <a onclick="return mV('Ecc',7,20);">Ecc 7:20</a>), but <i>integrity, sincerity, and consistency</i> on the whole, in all relations of life (<a onclick="return mV('Gen',6,9);">Gen 6:9</a>; <a onclick="return mV('Gen',17,1);">17:1</a>; <a onclick="return mV('Pro',10,9);">Pro 10:9</a>; <a onclick="return mV('Mat',5,48);">Mat 5:48</a>). It was the fear of God that kept Job from evil (<a onclick="return mV('Pro',8,13);">Pro 8:13</a>).
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<p id="Job1_3"><b>3. she-asses</b>—prized on account of their milk, and for riding (<a onclick="return mV('Jdg',5,10);">Jdg 5:10</a>). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "five hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he differed from the patriarchs. Camels are well called "ships of the desert," especially valuable for caravans, as being able to lay in a store of water that suffices them for days, and to sustain life on a very few thistles or thorns.
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<br><br><b>household</b>— (<a onclick="return mV('Gen',26,14);">Gen 26:14</a>). The other rendering which the <i>Hebrew</i> admits, "husbandry," is not so probable.
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<br><br><b>men of the east</b>—denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (<a onclick="return mV('Jdg',6,3);">Jdg 6:3</a>; <a onclick="return mV('Eze',25,4);">Eze 25:4</a>).
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<p id="Job1_4"><b>4. every one his day</b>—namely, the birthday (<a onclick="return mV('Job',3,1);">Job 3:1</a>). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The <i>sisters</i> are specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. These latter were invited by the brothers, though they gave no invitations in return.
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<p id="Job1_5"><b>5. when the days of their feasting were gone about</b>—that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
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<br><br><b>Job...sanctified</b>—by offering up as many expiatory burnt offerings as he had sons (<a onclick="return mV('Lev',1,4);">Lev 1:4</a>). This was done "in the morning" (<a onclick="return mV('Gen',22,3);">Gen 22:3</a>; <a onclick="return mV('Lev',6,12);">Lev 6:12</a>). Jesus also began devotions early (<a onclick="return mV('Mar',1,35);">Mar 1:35</a>). The holocaust, or burnt offering, in patriarchal times, was offered (literally, "caused to ascend," referring to the smoke ascending to heaven) by each father of a family officiating as priest in behalf of his household.
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<br><br><b>cursed God</b>—The same <i>Hebrew</i> word means to "curse," and to "bless"; GESENIUS says, the original sense is to "kneel," and thus it came to mean bending the knee in order to invoke either a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Sin is a degeneracy, not a generation. It is not, however, likely that Job should fear the possibility of his sons <i>cursing</i> God. The sense "bid farewell to," derived from the <i>blessing</i> customary at parting, seems sufficient (<a onclick="return mV('Gen',47,10);">Gen 47:10</a>). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (<a onclick="return mV('Pro',20,1);">Pro 20:1</a>). This act illustrates Job's "fear of God" (<a onclick="return mV('Job',1,1);">Job 1:1</a>).
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<p id="Job1_6"><a onclick="return mV('Job',1,'6-12');">Job 1:6-12</a>. SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB.
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<p><b>6. sons of God</b>—angels (<a onclick="return mV('Job',38,7);">Job 38:7</a>; <a onclick="return mV('1Ki',22,19);">1Ki 22:19</a>). They present themselves to render account of their "ministry" in other parts of the universe (<a onclick="return mV('Hbr',1,14);">Hbr 1:14</a>).
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<br><br><b>the Lord</b>—<i>Hebrew,</i> JEHOVAH, the self-existing God, faithful to His promises. God says (<a onclick="return mV('Exd',6,3);">Exd 6:3</a>) that He was not known to the patriarchs by this name. But, as the name occurs previously in <a onclick="return mV('Gen',2,'7-9');">Gen 2:7-9</a>, etc., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the <i>character</i> which the name means; namely, "making things to be," fulfilling the promises made to their forefathers. This name, therefore, here, is no objection against the antiquity of the Book of Job.
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<br><br><b>Satan</b>—The tradition was widely spread that <i>he</i> had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks on Job is similar to that with which he looked on Adam in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen himself (<a onclick="return mV('Job',4,19);">Job 4:19</a>; <a onclick="return mV('Job',15,15);">15:15</a>; <a onclick="return mV('Jud',1,6);">Jude 1:6</a>). In the Book of Job, Satan is first designated by <i>name:</i> "Satan," <i>Hebrew,</i> "one who lies in wait"; an "adversary" in a court of justice (<a onclick="return mV('1Ch',21,1);">1Ch 21:1</a>; <a onclick="return mV('Psa',109,6);">Psa 109:6</a>; <a onclick="return mV('Zec',3,1);">Zec 3:1</a>); "accuser" (<a onclick="return mV('Rev',12,10);">Rev 12:10</a>). He has the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more on man's side against Satan (<a onclick="return mV('Isa',42,21);">Isa 42:21</a>); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the <i>Greek</i> name—the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In <i>Arabic,</i> Satan is often applied to a serpent (<a onclick="return mV('Gen',3,1);">Gen 3:1</a>). He is called prince of this world (<a onclick="return mV('Jhn',12,31);">Jhn 12:31</a>); the god of this world (<a onclick="return mV('2Cr',4,4);">2Cr 4:4</a>); prince of the power of the air (<a onclick="return mV('Eph',2,2);">Eph 2:2</a>). God here questions him, in order to vindicate His own ways before angels.
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<p id="Job1_7"><b>7. going to and fro</b>—rather, "hurrying rapidly to and fro." The original idea in <i>Arabic</i> is the heat of haste (<a onclick="return mV('Mat',12,43);">Mat 12:43</a>; <a onclick="return mV('1Pe',5,8);">1Pe 5:8</a>). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (<a onclick="return mV('Gen',1,26);">Gen 1:26</a>; <a onclick="return mV('Psa',8,6);">Psa 8:6</a>). Man then lost it and Satan became prince of this world. The Son of man (<a onclick="return mV('Psa',8,4);">Psa 8:4</a>) —the representative man, regains the forfeited inheritance (<a onclick="return mV('Rev',11,15);">Rev 11:15</a>). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles.
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<p id="Job1_8"><b>8. considered</b>—<i>Margin,</i> "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
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<p id="Job1_9"><b>9. fear God for naught</b>—It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is "the reward" of His people (<a onclick="return mV('Gen',15,1);">Gen 15:1</a>).
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<p id="Job1_10"><b>10. his substance is increased</b>—literally, "spread out like a flood"; Job's herds covered the face of the country.
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<p id="Job1_11"><b>11. curse thee to thy face</b>—in antithesis to God's praise of him (<a onclick="return mV('Job',1,8);">Job 1:8</a>), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (<a onclick="return mV('Mal',3,14);">Mal 3:14</a>).
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<p id="Job1_12"><b>12. in thy power</b>—Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (<a onclick="return mV('Job',1,11);">Job 1:11</a>, "thine"), but He allows the enemy to do so.
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<p id="Job1_13"><a onclick="return mV('Job',1,'13-22');">Job 1:13-22</a>. JOB, IN AFFLICTION, BLESSES GOD, etc.
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<p><b>13. wine</b>—not specified in <a onclick="return mV('Job',1,4);">Job 1:4</a>. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.
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<p id="Job1_14"><b>14. the asses feeding beside them</b>—<i>Hebrew,</i> "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
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<p id="Job1_15"><b>15. Sabeans</b>—not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (<a onclick="return mV('Gen',25,3);">Gen 25:3</a>). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare <a onclick="return mV('Gen',16,12);">Gen 16:12</a>).
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<br><br><b>I alone am escaped</b>—cunningly contrived by Satan. One in each case escapes (<a onclick="return mV('Job',1,16,17,19);">Job 1:16-17, 19</a>), and brings the same kind of message. This was to overwhelm Job, and leave him no time to recover from the rapid succession of calamities—"misfortunes seldom come single."
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<p id="Job1_16"><b>16. fire of God</b>—Hebraism for "a mighty fire"; as "cedars of God"—"lofty cedars" (<a onclick="return mV('Psa',80,10);">Psa 80:10</a>). Not lightning, which would not consume <i>all</i> the sheep and servants. UMBREIT understands it of <i>the burning wind</i> of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [<a onclick="return mV('Eph',2,2);">Eph 2:2</a>] is permitted to have control over such destructive agents.
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<p id="Job1_17"><b>17. Chaldeans</b>—not merely robbers as the Sabeans; but experienced in war, as is implied by "they <i>set in array</i> three bands" (<a onclick="return mV('Hab',1,'6-8');">Hab 1:6-8</a>). RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates. The Chaldean period, from 2300 B.C. to 1500 B.C. In this period was Chedorlaomer (<a onclick="return mV('Gen',14,1);">Gen 14:1</a>), the Kudur of Hur or Ur of the Chaldees, in the Assyrian inscriptions, and the conqueror of Syria. 2. From 1500 to 625 B.C., the Assyrian period. 3. From 625 to 538 B.C. (when Cyrus the Persian took Babylon), the Babylonian period. "Chaldees" in <i>Hebrew</i>—<i>Chasaim.</i> They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The <i>three</i> bands were probably in order to attack the three separate thousands of Job's camels (<a onclick="return mV('Job',1,3);">Job 1:3</a>).
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<p id="Job1_19"><b>19. a great wind from the wilderness</b>—south of Job's house. The tornado came the more violently over the desert, being uninterrupted (<a onclick="return mV('Isa',21,1);">Isa 21:1</a>; <a onclick="return mV('Hsa',13,15);">Hsa 13:15</a>).
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<br><br><b>the young men</b>—rather, "the young people"; including the daughters (so in <a onclick="return mV('Rth',2,21);">Rth 2:21</a>).
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<p id="Job1_20"><b>20. Job arose</b>—not necessarily from sitting. Inward excitement is implied, and the beginning to do anything. He had heard the other messages calmly, but on hearing of the death of his children, <i>then</i> he arose; or, as EICHORN translates, he <i>started up</i> (<a onclick="return mV('2Sa',13,31);">2Sa 13:31</a>). The rending of the mantle was the conventional mark of deep grief (<a onclick="return mV('Gen',37,34);">Gen 37:34</a>). Orientals wear a tunic or shirt, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shaving the head was also usual in grief (<a onclick="return mV('Jer',41,5);">Jer 41:5</a>; <a onclick="return mV('Mic',1,16);">Mic 1:16</a>).
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<p id="Job1_21"><b>21. Naked</b>— (<a onclick="return mV('1Ti',6,7);">1Ti 6:7</a>). "Mother's womb" is poetically the earth, the universal mother (<a onclick="return mV('Ecc',5,15);">Ecc 5:15</a>; <a onclick="return mV('Ecc',12,7);">12:7</a>; <a onclick="return mV('Psa',139,15);">Psa 139:15</a>). Job herein realizes God's assertion (<a onclick="return mV('Job',1,8);">Job 1:8</a>) against Satan's (<a onclick="return mV('Job',1,11);">Job 1:11</a>). Instead of cursing, he blesses the name of JEHOVAH (<i>Hebrew</i>). The <i>name</i> of Jehovah, is Jehovah <i>Himself,</i> as manifested to us in His attributes (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>).
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<p id="Job1_22"><b>22. nor charged God foolishly</b>—rather, "allowed himself to commit no folly against God" [UMBREIT]. <a onclick="return mV('Job',2,10);">Job 2:10</a> proves that this is the meaning. Not as <i>Margin</i> "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are <i>folly;</i> literally, an "insipid, unsavory" thing (<a onclick="return mV('Job',6,6);">Job 6:6</a>; <a onclick="return mV('Jer',23,13);">Jer 23:13</a>, <i>Margin</i>). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (<a onclick="return mV('Pro',8,36);">Pro 8:36</a>). We are to submit to trials, not because we see the reasons for them, nor yet as though they were matters of chance, but because <i>God wills</i> them, and has a right to send them, and has His own good reasons in sending them.
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