May 22, 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.
"Let him not trust in emptiness, deceiving himself,
for emptiness will be his payment."
1
Behold, my eye has seen all this,
my ear has heard and understood it.
2
What you know, I also know;
I am not inferior to you.
3
But I would speak to the Almighty,
and I desire to argue my case with God.
4
As for you, you whitewash with lies;
worthless physicians are you all.
5
Oh that you would keep silent,
and it would be your wisdom!
6
Hear now my argument
and listen to the pleadings of my lips.
7
Will you speak falsely for God
and speak deceitfully for him?
8
Will you show partiality toward him?
Will you plead the case for God?
9
Will it be well with you when he searches you out?
Or can you deceive him, as one deceives a man?
10
He will surely rebuke you
if in secret you show partiality.
11
Will not his majesty terrify you,
and the dread of him fall upon you?
12
Your maxims are proverbs of ashes;
your defenses are defenses of clay.
13
Let me have silence, and I will speak,
and let come on me what may.
14
Why should I take my flesh in my teeth
and put my life in my hand?
15
Though he slay me, I will hope in him;
1
13:15
Or Behold, he will slay me; I have no hope
yet I will argue my ways to his face.
16
This will be my salvation,
that the godless shall not come before him.
17
Keep listening to my words,
and let my declaration be in your ears.
18
Behold, I have prepared my case;
I know that I shall be in the right.
19
Who is there who will contend with me?
For then I would be silent and die.
20
Only grant me two things,
then I will not hide myself from your face:
21
withdraw your hand far from me,
and let not dread of you terrify me.
22
Then call, and I will answer;
or let me speak, and you reply to me.
23
How many are my iniquities and my sins?
Make me know my transgression and my sin.
24
Why do you hide your face
and count me as your enemy?
25
Will you frighten a driven leaf
and pursue dry chaff?
26
For you write bitter things against me
and make me inherit the iniquities of my youth.
27
You put my feet in the stocks
and watch all my paths;
you set a limit for
2
13:27
Or you marked
the soles of my feet.
28
Man
3
13:28
Hebrew He
wastes away like a rotten thing,
like a garment that is moth-eaten.
1
Man who is born of a woman
is few of days and full of trouble.
2
He comes out like a flower and withers;
he flees like a shadow and continues not.
3
And do you open your eyes on such a one
and bring me into judgment with you?
4
Who can bring a clean thing out of an unclean?
There is not one.
5
Since his days are determined,
and the number of his months is with you,
and you have appointed his limits that he cannot pass,
6
look away from him and leave him alone,
4
14:6
Probable reading; Hebrew look away from him, that he may cease
that he may enjoy, like a hired hand, his day.
7
For there is hope for a tree,
if it be cut down, that it will sprout again,
and that its shoots will not cease.
8
Though its root grow old in the earth,
and its stump die in the soil,
9
yet at the scent of water it will bud
and put out branches like a young plant.
10
But a man dies and is laid low;
man breathes his last, and where is he?
11
As waters fail from a lake
and a river wastes away and dries up,
12
so a man lies down and rises not again;
till the heavens are no more he will not awake
or be roused out of his sleep.
13
Oh that you would hide me in Sheol,
that you would conceal me until your wrath be past,
that you would appoint me a set time, and remember me!
14
If a man dies, shall he live again?
All the days of my service I would wait,
till my renewal
5
14:14
Or relief
should come.
15
You would call, and I would answer you;
you would long for the work of your hands.
16
For then you would number my steps;
you would not keep watch over my sin;
17
my transgression would be sealed up in a bag,
and you would cover over my iniquity.
18
But the mountain falls and crumbles away,
and the rock is removed from its place;
19
the waters wear away the stones;
the torrents wash away the soil of the earth;
so you destroy the hope of man.
20
You prevail forever against him, and he passes;
you change his countenance, and send him away.
21
His sons come to honor, and he does not know it;
they are brought low, and he perceives it not.
22
He feels only the pain of his own body,
and he mourns only for himself.”
1 Then Eliphaz the Temanite answered and said:
2
“Should a wise man answer with windy knowledge,
and fill his belly with the east wind?
3
Should he argue in unprofitable talk,
or in words with which he can do no good?
4
But you are doing away with the fear of God
6
15:4
Hebrew lacks of God
and hindering meditation before God.
5
For your iniquity teaches your mouth,
and you choose the tongue of the crafty.
6
Your own mouth condemns you, and not I;
your own lips testify against you.
7
Are you the first man who was born?
Or were you brought forth before the hills?
8
Have you listened in the council of God?
And do you limit wisdom to yourself?
9
What do you know that we do not know?
What do you understand that is not clear to us?
10
Both the gray-haired and the aged are among us,
older than your father.
11
Are the comforts of God too small for you,
or the word that deals gently with you?
12
Why does your heart carry you away,
and why do your eyes flash,
13
that you turn your spirit against God
and bring such words out of your mouth?
14
What is man, that he can be pure?
Or he who is born of a woman, that he can be righteous?
15
Behold, God
7
15:15
Hebrew he
puts no trust in his holy ones,
and the heavens are not pure in his sight;
16
how much less one who is abominable and corrupt,
a man who drinks injustice like water!
17
I will show you; hear me,
and what I have seen I will declare
18
(what wise men have told,
without hiding it from their fathers,
19
to whom alone the land was given,
and no stranger passed among them).
20
The wicked man writhes in pain all his days,
through all the years that are laid up for the ruthless.
21
Dreadful sounds are in his ears;
in prosperity the destroyer will come upon him.
22
He does not believe that he will return out of darkness,
and he is marked for the sword.
23
He wanders abroad for bread, saying, ‘Where is it?’
He knows that a day of darkness is ready at his hand;
24
distress and anguish terrify him;
they prevail against him, like a king ready for battle.
25
Because he has stretched out his hand against God
and defies the Almighty,
26
running stubbornly against him
with a thickly bossed shield;
27
because he has covered his face with his fat
and gathered fat upon his waist
28
and has lived in desolate cities,
in houses that none should inhabit,
which were ready to become heaps of ruins;
29
he will not be rich, and his wealth will not endure,
nor will his possessions spread over the earth;
8
15:29
Or nor will his produce bend down to the earth
30
he will not depart from darkness;
the flame will dry up his shoots,
and by the breath of his mouth he will depart.
31
Let him not trust in emptiness, deceiving himself,
for emptiness will be his payment.
32
It will be paid in full before his time,
and his branch will not be green.
33
He will shake off his unripe grape like the vine,
and cast off his blossom like the olive tree.
34
For the company of the godless is barren,
and fire consumes the tents of bribery.
35
They conceive trouble and give birth to evil,
and their womb prepares deceit.”
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.
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 13:4 you whitewash with lies. Job’s friends have tried to patch over his situation with statements they ought to know are not true about either Job or God.
Job 13:6–10 Using legal terminology, Job says his friends are showing favoritism to his divine opponent in making his case for him (v. 8).
Job 13:11 Will not his majesty terrify you? Job questions whether his friends have considered seriously the glory and power of God, as they speak so casually on his behalf.
Job 13:3–19 Before he turns to address his lament directly to God (13:20–14:22), Job argues that his friends have misdiagnosed him (worthless physicians; 13:4) and misrepresented God (vv. 7–10).
Job 13:20 Only grant me two things. Job abruptly shifts from warning his friends to pleading his case with God.
Job 13:27 you set a limit for the soles of my feet. The symbolic language refers either to confinement (“set a limit for”) or to the tracking of movement (“marked”; see ESV footnote). Both ideas express God’s vigilant pursuit of Job: the Lord restrains Job’s feet, and watches (marks) everywhere he goes.
Job 14:4–5 No mortal can work outside the limits that God has set.
Job 14:7–14 Job laments the limits of mortality by contrasting the consequences of cutting down a tree (vv. 7–9) and the death of a man (vv. 10–14). There is hope (v. 7) for a tree: even if root and stump decay (v. 8), it may still grow again (v. 9). However, when a man dies, his life on earth is finished (see vv. 10, 12, 14).
Job 4:1–14:22 First Cycle. Eliphaz begins this round of dialogues with a fairly gentle tone (4:3–4). Sympathy for Job rapidly fades, however, as the friends assume that Job’s moral failures are the reason for his present trouble. Job, for his part, is bewildered by his suffering. He argues (chs. 6–7), disputes (chs. 9–10), and rejects (chs. 12–14) the counsel of his friends.
Job 12:1–14:22 In the longest response of the dialogues with his three friends, Job shows his growing frustration with their claims of wisdom (even though he agrees with them about God’s supreme power; 12:1–13:2) and with the conclusions they have drawn (13:3–19). Then, once again, he addresses his lamentation directly to God (13:20–14:22).
Job 13:28–14:22 As his lament before God continues, Job moves from referring primarily to his own situation (13:20–27) to focusing on the nature of life for all people.
Job 14:15–22 Job longs for a renewal in which God would secure his path and forgive his sin (vv. 15–17). But he concludes that just as the elements wash away rock and soil, so God will wear down a man over the course of his life (vv. 18–22). God can remove the hope of man through the persistent eroding effect of suffering.
Job 15:2 Eliphaz says Job is full of wind rather than wisdom.
Job 15:4 you are doing away with the fear of God. The Hebrew lacks the words “of God” (see ESV footnote). However, the reference to God in the second half of the verse and the overall emphasis of vv. 2–6 show that this is precisely what Eliphaz is saying. He thinks Job has become careless in his complaint to God and is thus “doing away with” the very thing that will bring him relief, namely, repentance and humility before God.
Job 15:8 Have you listened in the council of God? The question ought to appear ironic to the reader, who has overheard the conversations between the Lord and Satan in the prologue (1:7–12; 2:2–6). Eliphaz is guilty of the very sort of presumption for which he criticizes Job. He has concluded wrongly that Job’s suffering is an obvious indicator of God’s judgment.
Job 15:14–16 Eliphaz revisits the central questions of his first response (see 4:17–21): if God does not trust fully even his heavenly servants, how can Job, a mere man, continue to claim innocence?
Job 15:27 The double occurrence of fat in this verse should call to mind other uses of the word to describe a proud disregard of God (see Ps. 73:7; 119:70; contrast Job 16:8 and note).
Job 15:1–35 As in the first round of dialogues, Eliphaz speaks first.
Job 15:20–35 Eliphaz describes the wicked man. He hopes that Job will see himself in the descriptions and will repent.
Job 15:31–35 Assuming that his perspective is correct, Eliphaz mercilessly chooses words that focus on the loss of Job’s children as an indication of God’s judgment. Given what the reader knows about Job, this section ought to instill humility in any person who seeks to rebuke another. Job has endured not only his children’s deaths but also the condemning “comfort” of his friends.
While in a season of suffering like he has never experienced before, Job is told by his friends that he is the one responsible for his misfortunes. I don't know about you, but when I am going through a difficult season, I can also sometimes believe that I am the one responsible, knowing that I am an imperfect human being who is fully capable of falling into patterns of sins with consequences. Job could have easily believed this about himself. He even had Eliphaz, Bildad, and Zophar telling him he was responsible for his circumstances, which wasn't helpful.
Job's response was based on understanding who God was (and is). He also knew that he had been faithful to God. This is why Job was able to have hope despite his circumstances and feel justified in bringing his feelings to God (Job 13:15). And it's also why he was confident in challenging the heart behind his friends' counsel (Job 13:9). In this life we will have hard situations that make us frustrated and, like Job, we can bring those frustrations to God. We will also have others around us giving us counsel, and it is important for us to know God's truth so that we can discern what counsel is based on God's Word.
One piece of context to remember in Job's story is that it occurred before Christ walked the earth. Job asks, "If a man dies, shall he live again? All the days of my service I would wait, till my renewal should come." (Job 14:14) Job put his eternal hope in experiencing the goodness of God. He knew that God, in His goodness, COULD give us new life, but we live knowing that God HAS given us new life through Christ (John 5:24). What a blessing of hope to hold onto through every season of life!
This month's memory verse
"The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
1. What are some verses that remind you of who God is through difficult times in this sinful world? Do you turn to these verses as difficult seasons arrive? Do you have believers around you who remind you of the truth when these seasons arrive?
2. Job was able to recognize bad counsel and hold to God's truth because he knew who God was. Has there been a time when you had to recognize counsel that wasn't grounded in God's Word? How has Christ's death, burial, and resurrection revealed God's character since the time of Job?
3. Read Matthew 4:1-11. How did Jesus respond to temptations from the devil in the wilderness? Just because the devil quoted Scripture, did that mean that he was making a suggestion based on truth? How was Jesus able to discern the truth in that situation?