In the land of Uz there lived a man whose name was Job. (Job 1:1)
The drama surrounding our man Job wasn’t played out in some obscure corner of the Middle East but before the eyes of the entire region. Job was considered the “greatest among all the people of the East.” (1:3).
He was a wealthy farmer and rancher with a large number of servants. He was highly respected (29:7-11); a fair and honest judge (29:7, 12-17), a wise counselor (29:21-24); an honest employer (31:13-15, 38-39); and a hospitable and generous (31:16-21, 32) man.
But the thing mentioned most about Job is that “he was blameless and upright; he feared God and shunned evil.” The writer of the book says that about him three times! (Job 1:1; 1:8, 1:2-3)
“Blameless” doesn’t mean Job was without sin; it means that he recognized sin as sin. He wasn’t a hypocrite; when he walked in error, he repented and his sin was no longer counted in the courts of heaven.
“Upright” indicates he intentionally walked in the ways of God and turned away from evil. Apparently, his devotion to God could be seen by others.
He may have been a helicopter dad and he may have struggled with anxiety, but neither must have been offensive to God because it was God who testified about the character of Job.
When the book of Ezekiel was written more than 1200 years after Job lived, he, along with Daniel and Noah, served as God’s example of a righteous man. (Ezekiel 14:14,20)
Job’s family.
For those who interpret the story of Job as a parable, numerology would indicate that he and his wife had the perfect number of children: seven sons--the number representing divine blessing--and three daughters—the number indicating completeness.
The perfect family.
Yet early in the story, all ten of his children are killed. A little later in the story, a friend of Job hints it may be because they were partying. I doubt it. Even God knows kids will be kids.
Job’s wife appears in one scene only and has only one line in the entire story:
“Are you still maintaining your integrity? Curse God and die!” (2:9)
This sounds quite straightforward, but given the complexities of translating the book of Job from ancient Hebrew into Greek and then into Latin, it’s hard to discern the heart of what she is saying.
Most Christians cast her in a negative light, but remember, she lost ten children, too.
The sons of God.
One very interesting—and valuable—thing about the book of Job is its clear narrative of what goes on in the spirit realm.
Perhaps this peek beyond the veil is the reason some insist the story is a parable. Turning to symbolism, for some, is easier than dealing with the mysterious.
One day the angels came to present themselves before the Lord…” (Job 1:6)
Your translation may say “One day, the sons of God…”
That’s not wrong. The word in the original language is elohim.
Elohim is a Hebrew word that refers to spiritual beings--not just God, the big “E” elohim--but also to angels and demons.
As we read on in chapters 1 and 2, we learn that the little “e” elohim—both good and bad--report to God. And it seems they did so regularly.
…and Satan also came with them to present himself before him. (2:1)
Satan.
An even greater treasure, hidden in plain sight in the book of Job, is the insight it gives us into the relationship between God and Satan.
From some cryptic Scriptures, we might deduce that Satan was once the greatest of God’s heavenly company. He became proud of the beauty God had given him, and in his pride, led a rebellion of angels in heaven. (Ez. 28:11-18; Is 14; Rev. 12:7-9.)
But here we see clearly he is still given access to the courts of heaven to converse with God about what he’s up to here on earth.
And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming throughout the earth, going back and forth on it.” (2:2)
In Hebrew, the name of this one at God’s beck and call is ha satan—“the accuser.” And that is just what he is about to do.
Job’s friends
In Chapter 2, verse 11, we are introduced to Job’s three friends: Eliphaz, Bildad, and Zophar.
This one verse tells us a lot about them, and a lot about Job, too, and it leaves me with some questions about modes of travel and communications back then.
Now when Job’s three friends heard of all this adversity that had come upon him, they came each one from his own place, Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite; and they made an appointment together to come to sympathize with him and comfort him. (2:11)
It seems each of these men were from a different region, and how learned of Job’s troubles we are not told, but the fact that the news traveled so far is just more evidence that Job was internationally known.
For the time it took for the news of Job’s troubles to reach Job’s friends, the time it took for them to get in touch with each other, and the time it took for them to travel to Job’s side, a couple of months must have passed. In fact, when they’re there, Job speaks of the months of pain he’s already endured (7:3).
Job’s friends were most likely men of reputation: three sages, eastern patriarchs in their respective regions. That would explain why they knew each other, or at least of each other, and why they collaborated in coming together to meet with Job.
All three of Job’s friends were on in years (Job 32:6), most likely older than Job (Job 15:10). Eliphaz was, perhaps, the oldest, since he was allowed to speak first (Job 2:11), and God addressed him as the representative for the group (42:7).
In fact, the homeland of Eliphaz—Teman--was known for its wisdom, and Eliphaz’s speeches indicate maturity--they are measured and display little strong emotion. He seems to bring correction because he cares for Job.
Bildad might from the region of Suhu on the Middle Euphrates River; we can’t be sure. He is a cold intellectual. He has his theology worked out to a “T”. He bases his arguments on logic and is brutally frank. He seems to have little regard for the effect his words have on his friend Job.
Zophar comes from Naamah, possibly on the road between Beirut and Damascus; again, we can’t be sure. He is passionate, hot-headed. The counterweight to Bildad, he appeals to emotions rather than intellect, and he wastes no time rebuking Job for what he sees as sinful folly.
The mystery man.
The young man Elihu is not introduced with the other friends, but slips in toward the end of the book (32:2). We’re given no hint as to his relationship with the others.
We don’t know how long he was there, but it seems he listened intently to the arguments between Job and his three friends until he could contain himself no longer.
He was angry with Job for justifying himself rather than God and he was angry with Job’s friends because they had condemned Job without answers.
Elihu, neither on the side of Job nor on the side of the friends, seems to speak modestly—in his anger, he didn’t sin (Ephesians 4:26). He doesn’t seem arrogant, but rather confident.
And he, too, considers himself on the side of God.
But don’t we all sometimes?