Job Chapter 1

Introduction

The Book of Job stands as the oldest book of the Bible, not merely in terms of its antiquity, but also in its depth of theological reflection and literary sophistication. Its themes address the most fundamental human questions concerning suffering, righteousness, divine justice, and the sovereignty of God. Victor Hugo famously referred to Job as “the greatest masterpiece of the human mind,” a statement that reflects not exaggeration but recognition of its unmatched intellectual and spiritual gravity. Job does not deal with abstract philosophy detached from life, but with lived reality under divine scrutiny, where faith is tested in the crucible of extreme affliction.

Literarily, Job is structured as an epic poem, comparable in form, though not in spirit, to works such as the Iliad and the Odyssey. It may well have been presented at times in a dramatic format, with speakers engaging one another in extended dialogues that resemble courtroom proceedings. The book is primarily poetic in nature, yet it deliberately opens and closes with prose. This framing functions much like program notes, grounding the reader in historical reality before entering the elevated poetic disputations, and then returning the reader to narrative resolution. The prose sections anchor the poetry in history and fact, reminding the reader that this is not myth or allegory, but divinely inspired record.

Despite its poetic form, Job was a real historical individual. Scripture itself affirms this plainly. In Ezekiel, Job is named alongside Noah and Daniel as a man of exemplary righteousness. “Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.” (Ezekiel 14:14, KJV). Later the Lord repeats this testimony, “Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter, they shall but deliver their own souls by their righteousness.” (Ezekiel 14:20, KJV). The New Testament likewise treats Job as a real person whose endurance serves as an example for believers. “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy.” (James 5:11, KJV). These references decisively reject any notion that Job is merely symbolic or fictional.

Vocabulary and Literary Richness

The vocabulary of Job is unparalleled in the Old Testament. The book contains approximately 110 hapax legomena, words that occur nowhere else in the Hebrew Scriptures. This is more than any other Old Testament book and demonstrates both its antiquity and its linguistic sophistication. The author employs an extraordinary range of terminology, including five distinct Hebrew words for lions, as seen in “The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. The old lion perisheth for lack of prey, and the stout lion’s whelps are scattered abroad.” (Job 4:10–11, KJV). Six different words are used for traps in “For he is cast into a net by his own feet, and he walketh upon a snare. The gin shall take him by the heel, and the robber shall prevail against him. The snare is laid for him in the ground, and a trap for him in the way.” (Job 18:8–10, KJV).

Likewise, Job uses six different expressions for darkness, underscoring the depth of despair and cosmic disorientation experienced by the sufferer. “Let that day be darkness, let not God regard it from above, neither let the light shine upon it. Let darkness and the shadow of death stain it, let a cloud dwell upon it, let the blackness of the day terrify it.” (Job 3:4–5, KJV). “Before I go whence I shall not return, even to the land of darkness and the shadow of death, A land of darkness, as darkness itself, and of the shadow of death, without any order, and where the light is as darkness.” (Job 10:21–22, KJV).

The book demonstrates familiarity with astronomy through references to constellations, with metallurgy through mentions of metals and precious stones, and with biology through remarkably accurate descriptions of animal anatomy, particularly of great beasts later described in detail. Legal terminology appears frequently, revealing an advanced understanding of courts, witnesses, and advocacy. Occupational language reflects intimate knowledge of mining and hunting, as well as warfare and military strategy. The text references insects, reptiles, birds, beasts, musical instruments, means of travel, geography, and meteorological phenomena such as whirlwinds, dew, dawn, clouds, rain, and darkness.

The richness of simile and metaphor in Job is without equal. The brevity of human life is illustrated repeatedly through vivid imagery. Job says, “My days are swifter than a weaver’s shuttle, and are spent without hope.” (Job 7:6, KJV). He continues, “O remember that my life is wind, mine eye shall no more see good.” (Job 7:7, KJV). Life is compared to a cloud, “As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more.” (Job 7:9, KJV). It is likened to a shadow, “For we are but of yesterday, and know nothing, because our days upon earth are a shadow.” (Job 8:9, KJV), and again, “He cometh forth like a flower, and is cut down, he fleeth also as a shadow, and continueth not.” (Job 14:2, KJV). Job also describes life as fleeting like a runner, “Now my days are swifter than a post, they flee away, they see no good.” (Job 9:25, KJV), and like a bird of prey, “They are passed away as the swift ships, as the eagle that hasteth to the prey.” (Job 9:26, KJV).

Taken together, these elements establish Job as a work of unmatched literary power and theological depth. Its vocabulary, imagery, and structure reflect both divine inspiration and extraordinary human craftsmanship, all employed in service of revealing the character of God and the nature of faithful endurance under suffering.

Literary Form and Poetic Structure

Along with its elevated vocabulary and imagery, the Book of Job is marked by highly developed poetic parallelism and carefully structured strophes. Poetic parallelism consists of two lines in which the second either completes, intensifies, or contrasts the first. This device allows theological ideas to be reinforced, tested, or challenged within the very structure of the poetry itself. Strophes, which are groups of verses arranged in rhythmic and thematic patterns, give the speeches coherence and momentum, allowing arguments to unfold with deliberate force rather than random expression. These literary features elevate Job beyond ordinary Hebrew poetry and place it in a category of its own. It is for this reason that Alfred, Lord Tennyson could accurately describe Job as “the greatest poem of ancient or modern times.” The book’s artistry serves its theology, not ornamentation for its own sake, but beauty harnessed to truth.

The Names of God in Job

The theology of Job is further enriched by the deliberate and varied use of the divine names, each highlighting a distinct aspect of God’s nature and relationship to the world.

Elohim emphasizes God as Creator, the One who sovereignly carries out His will in the cosmos. This name underscores divine authority, transcendence, and governance over all creation.

El presents God as the Omnipotent One, emphasizing His strength and power in accomplishing His work. It highlights God’s might as active and effective rather than abstract.

Eloah, used frequently in Job, refers to God as the One who is worshiped and reverenced, the living God in contrast to idols. This name stresses God’s personal reality and worthiness of devotion, particularly in a context where human suffering tempts people to question divine goodness.

Adonai presents God as the Ruler of the entire earth, not merely as the covenant God of a single nation. This universal lordship fits the global scope of Job, where no reference is made to Israel, the Law, or the Mosaic covenant.

Jehovah emphasizes God’s eternal, self existent nature, the One who is, who was, and who is to come. He is the covenant keeping God who stands in faithful relationship with His people, even when that relationship is tested by suffering.

Shaddai portrays God not merely as Almighty in power, but as all bountiful in provision. The name carries the idea of sufficiency and abundance, pointing to God’s inexhaustible resources. In Job, this name dominates, highlighting that the God who allows suffering is also the God who possesses limitless provision and ultimate authority over restoration.

Languages and Linguistic Background

The language of Job reflects extraordinary antiquity and breadth. While written in Hebrew, it shows influence from Akkadian, Arabic, Aramaic, Sumerian, and Ugaritic, suggesting a cultural and linguistic environment consistent with the ancient Near East of the patriarchal era. Hebrew idioms within the text are especially instructive. For example, the Hebrew verb translated “accept” comes from a root meaning “to turn to ashes.” This reflects the ancient understanding of divine acceptance of sacrifice. When the Lord accepted an offering, He consumed it by fire from heaven, turning it to ashes. This sheds light on the testimony concerning Abel. “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead yet speaketh.” (Hebrews 11:4, KJV). God’s acceptance was visibly demonstrated by divine fire, confirming righteousness through action rather than mere sentiment.

Single Authorship and Unity of Design

The Book of Job bears the marks of a single author through its interdependence of structure, theme, vocabulary, and theological progression. The prologue, dialogues, monologues, divine speeches, and epilogue are tightly integrated. Arguments introduced early are answered later, metaphors recur with intentional development, and theological tensions are resolved in a coherent arc. This unity argues strongly against a patchwork or composite authorship and supports the conclusion that Job was carefully composed as a single, intentional work.

When Was Job Written

The internal evidence overwhelmingly places Job in the patriarchal period. There is no mention of the Mosaic Law, Israel, the priesthood, the tabernacle, or national religious institutions, yet sacrifices are offered, indicating a pre Mosaic sacrificial system. Notably, there is also no mention of other gods, which is striking given later Old Testament contexts.

The length of Job’s life aligns with patriarchal longevity. “After this lived Job an hundred and forty years, and saw his sons, and his sons’ sons, even four generations.” (Job 42:16, KJV). If Job was already advanced in years when calamity struck, his total lifespan would compare closely with figures such as Terah at 205 years, Abraham at 175, Isaac at 180, Jacob at 147, and Joseph at 110, showing a gradual decline in lifespan after the Flood. Job may even have overlapped with Noah or Shem. “And Noah lived after the flood three hundred and fifty years.” (Genesis 9:28, KJV). “And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.” (Genesis 11:11, KJV). Abraham was born only a few centuries after the Flood, placing Job plausibly within this early period.

Job’s wealth is measured in livestock, not coinage or land, consistent with the patriarchs. “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.” (Job 1:3, KJV). “So the LORD blessed the latter end of Job more than his beginning, for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.” (Job 42:12, KJV). This parallels Abraham and Jacob. “And Abram was very rich in cattle, in silver, and in gold.” (Genesis 13:2, KJV). “Thus the man increased exceedingly, and had much cattle.” (Genesis 30:43, KJV).

The Sabeans and Chaldeans are depicted as nomadic raiders. “And the Sabeans fell upon them, and took them away.” (Job 1:15, KJV). “The Chaldeans made out three bands, and fell upon the camels.” (Job 1:17, KJV). In later history, these peoples became settled and politically organized, further supporting an early date.

Job functions as priest of his own household. “Thus did Job continually.” (Job 1:5, KJV). This fits the patriarchal model, as a national priesthood did not yet exist.

The Hebrew term translated “piece of money” in “Every man also gave him a piece of money.” (Job 42:11, KJV) appears elsewhere only in “And he bought a parcel of a field.” (Genesis 33:19, KJV) and “And they buried the bones of Joseph.” (Joshua 24:32, KJV), both associated with Jacob.

Musical instruments mentioned in Job align with Genesis. “They take the timbrel and harp, and rejoice at the sound of the organ.” (Job 21:12, KJV). “My harp also is turned to mourning.” (Job 30:31, KJV). Compare “And his brother’s name was Jubal, he was the father of all such as handle the harp and organ.” (Genesis 4:21, KJV), and “Wherefore then hast thou stolen away.” (Genesis 31:27, KJV).

Job’s daughters receiving inheritance equally with sons is significant. “And in all the land were no women found so fair as the daughters of Job, and their father gave them inheritance among their brethren.” (Job 42:15, KJV). This practice predates Mosaic legislation. “If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.” (Numbers 27:8, KJV).

The frequent use of Shaddai in Job, thirty one times, compared with only seventeen times elsewhere in the Old Testament, aligns with the patriarchal revelation of God. “And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God.” (Genesis 17:1, KJV). “And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty.” (Exodus 6:3, KJV).

Personal and place names further support this dating. Sheba appears as a Semitic region and people tied to Abrahamic genealogy and early Arabian trade. Tema is identified as a descendant of Ishmael. “These are the sons of Ishmael.” (Genesis 25:15, KJV). “The troops of Tema looked.” (Job 6:19, KJV). Eliphaz, one of Job’s friends, shares a name with Esau’s son. “And Eliphaz the son of Esau.” (Genesis 36:4, KJV). His description as a Temanite links him to Edom, further anchoring the narrative in the patriarchal world.

Finally, the name Job itself is a common West Semitic name dating to around 2000 B.C. It appears in Mari texts, Egyptian Execration texts, the Amarna letters, and Ugaritic literature, confirming that Job fits naturally within the historical and linguistic setting of the early second millennium B.C.

Chiastic Structure of the Book of Job

The Book of Job is arranged with deliberate symmetry, forming a chiastic structure that reinforces its theological message. The opening and closing sections mirror one another, with the central focus placed on God’s direct revelation to Job. This structure is not accidental, it reflects intentional design and theological coherence.

Job 1:1–2:5 serves as the introduction, establishing Job’s righteousness, prosperity, and the heavenly context in which his testing is permitted. Job 2:6–2:10 records Satan’s direct assault, where Job is stripped of health after having already lost possessions and family. Job 2:11–13 introduces the arrival of the three friends, who initially respond with silence and shared grief.

Job 3:1–31:40 contains the extended dialogue between Job and his three friends, forming the largest section of the book and revealing human wisdom grappling unsuccessfully with divine providence. Job 32–37 introduces Elihu, whose speeches prepare the way for divine revelation. Job 38:1–42:6 marks the theological center, where the LORD Himself speaks, confronting Job with the reality of divine wisdom, sovereignty, and creative power.

The symmetry then reverses. Job 42:7–9 records the departure and rebuke of the three friends, mirroring their earlier arrival. Job 42:9–10 marks Satan’s defeat and Job’s restoration, reversing the earlier stripping away. Job 42:11–17 concludes the book, restoring community, blessing, and perspective, echoing the opening scene but now with deeper understanding.

This chiastic arrangement emphasizes that the heart of the book is not human debate, but divine revelation.

Scientific Observations in Job

The Book of Job contains more direct references to creation, natural processes, and the physical world than even the opening chapters of Genesis. The LORD’s speeches alone anticipate numerous scientific observations long before formal scientific discovery. These include descriptions of the water cycle, the binding of constellations, atmospheric processes, animal behavior, geological foundations, and biological design. Job does not function as a scientific textbook, yet it demonstrates that true science and divine revelation are not in conflict. Creation testifies to the wisdom and power of its Creator.

Primary Lesson of the Book of Job

The primary lesson of Job is the oldest and most essential lesson humanity must learn. If this lesson is not known, no other knowledge ultimately matters. A man may possess vast understanding in every other field, yet such knowledge will not carry him beyond the grave.

The central question is not suffering, prosperity, or endurance. The central question is this: how can a sinful man be made right with a holy God. Job himself asks, “How then can man be justified with God? or how can he be clean that is born of a woman?” (Job 25:4, KJV). This question lies at the foundation of all theology and all human destiny.

Even the greatest philosophers recognized the problem but could not solve it. Socrates admitted that while deity might forgive sins, he could not see how such forgiveness could be just. Human wisdom can identify the problem but cannot provide the solution.

The Lord Himself must be the teacher of this divine lesson. James points us to the conclusion of Job’s story, not merely his endurance. “Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” (James 5:11, KJV). The lesson is not Job’s patience alone, but the gracious purpose of God revealed at the end.

Throughout Scripture, when God confronts man, the result is not self justification but confession.

In Eden, God asked Adam, “Where art thou?” (Genesis 3:9, KJV), revealing man’s lost condition. During the famine that brought the prodigal son to repentance, he confessed, “Father, I have sinned against heaven, and before thee.” (Luke 15:18, KJV). When famine exposed Joseph’s brothers, they declared, “We are verily guilty concerning our brother.” (Genesis 42:21, KJV), and later confessed, “God hath found out the iniquity of thy servants.” (Genesis 44:16, KJV).

Nathan’s parable brought David to repentance. “And David said unto Nathan, I have sinned against the LORD.” (2 Samuel 12:13, KJV). Isaiah’s vision of God’s holiness produced this response: “Woe is me! for I am undone; because I am a man of unclean lips.” (Isaiah 6:5, KJV). Daniel’s encounter with divine glory led him to say, “My comeliness was turned in me into corruption.” (Daniel 10:8, KJV). Peter’s encounter with Christ’s power resulted in his confession, “Depart from me; for I am a sinful man, O Lord.” (Luke 5:8, KJV).

If all that is gathered from Job is admiration for his patience, then the reader has missed the lesson. Such a conclusion only feeds self confidence and sets the stage for inevitable failure and disappointment, because no one can reproduce Job’s endurance by human strength alone. The true lesson is humility before God and dependence upon His mercy.

Major Issues Addressed in Job

One major issue raised in Job is the question, why do the innocent or righteous suffer. This question is never directly answered in human terms. Scripture does not satisfy curiosity, it corrects perspective. The deeper issue revealed is the relationship between Satan and God. Satan is not God’s equal. There is no dualism, no cosmic balance of opposing forces. Satan operates only by divine permission and under divine authority. There are no surprises in heaven.

More than any other book of the Bible, Job reveals the majesty, sovereignty, and greatness of God. Human suffering is placed within a framework of divine wisdom that far exceeds human understanding. The book teaches that trust in God does not rest upon explanation, but upon revelation of who God is.

Job Endures His Loss
A. Two stages for a great drama, earth and heaven

1. (Job 1:1–5) The earthly stage

“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. And there were born unto him seven sons and three daughters. 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. 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. 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.” (Job 1:1–5, KJV)

a. There was a man in the land of Uz, whose name was Job
The Book of Job opens by introducing its central figure with remarkable simplicity and gravity. Job is presented not as a mythical character or symbolic figure, but as a real man, living in a real place, whose life will become the setting for one of the most profound revelations in Scripture. The narrative begins on earth before the reader is ever allowed to see behind the curtain into heaven. This ordering is intentional. God first establishes Job’s character and life so that the reader understands that what follows is not rooted in moral failure or divine neglect.

i. The Book of Job stands as a masterpiece of Hebrew poetry and Western literature. As the first poetic book in the English Bible, it introduces the reader to Hebrew poetic form, which emphasizes the repetition, balance, and development of ideas rather than rhyme or sound. This poetic structure allows truth to be examined from multiple angles, reinforcing meaning through parallelism and contrast.

ii. The author, date, and exact location of composition remain uncertain, though strong internal evidence suggests great antiquity. It is possible that Job himself recorded his experiences, or that a later inspired author preserved Job’s account. Many scholars judge Job to be the oldest book of the Old Testament based on its language, theology, and cultural background. Bullinger rightly observed that Job likely belongs to the era covered by Genesis, possibly the time of Abraham, making its lesson the earliest theological lesson recorded in Scripture.

iii. The Hebrew of Job is so ancient that certain words appear nowhere else in the Old Testament, making precise translation difficult in a few instances. Yet the overall meaning of the text is never in doubt. Even when individual terms are obscure, the spiritual and theological message remains unmistakably clear.

iv. It is entirely possible that the reader is encountering the earliest written account of a human being’s personal relationship with the LORD, the one true God. Job’s faith does not rest on covenant law, temple worship, or national identity, but on a direct, reverent relationship with God.

v. The Book of Job is not primarily about suffering as an emotional experience, nor about loss as a human tragedy. Job’s deepest struggle is theological. His crisis is not simply that he suffers, but that God does not act according to Job’s prior understanding of how God ought to govern the world. The book does not offer easy explanations, but reveals how God transforms Job through the experience itself.

vi. Scripture affirms Job as a real historical individual. Ezekiel and James both refer to him alongside other literal figures. This confirms that Job is true history, not allegory or moral fiction. Trapp rightly noted that such a double testimony, prophetic and apostolic, cannot be dismissed.

b. That man was perfect and upright, and one that feared God, and eschewed evil
From the outset, God establishes Job’s moral and spiritual character. Job is described as perfect and upright, meaning whole, complete, and sincere in his devotion to God. He feared God, demonstrating reverent submission, and he actively turned away from evil. This description is foundational, because it removes the possibility that Job’s coming trials are the result of hidden sin.

i. Job’s relationship with God appears independent of the covenantal framework later revealed to Israel. He lived before Moses, before the Law, and likely before Abraham. Some identify Job with Jobab mentioned in Genesis 10:29, placing him between Noah and Abraham.

ii. If Job lived in this early era, his knowledge of God was likely passed down through faithful generations descending from Noah. In this respect, Job resembles Melchizedek, who appears in Genesis as a true worshiper of God without genealogical or covenantal explanation.

iii. Others place Job slightly later, in the generations following Jacob and Esau. Several connections support this view. Uz may have been named after Huz, Abraham’s nephew. Eliphaz, one of Job’s friends, shares a name with Esau’s son, and his association with Teman links him to Edomite wisdom traditions. Bildad’s identification as a Shuhite ties him to Shuah, a son of Abraham by Keturah.

iv. The strong emphasis on Job’s righteousness is essential. It prevents the reader from interpreting Job’s suffering as punishment or correction. Job did not suffer because he was worse than others. His trials were not penalties for wrongdoing, nor chastisements designed to reform moral failure.

v. Job’s perfection does not mean sinlessness. Sinlessness is vertical, relating to absolute holiness before God. Blamelessness is horizontal, referring to one’s integrity before men. Job lived in such a way that no legitimate accusation could be brought against him. His reputation was spotless.

vi. Scripture does not deny universal human sinfulness by affirming Job’s goodness. Job himself believed in human sin and acted accordingly. His first recorded behavior is offering sacrifices. The point is not that Job was sinless, but that it is possible for sinful men to live genuinely godly lives.

c. And there were born unto him seven sons and three daughters
In the ancient world, family size was a sign of blessing, stability, and honor. Job’s ten children reflect both divine favor and social prominence. His family represents fruitfulness, continuity, and joy.

d. His substance also was seven thousand sheep
Job’s wealth is detailed carefully, emphasizing its magnitude. He was not merely comfortable, but extraordinarily prosperous. His possessions placed him among the greatest men of the East. His wealth, however, never replaced his devotion to God, nor insulated him from compassion for others.

i. Later in the book, Job reveals how he used his wealth. He defended the poor, cared for the helpless, sheltered the orphan, and confronted powerful oppressors on behalf of the weak. His prosperity served righteousness, not self indulgence.

e. And his sons went and feasted in their houses, every one his day
This description portrays a close, joyful family life. The feasting likely occurred on birthdays or appointed days of celebration. There is no hint of excess, immorality, or irreverence. Scripture does not condemn their gatherings.

i. There is no suggestion that the children were lazy, drunken, or irresponsible. Their feasting was orderly, communal, and inclusive, as they invited their sisters as well.

ii. Spurgeon rightly noted that Job did not forbid these celebrations, which indicates that godly joy and fellowship are not condemned by God. If Job had viewed the feasts as sinful, he would have stopped them rather than sanctifying them afterward.

f. And Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings
Job functioned as priest of his household. His concern was not suspicion of his children’s wickedness, but a reverent awareness of human frailty. He interceded continually, offering sacrifices on their behalf in case of unseen sin.

i. Job provides a powerful example for parents. When children reach maturity and move beyond parental authority, intercession remains. Through prayer and sacrifice, a parent can still place children under the care and mercy of God.

ii. The phrase “cursed God in their hearts” reflects an ancient textual sensitivity. The original word meaning “curse” was later replaced in the reading tradition with “bless” out of reverence, while the original wording was preserved in the marginal notes. This protects the integrity of the text while honoring the holiness of God’s name.

iii. Though the opening verses appear calm and orderly, they introduce an epic conflict. No armies march, no cities fall, no kingdoms rise. The battlefield is internal, the struggle is spiritual, and the war is waged in the human heart. The drama of Job unfolds not on thrones or battlefields, but ultimately on an ash heap outside a village. Yet it is one of the greatest conflicts ever recorded, because it concerns the nature of God, the meaning of righteousness, and the question of whether faith can endure without explanation.

2. (Job 1:6–12) The stage in heaven

“Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. 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. 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? Then Satan answered the LORD, and said, Doth Job fear God for nought? 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. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. 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.” (Job 1:6–12, KJV)

a. Now there was a day
This phrase lifts the curtain from the earthly scene and reveals a reality entirely hidden from Job and from all human observers. The events on earth cannot be properly understood apart from this heavenly setting. Job’s suffering is not random, accidental, or purely earthly in origin. What unfolds on earth is rooted in a real transaction in heaven. Without this prologue, the reader would be tempted to misjudge Job’s later words and actions, perhaps even concluding that he was self righteous or bitter without cause. God grants the reader what Job himself never receives, a view behind the scenes.

i. Without this heavenly introduction, the dialogues that follow would lack context. Job’s intense struggle would appear exaggerated or arrogant. Instead, the reader is given a divine vantage point that frames all subsequent events.

b. When the sons of God came to present themselves before the LORD
The phrase “sons of God” refers to angelic beings. This usage appears elsewhere in Scripture. “When the morning stars sang together, and all the sons of God shouted for joy.” (Job 38:7, KJV). “That the sons of God saw the daughters of men that they were fair.” (Genesis 6:2, KJV). These are not human rulers or godly men, but angelic beings assembled before God’s throne.

Among them, Satan also came. This establishes immediately that Satan is not equal with God, nor an independent force rivaling Him. Satan is a creature, a fallen angel, subject to divine authority and summoned before the LORD.

i. Satan is often falsely elevated in popular thinking, portrayed as the opposite of God, as though light and darkness were equal forces. Scripture never allows this. If Satan has an opposite, it is not God, but a powerful angel such as Michael. Satan desires to be viewed as God’s equal, but Scripture strips him of that illusion.

ii. The fact that Satan appears before the LORD demonstrates that fallen angelic beings still have access to God’s presence, though only by divine permission. “And there came forth a spirit, and stood before the LORD.” (1 Kings 22:21, KJV). “And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.” (Zechariah 3:1, KJV). This access will one day be removed. “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world.” (Revelation 12:9, KJV).

c. Whence comest thou?
God’s question is not for information. God knows all things. The question asserts authority and accountability. Satan does nothing apart from God’s sovereign permission. God demands an account of Satan’s activity.

d. From going to and fro in the earth
Satan describes his restless, predatory activity on earth. Though he has access to heaven, his primary sphere of operation is the earth. Scripture confirms this aggressive vigilance. “Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.” (1 Peter 5:8, KJV). Satan is neither omnipresent nor omniscient, but he is persistent.

e. Hast thou considered my servant Job
It is God who initiates the discussion of Job. God speaks of Job with approval, even delight. He calls Job “my servant,” a title of honor. God boasts of Job’s character, reaffirming what was already declared in Job 1:1.

i. Satan certainly considers the saints of God, but not with admiration. He observes them with envy, resentment, and malice. He is amazed that fallen human beings can stand in righteousness where he fell. He hates their peace, seeks their faults, looks for opportunities to harm them, and targets those whose faith hinders his work.

f. There is none like him in the earth, a perfect and an upright man
This is God’s own testimony concerning Job. After this point in the book, every description of Job is filtered through human perception, whether Job’s own anguish or his friends’ accusations. Only here do we have an entirely objective assessment. God declares Job blameless and upright.

i. This does not mean sinless perfection. It means that no charge stands against Job. He is exonerated by the very God whom he serves. The believer today stands in the same position through justification in Christ.

ii. To doubt Job’s integrity at this point is not to doubt Job, but to doubt God’s evaluation of him.

g. Doth Job fear God for nought?
Here Satan assumes his role as accuser. “For the accuser of our brethren is cast down, which accused them before our God day and night.” (Revelation 12:10, KJV). Satan’s accusation is that Job’s devotion is mercenary. He claims that Job serves God only because it is profitable.

i. Satan’s cynicism is revealed. He believes nothing is genuinely good. He cannot conceive of disinterested love, neither in man toward God nor in God toward man.

ii. Satan implies that righteousness is a transaction, that obedience is bought, not freely given.

iii. This accusation is also directed against God. It suggests that God has bribed Job into faithfulness.

iv. Satan admits, perhaps unintentionally, that God has protected Job. The hedge around Job, his household, and his possessions reveals divine protection. Jesus spoke of a similar reality when Satan desired to sift Peter. “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat, but I have prayed for thee.” (Luke 22:31–32, KJV).

v. Satan speaks with shocking arrogance, issuing commands in the imperative, daring God to act.

h. Behold, all that he hath is in thy power; only upon himself put not forth thine hand
God grants Satan permission, but with strict limitation. Satan can act only within boundaries set by God. This reveals a critical truth. Satan’s power is real, but never autonomous.

i. Satan had always desired to harm Job. What he lacked was permission.

ii. Even when permitted, Satan’s power was restricted. God’s sovereignty remains absolute.

iii. God’s purpose was not to gratify Satan, but to glorify Himself, even using Satan as an instrument of his own defeat.

i. So Satan went forth from the presence of the LORD
What follows on earth is the visible outworking of an invisible spiritual conflict. “For we wrestle not against flesh and blood, but against principalities, against powers.” (Ephesians 6:12, KJV).

i. James later interprets Job correctly. “Ye have heard of the patience of Job, and have seen the end of the Lord.” (James 5:11, KJV). Two themes dominate, the perseverance of Job and the purpose of God.

ii. Job’s suffering was not punishment for sin, correction for failure, or persecution for righteousness’ sake. It served a unique purpose, to display the wisdom of God to angelic beings. “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord.” (Ephesians 3:10–11, KJV).

iii. Satan intended destruction. God intended instruction, glory, and blessing.

iv. In the end, Satan labored only to increase Job’s blessing and deepen his character. Job finishes the book a better man, more humble, more mature, and more blessed than when he began.

v. God honored Job by trusting him under trial. What appeared cruel by human standards was in fact a profound divine confidence in the genuineness of Job’s faith.

vi. Satan’s strategy collapsed upon himself. The pit he dug became his own. Job’s suffering became a testimony that has strengthened saints across generations, while Satan’s accusation stands eternally refuted.

B. Job’s catastrophic loss and his reaction to it

1. (Job 1:13–19) Job’s tragic and sudden losses

“And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house, And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them, 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. 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. 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. 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, 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.” (Job 1:13–19, KJV)

a. And there was a day
This phrase marks the execution of what was decreed in heaven. Satan wastes no time. Having been granted permission, he compresses devastation into a single day. The losses come in rapid succession, before Job has time to absorb one blow before the next strikes. In a matter of hours, Job loses his agricultural foundation, his workforce, his pastoral wealth, his transportation and trade resources, and finally, his children. The attack is total and overwhelming.

i. This reveals Satan’s strategy. When he is allowed to attack, he does not act gradually or cautiously. He seeks to overwhelm faith through accumulation and speed. Satan always presses his advantage as far as God permits. This teaches that any foothold given to the adversary is dangerous, because he will exploit it to the fullest extent.

ii. The timing exposes Satan’s cruelty. Job’s sons and daughters are struck down in the midst of celebration. “And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house.” (Job 1:13, KJV). Morgan rightly observed that Satan deliberately chose the moment of joy to turn it into the moment of maximum pain. The contrast between festivity and death intensifies the anguish.

iii. The catastrophe strikes on the very days when Job customarily interceded for his children. “Thus did Job continually.” (Job 1:5, KJV). This deepens the mystery of Job’s suffering. His faithful intercession did not prevent the disaster. This removes any simplistic theology that equates prayer with immunity from suffering and forces Job to wrestle with deeper realities about God’s purposes.

b. The Sabeans… the fire of God… the Chaldeans… a great wind
The blows come from multiple directions and by multiple means. Human violence, natural phenomena, and organized raiding parties all converge. From Job’s earthly perspective, these events appear disconnected. From the heavenly perspective, they are unified under Satan’s instigation, permitted by God.

i. Satan does not create evil in men, he exploits it. The Sabeans and Chaldeans act according to their own violent nature. Satan accomplishes his purpose by directing existing human wickedness, not by forcing righteous men to sin.

ii. Satan also exercises limited influence over nature. The “fire of God” falling from heaven and the “great wind from the wilderness” indicate supernatural manipulation of natural forces. The servants attribute the fire directly to God, which reveals another aspect of Satan’s method. He often works in such a way that his actions are blamed on God, sowing confusion, resentment, and doubt toward the Lord.

iii. Scripture elsewhere confirms that Satan has some power over the elements, though never unlimited power. His authority is always restricted and conditional, governed entirely by God’s sovereign permission.

iv. The suffering extends beyond Job himself. Servants, livestock, and children all perish. This raises a hard but unavoidable reality. When God allows a targeted trial, others may be affected by it. These deaths are not unjust in the eternal sense, because no one is moved from immortality to mortality. All were already mortal. The question is not why they died, but why any of us live as long as we do.

v. The morality of God’s permission cannot be judged by the span of earthly life alone. It must be measured by eternity. Abraham expressed this foundational truth when he said, “Shall not the Judge of all the earth do right?” (Genesis 18:25, KJV). Faith rests here, when explanation fails.

c. While he was yet speaking
This repeated phrase underscores the relentless nature of the assault. Before Job can respond, grieve, or reflect, another messenger arrives. The structure of the narrative mirrors the experience of shock and trauma. The losses pile up without pause, denying Job emotional recovery between blows.

i. Each messenger ends with the same haunting phrase, “and I only am escaped alone to tell thee.” This repetition emphasizes isolation. Job is left alone, surrounded by absence, stripped not only of possessions and family but of community itself.

ii. Satan’s objective is clear. He seeks not merely to impoverish Job, but to destabilize his soul. The strategy is to create such devastation that Job will conclude that faith is futile and that God is unworthy of trust.

d. Thy sons and thy daughters… and they are dead
This final blow is the most severe. Wealth can be replaced, servants can be hired, animals can be bred again, but children cannot be restored by human means. Satan strikes last at the deepest place of human attachment.

i. The house collapses on all of them at once, eliminating any survivor except the messenger. The completeness of the loss intensifies the trial. Job is not allowed the comfort of one surviving child.

ii. This moment fulfills Satan’s intention to attack Job at the point most likely to provoke cursing God to His face. Yet what follows will demonstrate that Satan fundamentally misunderstands the nature of genuine faith.

2. (Job 1:20–22) Job reacts to his losses

“Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, 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. In all this Job sinned not, nor charged God foolishly.” (Job 1:20–22, KJV)

a. Then Job arose, and rent his mantle, and shaved his head
Job’s response begins with genuine grief. His actions were culturally appropriate expressions of mourning. He did not suppress sorrow, deny pain, or attempt to appear stoic. He had lost his children, his servants, and his wealth in a single day, and such loss demanded lament.

i. Yet Job’s mourning was restrained by reverence. He did not imitate pagan mourning practices, such as cutting or marking the body for the dead. “Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you.” (Leviticus 19:28, KJV). Job’s grief was intense, but it was not rebellious or self destructive. His sorrow remained under submission to God.

b. And fell down upon the ground, and worshipped
In the midst of unspeakable loss, Job chose to worship. This is one of the most astonishing statements in all of Scripture. His worship was not driven by emotion, comfort, or explanation, but by conviction. He worshipped not because he understood, but because he knew God was worthy.

i. True worship is revealed when praise is offered without visible benefit. Worship that survives loss proves that it is directed toward God Himself and not merely toward His gifts.

ii. Satan expected blasphemy. Instead, he heard blessing. The enemy who hoped to hear curses heard worship. This moment represents a decisive defeat for Satan in the first phase of the conflict.

iii. Although Job will later speak in anguish, confusion, and even protest, his first instinct reveals the orientation of his heart. Worship came before questioning. Submission preceded understanding.

c. Naked came I out of my mother’s womb, and naked shall I return thither
Job speaks with profound clarity. He acknowledges human frailty and temporality. He recognizes that nothing he possessed was essential to his identity. He entered the world empty handed, and he will leave it the same way.

i. Job affirms that possessions do not define a man. Life is more than accumulation. Identity is not rooted in wealth, family, or status, but in relationship with God.

ii. This statement anticipates later biblical truth. “For we brought nothing into this world, and it is certain we can carry nothing out.” (1 Timothy 6:7, KJV).

d. The LORD gave, and the LORD hath taken away
Job interprets his losses through the lens of divine sovereignty. He does not attribute events to chance, fate, men, or nature alone. He sees God as ultimately governing all that touches his life.

i. Job understands that everything he had was a gift. His prosperity was not the product of luck or self sufficiency, but of God’s blessing.

ii. Job also understands that nothing could be taken from him unless God allowed it. Even though Satan was the immediate instigator, Job rightly recognized that all things pass through God’s sovereign will before they reach His servants.

iii. This perspective guards Job from bitterness. He does not rage against circumstances, people, or unseen forces. He submits to God’s authority even while grieving.

iv. Job’s words reveal deep theology. God is not only the source of blessing, but also Lord over loss. Yet His lordship does not negate His goodness.

e. Blessed be the name of the LORD
Here Job blesses the very name he was tempted to curse. This is worship purified by suffering. Job does not bless the events. He blesses the name of the LORD. His praise is anchored in who God is, not in what God does.

i. Job’s blessing of God directly contradicts Satan’s accusation. Satan claimed that Job’s devotion was conditional. This moment proves that true faith can exist without earthly reward.

ii. Worship offered in loss is a declaration that God Himself is enough.

f. In all this Job sinned not, nor charged God foolishly
Scripture provides a divine verdict on Job’s response. His grief, worship, and confession were not sinful. His acknowledgment that the LORD had taken away was not an accusation, but an expression of faith in God’s sovereignty.

i. Job did not accuse God of injustice, cruelty, or error. He did not charge God foolishly. His theology held firm under pressure.

ii. Satan’s accusation collapsed. Job did not curse God. Instead, he honored Him.

iii. Job stood firm in the evil day. “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.” (Ephesians 6:13, KJV).

iv. Job stood against panic and fear, choosing trust. He stood against denial, choosing honest mourning. He stood against pride, humbling himself before God. He stood against despair, recognizing divine sovereignty. He stood against unbelief, refusing to charge God with wrongdoing.

v. This victory did not come from human strength alone. Though Scripture does not explicitly state it here, God was sustaining Job. Satan was active, but God was more active. Divine grace upheld Job even in silence.

vi. No immediate comfort followed. God did not explain, restore, or console Job at this point. Many chapters of anguish remain ahead. Yet this moment stands as a monument to faith under fire.