Jamieson, Fausset & Brown

There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

“Arabia-Deserta was on the east, Arabia-Petræa 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…”

And when the days of feasting were over, Job would send for his children to purify them, rising early in the morning to offer burnt offerings for all of them.

“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.”

One day the sons of God came to present themselves before the LORD, and Satan also came with them.

“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 Sabeans swooped down and took them away. They put the servants to the sword, and I alone have escaped to tell you!”

“I alone am escaped--cunningly contrived by Satan. One in each case escapes (Job 1:16, 17, 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."”

While he was still speaking, another messenger came and reported: “The Chaldeans formed three bands, raided the camels, and took them away.

“Chaldeans--not merely robbers as the Sabeans; but experienced in war, as is implied by "they set in array three bands" (Hab 1:6-8). RAWLINSON distinguishes three periods: 1. When their seat of empire was in the south, towards the confluence of the Tigris and Euphrates.”

Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped,

“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 (2Sa 13:31).”

“Skin for skin!” Satan replied. “A man will give up all he owns in exchange for his life.

“Skin for skin--a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a man…”

Then Job’s wife said to him, “Do you still retain your integrity? Curse God and die!”

“(See on Job 1:5) [UMBREIT]. However, it was usual among the heathens, when disappointed in their prayers accompanied with offerings to their gods, to reproach and curse them. and die--that is, take thy farewell of God and so die.”

Now when Job’s three friends—Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite—heard about all this adversity that had come upon him, each of them came from his home…

“Teman means "at the right hand"; and then the south, namely, part of Idumea; capital of Edom (Am 1:12). Hebrew geographers faced the east, not the north as we do; hence with them "the right hand" was the south.”

May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it.

“The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. UMBREIT explains it as "magical incantations that darken the day," forming the climax to the previous clauses;”

May it be cursed by those who curse the day—those prepared to rouse Leviathan.

“But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Isa 27:1), such as is meant by "leviathan."”

with kings and counselors of the earth, who built for themselves cities now in ruins,

“The "for themselves" marks their selfishness. MICHAELIS explains it weakly of mausoleums, such as are found still, of stupendous proportions, in the ruins of Petra of Idumea.”

I am not at ease or quiet; I have no rest, for trouble has come.”

“I was not in safety . . . yet trouble came--referring, not to his former state, but to the beginning of his troubles. From that time I had no rest, there was no intermission of sorrows.”

Then Eliphaz the Temanite replied:

“Eliphaz--the mildest of Job's three accusers. The greatness of Job's calamities, his complaints against God, and the opinion that calamities are proofs of guilt, led the three to doubt Job's integrity.”

It stood still, but I could not discern its appearance; a form loomed before my eyes, and I heard a whispering voice:

“It stood still--At first the apparition glides before Eliphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur: not (English Version): there was silence; for in 1Ki 19:12, the voice, as opposed to the…”

Are not their tent cords pulled up, so that they die without wisdom?’

“The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, which alone save man from ruin [UMBREIT]. BENGEL shows from Scripture that God's holiness (Hebrew, kadosh) comprehends all His excellencies and attributes.”

Yet man is born to trouble as surely as sparks fly upward.

“Yet--rather, "Truly," or, But affliction does not come from chance, but is the appointment of God for sin; that is, the original birth-sin of man. Eliphaz passes from the particular sin and consequent suffering of Job to the universal sin and suffering of mankind.”

He catches the wise in their craftiness, and sweeps away the plans of the cunning.

“Paul (1Co 3:19) quoted this clause with the formula establishing its inspiration, "it is written." He cites the exact Hebrew words, not as he usually does the Septuagint, Greek version (Ps 9:15). Haman was hanged on the gallows he prepared for Mordecai (Es 5:14; 7:10).”

In famine He will redeem you from death, and in battle from the stroke of the sword.

“Hebrew, "hands." of the sword-- (Eze 35:5, Margin). Hands are given to the sword personified as a living agent.”

You will know that your tent is secure, and find nothing amiss when inspecting your home.

“"Sin" does not agree with the context. The Hebrew word--"to miss" a mark, said of archers (Jud 20:16). The Hebrew for "habitation" primarily means "the fold for cattle"; and for "visit," often to "take an account of, to number."”

You will come to the grave in full vigor, like a sheaf of grain gathered in season.

“Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Ps 91:16; Ex 20:12), and premature death the lot of the wicked (Ps 55:23). The righteous are immortal till their work is done.”

For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me.

“Here the arrows are poisoned. Peculiarly appropriate, in reference to the burning pains which penetrated, like poison, into the inmost parts--("spirit"; as contrasted with mere surface flesh wounds) of Job's body. set themselves in array--a military image (Jud 20:33).”

Does a wild donkey bray over fresh grass, or an ox low over its fodder?

“Neither wild animals, as the wild ass, nor tame, as the ox, are dissatisfied when well-supplied with food. The braying of the one and the lowing of the other prove distress and want of palatable food.”

My soul refuses to touch them; they are loathsome food to me.

“To "touch" is contrasted with "meat." "My taste refused even to touch it, and yet am I fed with such meat of sickness." The second clause literally, is, "Such is like the sickness of my food."”

If only my request were granted and God would fulfill my hope:

“To desire death is no necessary proof of fitness for death. The ungodly sometimes desire it, so as to escape troubles, without thought of the hereafter.”