Job Chapter 8

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Lesson 8

Scripture: Job 42: 7-17

We have come to the point in this study when we close up what we have learned. My hope is that at this point, we have all come to understand the truths of Job more clearly and that understanding or wisdom brings us into closer relationship with God. We finished last section with Job admitting that he was speaking of things he did not understand and his asked for forgiveness. Job repents of this lack of understanding but never admits to some sin that would merit such punishment from God. Rather he repents for saying that God was not administering justice fairly and God is his enemy. But before Elihu speaks, Job (31:23) tells us that his desire to love God comes not from faith alone, but his fear that he would lose all he has. Not surprising, this was Satan’s argument all along and Elihu picks up on this as central to his complaint against Job. But by being faithful in this way, a theology of fear, Job had lost sight of what is important about God. One of the greatest themes of the story is the character of God. So often, especially in our modern world today, we see God as distant and impersonal, an uncaring God who is not part of our world even as we acknowledge that God created it. We see God as having little compassion for our trials and tribulations and our suffering. Or some might argue as Job’s friends argued, God is a judgmental God who causes us to suffer for our sins, something as humans we do all too often. And then we encounter this loving God in the New Testament that forces us into a new perspective of God. But in the story of Job, Job has little or no knowledge of this loving God. Rather, we are given to understand that Job agrees with his friends that suffering is a result of his own sin or that of his ancestors.

            God starts out by rebuking Job’s friends. God challenges the things they said about God. God challenges their compassion of Job and the idea that God would cause Job’s suffering. In order for them to get right with God, they must make penitence with God. Remember that Job had entered into the story as a righteous person in God’s eyes and Satan challenged God that Job was righteous because his life was so good. And Job understood that he was suffering not because of some sin, but because of something other than that. His friends on the other hand had little compassion for Job and refused to believe that Job was blameless. And God responded to Job not by addressing their concerns, but by showing Job a broader perspective of God. And God’s response is a wonderful way to strip away how we view God and show us a greater perspective of who God is. We can no longer look at our lives in terms of good or bad based on material things, but rather that we must look at our lives in the context that we are here to serve God. That is not easy, nor is it worldly rewarding. Rather it is that we are here in the midst of a greater battle of good and evil played out often in the world in front of us and so often we are the actors and actresses in this play. We must deal with the fact that when we are in fact living in this new reality of life, we can neither anticipate nor plan for the future. And suffering is a real part of this world in which we live when we follow Jesus.

            God in his response and throughout this story shows us that God is a God of compassion and a caring and loving God who watches everything we do. God constantly is working in the world limiting Satan’s power in our lives and those around us. Having said that, God does not stop evil from permeating its way into our world. Certainly 9/11 and the events of April 16^th on the VT campus are examples of that evil played out through the actions of humans. What God also wants us to see and understand is that God is fighting that battle for us and often with us. IN our modern perspective (modern here because Job knew nothing of Jesus or did he [allow time]) we have the sacrifice of Jesus through the cross to see this caring, loving and compassionate side of God. But we also must not ever lose sight of the suffering that God was willing to share through Jesus and so we as Christians must accept that suffering is a reality of this life and our journey.

            In the end God restores what Job has lost. But not just what Job has lost, God restores double. In Exodus God decreed for the life of the Israelite, that if they do harm to another that they must return that which was lost in twice the quantity (Ex 22: 1-9).

^NRS Exodus 22:1 When someone steals an ox or a sheep, and slaughters it or sells it, the thief shall pay five oxen for an ox, and four sheep for a sheep. The thief shall make restitution, but if unable to do so, shall be sold for the theft. ² If a thief is found breaking in, and is beaten to death, no bloodguilt is incurred; ³ but if it happens after sunrise, bloodguilt is incurred. ⁴ When the animal, whether ox or donkey or sheep, is found alive in the thief's possession, the thief shall pay double. ⁵ When someone causes a field or vineyard to be grazed over, or lets livestock loose to graze in someone else's field, restitution shall be made from the best in the owner's field or vineyard. ⁶ When fire breaks out and catches in thorns so that the stacked grain or the standing grain or the field is consumed, the one who started the fire shall make full restitution. ⁷ When someone delivers to neighbor money or goods for safekeeping, and they are stolen from the neighbor's house, then the thief, if caught, shall pay double. ⁸ If the thief is not caught, the owner of the house shall be brought before God, to determine whether or not the owner had laid hands on the neighbor's goods. ⁹ In any case of disputed ownership involving ox, donkey, sheep, clothing, or any other loss, of which one party says, "This is mine," the case of both parties shall come before God; the one whom God condemns shall pay double to the other.

And so God makes good in the same way that God has decreed in us. This also shows God’s compassionate and fairness, something that Job had spoken out against. And so we come to this point with several important themes in this story. They are:

1.     Even good Godly people suffer.

2.     Truths that we have been taught, like suffering is the result of sin, are not always true.

3.     One can question, maybe even argue with God if the argument is truthful and honest.

4.     We should love God not for what we might gain, but simply because that is what we must do.

5.     God is God! God is so complex that we can neither fully appreciate nor understand God. Remember, Solomon was given total wisdom and drove him insane.

And as a side note, think about how Job’s story and Jesus story parallel or divert. How can we see Jesus in Job’s story or hear of Jesus there. And how is the story of Job different?

Lesson 8 Questions

Read Job 42: 7-17

Answer the following questions in discussion group:

1.   Why does God rebuke the three friends?

2.   What does he demand of them?

3.   What do you make of the fact that God does not speak about Elihu?

4.   In this whole story, where do you see injustice?

5.   Where do you see justice?

6.   Why did God restore double what had been taken (hint: see Exodus 22: 1-9)?

7.   Tell how the story of Job might parallel the story of Jesus?

8.   What are your final thoughts on the story of Job?

Job Chapter 7

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Lesson 7

Scripture: Job 38:1 – 42:6

Main Idea: The Lord speaks

To me this is the best section of the whole book of Job. Though it may not be to others, it is the response of God to the whole scenario that has played out so far. Let’s recap for a moment. After the introduction where we are presented with the test of Job, we follow along as Job goes through his difficulties. His wealth is taken from him and he loses all of his children. Then if that were not enough, God allows Satan to hurt him with painful sores all over his body. We have followed his lamenting about his loss and his continual arguing about his innocence. I like the word lamenting. Do you know what it means? Simply, it means to whine. Then we followed his three friends who felt they had all the answers and they let Job know that they were upset with him. It could only have been some great sin that Job committed or the sin of one of his ancestors that has caused this great tragedy. But through it all, Job still proclaims his innocence. And then we are presented with Elihu, a young man who claims to know even more than his three friends. And he had the audacity to speak for God. But through it all, Job’s primary question has been why? Why has this happened to me? Throughout our lives we encounter situations and crisis that happen to ourselves or others and almost always the why question occurs. And for most of us, we find it difficult to answer the question, just as his three friends and Elihu had trouble doing. They found answers by dealing with the problem in black and white terms. In other words, there must be an obvious answer to this problem. Someone obviously has done something wrong or else the situation would never have happened in the first place. Unfortunately, that is the answer that most people will respond with. Someone must have sinned. Someone must have done something to cause this. God had a plan and it is just part of the plan. Aren’t those the answers you are used to hearing? So what we expect from God is some sort of answer that tells us of justice, of sin or of punishment. But that is not what we hear. Rather, God begins to describe what God can do.

First God demands of Job to stand up like a man and listen to him. And then God wants Job to answer him when he asks each question. The first question concerns creation. I love the words, “Where were you when I laid the foundation of the earth?” Then he almost taunts him, “surely you know”. And then were you when the seas opened their doors and spilled onto the earth. Could you have controlled such a thing? Could you control the morning and cause the earth to know dawn from dusk? And a deep question for all of us. Do we know the gates of death or is there any among us who have explored Hell itself, called here the great darkness. Do we have the ability to define where the earth stops and heaven and hell begin? These are not scientific questions per se, but have relevance as we explore the universe. And then he taunts again. Surely you were born when all of this was created, God says, and your age is old enough to remember, isn’t it?

God then asks, “Is it possible that we can understand the seasons? I looked up what the term “Mazzaroth” means and found a great many answers but an apparent lack of agreement on the meaning. That is to say, most seem to think that Mazzaroth refers to the entire Zodiac. Some even go so far as to suggest that God gave Adam the key to understanding the grand plan when everything would come full circle. Interestingly enough, astrologers of ancient times certainly seemed to have more understanding of world events as prophesized by zodiac activity than we do today. Some would suggest that as we leave the age of Pisces the fish and enter into Aquarius that the zodiac symbols suggest the beginning of the end, or the end of the beginning.

          God challenges Job and ultimately us with this speech. Do we have the power to control the weather, the stars, or the oceans? Do we in fact have the power to create the animals or the fish or birth itself? And the answer is a resounding no. Can we learn on limited basis to control wild animals? You might ask the two lion tamers, one who is permanently disfigured as a result of one those tame lions lashing out. Scientists have a great many theories about how species evolved and how many of our animals became to look like they do. But have they authoritative proof? And the answer depends on who you are speaking to. What do you say? In the 40^th chapter, God then turns to Job and asks him, do we have the understanding and the wisdom to understand God? Notice, that God does not say, “Do you have the right to ask why.” Rather, his whole argument is based on our ability to understand the power and glory and creation of the world by God. And Job astutely answers him with humbleness.

          God is not done. In chapter 40, verse 6 he begins again. Job, stand up like a man and I will question you and you will answer me. It almost seems at this point that God is answering the response of Job concerning God as an enemy. Or that God might have been unjust in Job’s misfortune. God uses two mythical creatures in this argument. The first is the Behemoth. Was this a real creature? Some say yes, a great ox, like that of an elephant or a hippopotamus or even a dinosaur. And legend has it that only God could kill it. And then God begins to discuss the Leviathan. IN ancient mythology the Behemoth and Leviathan were created at the same time, one male and one female, one land dwelling and one sea dwelling. And these ancient stories suggest that they will fight at the end of the world, both perishing in that battle. Others suggest something that I find quite interesting. IN the language of Job, Leviathan is described this way. It is a dangerous animal with teeth that cause terror, a mouth that spouts flame and a heart as hard as stone. When it raises itself the Gods are afraid, maybe in this describing an early understanding of angels. Is God describing Jesus arch enemy, Satan? Descriptions of Satan certainly fit this descriptiveness of Leviathan. And verse 10 has been translated by at least one commentator as the one who dared stand before me in heaven. Is this God reaching back to the original discussion before the test began? What do you think? Hear the last words, “It surveys everything that is lofty; it is king over all that are proud.” This certainly describes ego, humanity at its worst and possibly Satan.

          And then Job answers by repenting. What is it that Job is repenting for? Now that we have heard God speaking, what do we make of his speech? What is he saying to us?

Questions

Read Job chapter 38:1 – chapter 41:6

Answer the following questions in discussion group:

1.    What challenge does God give Job?

2.    What was Job’s original question?

3.    Does God answer that original question?

4.    What is God’s point in his speech to Job?

Job Chapter 6

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Lesson 6

Scripture: Job 32:1 – 37:24

Main Idea: Elihu Speaks

          Elihu’s speech is longer than that of Job and is the longest of all of the speeches including God’s response in the next session. Elihu is young and he argues that he has deferred giving his response because of his age. He does not like Job’s claim to innocence nor does he like the responses of Job’s three friends though we could argue that he is not far from their arguments in his response. And he feels that the three friends should not have stopped in their arguments even though Job is unwavering in his belief of his righteousness. We see in verse 9 that he believes that age itself is not the determination of wisdom. How might he be right and how might he be wrong? He is upset at Job on two counts, Job’s response of his innocence and Job believing that God has become his enemy. He suggests that God has many tools to deal with humanity in order to keep us from the pit. The pit was the ancient understanding of Hell, a place where people who failed to receive God’s grace went upon their death. He begins by demanding a right to speak. He believes Job’s suffering is redemptive, that is, as a result of some sin that Job has committed. He argues that Job is suffering as retribution for that sin and that Job needs to reflect deeply on his life and resolve whatever sin he is or has committed and then come to God with a repentive heart. His argument is that God is above sin and suffering and will not arbitrarily cause this to happen to humanity unless for retribution or discipline. Elihu argues that God did all these things to Job, took his land, his possessions and his family in order to improve Job’s character. He condemns Job as an unrepentive sinner. What is the difference between an unrepentive and a repentive sinner? I am curious what you think of Elihu based on verse 18 through 22 of the 32^nd chapter. Hear his words: ^NRS Job 32:18 For I am full of words; the spirit within me constrains me. ¹⁹ My heart is indeed like wine that has no vent; like new wineskins, it is ready to burst. ²⁰ I must speak, so that I may find relief; I must open my lips and answer. ²¹ I will not show partiality to any person or use flattery toward anyone. ²² For I do not know how to flatter-- or my Maker would soon put an end to me! How do you respond? How might his response be different if he had knowledge of the test?

          In chapter 36, the 4^th verse, Elihu proclaims that he is perfect in his understanding. He believes no one has the right to challenge God. In our modern era this would seem to be the basis for those who say we cannot question God. We will deal more with that in the next session. But Elihu is right about some things. He believes that God will resolve this matter and he anticipates that resolution. What we will come to see is that though he is right, he is wrong in how God will respond to Job and to everyone else. In the 34^th chapter, the 11^th verse, he condemns Job by suggesting he knows what God is doing and Job should know also. What do you think?

Finally in the 36^th chapter Elihu maybe goes too far. He begins his dialogue in verses 2-4: ^NRS Job 36:1 Elihu continued and said: ² "Bear with me a little, and I will show you, for I have yet something to say on God's behalf. ³ I will bring my knowledge from far away, and ascribe righteousness to my Maker. ⁴ For truly my words are not false; one who is perfect in knowledge is with you. Elihu would have us believe that he is perfect in his knowledge of what God does and why God does it. In fact, Elihu wants us to believe that his knowledge is vast and of great wisdom. He is presumptuous that he believes he alone can speak for God. That begs the question; can anyone truly speak for God? Under what circumstances might someone speak on behalf of God and it not be going too far?

          In the end, Elihu presents the same argument that the other three have already presented. They all believe that Job is guilty of something and that the sin he, Job, has committed is the reason for his suffering. Job meanwhile is clearly of the opinion that he has committed no sin and that the suffering is God’s decision to single him out. In fact, we know that this is true. That Job’s suffering is a result of God allowing Satan to test his faith, nothing more, nothing less. And Job feels righteous in arguing with God. Elihu is right in that God is going to respond to all of this. However, Elihu, nor Job, expects the response in the direction that it will come.

Questions

Answer the following questions in discussion group:

1.    What is it that Elihu is angry about?

2.    Why is Elihu speaking?

3.    What specifically is Elihu upset with Job about?

4.    What does Elihu believe God send us to allow us to hear what God wants us to know?

5.    What does Elihu suggest we do in order to be right with God?

6.    Where might Elihu have stepped over the line?

Job Chapter 5

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Lesson 5

Scripture: Job 29:1-31:40

Main Idea: Job is reflecting on his life

          In chapters 29, 30 and 31 Job struggles with his past and his present in trying to understand what has happened to him. He begins by lamenting (I like that word, it replaces whining) about what life used to be like. He talks about the wealth he used to enjoy and the respect of the people around him who sought out his consul. In our world today we also seek out those who seem to have it all together and who are successful in their jobs, lives and the world. Often we look to them to determine how to get our own lives in order. As Job talks about all he used to have, it would seem that he misses it and desires to have it again. Is that the case? Does he desire wealth about everything else? He begins a discussion if you would that would make one argue that Job is James, defining himself not by his faith but by his works. He reminds us that it is he who used to be listened to and respected. Now he begins in chapter 30 to deal with the world that he now must live in. A world where the children of those Job once despised in life, now spit on him and pick on him. I cannot help but think of the line that tells us that people kick you when you are down. That seems to sum up Job’s speech in chapter 30. Those whom he lifted up, fed, nourished and clothed are now the ones who are first to kick him, taunt him and beat him. Do we are a society really pick on those who have been successful fall? There is an American saying that we always root for the underdog. Is this not the human nature that we see showing itself through in chapter 30?

          What is interesting in the midst of chapter 30 is the emotion of Job’s response. He doesn’t just whine about his situation, rather he expresses in graphic detail how the world has turned against him. I wonder if this dialogue is more pointed at us than his actual situation. That is to say that God wants us to see through Job’s suffering how humanity treats each other in times of dire circumstances. Especially the people whose lives have been the subject of our jealousy or desire. And in the midst of this Job turns his eyes upon God. Why have you cast me down the way that you have? Why are you being so cruel to me? Rather than the storm of justice I expect from God, Job says I find myself in the midst of a greater storm where I am the enemy rather than your friend.

          In chapter 31 he again argues his righteousness. His life was wonderful, now it is horrible and yet I have not done anything wrong. Then the goes so far as to list the sins of his day. They are: lust, committing evil acts against others, lying, abandoning his faith, adultery, cruelty or indifference to slaves, not doing anything about the suffering of the poor, putting wealth before God, idolatry, hatred, indifference, hypocrisy, or stealing. As we look at this list, is Job trying to justify himself or reflect on his life in order to understand what is happening to him? Is this a discussion of a righteous man wronged or a man trying to find what wrong he has done? In our day, there are those who will quickly remind you if you are troubled that you have committed some sin against God and if you figure out what you did and ask forgiveness your suffering will go away. What do you think?

          This part ends with the words, “The words of Job are ended.” But I really think it ends with the next line in chapter 32 which says, “So these three men ceases to answer Job, because he was righteous in his own eyes.” What does this mean to you?

Questions

Answer the following questions in discussion group:

1.    Job laments about his past, how does that maybe bring him comfort or pain?

2.    How does your past affect your present?

3.    Job’s critique of himself serves what purpose?

4.    Job compares himself to the list of sins of his day. Do we do the same?

5.    Is the list different in our day?

6.    What is the worst sin according to Job?

7.    “I’d give anything to have my youth back” is an expression we have all heard. Would you?

Job Chapter 4

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Lesson 4

Read in Scripture: Job 28: 1-28

The main idea in this section is the question, is there wisdom in all of this suffering?

Where did this chapter come from? That is probably a great question to ask in light of the fact that it follows none of the previous chapters tone or writing style. Is it Job? Probably not! It does not follow the argument of Job of his righteous nor deal with any of his suffering. And it certainly does not fit any of the three friends in their line of thinking. Rather it seems to be a narration similar to that of the first section where we are told the story of Job. It provides a break for understanding in the midst of the discussion. We are brought into a contemplative place to explore the deeper wisdom of God. When everything we know cannot explain the why or how of it, only God has the answer that we need. 

A great deal of time is spent on mining. Why? Probably to bring us to an understanding of what humans will do for wealth. We will dig as deep as we need to find precious metals and jewels. We will send people miles beneath the surface of the earth to find these things and put them in dangerous situations, all to secure wealth. Just think of it for a moment. Men (and women) would easily go into a place deep within the bowels of the earth, where air is thick and dense making it hard to breathe, where the slightest shift in earth can bring your world crashing down upon you, all for what, gold or diamonds or precious metals? But the truth is we value wealth more than life itself. At least if we are truthful with ourselves. I remember the old adage, “You can’t take it with you” and I have often wondered if that is the basis for trying to claim and spend it before we go. 

But what will we do to find wisdom?

And where will we go to look for it?

Solomon is considered by history as one of the wisest of people and maybe there is part of the answer to the vexing question of wisdom. Where did Solomon go for wisdom? He went to God. In this chapter we see the writer telling us that humans cannot find true wisdom. It is nowhere to be found on the surface of the earth, nor in the deepest trenches in the sea. It cannot be bought with the most precious of metals or jewels. Even Abaddon, defined as the place of the dead or the angel of destruction, does not know the answer to wisdom. Only God knows.

And in verse 28 and 29 we are told one of the greatest truths. Wisdom is to follow the will of God and to avoid evil and do good is the true understanding of that wisdom and of God. 

Questions

Answer the following questions in discussion group:

1.    What would you pay for wisdom?

2.    Why does it seem so hard to obtain?

3.    How do you live the truth of verse 28 and 29?

Job Chapter 3

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Chapter 3

Read Scripture: Job 4: 1 – 27:23

The main idea of this section is Job’s response to the test and his adversities.

This third session of Job is undoubtedly the longest reading that you will have to do. And it may raise some serious questions in your life about what you believe. Job’s three friends have listened to Job for seven days, a full week. They have said nothing at this point and now we begin to hear their response which is as much about what they believed before this event as it was about what has happened to Job. Eliphaz starts the discussion which follows the pattern, Eliphaz, Job, Bildad, Job, Zophar and then Job for two cycles and then Zophar is strangely absent the last cycle.

Eliphaz begins by appearing to be compassionate to Job and reminding Job of his compassion to others. We begin to hear what Eliphaz believes. He believes that the wicked suffer and the righteous prosper. This is a theme that has run throughout the history of humanity. What is interesting is that most theologians would say that the opposite is the case. What you believe is based primarily on your own experience and the world and culture you have grown up and lived in. Eliphaz suggests that humans are born sinful, something we all agree to as a basic tenant of our belief. And he also tells us of a vision where he has seen that no mortals can be righteous before God. But he also argues that Job is wrong in his belief that we have an intercessory in heaven. Job’s response to all this is that his pain is more than he can handle. He laments that our friends disappear in times of trouble rather than stay and comfort you. What we will see is that Job never stops proclaiming his innocence.

Next up is Bildad. Bildad is angrier than Eliphaz but not the angriest of the three. Bildad believes that we suffer because of the sins of our ancestors. He believes that we suffer for sins of our parents and their parents and that suffering is past down through generations. One could argue that genetic disease is the source of this belief. What do you think? Job reacts by telling us what we already know. That God is greater than humanity and that God does what God wants to do. All of this in the face of two of his friends arguing that God always looks after the good and destroys the wicked. As a side note, Job refers to the constellations of the Bear and Orion.

Now we meet the angry one. Zophar is the angriest of the three. Why that is so never fully comes out except that he seems the one to be most offended by Job’s discourse to God. He asks the question, is it possible for any of us to know God? Job responds by suggesting that his friends should learn from the animals and that they are the wisest of men in the world, a derogatory expression suggesting just the opposite. Job tells us that God is wisdom and strength and that he is no less than the three in his understanding just because of his infirmities, his disease and illness. Maybe we should look at this response the next time we accuse deafness as being dumbness and autistic and stupidity or other derogatory terms we have for those whose illnesses make them different.

We begin the cycle again with Eliphaz. He believes that Job has become a windbag, full of hot air and making no sense at all. He wants to know what right Job has to question God. The right question maybe, but with the wrong understanding. He still reiterates his basic belief that the wicked suffer and the righteous prosper. Job’s reaction is immediate and straightforward. He believes that his complaint is against God and his friends should not involve themselves at all in this his discussion with God. He wants to know what they are blaming him as he still is proclaiming his righteousness. And he again argues that he believes he has an intercessory in heaven.[read 16: 19-21] Bildad argues his same argument, that our suffering is because of the sins our ancestors or ourselves. He even goes so far as to call Job stupid. Job wants to know why his friends torment him while he is in the midst of his struggles. And then in 19: 25-26 he tells Bildad and the others that he knows his redeemer lives and he (the redeemer) will one day stand on earth and bring salvation. And then he says that it is not in life that the righteous prosper but after the resurrection. This indicates that Job is aware of the ancient understanding of death and resurrection following judgment. But Zophar chimes in this time angrier than the last. What right does Job have to say that he is righteous and what right does Job have to question God. I wonder how many of those who tend to fundamentalist thought would agree with Zophar. And I wonder how many of us who have heard the expression that we cannot question God took that from Zophar’s response to Job.

We finish this section with Job still arguing that he is guiltless in all of this and we who have third person knowledge of the situation know that he is right. The questions really center on how do we help each other when we are suffering? What do we do especially when we believe that the suffering has been the result of the person’s actions? 

Questions

Answer the following questions in discussion group:

1.    How do the three friends respond to Job?

2.    How might they have responded?

3.    How do you respond to the statement, the wicked suffer and the righteous prosper?

4.    Do you believe that you have the right to question God?

5.    Is there truth to the statement, we suffer for the sins of our ancestors?

6.    How might you have responded to Job’s suffering?

7.    How might you have responded to Job’s response to his suffering?

Job Chapter 2

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Lesson 2

Read Scripture: Job 3: 1-19

The main idea for this section is Job’s response to the test and his adversities.

Welcome to the second lesson in the study of Job. In lesson one we looked at Job from the perspective of a third party looking into a story. In that we could see what the characters could not see, the battle between God and Satan, good and evil. What we question is the biblical question of why God, whom we have come to know as omnipotent and full of love and grace can allow evil in the world? It is the question we will further explore each week of this study. This section, chapter 3, of the book of Job is described as “Job’s response.” In it, he is the only person speaking. No one corrects him, responds to him or questions him at this point. We assume from the reading that they are listening to him and will see in the next lesson that that has been the case. But what we also see is the anguish and human rawness of Job as he deals with the loss of his world and his health. How would you handle this kind of tragedy? Throughout his response we see raw human emotion. Have you ever encountered this type of emotion in your own life or those around you? How have you dealt with it? Let us hear the words of Job. Have you noticed that the style of writing changed?

^NRS Job 3:1 After this Job opened his mouth and cursed the day of his birth. ² Job said: ³ "Let the day perish in which I was born, and the night that said, 'A man-child is conceived.' ⁴ Let that day be darkness! May God above not seek it, or light shine on it. ⁵ Let gloom and deep darkness claim it. Let clouds settle upon it; let the blackness of the day terrify it. ⁶ That night-- let thick darkness seize it! let it not rejoice among the days of the year; let it not come into the number of the months. ⁷ Yes, let that night be barren; let no joyful cry be heard in it. ⁸ Let those curse it who curse the Sea, those who are skilled to rouse up Leviathan. ⁹ Let the stars of its dawn be dark; let it hope for light, but have none; may it not see the eyelids of the morning--¹⁰ because it did not shut the doors of my mother's womb, and hide trouble from my eyes.

Let us look at his chapter three as divided into three specific areas. First is his curse. The second area shows us his questions that are never answered and then finally his response to suffering. It is interesting here what is said in verses 1 through 10. Shepherd’s Notes suggest that he is reclaiming creation in reverse. Instead of light coming out of the darkness, he is asking for darkness instead of light. In place of the creation of stars, he is asking for the stars to go dark. And he calls forth the mythical creature, Leviathan, who in ancient times symbolized death and chaos. Might this be the chaos of creation that God put structure and form to? And we might ask ourselves the deeper question. Why is it that Job would focus on conception itself? Is it because he knows that conception is of God? Is it possible that Job is trying to put everything into proper perspective here by cursing what God has created in him by creating him? Tough, deep questions aren’t they? We will get back to them in a moment.

^NRS Job 3:11 "Why did I not die at birth, come forth from the womb and expire? ¹² Why were there knees to receive me, or breasts for me to suck? ¹³ Now I would be lying down and quiet; I would be asleep; then I would be at rest ¹⁴ with kings and counselors of the earth who rebuild ruins for themselves, ¹⁵ or with princes who have gold, who fill their houses with silver. ¹⁶ Or why was I not buried like a stillborn child, like an infant that never sees the light? ¹⁷ There the wicked cease from troubling, and there the weary are at rest. ¹⁸ There the prisoners are at ease together; they do not hear the voice of the taskmaster. ¹⁹ The small and the great are there, and the slaves are free from their masters.

It is at this moment that we see Job begin to list his questions. Note that no-one answers him though we can assume that his three friends are sitting silently listening to all that he has to say. And what of his wife who also is suffering greatly. She has lost all of her children, her husband has lost his status and so then has she, and she also must be in great anguish. In fact in the previous verses she even suggests to Job that the best thing for everyone would be for God to strike Job dead. But Job wants to know why. Have you ever encountered the “why” question in the midst of great tragedy? We hear him ask why he was ever born in verse 11. But throughout this response we never hear him talk of suicide. Might we gather from that that Job understands that life itself is one of the greatest gifts of God? How do you feel about that statement? And what of Job’s view of death? Beginning in verse 17, Job talks of death. How do you understand this place in light of Job’s description?

 ^NRS 3:20 "Why is light given to one in misery, and life to the bitter in soul, ²¹ who long for death, but it does not come, and dig for it more than for hidden treasures; ²² who rejoice exceedingly, and are glad when they find the grave? ²³ Why is light given to one who cannot see the way, whom God has fenced in? ²⁴ For my sighing comes like my bread, and my groanings are poured out like water. ²⁵ Truly the thing that I fear comes upon me, and what I dread befalls me. ²⁶ I am not at ease, nor am I quiet; I have no rest; but trouble comes."

The final area of Job’s response is found in verse 20 through 26. Here we see Job describe his view of suffering and fairness. He asks why the good suffer and bad receive reward. “Light given to one in misery” is referring here to the good of the world who suffer and “life to the bitter” is Job’s way of saying that evil people seem to get rewards. And in the last two verses indicate that Job may have had some intuition of what was to come. Have you ever heard of the expression, “Something bad is about to happen because things have been going to good?” What do you make of Job’s final statement, “I am not at ease, nor am I quiet; I have no rest; but trouble comes?”

Questions

Answer the following questions in discussion group:

1.    What does Job curse and why?

2.    What would Job have gained if he had never been born?

3.    Read Jeremiah 20: 13-18. What might the similarities suggest?

4.    What might we suggest is Job’s view of death from verses 17-19?

5.    Did Job suspect that something bad would happen to him? Why?

Job - Chapter 1

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A study of the Book of Job

Introduction

The book of Job is one of the most interesting and intriguing works in the Bible. The idea that God and Satan would enter into an agreement that would ruin a man just to prove whether or not he has faith is a stretch for our sensitivities. And yet we study Job because it is a great illustration of faith tested, tried and endured. Some people hate Job while others love it with all that they are. The interesting thing is that I have rarely found anybody that is in the middle of the road. I have had people who want to argue the unfairness of the story grounding their argument on the wager rather than the story. While others want to argue the merits of the test as grounds for testing our faith without regard to its fairness at all. So what we have is a unique story that in the sense of the Old Testament doesn’t fit the chronological flow of the Biblical story of the early people and the story of developing Israel. Nor does it fit the prophetic voice of the Major and Minor Prophets. So it is neatly placed in the stand alone stories Esther and the Psalms, Proverbs and Song of Solomon. And yet, there is within the story of Job, prophetic voice and poetry to lead us through this illustration of faith.

There are many different interpretations of what an outline of Job would look like. Mine is based in part on making this a short eight week study and breaking it where it makes changes in literary style of key points in the story. The outline of Job is:

1      Prologue and the Test (Job 1: 1 – 2: 13)

a.    This section provides and introduction to the story of Job. It is here that we are introduced to the conversation between God and Satan, a conversation that Job never hears nor is made aware of throughout his trial. This is essential in order for us to understand the story and to appreciate Job’s assurance of his own innocence.  

2      Job Responds (Job 3: 1 – 19)

a.    Hear we find the response of Job to his trial and tribulations. We see his pain and his raw emotional response. It is in this chapter that many readers will identify their own response to tragedy and pain as they hear their own words in Job’s emotional response.

3      Friends Respond (Job 4: 1 – 27: 23)

a.    Job’s three friends begin to dialogue in an effort to explain to Job and more likely themselves what is transpiring in Job’s life. Here we receive the benefit or condemnation of their experiences, beliefs and prejudices. To each Job responds constantly confirming in his mind his innocence. In the first two sections the sequence, Elphaz, Job, Bildad, Job, Zophar and Job are followed with Zophar curiously silent in the last section. These themes concerning your infirmities are a result of your own sin run still today in our culture.

4      Trying to make sense – is there any wisdom here? (Job 28:1-28)

a.    In this chapter, which is unique in its writing style and presentation, develops a theme on wisdom from the author. Whether this chapter was included in the original story or added after in order to try and provide some understanding of the story is subject to much discussion among theologians. Regardless of where it came from, our belief in the inspired teaching of the Holy Spirit provides the basis for it to be an integral part of the Book of Job.

5      Job in the mirror (Job 29:1-31:40)

a.    This section could very well be re-titled, Job in Reflection. Here Job reflects on his life and all that God has given him that was good before the test. And then he laments and even lashes out to God about all that has happened in recent days while still proclaiming his obedience to God and his innocence.

6      Elihu, a young man’s perspective (Job 32:1 – 37:24)

a.    Elihu is a young man who has apparently been party to all that has been transpiring in Job’s life. His perspective provides words of wisdom, biblical teaching and guidance and understanding of God to Job. Whether this was included in the original story is also subject to discussion. His words are never interrupted nor countered. This might suggest that his words are meant for the reader to hear the frustration we humans have with life and the difficulties that we encounter and our human response to a God who allows them.

7      THE LORD SPEAKS (Job 38:1 – 42:6)

a.    GOD SPEAKS! Those two words sum the entire section that we study here. God finally decides to answer Job’s lashing out and define for Job his place in the world. Some of the most beautiful language defining our place in the world and the majestic power of God can be found here.

8      How it all ends (Job 42:7-17)

a.    The cleanup section of the Book of Job! For the reader, this section finishes the story and let’s us know “…the rest of the story…” as Paul Harvey used to tell us.

The reader of Job may struggle to answer the most basic questions about God and ourselves. Do we have the right to believe that we could ever understand God? Are we entitled to knowing when God and Satan decide to make a wager with us in the middle, especially when we are on the receiving end? Are we ever going to truly know the “Why” question of why things happen to people, especially bad things to good people? Is faith based on how many blessings we receive or something much deeper than that? When we are finished, none of these questions may be answered, but let’s have fun anyway.

Lesson 1

Read in Scripture: Job 1:1 – 2: 13

The main idea of this first section is to describe its background, time and author, its authenticity, the characters, the course and the test

Theologians suggest that Job may be carved from similar stories that circulated in the Middle Eastern cultures in ancient worlds. Job is the most difficult book for many to understand and it forces us to study carefully our understanding of our relationship with God and who we are in the world. Job is divided into eight sections for this study as given to you in the outline that you have of the study. We will be discussing various aspects of each section each week and it would be helpful for you to have read the section and attempted the questions that will be given to you. As we begin, our hope is that at the end of the study each of us will have a better understanding of who we are in the world and how the test of Job helps us with that understanding. And we hope that we can answer some basic biblical questions. They are:

a.    How is it possible that an omnipotent and all powerful God who

is full of love and grace allows evil to exist in the world?

b.    Is suffering a part of the world we live in or the result of our

actions (sins) in the world in which we live?

c.    Why does it appear that the wicked prosper while the rest of us

suffer?

d.    How is true faith displayed in the lives of the faithful?

e.    Is there redemption from God in the course of life’s adversities?

There is little to tell us when Job may have been written and by whom. Some suggest that it was written before the time of Moses and was incorporated into his written record of the world. When it was written may not be as important as why it was written and what it means to us. There are references to Job in Ezekiel and James and to the land of Uz in Jeremiah. It is thought that the story is written around the time of the age of Patriarchs when wealth was measured in terms of animals owned. By the time of Solomon, precious metals were used to determine the measure of wealth. Job was the head of his household and also the priest of his family which was common in the age of Patriarchs. Abraham was also from the age of Patriarchs. No mention of Moses, the Promised Land, Israel, or any other concept of the Hebrew people is mentioned. And then we also have the uses of God that are used which are Aramaic terms used before the time of the land of Israel.

We have no knowledge of the author of Job. None is given in the story or in any of the historical records that exist. In fact, there are even questions as to whether the complete book was written at the same time. Some theologians suggest that the Elihu section came later as a wisdom section, but there is no conclusive evidence to prove that one way or the other. The land of Uz would likely have been in the northern part of Saudi Arabia or southern Jordan.

The writing is a mixture of prose and poetry which is common to ancient writings from the time of Abraham and before the literary writings of more modern times like the days of David and later.

So what do we learn from Job? That is the question that we will be exploring as we develop this study around the test of Job. What we do know is that without the prologue, the story would have no meaning. We need to be introduced to the characters, Job, God and Satan in order to have any understanding of what is happening to Job. What is truly unique to this story is that neither Job nor any of his so called friends have any knowledge of the test either. They are simply characters on a stage trying to make sense of things, not unlike we humans trying to make sense of our world. And therein may lay the most basic understanding of why Job was included in the canon of the Bible.

We are introduced to Job as a man who is blameless. What does it mean to be blameless? We are told that he has 7 sons and three daughters. These are not random numbers. In the ancient world, 7 had significant meaning. It was considered the perfect or complete number. There are seven days in a week. And he has three daughters. Combined that equals ten. There are Ten Commandments. Ten is another number that in the ancient world meant completeness. And his wealth is also in combinations of three and seven.

Why Job? Verse eight in chapter one provides the clue. God sees Job as the perfect human. And he presents him to Satan as an example of the way humans should be with God. It also provides us with one of the important points of the story. God is intimately aware of each of us. God knows us by name and by our lives and our actions. But Satan will have none of it. Satan suggests that the reason that Job is so good is that God has been good to him. Is this the measure of faith? What do you think? And so the test is created.

It begins as a test of Job’s material wealth. And so God gives Satan control of all of Job’s possessions and Satan removes them through theft and destruction. And what is Job’s reaction? He gives one of the classic lines of the scripture. What God has given, God takes away or in Old English, What the Lord giveth, the Lord taketh away. But he does lose his faith. In fact we see just the opposite, he stands firm in his faith to God. And so Satan comes again and asks for more. And God grants it. This time Job is allowed to be hurt. And Satan punishes him severely the scripture tells us. What is Job’s reaction this time? Job still stands firm. We begin to see that he fails to understand what is happening, but his faith is still firm. And it is here that we are introduced to his three friends.

Questions

Answer the following questions in discussion group:

1.    What do you think of the statement that Satan is free to roam the world?

2.    How is Job’s character described and why is it important to the story?

3.    How is the test important to your understanding of who we are in the Kingdom of God?

4.    What is the purpose of the test?

5.    How does your sense of right and wrong deal with the test