22:5–11 This miserable comforter accused Job of wickedness that was great, naming various sins against humanity as the reasons for Job’s trouble (vv. 10, 11).
22:15–19 Again, the fate of the wicked was expressed in the simplistic idea that all suffering comes from sin. Contrary to what Job had argued, the wicked characteristically die prematurely, and Job’s claim that God prospered them (v. 18a) was counsel that Eliphaz rejected (vv. 18b–20).
22:21–30 Eliphaz painted a picture of the life of blessing in store for Job if only he would return to God and repent of his sin (v. 23), emphasizing again that he did not believe Job was innocent (v. 30). “Stop all the speeches and complaints, repent, and everything will be fine,” he thought.
22:24 Ophir. A land with high quality gold, whose location is uncertain (cf. 28:16; Gen. 10:29).
Job 23
23:1—24:25 Job’s reply to Eliphaz’s third speech was not a rebuttal, but expressed Job’s longing for fellowship with God, so he could experience God’s love and goodness and hear from Him the meaning of all his suffering.
23:3 His seat. A place of judgment.
23:4 my case. Job’s claim to innocence.
23:6, 7 contend. Engage in court debate over evidence, witnesses, etc. Job knew God was not going to enter a contest with him to determine, as in a court case, who was right. But he wanted God to at least listen to him, so confident was he that he could make his case, and be delivered by his Just Judge (cf. 1:8; 2:3).
23:8–12 Even though Job couldn’t sense God’s presence, he believed He was present and affirmed his commitment to God’s purpose in this test (v. 10) and his continued obedience to God’s Word, which were the most important issues in his life (vv. 11, 12).
23:14 He performs what is appointed for me. Job’s resignation to God’s sovereignty faltered at times in practice, but he returned to it repeatedly. It is the great lesson of the book: Trust sovereign God when you can’t understand why things go badly in life.
Job 24
24:1–25 Job had made the point that the unrighteous prosper in spite of their sin (chap. 21). Extending that theme, he listed the kinds of severe sins which go on in the world and God doesn’t seem to do anything to stop them (vv. 2–17), so that the wicked, in general, prosper and live long lives, seemingly unabated. These sins—oppressing the orphans, widows, and poor as well as committing murder, thievery, and adultery—are the very ones forbidden in other parts of the OT.
24:1 times are not hidden. Job believed that God knew the appointed times for all activities under the sun (Eccl. 3:1–8), but he bemoaned the fact that God did not inform man about them.
24:2 remove landmarks. This ancient practice is addressed in Deut. 19:14; Prov. 22:28; 23:10, “Do not move the ancient landmark.” Corrupt landowners often did this to increase their holdings, particularly where the land was owned by bereaved widows. Taking advantage of widows will be treated by the ultimate court in heaven.
24:7 spend the night. It was common practice to take an outer garment as a pledge for money owed. But OT law forbade keeping the garment at night since its owner could get cold and sick (cf. 24:10).
24:12 Yet God does not charge them with wrong. This is a stinging accusation from Job. Human courts prosecuted offenders for most of these social crimes. Job, in essence, was saying “If human courts punish the wicked, then why doesn’t God?”
24:18–21 Again Job referred to the opinions of his counselors, saying that, if their view were correct, all the wicked should be experiencing punishment. But it is obvious they were not.
24:22–25 Job’s view was that their punishment would come eventually (“exalted for a little while”). Retribution needed the timing of God’s wisdom, when He determined wrongs would be made right. Job was totally confident that his point could not be refuted.
Job 25
25:1–6 Bildad made his third speech (the last speech for the three friends), and restated the same theory—that God was majestic and exalted (vv. 2, 3) and man was sinful, especially Job (vv. 4–6).
Job 26
26:1—31:40 Job made his last speech in rebuttal to Eliphaz, Bildad, and Zophar.
26:1–4 Job responded to Bildad’s lack of concern for him, showing that all his friend’s theological and rational words missed the point of Job’s need altogether and had been no help.
26:5–14 As before, in chaps. 9 and 12, Job showed that he was not inferior to his friends in describing God’s greatness. He understood that as well as they did. He described it as manifested in the realm of the dead called Sheol and Destruction (vv. 5, 6), the earth and sky (v. 7), the waters above (vv. 8–10) and below (v. 12), and the stars (v. 13).
26:7 hangs the earth on nothing. A statement that is accurate, given in ancient time, before scientific verification. This indicates the divine authorship of Scripture.
26:10 a circular horizon. This describes the earth as a circular globe, another scientifically accurate statement at a time when many thought the world was flat.
26:11 pillars of heaven. A figure of speech for the mountains that seem to hold up the sky (cf. Ps. 104:32).
26:12 breaks up the storm. Lit. “Rahab,” cf. 7:12; 9:13; 26:13. This term seems to be widely used to describe various things that wreak havoc.
26:13 His Spirit. Cf. 33:4. The Holy Spirit worked mightily in creation (cf. Gen. 1:2). the fleeing serpent. This is figurative language for the idea that God brought all constellations into subjection under His authority (cf. 26:12). “Serpent” could be translated “crooked” and refer to any wayward stars or planets being brought under control by His mighty power.
26:14 Indeed these are the mere edges of His ways. Poetic language reminding his counselors that all that could be said and understood by man was only a glimpse of God’s powerful hand.
Job 27
27:1–12 Job turned from speaking about God (26:5–14) to defending his righteousness.
27:2 who has taken away my justice. God did not speak to declare Job innocent. Cf. the treatment of Christ in Is. 53:8 and Acts 8:33.
27:3–6 Job affirmed his true and steadfast devotion to righteous living, no matter what happened. He refused to live with a guilty conscience (v. 6b). This was no brash claim, because God had recognized Job’s virtue (1:8; 2:3).
27:7 He could have been calling for God to judge his accusers as He judges the wicked.
27:8–10 Job reminded the friends that he would never be hypocritical because he understood the consequences.
27:11 I will teach you about the hand of God. Job had pinpointed the issue between him and his friends. They disagreed on the outworking of God’s retribution. They agreed that God was powerful, wise, and sovereign. But because Job knew there was no cherished sin in his life that would bring upon him such intense suffering, Job was forced to conclude that the simplistic notion that all suffering comes from sin and all righteousness is rewarded, was wrong. At the outset, Job himself probably believed as the comforters still did, but he had seen that his friends’ limitation of God’s action was drastically in need of revision; in fact, it was nonsense. Job’s comments here introduced his exposition on wisdom which follows in Job 28.
27:13–23 Job wanted it made clear he was not denying that the wicked are punished with severe distress, so he agreed that they suffer greatly and affirmed so in this section.
27:18 house like a moth, like a booth. These are temporary dwellings which illustrate that the wicked will not live long.
27:23 clap their hands. A gesture of mocking.
Job 28
28:1–28 Though Job had agreed that the wicked suffer (27:13–23), that explained nothing in his case, since he was righteous. So Job called on his friends to consider that maybe God’s wisdom was beyond their comprehension. That is the theme of this chapter. The wisdom of God is not gained by natural or theoretical knowledge. What God does not reveal, we can’t know.
28:1–11 References to mining silver, gold, iron, flint, and sapphires, as well as smelting coppe
r. Tremendous effort is made by men who seek these precious things. Cf. Prov. 2:1–9.
28:12, 20 These verses sum up the message of the chapter with the point that no amount of effort, even as vigorous and demanding as mining, will yield God’s wisdom. It can’t be valued or found in the world (vv. 13, 14). It can’t be bought for any price (vv. 15–19). The living can’t find it (v. 21), and neither can the dead (v. 22; cf. 26:6).
28:16 Ophir. See note on 22:24.
28:23 God understands its way, and He knows its place. These are perhaps the most important thoughts in the chapter for the debates. Job and his friends have probed God’s wisdom for 3 court rounds and basically have arrived nowhere near the truth. Finally, Job made the point clearly that the divine wisdom necessary to explain his suffering was inaccessible to man. Only God knew all about it, because He knows everything (v. 24). True wisdom belongs to the One who is the Almighty Creator (vv. 25, 26). One can only know it if He declares it to him (cf. Deut. 29:29).
28:28 Behold, the fear of the Lord, that is wisdom. Job had made the connection that the others would not. While the specific features of God’s wisdom may not be revealed to us, the alpha and omega of wisdom is to revere God and avoid sin(cf. Ps. 111:10; Prov. 1:7; 9:10; Eccl. 12:13, 14), leaving the unanswered questions to Him in trusting submission. All we can do is trust and obey (cf. Eccl. 12:13) and that is enough wisdom (this is the wisdom of Prov. 1:7—2:9). One may never know the reasons for life’s sufferings.
Job 29
29:1–25 Job did not change his mind about his sin, but continued to deny that he had earned this pain with his iniquity. The realities of his own words in chap. 28 had not yet fully taken over his mind, so he swung back to despair and rehearsed his life before the events of Job 1, 2, when he was so fulfilled because God was with him (v. 5). God still was with him, but it seemed as if He were gone.
29:5 When the Almighty was yet with me. Job felt abandoned by God. But God would demonstrate to Job, by addressing his criticisms, that God was with him all throughout this ordeal.
29:6 cream…oil. He had the richest milk and best olive oil in abundance.
29:7 gate…my seat. This was a place in society reserved for city leaders. Job had been one because he was a very wealthy and powerful man.
29:12, 13 poor…fatherless…perishing man…widow’s. All over the ancient Near Eastern world, a man’s virtue was measured by his treatment of the weakest and most vulnerable members of society. If he protected and provided for this group, he was respected as being a noble man. These things, which Job had done, his accusers said he must not have done or he wouldn’t be suffering (see 22:1–11).
29:15, 16 blind…lame…poor. Contrary to the accusations of the 3 friends, Job went beyond the standards of the day to care for the widow, the orphan, the poor, the disabled, and the abused.
29:16 searched out the case. Much oppression occurred in unjust courts, and there Job protected the weak.
29:18–20 Job had vigorous health like a widely rooted tree enjoying fresh dew, and he had expected to live a long life with his family (“nest”).
29:21–25 Job reminded his friends that there had been a day when no one rejected his insights. He was the one sought for counsel.
29:24 mocked. This is likely a reference to saying something facetiously or jokingly. Job’s word was so respected that they didn’t believe his humor was humor, but took it seriously.
29:25 as a king. Job was not a king but some sort of high local official such as a mayor. Mayors, called “hazannu” in Job’s day, performed all of the activities Job claimed in the previous section.
Job 30
30:1–31 Job moved from the recollection of good days in the past (chap. 29) to lament his present losses.
30:2–8 Job described these mockers as dissipated vagabonds who, because of their uselessness and wickedness, were not welcome in society, so were driven out of the land. These base men had made Job the object of their sordid entertainment (vv. 9–15).
30:9 I am their taunting song. Job was the object of their jeering, whereas in former days he would not hire their fathers to tend his animals like sheepdogs (30:1).
30:16–19 Job’s life ebbed away, suffering gripped him, his bones ached, gnawing pain never relented, his skin (“garment”) was changed (v. 30), and he was reduced to mud, dirt, and ashes.
30:20 This caused the most suffering of all—what seemed to be the cruel silence of God (v. 21).
30:23 the house appointed. The grave.
30:24–26 This seems to be saying that God must have some sympathy, if Job has (v. 25), so as not to destroy altogether what is already ruined. Job thought that and reached out for help in his misery and received only evil (v. 26).
30:30 My skin…My bones. Job was describing the effect of his disease (see 2:7).
Job 31
31:1–40 As Job became more forceful in his pursuit of being cleared of false accusations, he intensified the claim that he was innocent, comparatively speaking, and demanded justice. In situations where an individual was innocent, he would attest to it by taking an oath before the king or a deity. This procedure found among Job’s neighboring nations was often protocol for court procedures. The repeated “If…then” statements amount to the terms of the oath: “If” tells what Job might have done wrong; “then” describes a curse which could result. He accepted the curses (the “then” statements through the chapter) if he deserved them. This represented Job’s last attempt to defend himself before both God and man. In terms of purity (v. 1), sin in general (v. 2, 3), truth (v. 5), covetousness (v. 7), marital faithfulness (v. 9), equity (v. 13), compassion (vv. 16–21), materialism (vv. 24, 25), false religion (vv. 26, 27), love for enemies and strangers (vv. 29–32), secret sin (vv. 33, 34), and business relations (vv. 38–40) Job had no pattern of sin. He asked God to answer him (v. 35), and to explain why he suffered.
31:1 made a covenant with my eyes. He spoke here of purity toward women (cf. Prov. 6:25; Matt. 5:28).
31:33 as Adam. Perhaps best taken “as mankind” (cf. Hos. 6:7).
31:35 my Prosecutor had written a book. Job wished that God, the perfect Prosecutor who knows the allegations perfectly, had written a book that would have revealed God’s will and wisdom and the reasons for Job’s pain. This would have cleared him of all charges by his friends.
31:40 The words of Job are ended. The 3 cycles of speeches which began in Job 3:1 were finished and Job had the first and last word among his friends.
Job 32
32:1—37:24 A new participant who had been there with the other 3 (vv. 3–5), entered the debate over Job’s condition—the younger Elihu, who took a new approach to the issue of Job’s suffering. Angry with the other 3, he had some new thoughts, but was very hard on Job. Elihu was angry, full of self-importance and verbose, but his approach was refreshing after listening repetitiously to the others, though not really helpful to Job. Why was it necessary to record and read those 4 blustering speeches by this man? Because they happened as part of the story, while Job was still waiting for God to disclose Himself (chaps. 38–41).
32:2 Buzite. Elihu’s ancestry was traced to the Arabian tribe of Buz (cf. Jer. 25:23). The “family of Ram” is unknown.
32:6–8 He may have called it “opinion” (vv. 6, 10, 17), but he claimed it had come by inspiration from God (v. 8; cf. 33:6, 33).
Job 33
33:1–33 The first of Elihu’s challenges to Job began with proud claims (vv. 1–7), followed by references to Job’s questions/complaints (vv. 8–11). Then came Elihu’s answers (vv. 12–33).
33:13 Job had complained that God did not speak to him. Elihu reminded Job that God didn’t have to defend His will and actions to anyone.
33:14–18 God does speak, he contended, in many ways such as dreams and visions to protect people from evil and deadly ways (vv. 17, 18).
33:18 the Pit. A reference to the realm of the dead (cf. vv. 21, 24, 30).
33:19–28 Job has lamented that his suffering
was not deserved. Elihu answered that complaint by saying he was God’s messenger, a mediator to Job to show him that God doesn’t act in a whimsical way, but allows suffering as chastening to bring a person to submit to Him as upright (v. 23) and to repent (v. 27) that his life may be spared (vv. 24, 28, 30). God allows suffering for spiritual benefit.
33:32 I desire to justify you. Elihu expressed he was on Job’s side and wanted to see him vindicated in his claims to righteousness, so he gave opportunity for Job to dialogue with him as he spoke (v. 33).
Job 34
34:1–37 Elihu addressed Job and his accusers. His approach was to quote Job directly (vv. 5–9), then respond to his complaints, but at times he misinterpreted Job’s remarks, and at other times he put the words of the accusers in Job’s mouth. The most obvious example of the latter wrongdoing was in saying that Job claimed to be sinlessly perfect (v. 6). Job never claimed that; in fact, Job acknowledged his sin (7:21; 13:26). Elihu didn’t know it, but God had pronounced Job innocent (1:8; 2:3). In answer to Job’s complaints that God seemed unjust, Elihu reminded Job that God was too holy to do anything wrong (v. 10), fair in dealing with people (vv. 11, 12), powerful (vv. 13, 14), just (vv. 17, 18), impartial (vv. 19, 20), omniscient (vv. 21, 22), the Judge of all (v. 23), and the Sovereign who does what He wills to prevent evil (vv. 24–30).
34:9 For he has said. Elihu was incorrect. He was putting words into Job’s mouth that Job did not utter.
34:23 go before God in judgment. These words do not refer to the judgment of the last days, but rather to the general accountability toward God that man experiences on a daily basis. The point Elihu made was that God did not need to go through all of the trappings of the court to get to the sentence. God “knows their works” (34:25).
34:31–33 God will not be regulated in His dealings by what men may think. He does not consult men. If He chooses to chasten He will decide when it is enough.
The MacArthur Study Bible, NKJV Page 250
