Know: Review some of the major lessons learned from the study of the book of Job.
Feel: Appreciate the similarities between Job and Jesus (as well as the differences) as he or she lives by faith (in Jesus) and not by sight.
Do: Learn to live by faith despite our sufferings.
Learning Outline:
Know: Lessons Learned
A If you had to reduce the message of the book of Job to one short sentence, what would it be?
B What is the most important lesson you have learned from studying the book of Job this quarter?
Feel: Job and Jesus
A What are some of the outstanding similarities between Job and Jesus? How do you feel about these similarities?
B How do you see living by faith and not by sight being played out in Job’s life?
Do: Putting Our Suffering Into Perspective
A How has your perspective on suffering changed after studying the book of Job?
B In what ways have the sufferings you have experienced in your life brought you closer to God?
Summary: The book of Job is so complex and multifaceted that it is difficult to condense all its insights into a quarter’s worth of lessons. However, what stands out at the end of our study is the Christocentric message of the book. Again and again, it points us to our Redeemer, salvation, and a life of faith.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Hebrews 4:15
Key Concept for Spiritual Growth: The story of Job is a universal one. The vague chronological and historical setting of the book communicates the message of the communality of human suffering. It is a story that plays out again and again all over the world and in all cultures. Job’s story is always our story. But even Job’s sufferings, as cruel as they were, do not come close to the suffering of Christ. Through His suffering, our sufferings are resolved in redemption.
Just for Teachers: There is a growing antagonism between the Christian and Muslim worlds. Very often, our ideas of Islam are distorted by the political news that reaches us every day. Through globalization and worldwide migrations, chances are that we live in close proximity to Muslim believers. It would be interesting to find out if there are Muslim communities nearby your church.
Opening Discussion: It is interesting to see how Job plays an important role, not only in the Old Testament—and through that, in Judaism and Christianity—but also in the Qur’an and, by extension, in Islam. Ayyub (Job) in Islam is considered a prophet, wealthy but humble, and his story is similar to that of Job in the Old Testament, although there is no record of lengthy speeches between him and his friends. It is a story of material and personal losses, physical sickness, and final restoration. The restoration comes about after many years when God tells him to strike the ground with his foot, causing a spring of water to gush out of the earth. Job drinks and is restored (Qur’an 38:41, 42).
The Qur’an also provides a genealogy for Job that connects him to Abraham through Esau’s line and Isaac’s (Ishaq’s) line (Qur’an 6:84). One of the main virtues emphasized in the description of Ayyub is his patience as he endures his trials. Satan also plays an important role in the Muslim narrative of Job. He overhears God’s angels speak of the righteousness of Job, and consequently, he plans to turn him away from God but eventually fails. Some Muslim scholars comment on the closeness between the Hebrew and Arabic texts. How does the story of Job in the Qur’an impact your understanding of how other cultures experience suffering?
STEP 2—Explore
Just for Teachers: As we end this quarter, we are at the point where we can review the most important lessons from the book of Job. Possibly, each class member will have slightly differing ideas of what was most outstanding for him or her. It would be good to share these. However, there is the common message of human suffering to which we have always returned. The final discussion should also return to this theme, focusing on how our worldview impacts the way we react to suffering.
Bible Commentary
The universality of suffering is counteracted by the universality of redemption. This lesson is probably one of the biggest ones to be learned from the book of Job. As Job has become the symbol for suffering humanity (how often have we heard somebody refer to him when talking about his or her own suffering), Job, at the same time, prefigures Christ, who has provided the ultimate resolution to suffering on earth.
Biblical Worldview (Review Job 1:6–12 with the class.)
There is an interesting set of parallel texts in the Old Testament that demonstrates the difference between our modern worldview and the biblical worldview. In the context of David’s census of Israel, 2 Samuel 24:1 states that God incited David to number Israel, whereas in 1 Chronicles 21:1 Satan moves David to conduct the census. Is it a scribal error, or worse, a theological contradiction in the Bible? No, not when understood within the biblical worldview.
Within a theocentric worldview, which puts God at the rightful center of everything that happens in His universe, both texts describe the same reality; that is, that He is ultimately in control of everything happening in this world. In the biblical worldview, God is responsible even for what He allows to happen.
This paradigm of power plays out perfectly in the prologue of the book of Job. Satan cannot do anything to Job unless God gives him the permission to do so. Throughout the dialogue between the two, God remains in absolute control.
Our modern worldview, however, looks at reality quite differently— mainly through the eyes of Greek philosophy, which has effectively introduced the idea of dualism into most spheres of life—resulting in all kinds of dichotomies (pairs of opposites): the spirit and the body, myth and history, the spiritual and the material, faith and science, and so on. Most of our modern thinking has been impacted by this worldview. Job’s worldview was not. He thus directed his sorrow and pain to God (Job 30:20, 21), even though it was Satan who caused his suffering. A theocentric worldview provides the comfort that Job eventually found when he realized that God is still, and always will be, in control, even in the midst of our suffering. Our worldviews usually show up in a crisis situation. They either hold our world together or cause our worlds to fall apart. Only a biblical worldview can carry us through these crises.
Consider This: If you think about your own life, what type of worldview do you see coming out in crisis situations?
II. Perceptions of Reality (Review Matthew 4:10, 13:10, Hebrews 4:15, and 11:10 with the class.)
While there is a commonality in human experience, as we have seen in the question of suffering, different cultures perceive reality in different ways. In Western culture, there has been a constant erosion of the perception of the reality of both positive and spiritual forces that work behind the visible realm (see Daniel 10).
The book of Job certainly has provided some deep insights into the spiritual realm. The encounter between God and Satan at the beginning of the book demonstrates how real it was then. Satan tempts Job to denounce God, and Job resists. Satan tempts Adam and Eve, and they fall. Where is the difference? Satan’s temptations of humanity through the ages find their climax in his temptations of Christ in the wilderness (Matt. 4:1–11). In their physical (bread), mental (power), spiritual (worship), and emotional aspects, they are representative of all temptations that can possibly come our way. Not Job but Jesus is the ultimate symbol for our sufferings (Heb. 4:15). He is the One who understands our suffering, as well as the One who provides us with hope beyond them.
Consider This: Is it possible to consider suffering as a form of temptation? Why, or why not? Why is Jesus the ultimate symbol for our sufferings?
No Condemnation (Review John 8:1–11 with the class.)
One of Job’s less mentioned pre-suffering characteristics was his intercessory prayer on behalf of his children. His prayers and sacrifices opened the door for the Holy Spirit to work more powerfully in the lives of his children, stemming back the powers of evil. This is how intercessory prayer always works, and our intercessory prayers are modeled on Christ’s.
There is something very personal between each person who suffers and God, because suffering brings us to the edge of our existence, looking for the clasp of a hand that is stronger than ours to carry us through. As an onlooker, we should not try to encroach on this experience—as Job’s friends did, in trying to convince Job of his own guilt, or as we sometimes may be tempted to do to others.
Jesus’ dealing with the woman caught in adultery once more clarifies what our task should be: showing compassion; comforting, not condemning; and pointing to the only source of hope, Jesus Christ (Rom. 8:1).
Consider This: What is the power of compassion in human relationships?
STEP 3—Apply
Just for Teachers: This last lesson should end in some way with a conscientious decision to assimilate in some tangible way into our lives what we have learned from Job.
Thought/Application Questions:
What has touched you most in the study of the book of Job during the last quarter?
What can you do in your church and community to lessen human suffering?
STEP 4—Create
Just for Teachers: Job’s story touches everybody because everybody lives with the reality of suffering. Our knowledge of the book needs to touch others.
Class/Individual Activities:
Divide your class up and visit somebody in your church and share with them the most important lessons that you learned from the book of Job.
2. Have a Sabbath School class lunch and invite those who are suffering in your church or community to be part of this meal. Perhaps you’d even like to have a Communion service for the suffering in which you share the emblems of the suffering Christ.
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Key Texts: 2 Corinthians 5:7
The Student Will:
Learning Outline:
Summary: The book of Job is so complex and multifaceted that it is difficult to condense all its insights into a quarter’s worth of lessons. However, what stands out at the end of our study is the Christocentric message of the book. Again and again, it points us to our Redeemer, salvation, and a life of faith.
Learning Cycle
STEP 1—Motivate
Spotlight on Scripture: Hebrews 4:15
Key Concept for Spiritual Growth: The story of Job is a universal one. The vague chronological and historical setting of the book communicates the message of the communality of human suffering. It is a story that plays out again and again all over the world and in all cultures. Job’s story is always our story. But even Job’s sufferings, as cruel as they were, do not come close to the suffering of Christ. Through His suffering, our sufferings are resolved in redemption.
Just for Teachers: There is a growing antagonism between the Christian and Muslim worlds. Very often, our ideas of Islam are distorted by the political news that reaches us every day. Through globalization and worldwide migrations, chances are that we live in close proximity to Muslim believers. It would be interesting to find out if there are Muslim communities nearby your church.
Opening Discussion: It is interesting to see how Job plays an important role, not only in the Old Testament—and through that, in Judaism and Christianity—but also in the Qur’an and, by extension, in Islam. Ayyub (Job) in Islam is considered a prophet, wealthy but humble, and his story is similar to that of Job in the Old Testament, although there is no record of lengthy speeches between him and his friends. It is a story of material and personal losses, physical sickness, and final restoration. The restoration comes about after many years when God tells him to strike the ground with his foot, causing a spring of water to gush out of the earth. Job drinks and is restored (Qur’an 38:41, 42).
The Qur’an also provides a genealogy for Job that connects him to Abraham through Esau’s line and Isaac’s (Ishaq’s) line (Qur’an 6:84). One of the main virtues emphasized in the description of Ayyub is his patience as he endures his trials. Satan also plays an important role in the Muslim narrative of Job. He overhears God’s angels speak of the righteousness of Job, and consequently, he plans to turn him away from God but eventually fails. Some Muslim scholars comment on the closeness between the Hebrew and Arabic texts. How does the story of Job in the Qur’an impact your understanding of how other cultures experience suffering?
STEP 2—Explore
Just for Teachers: As we end this quarter, we are at the point where we can review the most important lessons from the book of Job. Possibly, each class member will have slightly differing ideas of what was most outstanding for him or her. It would be good to share these. However, there is the common message of human suffering to which we have always returned. The final discussion should also return to this theme, focusing on how our worldview impacts the way we react to suffering.
Bible Commentary
The universality of suffering is counteracted by the universality of redemption. This lesson is probably one of the biggest ones to be learned from the book of Job. As Job has become the symbol for suffering humanity (how often have we heard somebody refer to him when talking about his or her own suffering), Job, at the same time, prefigures Christ, who has provided the ultimate resolution to suffering on earth.
There is an interesting set of parallel texts in the Old Testament that demonstrates the difference between our modern worldview and the biblical worldview. In the context of David’s census of Israel, 2 Samuel 24:1 states that God incited David to number Israel, whereas in 1 Chronicles 21:1 Satan moves David to conduct the census. Is it a scribal error, or worse, a theological contradiction in the Bible? No, not when understood within the biblical worldview.
Within a theocentric worldview, which puts God at the rightful center of everything that happens in His universe, both texts describe the same reality; that is, that He is ultimately in control of everything happening in this world. In the biblical worldview, God is responsible even for what He allows to happen.
This paradigm of power plays out perfectly in the prologue of the book of Job. Satan cannot do anything to Job unless God gives him the permission to do so. Throughout the dialogue between the two, God remains in absolute control.
Our modern worldview, however, looks at reality quite differently— mainly through the eyes of Greek philosophy, which has effectively introduced the idea of dualism into most spheres of life—resulting in all kinds of dichotomies (pairs of opposites): the spirit and the body, myth and history, the spiritual and the material, faith and science, and so on. Most of our modern thinking has been impacted by this worldview. Job’s worldview was not. He thus directed his sorrow and pain to God (Job 30:20, 21), even though it was Satan who caused his suffering. A theocentric worldview provides the comfort that Job eventually found when he realized that God is still, and always will be, in control, even in the midst of our suffering. Our worldviews usually show up in a crisis situation. They either hold our world together or cause our worlds to fall apart. Only a biblical worldview can carry us through these crises.
Consider This: If you think about your own life, what type of worldview do you see coming out in crisis situations?
While there is a commonality in human experience, as we have seen in the question of suffering, different cultures perceive reality in different ways. In Western culture, there has been a constant erosion of the perception of the reality of both positive and spiritual forces that work behind the visible realm (see Daniel 10).
The book of Job certainly has provided some deep insights into the spiritual realm. The encounter between God and Satan at the beginning of the book demonstrates how real it was then. Satan tempts Job to denounce God, and Job resists. Satan tempts Adam and Eve, and they fall. Where is the difference? Satan’s temptations of humanity through the ages find their climax in his temptations of Christ in the wilderness (Matt. 4:1–11). In their physical (bread), mental (power), spiritual (worship), and emotional aspects, they are representative of all temptations that can possibly come our way. Not Job but Jesus is the ultimate symbol for our sufferings (Heb. 4:15). He is the One who understands our suffering, as well as the One who provides us with hope beyond them.
Consider This: Is it possible to consider suffering as a form of temptation? Why, or why not? Why is Jesus the ultimate symbol for our sufferings?
One of Job’s less mentioned pre-suffering characteristics was his intercessory prayer on behalf of his children. His prayers and sacrifices opened the door for the Holy Spirit to work more powerfully in the lives of his children, stemming back the powers of evil. This is how intercessory prayer always works, and our intercessory prayers are modeled on Christ’s.
There is something very personal between each person who suffers and God, because suffering brings us to the edge of our existence, looking for the clasp of a hand that is stronger than ours to carry us through. As an onlooker, we should not try to encroach on this experience—as Job’s friends did, in trying to convince Job of his own guilt, or as we sometimes may be tempted to do to others.
Jesus’ dealing with the woman caught in adultery once more clarifies what our task should be: showing compassion; comforting, not condemning; and pointing to the only source of hope, Jesus Christ (Rom. 8:1).
Consider This: What is the power of compassion in human relationships?
STEP 3—Apply
Just for Teachers: This last lesson should end in some way with a conscientious decision to assimilate in some tangible way into our lives what we have learned from Job.
Thought/Application Questions:
STEP 4—Create
Just for Teachers: Job’s story touches everybody because everybody lives with the reality of suffering. Our knowledge of the book needs to touch others.
Class/Individual Activities: