---
title: "Clarke"
description: "Verse Job 1:1. In the land of Uz — This country was situated in Idumea, or the land of Edom, in Arabia Petraea, of which it comprised a very large distric"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/job/1"
---

Verse [Job 1:1](../../../kjv/job/1/1). ***In the land of Uz*** — This country was situated in Idumea, or the land of *Edom*, in *Arabia Petraea*, of which it comprised a very large district. See the *preface*.
***Whose name*****was*****Job*** — The original is איוב *Aiyob*; and this orthography is followed by the *Chaldee, Syriac*, and *Arabic*. From the *Vulgate* we borrow *Job*, not very dissimilar from the ιωβ *Iob* of the *Septuagint*. The name signifies *sorrowful*, or *he that weeps.* He is supposed to have been called *Jobab*. See more in the *preface*.
***Perfect and upright*** — תם וישר *tam veyashar*; COMPLETE as to his *mind* and *heart*, and STRAIGHT or CORRECT as to his *moral* *deportment*.
***Feared God*** — Had him in continual reverence as the fountain of justice, truth, and goodness.
***Eschewed evil.*** — סר מרע *sar mera*, departing from, or avoiding evil. We have the word *eschew* from the old French *eschever*, which signifies to *avoid*. All *within* was holy, all *without* was righteous; and his whole life was employed in *departing* from *evil*, and *drawing nigh to God*. Coverdale translates *an innocent and* *vertuous man, soch one as feared God, an eschued evell*. From this translation we retain the word *eschew*.

Verse [Job 1:3](../../../kjv/job/1/3). ***His substance also was seven thousand sheep*** — *A* *thousand*, says the Chaldee, *for each of his sons*. *Three thousand* *camels: a thousand for each of his daughters*. *Five hundred yoke of* *oxen for himself*. *And five hundred she-asses* for his *wife*. Thus the *Targum* divides the substance of this eminent man.
***A very great household*** — עבדה רבה מאד *abuddah rabbah meod*, "a very great estate.' The word עבדה *abuddah* refers chiefly to husbandry, including *all manner of labour* in the *field*, with *cattle*, and every description of *servants*.
***The greatest of all the men of the East.*** — He was more eminent than any other person in that region in wisdom, wealth, and piety. He was the chief *emir* of that district.

Verse [Job 1:4](../../../kjv/job/1/4). ***Feasted in their houses, every one his day*** — It is likely that a *birthday festival* is here intended. When the birthday of one arrived, he invited his brothers and sisters to feast with *him*; and each observed the same custom.

Verse [Job 1:5](../../../kjv/job/1/5). ***When the days of*****their*****feasting were gone about*** — At the conclusion of the year, when the birthday of each had been celebrated, the pious father appears to have gathered them all together, that the whole family might hold a *feast to the Lord*, offering burnt-offerings in order to make an atonement for sins of all kinds, whether presumptuous or committed through ignorance. This we may consider as a general custom among the godly in those ancient times.
***And cursed God in their hearts.*** — וברכו אלהים *uberechu Elohim*. In this book, according to most interpreters, the verb *barach* signifies both to *bless* and to *curse*; and the noun אלהים *Elohim* signifies the *true God, false gods*, and *great* or *mighty*. The reason why Job offered the burnt-offerings appears to have been this: in a country where idolatry flourished, he thought it possible that his children might, in their festivity, have given way to idolatrous thoughts, or done something prescribed by idolatrous rites; and therefore the words may be rendered thus: *It* *may be that my children have blessed the gods in their hearts*. Others think that the word ברך *barach* should be understood as implying *farewell, bidding adieu*- lest my children have *bidden* *adieu* to God, that is, *renounced* him, and *cast off his fear*. To me this is very unlikely. Mr. *Mason Good* contends that the word should be understood in its regular and general sense, *to bless*; and that the conjunction ו *vau* should be translated *nor*. "Peradventure my sons may have sinned, *nor* blessed God in their hearts." This version he supports with great learning. I think the sense given above is more plain, and less embarrassed. They might have been guilty of some species of idolatry. This is possible even among those called *Christians*, in their *banquets*; witness their songs to Bacchus, Venus, &c., which are countless in number, and often sung by persons who would think themselves injured, not to be reputed Christians. Coverdale, in his translation, (1535,) renders the passage thus *Peradventure my sonnes have done some* *offence, and have been unthankful to God in their hertes*.
***Thus did Job continually.*** — At the end of every year, when all the birthday festivals had gone round.

Verse [Job 1:6](../../../kjv/job/1/6). ***There was a day when the sons of God*** — All the *versions*, and indeed all the critics, are puzzled with the phrase *sons of* *God*; בני האלהים beney haelohim, literally, *sons of the God*, or *sons of the gods*. The *Vulgate* has simply *filii dei, sons of* *God*. The *Septuagint*, οἱ αγγελοι του θεου, *the angels of God*. The *Chaldee*, כתי מלאכיא kittey malachaiya, troops of angels. The *Syriac* retains the Hebrew words and letters, only leaving out the demonstrative ה *he* in the word האלהים *haelohim*, thus, [Syriac] *baney Elohim*. The *Arabic* nearly copies the Hebrew also, [Arabic] *banoa Iloheem*; to which, if we give not the literal translation of the *Hebrew*, we may give what translation we please. *Coverdale* (1535) translates it, *servauntes of God*. The *Targum* supposes that this assembly took place on the day of the *great* *atonement*, which occurred once each year. *And there was a day of* *judgment in the beginning of the year; and the troops of angels* *came, that they might stand in judgment before the Lord*. But what are we to make of this whole account? Expositions are endless. That of Mr. *Peters* appears to me to be at once the most simple and the most judicious: "The Scripture speaks of God after the manner of men, for there is a necessity of condescending to our capacities, and of suiting the revelation to our apprehension. As kings, therefore, transact their most important affairs in a *solemn council* or *assembly*, so God is pleased to represent himself as having his *council* likewise; and as passing the decrees of his providence in an *assembly* of his *holy angels*. We have here, in the case of *Job*, the same grand assembly held, as was before in that of *Ahab*, [1 Kings 22:6-23](../../../kjv/1-kings/22/6-23); the same host of heaven, called here the *sons of God*, presenting themselves *before* Jehovah, as in the vision of *Micaiah* they are said to stand *on his right hand and on* *his left*. A *wicked spirit* appearing among them, here called *Satan* or the *adversary*, and there *a lying spirit*; both bent on mischief, and ready to do all the hurt they were permitted to do; for both were under the *control* of his power. The *imagery* is just the same; and the only *difference* is in the *manner* of the relation. That mentioned above, Micaiah, as a *prophet*, and in the actual exercise of his prophetic office, delivers, as he received it, in a *vision*. *I saw the Lord sitting on his throne, and all the HOST of HEAVEN* *standing by him, on his right hand and on his left, and there came* *forth a LYING SPIRIT, and stood BEFORE the Lord, and said*, [1 Kings 22:19-22](../../../kjv/1-kings/22/19-22). The other, as a *historian*, interweaves it with his history; and tells us, in his plain narrative style, *There was a day when the sons of God came* *to PRESENT themselves BEFORE the Lord, and SATAN came also among* *them*. And this he delivers in the same manner as he does, *There* *was a man in the land of Uz, whose name was Job*.
"The things delivered to us by these two inspired writers are the same in substance, equally high, and above the reach of human sight and knowledge; but the *manner* of delivering them is different, each as suited best to his particular purpose. This, then is the prophetical way of representing things, as to the manner of doing them, which, whether done exactly in the same manner, concerns us not to know; but which are really done: and God would have them described as done in this manner, to make the more lively and lasting impression on us. At the same time, it must not be forgotten that representations of this kind are founded in a well-known and established truth, viz., the doctrine of *good and bad angels*, a point revealed from the beginning, and without a previous knowledge of which, the visions of the prophets could scarcely be intelligible." See [Genesis 28:10-15](../../../kjv/genesis/28/10-15).
***And Satan came also*** — This word also is emphatic in the original, השטן *hassatan, the Satan*, or *the adversary*; translated by the *Septuagint* ὁ Διαβολος. The original word is preserved by the *Chaldee, Syriac*, and *Arabic*; indeed, in each of them the word signifies an *adversary*. St. *Peter*, [1 Peter 5:8](../../../kjv/1-peter/5/8), plainly refers to this place; and fully proves that השטן *hassatan*, which he literally translates ὁ αντιδικος, the ADVERSARY, is no other than ὁ Διαβολος, the DEVIL, or chief of bad demons, which he adds to others by way of explanation. There are many διαμονες, *demons*, mentioned in Scripture, but the word *Satan* or *devil* is never found in the originals of the Old and New Testaments in the *plural* number. Hence we reasonably infer, that all evil spirits are under the government of ONE *chief*, the DEVIL, who is more powerful and more wicked than the rest. From the GREEK Διαβολος comes the LATIN *Diabolus*, the SPANISH *Diablo*, the FRENCH *Diable*, the ITALIAN *Diavolo*, the German *Teuffel*, the DUTCH *Duivel*, the ANGLO-SAXON [A.S.], and the ENGLISH *Devil*, which some would derive from the compound THE-EVIL; ὁ πονηρος, the *evil one*, or *wicked one*.
It is now fashionable to deny the existence of this evil spirit; and this is one of what St. John ([Revelation 2:24](../../../kjv/revelation/2/24)) calls ταβαθητου σατανα, *the depths of Satan*; as he well knows that they who deny his being will not be afraid of his power and influence; will not watch against his wiles and devices; will not pray to God for deliverance from the evil one; will not expect him to be trampled down under their feet, who has no existence; and, consequently, they will become an easy and unopposing prey to the enemy of their souls. By leading men to disbelieve and deny his existence, he throws them off their guard; and is then their complete master, and they are led captive by him at his will. It is well known that, among all those who make any profession of religion, those who deny the existence of the devil are they who pray little or none at all; and are, apparently, as careless about the existence of God as they are about the being of a devil. Piety to God is with them out of the question; for those who do not pray, especially in *private*, (and I never met with a devil-denier who did,) have no *religion* of any kind, whatsoever pretensions they may choose to make.

Verse [Job 1:7](../../../kjv/job/1/7). ***From going to and fro in the earth*** — The translation of the *Septuagint* is curious: Περιελθων την γην και εμπεριπατησας την ὑπ' ουρανον, παρειμι; "Having gone round the earth, and walked over all that is under heaven, I am come hither." The *Chaldee* says, "I am come from going round the earth to examine the works of the children of men; and from walking through it." *Coverdale*, who generally hits the sense, translates thus: *I have gone aboute* *the londe ond walked thorow it*. Mr. *Good* has it, *from roaming* *round the earth, and walking about it*.
St. Peter, as has been already stated, [1 Peter 5:8](../../../kjv/1-peter/5/8), refers to this: *Be sober, be vigilant; for your ADVERSARY the DEVIL GOETH ABOUT,* *as a roaring lion, seeking whom he may devour*. I rather think, with *Coverdale*, that ארץ *arets* here signifies rather that *land,* than the *habitable globe*. The words are exceedingly emphatic; and the latter verb התהלך *hithhallech* being in the *hithpael* conjugation shows how *earnest* and *determined* the devil is in his work: he *sets himself to walk*; he is *busily employed in it*; he is seeking the destruction of men; and while they sleep, he wakes-while they are careless, he is alert. The spirit of this saying is often expressed by the simple inhabitants of the country: when they perceive a man plotting mischief, and frequent in transgression, they say, *The devil is BUSY with him*.

Verse [Job 1:8](../../../kjv/job/1/8). ***Hast thou considered my servant Job*** — Literally, *Hast* *thou placed thy heart on my servant Job*? Hast thou viewed his conduct with attention, whilst thou wert roaming about, seeking whom thou mightest devour? viz., the careless, prayerless, and profligate in general.

Verse [Job 1:9](../../../kjv/job/1/9). ***Doth Job fear God for naught?*** — Thou hast made it his interest to be exemplary in his conduct: for this assertion Satan gives his reasons in what immediately follows.

Verse [Job 1:10](../../../kjv/job/1/10). ***Hast not thou made a hedge about him*** — Thou hast *fortified* him with *spikes* and *spears*. Thou hast defended him as by an unapproachable hedge. He is an object of thy peculiar care; and is not exposed to the common trials of life.

Verse [Job 1:11](../../../kjv/job/1/11). ***But put forth thine hand*** — Shoot the dart of poverty and affliction against him.
***And he will curse thee to thy face.*** — אם לא על פניך יברכך *im lo* *al paneycha yebarechecca*, "If he will not bless thee to thy appearances." He will bless thee only in proportion to the temporal good thou bestowest upon him; to the providential and gracious *appearances* or *displays* of thy power in his behalf. If *thou* wilt be gracious, *he* will be pious. The exact maxim of a great statesman, Sir Robert Walpole: *Every man has his price*. "But you have not bought such a one?" "No, because I would not go up to his price. He valued himself at more than I thought him worth; and I could get others cheaper, who, in the general muster, would do as well." No doubt Sir R. met with many such; and the devil many more. But still God has multitudes that will neither sell their souls, their consciences, nor their country, for any price; who, though God should slay them, will nevertheless trust in him; and be honest men, howsoever tempted by the devil and his vicegerents. So did Job; so have done thousands; so will all do, in whose hearts Christ dwells by faith.

Verse [Job 1:12](../../../kjv/job/1/12). ***All that he hath*****is*****in thy power*** — Satan cannot deprive a man even of an *ass*, a *sheep*, or a *pig*, but by especial permission of God. His power and malice are ever bounded, and under control.
***So Satan went forth*** — The Targum adds, *with authority from the* *presence of the Lord*.

Verse [Job 1:13](../../../kjv/job/1/13). ***There was a day*** — *The first day of the week*, says the *Targum*. It no doubt refers to one of those *birthday festivals* mentioned before.

Verse [Job 1:14](../../../kjv/job/1/14). ***The asses feeding beside them*** — אתנות *athonoth*, the *she-asses*, which appear to have been more domesticated, as of more worth and use than the others, both for their milk and their work.

Verse [Job 1:15](../../../kjv/job/1/15). ***And the Sabeans fell*** — The *Vulgate* alone understands this of a *people*. The *Septuagint, Syriac*, and *Arabic*, understand it as implying a *marauding party*. The *Chaldee* says, "Lilith, queen of Zamargad, rushed suddenly upon them, and carried them away." The *Sabeans* mentioned here are supposed to have been the same with those who were the descendants of Abraham by Keturah, whose son Jokshan begat Sheba. The sons of Keturah were sent by Abraham into the east, [Genesis 25:6](../../../kjv/genesis/25/6), and inhabited Arabia Deserta, on the east of the land of Uz. Hordes of predatory banditti were frequent in those countries and continue so to the present day. They made sudden incursions, and carried off *men, women, children, cattle*, and *goods* of every description; and immediately retired to the desert, whither it was in vain to pursue them.

Verse [Job 1:16](../../../kjv/job/1/16). ***The fire of God is fallen*** — Though *the fire of God* may mean a *great*, a *tremendous* fire, yet it is most natural to suppose *lightning* is meant; for as *thunder* was considered to be the *voice* *of God*, so *lightning* was the *fire of God*. And as the *prince of* *the power of the air* was permitted now to arm himself with this dreadful artillery of heaven, he might easily direct the zigzag lightning to every part of the fields where the sheep were feeding, and so destroy the whole in a moment.

Verse [Job 1:17](../../../kjv/job/1/17). ***The Chaldeans made out three bands*** — The *Chaldeans* inhabited each side of the Euphrates near to Babylon, which was their capital. They were also mixed with the wandering *Arabs*, and lived like them on *rapine*. They were the descendants of *Chesed*, son of Nahor and brother of Huz, from whom they had their name *Casdim*, which we translate *Chaldeans*. They divided themselves into *three bands*, in order the more speedily and effectually to encompass, collect, and drive off the three thousand camels: probably they mounted the camels and rode off.

Verse [Job 1:19](../../../kjv/job/1/19). ***A great wind from the wilderness*** — Here was another proof of the influence of *the prince of the power of the air*. What mischief might he not do with this tremendous agent, were he not constantly under the control of the Almighty! He seems to have directed four different currents, which, blowing against the four corners or sides of the house, crushed it together, and involved all within in one common ruin.

Verse [Job 1:20](../../../kjv/job/1/20). ***Rent his mantle*** — Tearing the garments, shaving or pulling off the hair of the head, throwing dust or ashes on the head, and fitting on the ground, were acts by which immoderate grief was expressed. Job must have felt the bitterness of anguish when he was told that, in addition to the loss of all his *property*, he was deprived of his *ten children* by a violent death. Had he not felt this most poignantly, he would have been unworthy of the name of *man*.
***Worshipped*** — *Prostrated himself*; lay all along upon the ground, with his face in the dust.

Verse [Job 1:21](../../../kjv/job/1/21). ***Naked came I out of my mother's womb*** — I had no earthly possessions when I came into the world; I cannot have less going out of it. What I have the *Lord gave*: as it was his *free gift*, he has a right to resume it when he pleases; and I owe him *gratitude* for the time he has permitted me to enjoy this gift.
***Naked shall I return thither*** — Whither? Not to his *mother's womb* surely; nor does he call the *earth* his *mother* in this place. In the first clause of the verse he speaks without a *metaphor*, and in the latter he speaks in reference to the *ground* on which he was about to fall. As I came out of my mother's womb destitute of the earthly possessions, so shall I return שמה *shammah*, THERE; i.e., to the earth on which he was now falling. That *mother earth* was a common expression in different nations, I allow; but I believe no such metaphor was now in the mind of Job.
***The Lord gave*** — The *Chaldee* has, "The WORD of the Lord, מימרא דיי *meymera dayai*, gave; and the WORD of the Lord and the house of his judgment, have taken away!" WORD is used here *personally*, as in many other places of all the *Targums*.
***Blessed be the name of the Lord.*** — The following is a fine praphrase on the sentiment in this verse: -
*Afflictions* from his sovereign hand,
Are *blessings* in disguise."

Seeing I have lost my temporal goods, and all my domestic comforts, may God alone be all my portion! The *Vulgate,* *Septuagint*, and *Covedale*, add, *The Lord hath done as he pleased*.

Verse [Job 1:22](../../../kjv/job/1/22). ***In all this Job sinned not*** — He did not give way to any action, passion, or expression, offensive to his Maker. He did not charge God with acting unkindly towards him, but felt as perfectly satisfied with the *privation* which the hand of God had occasioned, as he was with the *affluence* and health which that hand had bestowed. This is the transaction that gave the strong and vivid colouring to the character of Job; in this, and in *this alone*, he was a *pattern* of *patience* and *resignation*. In this Satan was utterly disappointed; he found a man who loved his God more than his earthly portion. This was a rare case, even in the experience of the devil. He had seen multitudes who bartered their God for money, and their hopes of blessedness in the world to come for secular possessions in the present. He had been so often successful in this kind of temptation, that he made no doubt he should succeed again. He saw many who, when riches increased, set their hearts on them, and forgot God. He saw many also who, when deprived of earthly comforts, blasphemed their Maker. He therefore inferred that Job, in similar circumstances, would act like the others; he was disappointed. Reader, has he, by *riches* or *poverty*, succeeded with thee? Art thou pious when affluent, and patient and contented when in poverty?
THAT Job lived *after* the giving of the law, seems to me clear from many references to the rites and ceremonies instituted by Moses. In [Job 1:5](../../../kjv/job/1/5), we are informed that he *sanctified* his children, and *offered burnt-offerings daily to* *the morning for each of them*. This was a general ordinance of the law, as we may see, [Leviticus 9:7](../../../kjv/leviticus/9/7): "Moses said unto Aaron, Go unto the altar, and offer thy sin-offering and thy *burnt-offering*, and make an atonement for thyself and for the people." [Leviticus 9:22](../../../kjv/leviticus/9/22): "And Aaron lifted up his hands towards the people, and blessed them, and came down from offering the *burnt-offering*."
This sort of offering, we are told above, *Job offered* *continually*; and this also was according to the law, [Exodus 29:42](../../../kjv/exodus/29/42): "This shall be a *continual* burnt-offering throughout your generations." See also [Numbers 28:3](../../../kjv/numbers/28/3); [Numbers 28:6](../../../kjv/numbers/28/6); [Numbers 28:10](../../../kjv/numbers/28/10); [Numbers 28:15](../../../kjv/numbers/28/15); [Numbers 28:24](../../../kjv/numbers/28/24); [Numbers 28:31](../../../kjv/numbers/28/31).
This custom was observed *after the captivity*, [Ezra 3:5](../../../kjv/ezra/3/5): "They offered the *continual burnt-offering*: and of every one that offered a freewill-offering." See also [Nehemiah 10:33](../../../kjv/nehemiah/10/33). Ezekiel, who prophesied during the captivity, enjoins this positively, [Ezekiel 46:13-15](../../../kjv/ezekiel/46/13-15): "Thou shalt daily prepare a *burnt-offering* unto the Lord; thou shalt prepare it *every* *morning*."
Job appears to have thought that his children might have *sinned* through *ignorance*, or sinned *privately*; and it was consequently necessary to make the due sacrifices to God in order to prevent his wrath and their punishment; he therefore offered the burnt-offering, which was prescribed by the law in cases of sins committed *through ignorance*. See the ordinances [Leviticus 4:1-35](../../../kjv/leviticus/4/1-35); [Leviticus 5:15-19](../../../kjv/leviticus/5/15-19), and particularly [Numbers 15:24-29](../../../kjv/numbers/15/24-29). I think it may be fairly presumed that the offerings which Job made for his children were in reference to these laws.
The *worship* of the *sun, moon*, and *stars*, as being the most prevalent and most seductive idolatry, was very expressly forbidden by the law, [Deuteronomy 4:19](../../../kjv/deuteronomy/4/19): "Take heed, lest thou lift up thine eyes to heaven; and when thou seest the *sun*, and the *moon*, and the *stars*, even all the *host* of *heaven*, shouldest be driven to worship them, and serve them." Job purges himself from this species of idolatry, [Job 31:26-28](../../../kjv/job/31/26-28): "If I beheld the *sun* when it shined, or the *moon* walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand: this also were an iniquity *to be punished by* the judge; for I should have *denied* the *God* that is *above*."
He clears himself also from *adultery* in reference to the law enacted against that sin, [Job 31:9-12](../../../kjv/job/31/9-12): "If mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; then let my wife grind to another: for this is a heinous crime; yea, it is an iniquity *to be punished by* the judges." See the law against this sin, [Exodus 20:14](../../../kjv/exodus/20/14); [Exodus 20:17](../../../kjv/exodus/20/17): "Thou shalt not commit *adultery*: thou shalt not *covet* thy *neighbour's wife*." [Leviticus 20:10](../../../kjv/leviticus/20/10): "The man that committeth *adultery* with another man's wife shall surely be put to death;" see [Deuteronomy 22:22](../../../kjv/deuteronomy/22/22). And for the *judge's* office in such cases, see [Deuteronomy 17:9-12](../../../kjv/deuteronomy/17/9-12): "Thou shalt come unto the priests and Levites, and unto the *judge* that shall be in those days; and they shall show thee the sentence of *judgment*." [1 Samuel 2:25](../../../kjv/1-samuel/2/25): "If one man sin against another, the *judge* shall *judge* him."
The following will, I think, be considered an evident allusion to the *passage of the Red Sea*, and the destruction of the *proud* *Egyptian king*: [Job 26:11](../../../kjv/job/26/11); [Job 26:12](../../../kjv/job/26/12): "The pillars of heaven tremble, and are astonished at his reproof. He *divideth* the *sea* with his power; and by his understanding he *smiteth* through the *proud*." These, with several others that might be adduced, are presumptive proofs that the *writer* of this book lived after the giving and establishment of the law, if not much later, let Job himself live when he might. See other proofs in the notes.

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