May 19, 2025
Big Book Idea
We can't always fully understand what God is up to, but we can trust that He is good no matter what comes.
And the LORD said to Satan, "Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?"
1 There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil. 2 There were born to him seven sons and three daughters. 3 He possessed 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys, and very many servants, so that this man was the greatest of all the people of the east. 4 His sons used to go and hold a feast in the house of each one on his day, and they would send and invite their three sisters to eat and drink with them. 5 And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed 1 1:5 The Hebrew word bless is used euphemistically for curse in 1:5, 11; 2:5, 9 God in their hearts.” Thus Job did continually.
6 Now there was a day when the sons of God came to present themselves before the LORD, and Satan 2 1:6 Hebrew the Accuser or the Adversary; so throughout chapters 12 also came among them. 7 The LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 8 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” 9 Then Satan answered the LORD and said, “Does Job fear God for no reason? 10 Have you not put a hedge around him and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. 11 But stretch out your hand and touch all that he has, and he will curse you to your face.” 12 And the LORD said to Satan, “Behold, all that he has is in your hand. Only against him do not stretch out your hand.” So Satan went out from the presence of the LORD.
13 Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother's house, 14 and there came a messenger to Job and said, “The oxen were plowing and the donkeys feeding beside them, 15 and the Sabeans fell upon them and took them and struck down the servants 3 1:15 Hebrew the young men; also verses 16, 17 with the edge of the sword, and I alone have escaped to tell you.” 16 While he was yet speaking, there came another and said, “The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you.” 17 While he was yet speaking, there came another and said, “The Chaldeans formed three groups and made a raid on the camels and took them and struck down the servants with the edge of the sword, and I alone have escaped to tell you.” 18 While he was yet speaking, there came another and said, “Your sons and daughters were eating and drinking wine in their oldest brother's house, 19 and behold, a great wind came across the wilderness and struck the four corners of the house, and it fell upon the young people, and they are dead, and I alone have escaped to tell you.”
20 Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. 21 And he said, “Naked I came from my mother's womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.”
22 In all this Job did not sin or charge God with wrong.
1 Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. 2 And the LORD said to Satan, “From where have you come?” Satan answered the LORD and said, “From going to and fro on the earth, and from walking up and down on it.” 3 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” 4 Then Satan answered the LORD and said, “Skin for skin! All that a man has he will give for his life. 5 But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.” 6 And the LORD said to Satan, “Behold, he is in your hand; only spare his life.”
7 So Satan went out from the presence of the LORD and struck Job with loathsome sores from the sole of his foot to the crown of his head. 8 And he took a piece of broken pottery with which to scrape himself while he sat in the ashes.
9 Then his wife said to him, “Do you still hold fast your integrity? Curse God and die.” 10 But he said to her, “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil?” 4 2:10 Or disaster; also verse 11 In all this Job did not sin with his lips.
11 Now when Job's three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him. 12 And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.
1 After this Job opened his mouth and cursed the day of his birth. 2 And Job said:
3
“Let the day perish on which I was born,
and the night that said,
‘A man is conceived.’
4
Let that day be darkness!
May God above not seek it,
nor light shine upon it.
5
Let gloom and deep darkness claim it.
Let clouds dwell 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
Behold, let that night be barren;
let no joyful cry enter it.
8
Let those curse it who curse the day,
who are ready to rouse up Leviathan.
9
Let the stars of its dawn be dark;
let it hope for light, but have none,
nor see the eyelids of the morning,
10
because it did not shut the doors of my mother's womb,
nor hide trouble from my eyes.
11
Why did I not die at birth,
come out from the womb and expire?
12
Why did the knees receive me?
Or why the breasts, that I should nurse?
13
For then I would have lain down and been quiet;
I would have slept; then I would have been at rest,
14
with kings and counselors of the earth
who rebuilt ruins for themselves,
15
or with princes who had gold,
who filled their houses with silver.
16
Or why was I not as a hidden stillborn child,
as infants who never see 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 hear not the voice of the taskmaster.
19
The small and the great are there,
and the slave is free from his master.
20
Why is light given to him who is in misery,
and life to the bitter in soul,
21
who long for death, but it comes not,
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 a man whose way is hidden,
whom God has hedged in?
24
For my sighing comes instead of
5
3:24
Or like; Hebrew before
my bread,
and my groanings are poured out like water.
25
For 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.”
1 Then Eliphaz the Temanite answered and said:
2
“If one ventures a word with you, will you be impatient?
Yet who can keep from speaking?
3
Behold, you have instructed many,
and you have strengthened the weak hands.
4
Your words have upheld him who was stumbling,
and you have made firm the feeble knees.
5
But now it has come to you, and you are impatient;
it touches you, and you are dismayed.
6
Is not your fear of God
6
4:6
Hebrew lacks of God
your confidence,
and the integrity of your ways your hope?
7
Remember: who that was innocent ever perished?
Or where were the upright cut off?
8
As I have seen, those who plow iniquity
and sow trouble reap the same.
9
By the breath of God they perish,
and by the blast of his anger they are consumed.
10
The roar of the lion, the voice of the fierce lion,
the teeth of the young lions are broken.
11
The strong lion perishes for lack of prey,
and the cubs of the lioness are scattered.
12
Now a word was brought to me stealthily;
my ear received the whisper of it.
13
Amid thoughts from visions of the night,
when deep sleep falls on men,
14
dread came upon me, and trembling,
which made all my bones shake.
15
A spirit glided past my face;
the hair of my flesh stood up.
16
It stood still,
but I could not discern its appearance.
A form was before my eyes;
there was silence, then I heard a voice:
17
‘Can mortal man be in the right before
7
4:17
Or more than; twice in this verse
God?
Can a man be pure before his Maker?
18
Even in his servants he puts no trust,
and his angels he charges with error;
19
how much more those who dwell in houses of clay,
whose foundation is in the dust,
who are crushed like
8
4:19
Or before
the moth.
20
Between morning and evening they are beaten to pieces;
they perish forever without anyone regarding it.
21
Is not their tent-cord plucked up within them,
do they not die, and that without wisdom?’
The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).
The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.
In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.
At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.
The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.
The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.
The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).
Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).
Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”
Elihu is the only character in the book of Job with a Hebrew name.
Seven days and seven nights was a traditional period for mourning in the ancient Near East (2:13).
Was Job a real person? It is not known exactly when Job lived, but he was a real person. Ezekiel 14:14, 20 and James 5:11 refer to him as a historical figure.
Job was a wealthy man whom the Bible describes as “blameless and upright” (1:1). When God pointed out Job’s faithfulness, Satan responded that Job feared God only because the Lord had protected and blessed him. To test Job’s integrity, God allowed Satan to take away all of Job’s possessions and his children. In a single day Job lost everything, yet he responded faithfully (1:21). Next God gave Satan permission to attack Job’s health. He struck Job with painful sores (2:7). Job’s wife then urged him to “curse God and die” (2:9). Job’s friends wrongly concluded that his sins caused his suffering, but Job refused to accept this. Instead, Job asked God to explain why he was suffering. God eventually answered Job’s cries, and Job humbly submitted to God’s sovereignty. The Lord then restored Job’s fortune, giving him “twice as much as he had before” (42:10), and blessed him with more children. (Job 19:25)
After the Lord allowed Satan to afflict Job, three of his friends, Eliphaz, Bildad, and Zophar, came to comfort him. However, all three wrongly assumed that Job’s suffering was the result of some hidden sin. Each man urged Job to repent so that God would have mercy on him. But Job insisted that he was innocent. Although it is true that some suffering is a result of sin, Eliphaz, Bildad, and Zophar oversimplified this truth. They believed that all troubles are punishments for wrongdoing, which was not the case for Job. The wrong actions of Job’s three friends should remind believers today to be wise and sensitive when dealing with people in distress. The Lord rebuked Job’s three friends and instructed Job to pray for them. (Job 42:7–9)
Job 1:1 The precise location of the land of Uz is unknown. It may be related to Aram (Gen. 10:22–23), where Abraham’s nephew and family lived (Gen. 22:21), or to a descendant of Seir who lived alongside the sons of Esau in the land also referred to as Edom (Gen. 36:28; see also Lam. 4:21). Job’s faithfulness is stated at the beginning and affirmed again in Job 1:8 and 2:3. He is blameless and upright (a phrase also used to describe Noah [Gen. 6:9] and Abraham [Gen. 17:1]). Job is one who feared God and turned away from evil, which is how the book of Proverbs describes one who is wise (see Prov. 3:7; 14:16; 16:6).
Job was a wealthy man whom the Bible describes as “blameless and upright” (1:1). When God pointed out Job’s faithfulness, Satan responded that Job feared God only because the Lord had protected and blessed him. To test Job’s integrity, God allowed Satan to take away all of Job’s possessions and his children. In a single day Job lost everything, yet he responded faithfully (1:21). Next God gave Satan permission to attack Job’s health. He struck Job with painful sores (2:7). Job’s wife then urged him to “curse God and die” (2:9). Job’s friends wrongly concluded that his sins caused his suffering, but Job refused to accept this. Instead, Job asked God to explain why he was suffering. God eventually answered Job’s cries, and Job humbly submitted to God’s sovereignty. The Lord then restored Job’s fortune, giving him “twice as much as he had before” (42:10), and blessed him with more children. (Job 19:25)
Job 1:5 cursed God in their hearts. The Hebrew is literally “blessed God in their hearts” (see ESV footnote). The context indicates, however, that the opposite idea, “to curse,” is intended. The same verb is used in this way, as a euphemism, in v. 11; 2:5, 9; 1 Kings 21:10, 13.
Job 1:6 Sons of God refers to heavenly beings gathered before God like a council before a king (compare 15:8; Isa. 6:1–8). Satan. The Hebrew noun satan is commonly used to describe an adversary (e.g., 1 Sam. 29:4; 1 Kings 11:14). Here it refers to a specific individual (“the Adversary,” ESV footnote) who does not appear to be one of the sons of God but who also came among them. The dialogue that follows reveals the character of this figure to be consistent with that of the serpent in Genesis 3, a character who is also referred to by using this noun as a proper name, “Satan” (e.g., 1 Chron. 21:1; see also Rev. 12:9).
Job 1:6–12 The Lord draws Satan’s attention to Job, initiating the chain of events related in the rest of the book.
Job 1:13–19 Job’s troubles come from multiple directions in rapid succession. The Sabeans come from the south (v. 15), the fire from heaven (v. 16), the Chaldeans from the north (v. 17), and the wind from the east (v. 19).
Job 1:20 In the wake of his loss, Job expresses both grief (Job . . . tore his robe and shaved his head) and trust in the Lord (and fell on the ground and worshiped).
Job 1:21 In contrast to what Satan suggests will happen (vv. 9–11), Job cries out, “blessed be the name of the LORD.”
Job was a wealthy man whom the Bible describes as “blameless and upright” (1:1). When God pointed out Job’s faithfulness, Satan responded that Job feared God only because the Lord had protected and blessed him. To test Job’s integrity, God allowed Satan to take away all of Job’s possessions and his children. In a single day Job lost everything, yet he responded faithfully (1:21). Next God gave Satan permission to attack Job’s health. He struck Job with painful sores (2:7). Job’s wife then urged him to “curse God and die” (2:9). Job’s friends wrongly concluded that his sins caused his suffering, but Job refused to accept this. Instead, Job asked God to explain why he was suffering. God eventually answered Job’s cries, and Job humbly submitted to God’s sovereignty. The Lord then restored Job’s fortune, giving him “twice as much as he had before” (42:10), and blessed him with more children. (Job 19:25)
Job 2:4–5 Skin for skin! All that a man has he will give for his life. Satan is suggesting that Job has remained faithful so far because it cost him only the “skin” of his livestock and family, which he was happy to trade for his own life.
Job 2:1–10 Job’s second test is like the first (1:6–22), but includes an attack on his health.
Job 2:10 Job does not presume fully to know his wife’s heart, but he warns her against speaking like one of the foolish women.
Job 2:11 Eliphaz is from Teman, an important city in Edom (Gen. 36:11, 15; Ezek. 25:13; Amos 1:11–12). It was apparently known for its wisdom (Jer. 49:7). Bildad is from Shuah, which was probably in Edom or Arabia. Zophar is from Naamah, which was probably in the Sinai Peninsula or Arabian Desert.
Job 2:12 It is likely that Job’s friends did not recognize him because, in addition to his sores, Job bore other external effects of his grief (see 1:20; 2:7–8).
1:1–2:13 Prologue: Job’s Character and the Circumstances of His Test. The book opens by introducing Job as blameless and upright. He is blessed with family and possessions. His life embodies faith in God both for himself and on behalf of his family (1:1–5). The author then describes conversations between God and Satan as Satan requests permission to test Job’s character by afflicting him (1:6–2:10). The author then describes how Job’s three friends hear of his suffering and come to offer sympathy and comfort (2:11–13). This creates the context for the rest of the book.
Job 2:13 The silence over seven days and seven nights signifies a time of mourning in response to Job’s suffering. Ezekiel exhibited a similar response upon meeting the exiles in Babylon (see Ezek. 3:15).
Seven days and seven nights was a traditional period for mourning in the ancient Near East (2:13).
Job was a wealthy man whom the Bible describes as “blameless and upright” (1:1). When God pointed out Job’s faithfulness, Satan responded that Job feared God only because the Lord had protected and blessed him. To test Job’s integrity, God allowed Satan to take away all of Job’s possessions and his children. In a single day Job lost everything, yet he responded faithfully (1:21). Next God gave Satan permission to attack Job’s health. He struck Job with painful sores (2:7). Job’s wife then urged him to “curse God and die” (2:9). Job’s friends wrongly concluded that his sins caused his suffering, but Job refused to accept this. Instead, Job asked God to explain why he was suffering. God eventually answered Job’s cries, and Job humbly submitted to God’s sovereignty. The Lord then restored Job’s fortune, giving him “twice as much as he had before” (42:10), and blessed him with more children. (Job 19:25)
Job 3:1–2 Job cursed the day of his birth because it began the path of his life, which had led to his present distress.
Job 3:3–10 In skillfully crafted poetry, Job says he wishes that he had never been born.
Was Job a real person? It is not known exactly when Job lived, but he was a real person. Ezekiel 14:14, 20 and James 5:11 refer to him as a historical figure.
Job 3:13–19 Job describes death as rest from the toil of life. He pictures its effect on people both high and low in society. He wishes he had joined those who were already in this state of rest rather than being born. Job refers to the kings and princes who labored to obtain wealth and build cities but now lay without them in death.
3:1–26 Job: Despair for the Day of His Birth. Job is mystified by his current circumstances. He wonders whether he would have been better off in the darkness of never being born rather than having the light of life result in such suffering and grief. Throughout the dialogue with Job’s friends, darkness and light will refer to death and life. It will also symbolize what is hidden vs. what is revealed.
Job 3:20–26 The final sequence of “why” questions reflects Job’s current miserable state.
Job 4:8 those who plow iniquity and sow trouble reap the same. At the opening of his speech, Eliphaz introduces the claim that the friends will relentlessly defend throughout the dialogue: a person’s character can be judged by his or her circumstances.
Job 4:12–21 Eliphaz reports that he had a vision (vv. 12–16) and then describes its content (vv. 17–21). The vision raises the question, Can mortal man be in the right before God? Eliphaz argues that if God puts no trust even in his angels, then Job, a mortal man, should seek God’s help rather than presuming the right to protest against him.
Biblical scholars believe that Job is the oldest book in the Bible, written sometime between 2100-1800 B.C. The author's identity is uncertain, but it could be Job himself. Since these first four chapters don't mention a flood, exodus, or covenants, Job was presumably one of the first humans to live post-Fall. What we can say is that Job was real, blameless, and upright. He feared God and turned away from evil. He was an outstanding citizen of Uz with seven sons, three daughters, thousands of animals, and many servants—the greatest man of the east. By the world's standards, Job was quite a success.
The scene switches to heaven, where God, troops of angels, and Satan discuss Job. During this brief conversation, God and Satan come to an agreement. Why would God make a deal with the devil? Never forget that the adversary prowls around like a roaring lion seeking someone to devour (1 Peter 5:8). Keep reading the rest of the book for the answer!
There soon came a day when four messengers come to Job bearing very bad news. In minutes, death and destruction ravage Job's entire world. The enemy then returns for a second meeting with God and walks away with yet another idea. This time, he will strike Job from head to toe with sores so horrific Job will use pottery to scrape his body to the point of being unrecognizable. Even after all of this, Job refuses to curse God.
Word spread about what had happened to Job. The very first community group was formed with his three friends joining him in mourning. After seven days and nights of complete silence, Job opens his mouth. His words aren't about what he has lost, but that he wished he'd never been born.
As someone who was abandoned by my mother, I know about cursing my birth. Like Job, I believed that I could have been spared all the suffering. However, our stories don't end here. God will show up. Continue to read Job's history and trust the One who came to save us—Jesus!
This month's memory verse
"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
1. What do these first four chapters teach you about suffering?
2. When in your life did it seem like God didn't care? How did you feel, and what did you do?
3. What did you learn about yourself during the suffering?
4. What did you learn about God during your suffering?
5. How can you take that pain and use it for God's glory?