Job 1:1-5 – A Challenge to God and the first test

1. Was Job Jewish, an Israelite, or a Gentile?

2. In Job, since the views of the speakers disagreed, how could they all be inspired?

3. In Job, since God loves us, why does God allow so much suffering in the world?

4. In Job, why do bad things happen to godly people?

5. In Job, as C. G. Jung said of Job, “is it worth the lion’s while to terrify the mouse?”

6. In Job, why did God permit Job to suffer?

7. In Job 1:1, Job 1:8; and Job 2:3, how was Job righteous, since Rom 3:23 says that no one is righteous?

8. In Job 1:1 briefly, where was Uz?

9. In Job 1:2, what is the significance of seven sons and three daughters?

10. In Job 1:5, should Jews have done sacrifice for others as Job did?

11. In Job 1:6, who were the sons of God here?

12. In Job 1:6, why was Satan permitted to come before God, and we cannot come directly before Him?

Job 1:6-22 – The Worst Day of Job’s Life

1. In Job 1:6, was Job used a “pawn” in God’s “chess game” with the devil?

2. In Job 1:9-12, what specifically was Satan’s accusation against Job?

3. In Job 1:11, should the Hebrew word here be translated as “bless” or curse”?

4. In Job 1:13-19; 2:7, why did Satan hate Job so much?

5. In Job 1:14-20, how would a Christian feel when they were sacrificially serving God (Job 1:5), and yet calamity came their way anyway?

6. In Job 1:15, who were the Sabeans/Sabaeans?

7. In Job 1:16, what was the fire of God?

8. In Job 1:22, what does the Hebrew word tiplah, translated wrongdoing, mean precisely?

9. In Job 1:22, how do some people charge God with wrongdoing?

Job 2 – Skin for Skin

1. In Job 2:3, how did God move against Job?

2. In Job 2:3 and Job 1:8, how is a person on earth “blameless and upright” even though we have sinned?

3. In Job 2:4, why did Satan say, “skin for skin”?

4. In Job 2:7, exactly what kind of disease did Job have?

5. In Job 2:8, why would somebody with sores all over his skin sit in ashes?

6. In Job 2:9-10, why didn’t Satan kill Job’s wife as well as his kids?

7. In Job 2:9, why would Job’s wife say, “curse God and die”?

8. In Job 2:10, what does the word “evil” mean here?

9. In Job 2:11, how do you pronounce the names of Job’s friends?

10. In Job 2:11, who were the Temanites, Shuhites, and Maamathites/Naamathites?

11. In Job 2:13, when is it best not to say anything when consoling someone?

Job 3-5 – Job and Eliphaz, the first time part 1

1. In Job 3:1-7, did Job sin in cursing the day he was born?

2. In Job 3, what are some basic characteristics of Job’s speech?

3. In Job 3:16-22, what did Job think about the afterlife?

4. In Job 3:16-22, what does this teach us about the afterlife?

5. In Job 3:1-26, when a person goes from faith and patience to hopelessness and depression, can they ever recover?

6. In Job 4:1-5:27, what is the basic mindset of Eliphaz?

7. In Job 4:1-5:27, Ps 34:12-16, Mk 4:24; and Gal 6:7, doesn’t a person always reap what they sow?

8. In Job 4-5, how can someone today be like Eliphaz, in having basically correct theology but no compassion?

9. In Job 4:5-5:27, what is the structure of Eliphaz’s argument?

A: It is a chiasm, which is commonly found in Hebrew poetry.

— Opening (4:2)

— — Exhortation (4:3-6)

— — — God’s Dealings with men (4:7-11)

— — — — The Revelation of truth (4:12-21)

— — — God’s Dealings with men (5:1-16)

— — Exhortation (5:17-26)

— Closing Remark (5:27)

See The Expositor’s Bible Commentary volume 4 p.897 for more info.

10. In Job 4:5-5:27, what is Eliphaz’s argument here?

Job 3-5 – Job and Eliphaz, the first time part 2

1. In Job 4-5, are there times when you might be trying to help a depressed person, and like Job’s three friends, you are getting it all wrong?

2. In Job 4:6, what is the best translation?

3. In Job 4:6, what did Job learn about hope?

4. In Job 4:7, since part of Eliphaz could be called “cause and effect”, so is it true or not that living godly produces good results and living ungodly produces bad results?

5. In Job 4:12-21, what do you think of the view that all of us have sin, so all suffering of believer’s can be explained by all believers need some discipline for their sins?

6. In Job 4:12-21, could Eliphaz have been correct that his words were from a divine revelation?

7. In Job 4:20-21, what valid point is Eliphaz making here?

8. Should Job 5:7, be translated as “man is born into trouble” or “man engenders trouble”?

9. In Job 5:13, why did Paul quote Eliphaz in 1 Cor 3:19, since God later rebuked Eliphaz?

10. In Job 5:25-27, how was Eliphaz very insensitive here?

Job 6-7 – Angry enough to want to die

1. In Job 6:1-7:21, what is so wrong with Job’s response?

2. In Job 6:1-7:21 what is understandable about Job’s response?

3. In Job 6:1-7:21, when counseling someone, how important is it to validate how they feel?

4. In Job 6-7, what is a summary of Job’s response?

5.. In Job 6:11, should it say, “Have I become a burden to you” (LXX), or “I have become a burden to myself” (MT)?

6. In Job 7:6, does the Hebrew word mean “without hope” or “without thread”?

7. Do Job 7:9 and Job 14:12 deny a physical resurrection?

8. In Job 6:14-27, Job feels that his friends have let him down in coming to console him. Was Job right?

9. In Job 7:20, how is God a watcher of men?

Job 8-10 – Will you go to Court against the Source of Justice?

1. In Job 8:1-0, how is Bildad not a good comforter here?

2. In Job 8, what is the essence of Bildad’s argument here?

3. In Job 8, how would you briefly answer Bildad’s argument?

4. In Job 8-10, what is the primary point?

5. In Job 9-10, what is a summary of Job’s response here?

6. In Job 9:17; 10:2-3, how would you feel when someone seems angry with you without cause?

7. In Job 9:18, why are some people bitter towards others, towards life, or towards God?

8. In Job 9:21-24 why is Job so extreme here?

9. In Job 9:25-31, how do a runner, swift boats, and eagles describe our life on earth?

10. In Job 9:29, what is the hopelessness expressed here?

11. In Job 10:1-7, what is Job conceding here?

12. In Job 10:18-22, what could you say to someone who feels trapped and hopeless?

Job 11-14 – Zophar: Unconsciously Against God

1. In Job 11:1-20, what kind of person do you think Zophar was?

2. In Job 11:1-20, what is Zophar’s point here?

3. In Job 11:1-20, could a Christian today, or even we ourselves, ever be an unintentional opponent of God?

4. In Job 11, how do you talk to someone who disagrees with you because of a wrong assumption they will not question?

5. In Job 11:6, has God really forgotten some of our sin as Zophar said?

6. In Job 11:7-8, can human beings know God?

7. In Job 12-14, what is Job’s point here?

8. In Job 12:4, how did God answer Job?

9. In Job 12:6, how do some people carry their god in their hands?

10. In Job 12:13-25, what is Job’s point?

11. In Job 13:4-5, Job’s friends all had no great sin to pin on Job, yet that all acted like they did anyway, to validate their worldview. How might people today fabricate things they have no basis for, in order to prop up their worldview?

12. In Job 13:15, should the Hebrew be translated, “yet will I trust Him” or “I have no hope”?

13. In Job 13:23, when should we ask God to show us our sins?

14. In Job 14:13-22, does Job deny an afterlife?

Job 15-17 – Eliphaz Part 2: Warning of Empty, Arrogant Talk

1. In Job 15, what can we say about this second cycle of three speeches and three responses from Job?

2. In Job 15, what is a brief synopsis of Eliphaz’s speech here?

3. In Job 15:7-8, what are ways non-Christians sometimes think they are wiser than God?

4. In Job 15:7-8, what are ways Christians can sometimes think they are wiser than God, without actually saying that explicitly?

5. In Job 15:16, what are some ways people drink up evil like water, or scorn like water in Job 34:7?

6. In Job 15:1-35, what are some better ways to counsel someone?

7. In Job 15:21,34, what is Eliphaz saying here?

8. In Job 15:27-31, how do some people, such as Eliphaz, assume that if a person has money, they are evil for trusting in their wealth?

9. In Job 16-17, what is a summary of Job’s speech here?

10. In Job 16:2, how do you feel when friends you think you can rely on seem like they have no sympathy for you at all?

11. In Job 16:18-19, why does Job poetically ask the earth not to cover his blood?

12. What does Job 17:3 mean?

13. In Job 17:11-16, Job accepts the fact that it looks like he will die soon. How do people today act when they realize their imminent death, and how should Christians feel?

Job 18-19 – Bildad and Job Part 2: My Redeemer Lives! – and so will I

1. In Job 18:1-21, what is Bildad’s point here?

2. In Job 18:1-21, have you ever been accused of being arrogant when you were not, and how should you react?

3. In Job 18:16, what does it mean not to have root or branch?

4. In Job 19:1-29, what is Job’s point here?

5. In Job 19:3, what would you think if you felt that God has so-to-speak, “wronged” you?

6. In Job 19:13-27, like Job, how can we juxtapose hope in a hopeless situation?

7. In Job 19:17, how could Job’s breath be repulsive to his own children, since his children were all killed in Job 1:2,18-19?

8. In Job 19:18, how did little children despise Job?

9. In Job 19:20, does this mean that Job’s teeth are gone?

10. In Job 19:25, what exactly is a “Redeemer” here?

11. In Job 19:25, what is Job saying here?

12. In Job 19:25, what are other interpretations of this verse?

13. In Job 19:26 show that resurrected bodies will still be flesh?

Job 20-21 – Pleasures of Sin Are Only for a Season

1. In Job 20:1-14, how has Zophar shifted his argument here?

2. In Job 20:1-14, what good insights did Zophar have on sin?

3. In Job 20:1-14, what two huge blunders did Zophar make here?

4. In Job 20:1-29, Did Zophar sin here?

5. In Job 20:19, Zophar falsely accused Job of stealing the poor and violently seizing houses. How do you handle when people just make things up out of the blue?

6. In Job 21:1-30, what is a summary of Job’s point here?

7. In Job 21:7-15, how do you feel when people who have cheated and are frauds end up prospering more than you?

8. In Job 21:14-15, how do you share the gospel with someone who says, “my life is good now so why do I need God”?

Job 22-24 – Eliphaz’s Last Try, Job Must have done something!

1. In Job 22:1-30, what is Eliphaz’s point here?

2. In Job 22:1-30, what would you say to a Christian or someone else who thinks that a persons’ prosperity or misfortune are consequences of how righteous they are right now?

3. In Job 22:1-30, when, if ever, should a counselor lie to the person they are counseling?

4. In Job 22:1-30, can you think of other examples like Eliphaz, where people thought it more important to prove their viewpoint than to minister to a person or be truthful?

5. In Job 22:30, should it say, “island of the innocent”?

6. In Job 23, what is Job’s point here?

7. In Job 24, what is Job’s new realization here?

8. In Job 24:18-25, is this a part of Job’s speech or Bildad’s next speech?

Job 25-27 – The last time for Bildad and Job

1. In Job 25:1-6, what is Bildad’s point here?

2. In Job 25:4-6, is man just a maggot (fly larva)?

3. In Job 26:1-4, when, if ever, should you try to argue or debate with someone who is in the middle of deep grief?

4. In Job 26:1-4, the speeches of Job’s three friends contained many fine things in the abstract,

5. In Job 26:1-30:31, what is a summary of Job’s response here?

6. In Job 26:7, should it be translated “Zaphon” or “north”?

7. In Job 26:7, what does it mean that the earth hangs on nothing?

8. In Job 26:11, what are the pillars of heaven?

9. In Job 27:4-6, what is Job’s point here?

10. In Job 27:4-6, how would a Christian who values their integrity more than prosperity act different than a Christian who values their prosperity more?

11. In Job 27:21, what is so bad about the east wind?

12. In Job 27:23, Job 34:37, Nah 3:19, Ezek 25:6, and 2 Ki 11:12, is it better in church to say “amen” or “praise the Lord” rather than clapping hands?

Job 28-30 – A Hymn on Seeking Wisdom

1. In Job 28:1-28, what is the main point of this chapter?

2. In Job 28:1-28, what do we know about mining back then?

3. In Job 28:1-28, how do we get wisdom, and how is it similar to mining?

4. In Job 28:28, how is the fear of the Lord the beginning of wisdom?

5. In Job 29:1-25, what is interesting about the structure of Job’s poetry about the nostalgic “good old days” he hoped would come again?

6. In Job 29:3-5, Job obeyed God, worked to do God’s will, and stayed away from what displeased God, but Job also delighted in God. What would a Christian be like today if they failed to delight in God?

7. In Job 29:7-17, why was Job formerly so well-respected, and how long did that respect last?

8. In Job 29:1-25, what do you say to a Christian who is living in the past, who longs for “the good old days”?

9. In Job 30:1, like these mockers who formerly showed respect to Job, why do some “kick people when they are down”?

10. In Job 30:1, do you think Job had a touch of arrogance here himself?

11. In Job 30, what is Job’s point here?

Job 31 – The End of Job’s Final Speech

1. In Job 31:1-40, how do you handle it when someone insists you need to give a defense for something you did, when you don’t see a need to?

2. In Job 31:1-40, what is rather curious about Job’s parallels here?

Job 31:1-3

Job 31:5-7

Job 31:8-9

Job 31:13-15

Job 31:16-23

Job 31:24-28

Job 31:29-3037

Job 31:38-40

3. In Job 31:1, is not looking at a woman lustfully a part of New Testament morality, or Old Testament morality?

4. In Job 31:7, what is Job saying about the cleanness of his hands?

5. In Job 31:13, what does this say about treating people under you?

6. What does Job 31:13 say about slavery?

7. In Job 31:25, what is the significance of the last phrase?

8. In Job 31:27, what does a mouth kissing a hand mean?

9. In Job 31:26-28, what is the significance of this unfaithfulness?

10. In Job 31:36-37, what would Job wear like a crown?

11. Why does Job 31:40 say, “The words of Job are ended”?

Job 32-34 – Elihu’s first two speeches: What’s wrong with you guys?

1. In Job 32:1-37:24, why was Elihu correct and the other four men wrong?

2. In Job 32:1-37:24, what is Elihu’s point here?

3. In Job 32:2, where was “Buz”?

4. In Job 32:6-7 when should we defer to others and hold off speaking?

5. In Job 33:6; 36:2, Elihu said he was acting as a spokesperson for God. Was this right?

6. In Job 33:9-36:23, what was good about Elihu’s speech here?

7. In Job 33:9-33, what is a summary of what Job should have said?

8. In Job 33:9-33, what should we do when we encounter tragedy?

9. In Job 34:5-37, what did Elihu say against Job’s three friends?

10. In Job 34:8, when should you separate from someone as a bad influence on you?

Job 35-37 – Elihu – The Value of Virtue and the Unanswered Cry

1. In Job 35:1-16, what is Elihu’s main point here?

2. In Job 35:3, how do you answer when someone questions why they should be righteous since God does not seem to do anything right now?

3. In Job 35:5,10f; 36:24-37-24, what is the great contrast here between Elihu vs. Job and also his three friends?

4. In Job 35:6-8, does our sin “hurt” God in any way?

5. In Job 35:10; Ps 77:6; 119:54-55; Isa 30:29; how does God gives us songs in the night?

6. In Job 36:4f, is God or Elihu the subject when Elihu says “One who is perfect in knowledge is with you.”?

7. In Job 36:27-38, how could Elihu know about evaporation, since the Greeks of a later time were the first we know to write about it?

8. In Job 36:13-32, what new thing is Elihu saying here?

9. In Job 36:15, how doe God speak to people in their affliction?

10. In Job 37:14-23, what different thing is Elihu saying here?

11. In Job 37:18, how is there a solid dome above the earth?

Job 38-39 – The Lord speaks

1. In Job 38:1, why didn’t God answer Job earlier?

2. In Job 38:1, why is it fitting that God speak out of a storm?

3. In Job 38:2 why does God first ask who obscures God’s counsel without knowledge?

4. In Job 38:3-39:30 why didn’t God wait for Job to answer each question, and why didn’t God just tell Job what Job said that was wrong?

5. In Job 38:1, how did Job obscure God’s counsel?

6. In Job 38:2-39:30, what is the flow or outline of these chapters?

7. In Job 38:2-41:34, what was God’s point here?

8. In Job 38:31-32, does this support astrology?

9. In Job 38:31, what is the significance of the Pleiades?

10. In Job 38:32, what is “Mazzaroth”?

11. In Job 39:13-15, what is peculiar about the ostrich?

12. In Job 39:1-30, God could have said something like, “Job let me explain everything to you. Satan challenged you integrity, and your suffering glorified Me by showing up Satan.” But God did not. Why?

13. In Job 38:1-39:30, what are some similarities with Gen 3:8-13,21?

Job 40-41 – The Lord and Job dialog (sort of)

1. In Job 40:1-41:34, what is God’s message in these verses?

2. In Job 40:2, who is “one who contends”?

3. In Job 40:3-5, why didn’t Job talk more, like he did so much earlier in the book?

4. In Job 40:3-5, how would you know if you have “overstepped” your protest?

5. In Job 40:4-5, could a person be godly and still have arrogance at the same time?

6. In Job 40:4-5, how did Job speak only once or twice, and that he would speak no more?

7. In Job 40:8, how do some today condemn God to justify themselves?

8. In Job 40:15, 21-22, what is behemoth?

9. In Job 40:15, was behemoth a throwback to the monster Tiamat of Babylonian mythology, whom Gilgamesh slew?

10. In Job 41, what is Leviathan?

11. In Job 41:18, what could the flashes of light mean here?

Job 42 – What Job learned

1. In Job 42:1-17, were Job’s afflictions, both family-wise and health-wise, a temptation or a character-building trial?

2. In Job 42:1-6, why was Job’s response proper?

3. In Job 42:5, how could Job see God and live, since Ex 33:20 says no one can see God and live?

4. In Job 42:6, what exactly did Job despise?

5. In Job 42:7-8, God’s wrath was roused against Job’s three friends for what they said in trying to defend God. What are some ways today people might speak to try to defend God, and they are doing more harm than good?

6. In Job 42:8-10, when should we pray for God to forgive others?

7. In Job 42:10, how were Job’s blessings doubled, since he only had ten children to replace the ten he lost?

8. In Job 42:11, were they comforting Job for the affliction Satan had brought upon him, or that God had brought upon him? Is it OK to say that God brought the affliction?

9. In Job 42:11, how did God bring evil on Job?

10. In Job 42:11-17, what is a summary of what happened to Job?

11. In Job 42:15, what is the significance of his daughters being so beautiful?

Job 1:1-5 – A Challenge to God and the first test – some brief answers

1. Was Job Jewish, an Israelite, or a Gentile?

A: Job probably could never have been Jewish, because the “Jewish” people were the remnants of the Israelites, who returned to the land after the Exile, and Job most likely was written before then.

Some think Job was an Israelite, because the book of Job uses the divine name a total of 23 times. However, every time except for two, the divine name is used by the book’s narrator and not Job or any of his friends.

Some think Job could be the among the earliest books of the Bible. We do not know when Job was written, but since Job 1:17 mentions the Chaldeans, and the Sumerians were not assimilated into Chaldea until around 1500 B.C., it must have been after then. (The Israelites left Egypt around 1445 B.C.)

Job very well might have been Jewish, but there is no reason to favor this interpretation, and a number of non-Jews were found named Job. The book of Job certainly could have said so, but it is silent on Job’s ethnic background. Perhaps the reason is that Job’s ethnic background was not important.

2. In Job, since the views of the speakers disagreed, how could they all be inspired?

A: God chose to show us truthfully what they said, without endorsing their views as truth. Indeed, at the end of Job God pronounced the views of the three friends wrong. See 735 Baffling Bible Questions Answered p.146 for more info.

3. In Job, since God loves us, why does God allow so much suffering in the world?

A: Five points to consider in the answer.

1. Since the Fall, the world has been under the dominion of the evil one (1 John 5:19). We are in enemy-occupied territory.

2. This is not the best possible world; we should not get too comfortable here. The best possible world is where people have freedom to love God, and everyone there will love God. The best possible world is Heaven, and this is the process to the best of all possible worlds.

3. This is not a just world, where babies suffer and some evil people live long, prosperous lives. Justice will come, and Judgment Day is when God will set everything right.

4. God’s eternal viewpoint sometimes differs from ours. We see death as the end, and suffering as extremely long. God sees a thousand of our years as only a watch in the night (Psalm 90:4). Perhaps we should have a longer-term view as God does.

5. We may not understand why we have the suffering we have, but Romans 8:28 says that God can use all things, not just good things, to work together for good for those who love Him. We may not understand our suffering, but God understands, because Jesus Himself came and suffered and was killed unfairly, and He understands our pain.

4. In Job, why do bad things happen to godly people?

A: Sometimes we can see reasons for calamities happening to Christians. Paul first preached to the Galatians because of illness in Galatians 4:13. Paul was given some sort of thorn in 2 Corinthians 12:7-10 to keep him from being conceited. Christians who took the Lord’s cup lightly were disciplined with sickness and death in 1 Corinthians 11:29-32. Christians such as Paul (2 Timothy 3:10-12) and John (Revelation 1:9) suffered persecution for the Gospel’s sake. Part of Job’s trial was not knowing what was going on.

Yet most of the time, we cannot see the reasons for trials for the godly. We must be content to wait until Heaven to know the reasons for many things. We can say in general though, that trials develop perseverance (James 1:2-4). All things, even evil things, work together for good for those who love Him (Romans 8:28).

The book of Job explores this question. Skipping over the many subtle truths in Job, we can say:

1. While Satan instigated the suffering, God permitted it and used it for His glory.

2. After this was over, a secondary result was that Job knew God in a much more personal and intimate way.

3. During the whole trial, Job had no idea why this was happening. In a way, this too was part of the trial.

4. Job’s three friends had all the answers for Job; unfortunately, they were the wrong answers.

5. The answer given to Job was not “Satan was allowed to torment Job to test him”. Rather, the answer was, “on earth, many times God does not tell us about the reasons for the suffering.”

In summary, God can allow whatever He wants. Today there are many things that are not right, and a time is coming, Judgment Day, when all will be set right. See the discussion on Galatians 4:13 for more info on suffering due to sickness.

See 735 Baffling Bible Questions Answered p.147 for a complementary answer.

5. In Job, as C. G. Jung said of Job, “is it worth the lion’s while to terrify the mouse?”

A: As Philip Yancey says in his book Disappointment with God p.167-175, the book of Job is not about a struggle with God vs. Job, but about God vs. Satan, and Job is God’s stand-in. We cannot confuse “God” and “life”, as we were made to glorify God in being victors over Satan. As one of Yancey’s interviewees says on p.184, “If we develop a relationship with God apart from our life circumstances, then we may be able to hang on when the physical reality breaks down. We can learn to trust God despite all the unfairness of life. Isn’t that really the main point of Job?”

6. In Job, why did God permit Job to suffer?

A: Five points to consider in the answer.

Since all people have a sinful nature (Romans 4:23), we live in a fallen world (Romans 8:20-22), under the control of the evil one (1 John 5:19), so all people are subject to suffering.

Job was not suffering because of any specific sin he committed, and a person’s suffering is not necessarily because that person is more sinful than others. Jesus taught the same in Luke 13:4. In fact, Job searched himself, and could not find any sin that would justify him getting this treatment and others not in Job 6:24,29,30. Sometimes suffering is God’s discipline to persuade us to repent of our sin, but it was not the case here.

In general, while we can read the causes and the outcome in the book of Job, Job could not. We can learn from this that sometimes obedient believers will have suffering, and not know the reason.

Specifically in Job’s case, his suffering glorified God by demonstrating his faithfulness even after he had lost hope. Even a puny, mortal believer like Job could stand up to the worst Satan could throw at him. God always has His reasons, and all reasons ultimately come back to either discipline or glorifying Him. We often do not know the reasons at the time, but we will know after we die.

In the end, God will have a world where there is no suffering or temptation, yet everyone in that place will freely choose to love Him. This is the new heavens and earth. We eagerly await that time, when “He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” (Revelation 21:4 NIV) Come Lord Jesus!

See Today’s Handbook for Solving Bible Difficulties p.333-337 for more info.

7. In Job 1:1, Job 1:8; and Job 2:3, how was Job righteous, since Rom 3:23 says that no one is righteous?

A: Job was a godly man. These verses do not claim Job was sinlessly perfect, but Job diligently obeyed God, and Job said he said he would repent of whatever he did wrong. See Today’s Handbook for Solving Bible Difficulties p.331-333 and When Critics Ask p.223 for more info.

8. In Job 1:1 briefly, where was Uz?

A: Uz was a son of Aram according to Genesis 3:21 and 1 Chronicles 1:17. The Arameans concentrated in Syria in a district they called Ussai. Complicating matters, the Arabic name for Esau is ‘is, and there was another Uz, which was descended from Edom in 1 Chronicles 1:42. Jeremiah 25:20 mentions Uz, and Edom dwelt in Uz in Lamentations 4:21.

Similarly, one wonders if people in other parts of the world are confused in there being a Washington state and a Washington, D.C. To Americans this is not confusing, and there being two lands of Uz were probably not confusing to Bible writers either.

9. In Job 1:2, what is the significance of seven sons and three daughters?

A: There are three possibilities:

1. These could be simply what the actual numbers happened to be.

2. These numbers represent perfection and completeness in other passages, and they could just reflect that here.

3. It could be both. God had these numbers put in to represent perfection and completeness, and God worked in history so that these are the actual numbers too.

10. In Job 1:5, should Jews have done sacrifice for others as Job did?

A: No, because the Old Testament never commanded this. Furthermore, the Bible shows that one (fallen) person cannot make atonement for another person. As a side note, nothing in the Bible says that Job was an Israelite. See When Critics Ask p.224 and When Cultists Ask p.57 for more info.

11. In Job 1:6, who were the sons of God here?

A: These were angels, both good angels and fallen demons.

12. In Job 1:6, why was Satan permitted to come before God, and we cannot come directly before Him?

A: While the Bible does not say, there are a few observations we can make here.

a) God is present everywhere (Psalm 139:7-12; Jeremiah 23:24).

b) God also has a special localized presence in the throne room of Heaven, as Revelation 4 shows.

c) Satan also came before God in Zechariah 3:1, in order to try to accuse the high priest. Encyclopedia of Bible Difficulties p.238-239 says this suggests that Satan has occasional access to at least one part of heaven in order to make accusations.

d) Job 1:6 does not specify in what sense Satan presented himself to God, but Job 1:6 indicates that Satan was in a group where he did not belong.

See When Critics Ask p.225 Hard Sayings of the Bible p.256-257, and 735 Baffling Bible Questions Answered p.145-146 for more info.

Job 1:6-22 – The Worst Day of Job’s Life – some brief answers

1. In Job 1:6, was Job used a “pawn” in God’s “chess game” with the devil?

A: Job was neither a pawn nor was he unique. Job glorified God by his life, now he was going to glorify God by his life in the fact of strong opposition. We too exist to serve God and glorify Him, even with the opposition we have. We may suffer in this life, but the sufferings we endure are so small compared to the riches of Heaven (1 Peter 1:6-7; 1 Corinthians 2:9-10), which we will enjoy with God forever.

2. In Job 1:9-12, what specifically was Satan’s accusation against Job?

A: Satan could not deny that Job was a righteous man, and did not bring that up. Rather Job questioned Job’s motives in that he was serving God only for his own gain.

See The Bible Knowledge Commentary : Old Testament p.719-720 and the Evangelical Commentary on the Bible p.342 for more info.

3. In Job 1:11, should the Hebrew word here be translated as “bless” or curse”?

A: The word here can be “bless” as in a farewell blessing. In English we say “good-bye”, which is a contraction of “God be with you”. Both here and in Psalm 10:3, the word has an ironic sense. Thus Job 1:11 can be translated, “… and he will say good-bye to your face” Likewise Psalm 10:3 can be translated “…say goodbye and renounce the Lord.” See Encyclopedia of Bible Difficulties p.237 for more info.

4. In Job 1:13-19; 2:7, why did Satan hate Job so much?

A: Satan hated the fact that Job glorified God. Other than that, Satan did not care at all about Job, except to discredit God and the witness of one of God’s servants.

5. In Job 1:14-20, how would a Christian feel when they were sacrificially serving God (Job 1:5), and yet calamity came their way anyway?

A: Some Christians would respond like Job in Job 1:20-22, they would be sad, but use that sorrow to worship God. Others, who might just be serving God for the current blessings in this life, might turn away from God. That is exactly Satan’s challenge. Satan was accusing Job before God of being the second way, and this test would demonstrate what kind of a believer Job was. In all of this Job did not sin in his thought or attitude, - at least not yet.

If you had calamity come in your life when you were faithfully serving God, perhaps you have a similar test, though perhaps not as severe. Are you going to use the unfairness and sorrow to worship God anyway, in a greater way than you could before, or despair?

See David Atkinson’s The Message of Job p.23-24 for more info.

6. In Job 1:15, who were the Sabeans/Sabaeans?

A: These might have been the same people mentioned in Joel 3:8, who lived in modern-day Yemen in the southwest of the Arabian peninsula. However, The Expositor’s Bible Commentary volume 4 p.883 and the Anchor Bible Dictionary volume 5 p.861 say these more likely were a group of people the Assyrians called the “Saba” who lived in north Arabia. Of course the north Arabian Sabeans might be related to the southwest Arabian Sabeans too.

7. In Job 1:16, what was the fire of God?

A: Lightning. This probably was a colloquial term to refer to fire that was not made on this earth. The Expositor’s Bible Commentary volume 4 p.883 says that this was simply “phenomenological language” because the lightning struck from the sky.

8. In Job 1:22, what does the Hebrew word tiplah, translated wrongdoing, mean precisely?

A: According to The Expositor’s Bible Commentary volume 4 p.883, the word is linked with “tasteless”. A related word is translated “worthless” in Lamentations 2:14. Job, at this point, believed God had a higher purpose for what was happening, so Job did not charge God with doing anything worthless or without purpose.

9. In Job 1:22, how do some people charge God with wrongdoing?

A: Some explicitly say “God is unjust” for various reasons. Some religious people say God is just, but that His justice is unfathomable. There is some truth to that, as God’s justice and love are beyond our complete understanding. However, saying that since God is infinite, we cannot understand what God’s justice is and there is no point in trying, is like saying that since God’s love is infinite, we cannot understand what God’s love is and there is no point in trying.

Some people think God is unjust because they see that punishment for the wicked is not immediate. Others think God is unjust for the opposite reason, the godly do not always get good things. Others see God as unjust because the righteous are not always getting better things than the wicked, at least in this life. We can understand what God has revealed about justice, but we have to trust God by faith that justice will come.

Job 2 – Skin for Skin – some brief answers

1. In Job 2:3, how did God move against Job?

A: God moved in a significant way by partially lifting his protection of Job. See Hard Sayings of the Bible p.257-258 for a more extensive answer.

2. In Job 2:3 and Job 1:8, how is a person on earth “blameless and upright” even though we have sinned?

A: God was not speaking of sinless perfection here. But Job was faithfully following God, and though nobody is without sin, Job’s blamelessness was highly pleasing to God. While humans have a sinful nature (Jesus excepted), a human, in this life, can be without chronic persistent sin, and repent of willful sin that they commit. It is not that a person can reach a state on this earth where they will no longer sin (either intentionally or unintentionally) but when they are aware of it they will quickly repent.

3. In Job 2:4, why did Satan say, “skin for skin”?

A: Satan was claiming that every person would do anything to preserve their skin. Satan was implying that Job could accept the death of his servants and children, but would not accept his own health being affected. But Job proved Satan wrong. As a side note, a dermatologist (skin doctor) once quoted this in his literature to claim the Bible teaching how important the skin is. The trouble is, when he quoted this verse (in the KJV), he did not quote the first three words, and when you do not quote the beginning of a verse or sentence, you should put an ellipsis (…) which he did not. The missing words were “And Satan said”.

See The Bible Knowledge Commentary : Old Testament p.721 and the New International Bible Commentary p.523 for more info.

4. In Job 2:7, exactly what kind of disease did Job have?

A: Scripture does not specify, but it could have been a couple of things. It could possibly have been leprosy; however, they knew of leprosy and called it such (2 Chronicles 26:16-20), and it was not called leprosy here. The Hebrew word for boils here was also used as one of the plagues of Egypt in Exodus 9:8-11 and Deuteronomy 28:27 and Hezekiah’s illness in 2 Kings 20:7. It could have been elephantiasis, where large benign tumors can cover the whole body. The Keil-Delitzsch Commentary on the Old Testament vol.4 p.69-70 believes it was this based on descriptions later in the book. It make a person look hideous, others will want to avoid them, and there is no cure.

It also could have been another skin disease, such as Pemphigus Foliaceus as Rupert Hallam suggests. This has sores (Job 2:7), itching (Job 2:8), changes in facial skin (Job 2:7,12); loss of appetite (Job 3:24), loss of strength (Job 6:11); worms in the boils (Job 7:5), running sores (Job 7:5), trouble breathing (Job 9:18), dark under the eyes (Job 16:16); bad breath (Job 19:17), weight loss (Job 19:20; 33:21), blackened and peeling skin (Job 30:30), and fever (Job 30:30). See The Bible Knowledge Commentary : Old Testament p.721 for more info on this.

It was also easy to get a staph infection, which is hard to treat without antibiotics and is eventually fatal.

Regardless, Job might scrape himself with potsherds to relieve the itching and try to clear off the pus. One might want to sit on ash, not just for mourning purposes, but also freshly burned ash would be sterile and reduce the chance of infection. Though his companions later in the book might have been misguided, still you have to give them credit for being willing to be around their dreadful-looking friend. The started crying when they saw just how bad Job looked, but they still came and sat with him.

See also the Evangelical Commentary on the Bible p.342 for more info.

5. In Job 2:8, why would somebody with sores all over his skin sit in ashes?

A: This practice actually makes good sense. Fresh (but cold) ashes would be about the most sterile place a person could sit. See The Expositor’s Bible Commentary vol.4 p.886 for more info.

6. In Job 2:9-10, why didn’t Satan kill Job’s wife as well as his kids?

A: Perhaps Satan observed her attitude and that she could be a useful tool, as someone close to Job that could tempt him. Satan used her as a sixth temptation to despair. John Chrysostom mentioned this See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.71-72 for more info.

7. In Job 2:9, why would Job’s wife say, “curse God and die”?

A: Job and his wife would both be bewildered by what was happening to him, his possessions, and his children. As Job saw, this was an evil statement by a despairing woman. It can be interpreted as a suggestion to commit suicide. Hebrew has a number of words for fools, and this is the word for a hardened fool, such as in Psalm 41:1. She was asking Job to do exactly what Satan told God that Job would do. Perhaps she loved Job, and would rather see him die than go through this. Remember that though God was testing Job, Job’s wife had ten kids buried as well. In a sense this was a test for Job’s wife too, and she failed completely. The death of their children did not mean Job’s wife was any worse than other wives, but that unequal consequences can happen to people in this life.

See The Bible Knowledge Commentary : Old Testament p.721, the Evangelical Commentary on the Bible p.343, the New International Bible Commentary p.523, and David Atkinson’s The Message of Job p.26 for more info.

8. In Job 2:10, what does the word “evil” mean here?

A: This does not mean moral evil, but physical calamity. The NIV is correct to translate this as “trouble”. The NET Bible is more literal in translating it as “evil”.

9. In Job 2:11, how do you pronounce the names of Job’s friends?

A: According to the Cruden’s Concordance and the Wycliffe Bible Dictionary, they are pronounced as follows: E’-li-faz, BIL’-dad, and ZO’-far with all vowels being short except the “o” in Zophar. Someone, probably a different person, named Eliphaz was the first-born of Esau in Genesis 36:4. Also, if the consonants of Eliphaz were transposed, Phasael was a name known in Edom / Idumea.

See The Expositor’s Bible Commentary vol.4 p.862 and the Keil-Delitzsch Commentary on the Old Testament vol.4 p.73 for more info.

10. In Job 2:11, who were the Temanites, Shuhites, and Maamathites/Naamathites?

A: The first two peoples were known to the Hebrews, though we have some ambiguity or uncertainty about their modern location.

Teman was a well-known oasis in north Arabia. The Expositor’s Bible Commentary volume 6 p.138 says it was one of the best-watered oases in the Arabian peninsula. Teman was also the name of a city of Edom that was known for its wise men in Jeremiah 49:7,20. 1 Chronicles 1:36 says that Teman was a descendant of Eliphaz of Edom, so the Eliphaz in Job might have been named after his ancestor.

Shua was brother of Midian who lived in the east, according to Genesis 25:2,6 and 1 Chronicles 1:32. Also, Assyrian records mention a people called “Suhu”.

Maamathites/Naamathites are unknown apart from Job 2:11 and Job 20:1; 42:9.

Job was a fairly common name, based on the Tell el-Amarna Letters (1400-1370 B.C.) and Egyptian Execration texts, as well as records from Mari and Alalakh. See The Expositor’s Bible Commentary volume 4 p.862 for more info.

11. In Job 2:13, when is it best not to say anything when consoling someone?

A: It might have been some time before Job’s friends found out about this and were able to all get together and come as a group. But when they came, they were so overwhelmed with Job’s suffering that they initially did not know what to say. But in general, there should not be a feeling that you have to impetuously say anything. The best comfort sometimes can be a quiet presence. Your words should be helpful and well-chosen. There is not a rush to just say anything, including unhelpful things that you can’t take back.

See The Tony Evans Bible Commentary p.490, David Atkinson’s The Message of Job p.30, the Keil-Delitzsch Commentary on the Old Testament vol.4 p.75, and The Expositor’s Bible Commentary vol.4 p.886-887 for more info.

Job 3-5 – Job and Eliphaz, the first time part 1 – some brief answers

1. In Job 3:1-7, did Job sin in cursing the day he was born?

A: Job did not transgress what God revealed in the law. Job did not curse God, himself, or anyone else, just the day he was born. Jeremiah also cursed the day he was born in Jeremiah 20:14-18. However, this attitude was not good for them, or us, because God says that we are fearfully and wonderfully made in Psalm 139:14. Many see this as the initial point where Job started sinning. Job is giving really bad counsel, saying the best thing for a believer would be if they had never been born, and the second best that they would die right away. Job at this point has forgotten that we will be with God after we die, though Job remembers that later.

Believers today, like Job, can go through periods of doubt and question God’s goodness. But we should still be faithful, like Job was.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.84-86, David Atkinson’s The Message of Job p.35, The Tony Evans Bible Commentary p.490, and the New International Bible Commentary p.524 for more info.

2. In Job 3, what are some basic characteristics of Job’s speech?

A: It is a monologue, sort of addressed to God, and he almost does not seem to notice that his friends are there are all. Many times speeches have gracious and courteous introductions, and this speech has none of that.

Sometimes for people suffering from depression, they can feel their world has collapsed around them to become very small, and they don’t easily notice the others around them who want to help them.

See the New International Bible Commentary p.523-524 for more info.

3. In Job 3:16-22, what did Job think about the afterlife?

A: This passage shows that Job had an eternal perspective and believed in an afterlife. The dead have rest (Job 3:13; 17-19) in that their bodies no longer toil. However restful Job and the righteous might be, the wicked still suffer after death.

The verse that shows most clearly Job’s view is Job 19:26-27. Of course, concepts like the Millennium, the Messiah’s second coming, the church age, etc., were not revealed to believers in Job’s time.

Early Christians understood Job as referring to the resurrection. Clement of Rome writes, “and again, Job says, ‘Thou shalt raise up this flesh of mine, which has suffered all these things.’” 1 Clement ch.26 p.12

4. In Job 3:16-22, what does this teach us about the afterlife?

A: First of all, this passage merely relates what Job thought, without endorsing everything Job said as true. All that Job said here was true, except that:

a) verse 22 relates only to the godly, and while verses 17-19 are true for everyone (in death he is freed from his master, etc.), and

b) Contrary to what Job griped about, there is punishment for those who reject God.

5. In Job 3:1-26, when a person goes from faith and patience to hopelessness and depression, can they ever recover?

A: Yes, as Job did at the end of the book. Even though at this, point, Satan seems on the verge of winning his challenge with God, Job still holds on, though not without sin. See The Expositor’s Bible Commentary vol.4 p.889,902 for more info.

6. In Job 4:1-5:27, what is the basic mindset of Eliphaz?

A: Eliphaz recognized that Job had been a righteous man who helped many. The question would come up though, that did Job practice what he preached in Job 4:4. Eliphaz’s argument stems from Job 4:8, a person reaps what they row. Eliphaz is trying to help Job and strengthen his beloved friend. It seems very important to Eliphaz, and the others, to help Job discover the just reason for his special suffering, because to Eliphaz, Job’s suffering proved that Job must have done something wrong. Eliphaz had the false view that God’s justice is always immediate. If nothing happened, either good or bad, to anyone, that would simply be delayed justice, but there is more to it than that. Not only do ungodly people often not immediately face the consequences for their wickedness, but also why do bad things happen to the godly, when the ungodly are more deserving? Thus, not only is God’s justice often not immediate, but often unjust wrongs are immediate.

God will not only dispense His justice in the end, but He also will reverse all the injustices to which we are subject. In Job’s particular case, he suffered unjustly at the hands of Satan. It was not just his suffering, but his unjust suffering, that glorified God.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.88, the New International Bible Commentary p.524, The Bible Knowledge Commentary : Old Testament p.725, The Tony Evans Bible Commentary p.490, and the Evangelical Commentary on the Bible p.344 for more info.

7. In Job 4:1-5:27, Ps 34:12-16, Mk 4:24; and Gal 6:7, doesn’t a person always reap what they sow?

A: Yes, these verses says that you reap what you sow, but it is not always immediate. In addition, these verses do not say that everything you reap is because of what you sow. Psalm 73 gives an example of evil people becoming rich and prospering.

See David Atkinson’s The Message of Job p.41-43 for more info.

8. In Job 4-5, how can someone today be like Eliphaz, in having basically correct theology but no compassion?

A: Eliphaz spoke only the truth, but only part of the truth. While it might have seemed uncompassionate to Job, Eliphaz was attempting to give Job hope. Even though things are bad now, in Job 5:17-27 Eliphaz says that God can bind up and heal in the end.
See the Believer’s Bible Commentary p.520, the New International Bible Commentary p.525, and The Bible Knowledge Commentary : Old Testament p.724 for more info.

9. In Job 4:5-5:27, what is the structure of Eliphaz’s argument?

A: It is a chiasm, which is commonly found in Hebrew poetry.

— Opening (4:2)

— — Exhortation (4:3-6)

— — — God’s Dealings with men (4:7-11)

— — — — The Revelation of truth (4:12-21)

— — — God’s Dealings with men (5:1-16)

— — Exhortation (5:17-26)

— Closing Remark (5:27)

See The Expositor’s Bible Commentary volume 4 p.897 for more info.

10. In Job 4:5-5:27, what is Eliphaz’s argument here?

A: There are two parts.

Trust your own righteousness Job, since you have given good instruction to many. Eliphaz has seen the wicked punished and the righteous rewarded.

However, no one is righteous compared to God, so no one can question injustice or resentfully blame God. I would appeal to God, because He always rescues the righteous. Even if you have sinned, God will discipline you, but He will still rescue you.

These two parts seem incongruent. One view is that Eliphaz was throwing out reasons, and not aware that his reasons conflicted. But as The Bible Knowledge Commentary : Old Testament p.725 points out, perhaps Eliphaz was deliberately incongruent. He was speaking tongue-in-cheek when he told Job to trust in his own righteousness, given the position Job was in. If you, Job, have not actually been practicing what you have been preaching, then take responsibility for what you are reaping, toughen up under this discipline and change going forward. Eliphaz is saying that God is good, He disciplines justly, and you can still have happiness after you have been disciplined (Hebrews 12:5-11).

Regardless, Eliphaz was incorrect on four things:

a) God’s justice often is not immediate

b) Justice can be immediate for some and not for others

c) The fact that God is so holy does nothing to justify Job’s suffering and others not suffering.

d) Most important, Job’s suffering more than other people was not due to sin.

Eliphaz’s speech is more or less true, except the cause and effect of the truth are totally reversed.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.109 for more info.

Job 3-5 – Job and Eliphaz, the first time part 2 – some brief answers

1. In Job 4-5, are there times when you might be trying to help a depressed person, and like Job’s three friends, you are getting it all wrong?

A: They came to find the answers and give them to Job; perhaps Job was not looking for answers at this point. Hopefully when you try to help someone, there is at least some overlap between what they person would want, and what they see you are providing. Sometimes all they want at first is a loving presence to be alongside them.

When you are trying to help a depressed person, don’t just do things because of how you feel they ought to receive them. Be reactive, and see how they do receive them. Perhaps cleaning for them could be stressful; they now have to worry about what you threw away. Is buying them clothes or something else mean you don’t approve of what they were wearing? Perhaps those are fine, but just make doubly sure that your expressions of love received the way you intended them.

See David Atkinson’s The Message of Job p.40-41 and The Tony Evans Bible Commentary p.491 for more info.

2. In Job 4:6, what is the best translation?

A: In the past many translated this as “Is not your piety your confidence, your hope and perfect conduct?” In other words, the claim was that Job trusted in his piety. However, the Hebrews often added the letter “w” to words for emphasis in what we today call the “pleonastic waw”. Thus the emphasis in Job 4:6 means it should be translated “Is not your piety, your confidence, your hope indeed your perfect conduct?”

Past scholars were unsure what these extraneous “waws” were doing in the text until they compared this with Ugaritic literature. See Ancient Orient and Old Testament p.162 for more info.

The NIV translates this “Should not your piety be your confidence and your blameless ways your hope?” The NASB and NRSV say, “Is not your fear of God your confidence, and the integrity of your ways your hope?” (“of God” is italicized in the NASB) Green’s literal translation says, “Is not your reverence your hope; your hope the uprightness of your ways?” The NKJV says, “Is not your reverence your confidence? And the integrity of your ways your hope?” The NET Bible says, “It not your piety your confidence, and your blameless ways your hope?”

3. In Job 4:6, what did Job learn about hope?

A: Job’s affliction not punishment for sin, discipline to learn the error of his ways, or to purify Job’s character. But it did leave Job with a closer relationship with God. Provers 3:26 says that the Lord will be our confidence. See David Atkinson’s The Message of Job p.32 for more on this.

Job is not just saying that his life is lousy now. Rather, he is saying that the totality of all the good things he has every received in life are not as much as all of the anguish and suffering he has endured, even though it only started recently.

Sometimes we despair because we do not have enough hope. But more often we have too much hope, but in the wrong things. We have hope for our salvation because Christ died for us, AND we have hope due to our bank account, AND we have hope due to our retirement savings, AND we have hope due to our family, AND our health, AND…. But what if those other things were taken away, like they were for Job? Do we still have sufficient hope?

4. In Job 4:7, since part of Eliphaz could be called “cause and effect”, so is it true or not that living godly produces good results and living ungodly produces bad results?

A: In this life it is true in general. But there are plenty of exceptions, both ways, and it is not something to be relied upon. Rather, God will set everything right in the end, after our death. Jesus said that those who perish are not necessarily worse sinners, on whom the tower of Siloam fell in Luke 13:1-5. See The Tony Evans Bible Commentary p.491 and the Evangelical Commentary on the Bible p.344 for more info.

5. In Job 4:12-21, what do you think of the view that all of us have sin, so all suffering of believer’s can be explained by all believers need some discipline for their sins?

A: That is one part of Eliphaz’s argument, and it looks logical on the surface. However, the book of Job chapters 1 and 2 show that was not at all the reason for Job’s suffering then, and by extension some suffering of believer’s today too.

See The Expositor’s Bible commentary vol.4 p.895 and the New International Bible Commentary p.524 for more info.

6. In Job 4:12-21, could Eliphaz have been correct that his words were from a divine revelation?

A: Many have questioned that because his revelation shows a God unconcerned about people. His words had a theological error: he did not realize that not all suffering directly comes from the sufferer’s sin, as Jesus teaches in Luke 13:1-5.

Even today, some believers have thought they received a divine revelation and been mistaken.

See David Atkinson’s The Message of Job p.45 and The Bible Knowledge Commentary : Old Testament p.725-726 for more info.

7. In Job 4:20-21, what valid point is Eliphaz making here?

A: Eliphaz is saying how fragile our lives are, and that some people live their entire life without ever finding wisdom. While our lives are short and fleeting also, that is not the point Eliphaz is making here.

See The Expositor’s Bible Commentary vol.4 p.888 for more info.

8. Should Job 5:7, be translated as “man is born into trouble” or “man engenders trouble”?

A: With the consonants it could be either way. With the vowels added, the Hebrews is “man is born into trouble”. However, one vowel change makes it active instead of passive and then it would be “man engenders/causes trouble”. See The Expositor’s Bible commentary vol.4 p.896 for more info.

9. In Job 5:13, why did Paul quote Eliphaz in 1 Cor 3:19, since God later rebuked Eliphaz?

A: In Job 42:7, God did not say everything Eliphaz spoke was wrong, only some things. Eliphaz was correct in saying God would catch the wise in their craftiness, but Eliphaz was wrong in all the words where he thought God would not let any trouble come on the undeserving in this life.

See Encyclopedia of Bible Difficulties p.396-397, When Critics Ask p.226,452, The Expositor’s Bible commentary vol.4 p.884, and the discussion on 1 Corinthians 3:19 for more info.

10. In Job 5:25-27, how was Eliphaz very insensitive here?

A: Eliphaz is assuring Job, that if he is pious, his tent will be secure; Job’s house was just destroyed,. Eliphaz tells Job that for a righteous man, his children will be many. Job in fact had many children, and they all were killed. Those remarks might have really hurt Job.

See the Evangelical Commentary on the Bible p.344 and The Expositor’s Bible Commentary vol.4 p.897 for more info.

Job 6-7 – Angry enough to want to die – some brief answers

1. In Job 6:1-7:21, what is so wrong with Job’s response?

A: While we can find small phrases where Job did not say things very constructively, that misses a much larger point. Everything Job says is all about him, or his suffering. Job seems angry at both God and his compassionless counselors, and Job is intent on justifying how he feels. Eliphaz gave some good advice in Job 5:8-17, basically to look upward to God and His glory. But Job completely ignores this part of Eliphaz’s response, to focus only on Himself. Job “was blameless and upright” before God in Job 1:1, but why? Was it that Job was blameless and upright for the benefit or himself, his prosperity, and his family, or was Job’s primary motivation to glorify God? Job’s response showed that when his prosperity, family, and his health was taken away, Job still was faithful to God. But Job really looking to glorify God as His primary goal? It looks like Job was not thinking about glorifying God in Job 6; but it looks like Job was by the end of the book.

See The Expositor’s Bible Commentary vol.4 p.900 for more info.

2. In Job 6:1-7:21 what is understandable about Job’s response?

A: People who go through catastrophe often go through stages. The first might be “denial and isolation”, then “anger”, then “bargaining”, then “depression”, and finally “acceptance”. These were observed in terminally ill patients by Elizabeth Kubler-Ross. Colin Murray Parkes has also studied this and come up with a different list in his book Bereavement. His list is “numbness and shock, then questioning, depression, anger, and finally resolution.

Part of grief counseling involves being alongside someone as they go through their own stages.

See David Atkinson’s The Message of Job p.71 for more info.

3. In Job 6:1-7:21, when counseling someone, how important is it to validate how they feel?

A: You should show that you hear them, and you understand at least some of what they feel, - that is, if you want them to listen to you. Sometimes, as in Job’s case, you could validate that their feelings are natural, and that you don’t have an answer why these things happened to them in particular. But unless you have gone through the exact same thing, don’t try to tell them “I know exactly how you feel”, because you don’t.

But other times, it might be that a person has knowingly done something wicked, and they are furious at God that they got caught. You can still show that you understand some of what they feel, and repeat back to them what they are saying, but do so in such a way that they see that their consequences might be their own responsibility. In a sense Job’s friends were trying to do that to Job, except that they were trying to pin Job’s calamities on Job’s specific sinning, and they were wrong.

4. In Job 6-7, what is a summary of Job’s response?

A: Job says his rash words are because of his great anguish that God caused. He wishes God would kill him now, so that at least he could die not having ever denied the words of God.

Job has no hope, no dependable friends, and their arguments prove nothing so far, so he challenges them to teach him and show him where he was wrong.

Chapter 7 is a discourse on people in general. Man has a struggle for his short time on earth. Every night Job wonders when he will get up, and every day passes swiftly, without hope and without meaning. At least his life is brief, for he would not want to live long like this.

God, why do you care so much about man, that you examine and test him every moment? Tell me what I have done wrong, and why you cannot forgive me for what unknown thing I might have done?

Like his friends, Job too assumes his great suffering is because of some sin of his, but Job cannot figure out what sin it is.

5.. In Job 6:11, should it say, “Have I become a burden to you” (LXX), or “I have become a burden to myself” (MT)?

A: It is most likely the first, the Septuagint reading. In some places in Job is appears Hebrew scribes have smoothed out the meaning so that Job’s rage does not appear blasphemous.

See The Expositor’s Bible Commentary vol.4 p.902 for more info.

6. In Job 7:6, does the Hebrew word mean “without hope” or “without thread”?

A: Both, because this is a play on words. Job is comparing his days passing quickly to a weaver’s shuttle; the weaving comes to an end when they run out of thread. Ibn Ezra was an early Jewish writer who noticed this play on words. See The Expositor’s Bible Commentary vol.4 p.903 and the Believer’s Bible Commentary p.521 for more info.

7. Do Job 7:9 and Job 14:12 deny a physical resurrection?

A: No. In Job 7:9, Job simply is saying that all who die do not come back again. In Job 14:12, he says the same thing, except that here he qualifies it by saying men do not return until the heavens are no more.

By the way, while the Bible truthfully tells us everything Job said, everything Job said is not necessarily true. For example, in Job 7:7, Job says his eyes will never see happiness again. See When Critics Ask p.227 and When Cultists Ask p.58-59 for more info.

8. In Job 6:14-27, Job feels that his friends have let him down in coming to console him. Was Job right?

A: Job’s friends intended well, but in a way yes, they let him down. While his friends took the time to come, and sat with him because they cared for him, we don’t see them validating how Job felt, or comforting Him. Eliphaz, to his credit, did suggest Job look to God in Job 5:8-16. But Job did not really hear the message when Eliphaz suggested Job’s troubles were due to correction for his sin in Job 5:27.

Job 6:14-15 compares his friends to a wadi, or seasonal stream, that is full of water that rushes past during rainy reason, and then is waterless in dry season when you really need it. Job’s reaction might seem excessive for Eliphaz’s measured words, but some of it was for the comfort they did NOT give. Also, a large part of Job’s lashing out could be his anger in general.

See David Atkinson’s The Message of Job p.72, The Bible Knowledge Commentary : Old Testament p.727, the New International Bible Commentary p.526, The Tony Evans Bible Commentary p.491, and the Believer’s Bible Commentary p.521 for more info.

9. In Job 7:20, how is God a watcher of men?

A: This is something about God that bothers some people. No matter how alone you try to be, God is watching over you. A friend of mine from Mainland China, in deciding to become a Christian, said one thing he thought a lot about was, “if there was no God, then why should anyone be good when no one was watching?”

Job 8-10 – Will you go to Court against the Source of Justice? – some brief answers

1. In Job 8:1-0, how is Bildad not a good comforter here?

A: After Job’s words Bildad takes up the challenge to strike back at Job’s words. Bildad here has forgotten completely about trying to comfort Job and decided his purpose in being there was to rebuke Job. Sadly, Bildad starts his “comfort” by agreeing with Job in Job 6:27 that he considers Job’s words that of a windbag. In Job 8:4, Bildad states as a fact that the reason your kids died is certainly because of their sins; but if you are innocent you will not die. Imagine how someone who did his best for his children, and looked like he had an incurable, fatal disease would take that.

On a side note, you should be confident that, with the Spirit’s leading, you can have a ministry providing comfort to the hurt and dying. You could most certainly do better than these guys! Maybe Bildad will learn and his next speeches will get better, or maybe not, - we shall see.

See the New International Bible Commentary p.527, the Keil-Delitzsch Commentary on the Old Testament p.133-134, The Bible Knowledge Commentary : Old Testament p.729-730, The Tony Evans Bible Commentary p.491-492, the Believer’s Bible Commentary p.521, and the Evangelical Commentary on the Bible p.345 for more info.

2. In Job 8, what is the essence of Bildad’s argument here?

A: Life is never arbitrary; can reeds thrive without water? It’s simple: by looking at Scripture and cause and effect, you can understand everything. You can look at the effects and see the cause, just has you can see the papyrus and know there is a marsh there. Bildad is offended that Job can’t see that and blames God instead.

For example, Bildad assumed Job’s children sinned, and so God killed them for that.

God does not pervert justice.

God punishes sinners but helps the upright.

If Job really were upright, God would help him.

God is not helping him now, so Job is not upright.

Therefore, Job, you need to turn and repent of whatever wrong you have done.

The Expositor’s Bible Commentary volume 4 p.905 remarks that Bildad heard with his ears but failed to hear with his heart, as shown by the callousness of his reply.

See The Bible Knowledge Commentary : Old Testament p.730, the Evangelical Commentary on the Bible p.345, the Keil-Delitzsch Commentary on the Old Testament p.136,143, and the Believer’s Bible Commentary p.521-522 for more info.

3. In Job 8, how would you briefly answer Bildad’s argument?

A: Life under the sun is not always fair, and will not be, until after death. As the Keil-Delitzsch Commentary on the Old Testament p.141 says, “It is true that nothing that God sends to man proceeds from injustice, but it is not true that everything that He sends to him comes from His justice.”

4. In Job 8-10, what is the primary point?

A: There is no point in trying to defend yourself and “going to court” and asking God why He allowed something. We don’t know about other people’s past. We do not have a clear view of all the things in the present. And we certainly don’t know much about the future, or what could have been. Job at first was eager to argue with God and present to God Job’s case on God’s inconsistency. But eventually, even Job sees here that there is no point in arguing with God; we might not know the answer while we are living on this earth. Coming to this realization is an important step for Job.

See The Bible Knowledge Commentary : Old Testament p.732 and The Tony Evans Bible Commentary p.492 for more info.

5. In Job 9-10, what is a summary of Job’s response here?

A: Here is a five-point summary.

1. God’s ways are so vast and his wisdom so great, there is no point for Job to question anything He does. God could crush Job for speaking up, so he is not going to speak.

2. Even if God punished a totally blameless man unjustly, there would be no point in arguing this before God (or Job’s friends for that matter).

3. (And here Job’s attitude got ugly) Job wishes there was a third party to arbitrate between Him and God, because God pronounces people guilty without any appeal, accountability, or the guilty person even knowing what he did wrong.

4. Worst of all, God can call a totally innocent person guilty, and none can say God is unjust. Job is saying, “I am blameless and not guilty!” (Job 9:21; 10:6,7,14)

5. Job loathes his life living under an unjust God. One question still haunts Job though: Why did God take such great care to create him, and show him such kindness, when it was in God’s heart all along to hunt down his blameless servant?”

In summary, Justice that is beyond Job’s comprehension is injustice according to Job. However, we should be careful to differentiate between saying “we do not now understand, therefore we will never understand, because we cannot understand, because there is not justice to understand”, and “we do not know understand, because we do not yet see an outline for the whole picture, which we will see in this life.” Actually, Job saw an outline of the whole picture by the end of the book of Job.

6. In Job 9:17; 10:2-3, how would you feel when someone seems angry with you without cause?

A: You might go through different stages, and it can be somewhat similar to grief. First you might think they might have a good reason, but you just have not seen it yet. But once you conclude that is not true, then you might consider if there are any other external factors. Third, you might question the “even-handedness” of the one who is angry with you. Eventually you might reach the point of not caring, because you figure it is unknowable why they are angry, and unknowable what you can do about it.

7. In Job 9:18, why are some people bitter towards others, towards life, or towards God?

A: Bitterness is a chronic resentment. It can include one or more of the following: sadness, anger, disgust, and disappointment. Bitter people tend to have more disagreements and poorer relations with others. A bitter person feels they are unfairly suffering perhaps for something they did not do, they think they did not do, or else something they know they did but do not think the punishment should be that severe. They are holding on to two things: they are being treated unfairly, and life and other people should be fair. It is true that other people should be fair, and many times they are not. Likewise, we should do our best to treat others fairly. But life and others do not treat us fairly, and if our thinking “is stuck in this life” then even as believers we can become bitter. But our thinking should not be on this life, but on heavenly things (Philippians 3:19-20), and we are commanded to get rid of all bitterness in Ephesians 4:31 and Hebrews 12:15. That means at least two things. First find any place in your heart where bitterness might be hiding. Second, pray to get rid of it, forgive people, including yourself. Forgive others even if they are not repentant and they have not asked you to forgive them. Bitterness is like drinking poison and hoping it hurts the other person. Forgiving is something you also do for your own sake, not just the other person’s sake.

See https://www.psychologytoday.com/us/blog/insight-is-2020/201910/how-understand-and-handle-bitter-people for more info.

8. In Job 9:21-24 why is Job so extreme here?

A: These are not good words. But sometimes when a person is in depression and desperate they might say rash things. See The Expositor’s Bible Commentary vol.4 p.911 for more info.

9. In Job 9:25-31, how do a runner, boast, and eagles describe our life on earth?

A: Job is saying that none of us really have much time on earth anyway. In using three analogies of a runner, ships, and an eagle, he is comparing three of the swiftest things on the land, sea, and air. The word for “eagle” here can mean an eagle, vulture, falcon, or hawk. Peregrine falcons can reach speeds of 186 miles per hour (300 km per hour).So the one tiny consolation Job sees here is that his life was not going to last very long regardless.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p158 and the Evangelical Commentary on the Bible p.346 for more info.

10. In Job 9:29, what is the hopelessness expressed here?

A: Job is ironically asking what point is there is trying to do good, if God does not care and has already condemned him? Today some people feel the same way. Since they have already done evil, they feel that it is too late for them and God will never want to forgive them. See The Expositor’s Bible Commentary vol.4 p.914 for more info.

11. In Job 10:1-7, what is Job conceding here?

A: In Job 9:1 Job says that at least part of what Bildad says is true. Job seems to be starting to be won over by Eliphaz and Bildad. He is starting to doubt his life and think that his calamities show that he is wicked before God. Yet Job cannot understand how.

See the Evangelical Commentary on the Bible p.346 and The Expositor’s Bible Commentary vol.4 p.910 for more info.

12. In Job 10:18-22, what could you say to someone who feels trapped and hopeless?

A: They need to see at least a glimmer of hope. Bildad, for all his faults, still correctly hit the nail on the head when he said in Job 8:21 when he predicted that Job “will yet fill your mouth with laughing.” (NKJV)

See David Atkinson’s The Message of Job p.78-79 for more info.

Job 11-14 – Zophar: Unconsciously Against God – some brief answers

1. In Job 11:1-20, what kind of person do you think Zophar was?

A: Zophar spoke last, so it is likely he was last because he was the youngest of the three, and he was the most harsh. Like Bildad, Zophar is not very polite towards Job either. But while Bildad thinks everything is simple to figure out, Zophar is different; he says there is much we don’t know about God. Zophar is dogmatic about his opinions, and he has no sympathy whatsoever for Job. Zophar never questions whether or not Job is guilty of great sin; that is a given that Zophar just assumes. How dare Job claim otherwise!

Eliphaz backed up what he said with his observations. Bildad backed up what he said with history. Zophar did not back up what he said at all. See The Bible Knowledge Commentary : Old Testament p.725 for more info.

See the Believer’s Bible Commentary p.523, The Tony Evans Bible Commentary p.493, the Evangelical Commentary on the Bible p.347, and the New International Bible Commentary p.529 for more info.

2. In Job 11:1-20, what is Zophar’s point here?

A: Zophar did not address Job’s points. Rather, he offered a more severe “we cannot know the mysteries of God, so just come to God and repent, and don’t think about it”. Specifically Zophar harshly said,

1. Job, you should be rebuked for saying that about God.

2. You tell God you are blameless, but who can really know about God or His justice?

3. So search your soul, devote yourself to God, and put away your [unspecified] sin.

4. Then God will rescue you, rather than letting you fall like the wicked.

Zophar and Job both agree that we cannot know about God, and that God punishes the wicked and rewards the righteous. But Zophar is demanding that Job acknowledge his wickedness.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.190-191, The Expositor’s Bible Commentary vol.4 p.916-917, the New International Bible Commentary p.529, and The Tony Evans Bible Commentary p.493 for more info.

3. In Job 11:1-20, could a Christian today, or even we ourselves, ever be an unintentional opponent of God?

A: Zophar is the masculine form of the feminine name Zipporah. Both of them were believers who were unintentional opponents of God. Peter was unintentionally opposing God and being used by Satan to tempt Jesus in Matthew 16:22-23. If Peter could be, so can we. When we think we need to tell God that He needs to do something, then we are on very shaky ground. One could argue that Peter did not have the Holy Spirit at the time, but today Christians can choose to act without prayer or listening to God. If ever you are so sure of your words and actions that you think you don’t need to compare them to scripture, you could be an unintentional opponent of God. But the good news is that, for Peter, Job’s friends, and Christians, if we follow after God, read our Bibles and pray, God can correct us.

See the Believer’s Bible Commentary p.523 for more info.

4. In Job 11, how do you talk to someone who disagrees with you because of a wrong assumption they will not question?

A: It can be difficult, but perhaps you can at least get them to be aware that there is a point they will are not questioning, while others do. There are at least four approaches you can use. The last three are like “boomerangs”, where they are asked about somebody else, and then it comes back to them.

a) Hypothetically speaking: Once I was talking with a house leader in Rev. Moon’s Unification leader, and after discussing various things, I asked him” Hypothetically speaking, if you knew that Rev. Moon was not really from God, what would you do. Would you leave, or would you stay. After I gently reminded him of the question a couple of times, he finally said, “It is dishonorable and disrespectful to even question Rev. Moon.” Then he asked me to leave and said that I was not welcome back. One thing asking that question did, is expose that the barrier was not an intellectual one, but one of the will. I have asked other people similar questions, and sometimes they ask the same question back at me. I answer that I know that Jesus really is from God, but hypothetically speaking, if I were to find out that was not true, I would follow the truth, no matter what.
b) A hypothetical situation, as Nathan did with David in 2 Samuel 12:1-13, when he brought forward a hypothetical legal case.

c) Another approach is to use a “hypothetical observer”. When they are unwilling to even admit the possibility that they could be mistaken, ask them how a third-party observer would view their answer.

d) Ask them how to get someone to see they could be wrong. This is a little hard to explain, so here is an example, using a Buddhist and a Muslim, but this could be done with any two religions. Let’s say a Buddhist is not really open to considering that Buddhism is wrong. You could ask them, if they encountered a Muslim who thought that Jihad was a good thing, they had always been taught that women were less intelligent than men and their testimony in a court should be half that of a man, and it was fine to rape women you captured in battle, ask the Buddhist what they could say to the Muslim to show them those were wrong. Interact with their answer, and mention that the Muslim had learned those things all their life, and nobody they respected had ever questioned those things. After a while, point out that it is not just a Muslim that could believe bad things without ever questioning them; a Buddhist or even a Christian potentially could also. How would you know that you are not believing some very wrong things just because you have never heard otherwise? But be prepared for them to ask you the same question (which is fair). You can answer from apologetics and your personal testimony. Then make sure to ask them again.

In this specific case, Job could have asked Zophar, do you think it is possible that anything bad could happen to a person and it not be a direct consequence of their sin? Is that what you would tell parents who lost a child, every single older person who had a health problem, or someone who’s relatives died of famine, especially if you could have helped them instead of helping others? So if anything bad every happens to you, or your family, I can know for certain that it is because of your own sin or theirs, is that correct? Maybe that is not how God works. Maybe God allows bad things to happen to his obedient people, unfairly, and God will give us much more than we ever lost in heaven.

5. In Job 11:6, has God really forgotten some of our sin as Zophar said?

A: No. Everything Job’s friends said is not necessarily correct. Zophar was over-simplifying in his answer, just like he was over-simplifying and jumping to conclusions in his analysis. Zophar was poetically saying that God was not punishing Job as much as Job deserved. In fact, at the end of Job, Job was told to make a sacrifice on behalf of his friends for their wrongs words. Zophar is correct in an over-simplified way. God knows everything, so God does not forget the facts. God will punish all sin, but he punished all forgiven sin by having Jesus take the punishment on the cross. However, Zophar is correct that for those whose sins are forgiven, “as far as the east is from the west, so far has [the LORD] removed our transgressions from us.” (Psalm 103:12 NIV).

See The Bible Knowledge Commentary : Old Testament p.733 for more info.

6. In Job 11:7-8, can human beings know God?

A: Yes and no, properly understood. While Zophar was not correct on everything he said, Zophar’s view on knowing God was essentially correct. Zophar himself implicitly claims to know many things about God, by all the things he asserted about God. Yet, Zophar recognized that he both did not and could not know everything about God. He is saying we should not pretend that we could know everything about God, such as His mysteries and the depths of God’s knowledge.

Any theology that claims God is all-mystery, or completely unknowable, is off-base. Likewise, any theology that claims God has no mystery, and can be totally understood in our small, mortal minds, has a God that is too small.

See When Critics Ask p.228 for more info.

7. In Job 12-14, what is Job’s point here?

A: This is Job’s the second longest speech. Job is basically saying, do not belittle me by trying to teach me what I already recognize. Wisdom and power belong to God, who is over nature, people, and nations. Why me? I, Job, a godly person, am a laughingstock, and God has done this, while God leaves the marauders undisturbed. God has wisdom, and power over animals, individuals, nature, and nations.

I wish I could argue my case before God, because you guys are worthless. I know I could defend my ways. I would ask God to stop frightening me, and show me what, if anything, I have done wrong. Our life is so short, and unlike a plant, we only live and die once. The way things are, I wish God would hurry up and kill me.

8. In Job 12:4, how did God answer Job?

A: God was not answering Job now, but He had answered Job before all these calamities occurred. He had taught Job that whatever happens in this life, trust in God who gives eternal life. The NIV Study Bible p.747 and the Believer’s Bible Commentary p.523 say the same.

9. In Job 12:6, how do some people carry their god in their hands?

A: This expression aptly describes people who worship an idol their own hands can carry. Today western people also worship gods they can carry when they worship money, material things, and themselves.

10. In Job 12:13-25, what is Job’s point?

A: While Job’s friends claim to be so wise, and Job says he is as wise as them (Job 12:3), ultimately nobody is wise compared to God. Job 12:13-25 also emphasizes that nobody is mighty compared to God either.

See the Evangelical Commentary on the Bible p.347 for more info.

A: You can see when this is happening when you simply ask, “show me your evidence.” It is far, far too easy for fallen people to go from “I wish this is true” to “it is probably true”, to “I know this is true.” This can happen in any context, including politics and religion. One cause of this is when “supporting the narrative” of the conclusions you want someone to have, becomes more important to you than “what is the real truth?”

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.210

12. In Job 13:15, should the Hebrew be translated, “yet will I trust Him” or “I have no hope”?

A: The Hebrew words can be translated either way. The KJV shows confidence: “yet will I trust in him.” Similarly the NET Bible says, “I will hope in him”. The NRSV shows despair: “I have no hope”. The NIV says, “yet will I hope in him” with a footnote that says, “or I have no hope”. Green’s Literal Translation says, “I will not wait, but I will justify my ways before His face.”

Hard Sayings of the Bible p.258 says that this is answered if one can conclude if Job is being optimistic or pessimistic here. The ambiguity lies with the Hebrew word that can be translated as “wait”, “hesitate” or “tremble”. Since the word can go either way, one has to look at the context, and the context here is the end of Job’s second longest speech. Job is saying that he knows he will be vindicated as a righteous follower of God in the end, so the KJV translation is correct here.

The Expositor’s Bible Commentary volume 4 p.925 says gives various possibilities, phrased both as a statement and a rhetorical question, but concludes that “whatever the reading, the context appears to require a translation that expresses Job’s faith, not his doubt.”

See also the Keil-Delitzsch Commentary on the Old Testament vol.4 p.214-216 for more info.

13. In Job 13:23, when should we ask God to show us our sins?

A: It is commendable that Job, at least finally gets around to asking God to show him his sins that might be a cause of him being severely punished. We don’t have to wait for something like this to happen to us; we can and should ask God to show us our hidden faults and sins. They are not hidden to God, and they might not even be hidden to others, but they can be hidden to us.

14. In Job 14:13-22, does Job deny an afterlife?

A: Job raises the question of an afterlife in Job 14, but then he answers it. Job affirms an afterlife for at least four reasons.

1. Job would not be worried about God covering over his sin in Job 14:16-17, if as soon as Job died, his sins were gone anyway since he was gone.

2. Job 14:13 says that Job wants to be concealed in the grave, until God’s anger has passed.

3. In Job 13:15, Job has confidence that he will stand before God as vindicated, even if it is after he dies. See the discussion on Job 13:15 for more info.

4. In the entire book of Job, Job is shown to be a man who is thinking about the long-term, not someone who is thinking of this physical life on earth only.

For example, Job 19:26-27 says that even after his skin is destroyed, he knows that he will see God.

Job 15-17 – Eliphaz Part 2: Warning of Empty, Arrogant Talk – some brief answers

1. In Job 15, what can we say about this second cycle of three speeches and three responses from Job?

A: While the views of the three so-called comforters has not changed, nor has Job’s, there is a hardening of their viewpoints, and a hardening of Job’s. Eliphaz is a lot less polite than he was in the first speech, but he is still more polite than the other two guys.

See the Evangelical Commentary on the Bible p.348 and The Expositor’s Bible Commentary vol.4 p.928-929 for more info.

2. In Job 15, what is a brief synopsis of Eliphaz’s speech here?

A: Eliphaz starts off with a good point here. He is telling Job that his bitter answers are unbecoming of a wise man of God. It is fine to answer and say how you feel, but speak with profitable words, not empty words that do no good. There are three main parts.

(15:1-14) Listen Job, you are wise, so judge your own words. Your sinful words are not only useless, but they also undermine piety when you claim you know more than God, and rage against God rather than find comfort in Him. You claim to be more righteous than God.

(15:14-16) Since nothing in the universe is holy compared to God, it is not your place to try to justify yourself. Since people are evil, just keep silent, stop questioning, and just accept your condition as an inevitable results of God’s mysterious justice.

(15:17-35) The wicked surely will be punished. Though they may be rich and well-fed now, their destruction will come.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.249-250, the New International Bible Commentary p.531, The Bible Knowledge Commentary : Old Testament p.736-737, the Evangelical Commentary on the Bible p.348-349, and the Believer’s Bible Commentary p.524-525 for more info.

3. In Job 15:7-8, what are ways non-Christians sometimes think they are wiser than God?

A: Some Muslims think it laughable that Christians are supposed to turn the other cheek. Objectivists that it foolish to altruistically help strangers. The greedy think it quaint to try not to love money. As a Mormon once told me, he thought that when God created everything He made a lot of mistakes; and when he becomes a god, he will do better.

4. In Job 15:7-8, what are ways Christians can sometimes think they are wiser than God, without actually saying that explicitly?

A: When God commands one thing, and we tell God, and others that we have a better way. If we don’t see a reason for God’s command, and we say essentially that we will only obey what God says when we see the reason for is. For example, For example, when 1 Timothy 2:11-12 says that a woman is not to teach or have authority over a man, which is what Scripture says. It is not that a woman cannot be godly and wise leader, like the judge Deborah was, but ultimately because that is what God wants. We can discuss in vain the reasons why God wanted that, or try to see everything in the future as the All-knowing God can, but the real question we should be discussing is this: if the Lord says to do something, consistent with what He has said, and we don’t understand the reason, will we obey anyway or not?

See The Expositor’s Bible Commentary vol.4 p.929 for more info.

5. In Job 15:16, what are some ways people drink up evil like water, or scorn like water in Job 34:7?

A: As we feel we have to have water to live, an evil person feels a thirst to need their evil to live, because they are addicted to it. As we enjoy drinking things, some evil is done not because of a perceived necessity, but because they enjoy it. Evil people “drain the full cup” because they think God is not watching them or knows what they are doing, as Psalm 73:10 says.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.256 for more info.

6. In Job 15:1-35, what are some better ways to counsel someone?

A: Here is a quote from Martyn Lloyd-Jones. “I remember the case of a lady who had been passing through one of these periods of dryness and aridity and who was in great trouble. It was partly physical, and many of her friends had gone to her, some of them being ministers of the Word, and they had all spoken the same way. They were all trying to make her rouse herself, all talking in a theoretical manner to her and saying that feelings do not matter, that indeed nothing matters except the truth of justification by faith. She knew that quite as well as they did, better indeed than many of them, but that did not help her, for her problem was that she did not know the blessedness she once had known. ‘Where is the blessedness I knew when first I saw the Lord?’ That was her condition, the condition described by the poet William Cowper.

The advice of her friends did not help her, because it never helps such people to tell them to pull themselves together and to rouse themselves. That is just what they cannot do … The way to help such a person, the way in which the particular person to whom I am referring was helped, is to say, ‘Ah yes, you know, there are periods like that in the lives of the saints. Sometimes God for his own inscrutable reasons withholds his face from us.’ She looked at me in amazement saying, ‘Is that true?’ Of course it is true’ I replied; and I proceeded to give her many examples and illustrations of it. At once her problem was solved, because she now had an explanation…” M. Lloyd-Jones, Romans: An Exposition of chapters 8:17-39: The Final Perseverance of the Saints (Banner of Truth, 1975 p.176) quoted from David Atkinson’s The Message of Job p.47-48.

7. In Job 15:21,34, what is Eliphaz saying here?

A: Eliphaz spoke in generalities before, but it did not appear Job got the message. So Eliphaz is more specific now. He states In Job 15;21; Job 1:17 that the destroyer suddenly comes on the wicked man and takes away his possessions in the middle of his prosperity. Sabaeans and Chaldeans came upon his flocks and herds suddenly. Houses crumble of fall in Job 15:28; job 1:19. Therefore Job must be a wicked man. Job 15:30,334 says that fire consumes the wicked, as in Job 1:16. Job 15:34 says that the wicked man will be barren, hence Job lost his children. See The Expositor’s Bible Commentary vol.4 p.929, The Bible Knowledge Commentary : Old Testament p.737 and The Tony Evans Bible Commentary p.495 for more info.

8. In Job 15:27-31, how do some people, such as Eliphaz, assume that if a person has money, they are evil for trusting in their wealth?

A: While it is wrong to trust in money, not all rich people trust in their wealth. The fact that they suffered calamity is not proof that they are under God’s discipline or judgment for trusting in money. It is too easy for people to pretend they know exactly what God is thinking, how God works, and thus how to judge others. One important point you can learn in Job, even if you learn nothing else, is that you cannot presume to know God’s judgments and how He is dealing with others.

While the other friends also have the same view, Eliphaz is the most explicit in these three verses. He is an example of a believer who believes the truth on essential things, and combines this with theologically false assumptions. It is possible for a Christian today to be saved, believing the primary truths of scripture, and at the same time combining it with false beliefs on other things. For example, racism, sexism, jingoism for your country, or belief in violence towards others because of their beliefs. Augustine of Hippo, Roman Catholic leaders, Martin Luther, and John Calvin all fell short in the last category. And if they can combine the truths of Scripture with serious lies, we should not think that we don’t need to guard ourselves from that too.

See the Evangelical Commentary on the Bible p.349 for more info.

9. In Job 16-17, what is a summary of Job’s speech here?

A: What is wrong with you, that you keep on arguing, instead of encouraging and comforting? God has used family, health, mockers, and the wicked against me. May my cry never be stopped. I [Job] will go to his grave soon. It’s a good thing I hope for the grave, or else I’d have no hope at all!

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.311-312,314 and the Believer’s Bible Commentary p.525 for more info.

10. In Job 16:2, how do you feel when friends you think you can rely on seem like they have no sympathy for you at all?

A: It is natural to feel disappointed, even angry, and perhaps disillusioned. If you trusted on your friends, and they let you down, then who can you trust? – God. If your trust is in God, you might still be disappointed and angry with your friends, but you can also see past that, that really our only hope and rock is God.

11. In Job 16:18-19, why does Job poetically ask the earth not to cover his blood?

A: This is a very Middle eastern thought. Job does not want his travails to be forgotten, similar to God saying that Abel’s blood metaphorically “cried out from the ground” in Genesis 4:10. At this low point Job wants the world to know how he has been treated unjustly. Job feels he is being mocked for some unspecified evil, and he wants to be vindicated, not just abandoned and then forgotten. At this point, his desire to clear his name and show that he is godly is greater than his desire to glorify God. A similar expression is in Isaiah 26:21, where it is prophesied that the earth will disclose the blood and slain people in her.

See the New International Bible Commentary p.532, The Bible Knowledge Commentary : Old Testament p.738-739, the Keil-Delitzsch Commentary on the Old Testament vol.4 p.310, The Expositor’s Bible Commentary vol.4 p.933, and the Evangelical Commentary on the Bible p.349 for more info.

12. What does Job 17:3 mean?

A: Job is asking God to tell Job whatever Job is supposed to pay (or do) because Job does not think he has whatever mysterious thing God wants.

13. In Job 17:11-16, Job accepts the fact that it looks like he will die soon. How do people today act when they realize their imminent death, and how should Christians feel?

A: People today can react with depression, despair, and either no desire to do anything, or willingness to do foolish and risky things. But a Christian should rejoice that they are going home soon, and want to finish strong their life on earth.

See The Tony Evans Bible Commentary p.495 and the Evangelical Commentary on the Bible p.351 for more info.

Job 18-19 – Bildad and Job Part 2: My Redeemer Lives! – and so will I – some brief answers

1. In Job 18:1-21, what is Bildad’s point here?

A: Bildad tells Job not to be so long-winded and not to put them down. Then Bildad goes into a speech of the many ways God punishes the unrepentant wicked, severely and permanently. As David Atkinson’s The Message of Job p.53-54 says, Bildad gives a nice-sounding speech, but he does not engage with Job’s situation.

Bildad’s phrase literally means “How long will you hunt for words”. Bildad is accusing Job of trying to find words to fill the gap when he actually had nothing to say. There is some truth to Bildad’s charge. In our speech, we should say what we need to say, and then stop. Too many words does not mean we are helping our case. When Job said that dumb animals had more sense than Job’s friends in Job 12:7-9, Job could probably except responses similar to this.

There are at least six different Hebrew words for traps (net, mesh, ground trap, noose, etc.), and Bildad uses all six here. Snares could be made out of different materials and look different, but they all have in common ensuring the destiny of those trapped within.

See The Bible Knowledge Commentary : Old Testament p.739-740, the Believer’s Bible Commentary p.525, and the Keil-Delitzsch Commentary on the Old Testament vol.4 p.407 for more info.

2. In Job 18:1-21, have you ever been accused of being arrogant when you were not, and how should you react?

A: First of all, we need to understand what arrogance is. Some people define arrogance is thinking you are really good at something, or better than somebody else at something. But what if I meet the world champion weight lifter, and he thinks he is a better weightlifter than I am. Is he just being arrogant? Or, does he just have an accurate view of the facts? That is a lousy definition of arrogance.

Others think of arrogance as a feeling of being more important in some way than others. In all of the companies I have worked for as a software developer, I am sure the company’s CEO has felt he could affect the profitability of the company far more than I could. So is every CEO arrogant? Or would all those CEO’s be totally correct in that regard?

It is very common for a person to think they are more important to the success of something than they really are. Sometimes people who bristle the most when someone else appears arrogant (either perceived or real), are people who are arrogant themselves.

At a company I worked for they were interviewing someone for s senior frontend developer position. I was not a part of the interview process, but I was sitting very close to people who were, and could hear their discussion. They agreed that the candidate was very good, but they questioned if they should hire him because they thought he was arrogant. (I had not met the candidate, so I did not have an opinion.) They ended up hiring him anyway, and I ended up sitting somewhat close to him, and I worked with him some. He definitely knew his technical specialty well, but he was not arrogant at all. Others would come to him regularly for him to mentor him. There was a second guy who was also good at the same specialty, and they worked together well. Later a younger girl was hired who also knew the same specialty. After he worked with her some, he would freely tell others that she knew more than he did and she was better than him. – So he had the exact opposite of arrogance. But the initial apprehension, that he was arrogant, simply a confusion between arrogance and someone being good at what they did, and knowing it.

What do you have to do to appear arrogant? Sometimes nothing at all! A product owner and I were the only two people working on a project, that according to operations, saved about a million dollars per quarter. He got an award for non-technical employee of the quarter, and I got an award for Technology Employee of the Quarter. When the CEO spoke to the employees, he would frequently go on about how great it was that we had that product. In addition to a regular bonus, I also got a $5K bonus straight from the CEO. Later on, when COVID came, I had to do a major revamp of the product to handle the new ways we were working. I did it in about a week. The CEO later told everyone how important it was that we were nimble and could do that. I did not boast or brag about what I did, I just “let my hands do the taking” programming what was needed. Though I never got a promotion for that achievement, and my manger did get a promotion for that same achievement, I received the unrelenting resentment of my manager, who said that “I made him look bad”. (I don’t recall if that was before or after his promotion.) That is the first and only time I have seen a manger, with two months left in the year, drop performance goals you had already done (including revamping the software for COVID), and add a couple of new goals, when I had some vacation in those two months too. He told me that I could never be a team lead, because the other team leads would not accept me. (Perhaps that was true, given what he might have told the other team leads about my arrogance.) With a clear conscience I can say that I did nothing that was arrogant, because trying to do my job well. I ended up getting another job and quitting, and I heard that some months later he was fired.

So the point is to realize that sometimes you can be considered arrogant. It might be a false accusation, but still search your heart to make sure you are not. On the other hand, don’t think that someone else is arrogant, just because they are genuinely good at something, or they are correct in thinking they have a more important role.

But so far, we have never really said what arrogance is. Arrogance is thinking you are a more important person than someone else, and forgetting that we all are made in the image of God, and railing to remember that we should treat everyone with respect. You can not only silently, but also verbally and publicly appreciate the contributions of others, without feeling threatened yourself, as your self-worth does not depend on them. Your self-worth is already given to you by God.

Two antidotes to arrogance are to be a servant (see Romans 15:16; Galatians 5:13), the last shall be first (Matthew 19:30; 20:16; Mark 10:31; Luke 13:30), and to consider others as more important than yourselves (Philippians 2:3f).

3. In Job 18:16, what does it mean not to have root or branch?

A: A root is a metaphor for those who went before you and support you. A branch is a metaphor for those who come after you and bear seed to carry on your name. If you have neither, then your memory will be totally forgotten.

This is a Middle eastern phrase; on the sarcophagus of Eschmunazar it says, “let him not have a root below and a branch above” according to the Keil-Delitzsch Commentary on the Old Testament vol.4 p.328-329.

4. In Job 19:1-29, what is Job’s point here?

A: This chapter is probably Job’s lowest point. But paradoxically out of the midst of this despair of life on earth comes Job’s highest point too. Job’s reply has five parts.

(19:1-6) You should be ashamed of your words. Despite you, my three friends, tormenting me with words, you do not need to exalt yourself above me. God has wronged me.

(19:7-12) Though I cry out “violence” God is silent. Even worse, He is the one stripping me of honor and attacking me.

(19:13-20) God has alienated my family from me, little kids mock me, and I have escaped by the skin of my teeth.

(19:21-22) So have pity on me. Do not persecute me as God does.

(19:23-29) I, Job know that in the end I will still see God, and I still yearn to see God. So cease bothering me, or else think about God’s judgment for yourself.

Job wanted some friends here, but all he had were three accusers. God was waiting in the wings to comfort Job, yet Job was charging God with wrong and accusing Him of doing this. Job saw no difference between God doing this and God permitting this. Job’s concluded his suffering was meaningless, because he did not see the meaning. Job’s suffering was from Satan, but God used it for His glory. Despite all this, despite Job wrongly thinking God was out to get Him, Job still longed to go to Heaven and be with God. Despite the worst circumstances possible, Job was unshaken in his assurance of salvation and where he wanted to be.

See The Bible Knowledge Commentary : Old Testament p.740-741, The New Geneva Study Bible p.722-723, The NIV Study Bible p.754-755, and The Expositor’s Bible Commentary volume 4 p.938-939 for more info.

5. In Job 19:3, what would you think if you felt that God has so-to-speak, “wronged” you?

A: First of all, Job’s response is not one we are to follow. Lamenting is OK. However, Job complained, accused God, complained some more, had trouble seeing past his immediate situation, and complained still more. The Book of Job is silent about how helpful Job thought that his complaining turned out to be, at least until God rebuked Job at the end.

Taking the good pieces of his friends counsel, we need to realize that we don’t know what is going on in the spiritual realms and in God’s Council. We don’t know what would have happened if a disaster had not occurred. We need to stop telling God what to do, and ask for His help and God’s wisdom on what He wants us to do in this situation. We need to realize that the Christian life is about glorifying God, not about our comfort.

See the New International Bible Commentary p.533 for more info.

6. In Job 19:13-27, like Job, how can we juxtapose hope in a hopeless situation?

A: Look up, don’t look at the circumstances. Remember 1 Peter 1:3-9 and 1 Corinthians 2:9. Even in his condition Job was able to look up. Even then, Job remembered his hope, that ultimately God will save and vindicate him. Job is concerned about not just one but two things here. He wants relief and healing from his afflictions, but Job also wants his good name to be vindicated.

See David Atkinson’s The Message of Job p.91-94 for an extensive discussion and the Evangelical Commentary on the Bible p.351 for more info.

7. In Job 19:17, how could Job’s breath be repulsive to his own children, since his children were all killed in Job 1:2,18-19?

A: The NIV says his brothers, who were not killed. Verse 18 says little boys, not his boys. When Critics Ask p.228-229 also adds that children here means descendants, including grandchildren.

See also the Keil-Delitzsch Commentary on the Old Testament vol.4 p.345-346 for a more extensive discussion.

8. In Job 19:18, how did little children despise Job?

A: Job’s disease gave him really bad breath, according to Job 19:17. It could mean that even children made fun of Job. While G.R. Driver says that in Old Babylonian and in Amarna glosses this means “to flee”, The Expositor’s Bible Commentary volume 4 p.944 says that this idiom is also in Psalm 78:19 and means “to speak against”.

See The Bible Knowledge Commentary : Old Testament p.741 for more info.

9. In Job 19:20, does this mean that Job’s teeth are gone?

A: The phrase “skin of my teeth” perhaps means Job’s gums, and The NIV Study Bible p.754 says this means his teeth were gone. The New Geneva Study Bible p.723 also mentions that some commentators suggest this. However, The Expositor’s Bible Commentary volume 4 p.940 points out that the word “only” is not present in the Hebrew, and there is uncertainty on what is meant here. Other interpretations are simply “a narrow escape” or “gnawing at his lips with his teeth”

10. In Job 19:25, what exactly is a “Redeemer” here?

A: The Hebrew word, go’el, is the same word used for Kinsmen-Redeemer in Ruth. There were two purposes for a go’el.

Blood-avenger: If someone from the family was murdered, even perhaps unintentionally, the go’el’s job was vindication; to track down the murderer, and have him or her brought to justice and executed. The only exception was if the criminal committed unintentional murder and fled to a city of refuge. If they stayed in the city of refuge until the current high priest died, then the go’el could not bring them to justice. After the high priest died, the go’el could not pursue someone for unintentional murder.

Champion for the oppressed: The second purpose of the go’el, the purpose in focus here, is if someone from the family was sold into slavery, then the go’el could pay to have the slave freed. Also, if the wife of a family member became a widow, the go’el would marry her and the children would carry on the name of the deceased husband.

These seem like very different purposes, but the common thread linking them was that the go’el was champion for the living, and champion for the murdered.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.352-353 and The Expositor’s Bible Commentary vol.4 p.942 for more info.

11. In Job 19:25, what is Job saying here?

A: There are three points: from general to specific. First Job knows that God lives. Second, God lives forever as a Redeemer. God will never go back on His role as Redeemer. Third, Job still has confidence that the eternal Redeemer will redeem Job. Job might not know exactly how in the flesh he will see God (remember the rest of Scripture had not been written yet), but Job knows that somehow, the Almighty God will certainly make that happen.

See might suffer from the temptation to want to live forever on earth when things are going well and very smoothly. Job at this point had no temptation whatsoever in that regard. Though it was easy for Job and hard for us, we need to remember that this world is not our home; we have something much, much better waiting for us. But the best part of heaven is not seeing the other saints, not our rewards and crowns, but seeing God face to face in heaven.

See the Believer’s Bible Commentary p.526 and The Expositor’s Bible Commentary vol.4 p.943 for more info.

12. In Job 19:25, what are other interpretations of this verse?

A: In interpretation is “see God on my side” instead of “See God with my own eyes” according to the New International Bible Commentary p.533. No early commentator interpretated the Hebrew or Greek Septuagint this way though. Regardless though, Job thought that in some sense “see God” whether in his same resurrected physical body or something else.

13. In Job 19:26 show that resurrected bodies will still be flesh?

A: There are two answers. The NIV footnote says that could be translated as “apart from my flesh” just as well as “in my flesh”. It is not clear which one Job meant, and Job might have been ambiguous if he did not know which way. However, as 1 Corinthians 15:35-55 and 1 Thessalonians 4:16-17 show, the flesh we currently have will not see God, but we will see him in new flesh, that is, new physical bodies. See the Encyclopedia of Bible Difficulties p.240-241, When Critics Ask p.229, When Cultists Ask p.59-60, 735 Baffling Bible Questions Answered p.146, Hard Sayings of the Bible p.258-259, and The Bible Knowledge Commentary : Old Testament p.742 for more info.

Job 20-21 – The Pleasures of Sin are Only for a Season – some brief answers

1. In Job 20:1-14, how has Zophar shifted his argument here?

A: Presumably each of Job’s friends heard the others. Zophar sees that of the five speeches heard so far, none have moved Job to confess some great hidden sin and repent. So Zophar tries as different approach, and in theory, it is a good approach.

Zophar in Job 20:1-14,20-21 can’t wait any long to emphasize time, specifically the shortness of the season of sin. God’s justice might be delayed, but the inevitable consequences are really not delayed for all that long.

While this is a good point to make to a hardened sinner, Zophar, like the rest of Job’s friends, totally misunderstands Job’s situation.

Zophar’s speech is poetic and entirely correct in what he said. However, Zophar missed the most important point, because Zophar focused on only this life on earth. Zophar failed to see while God’s justice for the wicked is not always immediate, God’s justice for the righteous sometimes is delayed too.

See the New International Bible Commentary p.534 and the Believer’s Bible Commentary p.526 for more info.

2. In Job 20:1-14, what good insights did Zophar have on sin?

A: Zophar has a different, complementary way of looking at sin here. Whenever you want to do something that will give pleasure now, stop and think how you’re going to feel about this in the future, or even tomorrow; what pleasure will you have then?. When you look at many sins from the perspective of the future, committing them now seems pointless at best. There is no pleasure you would have now that you won’t regret or rapidly forget about in the future.

3. In Job 20:1-14, what two huge blunders did Zophar make here?

A: While Zophar made the good point that judgment for evil people is often delayed, Zophar fails to take the next step and realize that justice often does not come to the wicked until after death. This is shown in Psalm 9:17; Isaiah 5:14-15; 30:33; Ezekiel 32:22-25; Matthew 7:13; 2 Thessalonians 1:8-9, though of course those books had not been written yet.

Second, could a person ever suffer affliction and it not be because of their sins? That thought apparently never occurred to Zophar. Zophar did not think about that recompense for the righteous might only come after death too.

See The Bible Knowledge Commentary : Old Testament p.744, The Tony Evans Bible Commentary p.496, and the Keil-Delitzsch Commentary on the Old Testament vol.4 p.423 for more info.

4. In Job 20:1-29, Did Zophar sin here?

A: By later standards he did. Zophar and the other speakers presumed to rationalize God’s mysterious ways and why God did this, when God did not tell Zophar this, and Zophar got it wrong. Job had warned them not to misinterpret God and be liable to judgment. Zophar blithely ignores Job’s words here. Job had said their minds were closed to understanding, but Zophar said his understanding forced him to reply. Zophar is agitated and impatient with Job, as Job 20:23 shows. Job says that the three speakers ought to feel ashamed of themselves in Job 19:3, and Zophar is answering back instead of saying things that might genuinely help.

Job criticized his three friends in Job 16:1-5, and Zophar sounds hurt by that. Zophar correctly understands that justice is not always immediate for the wicked. Sometimes they prosper for a while before receiving punishment.

See David Atkinson’s The Message of Job p.59, the Evangelical Commentary on the Bible p.351, The Bible Knowledge Commentary : Old Testament p.742-743, the Keil-Delitzsch Commentary on the Old Testament vol.4 p.374,395, and The Expositor’s Bible Commentary vol.4 p.946 for more info.

5. In Job 20:19, Zophar falsely accused Job of stealing the poor and violently seizing houses. How do you handle it when people just make things up out of the blue?

A: Those are very serious allegations, - if true. But actually they are serious allegations, whether they are true or not, in destroying a person’s reputation, and Zophar sinned if he intended those things about Job. And if not, then why did he wring them up?

So how should you respond if people directly or indirectly accuse you of something? If you say nothing, some listeners will interpret that the speaker is correct since you had no answer. Even if you say you did not, and they do not believe you, still affirm your innocence of some might think silence means admission of guilt. Besides denying you did that, ask for their evidence or witnesses. Remind that it is lying slander to make accusations that you yourself know you do not have evidence for.

In the news some years ago, it was stated as a fact that Donald Trump was anti-Semitic; actually his son-in-law is Jewish, and he helped make peace between Israel and the United Arab Emirates. Oops! It is not just that they were wrong; it was that they were making stuff up completely out of thin air. People and articles should not give inventors of slander a free pass on that. We should make sure others remember that they have no credibility going forward, not for advancing baseless claims, but for advancing claims they knew were baseless.

6. In Job 21:1-30, what is a summary of Job’s point here?

A: Job is more than grieved by the fact that he is told he is being punished for some sin, and he does not even know what it is. But many other people, who worship idols and want the true God to just leave them alone, seem to have happy, prosperous children. If his friends had questioned travels they would know that is true.

So Job is reiterating what he said before. You can sum up this speech with verse 2: “Listen carefully to my speech” (NKJV). Job even says he will have some consolation now, if he can just get them finally to listen to him. Sometimes it seems the only thing you can do is repeat things again, and hope the listeners eventually get it.

Many years ago I was with a Christian mission agency that evangelized Mormons, and about half the people in the group were ex-Mormons. In the evening I would sometimes ask what got them out of Mormonism, hopefully to see if I could discover a common thread. I did not hear one common issue, but what I did hear in common is that whatever fact or “historical embarrassment” did get them out of Mormonism had no effect on them the first time they heard it. They had to hear it nine or ten times, before it finally got under their skin. Then they often decided to do some research, just to prove those Christians wrong. But when they did the research, they found things they did not expect to find, and eventually God led them out of the spiritual counterfeit of Mormonism.

See The Tony Evans Bible Commentary p.497 and The Bible Knowledge Commentary : Old Testament p.744 for more info.

7. In Job 21:7-15, how do you feel when people who have cheated and are frauds end up prospering more than you?

A: Did they really “end-up” prospering more than you? It depends on if you have tunnel-vision on this life or if you are looking eternally. If you are shortsightedly looking only at this life, it seems a shame that you should do worse financially. The Psalmist Asaph says he almost slipped into this sin of envy in Psalm 73:2-17. Proverbs 24:1 also mentions this. But if you look long-term, eternally, you realize that a) it will all work out ultimately, and b) this life on earth is very short and fleeting anyway, as 1 Peter 1:5-6 teaches. So let them enjoy their ill-gotten gains, because it will only be a very, very short period of time, compared to eternity, when they will regret everything.

8. In Job 21:14-15, how do you share the gospel with someone who says, “my life is good now so why do I need God”?

A: While Zophar was applying the right words in a totally wrong situation, this is a good situation for Zophar’s approach. Ask them, “Do you have peace in your life?” Few non-believers think they do. Also, ask them “what will you do in the end, when you stand before God and have to give an account of your life?” Do you think, Stalin, Idi Amin, and other mass murderers will face any consequences after death? Is so, then why won’t everyone, who wants to stand on their own goodness?

Job 22-24 – Eliphaz’s Last Try, Job Must have done something! – some brief answers

1. In Job 22:1-30, what is Eliphaz’s point here?

A: Eliphaz reminds Job that God does not need us. Just as before, Eliphaz tells Job to repent and then God will deliver him through Job’s righteousness, except that here Eliphaz gets worse. Man’s righteousness and sin do not benefit God. Eliphaz sins in saying that God does not care. It might not be because of your wickedness that God makes you suffer.

Then Eliphaz goes farther and tells Job all the wrong things Eliphaz imagines Job must have done. Zophar originally said that Job was a secret sinner in Job 11:5f, but Eliphaz has picked this up. Eliphaz apparently is getting exasperated with Job here, and Eliphaz is crossing the thin line from unsupported statements to blatant lies. If Job did not do these things directly, Eliphaz is saying all the bad consequences others have suffered because of Job’s inaction in not doing more good things. Surely Eliphaz can get Job to admit he is a great sinner one way or another. After all this, Job should break down and confess all the bad things he did. Job is not, so Eliphaz is trying to help Job out. Note Eliphaz’s insensitivity; he did not even bother to try to answer the issues Job had previously raised.

Theologically, Eliphaz gets here because Eliphaz has a “doctrine of immediate rewards”. Eliphaz has no place in his theology for Satan or demons. We have to remember that Eliphaz is trying to do a good thing here, lead a sinner back to God. However, Eliphaz is actually working against that, telling lies about Job and also about God.

Perhaps Eliphaz is really irritated here because this is the last speech he gives to Job. And perhaps that is for the best. If a counselee knows that a counselor is lying to him, the counselee will not be very likely to listen to him or trust him anyway.

See the New International Bible Commentary p.535-536, the Evangelical Commentary on the Bible p.352, The Tony Evans Bible Commentary p.497, the Keil-Delitzsch Commentary on the Old Testament vol.4 p.433-442, David Atkinson’s The Message of Job p.50,114, and The Expositor’s Bible Commentary vol.4 p.953-954 for more info.

2. In Job 22:1-30, what would you say to a Christian or someone else who thinks that a persons’ prosperity or misfortune are consequences of how righteous they are right now?

A: Scripture, experience, and logic all show the person wrong.

Scripture: Besides Job’s troubles, Jeremiah was persecuted, and thrown in an empty well and left to die, and Jeremiah did not deserve that. Look at the prophets that Jezebel killed in Elijah’s time.

Experience: Some evil kings and popes lived a long time. Some of the common people who suffered under them were murdered. Are you trying to say that Pol Pot, Idi Amin, and Stalin were more righteous, because they lived longer than the people they had murdered?

Logic: Hugh Hefner, the founder of Playboy, died at the age of 91. So if a pastor or Christian missionary died before 91, are they more wicked?

3. In Job 22:1-30, when, if ever, should a counselor lie to the person they are counseling?

A: Of course, no counselor would lie when they thought it would likely cause harm, break down the trust, and not do any good. But how about when the counselor thinks it might do some good?

To answer this question, a Christian counselor must be clear on his #1 reason for being there. Is it a) to counsel the person as best as he knows how, doing what is right in their own mind, or b) to glorify God and be a true testimony for God, and counseling the person is secondary? If you have forgotten that glorifying God is your highest purpose, then perhaps you should stop counseling, or doing any other ministry, until you recover your integrity by remembering what we are here for. One problem with using lies, apart from disobeying and displeasing God, is that people always seem to miscalculate. Just when you think no blowback (bad consequences) will come because no one will know that you are using sinful methods to try to do God’s will, someone unexpectedly finds out. As Proverbs 16:25 says, “There is a way which seems right to a man, but in the end it leads to death.” (WEB)

So we should glorify God with truthful lips first, as Proverbs 16:13 says.

4. In Job 22:1-30, can you think of other examples like Eliphaz, where people thought it more important to prove their viewpoint than to minister to a person or be truthful?

A: Pride over others, masquerading as concern for your reputation, can often unexpectedly rear its ugly head. Sometimes it can be ridiculous I the eyes of others how much a person makes up things to avoid having to admit their view was wrong. However, the person doing that often does not see that it is obvious to others.

Everyone is wrong about something, just like everyone has a need to grow. As one person would frequently say, “I reserve the right to get smarter.”

See the Evangelical Commentary on the Bible p.352-353 for more info.

5. In Job 22:30, should it say, “island of the innocent”?

A: No. The Expositor’s Bible Commentary volume 4 p.955 say linguistic studies in Hebrew and Phoenician show it should be “one who is not innocent”, as the NASB, NET Bible, NIV, NKJV, and Green’s literal translation say. The NRSV says, “one who is guilty”. The Septuagint says, “the innocent”

6. In Job 23, what is Job’s point here?

A: Job as left off criticizing his three friends here. Now Job is accusing God. Job is not really accusing God of harming him unjustly here. Job is accusing God of being an AWOL judge.

7. In Job 24, what is Job’s new realization here?

A: Job sees that it is not just him; some others who are not more wicked than others suffer more than others too. Job sees two things: the problem he has, and his friends have, is that they do not understand the timeframe that God executes judgment on earth; and God is not telling them. Job is dismayed at God’s apparent inactivity currently. The second observation is that Job and his friends too easily forget that God will judge things after people die.

In Job 24:18-25, Job has picked up from his friends the truth that the wicked will ultimately be destroyed as no more than sea foam, or the melting snow. At least Job and his three friends all agree on this on the wicked in general.

See the New International Bible Commentary p.536-537 and the Evangelical Commentary on the Bible p.353 for more info.

8. In Job 24:18-25, is this a part of Job’s speech or Bildad’s next speech?

A: The placement in Job in Jewish and Christian Bibles today is the same as at Qumran in the Dead Sea Scrolls. However, some think that some verses of Job got out of order, and this might be a part of Bildad’s next speech. However, either way, everyone agrees with this.

See The Bible Knowledge Commentary : Old Testament p.747, David Atkinson’s The Message of Job p.102, The Expositor’s Bible Commentary vol.4 p.957,960, the New International Bible Commentary p.537, and the Evangelical Commentary on the Bible p.353-354 for more info.

Job 25-27 – The last time for Bildad and Job – some brief answers

1. In Job 25:1-6, what is Bildad’s point here?

A: Bildad gives the shortest speech in the entire book here. This is the last time either Bildad or the other two friends speak. Perhaps it is because they see they have run out of anything more to say. In summary, God is so high, and we are so low, and the gulf is so vast, so who can know anything about God’s ways? Bildad is denying God’s imminence here. Bildad briefly reiterates:

1) God is Almighty

2) Therefore man is not pure before God

3) If even the moon and stars are not pure before God, then of course, man cannot be.

Bildad is correct here, except for the part about the stars not being pure is not Biblical, and man is not utterly wicked. However, the way Bildad juxtaposed these statements shows a misconception. The fact that God is Almighty does nothing to prove Job’s suffering is justified. The fact that God is holy and just, of itself, would not prove justice for capricious, unjust harm.

Bildad understands there is justice, and there can be mercy. In all of his speeches, Bildad, unlike Eliphaz, never hints that he recognizes that justice for the wicked is not always immediate. The three friends together never understand that the righteous can suffer unjustly for a time too.

See the New International Bible Commentary p.537, the Evangelical Commentary on the Bible p.354, The Bible Knowledge Commentary : New Testament p.748, and The Tony Evans Bible Commentary p.498 for more info.

2. In Job 25:4-6, is man just a maggot (fly larva)?

A: Bildad is reminding Job of death. The maggot and worm both have a short lifespan, and also are found in graves. That is what Bildad said, not what God said. The metaphor is partly correct, but it is not a complete picture.

Our span of life is similar to the grass in God’s eyes (James 1:10-11; Isaiah 40:6-8; Psalm 90:3-6). More on the ground motif, our lives are like dust compared to God (Isaiah 40:15). God sits above the people like grasshoppers (Isaiah 40:12). However, that is only half of the story.

Despite all this, we are fearfully and wonderfully made (Psalm 139:14), and made in God’s image (Genesis 1:27). He delights in His children (Zephaniah 3:17).

We may only live on the earth for a moment, but God loves us and values us. (Psalm 4-8)

See Hard Sayings of the Bible p.259-260, 735 Baffling Bible Questions Answered p.1146-147, and the Evangelical Commentary on the Bible p.354 for more info.

3. In Job 26:1-4, when, if ever, should you try to argue or debate with someone who is in the middle of deep grief?

A: When they are not interested in debating, and not interested in even listening to a reasonable argument, that is the best time to postpone whatever you were going to say. There is a time to show you care and sympathize with them. Perhaps later, after they are not so emotional, is a better time to reason with them.

4. In Job 26:1-4, the speeches of Job’s three friends contained many fine things in the abstract, but they failed to meet job where he was at. What do we need to do, when we counsel someone, to make sure we are meeting them where they are at?

A: The first step is to listen to them. You can listen to another person on at least three levels.

First, use your silence. Stop talking so much if they have trouble getting a word in edgewise without interrupting you.

Second, ask questions, not just to show that you are listening, but to clarify things that might be ambiguous and are not clear to you.

Third, make sure you have heard, and remember their words. At the end, you could ask them if you could summarize what they said back to them, to make sure you heard it right.

Fourth, try to empathize, and understand what attitudes, presuppositions, truth, falsehoods, needs, feelings, sinful or not, they might have in order to say the things they said, the way they said them.

See David Atkinson’s The Message of Job p.56 for more info.

5. In Job 26:1-30:31, what is a summary of Job’s response here?

A: This is Job’s longest speech. Some commentators think Job spoke Job 26:1-6, Bildad (or perhaps Zophar) interrupted him and spoke Job 26:7-14, and then Job spoke the rest. However, Job usually speaks more than his friends on God’s transcendence, so it is likely that this is said by Job. Job has had it with his friends, and:

(26:1-4) Job is sarcastically saying, “you guys have been a great help!” Actually, Job accuses them of being no help at all, trying to tell someone to listen to the wisdom they know, and yet saying Job has no wisdom at all.

(26:5-14) I know that God’s sovereignty and power over death, the sky, the waters, is just the beginning of God’s power.

(27) Though God is unjust toward me, as long as I, Job, live, I will not speak evil or deny that I have been righteous. The rich may prosper, but God will afflict him, his offspring, and family.

(28) Men search all the deep, dark recesses of the earth for metal ore, but where can we search for true wisdom? Only God has it, and we can only learn it by fearing the Lord and departing from evil.

(29) I was blessed. Oh how I long for the days when the friendly counsel of God shone over me, and my children were still alive. I was honored and people respected me. I was good to others. I helped the needy and oppressed, and I put on righteousness. I was secure until the day I would die I thought, and people listened for my counsel.

(30) But now I have no honor. Young men mock me, taunt me. I have no blessing. Even my own body torments me, because God afflicts me. No one is good to me. God is silent, even though I had heard the cry of the poor.

(31) I have made a covenant and 14 oaths. My eyes, feet, heart, and hands are clean. I have: not walked in falsehood, turned from the path, been enticed by a woman, denied justice to servants, denied the poor, hoarded bread, not helped the naked, exploited the orphans, trusted in gold, rejoiced in wealth, worshipped the heavens, rejoiced in vengeance, not been generous, or concealed my sin, then let calamity come. If God can prosecute me for these things fine, but if not…

See The Expositor’s Bible Commentary vol.4 p.963, the New International Bible Commentary p.537, the Believer’s Bible Commentary p.530, the Evangelical Commentary on the Bible p.355, The Bible Knowledge Commentary : New Testament p.749, and David Atkinson’s The Message of Job p.55 for more info.

6. In Job 26:7, should it be translated “Zaphon” or “north”?

A: Zaphon or “Sapon”, was a high mountain in Syria. The Expositor’s Bible Commentary volume 4 p.966-967 and the Keil-Delitzsch Commentary on the Old Testament vol.4 p.53 say that while the Hebrew word means “north”, the associated verb noteh “spreads out” is only used of the heavens. Some think this could refer to the constellations apparently rotating around the north pole.

7. In Job 26:7, what does it mean that the earth hangs on nothing?

A: The NIV Study Bible p.761 says that the Hebrew word here for “empty space” is the same word used in Genesis 1:2 for formless.

Many ancient cultures had the idea of the earth being held up by the back of an animal, a Titan giant, or the body of a goddess. In contrast, somehow God had taught Job that the earth hangs in space, on nothing. The Believer’s Bible Commentary p.530 and The Bible Knowledge Commentary : Old Testament p.749 also remark how Job knew this scientific fact centuries before science taught it.

The Expositor’s Bible Commentary volume 4 p.967 and the New Geneva Study Bible p.730 are more cautious, and say we cannot put much significance on Job’s scientific insights. After all, the Bible is simply recording what Job said here, without saying whether all their speech was 100% correct or not.

8. In Job 26:11, what are the pillars of heaven?

A: There are three possibilities for the pillars/foundations of Heaven.

Heaven itself could simply be shaking when God rebukes. However, the following two alternatives are more likely.

Mountains are called pillars of the heavens, as well as pillars of the earth. The pillars shaking could refer to volcanoes and earthquakes.

The horizon was called “the foundation of heaven” in the related Akkadian language of the Babylonians.

See The Expositor’s Bible Commentary volume 4 p.967 for more info.

9. In Job 27:4-6, what is Job’s point here?

A: As bad as things were for Job, medically, financially, and emotionally, Job is still like a rock here, saying he will not utter wickedness and abandon his integrity. Job is not holding on to his integrity to preserve his reputation; Job says that his reputation has already been trashed in the eyes of many in Job 30:1,9-10.

See the Believer’s Bible Commentary p.532, David Atkinson’s The Message of Job p104, and the New International Bible Commentary p.539 for more info.

10. In Job 27:4-6, how would a Christian who values their integrity more than prosperity act different than a Christian who values their prosperity more?

A: People can never really trust someone, Christian or not, who values prosperity or money more than their integrity. Whenever they make a promise or agreement with you, how do you know they won’t renege when a better deal comes around, especially if you are not watching them? If some people only do things right when you are watching them, and it takes a lot of effort to watch them, it may come to a point where you spend so much time and effort watching them that there is no benefit in having them do it at all. But even a non-Christian should want to employ a Christian, because they know they will keep their word and do their best, even when no one is watching, as Ephesians 6:6-7 and Colossians 3:22 show.

11. In Job 27:21, what is so bad about the east wind?

A: The wind normally came from the west and when it came from the west or south it was gentle. But relatively fewer times when the wind came from the east it was very strong and dry; - think of a sandstorm. It can wither crops in the field. If you tried to throw up the wheat and the chaff and there was an east wind, both the wheat and chaff would blow away. While storms are not common with an east wind, there are whirlwinds when the wind shifts from the west to east. One Arab slang expression refers to it as a “poisonous wind”. It is not so much that they were concerned with the east wind would kill people, as much as harm a farmer’s crops.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 p.77-78 for more info.

12. In Job 27:23, Job 34:37, Nah 3:19, Ezek 25:6, and 2 Ki 11:12, is it better in church to say “amen” or “praise the Lord” rather than clapping hands?

A: No, this is incorrect. Henry M. Morris of the Institute for Creation Research suggested this in the June 12, 2004 Days of Praise Devotional. There are four different Hebrew words for clap/slap and He claims none of them have a positive connotation. For example, Nahum 3:19 says others will clap when they hear of the destruction of Nineveh. In 2 Kings 11:12 the godly Israelites clapped their hands when Josiah was crowned, but Morris says that “was expressing their intent to smite and destroy wicked Queen Athaliah.”

Here are Old Testament verses on clapping

caphaq, (Strong’s 5606) [pronounced saw-FAK] Job 27:23; Job 34:37; Lamentations 2:15

teqa (Strong’s 8628) [taw-KAH] Psalm 47:1; Nahum 3:19

mecha’ (Strong’s 4222) [pronounced Maw-KHAW] Ps 98:8; Isa 55:12; Ezekiel 25:6

nakah (Strong’s 5221) [pronounced naw-KAH] 2 Kings 11:12

Morris is correct on the five non-underlined verses, but he is incorrect on clapping in general.

Primary verses to disprove the point:

Isa 55:12 speaks of clapping with no context whatsoever of triumph, except for the wicked man forsaking his thoughts.

Psalm 47:1 says, “Clap your hands all your peoples, shout unto God with a voice of triumph.” Psalm 47:3 does mention subduing nations, but 47:1 is not limited to that.

Secondary supporting verses:

Psalm 98:8 mentions God coming to judge, and God getting the victory. It does not “expressing strong disapproval of wicked men”, because the clapping is “for God” not “against the men”.

2 Kings 11:12 tells of the people clapping and saying, “Long live the King”. Morris says the clapping was “expressing their intent to smite and destroy wicked Queen Athaliah”, which 2 Kings 11:13-16 discuss. However, the clapping was

In conclusion, clapping is not just for disapproval, because Isaiah 55:12, Psalm 47:1, and arguably Psalm 98:8 and 2 Kings 11:12 show clapping for approval. Even for people who think clapping is only to show triumph, we should clap in church for the triumph Jesus had at the cross, and his victory in our life.

Job 28-30 – A Hymn on Seeking Wisdom – some brief answers

1. In Job 28:1-28, what is the main point of this chapter?

A: This chapter is split into three distinct parts by two questions: “Where can wisdom be found?” in Job 28:12, and “from where does wisdom come?” in Job 28:20.

The discovery of Treasure: people are very clever in mining the earth

Wisdom as treasure: Yet they don’t see the obvious value of wisdom.

The source of wisdom: Wisdom only comes from the Lord. The fear of the Lord is the beginning of wisdom in Psalm 111:10 and Proverbs 1:7

See the Evangelical Commentary on the Bible p.356, the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.113, and The Expositor’s Bible Commentary vol.4 p.975 for more info.

2. In Job 28:1-28, what do we know about mining back then?

A: We do not have a lot of information, but we know that in the Arabah (southern Israel and part of Saudi of Arabia, people were mining copper there long before Abraham, though mining shafts came later under the Romans. They knew how to cut shafts up to the surface to let sunlight in before Hezekiah’s time. In the first century B.C. in Nubia they used mining lamps.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.95-96 and The Expositor’s Bible Commentary vol.4 p.975-976 for more info.

3. In Job 28:1-28, how do we get wisdom, and how is it similar to mining?

A: While there are different kinds of mining, let’s put on our mining hats, turn on our mining lamps, and look at the metaphor of mining in general. You have exploration, prospecting, building the mine, extracting the ore, purifying the ore, and maintaining the mine.

Exploration: The first rule of mining for gold, silver, or some other metal is “make sure you go to the right mountain.” The best miner in the world will not get any gold out of a mountain if there is no gold there in the first place! For oil exploration, find a geologic formation that might be a good candidate to trap oil there. For metals, find a mountain where someone has already found in the ground nearby or in a stream some of the metal you are looking for. Likewise don’t go seeking wisdom in the wrong place. Seek it in God’s word, and in the writings and counsel of godly, wise people. While you can find bits of wisdom on other writings and other religions, extracting it without also getting the toxic by-products is not worth trying.

Prospecting: Panning for gold in the river, or drilling a test oil well can bring economic benefit, but can be more valuable in telling you where to look and where to stop looking. Some things have the appearance of wisdom, but are they just “factoids”, or will they be gems that you can apply to your life and draw you closer to God?

Building the mine: Once you think you know where the “mother lode” is, or the extent of the oil field, construct the mine to go from the surface to the ore in a way as efficient and safe as possible. Build the mine well, so that it won’t collapse or be too cumbersome to go in and work all day. You need to spend money to buy strong beams and good tools knowing that your investment in time and money will be dwarfed by the returns you expect to get. Likewise, learning wisdom can be work that takes time, when you could be watching TV or doing other things. But the sacrifices of time you make to gain wisdom will be worth what you get. Sometimes you have to go deep into a dark mine to get the most brilliant jewels.

Extracting the ore: Have a consistent way you will use to learn and remember the wisdom. Some people use a notebook to write down what they have learned. Others use a computer, or write in the margin in their Bibles. Also, sharing with others what you have learned not only helps them, but reinforces it in your own mind. Of course, you can also learn even more wisdom when others share with you what you have learned.

Purifying the ore: Not every detail you read is of equal importance. Periodically summarize the application of what you have read, and then take action, and go do what you have learned. You might easily forget it if you don’t do it. Also, if you know the right thing you ar supposed to do and don’t do it, that is sin according to James 4:17 says.

Maintaining the mine: As you go farther digging through the mine, the tunnels can collapse unless you add more reinforcement. In a sense, the “building the min” step has to continue even after you started hitting paydirt. You might have a good initial effort, but you also need perseverance so you don’t peter out. Spending 10 minutes a day in the Bible for the rest of your life, is better than 3 hours a day for the first month and then stopping. Finally, our memories are not perfect; we forget things. You need to go back to what you have already learned, and read it again so that you don’t forget.

Job observes in Job 28:13 that people are so ingenious at mining for metals and jewels, but why are people not so good at mining for wisdom?

Finally, one simple, great way to get wisdom, is: ask God, as James tells us to do this in James 1:5. Indeed, we cannot get lasting wisdom without God giving it to us. Many times there would be questions I could not answer, I would pray about that puzzling thing, asking ask God, and waiting patiently. Sometimes it might be a month later, but I would always get an answer to what I asked. But by that time, I would typically have another question. Do not think of your questions about the Bible, Christianity, and life as “difficulties” but rather these things that capture your interest are vehicles that God can use to teach you.

See The Expositor’s Bible Commentary vol.4 p.976-977, David Atkinson’s The Message of Job p.119-120, the Believer’s Bible Commentary p.531, The Tony Evans Bible Commentary p.498-499, The Bible Knowledge Commentary : New Testament p.750-751, the Evangelical Commentary on the Bible p.356, and the New International Bible Commentary p.538 for more info.

4. In Job 28:28, how is the fear of the Lord the beginning of wisdom?

A: First let’s discuss what wisdom is, and then answer the question.

Wisdom can be defined as applied knowledge for life. It can be not-so-common common sense like in the Book of Proverbs, human cleverness in achieving things, exploring the riddles of life, or also the ability to cope, The word hokmah is used 45 times in the book of Problems It can be translated as “wisdom” or also “skill” as in the skill of the clothmaker on the tabernacle in Exodus 35:26, a woodworker or metalworker in Exodus 31:6, the skill of the seamen in Psalm 107:27, a general in battle in Isaiah 10:13, the skill or an administrator in Deuteronomy 34:9 and 1 Kings 3:28; and the advice of a wise counselor in 2 Samuel 20:22. The Book of Proverbs can be thought of as a book of skills for living wisely. We wish that more people would want to learn those skills. See The Expositor’s Bible Commentary vol.5 p.904-905, the Evangelical Commentary on the Bible p.402, and The Bible Knowledge Commentary : Old Testament p.902,907 for more info.

God is the source of wisdom, and any human wisdom that denies God’s wisdom is not so wise. Seeking how God views things, and how we should give accordingly to please Him is having our priorities in order. Anything else is “”majoring on the minors and minoring on the majors”. So, for example, when God says don’t take an ethical shortcut, people can try to rationalize how that applied to other people but not to them, or why that does not apply in this situation because we want something so bad. Or we can just tell God “OK. Compared to pleasing you, that other thing I did not need or want so bad anyway.” That simple thing can save you from a lot of scams, heartbreak, and loss of friendships and money.

It is curious that nations are not considered wise, only individuals. Respect for God and obeying Him are the starting point of true wisdom. Proverbs 8:13 says that to fear the Lord is to hate evil, and that God hates pride, arrogance, evil behavior, and wicked speech.

See Today’s Handbook for Solving Bible Difficulties p.328-331 and David Atkinson’s The Message of Job p.119 for more info.

5. In Job 29:1-25, what is interesting about the structure of Job’s poetry about the nostalgic “good old days” he hoped would come again?

A: Job 29-30 are Job’s final summary. Job 29 abruptly changes tone to be in an “optative mood”, meaning to express a wish or desire. Job was reminiscing about the previous times when his children were around him, he was prosperous and well-respected, the future was looking good, and he had no idea how he was going to be tested. These verses form a symmetrical relationship.

Blessing ( 29:2-6)

— Honor (29:7-11)

— — Job’s goodness (29:12-17)

Blessing (29:18-20)

— Honor (29:21-25)

See The Expositor’s Bible Commentary volume 4 p.980, The Tony Evans Bible Commentary p.499, and the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.117-118 for more info.

A: The Christian might appear godly, diligent, obedient, and hard-working, but in doing things on their own power one might wonder if this will really last a lifetime. Sometimes a Christian might just have too many things to do (or at least this incorrectly think they do) to have time to spend with God.

Imagine having a spouse that was faithful, a hard-working contributor to the family, good at remembering all the things that needed to be done, and communicated the news and tasks that you needed to know but they just were too busy to spend any time with you. Or perhaps they weren’t too busy, they just did not really want to be around you. Even if that was not the case, it was not a priority for them to have any “together time” with you. Would you say that was a good marriage?

We are the pride of bride of Christ. But it is possible that some Christians treat God the same way.

7. In Job 29:7-17, why was Job formerly so well-respected, and how long did that respect last?

A: Job was not respected because he was wealthy and powerful. Rather this wealthy and powerful man enjoyed great respect because he would use his wealth and power, and use it for good. Job helped those in need, the widows, destitute, and orphans. Job himself might have been surprised at how quickly the respect some had for him evaporated, once he no longer had the means to help others and looked as though he was punished by God. At the end of job, when he regained his wealth and had more children, I wonder how much Job cared for the new-found respect of those who formerly mocked him.

See The Bible Knowledge Commentary : New Testament p.752 for more info.

8. In Job 29:1-25, what do you say to a Christian who is living in the past, who longs for “the good old days”?

A: Let’s ignore the fact that sometimes memory is selective, there are different challenges in different seasons of life. What you can tell them is that “don’t dwell on those; your best days are still ahead of you!”. 1 Peter 1:3-4 says, “Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, ⁴to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you,” (World English Bible)

See The Expositor’s Bible Commentary volume 4 p.981 for more info.

9. In Job 30:1, like these mockers who formerly showed respect to Job, why do some “kick people when they are down”?

A: Some people feel better about themselves when they can put someone down, especially when they see no bad consequences from doing so. Others think their social standing will increase, among people who they think are important to them, but speaking against others that everyone else is speaking against. Today you can look at the “cancel culture” that wishes to stifle those who disagree with them. Part of the reason they are successful is the fragile ego some have when others put them down.

See The Bible Knowledge Commentary : Old Testament p.752 for more info.

10. In Job 30:1, do you think Job had a touch of arrogance here himself?

A: Yes. All people were made in the image of God, but Job had judged some people as less than his guard dogs. On one hand the dogs would be loyal and they could be counted on to do what they were supposed to do, which might be more than you could say for some people. But on the other hand, Job did not like to be disdained, but certain others he had disdained.

11. In Job 30, what is Job’s point here?

A: All of the past good times of Job 29 provided a sharp contrast to the pathetic state he now describes in Job 30. In Job 30:1-8, Job puts down are worthless fools other people, and then in Job 30:9-31 complains that even those guys think that they are better than Job. This hurts Job’s pride. As Christians, we should be concerned about pleasing God, and, unlike Job, not judge the worth of others or pay so much attention to what others think.

See the Evangelical Commentary on the Bible p.357, The Expositor’s Bible Commentary volume 4 p.985, and the New International Bible Commentary p.540 for more info.

Job 31 – The End of Job’s Final Speech – some brief answers

1. In Job 31:1-40, how do you handle it when someone insists you need to give a defense for something you did, when you don’t see a need to?

A: Job sees that he needs to defend himself before his three friends that supposedly came to comfort Job, but really they just ended up accusing him. In general, you need to say something, such as denying the false charge and at least giving a brief summary of why. Depending on the situation, you might ask them what kinds of evidence it would take to convince them of what you are saying. But sometimes you might want to consider how much time you want to spend talking to someone if they are not listening to you anyway. But before you walk away, you might want to say that you feel they “don’t want to be confused with facts” and listen, then they would need to show they are willing to consider your words before you waste any more words on them.

2. In Job 31:1-40, what is rather curious about Job’s parallels here?

A: Job is giving us an intimate glimpse of his heart, of how he looks at things. He placing together of different sins and characteristics of God or Heaven is rather unique, and quite interesting. Job is giving a promise and 14 oaths he has made, and the reasons why He is righteous. We might do well to remember these as some of the reasons we should maintain righteousness in our own lives.

Made a covenant with his eyes not to look lustfully at a woman -- God’s eyes are watching (Job 31:1-3)

Falsehood and deceit -- I would not want to do this and be judged in God’s scales - If anything of others has stuck in my hands, then my I not get any gain from what my hands plant (Job 31:5-7).

Coveted or took other’s things -- I do not want God to let others take my things (Job 31:8-9).

Enticed by a woman - I do not want other men sleeping with my wife or ruining me financially (Job 31:1-12)

Denied justice to my servants and workers -- what would I do when God confronts me? God has made all of us. (Job 31:13-15)

If by my hand I denied helping the poor and widows (Job 31:16),

not given food to the orphans (Job 31:17-18),

not clothed the poor (Job 31:19-20),

oppressed the orphans in court

May my arm fall off: - I do not want God to physically harm me. - I would not do these things because of the fear of God’s splendor (Job 31:21-23).

Put my trust and security in gold (Job 31:24).

Rejoiced over my great wealth (Job 31:25).

Paid respect to the sun or moon

God would judge me for these sins or unfaithfulness to God on High (Job 31:26-28).

Rejoiced at my enemy’s downfall, cursing him (Job 31:29-30).

Not been generous to those in my household (Job 31:31).

Not shown hospitality to a stranger (Job 31:32).

Concealed my sin as people do because I feared public opinion (Job 31:33-34).

Kept silent

[speaking of which, I wish that “Someone” was hearing me right now!] (Job 31:35-37).

Oppressed his tenants - I would not want God to have briars come up instead of grain (Job 31:38-40).

See The Expositor’s Bible Commentary volume 4 p.991-992 and the Keil-Delitzsch Commentary on the Bible vol.4 part 2 p.186-187 for more info.

3. In Job 31:1, is not looking at a woman lustfully a part of New Testament morality, or Old Testament morality?

A: At all times, having pure eyes is pleasing to God. While God did not specifically command this in the Old Testament law, God’s obedient servants, such as Job, were not looking to see everything they could get away with, but rather looking to please God in all their ways. Job did not need the Old Testament Law to know this, because Job very probably lived before the Mosaic Law.

As an aside, some people thinks this refers to the Middle-eastern fertility goddess. While Job did not consider venerating any idol gods or goddesses either, this more likely refers to women in general, not just one specific image of a goddess.

See Hard Sayings of the Bible p.260-261 and the Keil-Delitzsch Commentary on the Old Testament vol.4 p.174-175 for more info. Also, you can see many of these commentaries on-line at https://biblehub.com/commentaries/job/31-14.htm.

4. In Job 31:7, what is Job saying about the cleanness of his hands?

A: According to The Expositor’s Bible Commentary volume 4 p.993, the Oriental Kethiv shows the word the NIV translates as “defiled” really means “cling to”. Thus this is saying, “If anything has stuck to my hands”. In other words, “If Job has sticky fingers and has stolen anything.”

5. In Job 31:13, what does this say about treating people under you?

A: Here is an example. Imagine you have to decide on a matter between two people. The first is very important, and you want to keep their favor, to stay on their good side. The second person seems insignificant to you; it does not matter in the least what they think of you. But on this issue the first person is in the wrong. Do you decide in favor of the first person, because of the importance of their relationship to you, or do you decide justly? Job did the latter.

The Keil-Delitzsch Commentary on the Bible vol.4 part 2 p.183 found an example where rabbis recognized this too. “In the Midrash in “Guiseppe Levi’s Parabola Legenden und Ged, aus Thalmud und Midrasch, S. 141 (Germ. Transl. 1863): The wife of R. [Rabbi] Jose began a dispute with her maid. Her husband came up and asked the cause, and when he saw that his wife was in the wrong, told her so in the presence of the maid. The wife said in a rage: Thou sayest I am wrong in the present of my maid? The Rabbi answered: I do as Job did.”

6. What does Job 31:13 say about slavery?

A: Slavery was everywhere in the ancient world. The Law given through Moses allowed for Israelite slaves, for things such as non-payment of debt, but the Israelite slaves had to be freed every seven years. The only exception was if the slave loved his master and desired to be a slave for life.

Job 31:13 would have been a shock for slave owners in the Greek and Roman world. Job’s slaves and servants were allowed not only to have grievances against their masters, but also to openly express them and expect their grievances to be handled with justice.

The Expositor’s Bible Commentary volume 4 p.994 says the same.

7. In Job 31:25, what is the significance of the last phrase?

A: Many times when people become wealthy, there is a tendency to think it was all because of their cleverness, hard work, or other abilities. People often minimize the fact that they just might have been in the right place at the right time. When people emphasize my wealth that my hands had gained, they are not being grateful to God for what God has allowed them to have.

8. In Job 31:27, what does a mouth kissing a hand mean?

A: It is very similar to the modern practice of blowing a kiss. For something who is a distance from you has your affection, you might kiss you hand, and then move your hand towards the person.

See The Keil-Delitzsch Commentary on the Bible vol.4 part 2 p.188 for more info.

9. In Job 31:26-28, what is the significance of this unfaithfulness?

A: Job is saying that if he were to respect, bow down, venerate, worship (etc.) the sun or moon, he would be guilty of sin against God. Job calls him “God on High” to highlight the futility of worshipping beings and things you know are not the Highest God.

When talking with Hindus or Mahayana Buddhists, who worship many idols, ask them why they do not worship the Most High God instead of their little guys. When talking with Mormons, who believe the “god of this world” had a god and father greater than him, who had a god and father greater than him, ask the Mormons why they do not worship the Highest One.

10. In Job 31:36-37, what would Job wear like a crown?

A: Job is saying that if all charges against him were written down, Job is so confident of his righteousness that he would wear the book like a crown! Job is saying he wishes he could approach God, like a prince approaches a king, and explain all of this and get this sorted out.

Are there godly attributes of your character that you have allowed pride to seep in and infect? Are there things you would stand before God and feel proud of? If so, think again before the time when you really approach the Holy One. God does not love us because of anything we have done independent of Him. God made us for Himself, and we should be joyful, not proud, at what He is working through us.

11. Why does Job 31:40 say, “The words of Job are ended”?

A: It is probably so that we do not expect any more speeches from Job. Job actually does speak (perhaps mumble is a more appropriate word) later in Job 40:3-5 and Job 43:1-3).

We should not be offended by the unexplained. It is fine to want to understand, but we should not demand to understand.

Job 32-34 – Elihu’s first two speeches: What’s wrong with you guys? – some brief answers

1. In Job 32:1-37:24, why was Elihu correct and the other four men wrong?

A: Job asserted his suffering was because God was unjust. Job’s friends asserted that Job’s suffering was because of Job’s sin. They were at a stalemate. Elihu said both were wrong, and Elihu was angry at the words of these otherwise wise men. God did not say why Job was suffering, and it was presumptuous to assert why. However, we can see that God works justice, but often we have to wait for his justice, as it does not always come in this earthly life.

Elihu’s points were correct. Elihu introduced himself to the four plus any bystanders and established his right to speak in Job 32. But in his lengthy explanations of the worth of his words some people think he might have crossed the line into being cocky. Of course Job 31:1 says the Elihu was angry at the speaking of these believers when he spoke.

See The Tony Evans Bible Commentary p.500, The Bible Knowledge Commentary : Old Testament p.757, the Believer’s Bible Commentary p.533, the Evangelical Commentary on the Bible p.359, The Expositor’s Bible Commentary vol.4 p.1001-1002, the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.2038-2038, and the New International Bible Commentary p.542 for more info.

2. In Job 32:1-37:24, what is Elihu’s point here?

A: (32) Elihu thinks all four of them are wrong.

(33) Job, you said you were upright and God is unjust to you. You are not righteous in that you are contending with God who does not owe us any explanations. God does speak to us and mediate for us, and God can bring us back from destruction.

(34) You three wise men are wrong for not correcting Job. You three and Job essentially have the same problem; you think you can figure out the reason for Job’s suffering and that God is obliged to tell you. You think it is due to some secret sin, or else God is unjust. The one correct answer to why Job is suffering is this: “GOD HAS NOT TOLD US YET.”

(35) Job, you are wrong to say my righteousness is more than God’s. Eliphaz is wrong (in Job 22:2) to say it does not profit if we are righteous or wicked. God takes pleasure in godliness. God is not unjust. If you are not willing to wait on His justice, you just multiply words without knowledge….

(36-37) We can say this about God’s justice though. God despises no one. He is against the wicked, and He gives justice to the oppressed. We cannot know all of the greatness of God, but I will leap to hear the voice of God. Job, God’s works are so wondrous and He is perfect in knowledge. If you want to contend with God, then teach us what we mere mortals can say to Him?

See The Tony Evans Bible Commentary p.500-501 for more info.

3. In Job 32:2, where was “Buz”?

A: Buz was the son of Nahor and Milcah, and thus Abraham’s nephew in Genesis 22:20-21. There was also an Uz, a son of Aram in Generis 10:23. Regardless, they lived in in modern-day Syria. Jeremiah 25:23 also mentions Buz.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.207 and The Bible Knowledge Commentary : Old Testament p.755 for more info.

4. In Job 32:6-7 when should we defer to others and hold off speaking?

A: Sometimes you might defer out of respect and politeness. Other times you might defer speaking until the time when others will listen better to you. This shows that Job and his three friends were not the only ones present. Perhaps there could have been a crowd of people in addition to Elihu.

See the Believer’s Bible Commentary p.533 and The Bible Knowledge Commentary : Old Testament p.755-756 for more info.

5. In Job 33:6; 36:2, Elihu said he was acting as a spokesperson for God. Was this right?

A: Yes, as God had no rebuke for Elihu, like he did for Job and his three friends. We do it all the time when we share the gospel or disciple someone. However, it is very important to be right in what you say. Furthermore, Elihu did says that it was his opinion in Job 32:10,17, and Elihu did not ask Job and his three friends to take his words uncritically, but to test them, as you would taste food, in job 34:3-4. Job’s three friends also acted as spokespersons for God, but they did not say the right things.

See the Believer’s Bible Commentary p.533 for more info.

6. In Job 33:9-36:23, what was good about Elihu’s speech here?

A: There were a number of things.

Repeating back what Job said: First, Elihu showed that he respected Job by really listening to him. Elihu repeated Job’s words in 16 places: Job 33:9a, 33:9b, 33:9c, 33:10a, 33:10b, 33:11a, 33:11b, 34:5a, 34:5b, 34:6a, 34:6b, 34:6d, 34:9, 35:2, 35:3, and 36:23. The three friends never repeated back what Job said, while Elihu showed that he listened.

Responding to specific points: Elihu responded to specific things that Job said.

Responding to the general, root attitude: Elihu looked at the root complaints, as expressed by Job’s tone.

See the New International Bible Commentary p.543, The Bible Knowledge Commentary : Old Testament p.758 for more info.

7. In Job 33:9-33, what is a summary of what Job should have said?

A: While it is difficult to summarize all the things Job did say, here is a summary of what Job should have said, courtesy of Elihu.

1) I realize that am not perfect or more righteous than God (Job 33:9; 34:5; 35:2).

2) So please teach me where I have done wrong, that I can repent (Job 34:32).

3) I will not contend against God, but ascribe righteousness to Him (Job 33:13; 34:17; 36:3).

4) I know that God does speak (Job 33:14-22; 35:10-11; 37:22), listens (Job 34:28), and delivers and punishes (Job 36:8-16).

5) I will praise and magnify the majesty of God (Job 36:24-26; 37:5, 14).

6) For I know that people do not understand God’s ways (Job 36:22-23,29; 37:14-18).

8. In Job 33:9-33, what should we do when we encounter tragedy?

A: When we are dealing with tragedy, we should do very similar to what Elihu said Job should have done?

1) Realize that everyone has done wrong, and could have made different decisions.

2) Ask if there is some sin, that we have been ignoring or else don’t know about, that we should ask for forgiveness, repent, and not do it again.

3) Do not blame or point your finger at God.

4) Even in a time of sorrow, draw close to God in prayer.

5) Praise God through this situation

6) Realize that we don’t see the big picture, like God does.

9. In Job 34:5-37, what did Elihu say against Job’s three friends?

A: Yes, Job was wrong to say he was righteous and God has taken away justice (Job 34:5-7)

But you are wrong if you think God would be unjust to now have hard times for the godly too (Job 34:16-19).

Job’s friends thought that affliction only came for God to punish. Elihu offers that affliction can also come and teach. As Simone Weil says in Gravity and Grace, “The extreme greatness of Christianity lies in the fact that it does not seek a supernatural remedy for suffering, but a supernatural use for it.”

See David Atkinson’s The Message of Job p.125 and The Bible Knowledge Commentary : Old Testament p.770 for more info.

10. In Job 34:8, when should you separate from someone as a bad influence on you?

A: In general it is good to be around non-Christians and have non-Christian friends. They can see your witness and they might come to the Lord. However, some people have expressed that they have no intention of ever coming to God. If you are not making them “warmer” toward God, and they are influencing you to be colder, then you need to find some other friends.

See The Expositor’s Bible Commentary vol.4 p.1011 for more info.

Job 35-37 – Elihu – The Value of Virtue and the Unanswered Cry – some brief answers

1. In Job 35:1-16, what is Elihu’s main point here?

A: In Job 35:1, Elihu is not necessarily rebuking any specific sentence that Job said, but his whole tenor of claiming to be more righteous than God, and that being righteous is not worth it. As Christians, we need to be looking up!

See the Believer’s Bible Commentary p.534 for more info.

2. In Job 35:3, how do you answer when someone questions why they should be righteous since God does not seem to do anything right now?

A: There are immediate benefits to building your character and relationships with others. Sometimes there are immediate consequences, such as going to jail. But most of the time you do not see these short-term things. There are long-term, severe consequences for the lost, and crowns and other rewards for the saints who do righteous works for God.

See J.A. Motyer’s The Message of Job p.128-129 for more info.

3. In Job 35:5,10f; 36:24-37-24, what is the great contrast here between Elihu vs. Job and also his three friends?

A: Elihu is a man of praise, and they are not, or at least Job did not seem that way at this particular point. Elihu is not denying that things are difficult; but he is exhorting Job to look around at God’s wonder and praise God anyway.

See The Expositor’s Bible Commentary vol.4 p.1020 for more info.

4. In Job 35:6-8, does our sin “hurt” God in any way?

A: There are two parts to the answer.

No, Job 35:6-7, shows that Almighty God, who fills the heavens and the earth, is neither hurt nor helped by the actions of humans, or of angels or demons for that matter.

But we can glorify God (or not). However, our righteous acts, do with the right heart, do glorify God. In Job’s case, Job 1:8-12 shows that Job’s righteousness was of such importance in God and gave pleasure to Him, that God told Satan about it. Job’s continued integrity both glorified God and showed Satan how little influence Satan had over Job’s righteousness.

Have you ever stopped and thought how wonderfully strange it is, that we tiny humans have been granted the ability to choose to glorify God?

See The Bible Knowledge Commentary : Old Testament p.761-762 and The Expositor’s Bible Commentary vol.4 p.1015 for more info.

5. In Job 35:10; Ps 77:6; 119:54-55; Isa 30:29; how does God gives us songs in the night?

A: God gives joyful songs even when we are in times of trouble. And of course we can sing when God delivers us from our trouble.

Someone once said, “nothing good ever happens after midnight.” Well, technically, that is not true. You could be awake and praising God! Hopefully, if you are in bed with your spouse, you are silently praising God though.

See J.A. Motyer’s The Message of Job p.130, The Bible Knowledge Commentary : Old Testament p.762, The Expositor’s Bible Commentary vol.4 p.1016, and the New International Bible Commentary p.544 for more info.

6. In Job 36:4f, is God or Elihu the subject when Elihu says “One who is perfect in knowledge is with you.”?

A: In this verse along it is ambiguous. It Elihu is referring to God, Elihu is saying to look to God’s knowledge, and don’t be wise in your own eyes. But if Elihu is referring to himself, that would make Elihu arrogant too. It is a paradox that someone who is a bit arrogant can be the most sensitive to detect arrogance in others. So in this verse alone it could be either way.

However, Elihu tells us who he means in Job 37:16 it is God who is perfect in knowledge.

See The Expositor’s Bible Commentary vol.4 p.1021 and The Bible Knowledge Commentary : Old Testament p.762 for more info.

7. In Job 36:27-38, how could Elihu know about evaporation, since the Greeks of a later time were the first we know to write about it?

A: While it is unclear how much Elihu knew about evaporation, it seems here that he has the basic idea. Greeks, at least back in the time of Hesiod in the eighth century B.C., knew of mist, calling it anathyamiasis. (1928, 1958 p.547-553). Thales of Miletus, in 585 B.C., thought that water was the central element of everything and taught about evaporation. After this, Anaximander of Miletus, Aetius, Xenophanes of Colophon (ca.530), Diognetus Laertes, Aristotle (c.350 B.C.), and others wrote of evaporation.

However, we think Job was written after the time of Joseph and his brothers and before the time of Moses, which would be before 1446 B.C., long before any known Greek writers.

But while the Greeks were the first we know of to write about it, they were not the first to depict it. An Egyptian wall mural shows a slave boy, taking water from the Nile and fanning it to make it cooler for his mistress. Whit was in 2,500 B.C., which is about 500 years earlier Abraham. Another trick the clever Egyptians did, was soak a blanket in water, and then lie on top of it when they went to bed. So they definitely had the idea that water can disappear in heat and also make things cooler. See https://quilohome.com/evaporative-cooling-ancient-world/ and https://sleepbetter.org/sleep-like-an-egyptian/ and The Expositor’s Bible Commentary vol.4 p.1023 for more info.

8. In Job 36:13-32, what new thing is Elihu saying here?

A: Elihu is not speaking on whether Job deserved any or this or not. But what Elihu is saying is that if Job was following God, if he had still been submissive, Gode would have delivered him out of this already.

Sometimes, when we are put in a situation that we can learn from; God keeps us in that situation for what seems like an extremely long time. Perhaps God keeps us in that situation until we learn what we are supposed to learn. So ask God to teach you what he wants you to understand.

9. In Job 36:15, how doe God speak to people in their affliction?

A: People might be hard of hearing when everything is going well, but more willing to listen and consider something new when they are in distress. But in addition to this, God can teach us things in suffering, even unjust suffering, that we might not be able to learn any other way. God can also use suffering in one area to clean up a problem or sin in another area.

See J.A. Motyer’s The Message of Job p.132 for more info.

10. In Job 37:14-23, what different thing is Elihu saying here?

A: Elihu is saying stop talking so much. Listen and consider the wonders of God.

See the Believer’s Bible Commentary p.534 for more info.

11. In Job 37:18, how is there a solid dome above the earth?

A: This is a simile, comparing the sky to a clear mirror. Back then, mirrors were made out of highly polished metal, as they did not have glass mirrors. See When Critics Ask p.229-230 for more info.

Job 38-39 – The Lord speaks – some brief answers

1. In Job 38:1, why didn’t God answer Job earlier?

A: While scripture does not say, there could be at least four reasons.

Elihu speaking before God would show that God did not feel obligated to answer Job’s accusations directly.

Second, Job was not as much praying towards God, as much as making accusations against God.

Third, nobody in the book seemed to have a voice of praise and waiting patiently on God until Elihu spoke up.

Fourth, God was testing Job (as in Daniel 3:16-18) as God was also demonstrating His total and complete power over Satan (John 12:31; James 4:7)

Unlike Job’s three friends, we should invite God to give us enlightenment in our thoughts and conversations. We have a need to pray for wisdom/enlightenment in Ephesians 1:15-23.

See the Evangelical Commentary on the Bible p.362-363 for more info.

2. In Job 38:1, why is it fitting that God speak out of a storm?

A: The Book of Job opened with a storm, that Satan used to destroy Job’s flocks and killed his children. So now it is ending with the power of a storm, where God comes and speaks directly. The Lord also has his way in the whirlwind and storm in Nahum 1:3.

See the Evangelical Commentary on the Bible p.363 for more info.

3. In Job 38:2 why does God first ask who obscures God’s counsel without knowledge?

A: When Job said that God had become His enemy, Job would only confuse other people. Job had asked God for his day in court. Now that he got it, Job is terrified. Job is just now starting to see that he was arrogant towards God, and Job knows that is not a good spot to be in.

The Bible cautions us against being proud in Psalm 75:4-5; Proverbs 13:10; 29:23; and 30:13. We are not to be wise in our own eyes in Proverbs 3:7; 26:12; 28:11; Romans 12:16..

But Job would eventually be glad God spoke with him. Now Job knows that he is not alone; God is beside him. Isaiah 41:10 Psalm 73:23 John 14:18 and 16:32-33 also say that God is with us.

See J.A. Motyer’s The Message of Job p.141, The Tony Evans Bible Commentary p.501-502 and The Bible Knowledge Commentary : New Testament p.767 for more info.

4. In Job 38:3-39:30 why didn’t God wait for Job to answer each question, and why didn’t God just tell Job what Job said that was wrong?

A: God answered Job’s accusations. But instead of providing explanations, God answered Job by asking eighty rhetorical questions Himself, ranging from Job’s identity to Job’s abilities. Just imagine for a moment you were taking a final exam for a college class, the entire final was just these 80 questions, and you didn’t know the answer to even one of them! How would you feel? – a little like Job here. Job was darkening god’s counsel without knowledge, and God showed Job how Job’s limited understanding was darkening God’s counsel before enlightening Job.

The point was not about Job answering the questions, or about God’s answering Job’s questions, which were each based in ignorance. The point was that Job would know that he was not able to answer any of God’s questions. If Job wanted to play skeptic, then God could play skeptic about what Job knows, by demonstrating that Job, though righteous, knew little or nothing in his own understanding. God still did not explain His ways to Job, rather God exhibited His ways without an explanation which He was not obligated to provide. As far as we can tell, God never revealed to Job the situation with Satan in Job chapter 1.

See The Bible Knowledge Commentary : New Testament p.766-768, The Expositor’s Bible Commentary vol.4 p.1029-1031, The Tony Evans Bible Commentary p.501-502, and the Believer’s Bible Commentary p.535 for more info.

5. In Job 38:1, how did Job obscure God’s counsel?

A: This does NOT mean Job obscured or hindered anything about God’s own counsel in Heaven. Rather Job was “muddying the waters” for the wisdom God had revealed to others. In general, when someone who is believed to be a Christian says things about God that God never taught because they are not tree, then they too are darkening God’s counsel without knowledge, muddying the waters for themselves and others.

Job had taught false things about God. Job had said that while Job was righteous, God was unjust; while Job was godly, God was his enemy. Job had jumped to conclusions, speaking presumptuously when he did not have all the facts about what was going on behind his suffering.

More generally, some people obscure God’s counsel when they forget we are made in God’s image and try to make God in their own image. However, Job darkened God’s counsel in a second way: Job was saying things about God to justify Job’s suffering and justify himself and calling God unjust.

God was not speaking just about Job, but also his three friends. And in a way, God is speaking here to people today, because this is done all the time. When people says things are good that God says are evil, or that things are evil that God says are good, they are darkening God’s counsel. When they question Gods nature or goodness, and seek to establish their own standard instead, they are deliberately trying to darken God’s counsel. We are warned to be very watchful of the tongue in James 3:7-10.

So don’t be too hard on Job and his friends here because they are not unique. The average person today probably knows much less about God’s counsel than Job’s friends did. This ignorant state carries its own consequences, per Paul’s writing in Romans 1:18-23.

6. In Job 38:2-39:30, what is the flow or outline of these chapters?

A: These verses are laid out in order of how God is the Lord of nature.

Job 38:4-15 God is the Creator

- - - of the earth (4-7),

- - - the sea (8-11), and

- - - the day and night (12-15)

Job 38:16-38 God rules over the non-living things.

- - - Depths of the sea and expanses of the sky (16-18),

- - - Light and darkness (19-21)

- - - The weather, snow, hail, wind, rain, thunder, and frost (22-30)

- - - The stars in their constellations (31-33) and

- - - Heavy rains and floods (34-38).

Job 38:39-30:30 God rules over life

- - - Nourishment for animals, such as the lion and raven (38:39-41),

- - - Reproduction, such as of the wild mountain goats and deer (39:1-4),

- - - Wild freedom such as the wild donkey vs. The tame donkey (5-8),

- - - Great strength, such as the wild ox vs. the tame ox (9-12),

- - - Fast animals like the ostrich and the warhorse (13-25), and

- - - Fast flying predators, like the hawks and eagles (or griffon vultures) (26-30)

Eliphaz hinted at the first part too, in Job 15:7-9, when he asks Job if he was the first man born, older than the hills, or knows the counsel of God.

See The Expositor’s Bible Commentary vol.4 p.1034,1036,1038-1039, the Believer’s Bible Commentary p.535-537, The Bible Knowledge Commentary : Old Testament p.764-770, the Evangelical Commentary on the Bible p.36363-364, and J.A. Motyer’s The Message of Job p.145-147 for more info.

7. In Job 38:2-41:34, what was God’s point here?

A: Here is a brief summary behind the 80 questions God asks Job.

(38-39) Job, why are you darkening my counsel with words without knowledge? Where were you when I created the earth, the sea, the dawn, death, light, snow, thunderbolts, the stars, the clouds, and the animals? Are you going to contend with God and correct Him?

(49:1-5) Job says He has no answer for God.

(40:6-41:34) Then answer me this. If you annul God’s judgment to justify yourself, would you like to have the job of being the judge (and enforcing your judgments)? Can you make the behemoth (hippo) or draw out the leviathan (the crocodile). Can you play with him, as with a bird, or put him on a leash?

8. In Job 38:31-32, does this support astrology?

A: No. Astrology is a sin of foolishly trying to use the stars, millions of miles away, to predict people’s general characteristics and “future”.

Don’t read horoscopes in the newspaper, on the web, or anywhere else.

But astronomy, and looking at the stars to wonder about their Creator, and using the stars to mark off seasons is not against the Bible, unlike astrology. In fact, in Egypt it was quite important to use the stars to determine when the Nile would flood and determine when to plant. Determining when a season starts is not trying to predict their life. Rather, stars showing seasons is one way God’s provides for us through His attributes and our proper crediting and use of His creation.

9. In Job 38:31, what is the significance of the Pleiades?

A: The Pleiades is a dense cluster of stars. It is amazing there can be so many stars in, what appears from earth, to be so small a space. Why do they not expand to look like other stars? How do they keep from collapsing together? Also, The Expositor’s Bible Commentary volume 4 p.1041-1042 mentions that the heliacal rising of the Pleiades marked the beginning of spring at that time.

However, Philo the Jew (15/20 B.C. – 50 A.D.) mentions the setting of the seven stars of the Pleiades as the time to sow and the rising of the Pleiades as harvest time. On the Creation 38:115 p.17.

As a side note, the Japanese car manufacturer Subaru gets its name from the Pleiades in the Japanese language.

See The Bible Knowledge Commentary : New Testament p.768 for more info.

10. In Job 38:32 and 2 Kings 23:3, what is “Mazzaroth/Mazzaloth”?

A: This is thought to be the same as “Mazzaloth” (l instead of r) in 2 Kings 23:3 according to The Expositor’s Bible Commentary volume 4 p.1042. While a few people think this could refer to the planets, this most likely refers to the rotating constellations, that God brings out in their season. The stars are God’s handiwork, as Psalm 147:4, Nehemiah 9:6, Isaiah 40:26, and 45:12 show.

11. In Job 39:13-15, what is peculiar about the ostrich?

A: Ostriches are strange-looking birds. They are large birds, seven or eight feet high, with large wings, which do not help them to fly. Several ostriches might lay their eggs in the same nest. If there is no room, then they lay their eggs on the sand outside of the nest. Many times, mother ostriches, weighing up to 300 pounds, step on their own eggs. Sometimes a mother ostrich sits on other eggs, forgetting which are her own. The mother ostrich “treats her young harshly” by driving her yearling ostriches away when mating season arrives. Yet ostriches survive. They can run 40 miles per hour, which is faster than a horse. How would Job think of even creating such an animal?

An ostrich is a paradox, because it shows the creative genius of God, yet it has no wisdom itself.

See The Expositor’s Bible Commentary volume 4 p.1039, The Bible Knowledge Commentary : Old Testament p.769 and an article by George F. Howe in Journal of the American Scientific Affiliation 15 December 1963 p.107-110 for more info.

A: God apparently was less concerned with Job knowing the reasons for Job’s suffering than God was with correcting two bad attitudes of Job. First, that Job assumed he could figure out the answer to everything based on his own limited or flawed understanding. Second, that Job deserved to be given an answer. Instead, seeing and knowing the majesty and glory of God is enough, even when we don’t have an answer.

Job was a godly man, but even a godly person can need correction.

If God ever told Job or his friends., before they died, about God’s conversation with Satan the Book of Job is silent about that. Most probably they died having no idea. Do you think God and Satan or some other demon ever had a conversation about you?

See Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.310-311 for more info.

13. In Job 38:1-39:30, what are some similarities with Gen 3:8-13,21?

A: In both cases bad counsel was given by those who knew God’s ways. Job and his three friends in Job, and Satan in Genesis 3 as well as the results of Satan’s “wager” with God in Job 1:6-12. Here are other similarities:

a) Both stories begin for the human characters in a kind of garden of paradise provided by God.

b) Evil in the form of Satan is the antagonist in both stories.

c) Eve and probably Adam are not trying to remove God from their lives, but rather to take God’s place in a limited way in knowing good and evil. Job and his three friends thought they could see from a vantage point like God’s and understand everything, as well as presuming to render judgment and blame for Job’s condition, similar in some ways to the blame shifting of Adam and Eve.

d) In both cases the chief human actors consider and value their self-presumed attainment of God’s knowledge or lack or it (in Job’s and Eve’s cases), rather than trusting in God and His wisdom.

e) In both cases this is sinful and based in great degree on human pride.

f) In both, death plays a major part as a consequence in Genesis 3, and preceding event and wish in Job.

g) In both cases God first starts off with a question “Who is this who darkness my counsel with words without knowledge” in Job, and to Adam “Where are you?” in Genesis 3:9. Of course, these questions had God’s foreknowledge of the answers. God’s “cross-examination” of each witness required self-examination and repentance by Adam, Eve and Job, each of whom faced consequences for their respective darkening of God’s counsel, due to their sense of self-reliance, entitlement and resulting sinfulness.

h) God commanded Job to make a sacrifice for himself and his three friends (not Elihu), because of their sinful words. In Genesis 3:21 God made tunics of skin/leather for Adam and Eve. Where would the animal skins come from? – animals had to die. We sacrifice to God because He first created us in His image, which in part means His commitment to sacrifice for us through His son.

In a similar way, God might be asking the same question of us every day: where are you? We should examine ourselves (2 Corinthians 13:5), daily, of where we are in our walk with the Lord. Are we falling behind, due to apathy, distraction by other interests, or bondage to sin? Are we “running ahead” (2 John 9), either trying to guess on knowledge God did not reveal, or else working hard to know and do God’s work without the strength of the Lord? Are we true to the words and spirit of Proverbs 3:5-6? But instead of doing “our work for Him”, in our own distinctive way that we want to do, we should be doing “His work” in the way He wants us to do it.

Job 40-41 – The Lord and Job dialog (sort of) – some brief answers

1. In Job 40:1-41:34, what is God’s message in these verses?

A: God is asking Job how he would deal with evil. What would Job do, with mercy and judgment is not the main issue; but rather what can Job do. Have you ever allowed evil to continue, unchallenged by you, because you knew that challenging it might mean danger or loss to yourself or your family? But rather than Job trying to stand against God, why not have Job stand against something else that is relatively puny by comparison, you know, like behemoth or leviathan.

See the Evangelical Commentary on the Bible p.364-365 and the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.383-384 for more info.

2. In Job 40:2, who is “one who contends”?

A: This is obviously Job in the immediate context, especially after Job accused God of contending with him in Job 10:2; 23:6. But secondarily, it can be generalized to any who wish to question and contend with God.

See The Bible Knowledge Commentary : New Testament p.770 for more info.

3. In Job 40:3-5, why didn’t Job talk more, like he did so much earlier in the book?

A: Job consciously said he did not want to speak anymore in Job 40:5. Perhaps Job realized that the more he talked, the deeper the hole he was digging for himself. His previous talk focused on justifying himself and accusing God of injustice. He saw now that this talk would get him nowhere. Job now sees that in insisting that he had to make sense of everything that happens, Job was trying to take on a job that was not his but God’s.

There can be times when we are foolish, or totally misunderstand the context, and it might be best for us to just stop talking.

See The Tony Evans Bible Commentary p.502 and The Bible Knowledge Commentary : New Testament p.770 for more info.

4. In Job 40:3-5, how would you know if you have “overstepped” your protest?

A: First of all, look around at others. Don’t be like a like the person who complains to God that he has no sweet desert, when someone else has no food.

See David Atkinson’s The Message of Job p.148 and the Believer’s Bible Commentary p.537 for more info.

5. In Job 40:4-5, could a person be godly and still have arrogance at the same time?

A: Yes, but it is not pretty; it can be a real turn-off for both non-believers and believers. Job was a godly man, who taught others truth about God. But looking back through the book, Job was not arrogant in one way, but in multiple ways. Job was arrogant in thinking he had everything he needed to be able to figure everything out about what was happening to him. When things did not make sense, based on the information available to him, Job the accused God. It apparently never occurred to Job, or his three friends for that matter, that there might be important information that they did not know. As you can see in the book of Job, when one arrogant person talks to another, sparks can fly.

One other note, there is a difference between being arrogant through and through, versus not being an arrogant person in general, but still being arrogant in a few areas. A person who is arrogant in general might try to derive their self-worth solely on their being better than others. But a person can be humble, realizing that it is God who is most important, and to consider others as more important than themselves (Philippians 2:3). It is OK to say what you have accomplished. But the next time you have a really, really strong desire to tell someone how great you are (or were) at something, stop for a second and ask what is fueling that strong desire. Could it be arrogance in a particular area. If it is, then why not stop talking about yourself, and ask about them?

Don’t be like the single guy in a joke who went on a date with a girl and spent the first have talking only about himself. Then he said, “well that’s enough of me talking about myself. Now, why don’t you talk about me?”

When you see a godly person who is arrogant, don’t try to deny that they are godly, as Job’s friends did. But you still need to address their arrogance, as Elihu and later the Lord did.

See The Expositor’s Bible Commentary vol.4 p.1015,1017 for more info.

6. In Job 40:4-5, how did Job speak only once or twice, and that he would speak no more?

A: These are figures of speech common in Semitic languages according to The Expositor’s Bible Commentary volume 4 p.1045. This does not mean Job was saying he would never talk again. But Job realized what one person said in the early twentieth century: your arms are too short to box with God.

7. In Job 40:8, how do some today condemn God to justify themselves?

A: This can be in a couple of ways. First, at some point a person’s telling about their situation can become sinful, as they are saying that God is unjust. It is fine to defend your own integrity, but not to discredit God’s justice.

Second, and even worse, some condemn God as wicked to excuse their own wicked behavior.

See David Atkinson’s The Message of Job p.152-153, the Believer’s Bible Commentary p.537, The Bible Knowledge Commentary : New Testament p.770, the Evangelical Commentary on the Bible p.364, and The Tony Evans Bible Commentary p.502 for more info.

8. In Job 40:15, 21-22, what is behemoth?

A: The word means beast, and the ending indicates a mighty beast. Job shows it is a huge plant-eating land animal that lives among reeds. Some people have said that it was a mythical creature, the hippopotamus is the second largest land animal alive today, and hippos live in Egypt, so this could be a hippo. The NASB footnote also identifies Behemoth as a hippopotamus. Some might think the animal is an elephant, interpreting the “tail” as a trunk. However, the animal is a hippo because it is hidden among the reeds in a marsh, and elephants do not stay submerged like hippos do. Another view is that this might be dinosaur, and people back then, as well as today, have seen dinosaur bones. Large dinosaurs, such as brachiosaurus, lived in the marches because they needed water to support their great weight.

See the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.357, The Bible Knowledge Commentary : New Testament p.770-771, The Expositor’s Bible Commentary vol.4 p.1050-1051, and the New International Bible Commentary p.545 for more info.

9. In Job 40:15, was behemoth a throwback to the monster Tiamat of Babylonian mythology, whom Gilgamesh slew?

A: Asimov’s Guide to the Bible p.485-486 suggests this. Behemoth was a large, fierce animal, most likely a hippopotamus. Male hippos in particular can be very dangerous to people.

In Job 39-40, God is mentioning unusual animals to Job that were either very powerful or else peculiar, yet well-adapted to their environment. Prior to this, God had mentioned the goats, dear, wild donkeys, ox, ostrich, horse, hawk, and eagle. It would seem strange to pass in silence on the hippopotamus and crocodile.

See Hard Sayings of the Bible p.261-262 for more info.

10. In Job 41, what is Leviathan?

A: The NASB footnote says that Leviathan is a crocodile. The NIV Study Bible also says that the leviathan was a large marine animal, possibly a crocodile. Figuratively, Leviathan was considered as a great sea monster. The NIV Study Bible p.1053 says that in Isaiah 27:1 leviathan was a Canaanite symbol of wicked nations, such as Egypt.

Encyclopedia of Bible Difficulties p.239-240 says the Bible and pagan sources differed in that pagan sources believed in the real existence of mythological creatures, while Biblical authors used the terms in a purely figurative and metaphorical sense. English literature of the 17th century and earlier frequently used mythological allusions in much the same way. See When Critics Ask p.230-231 and the New International Bible Commentary p.545 for more info.

11. In Job 41:18, what could the flashes of light mean here?

A: When a crocodile, which can stay underwater for about five minutes comes up and blows the water out of his nose, in the sunlight it can look like flashes of light according to The Bible Knowledge Commentary: New Testament p.773 for more info. The crocodiles eyes glimmer, like cats and many reptiles. The glinting eyes behind the “smoke” coming out its nostrils can give this appearance according to the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.375.

As an aside, in Egypt when a new Pharaoh was crowned, he would harpoon a hippo, and sometimes a crocodile (with help from others). This symbolized Pharaoh’s alleged control over chaos. See The Bible Knowledge Commentary : New Testament p.771 for more info on this.

Job 42 – What Job learned – some brief answers

1. In Job 42:1-17, were Job’s afflictions, both family-wise and health-wise, a temptation or a character-building trial?

A: First let’s look at temptations before answering the questions. There are many different kinds of temptations; some are short duration, some long, some are mild, and some are severe. Within every trial is a temptation to give up, as Job’s wife encouraged Job to just “curse god and die”.

A trial can be character-building, but not necessarily. The same trial can be character-building or character-destroying for different people, depending on how they respond. But rather than listening to his wife, Job still trusted in God, though not perfectly, and Job’s trial was character-building.

What are you struggling with today? It can be character-building or character-destroying, “it all depends on your dependence”. Are you depending on God through this trial, or are you trying to go it alone apart from God.

2. In Job 42:1-6, why was Job’s response proper?

A: Job learned not to approach God anymore as a “stately prince” as Job did in Job 31:37. In Job 42:1-6, Job admitted he was presumptuous to accuse God, and Job was genuinely sorry for what he had said. God is not saying every one of Job’s words in the book of Job were proper (indeed they were not), but that Job’s final response was proper.

See The Bible Knowledge Commentary : New Testament p.770, the Believer’s Bible Commentary p.539, The Tony Evans Bible Commentary p.502, and David Atkinson’s The Message of Job p.157 for more info.

3. In Job 42:5, how could Job see God and live, since Ex 33:20 says no one can see God and live?

A: Job is not saying he physically saw God in a particular form. Rather, Job experienced God in a closer way than he had previously. The experience that Job had here was all different than the philosophizing of Job and his three friends earlier. The Christian Blaise Pascal spoke of the difference between “the God of the philosophers and faith in the Living God who makes himself known.” See David Atkinson’s The Message of Job p.161 and Today’s Handbook for Solving Bible Difficulties p.399 for more info.

4. In Job 42:6, what exactly did Job despise?

A: The word “myself” is not in the Hebrew. Could be saying that he despises his previous words, or else that he despises himself for saying those words. It could also mean “I reject what I said” according to The Expositor’s Bible Commentary vol.4 p.1056

See the New International Bible Commentary p.550 for more info.

A: With this verse the book switches from poetry to prose. Job’s three friends had accused Job of being wicked before God. They thought they were serving God and helping an unrighteous man. However, in a turn-about, God tells Job to make sacrifices for their sins. God call Job “Job my servant” four times for emphasis in Job 42:7-8.

See The Tony Evans Bible Commentary p.503, the New International Bible Commentary p.550, the Believer’s Bible Commentary p.539, and The Bible Knowledge Commentary : Old Testament p.774-775 for more info.

6. In Job 42:8-10, when should we pray for God to forgive others?

A: Most curiously, while Job’s friends talked his ear off, we have no record that Job’s friends ever prayed for him. But God here asked Job to pray for his friends. Five points to consider in the answer.

1. God has the right to forgive or not forgive, to show mercy or refuse to do so (Romans 9:11-18),

2. The only restriction is His own self-set bound of His justice.

3. God chooses to forgive all who come to Him in repentance.

4. However, a person needs God’s grace to even come to Him. God chooses to intervene to bring some to repentance, and for others He does not intervene.

5. In Acts 7 Stephen prayed for God to forgive others for killing him, and we should pray for God to intervene with his mercy to others too.

7. In Job 42:10, how were Job’s blessings doubled, since he only had ten children to replace the ten he lost?

A: If there was no afterlife, then this would be a legitimate problem. But this shows an interesting point. If Job’s first ten children in Job 1:2 were believers, Job would have twenty children in Heaven, and his blessings would be doubled. 735 Baffling Bible Questions Answered p.148 also mentions this (12 instead of 10 in this book is apparently a typo.) See the Believer’s Bible Commentary p.539 and the Keil-Delitzsch Commentary on the Old Testament vol.4 part 2 p.390 for more info.

8. In Job 42:11, were they comforting Job for the affliction Satan had brought upon him, or that God had brought upon him? Is it OK to say that God brought the affliction?

A: Even though Satan was a more direct cause of Job’s affliction, God in an indirect way “brought it” by allowing it. The important point was not the affliction but Job’s response to it. It is not that Job just said, “I want my stuff back”. Rather, Job wanted to speak with God, and Job got a fresh view of God. And then God gave him his stuff back, except twice as much.

As an aside, apparently Job’s relatives had ditched him as a lost cause. We haven’t seen them anywhere in the book until now.

See The Tony Evans Bible Commentary p.503, The Expositor’s Bible Commentary vol.4 p.1059, and the Evangelical Commentary on the Bible p.366 for more info.

9. In Job 42:11, how did God bring evil on Job?

A: God brought evil on Job in two ways.

Physical calamity came to Job, and the word “evil” in the Hebrew means both physical calamity and moral evil.

God allowed a morally evil being, Satan, to oppress Job. Satan was doing evil, but Satan had to ask for God’s permission, and God gave Satan permission. God did not do any moral evil himself, but He allowed Satan to test Job.

10. In Job 42:11-17, what is a summary of what happened to Job?

A: Job’s friends thought that suffering was always for discipline, and Job thought it was for destruction. Elihu said it could be for direction. But God was using it for some totally different things. For demonstration against Satan and development of Job’s relationship. See The Bible Knowledge Commentary : Old Testament p.776 for more on this. See also the Believer’s Bible Commentary p.540-541 for a list of 20 things about suffering we can learn from the book of Job.

Look at Job’s situation. He is speechless after seeing God’s majesty, he is repentant for the rash words he said earlier. Job still has the physical affliction, he still lost all his wealth, but Job is now content that God speaks to him. Once he prayed for forgiveness for his three friends and himself, then God really starts to move, doubling is wealth, give him the same number of kids, and giving him many more years to leave, since he died 140 years after this, or double his years too. After Job saw more of God, nobody could deny that Job was greatly blessed.

In summary, through the hardship God gave Job a fresh vision of Himself. We should want a fresh vision of God too. “As Job 13:15a says, “Even though he slay me, yet will I trust Him.” (NKJV)

See the Evangelical Commentary on the Bible p.365, and The Tony Evans Bible Commentary p.503 for more info.

11. In Job 42:15, what is the significance of his daughters being so beautiful?

A: God not only blessed Job because of Job’s faithfulness, God blessed his family because of Job’s faithfulness, too. Also, this verse shows that physical beauty is OK.

Job in 12:6-12 is asking how dare they use lies to flatter God?

Job thought God would vindicate him if he could just get a hearing before God.

X In Job 12:26 and 13:20, Job admitted he was not sinless, especially as a youth.

See The Expositor’s Bible Commentary vol.4 p.922 and The Bible Knowledge Commentary : Old Testament p.734 for more info.

Chapter 1-2 prose. Chapters 3 until the end all poetry

Q: In Job, who does someone feel when a boss or leader favors someone who is lazy or bad, and slights someone who is hard-working and trustworthy?

A: &&&

In Job 6:1, Job admits that his speech was rash.

See the Believer’s Bible Commentary p.521 and The Tony Evans Bible Commentary p.491 for more info.

by Steven M. Morrison, PhD.

Job admitted he was a sinner in Job 7:1&&&; 9:10

See The Tony Evans Bible Commentary p.488 for more info.

The Triumph of Job

In Job 6:1-27, Job thought that his pain gave him a right to complain. It does not.

See The Tony Evans Bible Commentary p.491 for more info.

Is it OK to ever be angry at God?

The Evangelical Commentary on the Bible p.345

Q: In Job, Zophar said that Job claimed to know so much, even though Job never claimed that. How do you respond when people say you claimed something and you did not?

A: &&& See The Bible Knowledge Commentary : Old Testament p.742 for more info.

Perhaps explaining the existence of evil was not the primary intent of the Book of Job. Perhaps it was to wrestle with how we respond to the existence of evil.

Do your job, don’t try to do God’s.

Philo of Alexandria (15/20 B.C. to 50 A.D.)	Origen (225-254 A.D.)
Clement of Rome (96/98 A.D.)	Cyprian of Carthage (c.246-258 A.D.)
Justin Martyr (c.138-165 A.D.)	Firmilian of Caesarea (256 A.D.)
Meleto of Sardis (170-177/180 A.D.)	Pontius (after 258 A.D.)
Theophilus of Antioch (168-182/188 A.D.)	Gregory Thaumaturgus (240-265 A.D.) alludes to Job
Clement of Alexandria (193-202 A.D.)	Dionysius of Alexandria (246-256 A.D.)
Tertullian (107-220 A.D.)	Methodius (c.270-311/312 A.D.)
Hippolytus of Portus (222-235/236 A.D.)	Lactantius (c.303-325 A.D.)

Dead Sea Scrolls c.1 B.C. 4 copies	Vaticanus (B) 340-350 A.D.
Aramaic targums among the Dead Sea Scrolls	Sinaiticus (Si) (340-350 A.D.)
Theodotion	Alexandrinus (=A) c.450 A.D.)
Symmachus and Aquila

1	2	3
Eliphaz (4-5)	Eliphaz (15)	Eliphaz (22)
Joh (6-7)	Job (16-17)	Job (23-24)
Bildad (8)	Bildad (18)	Bildad (25)
Job (9-10)	Job (19)	Job (26-27:12)
Zophar (11)	Zophar (20)	Zophar or Job (27:13-23)
Job (12-14)	Job (21)