FIRST PART OF PROSE INTRODUCTION TO THE BOOK OR POEM
I. Job’s personality (Job 1:1). “There was a man,” &c.
1. His actual existence. Job a historic, not a fictitious character. Mentioned with Noah and Daniel (Ezekiel 14:14). Lived in the time of the patriarchs. Died about 200-years old; Abraham, 175; his father Terah, 205. No apparent allusion in the Book to the Exodus or the Giving of the Law. Worship, manners, and customs, those of patriarchal times. His existence a proof God never left Himself without a witness.
2. His residence. “In the land of Uz.” Uz, east or south-east of Palestine. Adjacent to the Edomites, who appear at one time to have occupied it (Lamentations 4:21). Probably in Arabia Deserta, between Palestine and the Euphrates. Uz the name of a son of Aram the son of Shem (Genesis 10:23); of the firstborn of Nahor, Abraham’s brother (Genesis 22:21); and of the grandson of Seir the Horite (Genesis 36:28). The country named from one of these. Job’s country, like Abraham’s, at that time tending to idolatry (ch. Job 31:26-28). Grace found flourishing in the most unfavourable situations. Job, like Abraham and Daniel, found “faithful among the faithless.” To be godly among the ungodly a high excellence and honour. So Obadiah in Ahab’s court and the saints in Cesar’s palace (1 Kings 18:12; Philippians 4:22).
3. His name. “Whose name was Job.” Denotes “the persecuted,” or “the penitent.” Names in the cast often significant,—descriptive of character or history. Sometimes given from events connected with the birth, as Jabez, Ichabod, &c. Sometimes changed for another in afterlife, as Jacob for Israel, Jedidiah for Solomon. Benoni, “son of my affliction,” changed by Jacob to Benjamin,—“son of my right hand” (Genesis 35:18). Job thought by some to be the same with Jobab (Genesis 10:29). “Job” also the name of one of the sons of Issachar (Genesis 46:13). Job’s name a memento of the possible or actual reverse to his prosperity (ch. Job 3:25-26). His afflictions to be remembered as waters that have passed away (ch. Job 11:16). Profitable, as well as pleasant, to remember past troubles (Psalms 42:6; Psalms 42:8).
II. His character. “That man was perfect,” &c. The question not so much what a man DOES as what he IS. Grace mentioned before greatness. A gracious character and spiritual blessings a man’s choicest possessions.
“Perfect.” Implies:
1. Completeness. Job complete in all the parts of his moral character (James 1:4). Like a human body with no member or organ wanting or imperfect. A man’s morality and religion to be characterized by symmetry and thoroughness. Attention not to be given to one class of duties to the neglect of another.—Job conscientious in the discharge of all the duties of life (Psalms 119:6). Kept, like Paul, a conscience void of offence both towards God and man (Acts 24:16). Believers to be sanctified wholly, throughout body, soul, and spirit (1 Thessalonians 5:23.) Are actually sanctified in every part, though every part not wholly sanctified. A perfect man, in the New Testament sense, an advanced, mature, and fully instructed Christian (Philippians 3:15; 1 Corinthians 2:6; Ephesians 4:13; James 3:2).
2. Sincerity. Job’s perfection rather that of purpose than performance. Aimed constantly at perfection. Not sinless but sincere. Without guile (John 11:57). Without hypocrisy towards God or double-dealing towards man. Sincerity the foundation of a gracious character. Gives religion all its worth and beauty. Godly sincerity is Gospel perfection. Sincere and sound-hearted believers in God’s sight “perfect.”
3 Blamelessness. The character of Zechariah and Elizabeth (Luke 1:6). No fault found in Daniel, even by his enemies (Daniel 6:4). Moral integrity is Bible perfection. Paul lived in all good conscience (Acts 24:2). Job blameless though not sinless. Reproved by Jehovah (ch. Job 42:5-6). Noah said to be perfect (Genesis 6:9).—God’s testimony to Job’s blamelessness (ch. Job 2:3). His own (ch. 31 throughout).
Christian Perfection
A certain perfection belonging to saints both in Old and New Testaments. The holiness of believers on earth, partial and progressive. Christ the only absolutely righteous and perfect One. Believers perfect and complete in Him, now representatively, hereafter personally (Colossians 2:10). Have here a begun perfection in conformity to Christ’s image (Romans 8:9; Romans 8:29). That conformity to be in time absolute and complete (2 Corinthians 3:18). Christ made to those who are in Him both “wisdom” and “sanctification” (1 Corinthians 1:30). Believers only made perfect in love (1 John 4:18). Job’s case (ch. Job 29:11; Job 29:16; Job 31:16; Job 31:20). Love the fulfilling of the law (Romans 13:10). Perfection required by God in all his children (Matthew 5:48; Genesis 17:1; James 1:4). To be constantly pressed after by them (Philippians 3:12; Philippians 3:14). Desire and endeavour after it a test of sincerity. Not usually to be attained without afflictions (Hebrews 5:8; Hebrews 12:10-11). The Captain of our salvation himself made perfect through suffering (Hebrews 2:10). Job perfect and upright before his trials, humble and contrite after them (ch. Job 40:4; Job 42:6.
“Upright.” Refers to heart and life. Or, “perfect” internally, “upright” externally.—Job outwardly what he was inwardly, and vice versâ. Uprightness of life and conduct the best proof of inward sincerity. When the heart is sincere towards God, the actions will be just towards men. “Upright” = straight. Job held the straight path of rectitude. Sin’s ways crooked. Joshua not to turn to the right hand or to the left (Joshua 1:7). Like Daniel, Job did what was right, regardless of consequences (Daniel 6:10). “Perfect” and “upright” connected also in the Psalms (Psalms 37:37). The two complete the moral character of a man of God.
“One that feared God.” Another element in his character, and accounting for the preceding. Religion, or the fear of God, the true basis of morality. The first table of the law the foundation of and preparation for the second. A morality without religion is a body without a soul.—Job profoundly religious. The horizon of his soul filled with God (ch. Job 29:3-4; Job 31:23). Looked at all things in their relation to God and His will (ch. Job 31:2; Job 31:14-15; Job 31:28). Reverenced His majesty, regarded His authority, dreaded His wrath. Feared God, not the idols of his countrymen (ch. Job 31:26-27). So Cornelius (Acts 10:2.) Feared Him, not with a slavish but a filial fear—a fear coupled with confidence and love. The fear of the saints, rather the fear of offending than the dread of suffering. Believers fear God for His goodness as well as His greatness (Hosea 3:5). Saints fear God because He pardons, sinners because He punishes (Psalms 130:4). Filial fear the product of God’s free grace revealed in the Gospel (Jeremiah 32:39-40; Romans 8:15). The root of all true religion. Holiness perfected in it (2 Corinthians 7:1. Forgiveness through the blood of Jesus imparted with a view to it (Psalms 130:4). That fear required by God (Jeremiah 5:22). Due to Him (Psalms 89:7). Casts out the fear of man (Hebrews 11:27; Daniel 3:16-18).—The fear of God the secret of true courage and endurance.—Fabius Maximus, a Roman general, sought to impress his soldiers with reverence for the gods as the best means of confirming their valour [Plutarch].
“Eschewed evil.” Heb., “Departed from evil,” from its practice and presence. Hurried away from it as from the presence of a monster. Avoided it as offensive to God, and in itself loathsome and abominable. Sometimes more difficult to avoid evil than to practice good. Evil often fashionable. Followed by the multitude (Exodus 23:2; Matthew 7:13). To depart from evil the effect and evidence of the fear of God (Psalms 4:4; Proverbs 8:13; Proverbs 16:6). Exhibits the spirituality and strength of holiness. The spirit active against evil in order to depart from it. Believers while on earth beset with temptations to evil. Job eschewed all evil. Every appearance of it to be abstained from (1 Thessalonians 5:22). Evil to be departed from in its pleasing as well as its repulsive forms. Not only evil itself to be eschewed, but its occasions, temptations, and incentives (Proverbs 4:14-15; Matthew 5:29-30). Job withdrew his eyes from evil as well as his hands and feet (ch. Job 31:1). To depart from evil necessary in order to persevere in good. Grace received to be carefully guarded and preserved. Job’s perfection not sinlessness, but a constant striving against sin.
III. His prosperity
In three particulars (Job 1:2).
1. His children. “There were born to him.” Children esteemed a great part of a man’s prosperity and happiness, especially in O. T. times. Viewed as a mark of the Divine favour and blessing (Psalms 127:3-5; Psalms 128:3-4). Mentioned first as the chief part of Job’s outward prosperity. His happiness, however, not merely in having children, but having them godly (Job 1:5). “Born to him.” His children comforts and blessings to him. Job eminent for holiness, yet not a hermit or recluse.
“Seven sons and three daughters.” In number and sex the ideal of a perfect family. Both numbers, as well as their sum, mystic and symbolical. “Seven,” indicative of perfection; “ten,” of multitude. The more children, if gracious, the greater blessing. More sons than daughters, an enhancement of his property. A large family no hindrance to piety, uprightness, and charity (ch. Job 29:11-17; Job 31:13-20; Job 31:32). So Enoch walked with God 300 years, and begat sons and daughters (Genesis 5:22).
2. His property. “His substance was seven thousand sheep,” &c. Job described as an Arab prince, emir or sheikh. His possession in cattle, though not a wandering Bedowin (ch. Job 29:7). No land or houses mentioned, though living in or near a city. Appears, like Isaac, to have cultivated land belonging to others (ch. Job 31:39). Wealth, in earliest times, reckoned not by extent of land but number of cattle (Genesis 12:6; Genesis 24:35; Genesis 30:43). Heavenly wisdom the only real “substance” (Proverbs 8:21; Proverbs 23:5). Piety and charity ordinarily the best way of thriving even in this world. Prayer whets the tools, oils the wheels, and brings a blessing. Riches an evil only in their abuse. In the hand a blessing, in the heart a curse. Riches not bad, therefore given to the good; not the best, therefore given also to the bad. Taken from the good for trial, from the bad for conviction or punishment. Not money, but the love of it, the root of all evil (1 Timothy 6:10). Job’s grace seen in his having riches without setting his heart on them (ch. Job 31:24-25; Psalms 62:10). One of the few examples in which the camel gets through the needle’s eye (Matthew 19:24). In the N.T., the poor of this world often chosen as heirs of the kingdom (James 2:5). The Master himself without a place on which to lay his head (Matthew 8:20). Enough for the servant that he be as his Lord (Matthew 10:25). Job pious, and his piety acting as a friend to his prosperity; prosperous, and his prosperity giving a lustre to his piety [Henry.]
“Household.” Body of servants or slaves required for cattle and agriculture. Job’s slaves or servants treated by him with justice and humanity (ch. Job 31:13). Regarded by him as in God’s sight on the same footing with himself (ch. Job 31:14). Could all bear honourable testimony to his conduct and character (ch. Job 31:31). Like Abraham, doubtless, had them trained for God’s service as well as his own (Genesis 14:14).
3. His dignity. “So that” (or, “and”) “he was the greatest,” &c. A new feature in his prosperity. Probably indicates his eminence and rank as a prince or magistrate. Job not only the richest but the most respected in the land (Genesis 24:35; Genesis 26:13; Ecclesiastes 2:9). A man of great authority, not only from his possessions but his character. His greatness not only that of wealth, but of intellectual and moral worth (ch. Job 29:11; Job 29:16; Job 31:16-20). Mentioned to show the greatness of his fall and his grace in bearing it. Job, like David and Daniel, an example of grace coupled with earthly nobility. Grace graces the highest position. Goodness, the fairest jewel in an earthly coronet. Grace found in every station. Not many noble are called, yet always some (1 Corinthians 1:26). Poor Lazarus reposes in rich Abraham’s bosom. Goodness appears the more excellent when associated with worldly greatness. Has then most to overcome and can most diffuse its influence.
“Men of the East.” “The East” applied to countries cast of Palestine, as the north of Arabia. Heb., “Sons of the East.” Noted for their riches, yet Job the richest of them all. Easy with God to make his children the greatest, yet in love often places them among the least in this world (1 Corinthians 1:27-28).