The Chetubim, or Hagiographa, in which I do not now comprehend Daniel (though his book has a character distinct from the other prophets) form a very distinct and interesting part of divine revelation. None of them suppose an accomplished and known redemption, in the New Testament sense of the word, though like every blessing all is founded on it. In Job a single passage gives a particular application of the term: “I have found a ransom” (Copher). The Psalms recount we know, prophetically...

Job in the Land of Uz

The Book of Job, the oldest book in the Bible, has its historical-geographical setting in the Land of Uz. The book begins, “There was a man in the Land of Uz, whose name was Job; and the man was blameless and upright, and one who feared God and shunned evil” (Job 1:1 NKJV).



Scholars are divided on the location of the Land of Uz. Some have suggested it was near Damascus; others, based on Lamentations 4:21, have placed it in the Land of Edom. Jeremiah wrote, “Rejoice and be glad, O daughter of Edom, you who dwell in the Land of Uz!” The Edom location makes geographical sense in light of the Biblical statement of Jeremiah and the flora, fauna and material culture mentioned in the book.

The ancient territory of Edom is located to the east and west of the Aravah, the Jordan Rift Valley that goes from the Dead Sa to the Red Sea, also known as the Gulf of Akaba or Eilat. On the west side of the Aravah, in Israel today, it goes from the Wilderness of Zin in the north to Eilat in the south. On the east side of the Aravah, in Jordan today, it goes from the Wadi Hasa (Brook Zered) in the north to Eilat in the south (Crew 2002: 2-10).



The book of Job is divided into three sections. Chapters 1 and 2 describe Satan’s diabolical attack on Job. All through this section, Job does not have a clue where his suffering is coming from. He does not see the “big picture” and understand that Satan is behind these attacks. Yet through it all, he could say, “The LORD gave, and the LORD has taken away; Blessed be the name of the LORD” (1:21). His dear wife, seeing the situation he was in says, “Do you hold to your integrity? Curse God and die!” (2:9). Bless her heart, she must have had the gift of encouragement!


Lecture 1. - Job 1 - 14.

My object in taking up Job now is a general one. It is to help souls towards a better understanding of a book full of interest and of great practical profit, but not so easy for most to seize, either in its design and scope as a whole, or in the way in which the different parts of it conspire to effect that design. There is nothing which can make up for the constant, habitual study of the word of God for our souls. And indeed ministry would be a positive curse, instead of a blessing, if it did not make the word of God itself to be more precious because more entered into, and God Himself more enjoyed. And this is exactly the measure of the value of that kind of ministry, at any rate of what has to do with the interpretation of Scripture; for every truth must ultimately rest on that word. Indeed not merely is the word the source and supply of truth, but God alone is capable of presenting thereby the truth perfectly and livingly. When therefore truth is taken out of its connections in Scripture, there is always danger. Hence it is of the greatest moment that our souls should have the habit of reading the word of God. And I do not now mean merely as a matter of intelligence, but for the soul’s healthy condition, that we might be refreshed day by day in the reading of it. In order to this, however, it is a very great help where we are enabled, by the grace of God, to take in the word as a whole, and not merely to have the blessing, of certain parts which we all feel to be precious as isolated communications from God. But my object now, whatever it might be in speaking from time to time in an ordinary way, is to help to a general apprehension of what it is that the Holy Ghost intended for the people of God in the book of Job.

Notes on the Book of Job

With a new version.


Many and able as are the extant writings on the Book of Job, there still seemed to the writer room and need both for careful translation and for fresh help towards the better understanding of this most interesting and instructive portion of the Holy Scriptures. Nor does he doubt that to a closer and deeper research, under the guidance of Him who alone can lead into all the truth, it will yield more and more: such is the wealth of that inexhaustible mine, and such the gracious power of the Holy Spirit. Few are likely to feel the defects of the present little work more than the writer; yet he counts on the Lord to use it, such as it is, to the comfort and edification of many a soul, and, it may be, to stimulate other labourers to a still more abundant harvest.

Blackheath, London. January, 1879.


Preface Owing to the Author’s decease within a comparatively short time of their delivery, these “Eleven Lectures,” reported in shorthand, were denied the advantage of the Lecturer’s careful revision for which they were waiting before being committed to the printers. Under the circumstances, the Editor has thought it best to depart as little as possible from the reporter’s transcript, and counts therefore upon the reader’s kind indulgence in regard to any imperfections that ma...

Lecture 1 - Job 1-3

Chap. 1:1-12. Now I have only read the introduction, and indeed but a part of the introduction, because the first two chapters comprise the introduction. And then follows the impassioned and vehement opening speech of the patriarch Job. It is clear that here we have got a Book of patriarchal time. All the circumstances point to that time and no other; and further, it is as well to state even now before we go on, that the Book appears to have been written in the time of Moses, and probably by...

Lecture 2 - Job 4-7

Chap. 4:1-8. I shall not read more now, because we shall have it gradually before us. But here the great debate commences, founded upon Job’s outbreak, who was now perfectly overcome through the calamity that God had allowed to fall upon him. As a pious man, Job knew very well that God could have prevented it, if He had not a purpose in it of which he himself was wholly ignorant. But it is well to take notice of this before I say more, that Satan completely disappears. He had been utterly ...

Lecture 3 - Job. 8-10

The reasoning of Bildad is precisely the same principle as that of Eliphaz. It is all founded on God’s moral government, i.e., the impossibility of causing God grief, and casting down to the ground a really righteous man, and the certainty of His bringing to naught every wicked man. It is all founded upon what is going on in the world now. There was no faith in it. There was conscience, conscience toward God; but conscience, however useful and highly important, as it is, for the soul, neve...

Lecture 4 - Job 11-14

We must carefully remember that, although the Book of Job is inspired, it would be a great mistake to concede that the speeches are inspired. Certainly Satan’s words were not inspired, and they are recorded there; and it is part of the profit of the Book that we have the mistakes of the speakers. Every one of the three friends was very much mistaken in what he said, and Job himself also. It is only when we come to Elihu that we get the mind of God as far as a man is inspired, and then we h...

Lecture 5 - Job 15-19

In this 15th chapter we have the second debate between Job’s friends and himself. I shall take a view of the greater part of it, if the Lord will, in a general way tonight. Although Eliphaz was the more grave and solid of his friends, they were all infected with the same fundamental mistake. That is an important thing for our souls. We are so apt to think that we never make any important mistake. Why should that be so? Are we so different from others? Are we not very liable to it? You m...
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