A Teaching Outline for the Book of Job

Why do God’s people suffer? Why does anyone suffer? Is there even a purpose in human suffering? Questions like these plagued Job, a man living in the land of Uz (an area southeast of the Dead Sea, cf. Lam. 4:21). In light of the family-based religion (cf. Job 1:5), the longer human lifespans (Job 42:16), and the term “sons of God” used in reference to angels (cf. Job 1:6, Gen. 6:2), it’s apparent that Job lived around the time of Abraham—making his account (one of the five “Wisdom books”) the first written record in Scripture.

Initially, Job knew very little of the pain and difficulties common to mankind. In his private life, he had a wonderful family consisting of a wife and ten children. In his public life, he had a thriving business and the respect of his city (cf. Job 29:2-3, 29:7). In the religious realm, he was a faithful believer in Yahweh, expressing not only personal piety, but serving as a priest for his family (cf. Job 1:5). He understood, at a foundational level, man’s need for a substitutionary atonement and intercessory mediator in order to be reconciled to a holy God. Thus, he performed this function for his loved ones (foreshadowing the priestly work of Jesus). For all of this, he was considered to be “the greatest of all the men of the east” (Job 1:3). All in all, he truly was “in the prime” of life (cf. Job 29:4).

One day, that all changed.

As Satan and other angels stood before God, a challenge was issued: “The Lord said to Satan, ‘Have you considered My servant Job?’” (Job 1:8a). Since the beginning of time, Satan has been roaming the earth, seeking someone to devour (cf. 1 Pet. 5:8). But in this case, he didn’t have to look very hard; Job was volunteered. Knowing the abundant life that Job was enjoying, Satan suggested that Job’s devotion to God was nothing but a product of those blessings: “Have You not made a hedge about him, and his house and all that he has, on every side? You have blessed the work of his hands, and his possessions have increased in the land. But put forth Your hand now and touch all that he has; he will surely curse You to Your face” (Job 1:11). To that, God replied, “Behold, all that he has is in your power, only do not put forth your hand on him” (Job 1:12). Satan then went out and wreaked havoc in Job’s life, resulting in the destruction of Job’s animals, servants, and children. Nevertheless, as the Lord upheld his faith, Job was able to say, “The Lord gave and the Lord has taken away, blessed be the name of the Lord” (Job 1:21).

Following that horrific episode, a day came in which another challenge was issued by God. This time, Satan argued that Job’s faithfulness was only preserved because he still had his own health (cf. Job 2:5). Thus, God once again gave Satan permission to afflict Job, which resulted in sores across Job’s entire body. And yet, when even his wife encouraged him to “curse God and die,” Job resisted, accepting the trial from God just as he would anything else in life (cf. Job 2:9-10). Nevertheless, in utter brokenness, he cursed the day of his own birth (cf. Job 3:1). In sad irony, he complained that the hedge God made around him had kept Satan from getting in, but also seemed to keep him from getting out (cf. Job 1:10, 3:23)!

If there’s one thing that cannot be missed in the heavenly scene that begins the account of Job, it’s that the ensuing trial was proposed by God, not Satan. After all, there’s no indication that Satan willfully took a break from roaming the earth in order to have a discussion with God, nor could he have unilaterally decided to enter God’s presence unannounced. Instead, the implication is that he was summoned (cf. 1 Kin. 22:19-23). And so it was that God did not merely “allow” for Job’s trial; He arranged it. He didn’t simply “permit” Job’s trial; He planned it (cf. Job 42:11). God was the ultimate cause of Job’s suffering, ordaining it to occur. Satan was the proximate cause, tempting the invaders who assaulted Job’s animals and servants. And the Sabeans and Chaldeans served as the efficient cause, carrying out the evil deeds. Though some would want to exonerate God from having any hand in Job’s calamity, portraying Him as a cosmic bystander (who simply “allowed” the calamity) fails to do justice to the record of events. Worse than that, it leads to misunderstanding the entire purpose for the book. After all, if bad things just “happen,” the search for meaning behind them is futile. On the other hand, if we recognize that God works all things “according to the counsel of His will” (Eph. 1:11) and “for good to those who love God” (Rom. 8:28), we can begin to search for God’s purpose in our pain. And that vital truth sets the tone for the rest of the book.

With the tragedies behind him, it would seem that Job’s pain would come to an end. But one vital detail cannot be overlooked: when God gave Satan jurisdiction over Job’s affairs, He said, “All that he has is in your power” (Job 1:12, emphasis mine). This gave Satan power not only over Job’s finances, and not only over his family, but also over his friends. Under Satan’s influence, they would be the greatest source of faith-shaking adversity. Thus, whereas Job may have thought he survived his ordeal (barely), it was actually just getting started. When his three friends, Eliphaz, Bildad, and Zophar, heard about the tragedy in his life, they came to spend time with him. After seven days of silence, they opened their mouths—when they should have left them closed (cf. Prov. 17:28)—at which point the real spiritual battle began. Over the course of three rounds, each friend took turns interacting with Job, claiming that suffering is always a result of sin (cf. Job 4:8)—thus, accusing Job of hidden sin in his life. And in each successive round of argumentation, their diabolical advice grew worse.

As Eliphaz kicked off the first round of unhelpful counsel, he argued that “those who sow trouble harvest it” (Job 4:8). Sadly, the basis for his worldview was experience: his argument began with “according to what I have seen” (Job 4:8), continued with “I have seen” (Job 5:3), and ended with “we have investigated it” (Job 5:27). In fact, he even went so far as to cite a supposedly supernatural encounter with a spirit to substantiate his ideas (cf. Job. 4:12-15)! His empirical rationale—personal observation as the arbiter of truth—thoroughly shaped his thoughts on the matter. Sadly, many today give advice on the same basis. Rather than providing counsel on the basis of Scripture alone, many have no problem setting forth their own experiences (including mystical, Charismatic experiences) as guides for making decisions. Some of the most egregiously unbiblical guidance often begins with phrases like “Well, I know someone who…,” or, “One time I heard…,” or even, “The Holy Spirit nudged me…”

Bildad was the next to offer counsel, but unfortunately, his was no better. He appealed to tradition, saying, “Please inquire of past generations, and consider the things searched out by their fathers” (Job 8:8). In other words, he claimed that divine retribution was undoubtedly behind Job’s suffering because that’s just how people had always understood suffering. But, like Eliphaz, Bildad was dead wrong. The fact of the matter is that tradition is another epistemological tactic used by Satan—even today—to assault the sufficiency of Scripture: “Well, that’s just the way we’ve always done things.” “This is how our church has always operated.” “We’ve taught this for years.” While doctrinal stability is admirable, the duration of a belief is no indication of its accuracy. In fact, the longer you believe something, the worse it is if you’re wrong. Such was the case for Bildad.

Zophar was the third counselor in the trio of theological misfits, using speculative philosophy to contend that Job was suffering because of sin. Like the others, Zophar’s counsel was truth mixed with error: he rightly told Job that God is incomprehensible, that God’s ways are beyond our understanding: “Can you discover the depths of God? Can you discover the limits of the Almighty?” (Job 11:7). And yet, in ironic self-contradiction, Zophar then went on to claim that he, in fact, did know what God was up to! Of course, the damage done by those who do this kind of theology-on-the-fly is incalculable. Sadly, there are many today who boldly set forth what it “seems” like God is doing in their lives, rather than resting in what God Himself has revealed in Scripture. “I just can’t imagine that God would…” are the famous opening words of those whose imagination drives their doctrine.

Though they navigated different approaches in their counsel, the three friends wound up with the same conclusion: Job needed to repent. “But as for me, I would seek God,” said Eliphaz (Job 5:8). “If you would seek God,” implored Bildad. “If you would direct your heart right,” advised Zophar (Job 11:13). It’s no wonder that Job was exasperated enough to say, “I am a joke to my friends” (Job 12:4). They claimed that his suffering was self-imposed, but he could see nothing in his life that was unrighteous (cf. Job 6:24). Scripture is clear that “the companion of fools will suffer harm” (Prov. 13:20), and that’s exactly what had happened to Job.

Sadly, the discussion didn’t end there. In the second round, the three friends escalated the hostility, making things personal. Eliphaz attacked Job’s character, saying he was covering up his sin: “For your guilt teaches your mouth, and you choose the language of the crafty” (Job 15:5). Bildad went after Job’s mentality, saying he was blinded by arrogance: “How long will you hunt for words? Show understanding and then we can talk. Why are we regarded as beasts, as stupid in your eyes?” (Job 18:2-3). Finally, Zophar assaulted Job’s general understanding of the situation, saying, “Do you know this from of old, from the establishment of man on earth, that the triumphing of the wicked is short, and the joy of the godless momentary?” (Job 20:4-5). Rather than being a help, Job’s friends were a hindrance—and to such an extent that he felt utterly alone in his misery (cf. Job 16:2). In his mind, he lacked sympathy from his friends, from God, and even in heaven itself. Yet, in spite of all that was going wrong, his mustard-seed faith knew that one day God would make things right. His faith was low, but not lost: “As for me, I know that my Redeemer lives, and at the last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God; whom I myself shall behold, and whom my eyes shall see and not another” (Job 19:25-27a). He knew God would not only rescue him, but resurrect him (the contextual phrases “my skin,” “my flesh,” “see God,” and “my eyes” indicate a physical, bodily sight to come).

The third and final round of discussion brought about an irrational, inexcusable, and ungodly condemnation of Job. Once again, Eliphaz took the lead as Satan’s pawn, accusing Job of a form of hypocrisy that wouldn’t fool God: “Is there any pleasure to the Almighty if you are righteous, or profit if you make your ways perfect?” (Job 22:3). In Eliphaz’s mind, the answer was clearly “no”—God took no pleasure in Job’s attempt at living righteously because it was nothing but a cloak for hidden sin (cf. Job 22:6-9). Bildad then chimed in with his own bizarre final take: “Dominion and awe belong to Him who establishes peace in His heights. Is there any number to His troops? And upon whom does His light not rise?” (Job 25:2-3). Speaking in lofty terms about God, Bildad uttered what sounded like a closing doxology in a church service! But why? In the middle of his transgressive speech, was he spontaneously enraptured by the grandeur and majestic holiness of God, hoping to inspire Job to find rest in an omnisapient God who was carrying out a perfect plan for his life? No. In fact, it was just the opposite: it was to convince Job that God was intentionally distant and utterly unconcerned with the problems in his life. Apparently, the condemnation was strong enough that Zophar had nothing to add in the final round. With biting sarcasm, Job made it known to them that he was no better off after their counsel: “What a help you are to the weak! How you have saved the arm without strength!” (Job 26:2).

The proof of his friends’ failed counsel is in the fact that Job was left with more questions than answers. He wanted to know where God’s justice was in all of this—and not only to exonerate him, but to condemn his friends (cf. Job 27:6-7)! Seeing God’s wisdom in creation, he wanted to know where God’s wisdom was in suffering (cf. Job 28:23-28). Reflecting on the blessings he once enjoyed in life, he wanted to know why they were suddenly gone (cf. Job 30:20). And knowing that he had been living a life of holiness, walking in genuine faith, he wanted to know what he did to deserve such grief (cf. Job 31:1ff). Unfortunately, Job took the accusations from his friends and turned them into accusations against God, blaming Him of unjust cruelty (cf. Job 30:21). Wanting his day in court, he demanded, “Let the Almighty answer me!” (Job 31:35).

At that point, a young man by the name of Elihu (a descendant of Abraham’s nephew, Buz, cf. Gen. 22:21), who had been listening to the discussion, decided to offer his take on the situation. In almost point-by-point fashion, he addressed Job’s claims. Though Job accused God of being silent, Elihu explained that God does speak to men (referring to the dreams, visions, and other ways God spoke to people prior to the completion of Scripture, cf. Job 33:13-15, Heb. 1:1-2). Though Job accused God of being unjust, Elihu explained that God, as the ultimate standard of right and wrong, would be contradicting Himself if He were unjust (cf. Job 34:12-13, 17). Whereas Job expected a positive outcome for his life of holiness, Elihu made it clear that righteous deeds put no obligation on God to provide blessings (cf. Job 35:7). Finally, although Job claimed God had been abusing His power, Elihu explained that God isn’t a sadistic tyrant, but instead uses His omnipotence for intentional, righteous, self-glorifying reasons (cf. Job 36:5).

In all of this, what Job actually needed was not more answers, but more humility. Like Job, we often tell ourselves that if God would give us specific details of the plans He’s working out, we would be content. But there are a number of major flaws in that kind of thinking. First, we greatly overestimate our own ability if we actually think we’re capable of comprehending the innumerable permutations of events that God is simultaneously orchestrating in lives. Our minds are simply too small to grasp all that God is doing in the world (cf. Rom. 11:33). Second, even if God were to answer our questions about what He’s up to, if we’re being honest, it would likely only lead us to further questions about why He chose a particular course of action. Questions would only breed questions. Finally, if we’re at peace only after we’ve wrapped our minds around what God is doing, it means our contentment is based not on God and His character, but on our own ability to intellectually reconcile and approve of His decisions. For these reasons and more, God gave Job the humility he needed rather than the answers he wanted.

Manifesting His presence from a whirlwind, God confronted Job and asked him, shockingly, over seventy questions to put him in his place. In the first series of rhetorical questions, spanning everything from creating reality itself (cf. Job 38:4), to governing the weather (cf. Job 38:22-23), to providing nourishment for animals (cf. Job 38:41), God made it clear to Job that he lacked the sovereignty, omnipotence, omniscience, omnisapience, and eternality to complain about his situation. To all of this, Job said, “Behold, I am insignificant; what can I reply to You? I lay my hand on my mouth” (Job 40:4). When faced with suffering today, that should be our response as well. Rather than contriving our own explanation (as Job’s friends did) or expressing outrage (as Job did), we should humbly listen to God (as Job was forced to do)—by reading His all-sufficient Word. And when we go to God’s Word for wisdom, we see that He has provided us with an abundance of answers. Taken comprehensively, Scripture provides a staggering number of reasons for suffering in our lives: it makes us evaluate our lives to determine if our grief is self-imposed (cf. 1 Cor. 11:27-30), it helps us think less of this present life and more of our home in heaven (cf. 2 Cor. 5:1-9), it assures us that we are genuine children of God (cf. Heb. 12:7-11), it reminds us, in part, of what our Savior went through for our salvation (cf. Heb. 5:7-9), it grants us a greater sense of urgency for eternal matters and the plight of the lost (cf. Luke 13:1-5), it allows us to be a godly example and aid to others who suffer (cf. Heb. 11:39-12:1), it grows our faith in the Lord (cf. Jas. 1:2-4), it gives us the privilege of sharing in Christ’s sufferings (cf. 1 Pet. 4:13), it provides an opportunity for God-glorifying recovery (cf. John 9:3), and it makes us more like Christ (cf. Rom. 8:28-29). The Lord has graciously given us far more insight into suffering than we deserve, which would be obvious if only we came to Scripture with an open hand rather than a clenched fist.

In the second series of questions, God rebuked Job for claiming that his suffering was unjust. To make His point, God challenged Job to carry out justice if he thought he could do it better: “Look on everyone who is proud, and humble him, and tread down where they stand. Hide them in the dust together; bind them in the hidden place. Then I will also confess to you, that your own right hand can save you” (Job 40:12-14). Of course, the reality is that Job was utterly powerless to right all the wrongs in the world. And to prove it, God referred to the examples of Behemoth and Leviathan—creatures far larger than the elephant, hippopotamus, or crocodile (and certainly not mythical creatures used as a “literary device” for the rebuke). Rather, these actual, literal, dinosaur-like creatures had giant bodies (cf. Job 40:17), menacing abilities (cf. Job 41:18-21), and unparalleled strength (cf. Job 40:16, 41:12). This made God’s point clear: if Job couldn’t contend with these animals, he surely ought not contend with the Maker of these animals! In the end, Job was subdued: “I have heard of You by the hearing of the ear; but now my eye sees You; therefore I retract, and I repent in dust and ashes” (Job 42:5-6). He realized that God’s ways were beyond his understanding, and that the path forward was found in turning from his bitterness and trusting God in all things—even when they don’t make sense to the human mind.

And with that, the trial was over.

Job’s friends were forgiven for their sinful counsel (cf. Job 42:9). His health was restored (cf. Job 42:16). He ended the ordeal with a twofold increase: twice as many animals (cf. Job 1:3, 42:12) and twenty children—ten of them were with him and ten of them had gone to be with the Lord already (cf. Job 1:2). Finally, to the praise of God’s glorious grace, Satan lost the challenge: God still spoke of Job as “My servant” in the end just as in the beginning (cf. Job 1:8, 42:7-8).

So, what does Job’s restoration indicate to us? Certainly, there’s no guarantee that our misery will be overturned in this life, as Job’s was. After all, most of Christ’s disciples died horrific deaths. Believers throughout the centuries have suffered in unconscionable ways. In fact, all who desire to live godly will suffer persecution (cf. 2 Tim. 3:12). But what Job’s restoration does represent is the guarantee that our misery will be overturned some day. There is hope for suffering saints. There is light at the end of the proverbial tunnel. And it’s not an ethereal, pie-in-the-sky, float-in-the-clouds kind of hope, but one of real, tangible realities. When the Lord returns to establish His kingdom, our tears will be gone, our bodies will be renewed, our sanctification will be complete, our knowledge will be full, our hunger will be satisfied, our safety will be certain, our joy will be permanent, and our fellowship with God and other saints will be unparalleled! Even as the Apostle Paul prepared to be executed, he was able to say, “The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom” (2 Tim. 4:18). He knew that one day “the former things will not be remembered, nor will they come to mind” (Isa. 65:17). As you teach your disciples about the wisdom of God found in the suffering of Job, remind them that no matter how bad things are, one day Jesus will make all things new (cf. Rev. 21:5). The following outline is offered to help.

Unexpected Calamity: Job’s Household (Job 1:1-22)

Job’s Trust in God (Job 1:1-5)

God’s Test for Satan (Job 1:6-12)

Satan’s Tragedy for Job (Job 1:13-19)

Job’s Testimony through Grief (Job 1:20-22)

Unexpected Calamity: Job’s Health (Job 2:1-13)

God’s Test for Satan (Job 2:1-6)

Satan’s Tragedy for Job (Job 2:7-8)

Job’s Testimony through Grief (Job 2:9-10)

The Friends’ Trip to Job (Job 2:11-13)

Unexpected Calamity: Job’s Heartache (Job 3:1-26)

I Denounce My Birth (Job 3:1-10)

I Desire My Death (Job 3:11-19)

I Despise My Life (Job 3:20-26)

Unhelpful Counsel from Eliphaz: Appealing to Experience (Job 4:1-5:27)

Listen to Me with Patience (Job 4:1-6)

Learn That the Guilty Suffer (Job 4:7-11)

Long for a Mediator (Job 4:12-5:1)

Look What Your Sin Has Done (Job 5:2-7)

Lower Yourself in Humility (Job 5:8-27)

Unhelpful Counsel from Eliphaz: Job’s Response (Job 6:1-7:21)

My Frustration Is Not Disproportionate (Job 6:1-7)

My Faith Is Not Deterred (Job 6:8-13)

My Friends Are Not Dependable (Job 6:14-23)

My Fiasco Is Not Deserved (Job 6:24-30)

My Futility Is Not Diminishing (Job 7:1-16)

My Failure Is Not Discernable (Job 7:17-21)

Unhelpful Counsel from Bildad: Appealing to Tradition (Job 8:1-22)

Recognize This as Divine Retribution (Job 8:1-4)

Repent to End Divine Retribution (Job 8:5-7)

Remember Past Divine Retribution (Job 8:8-19)

Rejoice After Divine Retribution (Job 8:20-22)

Unhelpful Counsel from Bildad: Job’s Response (Job 9:1-10:22)

My Plea Is Unheard (Job 9:1-16)

My Punishment Is Unmerited (Job 9:17-24)

My Pain Is Unending (Job 9:25-10:7)

My Purpose Is Unknown (Job 10:8-22)

Unhelpful Counsel from Zophar: Appealing to Philosophy (Job 11:1-20)

Abandon Your Innocence Before God (Job 11:1-6)

Acknowledge Your Ignorance of God (Job 11:7-12)

Admit Your Iniquity Against God (Job 11:13-20)

Unhelpful Counsel from Zophar: Job’s Response (Job 12:1-14:22)

My Sense Is Correct About God (Job 12:1-6)

My Situation Is by the Hand of God (Job 12:7-13:2)

My Sympathizers Should Not Speak for God (Job 13:3-12)

My Speech Will Be Presented to God (Job 13:13-19)

My Sin Is Unclear, God (Job 13:20-26)

My Span Is Fixed, God (Job 13:27-14:6)

My Solution Is Death, God (Job 14:7-17)

My Sorrow Is Final, God (Job 14:18-22)

Unwarranted Criticism from Eliphaz: Addressing Job’s Character (Job 15:1-35)

Your Words Are Irreverent (Job 15:1-6)

Your Wisdom Is Insufficient (Job 15:7-16)

Your Woes Are Incriminating (Job 15:17-35)

Unwarranted Criticism from Eliphaz: Job’s Response (Job 16:1-17:16)

I Lack Sympathy from Friends (Job 16:1-5)

I Lack Sympathy from God (Job 16:6-17)

I Long for Sympathy in Heaven (Job 16:18-17:5)

I Look for Sympathy in Death (Job 17:6-16)

Unwarranted Criticism from Bildad: Addressing Job’s Mentality (Job 18:1-21)

Your Perspective Is Arrogant (Job 18:1-4)

Your Punishment Is Appropriate (Job 18:5-14)

Your Posterity Is At Risk (Job 18:15-21)

Unwarranted Criticism from Bildad: Job’s Response (Job 19:1-29)

I Have Been Ridiculed by My Companions (Job 19:1-6)

I Have Been Ruined by My Maker (Job 19:7-12)

I Have Been Rejected by My Family and Friends (Job 19:13-22)

I Will Be Resurrected by My Redeemer (Job 19:23-29)

Unwarranted Criticism from Zophar: Addressing Job’s Understanding (Job 20:1-29)

Your Defense Is Unconvincing (Job 20:1-3)

Your Disaster Is Unsurprising (Job 20:4-22)

Your Destruction Is Unavoidable (Job 20:23-29)

Unwarranted Criticism from Zophar: Job’s Response (Job 21:1-34)

I Deserve to Complain to God (Job 21:1-6)

I Dispute Your Claim about the Wicked (Job 21:7-26)

I Doubt Your Competence in This Matter (Job 21:27-34)

Ungodly Condemnation from Eliphaz: Asserting Job’s Sinfulness (Job 22:1-30)

God Rejects Your Hypocritical Service (Job 22:1-5)

God Recognizes Your Hidden Sins (Job 22:6-20)

God Requires Your Heartfelt Sorrow (Job 22:21-30)

Ungodly Condemnation from Eliphaz: Job’s Response (Job 23:1-24:25)

I Want to Discuss Justice with the Judge (Job 23:1-12)

I Won’t Impact Justice from the Judge (Job 23:13-17)

I Wish for Quicker Justice from the Judge (Job 24:1-17)

I Wait for Eternal Justice from the Judge (Job 24:18-25)

Ungodly Condemnation from Bildad: Asserting Job’s Arrogance (Job 25:1-6)

God Surpasses Your Pitiful Inquiry (Job 25:1-3)

God Sees through Your Presumed Innocence (Job 25:4-6)

Ungodly Condemnation from Bildad: Job’s Response (Job 26:1-14)

I Am Appalled by Your Inconsiderate Words (Job 26:1-4)

I Am Amazed by God’s Incomparable Works (Job 26:5-13)

I am Aware of God’s Inexhaustible Wisdom (Job 26:14)

Unsettled Conundrum from Job: Where Is God’s Justice? (Job 27:1-23)

God’s Justice Is Not Related to Me (Job 27:1-6)

God’s Justice Is Needed for You (Job 27:7-12)

God’s Justice Is Notable for the Wicked (Job 27:13-23)

Unsettled Conundrum from Job: Where Is God’s Wisdom? (Job 28:1-28)

God’s Wisdom Cannot Be Excavated Below (Job 28:1-14)

God’s Wisdom Cannot Be Exchanged Abroad (Job 28:15-22)

God’s Wisdom Can Only Be Endowed from Above (Job 28:23-28)

Unsettled Conundrum from Job: Where Is God’s Blessing? (Job 29:1-30:31)

God’s Blessing Was Granted Upon My Personal Life (Job 29:1-6)

God’s Blessing Was Granted Upon My Public Life (Job 29:7-25)

God’s Blessing Is Gone from My Public Life (Job 30:1-15)

God’s Blessing Is Gone from My Personal Life (Job 30:16-31)

Unsettled Conundrum from Job: Where Is God’s Approval? (Job 31:1-40)

God’s Approval Was Withheld from My Purity (Job 31:1-4)

God’s Approval Was Withheld from My Honesty (Job 31:5-8)

God’s Approval Was Withheld from My Fidelity (Job 31:9-12)

God’s Approval Was Withheld from My Charity (Job 31:13-23)

God’s Approval Was Withheld from My Piety (Job 31:24-28)

God’s Approval Was Withheld from My Generosity (Job 31:29-37)

God’s Approval Was Withheld from My Integrity (Job 31:38-40)

Uncommon Clarity from Elihu: God Has Not Been Silent (Job 32:1-33:33)

Your Friends Speak When They Should Be Silent (Job 32:1-14)

I Will Speak Because I Cannot Be Silent (Job 32:15-33:12)

God Does Speak Though Accused of Being Silent (Job 33:13-33)

Uncommon Clarity from Elihu: God Has Not Been Unjust (Job 34:1-37)

Job’s Claim Protests Injustice (Job 34:1-9)

God’s Character Precludes Injustice (Job 34:10-30)

Every Sinner’s Complaint Presumes Injustice (Job 34:31-37)

Uncommon Clarity from Elihu: God Is Not Obligated to Bless (Job 35:1-16)

Your Earthly Life Doesn’t Determine Heavenly Blessing (Job 35:1-8)

Your Empty Prayer Doesn’t Desire Helpful Blessing (Job 35:9-12)

Your Expected Timing Doesn’t Dictate Hasty Blessing (Job 35:13-16)

Uncommon Clarity from Elihu: God Does Not Misuse Power (Job 36:1-37:24)

Realize the Meaningful Purpose of God’s Power (Job 36:1-16)

Resist the Misguided Perspective of God’s Power (Job 36:17-25)

Recognize the Majestic Proof of God’s Power (Job 36:26-37:20)

Rest in the Mysterious Providence of God’s Power (Job 37:21-24)

Unforgettable Confrontation from God: Supreme Sovereignty (Job 38:1-40:5)

Can You Counsel the Almighty? (Job 38:1-3)

Can You Create Reality? (Job 38:4-11)

Can You Command the Dawn? (Job 38:12-15)

Can You Comprehend the Expanses? (Job 38:16-18)

Can You Corral Light and Darkness? (Job 38:19-21)

Can You Cause the Weather? (Job 38:22-30)

Can You Control the Heavens? (Job 38:31-38)

Can You Care for the Animals? (Job 38:39-39:4)

Can You Coordinate Nature? (Job 39:5-30)

Can You Contend with the Almighty? (Job 40:1-2)

Job Confesses His Insignificance (Job 40:3-5)

Unforgettable Confrontation from God: Supreme Strength (Job 40:6-42:6)

Can You Condemn the Almighty? (Job 40:6-9)

Can You Carry Out Justice? (Job 40:10-14)

Can You Compare to Behemoth? (Job 40:15-18)

Can You Capture Behemoth? (Job 40:19-24)

Can You Catch Leviathan? (Job 41:1-11)

Can You Confront Leviathan? (Job 41:12-34)

Job Confesses His Ignorance (Job 42:1-6)

Unmerited Consolation: Job’s Healing (Job 42:7-17)

Forgiven Friends (Job 42:7-9)

Funded Finances (Job 42:10-12)

Fruitful Family (Job 42:13-15)

Flourishing Fitness (Job 42:16-17)