Historical and Theological Themes
The occasion and events that follow Job’s sufferings present significant questions for the faith of believers in all ages. Why does Job serve God? Job is heralded for his righteousness, being compared with Noah and Daniel (Ezek. 14:14-20), and for his spiritual endurance (James 5:11). Several other questions are alluded to throughout Job’s ordeal, for instance, “Why do the righteous suffer?” Though an answer to that question may seem important, the book does not set forth such an answer. Job never knew the reasons for his suffering and neither did his friends. The righteous sufferer does not appear to learn about any of the heavenly court debates between God and Satan that precipitated his pain. In fact, when finally confronted by the LORD of the universe, Job put his hand over his mouth and said nothing. Job’s silent response in no way trivialized the intense pain and loss he had endured. It merely underscored the importance of trusting God’s purposes in the midst of suffering because suffering, like all other human experiences, is directed by perfect divine wisdom. In the end, the lesson learned was that one may never know the specific reason for his suffering; but one must trust in Sovereign God. That is the real answer to suffering.
The book treats two major themes and many other minor ones, both in the narrative framework of the prologue (chaps. 1, 2) and epilogue (42:7–17), and in the poetic account of Job’s torment that lies in between (3:1—42:6). A key to understanding the first theme of the book is to notice the debate between God and Satan in heaven and how it connects with the 3 cycles of earthly debates between Job and his friends. God wanted to prove the character of believers to Satan and to all demons, angels, and people. The accusations are by Satan, who indicted God’s claims of Job’s righteousness as being untested, if not questionable. Satan accused the righteous of being faithful to God only for what they could get. Since Job did not serve God with pure motives, according to Satan, the whole relationship between him and God was a sham. Satan’s confidence that he could turn Job against God came, no doubt, from the fact that he had led the holy angels to rebel with him (see note on Rev. 12:4). Satan thought he could destroy Job’s faith in God by inflicting suffering on him, thus showing in principle that saving faith could be shattered. God released Satan to make his point if he could, but he failed, as true faith in God proved unbreakable. Even Job’s wife told him to curse God (2:9), but he refused; his faith in God never failed (see 13:15). Satan tried to do the same to Peter (see Luke 22:31–34) and was unsuccessful in destroying Peter’s faith (see John 21:15–19). When Satan has unleashed all that he can do to destroy saving faith, it stands firm (cf. Rom. 8:31–39). In the end, God proved His point with Satan that saving faith can’t be destroyed no matter how much trouble a saint suffers, or how incomprehensible and undeserved it seems.
A second and related theme concerns proving the character of God to men. Does this sort of ordeal, in which God and His opponent Satan square off, with righteous Job as the test case, suggest that God is lacking in compassion and mercy toward Job? Not at all. As James says, “You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful” (James 5:11). It was to prove the very opposite (42:10-17). Job says, “Shall we indeed accept good from God, and shall we not accept adversity?” (2:10). God’s servant does not deny that he has suffered. He does deny that his suffering is a result of sin. Nor does he understand why he suffers. Job simply commits his ordeal with a devout heart of worship and humility (42:5, 6) to a sovereign and perfectly wise Creator—and that was what God wanted him to learn in this conflict with Satan. In the end, God flooded Job with more blessings than he had ever known.
The major reality of the book is the inscrutable mystery of innocent suffering. God ordains that His children walk in sorrow and pain, sometimes because of sin (cf. Num. 12:10-12), sometimes for chastening (cf. Heb. 12:5-12), sometimes for strengthening (cf. 2 Cor. 12:7-10; 1 Pet. 5:10), and sometimes to give opportunity to reveal His comfort and grace (2 Cor. 1:3-7). But there are times when the compelling issue in the suffering of the saints is unknowable because it is for a heavenly purpose that those on earth can’t discern (cf. Ex. 4:11; John 9:1-3).
Job and his friends wanted to analyze the suffering and look for causes and solutions. Using all of their sound theology and insight into the situation, they searched for answers, but found only useless and wrong ideas, for which God rebuked them in the end (42:7). They couldn’t know why Job suffered because what happened in heaven between God and Satan was unknown to them. They thought they knew all the answers, but they only intensified the dilemma by their insistent ignorance.
By spreading out some of the elements of this great theme, we can see the following truths in Job’s experience:
1. There are matters going on in heaven with God that believers know nothing about; yet, they affect their lives;
2. Even the best effort at explaining the issues of life can be useless;
3. God’s people do suffer. Bad things happen all the time to good people, so one cannot judge a person’s spirituality by his painful circumstances or successes;
4. Even though God seems far away, perseverance in faith is a most noble virtue since God is good and one can safely leave his life in His hands;
5. The believer in the midst of suffering should not abandon God, but draw near to Him, so out of the fellowship can come the comfort—without the explanation; and
6. Suffering may be intense, but it will ultimately end for the righteous and God will bless abundantly.
Interpretive Challenges
The most critical interpretive challenge involves the book’s primary message. Although often thought to be the pressing issue of the book, the question of why Job suffers is never revealed to Job, though the reader knows that it involves God’s proving a point to Satan—a matter which completely transcends Job’s ability to understand. James’ commentary on Job’s case (5:11) draws the conclusion that it was to show God’s compassion and mercy, but without apology, offers no explanation for Job’s specific ordeal. Readers find themselves, putting their proverbial hands over their mouths, with no right to question or accuse the all-wise and all-powerful Creator, who will do as He pleases, and in so doing, both proves His points in the spiritual realm to angels and demons and defines His compassion and mercy. Engaging in “theodicy,” i.e., man’s attempt to defend God’s involvement in calamity and suffering, is shown to be appropriate in these circumstances, though in the end, it is apparent that God does not need nor want a human advocate. The book of Job poignantly illustrates Deut. 29:29, “The secret things belong to the LORD our God…”
The nature of Job’s guilt and innocence raises perplexing questions. God declared Job perfect, upright, fearing God, and shunning evil (1:1). But Job’s comforters raised a critical question based on Job’s ordeal: Had not Job sinned? On several occasions Job readily admitted to having sinned (7:21; 13:26). But Job questioned the extent of his sin as compared to the severity of his suffering. God rebuked Job in the end for his demands to be vindicated of the comforters’ accusations (chaps. 38-41). But He also declared that what Job said was correct and what the comforters said was wrong (42:7).
Another challenge comes in keeping separate the pre-understandings that Job and his comforters brought to Job’s ordeal. At the outset, all agreed that God punishes evil, rewards obedience, and no exceptions are possible. Job, due to his suffering innocently, was forced to conclude that exceptions are possible in that the righteous also suffer. He also observed that the wicked prosper. These are more than small exceptions to the rule, thus forcing Job to rethink his simple understanding about God’s sovereign interaction with His people. The type of wisdom Job comes to embrace was not dependent merely on the promise of reward or punishment. The long, peevish, disputes between Job and his accusers were attempts to reconcile the perceived inequities of God’s retribution in Job’s experiences. Such an empirical method is dangerous. In the end, God offered n
o explanation to Job, but rather called all parties to a deeper level of trust in the Creator, who rules over a sin-confused world with power and authority directed by perfect wisdom and mercy. See notes on Ps. 73.
Understanding this book requires 1) understanding the nature of wisdom, particularly the difference between man’s wisdom and God’s, and 2) admitting that Job and his friends lacked the divine wisdom to interpret Job’s circumstances accurately, though his friends kept trying while Job learned to be content in God’s sovereignty and mercy. The turning point or resolution for this matter is found in Job 28 where the character of divine wisdom is explained: divine wisdom is rare and priceless; man cannot hope to purchase it; and God possesses it all. We may not know what is going on in heaven or what God’s purposes are, but we must trust Him. Because of this, the matter of believers suffering takes a back seat to the matter of divine wisdom.
Outline
I. The Dilemma (1:1-2:13)
A. Introduction of Job (1:1-5)
B. Divine Debates with Satan (1:6-2:10)
C. Arrival of Friends (2:11-13)
II. The Debates (3:1-37:24)
A. The First Cycle (3:1-14:22)
1. Job’s first speech expresses despair (3:1–26)
2. Eliphaz’s first speech kindly protests and urges humility and repentance (4:1—5:27)
3. Job’s reply to Eliphaz expresses anguish and questions the trials, asking for sympathy in his pain (6:1—7:21)
4. Bildad’s first speech accuses Job of impugning God (8:1–22)
5. Job’s response to Bildad admits he is not perfect, but may protest what seems unfair (9:1—10:22)
6. Zophar’s first speech tells Job to get right with God (11:1–20)
7. Job’s response to Zophar tells his friends they are wrong and only God knows and will, hopefully, speak to him (12:1—14:22)
B. The Second Cycle (15:1-21:34)
1. Eliphaz’s second speech accuses Job of presumption and disregarding the wisdom of the ancients (15:1–35)
2. Job’s response to Eliphaz appeals to God against his unjust accusers (16:1—17:16)
3. Bildad’s second speech tells Job he is suffering just what he deserves (18:1–21)
4. Job’s response to Bildad cries out to God for pity (19:1–29)
5. Zophar’s second speech accuses Job of rejecting God by questioning His justice (20:1–29)
6. Job’s response to Zophar says he is out of touch with reality (21:1–34)
C. The Third Cycle (22:1-26:14)
1. Eliphaz’s third speech denounces Job’s criticism of God’s justice (22:1–30)
2. Job’s response to Eliphaz is that God knows he is without guilt, and yet in His providence and refining purpose He permits temporary success for the wicked (23:1—24:25)
3. Bildad’s third speech scoffs at Job’s direct appeal to God (25:1–6)
4. Job’s response to Bildad is that God is indeed perfectly wise and absolutely sovereign, but not simplistic as they thought (26:1–14)
D. The Final Defense of Job (27:1-31:40)
1. Job’s first monologue affirms his righteousness and that man can’t discover God’s wisdom (27:1—28:28)
2. Job’s second monologue remembers his past, describes his present, defends his innocence, and asks for God to defend him (29:1—31:40)
E. The Speeches of Elihu (32:1-37:24)
1. Elihu enters into the debate to break the impasse (32:1–22)
2. Elihu charges Job with presumption in criticizing God, not recognizing that God may have a loving purpose, even in allowing Job to suffer (33:1–33)
3. Elihu declares that Job has impugned God’s integrity by claiming that it does not pay to lead a godly life (34:1–37)
4. Elihu urges Job to wait patiently for the LORD (35:1–16)
5. Elihu believes that God is disciplining Job (36:1–21)
6. Elihu argues that human observers can hardly expect to understand adequately God’s dealings in administering justice and mercy (36:22—37:24)
III. The Deliverance (38:1-42:17)
A. God Interrogates Job (38:1-41:34)
1. God’s first response to Job (38:1—40:2)
2. Job’s answer to God (40:3–5)
3. God’s second response to Job (40:6—41:34)
B. Job Confesses, Worships, and Is Vindicated (42:1-17)
1. Job passes judgment upon himself (42:1–6)
2. God rebukes Eliphaz, Bildad, and Zophar (42:7–9)
3. God restores Job’s family, wealth, and long life (42:10–17)
The Book of
JOB
Job 1
Job and His Family in Uz
1There was a man ain the land of Uz, whose name was bJob; and that man was cblameless and upright, and one who dfeared God and 1shunned evil.
2And seven sons and three daughters were born to him.
3Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the 2people of the East.
4And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.
5So it was, when the days of feasting had run their course, that Job would send and 3sanctify them, and he would rise early in the morning eand offer burnt offerings according to the number of them all. For Job said, “It may be that my sons have sinned and fcursed4 God in their hearts.” Thus Job did regularly.
Satan Attacks Job’s Character
6Now gthere was a day when the sons of God came to present themselves before the LORD, and 5Satan also came among them.
7And the LORD said to 6Satan, “From where do you come?” So Satan answered the LORD and said, “From hgoing to and fro on the earth, and from walking back and forth on it.”
8Then the LORD said to Satan, “Have you 7considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and 8shuns evil?”
9So Satan answered the LORD and said, “Does Job fear God for nothing?
10i“Have You not 9made a hedge around him, around his household, and around all that he has on every side? jYou have blessed the work of his hands, and his possessions have increased in the land.
11k“But now, stretch out Your hand and touch all that he has, and he will surely lcurse10 You to Your face!”
12And the LORD said to Satan, “Behold, all that he has is in your 11power; only do not lay a hand on his person.” So Satan went out from the presence of the LORD.
Job Loses His Property and Children
13Now there was a day mwhen his sons and daughters were eating and drinking wine in their oldest brother’s house;
14and a messenger came to Job and said, “The oxen were plowing and the donkeys feeding beside them,
15“when the 12Sabeans 13raided them and took them away—indeed they have killed the servants with the edge of the sword; and I alone have escaped to tell you!”
16While he was still speaking, another also came and said, “The fire of God fell from heaven and burned up the sheep and the servants, and 14consumed them; and I alone have escaped to tell you!”
17While he was still speaking, another also came and said, “The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword; and I alone have escaped to tell you!”
18While he was still speaking, another also came and said, n“Your sons and daughters were eating and drinking wine in their oldest brother’s house,
19“and suddenly a great wind came from 15across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead; and I alone have escaped to tell you!”
20Then Job arose, otore his robe, and shaved his head; and he pfell to the ground and worshiped.
21And he said:
q“Naked I came from my mother’s wo
mb,
And naked shall I return there.
The LORD rgave, and the LORD has staken away;
t Blessed be the name of the LORD.”
22uIn all this Job did not sin nor charge God with wrong. Biographical Sketch of Job
Job 2
Satan Attacks Job’s Health
1Again athere was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.
2And the LORD said to Satan, “From where do you come?” So bSatan answered the LORD and said, “From going to and fro on the earth, and from walking back and forth on it.”
3Then the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, ca blameless and upright man, one who fears God and shuns evil? And still he dholds fast to his integrity, although you incited Me against him, eto 1destroy him without cause.”
4So Satan answered the LORD and said, “Skin for skin! Yes, all that a man has he will give for his life.
5f“But stretch out Your hand now, and touch his gbone and his flesh, and he will surely 2curse You to Your face!”
6hAnd the LORD said to Satan, “Behold, he is in your hand, but spare his life.”
7So Satan went out from the presence of the LORD, and struck Job with painful boils ifrom the sole of his foot to the crown of his head.
8And he took for himself a potsherd with which to scrape himself jwhile he sat in the midst of the ashes.
9Then his wife said to him, “Do you still hold fast to your integrity? 3Curse God and die!”
The MacArthur Study Bible, NKJV Page 240