This commentary is a synchronic literary analysis of Job which is aimed at pastors and seminary students. According to Longman, Job is not a theodicy, nor is it about suffering; the topic of suffering is an occasion to explore its central question about who is wise. The message of the book ‘is that wisdom does not come from human beings, but that God is the only wise one’ (p. 32). Further, by critiquing an overly mechanical view of retribution, Job ‘serves as a warning to those who want to judge others based on the quality of their life’ (p. 462).

The tests of Job's self-interestedness in the Prologue set up the debates about retribution and the source of wisdom in the dialogues. In chapter 3, Job grumbles against God for punishing him, rather than offering a genuine lament to God, as the psalmists do. The friends represent a consensus view that Job's suffering is due to sin, and that repentance will bring relief. Job, however, becomes more staid in his challenge to God. In chapter 19, he asserts his belief that an angel in the heavenly court can help him. The apparent disarray in the third cycle signals that the debate has run amok. In chapter 28, Job demonstrates that he knows about the fear of God, but he does not believe it until 42:1–6. Elihu's theology is derivative, except for his claim to charismatic wisdom. God finally intervenes so that Job can be restored to a healthy relationship, and he puts Job in his place. Job's ‘repentance’ is not an admission of wrongdoing but of the limits of his wisdom. The book shows that humans do benefit from divine relationship after all: one ‘get[s] God, and the thesis of the book is that this is all that is really important’ (p. 413).

In terms of philology and text, Longman relies heavily on David Clines' three volumes and on the New International Dictionary of Old Testament Theology and Exegesis. Otherwise, his conversation partners are largely evangelical, with only occasional citations of classics like Dhorme or Gordis. Longman's pastoral orientation is evident at every turn. In the ‘Theological Implications’ sections at the end of each unit, he identifies and considers one issue which is potentially problematic for readers. So, for example: Is Job a model for sufferers? How should life affect our theology? Does God hate people? Do people benefit God? Does God speak through dreams? To answer these questions, Longman quickly brings the whole canon to bear. In this respect, the commentary is an interpretation of Job as an occasion for biblical theology. While Longman's interpretation is not nearly as subtle as Job itself, the volume may still be of benefit to those who want a pastoral perspective on some of the issues which Job raises.