Ralph Porter

© 2003

AUTHOR

    The book of Job gives no indication of who may have written it.

    Long list of candidates:

        Job--Detailed knowledge of events indicates that the author was an eyewitness.

        Elihu--another eyewitness--seems to understand what God is doing.

        Moses--the writer for other biblical records from this period--proximity of Uz to Midian.

        Solomon--wrote other similar wisdom literature.

    God did not intend for us to know who wrote it. The message shows its divine source.

DATE

    Suggested dates range from 2000 to 200 B.C.

    The date will be determined by who wrote the book.

    Job probably lived during the patriarchal age, around 2000 B.C.

        Job's age--After restoration, Job lived another 140 years (42:16-17).

        If the Genesis record provides basis for determining the normal life span, this would place Job

            at about the time of Terah, Abraham's father (Gen. 11:32).

                The lifestyle was that of an agricultural society.

                Wealth was measured by number of cattle owned, rather than by silver and gold.

                The basic societal unit was the family.

                Job functioned as the family priest.

                Absence of any reference to the Mosaic law or to Israel is also significant.

BACKGROUND

    Similar to Melchisedek, Job arrives and leaves without reference to his ancestors, nor to the

        future of his descendants.

    When God called Abraham, other people were trusting God apart from the descendants of

        Abraham.

            No record is given of how they came to their relationship with God.

            Some may have learned of Him in their homes, through parents who remembered the

                experience of their ancestor Noah and remained faithful to his God.

THEME AND PURPOSE

    Job was written to answer the question: "Why do the righteous suffer?"

        Job's "friends" answer that suffering is the result of sin.

            This doesn't explain Job's suffering.

        Sometimes suffering comes to perfect God's people and to teach them to trust Him more.

    While God never directly answers the question, He changes the perspective.

        When a person sees God as He is, he still may not understand, but he is willing to trust Him

            and His purposes for His people.

        Job no longer needs to know why.

    Job is as much a book about God and the way He deals with His people, as it is a book about

        suffering.

            The book reveals Him and His dealings with those who love Him.

            It will also help us to learn what our attitude should be in the light of God's revelation of

                Himself.

    In addition to the problem of suffering and the revelation of God, Job presents a concrete

        example of the spiritual conflict existent in the universe.

            Although Job was never aware of his role, he was part of a larger conflict between God and

                Satan, for control of the lives of men.

            When Satan saw a man faithfully and voluntarily submitting to God's rule over His life, he

                set out to cause his fall.

            In spite of all Satan's efforts against him, Job remained faithful to God.

            Job's example is a warning to all God's people of Satan's purposes and method of attack in

                their lives.

DOCTRINAL INSTRUCTION

    Identify what each of the following believe about God.

    Then identify their view of suffering.

        Satan        Job (first)        3 friends        Elihu        God        Job (end)

PRACTICAL LESSONS

    What lessons do we learn about our own lives today from studying Job?

Ralph Porter

"Why do bad things happen to good people?"

    This is an issue people have struggled with since the beginning of the race!

         Popular answers:

              "That's just the way it is!"

              "Life isn't fair!

Job was written to give us a glimpse of God's perspective on the issue.

AUTHOR

    The book of Job gives no indication of who may have written it.

    A long list of candidates has been suggested.

          Job himself is a likely candidate.

              Detailed knowledge of events indicates that the author was an eyewitness.

              Biblical authors frequently tell their own story using the third person.

        Elihu is another eyewitness candidate.

              He appears to have the best understanding among those present of what God is

                   doing.

    Other known biblical authors have been suggested:

        Moses was the writer for other biblical records from this period.

              He could have written this story as well.

              Similar to other stories, God may have revealed to him what He was doing that Job

                   didn't realize.

              This theory is strengthened by the proximity of Uz to Midian, where Moses resided

                   for forty years.

        Solomon is suggested as a possible author because of his role in writing other wisdom

            literature.

              The poetical structure employed is similar to that which he used.

              The existence of parallel ideas also supports this possibility.

    The above named candidates are only some of those mentioned.

    Any of these could have written the book.

    Obviously God did not intend us to know with certainty who wrote the book.

    The message of the book gives clear evidence of its divine source.

DATE

    Since the author cannot be identified with certainty, neither is the date in which the book

         was written clearly defined.

         Suggested dates range from 2000 to 200 B.C.

         The date suggested will be determined largely by who we believe wrote the book.

    Date of the events

         The conditions described in the book give evidence that Job probably lived during the

            patriarchal age, around 2000 B.C.

              The clearest evidence is found in Job's age.

                   After his restoration, Job lived another 140 years (42:16-17)

                   Added to his previous circumstances, he would have had to have lived

                        approximately 200 years.

                   If we accept the Genesis record as a basis for determining normal life span, this

                        would place Job at about the time of Terah, Abraham's father (Gen. 11:32).

                   While the decreasing age span mentioned in Genesis can't be used to identify exact

                        dates with certainty, it does seem to indicate the general trends of that era.

              The lifestyle was that of an agricultural society.

              Wealth was measured by number of cattle owned, rather than by silver and gold.

              The basic societal unit was the family.

              Job functioned as the family priest.

              The absence of any reference to the Mosaic law or to Israel is also significant.

BACKGROUND

    Little is known about the background of Job.

    Similar to Melchizedek, he arrives on the scene and leaves quietly, without reference to

         his ancestors, nor to the future of his descendants.

    At the time when God called Abraham, there were men who were trusting God apart from

         the descendants of Abraham.

    Like Abraham, and Melchizedek, no record is given of how they came to their relationship

         with God.

              Some of them may have learned of Him in their homes, through parents who

                   remembered the experience of their ancestor Noah and remained faithful to his

                   God.

              Job is apparently one of those who came to be remembered along with other great

                   men of faith.

THEME AND PURPOSE

    The story of Job was written to answer the question:

        "Why do the righteous suffer?"

              Various solutions are offered for the problem.

              The simplistic answer of Job's three friends that suffering is the result of sin, while true in

                   many cases, is not the only explanation for all suffering.

              Sometimes suffering comes to perfect God's people and to teach them to trust Him more.

         While God never directly answers Job's question, He changes Job's perspective.

              When human answers fail to satisfy the questioning mind of the sufferer, he needs a

                   new vision of the sovereign God in control of the universe.

            When we see God as He is, we may not yet understand, but we're willing to trust Him and His

                purposes for us!

              Job has seen Him and that is enough. He no longer needs to know why.

         Job, then, is as much a book about God and the way He deals with His people, as it is a book about

            suffering.

              The book reveals Him and much about His dealings with those who love Him.

              It will also help us to learn what our attitude should be in the light of God's

                   revelation of Himself.

         In addition to the problem of suffering and the revelation of God, Job presents a concrete

            example of the spiritual conflict existent in the universe.

              Although Job was never aware of his role, he was part of a larger conflict between

                   God and Satan, for control of the lives of men.

              When Satan saw a man who was faithfully and voluntarily submitting to God's rule

                   over His life, he set out to cause his fall.

              In spite of all Satan's efforts against him, Job remains faithful to God.

               Job's example is a warning to all God's people of Satan's purposes and method of

                   attack in their lives.

                   He will attempt to cause us to fall.

                   Job's faithfulness and subsequent restoration should stimulate us to follow his

                         example and to remain faithful to God.

              By continued voluntary submission to God, we contribute to the victory of God's

                   kingdom over that of Satan.

ORGANIZATION

    The book begins with a description of the spiritual conflict of which Job's story forms a part 1-2

         The heavenly events which caused his suffering are described.

    The majority of the book (3-37) deals with the human debate over the causes for suffering.

         Three cycles of dialogue between Job and his three friends discuss the relationship

              between sin and suffering (3-31).

                    Job's "friends" insist that only sinners suffer.

                    Job protests that he is innocent, yet suffering.

         When that debate proves unfruitful, Elihu argues that suffering is a means God uses for

              our edification and purification (32-37).

    Finally, God settles the discussion.   38-42:6

         He never answers the question.

         When Job sees Him as He is, Job is satisfied; he needs no further explanation.

              People often comment: "When I get to heaven, I'm going to ask about ..."

                    Based on Job's experience, I think that when we get there, it won't matter!

    The story concludes by describing the restoration of Job and the blessings God gives him when

        the test is over (42:7-17).

ARGUMENT

    The book begins with an explanation of the true nature of the events in Job's life.

    This is the part of the story which Job was never told.

    It explains why a just God would be willing to allow children He loves to pass through such a time of

        suffering.

JOB'S CIRCUMSTANCES   1:1-5

         Job is introduced and his circumstances described.

    His character   1:1

        His character was spotless.

         He had recognized God's authority over his life and submitted to it.

         He sought to please God and to avoid evil.

    His prosperity   1:2-3

         As a result, God blessed him and sent great prosperity.

    His family   1:4-5

         His submission to God and the resultant blessing extended to his family as well as to

              himself.

         He faithfully exercised his priestly responsibilities in their behalf.

JOB'S AFFLICTIONS   1:6-2:10

         Job's faithfulness did not escape neither God's nor Satan's attention.

        In the spiritual conflict between God and Satan, God presented Job's life as an example of a man

            who voluntarily submitted to Him.

              How many times do you suppose this dialogue between God and Satan has taken place?

    First series of afflictions   1:6-22

            Satan, seeking an opportunity to destroy that testimony, accused Job of serving God because of

                the benefits he received.

         Satan's proposition   1:6-11

              If God were to test him by taking all he had, he would reject God.

         God's permission   1:12

              God gave Satan permission to test Job.

         Job's perseverance   1:13-22

                   In spite of the loss of family and wealth, Job remained faithful to God.

                   He continued to praise Him.

              His suffering   1:13-19

              His faith   1:20-22

    Second series of afflictions   2:1-10

              When the first test was complete, God again presents Job's life to Satan as an example.

            Satan argues that Job remains true because he's still comfortable.

                   He experienced no personal pain.

         Satan's proposition   2:1-5

              If God would let him afflict Job's body, then he would turn from God.

         God's permission   2:6

              Again God accepts the challenge and gives Satan permission for this second test.

         Job's perseverance   2:7-10

                   In spite of personal pain, Job remains faithful to God.

                   Even his wife stops encouraging him and turns against his faithful stand.

                   Nevertheless he remains true to his God.

              His suffering   2:7-9

              His faith   2:10

JOB'S FRIENDS   2:11-13

    When his friends heard about his trouble, they came to comfort him.

    For seven days they realized that their best comfort was to be there with him.

    They said nothing.

    Then Job began a dialogue with his friends.

    The majority of the book presents the reasoning of Job and his friends as they seek to

         understand Job's affliction from a human perspective.

JOB'S LAMENT   3

         Job begins the conversation as he laments his present condition.

    Protest against his birth   3:1-10

         He protests the fact that he was born.

    Protest against initial life   3:11-19

         If he had to be born, he wishes that he could have died at birth so as not to experience

              life's suffering.

    Protest against continuity of life   3:20-26

         Finally, recognizing that God has given him life, he protests the fact that death continues

              to escape him.

         He has suffered the loss of everything but life itself.

         Now, when he wants to die, that is denied him.

FRIEND'S DIALOGUES   4-31

         Once Job begins the conversation, his friends feel that they ought to respond.

         A prolonged dialogue between Job and his friends follows.

         The dialogue is developed through three series of interchange between each friend and

              Job.

    First cycle   4-14

         Dialogue with Eliphaz   4-7

              Eliphaz' argument: Law of compensation   4-5

                   The innocent don't perish.

                   What a person sows, he will also reap.

                   The solution is to seek God.

              Job's response: Innocence and doubt expressed   6-7

                   Job responds to Eliphaz' message with sorrow.

                   He regrets that Eliphaz has interpreted the situation in this way rather than seeking

                        to help his friend.

                   He protests his innocence and challenges his friends to reveal his sin.

                   He concludes his response with an expression of doubt.

                   He doesn't understand what is happening.

                   This doesn't seem to be the same God with whom he has dealt previously, the God

                        who forgives sin.

         Dialogue with Bildad   8-10

               Bildad's argument: Suffering caused by sin   8

                    Bildad argues that God doesn't punish the innocent.

                    Suffering is the result of sin and of forgetting God.

                    If Job will repent and turn to God, He will again restore him.

               Job's response: Innocence and experience in conflict   9-10

                    Job recognizes that Bildad's words are true, as far as they go.

                    His problem is that they don't correspond to his experience.

                    His conscience is clear before God.

                    He has been faithful, and yet God is causing him to suffer.

                    He wants a chance to defend himself or to have God accuse him of his sin.

         Dialogue with Zophar   11-14

            Zophar's argument: Worse deserved than received   11

                   His attack is direct and merciless.

                   He attacks Job's premise of innocence, indicating that he deserves greater

                        punishment than God has sent him.

                   God has mercifully forgotten some sins that should have been punished.

                   Rather than protest his innocence, Job should repent and return to God again.

              Job's response: Innocent shouldn't suffer   12-14

                   Job responds by criticizing the wisdom his friends claim to possess.

                   God's power and sovereignty are greater than they can even imagine.

                   However, false accusations of sin don't help God's cause.

                   Again he asks God to show him his failure and he will accept the consequences of

                        it.

                   If there is no sin in his life, then God ought to leave him alone.

    Second cycle   15-21

               As the second round of dialogues begins, the arguments of Job's friends becomes a bit

                    more direct.

         Dialogue with Eliphaz   15-17

              Eliphaz' argument: Guilt evidenced by rebellious words   15

                   Eliphaz argues that the evidence of Job's guilt is found in his own words.

                   He has turned against God.

              Job's response: Friends of the innocent increased suffering   16-17

                   Job complains that his friends have become his enemies and have become part of

                    his affliction, rather than a consolation.

                   All the suffering he has gone through demonstrates that God has turned against

                        him.

                   He still cannot understand why he suffers in spite of his innocence.

                   The only hope he has is that of death, which he hopes will come soon and thereby

                        improve his situation.

         Dialogue with Bildad   18-19

              Bildad's argument: Destiny of the wicked   18

                   Job's refusal to pay attention to them will only add to his trouble.

                   As long as he refuses to repent, he can expect the destiny of the wicked, which is

                        suffering.

              Job's response: Future vindication certain   19

                   Job responds to his friends with a counter attack.

                   In spite of his innocence, God has brought all kinds of wrong into his life.

                   He has lost everything and everyone has turned against him.

                   Even so, Job is sure that in the end he will be vindicated.

                   When that happens, what will become of his friends who have opposed him?

                   If the same form of judgment is applied against them that they have applied against

                        him, they have reason to fear God's judgment.

         Dialogue with Zophar   20-21

              Zophar's argument: Destruction of the wicked   20

                   Job's attack upon his friends provokes Zophar to respond with a direct and blunt

                        attack against Job.

                   Job is the one who is suffering, not them.

                   Therefore, he is the wicked one.

                   The wicked will be destroyed.

              Job's response: Prosperity of the wicked   21

                   Zophar's direct attack brings Job to the answer to their accusation:

                 The wicked don't always suffer!

                   They often experience great success, long lives and much pleasure.

                   Their idea is based on false premises.

    Third cycle   22-26

         Dialogue with Eliphaz   22-24

              Eliphaz' argument: Accusation of sin   22

                   In this final round, the attacks become direct accusations of sin in Job's life.

                   Eliphaz begins the direct attack with the charge that Job's suffering was caused by

                        his sin.

                   He accuses him of specific social sins against the needy.

                   He suffers because he thought God would not know about the sin. [Is this a

                        revelation of what's really inside of Eliphaz' own heart?]

                   If he will repent of his sin, God will restore him.

              Job's response: Faithful contrasted with wicked   23-24

                   Job chooses not to address the direct charges made for they are without basis in

                        fact.

                   He returns again to his basic problem.

                   He knows he could stand before God, present his case, and be vindicated.

                   He continues to follow God's way faithfully.

                   However, he continues to suffer.

                   At the same time observation indicates that the wicked often do not suffer for the

                        wrongs committed in this life.

                   God's justice is administered against them at their death, but they often live secure

                        and exalted in this life.

                   This is Job's problem. His friends' view, that the wicked suffer immediate

                        consequences, is not seen in practice.

         Dialogue with Bildad   25-26

              Bildad's argument: God's glory proved Job impure   25

                   In Bildad's final dialogue with Job, he no longer tries to respond or accuse Job

                        directly.

                   His argument is that God is the powerful and holy one, before Him no man can

                        claim to be pure.

                   Job, as any man, ought to recognize his sinfulness before the holy God.

              Job's response: Unresolved question   26

                   Job expands the thesis of Bildad even further, as if to belittle his brief presentation.

                   However, awareness of God's greatness fails to resolve the problem.

                   Job still struggles with the basic issue of why an innocent man should be caused to

         `            suffer as he has.

    Job's final response   27-31

              Job's friends have run out of arguments.

              Their solution for the problem will not resolve Job's doubts.

              He is willing to accept their premise that wickedness produces suffering, although

                   even that is not consistently true during the human life span.

            They are unable to answer the problem of why a righteous man would suffer because they don't

                believe that it is possible.

              Job concludes this section with a final response to his three friends.

         Their erroneous interpretation   27

                   He demonstrates that their interpretation of his condition is erroneous.

              Innocence reconfirmed   27:1-6

                   He is not being punished for sin because he has maintained a righteous way of life.

                   He has given God no reason to punish him.

              Fate of wicked clarified   27:7-23

                   The wicked do indeed suffer for their evil ways, but not always immediately.

                   In the end, they must leave all their prosperity behind and pay for their wicked

                        ways.

                   However, this does not always occur immediately.

                   The wicked cannot call upon God, but Job, in spite of his suffering is still able to do

                        so.

                    Thus there is a clear difference between his fate and the fate of the wicked.

         Divine source of true wisdom   28

              Job explains that the problem with their explanation lies in its source.

              The explanation is logical and often seems to be true.

              However, even true principles must be applied with the wisdom which only God can

                   give.

              Job had been appealing to God for an answer.

              They have been dogmatically applying their own solution.

            They need to turn, along with him, to God and to seek His solution for Job's

                   condition.

              They will only comprehend what is happening when they see the situation from

                   God's point of view.

              This is true wisdom.

         Summary of Job's life   29-31

                   Job reviews his life history in the presence of his friends.

              His past blessing   29

                   He recalls the pleasant days when he walked in fellowship with God and enjoyed

                        His blessing.

              His present affliction   30

                   Then he describes the present affliction and his despair because of his suffering.

              His continuing innocence   31

                        He reviews his personal life and demonstrates that in all areas of his life he has

                             maintained an upright life before God.

                   Personal holiness   31:1-12

                   Justice toward oppressed   31:13-23

                   Faithfulness to God   31:24-28

                   Kindness and generosity   31:29-32

                   Confession of sin   31:33-34

                   Certainty of vindication   31:35-37

                    Fairness with land   31:38-40

                        His conscience is clear and he is willing to face any accuser.

                        He will readily accept his guilt, if there is a basis for a charge against him.

                        He is confident that no such charge will be presented.

ELIHU'S SPEECHES   32-37

         When Job's three friends had no more to say, a fourth observer, Elihu, spoke up.

    Elihu's intervention   32-33:7

         His presentation   32:1-5

              The three friends quit arguing with Job because he considered himself to be

                righteous.

              Elihu was provoked to speak for the same reason.

            He was angry because he felt that Job should have justified God's actions rather than his own.

              He had kept quiet because of his youth.

              He wanted the older men to answer him.

              When they were unable to answer Job, Elihu could resist no longer.

              He had to speak up.

         His explanation   32:6-22

              Elihu begins his intervention by explaining to Job's friends why he felt compelled to

                   speak.

              While he believed that priority should be given to elders, he also recognized that God

                   is the source of understanding.

              When they were unable to answer, he felt compelled to explain what God had taught

                   him about His purpose in suffering.

         His appeal   33:1-7

              He then appeals to Job to listen to his explanation and respond to it.

    Elihu's first speech: God's educational system   33:8-33

         As Elihu speaks to Job, no response is given.

         Elihu answers some of the key premises Job has expressed previously.

         Elihu speaks to Job's complaint that while he is innocent, God is against him (8-11).

              Job had appealed to God for an explanation, but has not received an answer.

              Job supposes that if there is injustice, it's on God's side-He knows that HE is alright!

                33:8-11; 34:5-6, 35-36; 35:3

            Elihu responds that God, due to His greatness, is under no obligation to answer man

                (12-13).

              Nevertheless, God does answer man in various ways (14-18).

              The problem is that frequently the answer is not understood.

            Suffering is one of the ways by which God speaks to man.

                Rather than complain, Job should seek to learn the lesson God wants to teach him through his

                    suffering (19-22).

              Another way God answers a man is by sending another as a mediator who can help

                   him to understand what God wants to teach him.

                   Elihu suggests that he has been sent to fulfill that role.

                   Therefore, Job ought to listen to him.

    Elihu's second speech: Job's proper reaction   34

         Elihu speaks to Job's complaint that although he is innocent, God is not compensating

              him according to his faithful walk (1-6).

         Elihu responds that it is impossible to accuse God of acting unjustly (10-30).

              God is always just in His dealings with man.

              He may not act immediately, but he will repay justly that which a man deserves.

            Rather than accuse God, Job ought to submit to Him, recognize His sovereignty and justice, and

                ask God what He wishes to teach him (31-37).

        By accusing God of injustice, Job has identified himself with the wicked.

              They are the ones who propose that point of view.

    Elihu's third speech: Job's need to seek God   35

         Elihu responds to Job's complaint that it is useless to try to please God.

         He has sought to serve him and received nothing for it (34:7-9; 35:3).

         He answers that God is transcendent.

         Our sin harms us, not him.

         Our righteousness is for our benefit, not His.

         He wants us to seek Him out of love for Him, not for the benefits we can receive from

              Him.

    Elihu's fourth speech: God's greatness   36-37

               Elihu's fourth message summarizes and concludes his previous ideas.

              God is always just.

              He uses suffering to correct and to teach men.

              Therefore, suffering should cause man to listen for God's instruction.

              God's greatness is abundantly demonstrated in the universe.

              His greatness ought to cause man to fear Him, rather than rebuke and challenge Him.

              Job's approach to the problem is wrong.

              If he doesn't humble himself and turn from his self-righteous attitude, God will have

                   to judge him even more severely.

         God's sovereignty over men   36:1-25

         God's sovereignty over nature   36:26-37:21

         God's greatness merited reverence   37:22-24

              Based on the fact that Job never responds to Elihu, it appears that his message gave

                   Job something to consider.

              God's revelation to Job seems to build on Elihu's explanation.

            Even more significant is the fact that Elihu is not included in God's rebuke at the

                end.

              Thus it may be assumed that, while he may not understand all that is involved, Elihu

                   was able to call Job's attention to the proper perspective.

            Job was concentrating on himself and his affliction.

            He needed a clearer view of God. That perspective was provided by God Himself.

    After Job's frequent appeals for a face-to-face confrontation with God, Job is granted his

         request.

    God reveals Himself to Job.

    God is not just another participant in the dialogue.

    In fact, He never answers Job's question.

    He merely reveals Himself.

    When Job sees God as He is, he is satisfied.

REVELATION OF GOD'S KNOWLEDGE   38-40:5

    God's message   38-40:2

              In God's first revelation to Job, He reveals His omniscience.

              He uses a series of questions that reveal the greatness of His knowledge and Job's

                   ignorance.

              The questions deal with basic aspects of the earth, the heavens, and all living

                   creatures.

            If Job doesn't even understand these basic objective facts of God's plan, how can he expect to

                answer the great mysteries of God's eternal plan for man?

         Knowledge concerning the earth   38:1-19

         Knowledge concerning the heavens   38:20-38

         Knowledge concerning the living creatures   38:39-39:30

         Challenge to Job 40:1-2

              God concludes with a challenge to Job to answer Him.

    Job's reply   40:3-5

        Job, having received a revelation of God's great knowledge, recognizes how small he

            really is.

        He has already said too much.

        He will not open his mouth and reveal any further foolishness.

REVELATION OF GOD'S POWER   40:6-42:6

    God's message   40:6-41:34

         In order to emphasize the lesson taught, God gives a second revelation.

         God speaks again and reveals to Job His great power.

         Again he uses a series of questions to make Job aware of his smallness compared to

              God's omnipotence.

    Job's reply   42:1-6

         Once again, Job quickly gets the point.

         He recognizes God's greatness and his own foolishness.

         He didn't understand what he was saying.

         From now on, he will ask God and let Him give the answers.

        Having come face-to-face with God, he confesses his own worthlessness.

    The story concludes with a description of the final results of the conflict.

    The heavenly results are not stated, but it is apparent from Job's attitude at the end that

        Satan had lost the contest.

    Job remained faithful to God.

FRIENDS REBUKED   42:7-9

    Job's three friends are rebuked because they have not rightly understood God and His

         purposes.

    They had enclosed Him in their mold as a vengeful God, seeking the opportunity to

        punish anyone who crosses Him.

    They failed to realize His mercy, and the other purposes God pursues in His plan for His

         children.

    The friends are required to go to Job as a mediator because they have been disrespectful

         of him, as God's servant, and have failed to recognize the testimony he has maintained.

    He was more just than they, yet they criticized him.

    At a time when they should have been supportive, they have joined the opposition in

        bringing affliction on him.

    Job demonstrates his character by forgiving them and acting as their mediator.

    Therefore, God accepted Job's prayer for them.

JOB RESTORED   42:10-17

    Job was recompensed materially, in the end, for his faithfulness.

    He was given a double portion of the wealth he had possessed previously.

    All of his relatives and friends returned and consoled him.

    His children were replaced by an equal number of beautiful children.

    Finally, Job lived for an additional 140 years to enjoy the benefits of his restoration.

DOCTRINAL INSTRUCTION

Identify what each of the following believe about God.

Then identify their view of suffering.

                                            God                                         Suffering

    God (Plan)                     Sovereign                                Proof of His servant's faithfulness

                                                      Just                                           Proof of Satan's error

                                                      Permits testing of His

                                                           children

    Satan                               Sovereign                                Pain will produce unfaithfulness

                                                      Briber

    Job (First)                       Just                                           Confused (but worshiping God)

                                                      Forgiving                                 Trusts in God when he doesn't 

                                            Source of every blessing          understand

                                                      Sovereign

    3 Friends                       Just                                            Result of sin

                                                     Vengeful                                   "Only sinners suffer"

    Elihu                             Sovereign                                  Result of sin, OR

                                                     Just                                             Teaching instrument from God

                                                     Greater than man                         "What do you want to teach me?"

    God (Revelation)        Sovereign                                  Doesn't give an answer

                                                    Omniscient

                                                    Omnipotent

    Job (End)                     Sovereign                                   Doesn't matter

                                                   Omniscient                                 He has seen God as He is!

                                                   Omnipotent                                He can trust Him in the dark

PRACTICAL LESSONS

    What lessons do we learn about our own lives today from studying Job?

    1.    We are participants in a spiritual conflict.

                   Satan will do everything he can to cause us to fall.

                   God wins a victory when we are faithful and submit to His will.

    2.    God is in control of history, even when we are in difficult and adverse circumstances.

    3.    God has purposes for our life that we can't always understand.

    4.    The problem of suffering isn't solved by focusing on the problem itself.

    5.    The problem of suffering is solved when we focus on God Himself.

    6.    Those who are faithful will triumph in the end.