1Es war Mann im Lande Uz, sein Name war Hiob; und selbiger Mann war vollkommen und rechtschaffen und gottesfürchtig und das Böse meidend. 2Und es wurden ihm sieben Söhne und drei Töchter geboren. 3Und sein Besitztum bestand in siebentausend Schafen und dreitausend Kamelen und fünfhundert Joch Rindern und fünfhundert Eselinnen, und in sehr vielem Gesinde. Und selbiger Mann war größer als alle Söhne des Ostens. 4Und seine Söhne gingen hin und machten in dem Hause eines jeden ein Gastmahl an seinem Tage; und sie sandten hin und luden ihre drei Schwestern ein, um mit ihnen zu essen und zu trinken. 5Und es geschah, wenn die Tage des Gastmahls umgegangen waren, so sandte Hiob hin und heiligte sie; und er stand des Morgens früh auf und opferte Brandopfer nach ihrer aller Zahl; denn Hiob sprach: Vielleicht haben meine Kinder gesündigt und sich in ihrem Herzen von Gott losgesagt. Also tat Hiob allezeit. 6Und es geschah eines Tages, da kamen die Söhne Gottes, um sich vor Jehova zu stellen; und auch Satan kam in ihrer Mitte. 7Und Jehova sprach zu Satan: Wo kommst du her? Und Satan antwortete Jehova und sprach: Vom Durchstreifen der Erde und vom Umherwandeln auf ihr. 8Und Jehova sprach zu Satan: Hast du achtgehabt auf meinen Knecht Hiob? denn seinesgleichen ist kein Mann auf Erden, vollkommen und rechtschaffen, gottesfürchtig und das Böse meidend. 9Und der Satan antwortete Jehova und sprach: Ist es umsonst, daß Hiob Gott fürchtet? 10Hast du nicht selbst ihn und sein Haus und alles, was er hat, ringsum eingezäunt? Du hast das Werk seiner Hände gesegnet, und sein Besitztum hat sich ausgebreitet im Lande. 11Aber strecke einmal deine Hand aus und taste alles an, was er hat, ob er sich nicht offen von dir lossagen wird. 12Da sprach Jehova zu Satan: Siehe, alles, was er hat, ist in deiner Hand; nur nach ihm strecke deine Hand nicht aus. Und Satan ging von dem Angesicht Jehovas hinweg. 13Und es geschah eines Tages, als seine Söhne und seine Töchter im Hause ihres erstgeborenen Bruders aßen und Wein tranken, 14da kam ein Bote zu Hiob und sprach: Die Rinder pflügten, und die Eselinnen weideten neben ihnen, 15da fielen Sabäer ein und nahmen sie weg, und die Knechte erschlugen sie mit der Schärfe des Schwertes; und ich bin entronnen, nur ich allein, um es dir zu berichten. 16Dieser redete noch, da kam ein anderer und sprach: Feuer Gottes ist vom Himmel gefallen und hat das Kleinvieh und die Knechte verbrannt und sie verzehrt; und ich bin entronnen, nur ich allein, um es dir zu berichten. 17Dieser redete noch, da kam ein anderer und sprach: Die Chaldäer haben drei Haufen gebildet und sind über die Kamele hergefallen und haben sie weggenommen, und die Knechte haben sie mit der Schärfe des Schwertes erschlagen; und ich bin entronnen, nur ich allein, um es dir zu berichten. 18Während dieser noch redete, da kam ein anderer und sprach: Deine Söhne und deine Töchter aßen und tranken Wein im Hause ihres erstgeborenen Bruders; 19und siehe, ein starker Wind kam von jenseit der Wüste her und stieß an die vier Ecken des Hauses, und es fiel auf die jungen Leute, und sie starben; und ich bin entronnen, nur ich allein, um es dir zu berichten. - 20Da stand Hiob auf und zerriß sein Gewand und schor sein Haupt; und er fiel zur Erde nieder und betete an. 21Und er sprach: Nackt bin ich aus meiner Mutter Leibe gekommen, und nackt werde ich dahin zurückkehren; Jehova hat gegeben, und Jehova hat genommen, der Name Jehovas sei gepriesen! 22Bei diesem allem sündigte Hiob nicht und schrieb Gott nichts Ungereimtes zu.
Jamieson Fausset Brown Bible Commentary 1 THE HOLINESS OF JOB, HIS WEALTH, &c. (
Job 1:1-
Job 1:5)
Uz--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-Petrća on the west, and Arabia-Felix on the south.
Job--The name comes from an Arabic word meaning "to return," namely, to God, "to repent," referring to his end [EICHORN]; or rather from a Hebrew 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
Gen 4:2, 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 (
Gen 46:13).
perfect--not absolute or faultless perfection (compare
Job 9:20;
Eccl 7:20), but integrity, sincerity, and consistency on the whole, in all relations of life (
Gen 6:9;
Gen 17:1;
Pro 10:9;
Matt 5:48). It was the fear of God that kept Job from evil (
Pro 8:13).
3 she-asses--prized on account of their milk, and for riding (
Judg 5:10). 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.
household-- (
Gen 26:14). The other rendering which the Hebrew admits, "husbandry," is not so probable.
men of the east--denoting in Scripture those living east of Palestine; as the people of North Arabia-Deserta (
Judg 6:3;
Ezek 25:4).
4 every one his day--namely, the birthday (
Job 3:1). 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 sisters 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.
5 when the days of their feasting were gone about--that is, at the end of all the birthdays collectively, when the banquets had gone round through all the families.
cursed God--The same Hebrew 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 cursing God. The sense "bid farewell to," derived from the blessing customary at parting, seems sufficient (
Gen 47:10). Thus UMBREIT translates "may have dismissed God from their hearts"; namely, amid the intoxication of pleasure (
Pro 20:1). This act illustrates Job's "fear of God" (
Job 1:1).
6 SATAN, APPEARING BEFORE GOD, FALSELY ACCUSES JOB. (
Job 1:6-
Job 1:12)
sons of God--angels (
Job 38:7;
1Kgs 22:19). They present themselves to render account of their "ministry" in other parts of the universe (
Heb 1:14).
the Lord--Hebrew, JEHOVAH, the self-existing God, faithful to His promises. God says (
Exod 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in
Gen 2:7-
Gen 2:9, &c., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character 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.
Satan--The tradition was widely spread that he 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 (
Job 4:19;
Job 15:15;
Jude 1:6). In the Book of Job, Satan is first designated by name: "Satan," Hebrew, "one who lies in wait"; an "adversary" in a court of justice (
1Chr 21:1;
Ps 109:6;
Zech 3:1); "accuser" (
Rev 12:10). 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 (
Isa 42:21); and so Jesus Christ can plead as our Advocate against the adversary. "Devil" is the Greek name--the "slanderer," or "accuser." He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (
Gen 3:1). He is called prince of this world (
John 12:31); the god of this world (
2Cor 4:4); prince of the power of the air (
Eph 2:2). God here questions him, in order to vindicate His own ways before angels.
7 going to and fro--rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (
Matt 12:43;
1Pet 5:8). 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 (
Gen 1:26;
Ps 8:6). Man then lost it and Satan became prince of this world. The Son of man (
Ps 8:4) --the representative man, regains the forfeited inheritance (
Rev 11:15). 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.
8 considered--Margin, "set thine heart on"; that is, considered attentively. No true servant of God escapes the eye of the adversary of God.
9 fear God for naught--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 (
Gen 15:1).
10 his substance is increased--literally, "spread out like a flood"; Job's herds covered the face of the country.
11 curse thee to thy face--in antithesis to God's praise of him (
Job 1:8), "one that feareth God." Satan's words are too true of many. Take away their prosperity and you take away their religion (
Mal 3:14).
12 in thy power--Satan has no power against man till God gives it. God would not touch Job with His own hand, though Satan asks this (
Job 1:11, "thine"), but He allows the enemy to do so.
13 JOB, IN AFFLICTION, BLESSES GOD, &c. (
Job 1:13-
Job 1:22)
wine--not specified in
Job 1:4. The mirth inspired by the "wine" here contrasts the more sadly with the alarm which interrupted it.
14 the asses feeding beside them--Hebrew, "she asses." A graphic picture of rural repose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs.
15 Sabeans--not those of Arabia-Felix, but those of Arabia-Deserta, descending from Sheba, grandson of Abraham and Keturah (
Gen 25:3). The Bedouin Arabs of the present day resemble, in marauding habits, these Sabeans (compare
Gen 16:12).
I alone am escaped--cunningly contrived by Satan. One in each case escapes (
Job 1:16-
Job 1:17,
Job 1:19), 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."
16 fire of God--Hebraism for "a mighty fire"; as "cedars of God"--"lofty cedars" [
Ps 80:10]. Not lightning, which would not consume all the sheep and servants. UMBREIT understands it of the burning wind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" [
Eph 2:2] is permitted to have control over such destructive agents.
17 Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (
Hab 1:6-
Hab 1:8). 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 (
Gen 14:1), 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 Hebrew--Chasaim. They were akin, perhaps, to the Hebrews, as Abraham's sojourn in Ur, and the name "Chesed," a nephew of Abraham, imply. The three bands were probably in order to attack the three separate thousands of Job's camels (
Job 1:3).
19 a great wind from the wilderness--south of Job's house. The tornado came the more violently over the desert, being uninterrupted (
Isa 21:1;
Hos 13:15).
the young men--rather, "the young people"; including the daughters (so in
Ruth 2:21).
20 Job arose--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, then he arose; or, as EICHORN translates, he started up (
2Sam 13:31). The rending of the mantle was the conventional mark of deep grief (
Gen 37:34). 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 (
Jer 41:5;
Mic 1:16).
21 Naked-- (
1Tim 6:7). "Mother's womb" is poetically the earth, the universal mother (
Eccl 5:15;
Eccl 12:7;
Ps 139:15). Job herein realizes God's assertion (
Job 1:8) against Satan's (
Job 1:11). Instead of cursing, he blesses the name of JEHOVAH (Hebrew). The name of Jehovah, is Jehovah Himself, as manifested to us in His attributes (
Isa 9:6).
22 nor charged God foolishly--rather, "allowed himself to commit no folly against God" [UMBREIT].
Job 2:10 proves that this is the meaning. Not as Margin "attributed no folly to God." Hasty words against God, though natural in the bitterness of grief, are folly; literally, an "insipid, unsavory" thing (
Job 6:6;
Jer 23:13, Margin). Folly in Scripture is continually equivalent to wickedness. For when man sins, it is himself, not God, whom he injures (
Pro 8:36). 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 God wills them, and has a right to send them, and has His own good reasons in sending them.