About Job

Job explores the mystery of suffering through the story of a righteous man who lost everything yet maintained his faith in God.

Author: UnknownWritten: c. 2000-1800 BCReading time: ~3 minVerses: 22
SufferingSovereigntyFaithWisdomJusticeRestoration

King James Version

Job 1

22 verses with commentary

Job's Character and Wealth

There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

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The opening verse establishes Job's character with four Hebrew terms defining his righteousness. 'Perfect' (tam, תָּם) means complete, whole, or having integrity—not sinless perfection but wholehearted devotion. 'Upright' (yashar, יָשָׁר) denotes moral straightness, walking the right path without deviation. 'Feared God' (yare Elohim, יְרֵא אֱלֹהִים) describes reverential awe that produces obedience—the foundation of wisdom (Proverbs 1:7). 'Eschewed evil' (sur me-ra, סוּר מֵרָע) means turning away from or departing from evil, showing active resistance to sin. Together these terms paint Job as the Old Testament's exemplar of righteousness, comparable only to Noah and Daniel (Ezekiel 14:14). This introduction is critical because it establishes that Job's coming suffering cannot result from personal sin—God Himself testifies to Job's character.

And there were born unto him seven sons and three daughters.

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Job's seven sons and three daughters represent divine completeness (seven) and stability (three), establishing his blessed estate before testing. This perfect family structure serves as the foundation for understanding the magnitude of Job's subsequent loss. The narrative establishes that Job's righteousness was demonstrated in his family stewardship, not merely personal piety.

His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. substance: or, cattle household: or, husbandry men: Heb. sons

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The specific enumeration of Job's wealth (7,000 sheep, 3,000 camels, 500 yoke of oxen, 500 donkeys) demonstrates that blessing in the patriarchal era was tangible and measurable. The phrase 'greatest of all the men of the east' establishes Job's international reputation, making his subsequent suffering a public spectacle that demands theological explanation.

And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.

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This verse establishes Job's family unity and prosperity before calamity strikes. The Hebrew 'yom' (day) suggests regular, rotating celebrations among the siblings, demonstrating covenant faithfulness in family relationships. This pattern of fellowship foreshadows both the communion of saints and the eschatological wedding feast, while also setting the stage for God's sovereign testing of Job's faith through the removal of these very blessings.

And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. continually: Heb. all the days

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Job's intercessory role prefigures Christ's priestly work. The Hebrew 'qadash' (sanctified) indicates covenant purification through sacrifice. Job's concern that his children might have 'cursed God in their hearts' reveals profound spiritual insight—sin begins in the heart (Matthew 15:19), and only substitutionary atonement can cleanse it. This foreshadows the perfect High Priest who continually intercedes for His people (Hebrews 7:25).

Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. Satan: Heb. the adversary among: Heb. in the midst of

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The Hebrew phrase 'sons of God' (bene elohim) refers to angelic beings presenting themselves before God's throne, establishing the cosmic courtroom scene. Satan ('the adversary' in Hebrew) appears among them not as an equal but as one subject to God's sovereign authority. This scene reveals that earthly suffering has heavenly dimensions.

And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.

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God's question 'Whence comest thou?' is not seeking information but establishing Satan's limited authority. The adversary can only 'go to and fro' and 'walk up and down' - restless activity without ultimate power. Satan's roaming earth seeking whom he may devour (1 Peter 5:8) is depicted here as subject to divine interrogation.

And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? considered: Heb. set thy heart on

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God's question to Satan introduces the central conflict. The phrase 'Hast thou considered' (sam libbeka, שַׂמְתָּ לִבְּךָ) literally means 'Have you set your heart/mind upon'—God directs Satan's attention to Job. The divine description repeats verse 1's language about Job being 'perfect and upright.' The phrase 'there is none like him in the earth' establishes Job's unique righteousness. This sets up Satan's accusation: does Job serve God freely or only for benefits? The text reveals God's sovereign control—Satan can only act with divine permission, bound by limits God sets.

Then Satan answered the LORD, and said, Doth Job fear God for nought?

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Satan's question probes the foundation of genuine faith: does Job fear God for His own sake, or merely for the benefits received? The Hebrew 'chinnam' (for nothing/freely) is crucial—true saving faith perseveres without earthly reward. This challenges the prosperity gospel and affirms Reformed theology's emphasis on God's glory as faith's ultimate object. Satan cannot comprehend worship without self-interest, revealing his fundamental incomprehension of grace.

Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. substance: or, cattle

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Satan acknowledges God's protective sovereignty over Job's person, family, and possessions. The Hebrew 'suk' (hedge) implies a thorough, impenetrable barrier. This reveals a profound Reformed truth: believers are preserved not by their own strength but by God's sovereign protection. Satan can only touch God's elect when permission is granted for their ultimate sanctification (Romans 8:28), as with Job and Peter (Luke 22:31-32).

But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. and he: Heb. if he curse thee not to thy face

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Satan predicts that Job will 'curse' (Hebrew 'barak,' literally 'bless,' used euphemistically) God to His face if prosperity is removed. This reveals Satan's fundamental error: he judges by external observance rather than heart regeneration. True faith, wrought by the Spirit, perseveres through affliction (1 Peter 1:6-7). Satan's challenge unwittingly becomes the occasion for demonstrating that genuine godliness transcends circumstantial blessing.

And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. power: Heb. hand

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God's permission to Satan includes both authorization and limits: 'all that he hath is in thy power; only upon himself put not forth thine hand.' This establishes God's absolute sovereignty—Satan operates only within divinely imposed boundaries. The verse refutes dualism and affirms monotheism: God alone is sovereign. The limitation reveals divine compassion—God doesn't abandon Job to unlimited suffering but carefully controls the test's parameters. This theological principle appears throughout Scripture: God uses even evil for His purposes (Genesis 50:20, Romans 8:28).

Satan's First Attack

And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house:

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The timing 'a day' when Job's children were feasting connects directly to verse 4, showing God's sovereignty over the exact moment of testing. The simultaneity of the calamities (all on one day) amplifies the severity of the trial while revealing God's sovereign orchestration even in Satan's attacks. This doesn't make God the author of evil, but shows His use of evil for holy purposes (Genesis 50:20).

And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them:

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The Sabeans' raid demonstrates that human wickedness serves as the immediate cause while God remains the ultimate sovereign. The messenger's survival to report the news follows the pattern throughout this chapter—one witness remains to multiply Job's grief. This reveals how God ordains even the manner in which trials come, ensuring Job receives full knowledge of his losses while preventing any immediate verification or false hope.

And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

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The Chaldean attack parallels the Sabean raid, showing that evil comes from multiple sources but under one sovereign purpose. The 'three bands' indicates organized, military-style coordination. The repeated pattern—attack, slaughter of servants, one messenger—reveals God's sovereign ordering even in catastrophic events. The loss of the camels represented Job's transportation and trade capacity, compounding his economic devastation.

While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. The fire: or, A great fire

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The 'fire of God' (Hebrew 'esh Elohim') likely refers to lightning, demonstrating that natural disasters join human evil in testing Job. This raises profound theological questions about God's relationship to natural evil. Reformed theology maintains that God sovereignly uses natural phenomena without being morally culpable for the suffering they cause. The destruction of the sheep removed Job's primary source of wealth and clothing.

While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. fell: Heb. rushed

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The final material loss—his children—represents the crescendo of Job's trial. The house collapse during a windstorm from the wilderness demonstrates that even the venue of family fellowship becomes an instrument of loss. The death of all ten children at once surpasses the material losses, testing whether Job's worship depends on God's gifts or God Himself. This anticipates Christ's teaching that we must love God more than even our closest family (Matthew 10:37).

While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house:

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The repetitive phrase 'and I only am escaped alone to tell thee' occurs four times (verses 15-19), creating a literary pattern that emphasizes Job's complete awareness of his losses. Each messenger's survival serves God's purpose of ensuring Job knows the full extent of his trial without false hope. This demonstrates God's comprehensive orchestration even of the manner in which suffering comes to His people.

And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. from: Heb. from aside, etc

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The wind from the wilderness represents the culminating blow—all ten children perishing together. The Hebrew 'ruach' (wind/spirit) can signify both natural wind and spiritual agency, suggesting Satan's limited power to employ natural forces. Yet even this operates under God's sovereign permission. The death of Job's children tests whether his worship in verse 5 was genuine or merely protective superstition.

Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, mantle: or, robe

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Job's response demonstrates genuine, persevering faith. The tearing of his mantle and shaving his head represent proper covenant mourning, not sinful despair. The Hebrew 'shachah' (worshipped) is crucial—in his deepest agony, Job's first response is worship. This vindicates God's assessment (verse 8) and refutes Satan's accusation (verse 11). True faith, wrought by the Spirit, worships God even in incomprehensible suffering, seeing His hand rather than blind fate.

And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.

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Job's response to catastrophic loss stands as one of Scripture's most profound expressions of faith under trial. The phrase "Naked came I out of my mother's womb, and naked shall I return thither" recognizes human finitude and the temporary nature of earthly possessions. The Hebrew word for "naked" (arom, עָרוֹם) emphasizes complete vulnerability and dependence—we enter and exit life without material goods. "Return thither" uses the verb shuv (שׁוּב), meaning to turn back or return, pointing to the earth as humanity's origin and destination (Genesis 3:19).

The theological heart appears in "the LORD gave, and the LORD hath taken away." The divine name Yahweh (יְהוָה) appears twice, framing God as the sovereign giver and taker of all blessings. The verbs "gave" (natan, נָתַן) and "taken away" (laqach, לָקַח) establish God's absolute authority over creation and providence. Job acknowledges divine ownership—possessions, children, and health were never truly his but gifts entrusted to him temporarily. This perspective revolutionizes how we view blessing and loss.

"Blessed be the name of the LORD" (baruk shem Yahweh, בָּרוּךְ שֵׁם יְהוָה) crowns Job's response with worship. Despite losing ten children, vast wealth, and health in rapid succession, Job blesses God's name—His revealed character and reputation. This isn't stoic resignation but active worship rooted in understanding God's sovereignty. The New Testament echoes this principle: "the Lord gave, and the Lord hath taken away" (1 Timothy 6:7). Job's faith anticipates Paul's teaching that we brought nothing into this world and can carry nothing out.

In all this Job sinned not, nor charged God foolishly. charged: or, attributed folly to God

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This verse provides the narrator's theological verdict: Job 'sinned not, nor charged God foolishly.' The Hebrew 'tiflah' (folly/tastelessness) indicates Job avoided attributing moral unfitness to God. This is crucial—Job doesn't understand God's purposes, but he doesn't accuse God of injustice. Reformed theology affirms that we need not comprehend God's ways to trust His character (Isaiah 55:8-9). Job's response models how believers should distinguish between honest questioning and sinful accusation.

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