January 4
The Story of Job: An Introduction
In the Bible’s chronology, the Book of Job is often placed after Genesis 11 because many scholars believe Job lived during the time of the patriarchs. While the Bible does not explicitly state when Job lived, clues from the text, such as his lifespan and cultural practices, suggest he was a contemporary of figures like Abraham, Isaac, and Jacob. Although the placement is not strictly chronological, the inferred timeframe makes it common to position the Book of Job between Noah and Abraham in biblical studies.
Chapter 1 of the book introduces us to Job, a man of great integrity, faith, and prosperity. Living in the land of Uz, Job is described as “blameless and upright,” a man who fears God and shuns evil. He is richly blessed with a large family, extensive wealth, and numerous servants, making him one of the greatest men in the region. Job regularly intercedes for his children, offering sacrifices on their behalf and showing his deep concern for their spiritual well-being.
After introducing Job, the narrative shifts to the heavenly realm. The Lord draws Satan’s attention to Job by praising Job’s righteousness, thus initiating the chain of events that occupy the rest of the book. Satan challenges Job’s faith, claiming that Job only remains faithful because of God’s blessings. Satan argues that Job’s prosperity calls into question the sincerity of his devotion to God, claiming that if God were to withdraw His protection and blessings, Job would curse Him outright.
God permits Satan to test Job's faithfulness by taking away his possessions and children but forbids him from causing Job any physical harm. Satan’s attacks on Job came through a mix of human and “natural” forces: a Sabean attack (v. 15), “the fire of God” (v. 16), a Chaldean raid (v. 17), and a great desert wind (v. 19). All of Job’s livestock were stolen, and his servants were murdered—except for four messengers who escaped to deliver the devastating news. One messenger reported that all his children had also been killed. In a matter of moments, Job was plunged from a life of wealth and prosperity into one of profound grief and utter destitution.
Despite the immense loss, Job does not sin or blame God, showing remarkable faith and trust in the Lord. In contrast to what Satan suggests will happen, Job cries out from a posture of grief and worship, “Naked I came from my mother’s womb, and naked I will depart. The Lord gave, and the Lord has taken away; blessed be the name of the Lord” (v. 21). It is truly remarkable how Job followed adversity with adoration and woe with worship.
Job 2 presents the setting, dialogue, and events relating to Job’s second test. We are drawn once again to the heavenly courts where Satan, for a second time, challenges Job’s faith, saying he would curse God if his health were harmed. “Skin for skin,” Satan says, “All that a man has he will give for his life. But stretch out your hand and touch his bone and his flesh, and he will curse you to your face” (v. 4-5). And the Lord said to Satan, “Behold, he is in your hand; only spare his life” (v. 6). The first test involved Job’s wealth, children, and nearly all his servants; the second one involved his health. Already in a physical and emotional posture of grief, Job is now struck with painful sores.
Job’s wife tells him to forget his integrity and encourages him to curse God and die. Although the reference to Job’s wife is brief, it carries significant weight for what it reveals about the nature of her remarks. Her rhetorical question, “Do you still hold fast to your integrity?” (v. 3), challenges the very quality God commends in Job. Furthermore, her suggested response—urging Job to “curse God and die”—aligns with the very outcome Satan sought to provoke. Job, however, refuses, saying he must accept both good and bad from God. Job’s three friends—Eliphaz, Bildad, and Zophar—hear about his suffering and come to comfort him. When they see how much he is suffering, they sit with him in silence for seven days, not knowing what to say. Despite everything, Job remains faithful to God.
In Job 3, the silence is broken. Overcome with grief and despair, Job curses the day of his birth and wishes he had never been born. He questions why he was brought into the world only to face such pain. This chapter highlights Job’s inner turmoil and sets the stage for the dialogues that follow as he searches for answers to the profound questions of pain and human suffering. Despite his deep sorrow, Job does not curse God, as Satan had predicted, nor does he consider taking his own life. However, he does lament the day of his birth (v.1–10), wishes he had been stillborn (v. 11–19), and longs for death to bring an end to his suffering (v. 20–26). Through Job’s continued faithfulness, Satan’s claim that Job would curse God under adversity is decisively disproved.
In Job 4, Eliphaz, one of Job’s friends, speaks for the first time. He begins by gently acknowledging Job’s suffering but quickly suggests that Job’s troubles must be a result of some wrongdoing. Eliphaz asserts that suffering is a form of divine discipline, stating, “Remember: who that was innocent ever perished? Or where were the upright cut off?” (v. 7). He implies that Job’s misfortune must be a punishment for sin, claiming that “As I have seen, those who plow iniquity and sow trouble reap the same” (v. 8). Eliphaz recounts a vision he had, in which a spirit told him that no one can be righteous before God, and therefore, Job’s suffering is likely a result of some hidden sin.
Eliphaz continues his speech in Job 5, offering more advice and commentary on Job’s suffering. In light of his cause-and-effect view of sin, Eliphaz advises Job to appeal to God, highlighting God’s majesty, power, and benevolence. While his advice had some merit, Eliphaz wrongly assumed that Job’s suffering was the result of deliberate sin. Eliphaz argued that Job’s troubles were disciplinary, a form of correction from God, and encouraged Job to accept the discipline rather than despise it. He assured Job that if he had the right attitude, God would bless him. Eliphaz concluded his speech with a sense of authority, asserting that his observations were based on thorough examination and urging Job to heed his counsel.
Comentarios