The question whether such a man as Job ever lived has been variously answered, one Hebrew rabbi, for example, affirming that he was a mere parable. But Ezekiel names him along with Noah and Daniel, James in his epistle says, "Ye have heard of the patience of Job"; and the opening words of this book, "There was a man in the land of Uz," are distinctly historical. To know, therefore, that a region in the Arabian desert corresponds so closely with the scene of Job's life is to be reassured that a true history forms the basis of the poem. The tradition with which the author began his work probably supplied the name and dwelling-place of Job, his wealth, piety, and afflictions, including the visit of his friends, and his restoration after sore trial from the very gate of despair to faith and prosperity. The rest comes from the genius of the author of the drama. This is a work of imagination based on fact. And we do not proceed far till we find, first ideal touches, then bold flights into a region never opened to the gaze of mortal eye.
Job is described in the third verse as one of the Children of the East or Bene-Kedem, a vague expression denoting the settled inhabitants of the North Arabian desert, in contrast to the wandering Bedawin and the Sabeans of the South. In Genesis and Judges they are mentioned along with the Amalekites, to whom they were akin. But the name as used by the Hebrews probably covered the inhabitants of a large district very little known. Of the Bene-Kedem Job is described as the greatest. His riches meant power, and in the course of the frequent alternations of life in those regions one who had enjoyed unbroken prosperity for many years would be regarded with veneration not only for his wealth, but for what it signified--the constant favour of Heaven. He had his settlement near the city, and was the acknowledged emeer of the valley, taking his place at the gate as chief judge. How great a chief one might become who added to his flocks and herds year by year and managed his affairs with prudence we learn from the history of Abraham; and to the present day, where the patriarchal mode of living and customs continue, as among the Kurds of the Persian highland, examples of wealth in sheep and oxen, camels and asses almost approaching that of Job are sometimes to be met with. The numbers--seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred she-asses--are probably intended simply to represent his greatness. Yet they are not beyond the range of possibility.
The family of Job--his wife, seven sons, and three daughters--are about him when the story begins, sharing his prosperity. In perfect friendliness and idyllic joy the brothers and sisters spend their lives, the shield of their father's care and religion defending them. Each of the sons has a day on which he entertains the others, and at the close of the circle of festivities, whether weekly or once a year, there is a family sacrifice. The father is solicitous lest his children, speaking or even thinking irreverently, may have dishonoured God. For this reason he makes the periodic offering, from time to time keeping on behalf of his household a day of atonement. The number of the children is not necessarily ideal, nor is the round of festivals and sacred observances. Yet the whole picture of happy family life and unbroken joy begins to lift the narrative into an imaginative light. So fine a union of youthful enjoyment and fatherly sympathy and puritanism is seldom approached in this world. The poet has kept out of his picture the shadows which must have lurked beneath the sunny surface of life. It is not even suggested that the recurring sacrifices were required. Job's thoughtfulness is precautionary: "It may be that my sons have sinned, and renounced God in their hearts." The children are dear to him, so dear that he would have nothing come between them and the light of heaven.