Brief Outline

1. Prologue (1-2)

2. Debates between Job and three friends (3-31)

3. Speech of Elihu (32-37)

4. Voice of God (38-41)

5. Job's submission and restoration (42)

Summary (http://cspar181.uah.edu/RbS/JOB/encarta.html)

Job, book of the Old Testament (See Bible). It is attributed to Job, the principal character of the book. Biblical scholars presently date the work from the later period following the

Babylonian Captivity

, or 500 to 250 BC.

The Book of Job consists of five distinct sections. In the first, a prose prologue (Chapters 1-2), Satan proposes to God that Job would curse God if he were to lose all his wealth. God and Satan agree to test Job by inflicting misfortune on him; however, Job refuses to curse God. In the second (Chapters 3-31), a series of dramatic discourses takes place between Job and three of his friends. The three friends maintain that Job's misfortunes and suffering must result from some wickedness on his part. Job proclaims his innocence. The third section (Chapters 32-37) consists of the speeches of Elihu, a fourth friend, whose wrath is kindled against Job "because he justified himself rather than God" in the preceding arguments (32:2). In the fourth section (38:1-42:6), God speaks, and in seemingly irrelevant questions (40:8), he both rebukes Job and makes a direct reply to Job's question of why this has happened to him: "What is the Almighty, that we should serve him? And what profit do we get if we pray to him?" (21:15). Job is humbled and repents (42:1-6). In the last section, a prose epilogue (42:7-17), God gives Job twice the wealth and possessions he formerly had owned, seven sons and three daughters, and a contented old age.

http://cspar181.uah.edu/RbS/JOB/eb0.html

an Old Testament book that is often counted among the masterpieces of world literature.

…

The book's theme is the eternal problem of unmerited suffering, and it is named after its central character, Job, who attempts to understand the sufferings that engulf him.

…

Study Notes from "THE BOOK OF JOB"
http://cspar181.uah.edu/RbS/JOB/mc.html
 
  Introduction
The Book of Job has long been praised as a masterpiece of literature.
Consider these quotes:
 "Tomorrow, if all literature was to be destroyed and it was left to
 me to retain one work only, I should save Job." (Victor Hugo)
 "...the greatest poem, whether of ancient or modern literature."
 (Tennyson)
 "The Book of Job taken as a mere work of literary genius, is one of
 the most wonderful productions of any age or of any language."
 (Daniel Webster)
 
What is it about the book that prompts such praise? Most Christians I
know don't feel that way about the Book of Job. Perhaps it is because
many tend to neglect the Old Testament altogether. Yet Paul wrote of
the value of the Old Testament scriptures:
 For whatever things were written before were written for our
 learning, that we through the patience and comfort of the 
 Scriptures might have hope. (Ro 15:4)
 
Note that the Old Testament was written for our learning, that it 
provides patience and comfort, and as such can be a source of hope. 
This is especially true with the story of Job, to whom James referred 
when seeking to instill patience (cf. Ja 5:10-11). Because the Book of
Job is so often neglected, yet presents a valuable lesson and is so
highly praised by even people of the world, Christians should certainly
take the time to study this portion of God's Word!
 
THE PLACE OF JOB IN THE OLD TESTAMENT: Job is the first of five books
commonly referred to as "The Books Of Poetry". These include Job, 
Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. Called such
because they are written in poetic style in contrast to the narrative
style of most other books, they are also often referred to as "Wisdom
Literature" (especially Job, Proverbs, and Ecclesiastes). Oswald 
Chambers (1874-1917) offered this concise summary of the five books:
 * Job - How to suffer
 * Psalms - How to pray
 * Proverbs - How to act
 * Ecclesiastes - How to enjoy
 * Song of Solomon - How to love
 
Now let's take a look at the Book of Job in particular...
 
AUTHOR AND DATE OF WRITING: Who wrote the book, and when? No one
really knows. "All that can be said with certainty is
that the author was a loyal Hebrew who was not strictly bound by the
popular creed that assumed suffering was always the direct result of
sin" 
 
THE SETTING OF THE BOOK: The historical events appear to be set in 
the "Patriarchal" period (i.e., sometime between Noah and Moses). 
… place him somewhat contemporary with Abraham (i.e., ca 2000 B.C.).
 
THE PURPOSE OF THE BOOK: It is common to suggest that the purpose of
the book is to answer the age-old question, "Why does God allow the
righteous to suffer?" That is certainly the question Job raises, but
it is worthy to note that he himself never receives a direct answer.
Nor is one given by the author, other than to answer Satan's challenge,
"Does Job fear God for nothing?". We are privileged to know of the
challenge of Satan, and that God allows Job to suffer in answer to that
challenge, but Job is never told of this. Therefore, I suggest that 
the purpose of the book is:
 To answer the question, "How should the righteous suffer?"
While Job's questions and complaints often come close to charging God
with wrong, he never crosses the line and humbly submits to God when 
told that the answers to his questions are beyond his ability to 
understand. Thus the book shows us how the righteous should bear up 
under suffering ("You have heard of the perseverance of Job" - Ja 5:
11)
 
 
SOME LESSONS FROM THE BOOK: In his study on the book (The Book Of 
Job, Quality Pub.), Wayne Jackson offers the following lessons to be 
gleaned:
 * The book defends the absolute glory and perfection of God - It
 sets forth the theme echoed in Ps 18:3 ("I will call upon the
 Lord, who is worthy to be praised"). God is deserving of our
 praise simply on the basis of who He is, apart from the blessings
 He bestows. Satan denied this (1:9-11), but Job proved him
 wrong (1:20-22; 2:10).
 * The question of suffering is addressed - Why do we suffer? Who
 or what causes it? Why doesn't God do something? Not all 
 questions are answered, but some important points are made:
 - Man is unable to subject the painful experiences of human
 existence to a meaningful analysis - God's workings are
 beyond man's ability to fathom. Man simply cannot tie all
 the "loose ends" of the Lord's purposes together. We must
 learn to trust in God, no matter the circumstances.
 - Suffering is not always the result of personal sin - The
 erroneous conclusion drawn by Job's friends is that suffering
 is always a consequence of sin. Job proves this is not the
 case.
 - Suffering may be allowed as a compliment to one's spirituality
 - God allowed Job to suffer to prove to Satan what kind of man
 he really was. What confidence God had in Job!
 * The book paints a beautiful picture of "patience" - The Greek word
 is "hupomone", which describes the trait of one who is able to
 abide under the weight of trials. From the "patience of Job", we
 learn that it means to maintain fidelity to God, even under great
 trials in which we do not understand what is happening.
 * The book also prepares the way for the coming of Jesus Christ! 
 - His coming is anticipated in several ways. Job longs for a 
 mediator between him and God (9:33; 33:23), and Jesus is one 
 (1 Ti 2:5). Job confessed his faith in a Redeemer who would one
 day come (19:25); Christ is that Redeemer (Ep 1:7)!
 
 
 
 Prologue - Job Is Tested (1-2)
SUMMARY
The first two chapters set the stage for the great controversy that
will take place between Job and his friends, which is precipitated by a
controversy between God and Satan. We are first introduced to Job in
the land of Uz. A man of remarkable character, he was blessed with a large
family and many possessions. As an example of his piety, mention is
made of his sacrifices in behalf of his children (1:1-5).
 
We then learn of the controversy between God and Satan concerning Job.
On an occasion when Satan came before the Lord, God asked him whether 
he had considered His faithful servant, Job. Satan responded with an 
attack on Job's character, that his fear of God was only because God
blessed him. Satan then said that Job would curse God if everything he
had was taken away. In response, God put all that Job had in Satan's
power, with the exception of Job himself (1:6-12).
 
In one day, then, Job lost all his material possessions through various
calamities. His sons and daughters, also, were killed when a great
tornado destroyed the house in which they were partying. Though deeply
grieved, Job worships God and does not charge Him with wrong (1:13-22).
 
When Satan appeared before God again, the Lord asked whether he had
considered how Job had remained faithful despite his losses. Satan
then made another challenge, saying that Job would curse God if he
himself were harmed. God then allowed Satan power over Job, but only
up to the point of actually taking his life. With such power, Satan
strikes Job with painful boils (cf. 2:7-8; 7:5; 30:30) over his entire
body. Job's wife lost what faith she might have had, and told him to
curse God and die. Job, however, refuses to sin with his lips
(2:1-10).
 
At this point, three of Job's friends (Eliphaz, Bildad, and Zophar)
come to mourn and try to comfort him. However, they are shocked when
they see Job (whom they did not recognize because of the boils), and
sit dumbfounded for seven days and nights without a word in reaction to
the magnitude of his grief (2:11-13).
  Job's Soliloquy (3)
 
SUMMARY
Having sat in silence for seven days in the presence of his friends who
had come to comfort him, Job finally speaks. In the form of a 
soliloquy, he begins by cursing the day of his birth and the night of
his conception for failing to prevent his sorrow (3:1-10). He then
bemoans why he did not die at birth or even be stillborn, for then at
least he would be at rest, just like those who were great in their
lifetime, or like those who had been oppressed (3:11-19). Job also
wonders why the suffering who long for death are allowed to linger. He
concludes by stating that what he most greatly feared has now come upon
him: trouble, from which there seems to be no rest (3:20-26).
 
 The Great Debate: First Cycle Of Speeches (4-14)
SUMMARY
Following Job's outburst in which he cursed the day of his birth and
wondered why those who long for death continue to live, his three 
friends begin offering their counsel. Eliphaz the Temanite starts with
expressing his view that the innocent don't suffer, the wicked do. As
support for his position, he refers to a vision that he had.
Chastening Job, Eliphaz then directs Job to seek God's forgiveness,
reminding him of the blessings that would come if Job repented
(4:1-5:22). Job defends his rash words as being prompted by his grief,
and again expresses his desire for death. Reproaching his friends as
being a "deceitful brook", he challenges them to show him where he has
sinned. He then resumes his complaint, asking God a multitude of 
questions (6:1-7:21).
 
Bildad the Shuhite now steps in and rebukes Job for his strong words. 
Maintaining that God is just, he implies that Job's sons died because
of their own transgressions, and if Job were only pure and upright he
would be blessed by God. Appealing to wisdom of the ancients, he 
contends the wicked are without support, and that God will not cast 
away the blameless. If Job would only repent, God would fill him once
again with laughter and rejoicing (8:1-22). Job basically agrees, but
wonders who can really be righteous in God's sight in view of His 
wisdom and strength. He then complains of God's inaccessibility, and 
maintains his own integrity while concluding that God destroys the 
blameless along with the wicked. Feeling hopeless, Job bemoans the 
lack of a mediator between him and God. Once again, he gives free 
course to his complaint as he lashes out with more questions directed
toward God (9:1-10:22).
 
Finally, Zophar the Naamathite enters the dialogue with his own rebuke
of Job for his rash words. Indicating that Job has actually received
less suffering than he deserves, he reproaches Job trying to search out
the deep things of God. Instead, Job should be putting away iniquity 
and wickedness, for then he would abide in brightness, security and 
hope (11:1-20). In response, Job chides his friends for their attempt
to impart wisdom but succeeding only in mocking him. Affirming the
wisdom of God, Job says the advice of his friends has been of little
help. He calls them "forgers of lies" and "worthless physicians" who
have only given him "proverbs of ashes" and "defenses of clay".
Confident of his own integrity, Job again expresses his desire to speak
with God to ask Him what he has done to deserve such suffering. Once 
again despairing of hope, he longs for death (12:1-14:22).
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 The Great Debate: Second Cycle Of Speeches (15-21)
SUMMARY
The second cycle of speeches continue in the same format, with the
three friends speaking and Job responding to each one in turn. The
speeches are shorter, and it appears their tempers are becoming short
as well. Eliphaz begins with an attack on Job, ridiculing his wisdom.
Like Bildad, he too appeals to the wisdom of others as he repeats his
main thesis: suffering comes to the wicked, therefore Job must be 
wicked (15:1-35). Job's response to Eliphaz begins with a reproach of
his friends as "miserable comforters". Job continues to view his
suffering as an attack by God for reasons unknown to him. Wishing
there was someone who could plead for him, he cries out for relief as
he resumes his complaint. With no wisdom from his friends, he is 
losing hope for anything in this life but death (16:1-17:16).
 
Bildad angrily wonders "how long" will Job keep speaking this way, and
why does he regard his friends as beasts and stupid? In what appears 
as an attempt to get Job to confess he is a sinner, Bildad provides a 
lengthy description of the suffering of the wicked (18:1-21). Job
responds by asking "how long" would they continue to torment him? 
While they accuse him of being a great sinner, they have yet to point
out his errors. As Job resumes directing his complaint to God, he 
bewails his loneliness and abandonment by friends and family. And yet,
while Job feels God is treating him as an enemy, he affirms his faith
in a Redeemer who would one day stand on the earth and in seeing God 
after his death (19:1-29).
 
Zophar speaks in what will be his last contribution to this "great
debate". While he offers little that is really new to the discussion,
he does describe the short-lived triumph of the wicked, to whom the 
sweetness of sin becomes a bitter curse and whom God will sweep away 
into darkness. The only problem is that like his friends, he assumes 
that such is always the case in this life (20:1-29). Job's rebuttal
provides examples in which some wicked do prosper in this life, and die
an easy death. Therefore his friends' words have proven to be empty
and without comfort (21:1-34).
 The Great Debate: Third Cycle Of Speeches (22-31)
SUMMARY
Eliphaz once again takes the initiative, rebuking Job for his claims of
innocence. Accusing Job of great wickedness, for the first time he
specifies sins of which he believes Job must be guilty to have suffered
so greatly. Charging Job of cherishing wicked ways and trusting that
God doesn't see it, Eliphaz ends with another appeal for Job to return
to God that he might enjoy renewed prosperity (22:1-30). Job's
response is to once again express his longing to find God so he can
present his side. While maintaining his claims of integrity and how he
has treasured God's words, he admits he is awed by God's dealings. He
wonders why the wicked often sin with impunity, but then says what he
thinks should and will eventually happen to them. He concludes his
response to Eliphaz with a challenge to show him where he has spoken
falsely (23:1-24:25).
Bildad's third speech is short, adding little. Speaking briefly of
God's greatness, he posits how anyone can be righteous before God
(25:1-6). Job replies with questions which imply that he considers
Bildad's counsel to have been of no help. Perhaps to illustrate how
they have not been much help, Job demonstrates his own ability to
describe God's greatness (26:1-14).
 
Zophar remains silent in this third cycle of speeches, so Job continues
with his discourse. Though he feels that God has taken away his
justice and made his soul bitter, he refuses to accept his friends'
counsel and maintains his innocence. He accuses them of nonsense and
describes what God will do with the wicked (27:1-23). Job then says
where true wisdom is to be found, that it comes from God Who has
revealed it to man (28:1-28). As his words draw near to their end, Job
recounts how it was in the past when he blessed by God and respected by
men (29:1-25). In contrast, the present finds him being mocked by 
others, suffering in pain, with God not answering his plea to be heard
(30:1-31). He concludes by listing various sins, which if he had 
committed them, he agrees he would have been guilty of punishment. In
this way he again maintains his claim to innocence and not deserving 
his great suffering (31:1-40). For Job and his three friends, this 
ends the "Great Debate".
 Young Elihu Speaks (32-37)
SUMMARY
We are now introduced to a new voice in this discussion. Having
remained silent up to this point because of his youth, Elihu now 
speaks. Angry with Job justifying himself rather than God, and by the
inability of Job's friends to provide an answer, Elihu feels compelled
to speak (32:1-33:7). He takes issue with Job's claim of innocence
while charging God with counting him as His enemy. He proposes that
God often uses various means to keep man from death ("the Pit"), 
including chastening with pain. Therefore Job should be looking at 
suffering as a disciplinary measure from a loving God, not as a 
punitive measure from one's enemy (33:8-33).
 
The bulk of Elihu's speech then focuses on the justice of God, which
Elihu feels Job has maligned. Elihu charges Job with adding to his sin
by multiplying words against God without knowledge (34:1-35:36). He
concludes his speech with an effort to speak on God's behalf and by
ascribing righteousness to the Almighty. This he does by reviewing
God's justice and majesty. The former as seen in His dealings with 
man, the latter as seen in His dealings in nature. With an admonition 
for Job to stand still and consider the wondrous works of God, Elihu 
seems to be preparing Job for what is about to follow (36:1-37:24).
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 God Speaks To Job (38:1-42:6)
SUMMARY
At last, Job is finally given his desire to have an audience with God.
It is not what he expected. Speaking from a whirlwind, the Lord
charges Job with darkening counsel by words without knowledge. A
challenge is then made for Job to answer questions posed to him. A
series of questions follow in rapid succession regarding the creation
and nature that certainly contrast God's great power and wisdom with
Job's limited ability and understanding. God ends His first discourse
then with a repeated challenge for the one (i.e., Job) who contends
with the Almighty and who rebukes God to answer these questions.
Overwhelmed, Job admits his unworthiness and inability to answer. He
admits he has spoken before, but will do so no more (38:1-40:5).
 
The Lord is not through with Job, however. A second discourse begins
with another challenge for Job to answer God's questions. Job is asked
whether he truly thinks he can annul God's judgment, or condemn Him so
that he can be justified (cf. Elihu's charges, 32:2; 33:8-13). If Job
can thunder with a voice like God's, adorn himself with majesty,
splendor, glory and beauty, bring the proud down low, then God would
confess that Job could save himself. To once more illustrate the power
and wisdom of God, Job is asked to consider two great creatures, the
behemoth and Leviathan. If man is fearful before them, how then could
one stand against God (40:6-41:34)?
 
Job's final response is to humbly acknowledge God's ability to do
everything, and that no purpose of His can be withheld from Him. He
also confesses that he has spoken of things he did not understand, and
beyond his ability to comprehend. Having now heard and seen God, Job
abhors himself and repents (42:1-6).
 
 
  
 
 
 
 
 Epilogue - Job Is Blessed (42:7-17)
 
SUMMARY
With Job admitting he had spoken of things he did not understand and
having repented, the Lord now addresses Eliphaz as the representative
of Job's three friends. They angered the Lord by saying things that
were not right about God. They are therefore instructed to offer seven
bulls and seven rams, with Job praying in their behalf (42:7-9).
 
When Job has prayed for his friends, the Lord begins to restore his
losses. Job is comforted by his family and friends for the adversity
the Lord has brought upon him. The Lord then blesses Job by giving him
twice the number of livestock he had in the beginning. He is also
blessed with seven sons and three daughters, the latter being named and
described as the most beautiful in the land, even receiving an 
inheritance along with their brothers. The book of Job closes with a 
mention of how Job lived another 140 years, seeing his descendants to 
the fourth generation before finally dying (42:10-17).
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Concluding Thoughts
 
In preparing this material and teaching the book of Job, I have found
it to be one of the more challenging books of the Bible. Its challenge
was related to several things:
 
 * Knowing God would later rebuke Job and his friends for things they
 said, it was difficult to discern when to take what they said as 
 "gospel", and what would incur God's wrath.
 
 * Some of the illustrations or points being made were difficult to 
 follow. This may be due to cultural differences, or perhaps the 
 Hebrew proved to be a challenge for the translators in conveying
 the thoughts of the speakers. Or maybe it was just my own 
 dullness.
 
 * Elihu remains somewhat of an enigma to me. The Lord neither 
 condemns nor approves what Elihu had to say. There are times it
 seems he is saying the same thing as Job's three friends, that Job
 is suffering due to his sin; e.g., when he says that Job "adds
 rebellion to his sin" (34:37). I do see a major distinction
 between Elihu and the others, in that Elihu focuses on Job's
 suffering as a disciplinary expression of God's grace, as opposed
 to simply a punitive manifestation of God's wrath. I also see how
 Elihu's admonition for Job to "stand still and consider the
 wondrous works of God" (37:14) prepares Job for what is to 
 follow when the Lord finally speaks. Perhaps it best to say that
 Elihu serves as a transition between Job's friends and the Lord 
 himself, presenting thoughts that will make it easier for Job to
 consider what the Lord Himself will actually say.
 
Despite its challenges, I find the book of Job fascinating and filled
with much good for the Christian. Studying the book of Job, we can
learn of God's power, wisdom, and sovereignty in the world; we can see
how men of God grappled with the question of God's justice; and we can 
observe that God does take notice of the righteous.
 
The book also provides an answer to the challenge made by Satan. There
are people who will serve God even in adversity, for God is worthy of
our praise apart from the blessings He provides. May we be such
people! That doesn't mean we won't have questions for which answers
can't be found in this life. But with the book of Job we can learn how
the righteous should suffer, how careful we should be in comforting the
suffering, and to accept the fact that we can never fully comprehend 
God's working in our lives and in the world. From this book of Job, we
should see the need to have the faith beautifully expressed by the 
prophet Habakkuk:
 
 Though the fig tree may not blossom, Nor fruit be on the vines;
 Though the labor of the olive may fail, And the fields yield no
 food; Though the flock may be cut off from the fold, And there 
 be no herd in the stalls;
 
 Yet I will rejoice in the LORD, I will joy in the God of my 
 salvation. The LORD God is my strength; He will make my feet
 like deer's feet, And He will make me walk on my high hills.
 
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