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.
"Can you find out the deep things of God?
Can you find out the limit of the Almighty?"
1 Then Job answered and said:
2
“Truly I know that it is so:
But how can a man be in the right before God?
3
If one wished to contend with him,
one could not answer him once in a thousand times.
4
He is wise in heart and mighty in strength
—who has hardened himself against him, and succeeded?—
5
he who removes mountains, and they know it not,
when he overturns them in his anger,
6
who shakes the earth out of its place,
and its pillars tremble;
7
who commands the sun, and it does not rise;
who seals up the stars;
8
who alone stretched out the heavens
and trampled the waves of the sea;
9
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.
1
I loathe my life;
I will give free utterance to my complaint;
I will speak in the bitterness of my soul.
2
I will say to God, Do not condemn me;
let me know why you contend against me.
3
Does it seem good to you to oppress,
to despise the work of your hands
and favor the designs of the wicked?
4
Have you eyes of flesh?
Do you see as man sees?
5
Are your days as the days of man,
or your years as a man's years,
6
that you seek out my iniquity
and search for my sin,
7
although you know that I am not guilty,
and there is none to deliver out of your hand?
8
Your hands fashioned and made me,
and now you have destroyed me altogether.
9
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.”
1 Then Zophar the Naamathite answered and said:
2
“Should a multitude of words go unanswered,
and a man full of talk be judged right?
3
Should your babble silence men,
and when you mock, shall no one shame you?
4
For you say, ‘My doctrine is pure,
and I am clean in God's
6
11:4
Hebrew your
eyes.’
5
But oh, that God would speak
and open his lips to you,
6
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.
7
Can you find out the deep things of God?
Can you find out the limit of the Almighty?
8
It is higher than heaven
8
11:8
Hebrew The heights of heaven
—what can you do?
Deeper than Sheol—what can you know?
9
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.”
1 Then Job answered and said:
2
“No doubt you are the people,
and wisdom will die with you.
3
But I have understanding as well as you;
I am not inferior to you.
Who does not know such things as these?
4
I am a laughingstock to my friends;
I, who called to God and he answered me,
a just and blameless man, am a laughingstock.
5
In the thought of one who is at ease there is contempt for misfortune;
it is ready for those whose feet slip.
6
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
7
But ask the beasts, and they will teach you;
the birds of the heavens, and they will tell you;
8
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.
9
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.
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.
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.
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.
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 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?
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 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).
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).
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?).
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.
Job 10:1–2 As in 7:11, Job explicitly announces his turn to address his Creator directly.
Job 10:3 Job’s awareness that he is the work of God’s hands provides the theme for the verses that follow.
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.
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.
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).
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.
Job 11:1–20 Like Bildad (8:1–22), Zophar accuses Job of being presumptuous and speaking empty words.
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.
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).
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.
Job 12:18 He looses the bonds of kings, that is, kings lose their thrones. The bond is the royal sash or belt.
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.
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.
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.”
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?