THE BOOK OF JOB Introduction

Transcription

1 THE BOOK OF JOB Introduction AUTHOR: The name Job (Jo'ob; persecuted or hated ) is identified with those who are patient under trials and sufferings. Although Job is the main character of the Book of Job, he does not state that he is the author. Job appears to be a narrative written about Job and therefore, there are many suggestions for the authorship of this book. These include one of Job s friends, Elihu, Moses, Ezra, Solomon. Some scholars believe that the patriarch Job himself may have written an account of his experiences in the second person narrative form but this is uncertain. Elihu, first mentioned in Job 32, is the youngest of Job s miserable comforters and the last one to speak. The idea that Elihu may be the author is based on Job 32:16 17: So Elihu, the son of Barachel the Buzite, answered and said:.. They are dismayed and answer no more; Words escape them. And I have waited (because they did not speak, because they stood still and answered no more). I also will answer my part; I too will declare my opinion. Job 32:6, This is not said in the context of a narrative, but the author is expressing his own thoughts in the first person. Then the conversation resumes and it is Elihu who is speaking. This indicates that Elihu may have been the author of the book. Beyond that not much more is known as to who the author may be. It is important to remember that the uncertainty in authorship of this book does not discredit its message nor does it negate its theological teachings such as the resurrection of the body and the origin of the heavens and earth. PLACE: Job was a dweller in the land of Uz {Job 1:1}. According to the TABLE OF NATIONS in Genesis 10, Uz is listed as one of the sons of Aram, son of Shem, son of Noah. This makes him the great-grandson of Noah. He may have given his name to an area of the Middle East that was later inhabited by Job. The Jewish historian, Flavius Josephus (Ant ), states the tradition that Uz founded the cities of Trachonitis 1 and Damascus [which is the oldest continuously inhabited city in the Middle East]. Therefore, Uz may have been located somewhere between Damascus on the North and Edom on the South; that is, somewhere in the plains located in modern-day Syria or Jordan. There are also arguments advocating the location of Uz being in Arabia but these have lesser historical and archeological merit. 1 A region located in southern Syria east of the Jordan River, on an island of rocky outcroppings which is approximately 20 by 30 miles and rises feet above the plains of Bashan. The region is known by several names. Historically it was known as Argob and in the Bible it is called Trachonitis {Luke 3:1}. In addition, its modern-day title has multiple spellings in English, including Lajat, Lejat and Lajah and El-Leja. 1

2 AUTHENTICITY: That Job was a historical person is attested by the prophet Ezekiel and the apostle James: Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness, says the Lord GOD. Or if I send a pestilence into that land and pour out My fury on it in blood, and cut off from it man and beast, even though Noah, Daniel, and Job were in it, as I live, says the Lord GOD, they would deliver neither son nor daughter; they would deliver only themselves by their righteousness". Ezekiel 14:14, As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful. James 5:10-11 The apostle Paul quotes Job 5:13 in 1 Cor. 3:19. DATE: Interestingly, the name Job appears in the Berlin Execration Texts 2 as the name of a certain prince in the region of Damascus in the nineteenth century BC. This would date the events and possibly the writing of the book during the time of the patriarchs Abraham, Isaac and Jacob [ BC.]. The location of this archeological find is consistent with the geographical location of the land of Uz. This dating of the Job narrative is consistent with the fact that none of the major actions that God performed such as the Exodus from Egypt, the parting of the Red Sea or the Mosaic Law [e.g. priesthood] are mentioned or even alluded to. This indicates that Job probably lived prior to this, during the time of the patriarchs Abraham, Isaac and Jacob, sometime between BC and approximately years after the flood. Furthermore, like Abraham, Job's wealth was measured in flocks and herds. Also, in patriarchal fashion, Job's married children were a part of his household, living in separate tents but subject to his rule as leader of the family clan. One additional fact supports the idea that Job lived during the time of the Patriarchs is his long age [140 yrs] {Job 42:16}. On the other hand, some believe the book dates from the era of Solomon c BC (Franz Delitzsch; Keil) because it is written in narrative prose and thus bears similarities to the creative writing period referred to as the golden age Hebrew Wisdom Literature 3. It also contains ideas similar to parts of Proverbs [cp. Job 15:8; 28 with Prov. 8]. Therefore the story of Job, his misfortunes and his repentance and restoration, which probably happened during the time of the Patriarchs [Abraham, Isaac and Jacob], may have been passed down by word of mouth from generation to generation for several hundred years until written down by an unknown writer during David or Solomon's time, thus assuring the preservation of this wonderful narrative for all future generations. In summary, a reasonable solution to dating this book is that the narrative relates to events that happened to a man named Job who lived around 1900 BC [during the time of Abraham] but were not written down until about 1000 BC [during the time of Solomon]. 2 Bulletin of the American Schools of Oriental Research 82 [1941]: Some scholars date the composition of the book to as late as BC (Eissfeldt; Volz); about the time the people of Israel returned from the captivity in Babylon. A few date the book even later, around the third century B.C. (Cornill). However, these latter views have little basis in either a historical or archeological facts and reflect more of a bias of the scholar. 2

3 PURPOSE. There are several purposes that one can site for the Book of Job. But the ultimate purpose or point of the Book of Job is to teach us that even a good person needs to humble himself/herself and repent before a sovereign and almighty God. In a way Job was acting like Satan when he refused to acknowledge his own pride and stubbornness. Until he came to a point of humbling himself and repenting, Satan would have his way with him. Note the following scriptures: But He gives more grace. Therefore He says 4 : God resists the proud, but gives grace to the humble. Therefore submit to God. Resist the devil and he will flee from you. Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. James 4:6-10 Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for God resists the proud, but gives grace to the humble 4. Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you. Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. 1 Peter 5:5-10 For all that is in the world the lust of the flesh, the lust of the eyes, and the pride of life is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. 1 John 2:16-17 Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Ephesians 6:10-13 HOW DOES A BELIEVER RESIST THE DEVIL? BY REMAINING FAITHFUL AND HUMBLE! The Book of Job also teaches us that God is good, just, and fair in His dealings. He restored Job's fortunes and gave him more than He had ever enjoyed. God always replaces the darkness of our existence with the light of His presence when we remain faithful to Him. The Book of Job teaches us to trust God in all circumstances. When we suffer, it usually is a vain exercise to try to understand the reasons for the suffering. Sometimes the righteous must suffer without knowing the reason why; that it why it is important to learn to trust God in everything this is what the Book of Job teaches. God receives glory when we remain faithful to Him during our trials and sufferings. Another purpose of this book is to clearly show that God is not captive to His creation, His people, or our views of His nature. God is free to do as He pleases and He is subject to no will but His own. He is not limited, hindered or bound by our human understanding or by our lack of it. In he end, Job discovered that God is a God of great power, wisdom and majesty. When we see how great God is, we realize just how little we are and like Job, it will cause us to bow down in humble adoration and submission to Him. 4 Proverbs 3:34. 3

4 OVERVIEW: The poet laureate Lord Tennyson called this book the greatest poem, whether of ancient or modern literature. Speaking of the Book of Job, Thomas Carlyle, the Scottish philosopher said, I call that one of the grandest ever written with pen. Martin Luther said that this book is more magnificent and sublime than any other book of Scripture. The Book of Job is a gigantic, sweeping drama that encompasses both things in heaven and earth and many writers have used its storyline as the main plot for their own stories. When men want to talk or write about repentance, they usually always pick a character who has had a sinful beginning such as Manasseh, the most ungodly king of Judah {see 2 Kings 21:1-16; 24:3-4; 2 Chron. 33:1-9}. Miraculously, he repented after doing 50 years of evil {2 Chron. 33:10-19}! That is the kind of repentance we usually think of. Although King David was a man after God s own heart {1 Sam. 13:14; Acts 13:22} he committed the sins of adultery with Bathsheba {2 Sam. 11:1-5} and the murder of her husband, Uriah, a soldier in his army {2 Sam. 11:14-17}. But David eventually repented in dramatic fashion {2 Sam. 12:1-14; Ps. 51:1-19}. There was also Saul of Tarsus who was an enemy of both the Gospel and Christians {Acts 8:3; 9:1-2; 1 Cor. 15:9} until he had an encounter with the risen Lord Jesus Christ and repented { Acts 9:3-22} and became perhaps the greatest evangelist the world has known. There was St. Francis of Assisi, a dissipated nobleman of his day and he eventually repented. There was Jerry McAuley 5, the drunken bum on skid row in New York City, and he repented. But God didn t pick a man like Manasseh, David or Paul [Saul of Tarsus] in order to teach repentance although He could have! To teach us about repentance God selected Job who was a man that, from all outward appearances, was right with God, had integrity and loved his family. He may have even been the best man who ever lived during the time of the patriarchs. God specially chose this man to teach us that even the most godly person may need a large dose of humility and repentance! When we get to the end of this book, we find the words of Job himself; I have heard of You by the hearing of the ear, but now my eye sees You. Therefore I abhor myself, and repent in dust and ashes {Job 42:5 6}. This ought to be a wake-up call to every believer today it should teach everyone who reads this that no matter how good we think we are, we need to see ourselves as God sees us. All our own righteousness is as filthy rags in God s eyes {Isa. 64:6} and we need to examine ourselves from time-to-time to see if we have need of repentance {1 Cor. 11:28; 13:5-6; Gal. 6:4-5}. 5 Jerry McAuley (1839, Ireland 18 September 1884), along with his wife, Maria, was the founder of the McAuley Water Street Mission in New York City. A self-described "rogue and street thief" who spent seven years in Sing-Sing prison during the 1860s. McAuley's mission became America's first Rescue Mission and is now known as the New York City Rescue Mission 4

5 The book takes its name from the main character in the poem, the patriarch Job, rather than who the author was. Because Job deals with one of man's universal questions Why to the righteous suffer? The book is classified as one of the Wisdom Books of the Old Testament and is universally recognized as one of the most sublime pieces of poetic literature. Since the narrative historically takes place earlier than any of the other poetical books, it is placed first in the Old Testament poetical books which also include Psalms, Proverbs, Ecclesiastes and Song of Songs (of Solomon). All of the dialogue in the Book of Job is written in the form of a dramatic poetry known as a prose narrative, which refers to a poetical form or style that uses non-rhythmic meter. This is typical of Hebrew poetry which is not rhythmic but its flow or continuity is achieved by using parallelism in which an idea is expressed by using successive statements that either comparison or contrast an idea. It should be noted that Solomon uses this style extensively in the Book of Proverbs and Ecclesiastes. The prologue-poetry-epilogue format of Job was used often in writings of this type in the ancient world. The author of Job was a literary craftsman who knew how to bring words together in dramatic fashion to drive home his message about man s relationship with God and the eternal purpose of life. The book of Job revolves around the perplexing question of why the righteous suffer and how their suffering can be reconciled with the infinite goodness and holiness of God. Job s own wife gives him this bit of encouraging advice {Job 2:9}: Do you still hold fast to your integrity? Curse God and die! But Job responds by saying {Job 2:10}: You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity? In all this Job did not sin with his lips. The Book of Job begins with two introductory chapters {Job 1-2} which give a brief description of Job, his extensive possessions and his large family explaining Job s current status and setting the stage for the rest of the book. Satan comes along {Job 1:6} and insists that the integrity and faith of this righteous man is shallow and that testing will prove this to be the case. In his role as accuser of the saints, Satan accuses Job of serving God only because God has protected him from adversity and made him wealthy and so God grants permission for the testing to begin. In rapid succession, Job's sons and daughters are killed and all his flocks are stolen by his enemies. He has lost his children and the wealth of all his livestock. Finally, Job himself loses his health and is stricken with a horrendous skin disease. In his sorrow he sits mourning among the ashes, on an ash heap, scraping his sores with a piece of pottery while he laments his misfortune. Job s calamity had another, extremely devastating, effect Job lost his power and influence for justice and righteousness in his community! Refer to Job 29:1-17. The main body of the book consists of dramatic dialogues and arguments between Job and his three friends {Job 3-31} including the youngest, Elihu {Job 32-37}. 5

6 Job is first visited by three friends; Eliphaz 6, Bildad 7, Zophar 8, who had made an appointment to see him. They arrive to mourn with him and to offer their comfort and support. While there, these friends offer their explanations of the reasons for his misfortune but give Job no real answers or solutions, and therefore no real comfort. A fourth friend, Elihu, shows up later and begins to offer Job some important points to consider. But instead of comforting Job, these friends launch into long lectures, philosophical and theological debates to try and explain to the Job the reason for his suffering. Their line of reasoning basically follows the generally accepted view that misfortune and suffering is always sent by God as punishment for sin. After each of Job s three friends speak, Job, in turn, responds to each of their explanations and bemoans the fact that they do not really understand and refers to them as; Miserable comforters are you all! {Job 16:2}. Job argues just as strongly that he is an upright man who had done nothing to deserve such treatment at the hand of God. Job's three friends offer practically the same answer; implying that suffering is always the outcome of sin. This is the same mind-set that the disciples had regarding the man that was blind from birth; Who sinned, this man or his parents? {John 9:1-5}. In v.3 of that passage we find a clue for the answer to the question, Why do the righteous suffer? Jesus answered, "Neither this man nor his parents sinned, but that the works of God should be revealed in him. 6 ELIPHAZ [ GOD OF GOLD ] is called "the Temanite" and was probably of Teman in Edom. As Eliphaz the son of Esau had a son named Teman, from whom the place took its name, there is reason to conclude that this Eliphaz was a descendant of the former Eliphaz (Kitto). He is the first speaker among the friends and probably the eldest among them. He begins his orations with delicacy and conducts his part of the controversy with considerable address {Job 4-5, 15, 22}. On him falls the main burden of the argument that God's retribution in this world is perfect and certain and that, consequently, suffering must be a proof of previous sin. The great truth brought out by him is the unapproachable majesty and purity of God {Job 4:12-21; 15:12-16). But still, with the other two friends, he is condemned because they "have not spoken of Me what is right" {Job 42:7}. "In order that they may only maintain the justice of God they have condemned Job against their better knowledge and conscience" (Delitzsch). Through sacrifice and intercession of Job all three are pardoned. (From The New Unger s Bible Dictionary, Moody Press of Chicago, Illinois. 1988). 7 BILDAD [ son of contention ] was a Shuhite and probably the second oldest of the three friends of Job who disputed with him as to his affliction and character {Job 2:11}. In his first speech {Job. 8} he attributes the death of Job's children to their own transgression. In his second speech {Job 18} he recapitulates his former assertions of the temporal calamities of the wicked, insinuating Job's wrongdoing. In his third speech {Job 25}, unable to answer Job's arguments, he takes refuge in a declaration of God's glory and man's nothingness. Finally, with Eliphaz and Zophar, he availed himself of the intercession of Job, in obedience to the divine command {Job 42:9}. (From The New Unger s Bible Dictionary, Moody Press of Chicago, Illinois. 1988). 8 ZOPHAR ["chatterer ; i.e., a chatter box ] the Naamathite or inhabitant of Naamah, whose location is probably in North Arabia. He was probably the third oldest of Job s three friends {Job 2:11; 11:1; 20:1; 42:9}. In the Septuagint Zophar is called "king of the Minaeans." (From The New Unger s Bible Dictionary, Moody Press of Chicago, Illinois. 1988). 6

7 Perhaps God allowed Satan to distress Job simply to reveal the works of God in Job s life. God s ways are vindicated and Satan s schemes are ultimately doomed to failure. Throughout the narrative Job desperately continues to assert his innocence and at times appears almost hysterical under the unjust insinuations of his so-called friends. At one point Job stops short of accusing God of injustice, but he returns to his faith and confidence in God s divine goodness and protests that he will be finally vindicated. In the end, Job s three friends, frustrated with their own arguments and exasperated with Job s self-defense stop talking because he was righteous in his own eyes {Job 32:1}. At this point in time, in Job 32-37, a fourth and the youngest friend, Elihu 9, comes on the scene and appears with the divine message elaborated in the New Testament that sufferings are very often the medium of refining the righteous, the chastisements of a Father who loves His children, and by no means the action of a vindictive or implacable God. Here is how the writer of Hebrews puts it: And you have forgotten the exhortation which speaks to you as to sons : My son, do not despise the chastening of the LORD, nor be discouraged when you are rebuked by Him; for whom the LORD loves He chastens, and scourges every son whom He receives. 10 If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it. Therefore strengthen the hands which hang down, and the feeble knees, and make straight paths for your feet, so that what is lame may not be dislocated, but rather be healed. Heb. 12:5-13 Finally, in the end, after Job and his friends have debated this question at length and have failed to arrive at a satisfactory solution, Job contain God's powerful and aweinspiring response. God Himself speaks to Job out of the whirlwind; declaring His great and mighty power through Creation thus reminding Job of His awesome glory, wisdom and sovereignty and at the same time revealing Job s own frailty and impotence! It is important to note that in His response God does not enter any philosophical and theological discussions 11 nor does He give an answer to the nagging question of why the righteous suffer. 9 ELIHU [ my God is He ] was the fourth and youngest of Job s friends and he speaks last not until Job 32. He is called "the son of Barachel the Buzite, of the family of Ram" {Job 32:2}. This is usually understood to imply that he was descended from Buz, the son of Abraham's brother Nahor. 10 Proverbs 3: Note especially that the Bible does not begin with an intellectual discussion about the existence of God, the first verse of the Bible begins simply with; In the beginning God created the heavens and the earth. It does not invite a debate about this; one either believes it or doesn t. 7

8 Instead, God reveals Himself as the powerful [Omnipotent], all-knowing [Omniscient] God who created the vast Universe [Omnipresent]. God s message to Job is two-fold: (1) He is Holy and the Almighty and Sovereign Creator of the Universe and (2) He is not required to explain or justify His actions to anyone. Note: For His dominion is an everlasting dominion, and His kingdom is from generation to generation. All the inhabitants of the earth are reputed as nothing; He does according to His will in the army of heaven and among the inhabitants of the earth. No one can restrain His hand or say to Him, What have You done? Dan. 4:34-35 Surely you have things turned around! Shall the potter be esteemed as the clay; For shall the thing made say of him who made it, He did not make me? or shall the thing formed say of him who formed it, He has no understanding? Isa.29:16 You will say to me then, Why does He still find fault? For who has resisted His will? But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this? Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? Rom. 9:19-21 He is the sovereign, all-powerful God who always does what is right, although His ways may be beyond man's understanding. For My thoughts are not your thoughts, nor are your ways My ways, says the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. Isaiah 55:8-9 Job is humbled by God s interrogation and his realization that God's eternal power and glory truly is awesome and His knowledge is beyond finding out. Job learns to trust God even when he cannot understand. Note: Behold the proud, his soul is not upright in him; but the just shall live by his faith. Habakkuk 2:4 As the narrative concludes, the book ends with Job s submission to God s holiness and personal repentance {Job 42:1-6}. Job declares his great affirmation of faith: I have heard of You by the hearing of the ear; but now my eye sees You. Therefore I abhor myself, and repent in dust and ashes. Job 42:5-6 Therefore, in the end, after all the labored discussions, Job is reminded of just how high God s ways are above man and just how holy God is. This brings him to a realization that he, himself [AS ALL PEOPLE ARE] is to humble himself before God's holiness and he has no choice but to repent of his sin and pride. Job s humility and repentance are a prelude to his ultimate restoration {Job 42:7-17}, which forms the epilogue of the entire narrative and includes a description of the birth of more sons and daughters and his rise to a position of even greater wealth and prominence. Job lived out his additional years as a happy, contented man: After this Job lived one hundred and forty years and saw his children and grandchildren for four generations. So Job died, old and full of days {Job 42:16-17}. Last, but not least, the Book of Job describes two creatures, Behemoth and Leviathan, that appear to be what we know as dinosaurs, possibly a brachiosaur and a plesiosaur {Job 40:15-24; 41:1-34}. They cannot be describing the hippopotamus (nor elephant) or a giant crocodile as many Bible commentators have written about. 8

9 Here s how J. Vernon McGee sums up this book: The Book of Job reveals a man who had a personal relationship with God, but who could find nothing wrong with himself, one who was very egotistical about his own righteousness and maintained it in the face of those who were around him. Job felt that before God he was all right. In fact, he wanted to come into the presence of God to defend himself. When Job did that, he found that he needed to repent! KEY VERSES: Job 9: For He is not a man, as I am, that I may answer Him, and that we should go to court together. Nor is there any mediator between us, who may lay his hand on us both. Job 14:14. If a man dies, shall he live again? All the days of my hard service I will wait, till my change comes. Job 19: For I know that my Redeemer lives and He shall stand at last on the earth; and after my skin is destroyed, this I know, that in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold and not another. Job 38:1-7 Then the LORD answered Job out of the whirlwind, and said: Who is this who darkens counsel by words without knowledge? Now prepare yourself like a man; I will question you, and you shall answer Me. Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. Who determined its measurements? Surely you know! Or who stretched the line upon it? To what were its foundations fastened? Or who laid its cornerstone, when the morning stars sang together, and all the sons of God shouted for joy? KEY WORDS/PHRASES: Righteousness, Almighty, reproach, the wicked, darkness, shadows. MAJOR THEME: Humility and Repentance are prerequisites to understanding the nature of God and having fellowship with Him; Repentance and Patience under trial {Jam. 5:10}. KEY TEACHINGS: (1) The sovereignty of God over the affairs of both man and this world. (2) Satan accuses and attacks believers but is subservient to God, who created him. (3) The need for a qualified mediator between God and man. (4) The need for humility and repentance. (5) The resurrection of the dead. (6) The holiness of God (7) The awesome creative power of God. (8) Humility, repentance and faith are prerequisites to worshipping God 9

10 OUTLINES: OUTLINE OF THE BOOK OF JOB 12 I. PROLOGUE: TESTING OF JOB Job 1-2 II. JOB FALSELY COMFORTED BY HIS FRIENDS..Job 3-31 A. First Cycle Of Speeches: Job's speech followed by those of his three friends, each in turn answered by Job B. Second Cycle Of Speeches: Each friend speaks to Job and is answered by him C. Third Cycle Of Speeches: Eliphaz and Bildad speak until answered by Job III. SPEECHES OF ELIHU.Job A. First Speech: Purpose Of Affliction B. Second Speech: God Vindicated 34 C. Third Speech: The Advantages Of Piety 35 D. Fourth speech: God's Greatness And Job's Ignorance IV. SPEECHES OF GOD AND JOB'S RESPONSE..Job 38:1-42:6 A. First Speech: Creation Declares God's All-Power & Job's Conversion 38:1-40:5 B. Second Speech: Power Of God, Human Weakness & Job's Humility 40:6-42:6 V. EPILOGUE: JOB'S FRIENDS REBUKED; JOB RESTORED...Job 42: Book outline from Unger s Bible Dictionary 1988 by Moody Press. All rights reserved. 10

11 TEACHING OUTLINE OF THE BOOK OF JOB 13 PART ONE: THE DILEMMA OF JOB {1:1 2:13} I. THE CIRCUMSTANCES OF JOB 1:1-5 II. THE FIRST ASSAULT OF SATAN 1:6-22 III. THE SECOND ASSAULT OF SATAN 2:1-10 IV. THE ARRIVAL OF JOB'S FRIEND'S 2:11-13 PART TWO: THE DEBATES OF JOB {3:1 37:24} I. THE FIRST CYCLE OF DEBATE 3:1 14:22 A. Job's First Speech 3:1 26 B. Eliphaz's First Speech 4:1 5:27 C. Job's Reply to Eliphaz 6:1 7:21 D. Bildad's First Speech 8:1 22 E. Job's Response to Bildad 9:1 10:22 F. Zophar's First Speech 11:1 20 G.Job's Response to Zophar 12:1 14:22 II. THE SECOND CYCLE OF DEBAB 15:1 21:34 A. Eliphaz's Second Speech 15 B. Job's Respnse to Eliphaz 16:1 17:16 C. Bildad's Second Speech 18 D. Job's Response to Bildad 19 E. Zophar's Second Speech 20 F. Job's Response to Zophar 21 III. THE THIRD CYCLE OF DEBATE 22:1 26:14 A. Eliphaz's Third Speech 22 B. Job's Response to Eliphaz 23:1 24:25 C. Bildad's Third Speech 25 D. Job's Response to Bildad 26 IV. THE FINAL DEFENSE OF JOB 27:1 31:40 A. Job's First Monologue 27:1 28:28 B. Job's Second Monologue 29:1 31:40 13 Book outline from Nelson's Bible Dictionary 1986 by Thomas Nelson Publishers. All rights reserved. 11

12 V. THE SOLUTION OF ELIHU 32:1 37:24 A. Elihu Intervenes in the Debate 32 B. Elihu's First Rebuttal 33 C. Elihu's Second Rebuttal 34 D. Elihu's Third Rebuttal 35 E. Elihu's Conclusion 36:1 37:24 PART THREE: THE DELIVERANCE OF JOB {38:1 42:17} I. THE FIRST CONTROVERSY OF GOD WITH JOB 38:1 40:5 A. God's First Challenge to Job 38:1 40:2 B. Job's First Answer to God 40:3-5 II. THE SECOND CONTROVERSY OF GOD WITH JOB 40:6 42:6 A. God's Second Challenge to Job 40:6 41:34 B. Job's Second Answer to God 42:1-6 III. THE DELIVERANCE OF JOB AND HIS FRIENDS 42:7-17 DRAMATIC OUTLINE I. Drama (Prose) Chapters 1 2 A. Scene I: Land of Uz. Job s Prosperity and Serenity 1:1 5 B. Scene II: Heaven. Satan s Slander of God and Job 1:6 12 C. Scene III: Land of Uz. Job s Loss of Children and Wealth. 1:13 22 D. Scene IV: Heaven. God, and Satan 2:1 6 E. Scene V: Land of Uz. Job s Loss of Health & Wife s Cynicism 2:7 10 II. Dialogue (Poetry) Chapters 2:11 42:6 A. Scene VI: City Dump 2:11 37:24 1. Job s Loss of Understanding from Friends 2: Job vs. Eliphaz, Bildad, Zophar 3:1 32:1 3. Job vs. Elihu 32:2 37:24 B. Scene VII: Jehovah vs. Job 38:1 42:6 12

13 Bibliography (1) New Unger's Bible Dictionary, Moody Press of Chicago, Illinois (2) Nelson s Bible Dictionary; Thomas Nelson Publishers, (3) Bible Knowledge Commentary/New Testament, Cook Communications Ministries; Copyright 1983, (4) Barnes Notes, (5) Thru the Bible Commentary: Poetry (Job), Vol. 16; J. Vernon McGee, Thomas Nelson; Nashville (6) Vincent s Word Studies of the New Testament, Hendrickson Publishers, Copyright (7) Wycliffe Bible Commentary, edited by Charles F. Pfeiffer, Everett F. Harrison, Moody Publishers, Copyright