May 21, 2025

Why can't we understand God?

Job 9-12

Gordon Knight
Wednesday's Devo

May 21, 2025

Wednesday's Devo

May 21, 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.

Key Verse | Job 11:7

"Can you find out the deep things of God?
Can you find out the limit of the Almighty?"

Job 9-12

Chapter 9

Job Replies: There Is No Arbiter

Then Job answered and said:

“Truly I know that it is so:
    But how can a man be in the right before God?
If one wished to contend with him,
    one could not answer him once in a thousand times.
He is wise in heart and mighty in strength
    —who has hardened himself against him, and succeeded?—
he who removes mountains, and they know it not,
    when he overturns them in his anger,
who shakes the earth out of its place,
    and its pillars tremble;
who commands the sun, and it does not rise;
    who seals up the stars;
who alone stretched out the heavens
    and trampled the waves of the sea;
who made the Bear and Orion,
    the Pleiades and the chambers of the south;
10  who does great things beyond searching out,
    and marvelous things beyond number.
11  Behold, he passes by me, and I see him not;
    he moves on, but I do not perceive him.
12  Behold, he snatches away; who can turn him back?
    Who will say to him, ‘What are you doing?’

13  God will not turn back his anger;
    beneath him bowed the helpers of Rahab.
14  How then can I answer him,
    choosing my words with him?
15  Though I am in the right, I cannot answer him;
    I must appeal for mercy to my accuser. 1 9:15 Or to my judge
16  If I summoned him and he answered me,
    I would not believe that he was listening to my voice.
17  For he crushes me with a tempest
    and multiplies my wounds without cause;
18  he will not let me get my breath,
    but fills me with bitterness.
19  If it is a contest of strength, behold, he is mighty!
    If it is a matter of justice, who can summon him? 2 9:19 Or who can grant me a hearing?
20  Though I am in the right, my own mouth would condemn me;
    though I am blameless, he would prove me perverse.
21  I am blameless; I regard not myself;
    I loathe my life.
22  It is all one; therefore I say,
    ‘He destroys both the blameless and the wicked.’
23  When disaster brings sudden death,
    he mocks at the calamity 3 9:23 The meaning of the Hebrew word is uncertain of the innocent.
24  The earth is given into the hand of the wicked;
    he covers the faces of its judges—
    if it is not he, who then is it?

25  My days are swifter than a runner;
    they flee away; they see no good.
26  They go by like skiffs of reed,
    like an eagle swooping on the prey.
27  If I say, ‘I will forget my complaint,
    I will put off my sad face, and be of good cheer,’
28  I become afraid of all my suffering,
    for I know you will not hold me innocent.
29  I shall be condemned;
    why then do I labor in vain?
30  If I wash myself with snow
    and cleanse my hands with lye,
31  yet you will plunge me into a pit,
    and my own clothes will abhor me.
32  For he is not a man, as I am, that I might answer him,
    that we should come to trial together.
33  There is no 4 9:33 Or Would that there were an arbiter between us,
    who might lay his hand on us both.
34  Let him take his rod away from me,
    and let not dread of him terrify me.
35  Then I would speak without fear of him,
    for I am not so in myself.

Chapter 10

Job Continues: A Plea to God

I loathe my life;
I will give free utterance to my complaint;
    I will speak in the bitterness of my soul.
I will say to God, Do not condemn me;
    let me know why you contend against me.
Does it seem good to you to oppress,
    to despise the work of your hands
    and favor the designs of the wicked?
Have you eyes of flesh?
    Do you see as man sees?
Are your days as the days of man,
    or your years as a man's years,
that you seek out my iniquity
    and search for my sin,
although you know that I am not guilty,
    and there is none to deliver out of your hand?
Your hands fashioned and made me,
    and now you have destroyed me altogether.
Remember that you have made me like clay;
    and will you return me to the dust?
10  Did you not pour me out like milk
    and curdle me like cheese?
11  You clothed me with skin and flesh,
    and knit me together with bones and sinews.
12  You have granted me life and steadfast love,
    and your care has preserved my spirit.
13  Yet these things you hid in your heart;
    I know that this was your purpose.
14  If I sin, you watch me
    and do not acquit me of my iniquity.
15  If I am guilty, woe to me!
    If I am in the right, I cannot lift up my head,
for I am filled with disgrace
    and look on my affliction.
16  And were my head lifted up, 5 10:16 Hebrew lacks my head you would hunt me like a lion
    and again work wonders against me.
17  You renew your witnesses against me
    and increase your vexation toward me;
    you bring fresh troops against me.

18  Why did you bring me out from the womb?
    Would that I had died before any eye had seen me
19  and were as though I had not been,
    carried from the womb to the grave.
20  Are not my days few?
    Then cease, and leave me alone, that I may find a little cheer
21  before I go—and I shall not return—
    to the land of darkness and deep shadow,
22  the land of gloom like thick darkness,
    like deep shadow without any order,
    where light is as thick darkness.”

Chapter 11

Zophar Speaks: You Deserve Worse

Then Zophar the Naamathite answered and said:

“Should a multitude of words go unanswered,
    and a man full of talk be judged right?
Should your babble silence men,
    and when you mock, shall no one shame you?
For you say, ‘My doctrine is pure,
    and I am clean in God's 6 11:4 Hebrew your eyes.’
But oh, that God would speak
    and open his lips to you,
and that he would tell you the secrets of wisdom!
    For he is manifold in understanding. 7 11:6 The meaning of the Hebrew is uncertain
Know then that God exacts of you less than your guilt deserves.

Can you find out the deep things of God?
    Can you find out the limit of the Almighty?
It is higher than heaven 8 11:8 Hebrew The heights of heaven —what can you do?
    Deeper than Sheol—what can you know?
Its measure is longer than the earth
    and broader than the sea.
10  If he passes through and imprisons
    and summons the court, who can turn him back?
11  For he knows worthless men;
    when he sees iniquity, will he not consider it?
12  But a stupid man will get understanding
    when a wild donkey's colt is born a man!

13  If you prepare your heart,
    you will stretch out your hands toward him.
14  If iniquity is in your hand, put it far away,
    and let not injustice dwell in your tents.
15  Surely then you will lift up your face without blemish;
    you will be secure and will not fear.
16  You will forget your misery;
    you will remember it as waters that have passed away.
17  And your life will be brighter than the noonday;
    its darkness will be like the morning.
18  And you will feel secure, because there is hope;
    you will look around and take your rest in security.
19  You will lie down, and none will make you afraid;
    many will court your favor.
20  But the eyes of the wicked will fail;
    all way of escape will be lost to them,
    and their hope is to breathe their last.”

Chapter 12

Job Replies: The LORD Has Done This

Then Job answered and said:

“No doubt you are the people,
    and wisdom will die with you.
But I have understanding as well as you;
    I am not inferior to you.
    Who does not know such things as these?
I am a laughingstock to my friends;
    I, who called to God and he answered me,
    a just and blameless man, am a laughingstock.
In the thought of one who is at ease there is contempt for misfortune;
    it is ready for those whose feet slip.
The tents of robbers are at peace,
    and those who provoke God are secure,
    who bring their god in their hand. 9 12:6 The meaning of the Hebrew is uncertain

But ask the beasts, and they will teach you;
    the birds of the heavens, and they will tell you;
or the bushes of the earth, and they will teach you; 10 12:8 Or or speak to the earth, and it will teach you
    and the fish of the sea will declare to you.
Who among all these does not know
    that the hand of the LORD has done this?
10  In his hand is the life of every living thing
    and the breath of all mankind.
11  Does not the ear test words
    as the palate tastes food?
12  Wisdom is with the aged,
    and understanding in length of days.

13  With God 11 12:13 Hebrew him are wisdom and might;
    he has counsel and understanding.
14  If he tears down, none can rebuild;
    if he shuts a man in, none can open.
15  If he withholds the waters, they dry up;
    if he sends them out, they overwhelm the land.
16  With him are strength and sound wisdom;
    the deceived and the deceiver are his.
17  He leads counselors away stripped,
    and judges he makes fools.
18  He looses the bonds of kings
    and binds a waistcloth on their hips.
19  He leads priests away stripped
    and overthrows the mighty.
20  He deprives of speech those who are trusted
    and takes away the discernment of the elders.
21  He pours contempt on princes
    and loosens the belt of the strong.
22  He uncovers the deeps out of darkness
    and brings deep darkness to light.
23  He makes nations great, and he destroys them;
    he enlarges nations, and leads them away.
24  He takes away understanding from the chiefs of the people of the earth
    and makes them wander in a trackless waste.
25  They grope in the dark without light,
    and he makes them stagger like a drunken man.

Footnotes

[1] 9:15 Or to my judge
[2] 9:19 Or who can grant me a hearing?
[3] 9:23 The meaning of the Hebrew word is uncertain
[4] 9:33 Or Would that there were an
[5] 10:16 Hebrew lacks my head
[6] 11:4 Hebrew your
[7] 11:6 The meaning of the Hebrew is uncertain
[8] 11:8 Hebrew The heights of heaven
[9] 12:6 The meaning of the Hebrew is uncertain
[10] 12:8 Or or speak to the earth, and it will teach you
[11] 12:13 Hebrew him
Table of Contents
Introduction to Job

Introduction to Job

Timeline

Author and Date

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).

Theological Themes

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.

Purpose

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).

Outline

  1. Prologue: Job’s Character and the Circumstances of His Test (1:1–2:13)
  2. Dialogue: Job, His Suffering, and His Standing before God (3:1–42:6)
    1. Job: despair for the day of his birth (3:1–26)
    2. The friends and Job: can Job be right before God? (4:1–25:6)
      1. First cycle (4:1–14:22)
      2. Second cycle (15:1–21:34)
      3. Third cycle (22:1–25:6)
    3. Job: the power of God, place of wisdom, and path of integrity (26:1–31:40)
    4. Elihu: suffering as a discipline (32:1–37:24)
    5. Challenge: the Lord answers Job (38:1–42:6)
  3. Epilogue: The Vindication, Intercession, and Restoration of Job (42:7–17)
The Global Message of Job

The Global Message of Job

Universal Questions

With its story of one man’s life and suffering, the book of Job raises universal questions. Why do people suffer, especially godly people? Where is God in suffering? Can God be trusted amid suffering? Job’s friends try to answer such questions with superficial and simplistic solutions, eventually earning God’s rebuke (Job 42:7–9).

Ultimately we learn from Job that we can hope steadfastly in our sovereign God. Instead of providing easy answers to hard questions, this incomparably glorious, all-knowing, and almighty God presents to people in all places and in all times the simplest, most powerful, and most universal answer to these questions. God’s answer to human suffering has everything to do with his own infinite goodness and care for his creation.

Suffering in a Fallen World

In the life of Job we see the breadth and depth of human suffering. We see suffering in health (Job 2:7), suffering in the loss of property (1:14–17), and suffering in the tragic death of family members (1:18–19). In Job we also listen in on a discussion in the heavenly courtroom between God and Satan (1:6–12; 2:1–7), in which God delights in the upright life of Job. There we are given a window into the normally invisible reasons for our trials and suffering.

Sin and suffering. Suffering is universal, though the kind of suffering differs from circumstance to circumstance. Sometimes we suffer because of our own sin. There is no such thing as sin without consequences. Sometimes God himself directly chastises his people for their sins. However, Job’s friends are wrong to assume that his suffering is a direct result of disobedience (Job 8:4), and it would likewise be wrong to conclude that all or even most suffering in the world today is divine punishment for specific sins. The speeches of Eliphaz (chs. 4; 5; 15; 22), Bildad (chs. 8; 18; 25), and Zophar (chs. 11; 20) reflect such wrong assumptions.

Common suffering. Another type of suffering is what we might call “common suffering.” This is suffering that affects all people without distinction. It is simply the result of living in a fallen world. It includes health problems from colds to cancer. It includes bad weather, earthquakes, and typhoons. It includes financial struggles, and even death itself. Each tragic incident in Job’s life includes an element of this common suffering.

Godliness and suffering. Not only are godly people afflicted with suffering just as others are, but the godly experience some kinds of suffering due specifically to their godliness (Matt. 10:24–33; Acts 14:22; 2 Tim. 3:12). Faithfulness to Christ will bring insult and at times persecution—suffering that could be avoided if we were not disciples of Christ. We see this principle in Job, for it was precisely Job’s uprightness that prompted God to single him out to Satan and then led Satan to seek to afflict him (Job 1:8–12).

Devastating suffering. Job’s suffering is uniquely profound and painful. Some suffering, we learn, defies any category. We discover in Job that Satan has a hand in some of the suffering of God’s people (Job 1:6–12; 2:1–7; compare 2 Cor. 12:1–10). But even such demonically instigated suffering is not outside of God’s sovereignty. Nor should our focus be on Satan when we suffer but rather on persisting in steadfast faith amid such God-ordained pain. At the very least a lesson to be learned from Job is that our vision and insight into suffering is severely limited. What is not limited, however, is God’s perfect understanding and sovereign control over every event in our lives. In the “Yahweh speeches” of Job (chs. 38–41), God does not engage Job in the details of his questions and complaints. Rather, God reminds Job that God is God and Job is not. God laid the foundation of the earth (38:4); he is God over the seas (38:8, 16), over the stars (38:31–33), and over every creature (39:1–30; 40:15–41:34).

A Global Message of Comfort and Hope

The almighty, all-good God. Despite its focus on challenges and sufferings, the book of Job speaks a message of great hope to the world. We live in a world longing for comfort and hope, and such hope is found in the sovereign God who sees, who is good, and who is faithful. We are not victims of random fate or uncontrolled circumstances. We are loved faithfully and passionately by a sovereign God who works all things for our good (Rom. 8:28). The suffering global church can take comfort amid suffering, knowing that God is pleased with our faithfulness to him, even as God expressed delight in “my servant Job” (Job 1:6–8; 2:3). James 5:11 reminds us that God will fulfill his good purposes and is indeed compassionate and merciful toward his people.

No neat formulas. Living an upright life of faith in God does not exempt us from suffering. This was the fundamental misunderstanding of Job’s friends (Job 8:6) and the reason that their “comfort” was so “miserable” (16:2). Indeed, in Job and in all of Scripture we see that suffering is a part of the experience of godly people, and that suffering is also a means for our sanctification. Suffering is a blessing as through it we learn that God’s ways and purposes are much greater than we can know (chs. 40–41). His purposes and faithfulness are much greater than the achievement of ease and a comfortable life; the global church must not make an idol out of worldly comfort and earthly abundance.

The sufferings of the Savior. Job confessed faith in the living Redeemer (Job 19:25). That Redeemer would one day come and suffer for us on a cross. Here we have yet another kind of suffering, the atoning sufferings of Christ. He suffered for our salvation, bearing the penalty for our sin. It is also our great privilege to share in his suffering (2 Cor. 1:5; 2 Tim. 1:8; 2:3; 1 Pet. 4:13). These are not the sufferings of health problems or bad weather or the consequences of our own folly. These are sufferings that flow from our union with and loyalty to Christ. There is a global attack on the righteous, but God will continue to provide sufficient grace to his people (2 Cor. 12:9).He will grow both his people and his kingdom through such suffering as it is endured in faith.

Our Intercession and Mission of Hope

Though God’s righteous anger burned against the three friends of Job, their folly was forgiven in response to the righteous intervention of Job’s prayers (Job 42:7–9). What then is the Christian response to those who suffer—and to those who cause suffering?

We are to intercede for the world, both in prayer and in life. We are to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). This comfort must find expression in our ministry and service to those in need both where we live as well as around the world—to orphans, widows, and all those who suffer.

This comfort is most gloriously and eternally known as the church ministers the gospel of new hope in Christ to the world—to the lost, to the downtrodden, and even to our enemies (Matt. 5:44). For the greatest suffering in this world is not the loss of property or even family; it is to be lost in sin, without the living Redeemer.

Proverbs Fact #1: Wisdom

Fact: Wisdom

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.”

Job Fact #1: Comfort

Fact: Comfort

Comfort is a key word in the book of Job. When faced with personal tragedies, Job receives no comfort from his friends (16:2). But when God answers him (see chs. 38–41), he finds the comfort he needs.

Job Fact #7: Three cycles of conversations

Fact: Three cycles of conversations

The book of Job includes three cycles of conversations in which the friends of Job offer their comfort and advice, and then listen as Job responds. The first cycle covers chs. 4–14.

Job Fact #15: Elihu

Fact: Elihu

Elihu is the only character in the book of Job with a Hebrew name.

Job Fact #5: The sea

Fact: The sea

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 Fact #6: Clay

Fact: Clay

Clay was one of the most readily available materials in ancient times. It was used to construct buildings and to make everyday household items. Job describes himself as having been made “like clay” (10:9) and says that he will someday return to dust. This should remind readers of Genesis 2:7, where the Lord created man from dust.

Eliphaz, Bildad, and Zophar

Eliphaz, Bildad, and Zophar

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)

Study Notes

Job 9:1–2 When Job says, “I know that it is so,” he is most likely affirming that Bildad is right: God is just, and he will not reject the upright (8:3, 20). However, in light of these truths, and in light of how the friends have interpreted Job’s circumstances, Job slightly modifies the original question of Eliphaz (4:17) and asks, But how can a man be in the right before God? If God is just and Job is in fact innocent of the foolishness or wickedness his friends accuse him of, how can he go about arguing his case?

Study Notes
Job Fact #5: The sea

Fact: The sea

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.

Study Notes

Job 9:3–10 Job does not respond further to the specifics of Bildad’s argument. Instead he describes the difficulty of anyone arguing a case before God (vv. 3–4), given his power and strength (vv. 5–10).

Study Notes

Job 9:13 Rahab, like Leviathan (see 3:8; compare 7:12), is the name of a beast from the myths of the non-Israelite peoples. Here the name seems to represent the forces of chaos (but see note on Isa. 30:6–7).

Study Notes

Job 9:15 Though I am in the right, I cannot answer him. Job states here (and again in v. 20) that his friends have applied their theology to him and his circumstances in a way that traps him. Job agrees that God is just, but he feels there is no room for him to make the case for his innocence.

Study Notes

Job 9:20 Job thinks that no matter what he says, God will find his words unpersuasive and perverse. When Job says, “I am blameless” (also in v. 21), he echoes God’s description of him in 1:8; 2:3.

Study Notes

Job 9:21 I regard not myself. Job seems to be saying that he does not care whether he lives or dies. He is prepared to risk his life to find justice (13:14).

Study Notes

Job 9:22–24 Job argues that, from what one can observe in the world, both the blameless and the wicked are destroyed, both fall prey to disaster, and both suffer injustice. All of these things are governed by God (if it is not he, who then is it?).

Study Notes

Job 9:32–35 There is no arbiter. Job criticizes his friends for not comforting him. He longs for an impartial party to hear his case (see v. 33, ESV footnote). He also wants the threat of further suffering removed, so that he could speak freely.

Study Notes

Job 10:1–2 As in 7:11, Job explicitly announces his turn to address his Creator directly.

Study Notes

Job 10:3 Job’s awareness that he is the work of God’s hands provides the theme for the verses that follow.

Study Notes
Job Fact #6: Clay

Fact: Clay

Clay was one of the most readily available materials in ancient times. It was used to construct buildings and to make everyday household items. Job describes himself as having been made “like clay” (10:9) and says that he will someday return to dust. This should remind readers of Genesis 2:7, where the Lord created man from dust.

Study Notes

Job 10:8–13 Job shares the wonder of the psalmist (Ps. 139:14) and the insight given to the prophet (Jer. 1:5a), but uses it here to proclaim his innocence.

Study Notes

Job 10:15–17 Even if he is in the right (v. 15; see also 9:15, 20), Job feels he has no strength to walk upright because of the weight of his suffering (10:15) and the threat of further affliction (vv. 16–17).

Study Notes

Job 9:1–10:22 Job responds, in a speech that is relentlessly legal: ch. 9 is framed by the term contend (9:3; 10:2), and legal terms occur throughout the chapter (e.g., 9:2, 3, 14, 19, 20, 32, 33).

Job 10:21–22 Job repeatedly describes death as darkness and shadow. The adjectives (thick, deep) underscore his plea to be released from suffering while he still has the light of life.

Study Notes

Job 11:7 There is irony in this verse that Zophar will realize only during the events of the epilogue (42:7–9). Zophar accuses Job of wrongly thinking he can know the deep things of God, but it is Zophar who is presuming to know God’s purposes in Job’s suffering.

Study Notes

Job 11:12 Zophar says the path of the stupid man will never lead to understanding. He calls Job to turn away from insisting he is in the right and instead seek God in prayer and repentance (vv. 13–20).

Study Notes

Job 11:1–20 Like Bildad (8:1–22), Zophar accuses Job of being presumptuous and speaking empty words.

Study Notes

Job 12:2–3 Job reveals his frustration through sarcasm. Responding perhaps to Zophar’s wish that God would tell Job “the secrets of wisdom” (11:5–6), Job says, “wisdom will die with you.” In other words, Job’s friends seem to think that they alone are wise.

Study Notes

Job 12:4–6 Job argues that his friends’ understanding of wisdom seems to ignore both the suffering of the righteous and the security of the wicked. Furthermore, while true wisdom would make a person want to comfort those who are suffering, his friends have shown contempt instead (see note on 6:14).

Job 12:6 Job’s reference to the tents of robbers may have been in response to one or more of his friends’ earlier assertions (see 5:24; 8:22; 11:14).

Study Notes

Job 12:7–9 Job suggests that his friends inquire of the animals and plants of creation, because they know that it is the LORD who governs all of life.

Study Notes

Job 12:18 He looses the bonds of kings, that is, kings lose their thrones. The bond is the royal sash or belt.

Study Notes

Job 12:21–24 He pours contempt on princes and makes them wander in a trackless waste. God governs the powerful as well as the weak. Loosens the belt is a way of describing the disarming of a soldier.

Study Notes

Job 12:13–25 In these verses, Job asserts that God’s providential governing of the world is much more extensive than his friends realize.

Can we be mad at God and remain blameless?

Listen Now

Dive Deeper | Job 9-12

It's true that sometimes God works with us to soften our rough edges. But it isn't fair to say that, because we're experiencing trouble, we must have done something to displease Him.

John 16:33 talks about how in this world you will have tribulation. We'll face persecution because our faith will be resented and opposed. We'll also have a generic sort of trouble, the everyday living sort. Difficulties happen, both kinds, regardless of our performance.

Job's friends weren't really on board with this view, and Job's response to them reads like a defense at trial. I'm familiar with court processes, unfortunately, as I've been dragged into court by competitors trying to wipe out my wee family business. I can relate to Job, a little bit anyway, in that defending myself has cost me everything and impaired everything I've retained. And if I'm honest about it, I've questioned if God was withholding His blessing from me until I got deeper/cleaner/better/more upright/more like Him/or some other fill-in-the-blank conditionality. But as I'm imperfect, I'll always be guilty of something.

Zophar reiterated his two friends' near-identical allegations of Job's guilt, and we've all heard that same sort of argument. If you just tithe more, you'll be more successful. If you volunteer enough, support the right stuff, if you act the right way, then God will grin, you'll be blessed brilliantly, have mounds of money, and so forth. Zophar's argument was the same as Satan's argument to God in Job 1, and Job rejected it. So should we.

As with Job, the cause of our troubles may be outside the material world and may have a spiritual purpose we cannot yet comprehend. Indeed, we may not live to see the explanation. Instead, we're asked to focus on what Job knew then, and what we know today—that God is unquestionably sovereign, His purposes are unwaveringly good, and His character will not allow injustice to go unchecked, whether we live to see His purposes in this life or not.

This month's memory verse

"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”

– Job 1:21b

Discussion Questions

1. What troubles in your life are you tempted to link to your performance?

2. How do you reconcile yourself to the reality that you may never understand God's purposes in your trouble?

3. How do you build trust in God to accept the difference between what you want from God in your troubles and what He's doing in your troubles?

4. In what areas do you feel that your trust in God is, at least in part, conditional on His explaining His purposes in your troubles?

5. What if God increases your troubles instead of alleviating them? Are you okay with that? How does your reaction to that prospect inform your spiritual growth?