• Job is the first of the so-called poetic or wisdom books, a group of five books that also includes Psalms, Proverbs, Ecclesiastes, and the Song of Songs.

• The land of Uz (Job 1:1) is thought to have been along the border between Palestine and Arabia, extending from Edom north and east toward the Euphrates River, skirting the caravan route between Babylon and Egypt.

• unknown
• It was after the flood - 22:15,16
• It was before the Mosaic Law - 1:5
• Job did his own sacrifices for his family.

• The book has the atmosphere of very early times and seems to have its setting among the early tribes descended from Abraham, along the northern border of Arabia, roughly contemporaneous with Israel’s stay in Egypt.

• 1:1 - He was perfect and upright, feared God and eschewed evil
• 23:10-12 - But he knoweth the way that I take: when he hath tried me, I shall come forth as gold.  My foot hath held his steps, his way have I kept, and not declined.  Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food.

• it is not:
• an apologetic vindication of the way of God to man;
• not a philosophic proof of the doctrine of immortality;
• not an argumentative refutation of the so-called Hosaic doctrine of retribution;
• not a word of exhortation to man not to pry into the deep designs of providence
• neither is it the testing and improvement of Job's piety.
• That is all acknowledged by God and admitted by Satan to be perfect.
• It has been written to prove:
• that God can be loved for His own sake;
• that goodness may be unselfish and disinterested;
• that the righteous can serve God for nought and trust in Him even when He seems to be an enemy.
• that the painful riddle of human life is capable of a blessed solution;
• that the sufferings of the righteous are not necessarily due to their own sins;
• that the inequalities of this life are to be redressed in the life to come.

• is that Job, through his suffering, in the end comes to see God in His majesty and greatness as he had never seen Him before. That is the true reward. The fact that Job is also abundantly rewarded with greater prosperity and blessedness than he had at first is almost an afterthought (42:12–16).

• Nothing is known about the author of the book. Ancient Jewish tradition ascribed the book to Moses.
• We could speculate thinking that while Moses was in the wilderness of Midian (Exodus 2:15), which bordered on the country of the Edomites, he could have heard the story of Job from Job’s descendants.
• Since Job was a descendant of Abraham, Moses could naturally recognize him as being within the circle of God’s revelation.
• Modern critics assign a much later date to the book of Job...
• ...but in the end it is the content of the book that is important, not our speculative guesses about its origins.

• Job may be called a historical poem, that is, a poem based on an event that actually took place.
• Job was a great and well-known man in his part of the world.
• All at once, in a single day, he was crushed by a number of overwhelming calamities.
• His vast herds of camels were stolen, and those who guarded the camels were killed by a band of Chaldean robbers.
• At the same time, his herds of oxen were stolen, and those who took care of them were killed by a band of Sabean robbers, and his 7000 sheep and their attending servants were killed by a thunderstorm.
• To top it all off, his 10 children were all killed by a cyclone, and Job himself came down with a most hideous and painful disease.
• Job’s fate became known far and wide, and for months Job was the topic of public conversation everywhere (Job 1:3).
• The book contains some of the things that Job, his friends, and God said or wrote.

• The book of Job deals with the problem of human suffering.
• Since very early times, people have been troubled by the awful inequalities and injustices of life: how could a good God make a world like this, where there is so much suffering?
• The truth is that God made a good and perfect world (Genesis 1:31).
• He created man and woman and placed them in the Garden of Eden, where they were in perfect relationship with Him—every need was met and they were greatly blessed.
• Unfortunately, they listened to Satan’s deceiving message.
• Adam and Eve’s disobedience separated them and all mankind from the good and perfect world that God made for His people.
• Because of their sin, all people are born into a world of suffering.

• Fortunately, God had a plan to reunite Himself with man and woman so that mankind may once again be free from suffering.
• God sent His own begotten Son Jesus to pay the price for our sins.
• Through His death and resurrection, mankind has the opportunity to regain its right relationship with God and ultimately to live an eternal life free from suffering.

• Job had very little knowledge of God.
• Job, with the “help” of his friends, is trying to interpret his suffering without “knowledge” of God.
• Spending time with his friends trying to determine the cause of this suffering does not benefit Job—rather, it prolongs his suffering.
• Eventually Job stops talking and listens to God.
• Job receives “knowledge,” or revelation, of God as the omnipotent Creator.
• With this revelation, Job acknowledges that God can do all things (42:2).
• He is now able to focus on the awe-inspiring reality of God instead of on his own suffering. Job repents, and God delivers him from his suffering.
• God then instructs Job to pray for his friends.
• Job is obedient to God and prays for his friends.
• After Job’s prayer, God restores Job to prosperity.
• God actually doubles Job’s fortune and blesses the latter part of Job’s life more than the first.

• In the end, Job’s battle with Satan is over and God restores Job.
• God does not allow us to suffer without reason.
• At times the cause of the suffering may be hidden from our understanding in the mystery of God’s divine purpose as He allows what He allows in today's dispensation. (see Isaiah 55:8–9).
• But we must trust in Him and always turn to Him, even in times of suffering.
• What a powerful witness it is to the world for Christians to not be full of anger and resentment toward God when suffering!
• We know that He is a God who loves us and does only what is right.

• Apart from the introduction (Job 1–2) and the conclusion or epilogue (42:7–17), the book of Job consists of speeches by Job, by his friends, and finally by God Himself.

• Job’s three friends—Eliphaz, Bildad, and Zophar—take turns trying to explain to Job why he is suffering, and Job answers each in turn.
• They go for three rounds (Job 4–14; 15–21; 22–26).
• In the first two rounds, all three friends speak up;
• in the third round only Eliphaz and Bildad speak,
• while Zophar remains silent...
• ...he has given up on Job.

• Job then makes a long speech as he feels that his suffering is unjust (chaps. 29–31).
• After this a fourth friend, Elihu, speaks up.
• He cautions Job against blaming God (chaps. 32–37).

• Finally, God Himself addresses Job in some of the most majestic chapters of the Bible (chaps. 38–42:6).
• Job repents, and God blesses Job even more than before.

• In reading through the book of Job, we must remember that Job never knew  why  he was suffering—nor what the final outcome would be.
• The first two chapters of Job explain to us why it happened and make it clear that the reason for his suffering was not punishment for sin, but rather a test of Job’s faith that God was confident Job would pass.
• But while we as readers of Job know this, Job himself did not.

• The book opens with an account of Job, a man who had immense wealth and influence and was famous for his integrity, his piety, and his benevolence: a good man, who suffered fearful reverses that came so suddenly and overwhelmingly that it stunned all of those who heard about it.

• Satan made an accusation to God about Job of having ulterior motives for being a good man.
• Then God permitted Satan to test his accusation.
• Job stood the test and in the end was blessed more than ever.

• Job’s disease  (2:7) is thought to have been a form of leprosy, perhaps complicated by elephantiasis, one of the most horrible and painful diseases known in the oriental world.

• Job’s Friends
• Three friends come to comfort Job in his suffering.
• For seven days and nights they do fine: they simply sit with Job. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. (2:13).
• Eliphaz the Temanite  (2:11)
• was a descendant of Esau (Genesis 36:11), an Edomite.
• Bildad the Shuhite
• was a descendant of Abraham and Keturah (Genesis 25:2).
• Zophar the Naamathite
• was of unknown origin or locality. All three were probably nomad princes.
• Elihu the Buzite, a fourth friend, does not enter the picture until after the other three have quit speaking, (Job 32:2),
• is a descendant of Abraham’s brother Nahor (Genesis 22:21).
• In the conversations that follow,
• Job speaks nine times;
• Eliphaz, three times;
• Bildad, three times;
• Zophar, twice;
• Elihu, once;
• and God, in a majestic finale, once.
• All three friends try to explain
• that there is has  to be a connection between Job’s present suffering and his past life. They are looking for a logical, cause-and-effect relationship. Their arguments can all be reduced to this:
• a. Job is suffering.
• b. God is just and would not allow a person to suffer without reason.
• c. Therefore, Job must have done something bad to deserve this suffering.
• Before his friends come, Job refuses to blame God:
• And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. (Job 1:21);
• and, ... shall we receive good at the hand of God, and shall we not receive evil? ...  (2:10).
• But the more Job defends himself against the logic of his friends, the more he adopts their approach and builds his own argument:
• a. I am suffering.
• b. I know that I have done nothing to deserve this suffering.
• c. The logical conclusion would be that, therefore, God must be unjust.
• But Job never quite draws that final conclusion; so rather, his third step is,
• c. Therefore, God has His reasons.

• The three friends each base their accusations on different arguments.
• • Eliphaz  appeals to experience and   observation: Remember, I pray thee, who ever perished, being innocent?  or where were the righteous cut off?  Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.  (4:7–8).
• • Bildad  appeals to tradition:  For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:)  Shall not they teach thee, and tell thee, and utter words out of their heart?  (8:8–10).
• • Zophar arrogantly speaks as if he knows exactly what God thinks—he  appeals to   his own view of God:  But oh that God would speak, and open his lips against thee;  And that he would shew thee the secrets of wisdom, that they are double to that which is!  Know therefore that God exacteth of thee less than thine iniquity deserveth. (11:5–6).
• Ironically, when God finally  does  speak, it is not to condemn Job, but to condemn Zophar and his friends (42:7–9).  And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

• The final answer Job receives is not philosophical or logical.
• It is a majestic presentation by God Himself of who He is (38:1–42:6)—the only satisfactory answer to the problem of human suffering.
• It does not answer the questions our logical mind comes up with, but it will satisfy our heart: (19:25–26) - For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God:.

• He advises Job to turn to God (5:8)
• He suggests that if Job would only repent, his troubles would disappear (5:17–27).

• Job is disappointed in his friends.
• He longs for sympathy, not stinging reproof (6:14–30).
• He seems dazed. He knows full well that he is not a wicked man, yet his body is “clothed with worms” (7:5).
• He just cannot understand: even if he has sinned, it surely was not so serious as to deserve such terrible punishment.
• He prays that he may die (6:9).

• He insists that God is just and that Job’s troubles must be evidence of his wickedness—if he will only turn to God, all will be well again.

• Job insists that he is not guilty (10:7)
• He insists that God sends misfortune on the blameless as well as the wicked (9:22).
• He complains bitterly and wishes again that he had never been born (10:18–22).

• He brutally and arrogantly tells Job that his punishment is less than he deserves (v. 6).
• He insists that if Job will put away his sin, his sufferings will pass and be forgotten, and security, prosperity, and happiness will return (Job 13–19).

• He grows sarcastic at their cutting words:
• No doubt but ye are the people, and wisdom shall die with you. But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these? (12:2–3 ).
• They’re simply stating (and restating) conventional wisdom, but it doesn’t apply here!
• Job says, Surely I would speak to the Almighty, and I desire to reason with God.
• But ye are forgers of lies, ye are all physicians of no value.” (13:3–4).
• He tells them in no uncertain terms that he wants them to be quiet!
• 13:5 - O that ye would altogether hold your peace!  and it should be your wisdom.;
• 13:13 - Hold your peace, let me alone, that I may speak, and let come on me what will.
• Job asks God to speak and to tell him what it is he has done wrong (13:20–23).
• Only do not two things unto me: then will I not hide myself from thee. Withdraw thine hand far from me: and let not thy dread make me afraid. Then call thou, and I will answer: or let me speak, and answer thou me. How many are mine iniquities and sins?  make me to know my transgression and my sin.

Chapter 15
Eliphaz’s second speech.

• The argument becomes heated.
• His sarcasm becomes bitter (vv. 2–13).
• Job’s eyes flash (v. 12).

• 16:1-6 - Then Job answered and said,  I have heard many such things: miserable comforters are ye all.  Shall vain words have an end?  or what emboldeneth thee that thou answerest?  I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you.  But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.  Though I speak, my grief is not asswaged: and though I forbear, what am I eased?
• Only those who have suffered can truly enter into the suffering of others—as Christ can understand and enter into our suffering.
• Job is desperate:
• And where is now my hope?  as for my hope, who shall see it? (17:15).

• In a fit of anger, he cries to Job, why do you say, He teareth himself in his anger: shall the earth be forsaken for thee?  and shall the rock be removed out of his place? (v. 4).
• And assuming Job’s wickedness, he tries to frighten Job into repentance by depicting the awful doom of the wicked.

• His friends abhor him (v. 19)
• His wife is a stranger to him (v. 17)
• Children despise him (v. 18)
• He begs for some compassion from his friends:
• Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me. (v. 21).

• Then, suddenly, out of the depths of despair, as the sunlight breaks through a rift in the clouds, Job bursts forth into one of the most sublime expressions of faith ever uttered:
• For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me. (vv. 25–27).

• Zophar is offended by Job’s words.
• Assuming Job’s wickedness, he sets out to portray the deplorable fate in store for the wicked.

• Job agrees that the wicked suffer in the end—but in the meantime they seem to be doing rather well.
• They grow old and increase in power, and their homes are safe and free from fear (vv. 7–9).
• Wherefore do the wicked live, become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them.
• The prosperity of the wicked undermines the friends’ argument—there seems to be no necessary connection between suffering and wickedness! (v. 34).  How then comfort ye me in vain, seeing in your answers there remaineth falsehood?
• Suffering seems to be a tool that Satan uses to deceive the righteous.
• The wicked are already lost souls—why would Satan waste any time on them?
• Their self-centered lifestyle will likely keep them in Satan’s camp without any extra effort on his part.

• He bears down harder and harder on Job’s wickedness, claiming especially that Job has mistreated the poor.

• He again protests his blamelessness
• I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread (23:12).
• This shows that Job does not base his claim to blamelessness on his own feelings, but rather measures himself against what God Himself has said...
• ...which makes it all the more difficult to understand why God does not give Job some kind of explanation.

• It is a very short speech.
• They have reached a stalemate.
• Neither side wants to give in, and the debate simply fizzles.
• Zophar doesn’t even bother to speak again.

• Job states his dilemma as bluntly as he can.
• On the one hand, 27:3-5 - As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul; All the while my breath is in me, and the spirit of God is in my nostrils;  My lips shall not speak wickedness, nor my tongue utter deceit.  God forbid that I should justify you: till I die I will not remove mine integrity from me. (27:5).
• On the other hand, This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty. (27:13)

• Chapter 28 interrupts not only the flow but also the tone of Job’s argument
• This chapter is very much like the book of Proverbs
• a discussion of the question where wisdom may be found.

• The tone of these chapters is different from that in earlier chapters.
• Job no longer is in the heat of the argument.
• He seems deflated and sounds sad rather than angry.
• But he continues to call for vindication.

• He contrasts his past prosperity, happiness, honor, respect, kindness, and usefulness (chap. 29)  with his present sufferings (chap. 30).
• Then he wearily asks that  if  he had done any of the things his three friends accused him of, God might tell him what it was (chap. 31).
• And with that more or less resigned speech, Job finally runs out of things to say—which is when he can finally begin to listen to God.

• Job had silenced the three friends.
• Elihu was angry at them because they falsely accused Job.
• And he was angry with Job because as the argument wore on, Job increasingly was intent on justifying himself rather than God.
• Now it was Elihu’s turn to tell them a thing or two.
• Elihu correctly points out that Job is coming very close to accusing God of being unjust.
• Elihu paves the way for God’s speech to Job.
• And in the end, God is angry with the first three friends...
• ...but not with Elihu.

• These are some of the most awe-inspiring chapters in the Bible.
• God speaks to Job, but not with answers to the questions Job had been hurling at Him.
• Rather, God turns it around:
• He  does the questioning and asks Job to answer  Him.
• God shows and reminds Job of His power and majesty—of who He is.
• And He asks Job if he is anything compared to God’s greatness.
• Job is speechless and admits that he has no answer (40:4–5).
• God continues—until in the end Job repents.
• Job, the man who thought he knew God, now says, I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes. (42:5–6).
• Through his suffering, Job goes from a limited understanding of God to a life-changing experience of the greatness, majesty, and power of God ...
• ... but also an experience of God’s love, since God gives Job a personal answer to a very real and difficult question.
• But it is an answer that comes only after Job runs out of words, so that he can listen.

• After Job repents
• God instructs him to pray for his friends.
• After Job prays
• God makes him prosperous again and gives him twice as much as he had before his suffering (42:10).
• Job had come through his trials magnificently, and God blessed his old age with generous rewards (42:12–17).
• Job’s obedience in praying for his friends marks a turning point in his life.
• His experience seems to call us to pray for those who cause us to suffer.

Most of the details of history here was from "Haley's Handbook" and "Men and Women of the Bible", but because they are so horrible with bible translation uses as well as their conclusions based on those same modern translations - and because of their many faulty assumptions based on their faulty Scripture use, I have made necessary corrections as well as deletions.  So I don't want you to think I wrote all of this, and I also don't want you to think it is all in Haley's Handbook in the manner listed above.  M. Paulson