Berean Study Bible (BSB) Reader

Job 1

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Current outline context

The Dilemma of Job 1:1–2:13
Job’s Character and Wealth 1:1–1:5
Satan’s First Attack 1:6–22
Satan in the Throne Room 1:6–12
Job Loses His Children and Possessions 1:13–22

Explore this book: Job outline

The Dilemma of Job 1:1–2:13
Job’s Character and Wealth 1:1–1:5
Satan’s First Attack 1:6–22
Satan in the Throne Room 1:6–12
Job Loses His Children and Possessions 1:13–22
Satan’s Second Attack 2:1–10
Satan Back in the Throne Room 2:1–6
Job Loses His Health 2:7–10
Job’s Three Friends 2:11–13
The Debates of Job 3:1–37:24
Job’s Opening Lament 3:1–26
The First Cycle of Debate 4:1–14:22
Eliphaz’s First Speech 4:1–7:21
The Innocent Prosper 4:1–21
God Blesses those Who Seek Him 5:1–27
Job Replies to Eliphaz 6:1–7:21
My Complaint is Just 6:1–30
Life Seems Futile 7:1–21
Bildad’s First Speech 8:1–10:22
Job Should Repent 8:1–22
Job Replies to Bildad 9:1–10:22
How Can I Contend with God? 9:1–35
Job’s Plea to God 10:1–22
Zophar’s First Speech 11:1–14:22
Zophar Rebukes Job 11:1–20
Job Replies to Zophar 12:1–14:22
Job presents His Case 12:1–25
Job Prepares His Case 13:1–28
Job Laments the Finality of Death 14:1–22
The Second Cycle of Debates 15:1–21:34
Eliphaz’s Second Speech 15:1–17:16
Job Does Not Fear God 15:1–35
Job Replies to Eliphaz 16:1–17:16
Job Decries His Comforters 16:1–22
Job Prepares for Death 17:1–16
Bildad’s Second Speech 18:1–19:29
God Punishes the Wicked 18:1–21
Job Replies to Bildad 19:1–29
Zophar’s Second Speech 20:1–21:34
Destruction Awaits the Wicked 20:1–29
Job Replies to Zophar 21:1–34
The Third Cycle of Debates 22:1–26:14
Eliphaz’s Third Speech 22:1–24:25
Can a Man Be of Use to God? 22:1–30
Job Replies to Eliphaz 23:1–24:25
Job Longs for God 23:1–17
Judgment for the Wicked 24:1–25
Bildad’s Third Speech 25:1–26:14
Man Cannot Be Righteous 25:1–6
Job Replies to Bildad 26:1–14
The Final Defense of Job 27:1–31:40
Job’s First Monologue 27:1–28:28
Job’s Second Monologue 29:1–31:40
The Speeches of Elihu 32:1–37:24
Elihu Rebukes Job’s Friends 32:1–22
Elihu Rebukes Job 33:1–33
Elihu Confirms God’s Justice 34:1–37
Elihu Recalls God’s Justice 35:1–16
Elihu Describes God’s Power 36:1–33
Elihu Proclaims God’s Majesty 37:1–24
The Divine Discourses 38:1–42:17
God’s First Challenge to Job 38:1–40:2
Job’s First Reply to God 40:3–5
God’s Second Challenge to Job 40:6–41:34
Job’s Second Reply to God 42:1–6
The LORD Rebukes Job’s Friends 42:7–9
The LORD Blesses Job 42:10–17

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1 There was a man in the land of Uz whose name was Job. And this man was blameless and upright, fearing God and shunning evil.

2 He had seven sons and three daughters,

3 and he owned 7,000 sheep, 3,000 camels, 500 yoke of oxen, 500 female donkeys, and a very large number of servants. Job was the greatest man of all the people of the East.

4 Job’s sons would take turns holding feasts in their homes, and they would invite their three sisters to eat and drink with them.

5 And when the days of feasting were over, Job would send for his children to purify them, rising early in the morning to offer burnt offerings for all of them. For Job thought, “Perhaps my children have sinned and cursed God in their hearts.” This was Job’s regular practice.

6 One day the sons of God came to present themselves before the LORD, and Satan also came with them.

7 “Where have you come from?” said the LORD to Satan. “From roaming through the earth,” he replied, “and walking back and forth in it.”

8 Then the LORD said to Satan, “Have you considered My servant Job? For there is no one on earth like him, a man who is blameless and upright, who fears God and shuns evil.”

9 Satan answered the LORD, “Does Job fear God for nothing?

10 Have You not placed a hedge on every side around him and his household and all that he owns? You have blessed the work of his hands, and his possessions have increased in the land.

11 But stretch out Your hand and strike all that he has, and he will surely curse You to Your face.”

12 “Very well,” said the LORD to Satan. “Everything he has is in your hands, but you must not lay a hand on the man himself.” Then Satan went out from the presence of the LORD.

13 One day, while Job’s sons and daughters were eating and drinking wine in their oldest brother’s house,

14 a messenger came and reported to Job: “While the oxen were plowing and the donkeys were grazing nearby,

15 the Sabeans swooped down and took them away. They put the servants to the sword, and I alone have escaped to tell you!”

16 While he was still speaking, another messenger came and reported: “The fire of God fell from heaven. It burned and consumed the sheep and the servants, and I alone have escaped to tell you!”

17 While he was still speaking, another messenger came and reported: “The Chaldeans formed three bands, raided the camels, and took them away. They put the servants to the sword, and I alone have escaped to tell you!”

18 While he was still speaking, another messenger came and reported: “Your sons and daughters were eating and drinking wine in their oldest brother’s house,

19 when suddenly a mighty wind swept in from the desert and struck the four corners of the house. It collapsed on the young people and they are dead, and I alone have escaped to tell you!”

20 Then Job stood up, tore his robe, and shaved his head. He fell to the ground and worshiped,

21 saying: “Naked I came from my mother’s womb, and naked I will return. The LORD gave, and the LORD has taken away. Blessed be the name of the LORD.”

22 In all this, Job did not sin or charge God with wrongdoing.

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Dictionary

Angel

A word signifying, both in the Hebrew and Greek, a "messenger," and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20). It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4). But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, "foreshadowings of the incarnation," revelations before the "fulness of the time" of the Son of God. (1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc. These superior beings are very numerous. "Thousand thousands," etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16). (2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as "like the angels" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them ("sons of God," Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of "fallen angels." Of the cause and manner of their "fall" we are wholly ignorant. We know only that "they left their first estate" (Matt. 25:41; Rev. 12:7, 9), and that they are "reserved unto judgement" (2 Pet. 2:4). When the manna is called "angels' food," this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called "holy" (Luke 9:26), "elect" (1 Tim. 5:21). The redeemed in glory are "like unto the angels" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10). (3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21). The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples. The "angel of his presence" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19).

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