Our Gemara on aleph concludes that Iyov’s level of love and fear of God matched Avraham’s.

תַּנְיָא רַבִּי מֵאִיר אוֹמֵר נֶאֱמַר יְרֵא אֱלֹהִים בְּאִיּוֹב וְנֶאֱמַר יְרֵא אֱלֹהִים בְּאַבְרָהָם מָה יְרֵא אֱלֹהִים הָאָמוּר בְּאַבְרָהָם מֵאַהֲבָה אַף יְרֵא אֱלֹהִים הָאָמוּר בְּאִיּוֹב מֵאַהֲבָה

It is taught in a baraisa (Tosefta 6:1) that Rabbi Meir says: It is stated with regard to Job that he was “God-fearing” (Job 1:1), and it is stated with regard to Abraham that he was “God-fearing” (Genesis 22:12). Just as the description “God-fearing,” which is stated with regard to Abraham, is referring to Abraham’s fearing God out of love, so too, the description “God-fearing” that is stated with regard to Job indicates that Job feared God out of love.

This fear is referring to a sophisticated level of fear that comes from recognition and awe, and has an aspect of love within it as well.  This is not the same as worship out of fear of punishment or hopes of reward.  The Mesilas Yesharim (24:3) explains:

יש יראת העונש, וזהו המין האחד, ויש יראת הרוממות, וזהו המין הב', שיראת החטא חלק ב' ממנו, ונבאר עתה ענינם והבדליהם.

The first type is fear of punishment, and the second is fear of G-d's exaltedness (Yirat Haromemut), of which Fear of Sin is the second part therein. We will now explain their matters and differences.

ראת העונש, כפשוטה שאדם ירא מעבור את פי ה' אלהיו מפני העונשים אשר לעבירות, אם לגוף, ואם לנפש. והנה זאת קלה ודאי כי כל אדם אוהב את עצמו, ויירא לנפשו, ואין דבר שירחיק אותו מעשות דבר אחד יותר מן היראה שלא תבואהו בו איזה רעה.

Fear of punishment, as its name implies, is for a person to fear transgressing the word of the L-rd, his G-d, due to the punishments incurred for the transgression, whether to body or soul. This [type of fear] is certainly easy to attain. For every man loves himself and fears for his soul and there is nothing which keeps a person from doing something more than the fear that this thing might bring harm to him.

המין הב' הוא יראת הרוממות, והוא שהאדם ירחק מן החטאים, ולא יעשה מפני כבודו הגדול יתברך שמו, כי איך יקל, או איך יערב לבו של בשר ודם שפל ונמאס לעשות דבר נגד רצונו של הבורא יתברך ויתעלה שמו?

The second type of fear is fear of G-d's exaltedness (Yiras Haromemut). It means that a person distances and refrains from sin because of G-d's great honor, blessed be His Name. For how could his heart of flesh and blood, lowly and petty, allow or dare do something against the will of the Creator, blessed and exalted be His Name?!

והנה זאת היראה אינה כל כך קלה להשיג אותה, כי לא תולד אלא מתוך ידיעה והשכלה להתבונן על רוממותו יתברך, ועל פחיתותו של האדם, כל אלה דברים מתולדות השכל המבין ומשכיל. והיא היראה אשר שמנוה לח"ב מא' מחלקי החסידות אשר זכרנו.

This type of fear is not so easy to attain, for it will arise only out of knowledge and thought, [namely] by contemplating G-d's exaltedness, blessed be He, and the lowliness of man. All these things are outgrowths of the intellect which understands and attains insight. This is the fear we described previously in Piety, setting it as the second part of one of the divisions of Piety.

בה יבוש האדם ויחרד בעמדו לפני קונו להתפלל או לעבוד כל עבודה, היא היראה המשובחת שנשתבחו בה חסידי עולם, והוא מה שמשה מדבר ואומר (דברים כח:נח): ליראה את השם הנכבד והנורא הזה את ה' אלהיך.

When experiencing this fear [of G-d's exaltedness], a person will feel shame and tremble when standing before his Maker to pray or when performing any divine service. This is the praiseworthy fear which the pious great men were praised for. It is what Moshe referred to when he said: "to fear this glorious and awesome Name, the L-rd, your G-d" (Devarim 28:58).

However, the Yerushalmi (Berachos 9:5) has a less esteemed view of Iyov:

פָּרוּשׁ יִרְאָה כְּאִיּוֹב. פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם. אֵין לָךְ חָבִיב מִכּוּלָּם אֶלָּא פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם.

Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham.

What is the theological issue at stake here between the Bavli and the Yerushalmi?  I believe the Yerushalmi simply cannot accept a scenario where a devout man such as Iyov could have been tested and suffered so greatly if he was thoroughly pure and devoted to God.  Thus, the Yerushalmi’s take on Iyov is that he was an obedient man, who feared God, but did not serve Him from the depth of his soul. The lesson that Iyov learned through his process was that he could not use God as his guarantor, that he would obey in order to secure his safety, because in the end, he was not safe.  God owed him nothing, which at times, Iyov (ch. 9) states but also you can hear the ambivalence in his tone:

וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר׃

Job said in reply:

אׇ֭מְנָם יָדַ֣עְתִּי כִי־כֵ֑ן וּמַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם א-ל 

Indeed I know that it is so Man cannot win a suit against God.

אִם־יַ֭חְפֹּץ לָרִ֣יב עִמּ֑וֹ לֹֽא־יַ֝עֲנֶ֗נּוּ אַחַ֥ת מִנִּי־אָֽלֶף׃

If he insisted on a trial with Him,

He would not answer one charge in a thousand.

חֲכַ֣ם לֵ֭בָב וְאַמִּ֣יץ כֹּ֑חַ מִֽי־הִקְשָׁ֥ה אֵ֝לָ֗יו וַיִּשְׁלָֽם׃

Wise of heart and mighty in power—

Who ever challenged Him and came out whole?—

הַמַּעְתִּ֣יק הָ֭רִים וְלֹ֣א יָדָ֑עוּ אֲשֶׁ֖ר הֲפָכָ֣ם בְּאַפּֽוֹ׃

Him who moves mountains without their knowing it,

Who overturns them in His anger;

הַמַּרְגִּ֣יז אֶ֭רֶץ מִמְּקוֹמָ֑הּ וְ֝עַמּוּדֶ֗יהָ יִתְפַּלָּצֽוּן׃

Who shakes the earth from its place,

Till its pillars quake;

הָאֹמֵ֣ר לַ֭חֶרֶס וְלֹ֣א יִזְרָ֑ח וּבְעַ֖ד כּוֹכָבִ֣ים יַחְתֹּֽם׃

Who commands the sun not to shine;

Who seals up the stars;

נֹטֶ֣ה שָׁמַ֣יִם לְבַדּ֑וֹ וְ֝דוֹרֵ֗ךְ עַל־בָּ֥מֳתֵי יָֽם׃

Who by Himself spread out the heavens,

And trod on the back of the sea;

עֹֽשֶׂה־עָ֭שׁ כְּסִ֥יל וְכִימָ֗ה וְחַדְרֵ֥י תֵמָֽן׃

Who made the Bear and Orion,

Pleiades, and the chambers of the south wind;

עֹשֶׂ֣ה גְ֭דֹלוֹת עַד־אֵ֣ין חֵ֑קֶר וְנִפְלָא֗וֹת עַד־אֵ֥ין מִסְפָּֽר׃

Who performs great deeds which cannot be fathomed,

And wondrous things without number.

הֵ֤ן יַעֲבֹ֣ר עָ֭לַי וְלֹ֣א אֶרְאֶ֑ה וְ֝יַחֲלֹ֗ף וְֽלֹא־אָבִ֥ין לֽוֹ׃

He passes me by—I do not see Him;

He goes by me, but I do not perceive Him.

הֵ֣ן יַ֭חְתֹּף מִ֣י יְשִׁיבֶ֑נּוּ מִי־יֹאמַ֥ר אֵ֝לָ֗יו מַֽה־תַּעֲשֶֽׂה׃

He snatches away—who can stop Him?

Who can say to Him, “What are You doing?”

On the other hand, the Bavli makes no preconditions, and sees the lesson in Iyov as more extreme.  Even one who worships solely out of love and devotion gets no guarantees for protection or material safety in this world. God’s ways are simply unfathomable. 

Such an idea is represented later on in chapters 38-42 when God finally steps in and answers Iyov’s complaints, basically saying, “Did you create the Universe so that you understand how everything is supposed to work?  Perhaps you were around at the beginning of time?”

אֵיפֹ֣ה הָ֭יִיתָ בְּיׇסְדִי־אָ֑רֶץ הַ֝גֵּ֗ד אִם־יָדַ֥עְתָּ בִינָֽה׃

Where were you when I laid the earth’s foundations?

Speak if you have understanding.

מִי־שָׂ֣ם מְ֭מַדֶּיהָ כִּ֣י תֵדָ֑ע א֤וֹ מִֽי־נָטָ֖ה עָלֶ֣יהָ קָּֽו׃

Do you know who fixed its dimensions

Or who measured it with a line?

עַל־מָ֭ה אֲדָנֶ֣יהָ הׇטְבָּ֑עוּ א֥וֹ מִי־יָ֝רָ֗ה אֶ֣בֶן פִּנָּתָֽהּ׃

Onto what were its bases sunk?

Who set its cornerstone

הֲנִגְל֣וּ לְ֭ךָ שַׁעֲרֵי־מָ֑וֶת וְשַׁעֲרֵ֖י צַלְמָ֣וֶת תִּרְאֶֽה׃

Have the gates of death been disclosed to you?

Have you seen the gates of deep darkness?

הִ֭תְבֹּנַנְתָּ עַד־רַחֲבֵי־אָ֑רֶץ הַ֝גֵּ֗ד אִם־יָדַ֥עְתָּ כֻלָּֽהּ׃

Have you surveyed the expanses of the earth?

If you know of these—tell Me.

אֵי־זֶ֣ה הַ֭דֶּרֶךְ יִשְׁכׇּן־א֑וֹר וְ֝חֹ֗שֶׁךְ אֵי־זֶ֥ה מְקֹמֽוֹ׃

Which path leads to where light dwells,

And where is the place of darkness,

כִּ֣י תִ֭קָּחֶנּוּ אֶל־גְּבוּל֑וֹ וְכִי־תָ֝בִ֗ין נְתִיב֥וֹת בֵּיתֽוֹ׃

That you may take it to its domain

And know the way to its home?

…and Iyov finally relents (ch. 42):

עַל־כֵּ֭ן אֶמְאַ֣ס וְנִחַ֑מְתִּי עַל־עָפָ֥ר וָאֵֽפֶר׃

Therefore, I recant and relent,

Being but dust and ashes.

…Leading to God restoring Iyov fully, now that he really understands: 

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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