Job 1:3

3 . The close and tender relationship of God, as Jehovah, to Israel, will help us to a proper conception of the word. It not only embraced all the moral attributes of God, but those relationships which among men are most endearing those of father, husband, and Saviour. Deuteronomy 32:6; Psalms 103:13; Isaiah 54:5; Isaiah 60:16; Hosea 2:16. According to Havernick, “it denoted the essence of the Godhead in its concrete relation to mankind, the revelation of the living God himself, which is as much unique as its object is unique.” It is, then, not without the deepest reason that Job passes by the olden divine names of power, El, Eloah, Elohim, Shaddai, and in the unshaken affection of the soul addresses God as Jehovah. His stricken heart seeks the heart of God. His appeal rises in sublimity as we contemplate him spontaneously, and at once, casting himself upon the eternal God (Jehovah) who is the Saviour and life of the soul. Upon the very issue that the adversary had made that Job, stripped of his possessions, would renounce God faith strikes its key-note of triumph. He blesses God, but not according to the Satanic form of blessing. The jubilant cry of Job is a remarkable and unconscious rejoinder to the dark insinuation that he served God for what he could get. The withdrawing of the goods or blessings of life is one of the modes God takes to remind us that all we have belongs to him. “Just as in some places on one day in the year the way or path is closed in order to remind the public that they pass by sufferance and not by right, in order that no lapse of time may establish ‘adverse possession,’ so does God give warning to us.” F.W. ROBERTSON, Ser. 2:65. etc.