The book of Job could well be the oldest book contained in the Holy Scriptures and maybe even in the whole world. It presents one of the oldest problems – why do the righteous suffer? The mystery of the suffering of righteous Job reminds us of the One greater than Job, who suffered ‘the righteous for the unrighteous’, 1 Pet. 3. 18. Many consider Job lived to his great age, Job 42. 16, before the time of Abraham, and place the story between Genesis chapters 11 and 12. The flood is referred to in 22. 15-17. The book is a magnificent piece of dramatic literature, yet Job was a real person, Ezek. 14. 14 and Jas. 5. 11. The writing is largely in the form of poetry and teaches that suffering is not always retributive, but may be disciplinary and educative. The Lord has an end product in view, Job 5. 17-18; ch. 42; cf. Jas. 1. 2-4; 5. 10-11; 1 Pet. 1. 6-7; 5. 10-11. It has been suggested that the book of Job is a key to the whole Bible – Satan’s rout, the friends’ rebuke and Job’s reward. We see pictures of man unfallen yet tried, then his sin and suffering; we see human help not forthcoming and there is a need of revelation from God. Subsequently, there come humility, repentance and faith, along with restoration to a better state than at first. Basically, the book is a vindication of God’s governmental dealings, 42. 1-6. Job’s homeland was Uz, 1. 1. Its precise location is uncertain but it may well have been in the region of Edom; cf. Lam. 4. 21. Job’s friends appear to have come from the vicinity of Edom; e.g. Eliphaz the Temanite, 2. 11. The Edomites generally were inclined to follow in the footsteps of their forefather, Esau. He was the typical ‘natural’ man, with considerable ability, but seeking to live in independence of God, Gen. 25. 29-34; ch. 27; cf. Obadiah. Job, however, was the complete opposite – a God-fearing, spiritual man, Job 1. 1, 8. These two appear to have lived in the same general area but how different they were in character. Reflect on the contrast between them.
(i) Character not circumstances count with God.
(ii) Reality before the Lord not reputation with men.
(iii) Spiritual appreciation is of more value before God than natural ability.
What I am before God, above what I do before men.
