Satan's Challenge

Job 1–2

Do you know someone or perhaps an entire family who seem to have it all together? Beautiful home, nice cars, picture perfect kids, great job, excellent reputation—life appears to be perfect for them. Unless we are prone toward jealousy, we applaud them. We think, “That is the way life should be.”

Such a life-style described the biblical character of Job. He had little about which to complain. His life seemed picture-perfect and rightly so, for Job was blessed by God. Yet the story soon makes a turn into the valley of pain and takes Job to the limits of human suffering.

Who was Job?

Although there have been some to suggest that the Book of Job should be taken merely as a parable or illustration, the Bible attests to Job's existence as a real person. The introduction to the story of Job tells us several things about him. List your observations about Job's character and life from the following verses:

Job 1:1, 2, 3, 5

Job is also mentioned in two texts outside the Book of Job. What can be learned about the person of Job from the following references:

Ezekiel 14:14, 20; James 5:11

Behind the Scenes

Scripture itself attests that Job was a real person. Job was a Gentile, is thought to have been a descendant of Nahor, Abraham's brother, and knew God by the name of “Shaddai”—The Almighty. There are thirty reference to Shaddai in the Book of Job. Job was a wealthy man living a seminomadic life-style.[1. Spirit-Filled Life Bible (Nashville: Thomas Nelson Publishers, 1991), 705, “Job: Introduction, Background.”]

Behind the Scenes

Job was from the land of Uz. Scholars are not agreed on the exact location of Uz. Some associate it with Edom (see Jer. 25:20–21), while others locate it northeast of Palestine in Hauran (see Gen. 10:23). The indefinite location of the story may be intended to help provide the distance a reader needs to handle the emotional intensity of the difficult subject of suffering.[2. J. Gerald Janzen, Job (Interpretation Commentary, Atlanta: John Knox Press, 1985), 34–35.] That Job was from outside of Palestine also adds to the universal appeal of the story.

Behind the Scenes

The manners, customs, and general life-style of Job are from the patriarchal period (about 2000–1800 B.C.). Scholars differ, however, regarding when it was compiled, as its writing was an obvious recording of a long-standing oral tradition. Those who attribute it to Moses opt for a fifteenth century B.C. date. Others opt for as late as the second century B.C. Most conservatives assign it to the Solomonic era, the mid-tenth century.[3. Spirit-Filled Life Bible, 707, “Job: Introduction, Date.”]

Why was Job concerned about his sons? (Job 1:5)

What connection does Job's concern for his sons have to the temptation presented to Job later in the story? (see Job 1:11; 2:9; 3:5)

Word Wealth

Sons (Job 1:5) is not limited to the meaning “sons,” but can also refer to “children” or “descendants” of both genders. A common example is the phrase b'nay yisrael (literally, “sons of Israel”), usually translated “children of Israel.” The meaning “to build up” or “to fortify” stands behind the root from which “son” is derived. The idea is that a “son” is a builder of future generations.[4. Ibid., 49, “Word Wealth: Gen. 29:32, son.”] In this reference, the death of Job's sons meant the end of his future.

The Attack of Satan

Job's experience of loss was not by chance or “bad luck.” Satan was behind it. The scene in heaven is a reflection of an earthly king's court in ancient times on the day the king's subjects presented themselves for judgment. The royal court included an “adversary” who acted much like an attorney acts today—bringing the faults of the king's subjects to his attention.

In this story, the heavenly “adversary” points out the unfair advantage of God's protection around Job and challenges God to remove it. Then God would see what sort of person Job really was. God consents, not because he wants Job to suffer, but because God has faith in his servant to remain faithful to Him.

Word Wealth

Satan (Job 1:6), satan (sah-tahn); Strong's #7854; An opponent, or the Opponent; the hater; the accuser; adversary, enemy; one who resists, obstructs, and hinders whatever is good, Satan comes from the verb which means “to be an opponent,” or “to withstand.” As a noun, satan can describe any “opponent” (2 Sam. 19:21, 22). However, when the form ha-satan (the Adversary) occurs, the translation is usually “Satan,” not his name, but his accurate description: hateful enemy. Since Satan is the Hater, he is all the more opposed to God, who is love (see 1 John 3:10–15; 4:7, 8). Humankind did not witness Satan's beginning, but by God's design shall see his end, one of ceaseless torment and humiliation (see Is. 14:12–20; Ezek. 28:16–19; Rev. 20–10).[5. Ibid., 710, “Word Wealth: Job 1:6, Satan.”]

In the light of Job 1:6–12 and 2:1–7, answer the following questions:

In what way is Satan accountable to God?

What do God's questions for Satan reveal about God's authority?

Is God or Satan behind the evils that curse the Earth?

Can Satan do anything of his own accord?

Does Satan have unlimited power to do harm?

Probing the Depths

“Sons of God” (Job 1:6) is the same phrase that occurs in Genesis 6:2. Here, however, its meaning is clearly that of celestial beings or angels God created as His servants. “Satan” is among them. He appears as “the Adversary” to disturb God's kingdom by causing trouble. This is similar to the times when God allowed Satan to influence David to take a census of Israel (1 Chr. 21:1) or when He permitted an evil spirit to torment Saul (1 Sam. 16:14). This is one of only three references where Satan is mentioned by name (see also 1 Chr. 21:1; Zech. 3:1).[6. Ibid., note on Job 1:6.]

List the losses of Job in the first round of Satan's attack:

Job 1:13–15, 16, 17, 18 -19

List the losses of Job in Satan's second round of attack:

2:7

Note the times when it seemed as if your world was crashing down around you.

In what ways does Job's story offer new possible explanations of your experience?

Responses to Calamity

Humans respond to pain in a variety of ways. Many of the addictions prevalent in society are really attempts to escape suffering. People who do not know God are left only with the attempts at coping with pain.

The story of Job focuses our attention on suffering in the light of our relationship with God. For believers, all aspects of life should be lived out with reference to God. Undeserved suffering is an especially difficult problem precisely because of our relationship with God whom we believe can do anything and who knows everything. Simply coping is not enough. How, then, should believers respond to pain?

Job's initial response included some physical actions (Job 1:20). List these.

How do physical actions help in our response to pain and grief?

In what ways does our society encourage or limit physical actions in our response to extreme loss and grief? How are these healthy or unhealthy?

Job's first response also included a short speech in which he maintains faith in the Lord (Job 1:21–22). What questions would you ask Job at this point in his story?

Reflect on Job's perspective. The reader of this story knows about the challenge of Satan before the Lord, but apparently Job did not. Do you think Job knew anything about Satan?

How much do you identify with Job's initial response to calamity?

Job's second response to calamity was much like his first. He responded physically (2:8), and he did not “sin with his lips” (2:10). Job's wife, however, is not so pious. She challenges Job with a question which remains active throughout the story. It is a question which needed to be asked of Job. It is a question which needs to be asked of us when we face similar experiences: “How long will you hold to your integrity?” How does this question relate to God's comments in Job 2:3?

How does it echo Satan's desire? (Job 2:4–5)

If you had been Job's wife, what question would you have asked him?

In the light of your answers to these questions, reflect on times when those closest to you challenged your integrity during difficult times.

How do you respond to the suffering of those closest to you?

Behind the Scenes

Friends (Job 2:11) is a term used for those showing a solemn, covenant relationship. Jobs three friends had a sincere desire to share his grief and ease his pain. Teman was in northern Edom. Shuah was on the Middle Euphrates, below the mouth of the Khabar River. Naamah was between Beirut and Damacus.[7. Ibid., 712, note on Job 2:11.]

Note the reactions of Job's three friends (Job 2:11–13). List the ways in which they identify with Job's suffering?

These three men “lifted up their voices and wept.” In ancient near eastern culture, weeping loudly by men was not considered shameful. How does that practice compare to society today?

When is weeping in public acceptable?

How can the church foster occasions and space for both men and women to weep in response to grief?

Faith Alive

Wise persons live in view of what they know to be true about God, the world, and themselves. Their approach to God is humble and self-effacing, refusing to accuse God of any wrongdoing in adversities. Therefore, the wise are able to patiently embrace and endure suffering, knowing that God's loving hand will prevail beyond it. They know that although we are to seek to live righteously, our righteousness cannot earn God's favor: grace is a gift, not a debt.[8. Ibid., 748, “Truth-in-Action through Job.”]

From Exploring the Depths of Life and Love (A Study of Job, Ecclesiastes, and the Song of Solomon) by Jack W. Hayford with Larry R. McQueen. Copyright 1998 by Jack W. Hayford. Published by Thomas Nelson Publishers, Inc.