May 20, 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.
"[S]o I am allotted months of emptiness,
and nights of misery are apportioned to me."
1
Call now; is there anyone who will answer you?
To which of the holy ones will you turn?
2
Surely vexation kills the fool,
and jealousy slays the simple.
3
I have seen the fool taking root,
but suddenly I cursed his dwelling.
4
His children are far from safety;
they are crushed in the gate,
and there is no one to deliver them.
5
The hungry eat his harvest,
and he takes it even out of thorns,
1
5:5
The meaning of the Hebrew is uncertain
and the thirsty pant
2
5:5
Aquila, Symmachus, Syriac, Vulgate; Hebrew could be read as and the snare pants
after his
3
5:5
Hebrew their
wealth.
6
For affliction does not come from the dust,
nor does trouble sprout from the ground,
7
but man is born to trouble
as the sparks fly upward.
8
As for me, I would seek God,
and to God would I commit my cause,
9
who does great things and unsearchable,
marvelous things without number:
10
he gives rain on the earth
and sends waters on the fields;
11
he sets on high those who are lowly,
and those who mourn are lifted to safety.
12
He frustrates the devices of the crafty,
so that their hands achieve no success.
13
He catches the wise in their own craftiness,
and the schemes of the wily are brought to a quick end.
14
They meet with darkness in the daytime
and grope at noonday as in the night.
15
But he saves the needy from the sword of their mouth
and from the hand of the mighty.
16
So the poor have hope,
and injustice shuts her mouth.
17
Behold, blessed is the one whom God reproves;
therefore despise not the discipline of the Almighty.
18
For he wounds, but he binds up;
he shatters, but his hands heal.
19
He will deliver you from six troubles;
in seven no evil
4
5:19
Or disaster
shall touch you.
20
In famine he will redeem you from death,
and in war from the power of the sword.
21
You shall be hidden from the lash of the tongue,
and shall not fear destruction when it comes.
22
At destruction and famine you shall laugh,
and shall not fear the beasts of the earth.
23
For you shall be in league with the stones of the field,
and the beasts of the field shall be at peace with you.
24
You shall know that your tent is at peace,
and you shall inspect your fold and miss nothing.
25
You shall know also that your offspring shall be many,
and your descendants as the grass of the earth.
26
You shall come to your grave in ripe old age,
like a sheaf gathered up in its season.
27
Behold, this we have searched out; it is true.
Hear, and know it for your good.”
5
5:27
Hebrew for yourself
1 Then Job answered and said:
2
“Oh that my vexation were weighed,
and all my calamity laid in the balances!
3
For then it would be heavier than the sand of the sea;
therefore my words have been rash.
4
For the arrows of the Almighty are in me;
my spirit drinks their poison;
the terrors of God are arrayed against me.
5
Does the wild donkey bray when he has grass,
or the ox low over his fodder?
6
Can that which is tasteless be eaten without salt,
or is there any taste in the juice of the mallow?
6
6:6
The meaning of the Hebrew word is uncertain
7
My appetite refuses to touch them;
they are as food that is loathsome to me.
7
6:7
The meaning of the Hebrew is uncertain
8
Oh that I might have my request,
and that God would fulfill my hope,
9
that it would please God to crush me,
that he would let loose his hand and cut me off!
10
This would be my comfort;
I would even exult
8
6:10
The meaning of the Hebrew word is uncertain
in pain unsparing,
for I have not denied the words of the Holy One.
11
What is my strength, that I should wait?
And what is my end, that I should be patient?
12
Is my strength the strength of stones, or is my flesh bronze?
13
Have I any help in me,
when resource is driven from me?
14
He who withholds
9
6:14
Syriac, Vulgate (compare Targum); the meaning of the Hebrew word is uncertain
kindness from a friend
forsakes the fear of the Almighty.
15
My brothers are treacherous as a torrent-bed,
as torrential streams that pass away,
16
which are dark with ice,
and where the snow hides itself.
17
When they melt, they disappear;
when it is hot, they vanish from their place.
18
The caravans turn aside from their course;
they go up into the waste and perish.
19
The caravans of Tema look,
the travelers of Sheba hope.
20
They are ashamed because they were confident;
they come there and are disappointed.
21
For you have now become nothing;
you see my calamity and are afraid.
22
Have I said, ‘Make me a gift’?
Or, ‘From your wealth offer a bribe for me’?
23
Or, ‘Deliver me from the adversary's hand’?
Or, ‘Redeem me from the hand of the ruthless’?
24
Teach me, and I will be silent;
make me understand how I have gone astray.
25
How forceful are upright words!
But what does reproof from you reprove?
26
Do you think that you can reprove words,
when the speech of a despairing man is wind?
27
You would even cast lots over the fatherless,
and bargain over your friend.
28
But now, be pleased to look at me,
for I will not lie to your face.
29
Please turn; let no injustice be done.
Turn now; my vindication is at stake.
30
Is there any injustice on my tongue?
Cannot my palate discern the cause of calamity?
1
Has not man a hard service on earth,
and are not his days like the days of a hired hand?
2
Like a slave who longs for the shadow,
and like a hired hand who looks for his wages,
3
so I am allotted months of emptiness,
and nights of misery are apportioned to me.
4
When I lie down I say, ‘When shall I arise?’
But the night is long,
and I am full of tossing till the dawn.
5
My flesh is clothed with worms and dirt;
my skin hardens, then breaks out afresh.
6
My days are swifter than a weaver's shuttle
and come to their end without hope.
7
Remember that my life is a breath;
my eye will never again see good.
8
The eye of him who sees me will behold me no more;
while your eyes are on me, I shall be gone.
9
As the cloud fades and vanishes,
so he who goes down to Sheol does not come up;
10
he returns no more to his house,
nor does his place know him anymore.
11
Therefore I will not restrain my mouth;
I will speak in the anguish of my spirit;
I will complain in the bitterness of my soul.
12
Am I the sea, or a sea monster,
that you set a guard over me?
13
When I say, ‘My bed will comfort me,
my couch will ease my complaint,’
14
then you scare me with dreams
and terrify me with visions,
15
so that I would choose strangling
and death rather than my bones.
16
I loathe my life; I would not live forever.
Leave me alone, for my days are a breath.
17
What is man, that you make so much of him,
and that you set your heart on him,
18
visit him every morning
and test him every moment?
19
How long will you not look away from me,
nor leave me alone till I swallow my spit?
20
If I sin, what do I do to you, you watcher of mankind?
Why have you made me your mark?
Why have I become a burden to you?
21
Why do you not pardon my transgression
and take away my iniquity?
For now I shall lie in the earth;
you will seek me, but I shall not be.”
1 Then Bildad the Shuhite answered and said:
2
“How long will you say these things,
and the words of your mouth be a great wind?
3
Does God pervert justice?
Or does the Almighty pervert the right?
4
If your children have sinned against him,
he has delivered them into the hand of their transgression.
5
If you will seek God
and plead with the Almighty for mercy,
6
if you are pure and upright,
surely then he will rouse himself for you
and restore your rightful habitation.
7
And though your beginning was small,
your latter days will be very great.
8
For inquire, please, of bygone ages,
and consider what the fathers have searched out.
9
For we are but of yesterday and know nothing,
for our days on earth are a shadow.
10
Will they not teach you and tell you
and utter words out of their understanding?
11
Can papyrus grow where there is no marsh?
Can reeds flourish where there is no water?
12
While yet in flower and not cut down,
they wither before any other plant.
13
Such are the paths of all who forget God;
the hope of the godless shall perish.
14
His confidence is severed,
and his trust is a spider's web.
10
8:14
Hebrew house
15
He leans against his house, but it does not stand;
he lays hold of it, but it does not endure.
16
He is a lush plant before the sun,
and his shoots spread over his garden.
17
His roots entwine the stone heap;
he looks upon a house of stones.
18
If he is destroyed from his place,
then it will deny him, saying, ‘I have never seen you.’
19
Behold, this is the joy of his way,
and out of the soil others will spring.
20
Behold, God will not reject a blameless man,
nor take the hand of evildoers.
21
He will yet fill your mouth with laughter,
and your lips with shouting.
22
Those who hate you will be clothed with shame,
and the tent of the wicked will be no more.”
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.
What is Sheol? In the OT, Sheol (7:9–10) is where the dead reside. It is a place of rest for believers (1 Sam. 28:14), but a place of punishment for the wicked (Isa. 14:3–23).
In the literature of the ancient Near East, the sea (9:8) is often seen as a threat to the order of nature. People looked upon the sea as something that could not be contained or conquered.
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 5:1 Eliphaz asks if there are any creatures left on earth (anyone) or in heaven (the holy ones) to whom Job can appeal. It is a rhetorical question; he assumes he is right and doesn’t really expect an answer.
Job 5:16–17 The wicked sit in stunned silence at the reversal of their fortune. Likewise, Eliphaz implies, Job should consider his misfortune as evidence of God’s just purposes.
Job 5:19–26 from six troubles; in seven (v. 19). The numbers are used symbolically to draw particular attention to the final element: if Job will accept his situation as God’s discipline, he will be spared from his trouble and will be brought to a “ripe old age” (v. 26).
Job 4:1–5:27 Eliphaz opens his first response by acknowledging Job’s good character (4:2–4). He then states what he knows to be true about how God works (4:7–5:16). He summarizes what will be the argument of the three friends: in light of Job’s current suffering, he cannot possibly be right before God (see 4:17). Eliphaz suggests that Job accept his circumstance as God’s rebuke so that he might be delivered (5:17–27).
Job 6:8–9 Job expresses a hope for death at God’s hand, to end his suffering.
Job 6:15 Job’s friends are treacherous as a torrent-bed, which can suddenly appear, providing water to a thirsty traveler, but may then just as quickly dry up.
Job 6:25–26 If upright words are used properly, they can reprove a person and save him from foolishness. However, Job is a despairing man, pouring out his complaint before God. His friends are wrong to assume that he needs to be corrected.
Job 6:28–30 For the first time, Job declares that he is innocent and deserving of vindication.
What is Sheol? In the OT, Sheol (7:9–10) is where the dead reside. It is a place of rest for believers (1 Sam. 28:14), but a place of punishment for the wicked (Isa. 14:3–23).
Job 7:12 Job wonders why God treats him as if he were as powerful and dangerous as the sea or a sea monster.
In the literature of the ancient Near East, the sea (9:8) is often seen as a threat to the order of nature. People looked upon the sea as something that could not be contained or conquered.
Job 7:16 I loathe my life. Compare 9:21; 42:6.
Job 7:17–18 What is man, that you make so much of him echoes Ps. 8:4 (“what is man that you are mindful of him”). However, where Psalm 8 marvels at how humanity has been crowned with glory by God, Job laments the weight of God’s watchful presence crushing him (Job 7:20).
Job 6:1–7:21 Job responds to Eliphaz’s words of “comfort.”
Job 8:4–6 After the rhetorical questions in v. 3, Bildad presents two conditional statements (“if . . . then”) to Job that are meant to represent the consequences of God’s justice. The first statement (v. 4) assumes that Job’s children have suffered because of their sin. The second calls Job to remember that, if he will repent (v. 5) and if he is blameless (v. 6), then God will spare him from the end that his children have suffered.
Job 8:8–10 Bildad bases his advice on the wisdom of his fathers, that is, his ancestors.
Job 8:11–19 Papyrus and reeds grow quickly in the wetlands, but they are also very vulnerable. They need a constant supply of water. Other plants are deeply rooted in rocky soil, but they can be uprooted, leaving no trace of their presence. Likewise, the way of the wicked is fragile and futile.
Job 8:1–22 Bildad is the second friend to “comfort” Job.
Job 8:20–22 In his conclusion, Bildad asserts two things: if Job were a blameless man, God would not have rejected him; the tent of the wicked will not stand for long.
Ever wonder why bad things happen to good people?
We know from Job 1:1 that Job, a blameless and upright man, feared the Lord. In chapter 1, God allows Satan to test Job, resulting in the loss of his property, children, and wealth. Job cries out and "cursed the day of his birth" (Job 3:1). While we may express our suffering differently, we find comfort in knowing that "Jesus wept" (John 11:35) and that our suffering will end when we are reunited in the Kingdom (Revelation 21:4).
Eliphaz advises Job in Job 5:8 to seek God and repent, assuming good behavior leads to success and suffering results from sin. Despite his ignorance, Eliphaz acknowledges God's transcendence and faithfulness (Job 5:17-20). Suffering can result from sin but not always, as with Job. Remember when God affirmed Job's character (Job 1:8)? This reminds us to trust God's plan even when we don't understand it.
Job responds to Eliphaz in Job 6, justifying his complaints and pleading for relief. Though he doesn't imply suicide, he wishes his suffering would end, even if it means death (Job 6:9). Insulted, Job accuses his friends of bad intentions and demands a logical explanation (Job 6:24).
In Job 7, Job continues in desperation, seeking answers and relief. His suffering included months of loneliness and sleepless nights (Job 7:3-4). Job even accuses God of causing his nightmares (Job 7:14) and pleads to be left alone, knowing his days are numbered (Job 7:16).
What do we learn? Job's suffering was misunderstood by his friends. Friends don't always need advice; sometimes, they need our presence and compassion. Bildad, in Job 8, asserts God's justice and encourages Job to repent, even accusing Job's children of sin (Job 8:4, 20). Both of Job's friends ultimately misjudge his situation.
Have you experienced suffering like Job? Have you given poor advice, like Job's friends? Jesus assures us of trials as followers of Christ, but by embracing His compassion, we can offer true comfort to those in distress, just as He comforts us (John 11:35, 16:33).
This month's memory verse
"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
1. Do you think God causes suffering, or does He allow it for a purpose?
2. When you're experiencing suffering, do you find yourself asking, "Why, God?" How can you shift your perspective in these moments? Which verses come to mind?
3. Reflect on a time of suffering in your life. How did you respond? How did you seek the Lord, or not?
4. Jesus endured significant pain and suffering throughout His ministry and leading up to His crucifixion. How can His example inspire and remind you to respond with faith and grace during your own difficulties?