Job is one of the oldest stories in the world and, as an epic poem with such scope and depth, it is one of the great works of world literature.

The style of writing throughout the prose sections of the book are of the least ornate type of Hebrew. By contrast, the poetic sections of the book are highly ornate and contain some expressions that seem to be characteristic of the Chaldean language.

• It is not a book of simple answers to complicated questions. Suffering is complicated. There are no easy answers to the question of pain. The friends of Job are going to offer some answers, but their answers will be inadequate. When you face tragedy, there are no intellectual answers that make everything okay.

• It is not a brief for philosophical discussion in the midst of existential suffering. When one is in pain, it is not the mind that’s broken; it is the heart. Death is something you discuss in terms of a philosophic exercise only until it is your time to die. Then it becomes ever so much more.

• It is not an argument for divine earthly retribution (although the book does end with Job’s restoration). Divine earthly retribution and reward is an observation, not a principle. The fact is, the most godly man who ever lived, Jesus Christ, died on a cross.

Job was a man who had everything. A family. Wealth. Respect. Health. And in a single day it was all taken from him. He was sitting and watching the news at noon when there was a flash.

• A group of terrorists attacked his servants, killed them all and made off with all of his oxen and all of his donkeys.
• Fire came down from heaven and consumed all of his sheep and all of the servants that were watching them. There was nothing left but smoke on the skyline.
• Another group of terrorists attacked those servants who were watching his camels and they were all taken.
• There was a structural collapse and all of his children were killed (7 sons, 3 daughters).

What was Job’s reaction? Sorrow? Grief? Certainly! But in the midst of that grief, he worshiped the Lord, saying. "Naked I came from my mother’s womb, and naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD." (Job 1:21).

There is a wonderful sense of Job’s recognition of the fact that he owns nothing and that God owns everything. He says, "I came into this world with NOTHING." He recognizes that anything that has been given to him has been given from the hands of a God of grace and that Job is only a steward.

During her last semester at college, we loaned our daughter the use of one of our cars. It made it a bit easier for her and she appreciated its use. When the semester was over, she didn’t say, "Well I’ve been driving that car and you shouldn’t take it back." She considered herself fortunate to have been able to use it for that period.

Job recognizes the same thing, not about a car, but about everything. He has a proper theology of nakedness that says, "Everything is God’s. I am only given my possessions on a temporary loan from God and if He wants them back it is okay."

As we read the book of Job, we are privy to some facts of which Job himself was ignorant. We are given the behind-the-scenes view into heaven itself. We see how Satan came into the presence of God and how God said, "Have you considered My servant Job? For there is no one like him on the earth, a blameless and upright man, fearing God and turning away from evil." (Job 1:8). Satan goes on to accuse Job and to challenge his faithfulness and God responds to the challenge by granting permission for Satan to afflict him. We learn from our vantage point that Job was involved in a spiritual conflict of epic proportions.

But Job didn’t know that. He wasn’t aware of anything until one day when the roof caved it. And it did not stop there. Satan once again comes into the presence of God and accuses Job. He says to God, "Job only remains faithful to you because he is in good health." And so God allows Satan permission to take away Job’s health. He is afflicted with boils from head to toe. Painful. Irritating. Ugly. Full of puss.

Everything he has is gone. No family. No possessions. No health. The only thing that has not been taken is his nagging wife.

Once again, his reply is a wonderful reflection of his understanding of the sovereignty of God. He knows that all the good that he has ever received came from God and he knows that God has allowed this calamity to come as well.

When I was in seminary, I received a "B" on an exam when I really felt that I deserved an "A". I went and I mentioned my feelings to the professor. It didn’t change my grade. But I noticed that I never went and complained about getting an "A" when I might have deserved a "B" - when I received a grade that was HIGHER than what I deserved.

Next Job is joined by three friends. They come and they sit with him in silence for a solid week. They suffer with him and they mourn with him and as long as they do that, they are a great help to Job. There are times when words merely get in the way and when the best thing to do is to be with someone in their grief and to be silent. These three friends do exactly that for an entire week and then they ruin it all by speaking.

Their message is the complete antithesis of that which was suggested by Job’s wife.

• She said, "Curse God and die."
• They say, "Curse Job and live."

Their message is that good things happen to good people and that bad things happen to bad people, so Job must have done something very bad to deserve these calamities, so he needs to repent and confess that bad sin he is hiding and return to God and then everything will be okay.

The next 30 chapters are made up of Job arguing with his three friends as he insists his own innocence and they insist that he must be guilty of some hidden sin. In those chapters, his friends give us some excellent theological reasons why bad things happen. A lot of what they say is very accurate. But their advice isn’t applicable to Job. It is like the professor who gave an essay test and one of the students wrote a long and precise and a detailed answer. But when he got his paper back, the professor had written, "That is an excellent answer to the wrong question." Good advice, but it doesn’t fit. A good diagnosis, but to the wrong disease.

Neither those friends nor Job could see the real reason for Job’s troubles. There are some things that happen in this life for which we see no reason. It will not be until we get to heaven that we will see the whole picture and then we will understand.

Job continues to maintain his innocence. He says...

• I made a covenant with my eyes that I would not look on a woman to lust (31:1).
• I gave food and clothing to the poor and the widow and the orphan (31:16-20).
• I did not let my own prosperity get in the way of my relationship with God (31:24-28).

Finally in chapter 38, the Lord Himself answers Job. "Finally!" we think, "God is going to appear to Job and tell him all of the reasons for his sufferings and Job will see and hear and understand. God is going to let Job in on what we saw in chapters one and two and which has been hidden from Job in all these succeeding chapters."

It doesn’t happen. God doesn’t give Job any of the reasons. He doesn’t give to him the behind-the-scenes glimpse that we have had.

It isn’t that there are no reasons. From our vantage point we can see all sorts of reasons. We can see the ramifications of the heavenly conflict between God and Satan. We can see how God is building up Job’s character and developing a message that he will spread to future generations. But God doesn’t tell Job any of that.

• God doesn’t give Job any answers to his questions.
• God doesn’t give Job any comfort in his situation.

He will eventually. Before the book is done, Job will have a new family and renewed possessions and renewed vigor of health. But none of that comes right now. Instead, God says to Job, "Who are you to question Me?"

Do you see the continuing refrain? God says to Job, "Who are you?" It is a rhetorical question. No answer is needed. When you stand in the presence of God, it is evident that we are in no position to pass judgment upon God.

Job gets the point. He understands it. He says: "Behold, I am insignificant; what can I reply to Thee? I lay my hand on my mouth. Once I have spoken, and I will not answer; Even twice, and I will add no more." (Job 40:3-5).

Job got the point. He has no answer for the God of the universe. He has spoken before in the presence of his friends, by he is not able to speak in the presence of God. God answers, "I’m not finished yet."

And so, God continues for another two chapters in asking Job what is essentially the same question, "Who are you?" The amazing thing about this is that Job was satisfied. His reply shows a turning point in his thinking.

He understands and he repents of his former attitude of pride and arrogance and of thinking that he has the right to question God. And God forgives Job. We know that by the conclusion of the story.

Do you see the continuing refrain? Four times the Lord speaks of "My servant Job." He not only rebuked the three friends of Job, but he also tells them that if they want to get right with God then they must have Job intercede on behalf of them.

There are some important lessons that we learn from the book of Job.

1. We learn that God is both all-loving as well as all-powerful.

A lot of people seem to think that God must be either one or the other. Either He must be a God of love but He isn’t all-powerful, or else He must be a sovereign and all-powerful God who isn’t very nice. Job teaches us that He is both powerful and good.

Evil enters the world, not through the hands of God, but through Satan. And although Satan is able to perform his deeds, it is only at the permission of God and only as God has allowed him to work.

2. When you face suffering and tragedy, it is good to express your grief and your trouble to God, but do not think that you are in a position to pass judgment upon God. Job himself learned that lesson.

• Where were you when I laid the foundations of the earth?
• Did you have a hand in creating the seas and the oceans?
• Were you there when I made day and night?
• Did you set a day at 24 hours?
• Did you place the stars in the sky? Can you move them about by the strength of your own will?

1. God is in control, even when it doesn’t seem as if He is.

We have seen some terrible things this past week, but we must remember that it is not that God somehow has lost the power or insight to direct the affairs of our little planet.

Jesus warned us that we would see kingdoms rise and we would see kingdoms fall and that would not mean that God had lost control. God is building His own kingdom and THAT is the only kingdom that shall endure forever.

2. God has a purpose in what He allows, even if we don’t know what it is.

We look at tragedies and they appear to be meaningless and senseless and chaotic, but God knows how to take even tragedies and bring good out of them. He is able to cause all things to work together for good to those who love God, to those who are called according to His purpose (Romans 8:28).

That does not mean that bad things do not happen. As long as the Evil One is on planet earth evil things will continue to take place. Our comfort is in knowing that God specializes in taking such evil and bringing good out of it.

There is a war going on and it is not only the war that is apparent. There is an invisible force at work and there is an unseen battle going on behind the battle. While our country utilizes sophisticated intelligence and sophisticated military strategies to conduct their war, we also have weapons to be utilized in the unseen war.

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.

Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm.

Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. (Ephesians 6:12-17).

There is a call to arms given. It is not only for those who are of a certain age, but for Christians of all ages, whether children or grey haired. These are the weapons that will ultimately carry the day.

3. Tragedy can serve as a wake-up call.

C.S. Lewis described pain as "God’s megaphone to a deaf world." We live in a nation that has been increasingly deaf to the Word of God. There is a message that is being delivered to us. It is a message designed to call us to repentance.

Now on the same occasion there were some present who reported to Him about the Galileans, whose blood Pilate had mingled with their sacrifices. And He answered and said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate? I tell you, no, but, unless you repent, you will all likewise perish." (Luke 13:1-3).

This was not the actions of a proper government. Pilate was not putting down a rebellion or keeping the peace. He had murdered people as they went to worship. They were in church and he sent his soldiers in and slaughtered them. Notice the response of Jesus to this terrible murder of these people. He says that there is a message there for US. It is that we need to repent.

4. God has not remained distant from us in our pain.

 More than any other book of the Bible, the Psalms give us the heart of God. It is in these chapters that we enter the very throne room of God.

1. Titles for the Book.

• Hebrew Titles.

1. Tehillim ("praises") from the root word halal, to praise.

1. Tephilloth ("prayers") from the singular tephillah, a prayer. This word is used in Psalm 72:20 to describe the preceding portion of the book.

1. Authors.

• David: There are 73 of the psalms that are specifically assigned to David. Most of these are in the first two books.
• Asaph: One of the leaders in music. He was a Levite. Twelve of the Psalms are assigned to him by their superscription.
• Heman (Psalm 88).
• Ethan (Psalm 89).
• Solomon (Psalm 72 and 127).
• Moses (Psalm 90).

• Haggai and Zechariah (Psalm 146-149).
• Jeremiah (Psalm 137).

1. Characteristics of the Psalms.

• The writings of the Psalms cover a thousand years of history. The earliest ascription is to Moses and the last points to Ezra (according to the Septuagint).
• Psalms is the only book of the Bible that is meant to be accompanied by musical instruments.
• Psalms is quoted more in the New Testament than all of the rest of the books of the Old Testament combined.
• Most of the Bible relates God's message to us. The Psalms tell us what is to be our response back to God. While the rest of the Bible tells us that we OUGHT to worship the Lord, the Psalms tell us HOW we ought to worship the Lord.
• Psalms is a very "sensory" book. The worship in the Old Testament involved the use of all of the senses. You would go to the Temple and you would SEE the Temple and the priests and the sacrifices. You SMELLED the odor of the burnt offerings and the sweet aroma of the incense upon the altar. You HEARD the sounding of the trumpets calling for worship and the tinkling of the bells on the garments of the priests. You even TASTED the bitter herbs and the sweet wine. These sorts of external expressions of worship come forth vividly in the Psalms.

1. Outline of the Book.

The Jews regarded these five books as corresponding to the five books of Moses. Some of the rabbis referred to the entire collection of Psalms as "David's Torah."

Each of these five books ends with a doxology. The final doxology in Psalm 150 ends with a Hallelujah Chorus.

Nearly all of this first book is written by David. Many of these Psalms are dedicated to the choir director at Jerusalem. They were to be used for worship in the tabernacle and in the temple. The term Yahweh tends to be used more than Elohim to speak of God.

Psalm 1 serves as a preamble -- an introduction to all of the Psalms. It begins with a blessing:

Psalm 2 was sung at the coronation of the kings of Israel. It gives the threefold description of the chosen one of God: Messiah, King and Son of God.

Psalms 22-24 form a unit and perhaps reflect the past, present and future King.

In this book, the title Elohim is used much more than is the name Yahweh.

Psalm 51 is David's prayer for forgiveness after his sin with Bathsheba.

Psalms 52-59 are given in the context of David's flight from Saul.

Psalms 52-55 are described in their superscription as Maskils of David. These are thought to be instructional in nature.

Psalms 56-60 are described as Mikhtams of David. Each of them give David's prayer to the Lord during a specific historical instance.

Psalm 57 begins be telling us the historical circumstances in which it was penned.

There is a play on words in the Hebrew that does not translate very well into the English. It is found in the word "WINGS." While this term can and is used of the wings of a bird or an angel, it is also used for the corner of a garment.

The incident takes us back to a time when Saul was chasing David. David had hidden himself in a cave and, as chance would have it, Saul chose this very cave to use as a restroom. In 1 Samuel 24:4 we read that David arose and cut off the edge of Saul's robe secretly. The word translated "edge" is the same one used in the Psalm to describe a "wing."

• Deuteronomy 22:12 "You shall make yourself tassels on the four corners of your garment with which you cover yourself. The word translated "corners" is normally translated "wings" (Genesis 1:21; 7:14; Exodus 19:4; 25:20; 37:9; Leviticus 1:17). These "corners" of the robe came to be known as a person’s "wings."
• In Deuteronomy 22:30, this same term is used to refer to the lower end of a person’s clothing: Deuteronomy 22:30 "A man shall not take his father's wife so that he shall not uncover his father's skirt."
• Ruth 3:9 - And he said, "Who are you?" And she answered, "I am Ruth your maid. So spread your covering over your maid, for you are a close relative."

Psalm 72, the last Psalm of Book 2, ends with a benediction (verses 18-19) followed by the words, The prayers of David the son of Jesse are ended (72:20).

This book contains Psalms 73-89. The first ten of these Psalms are written by Asaph, one of the music directors who served during the reigns of David and Solomon. The rest are from the sons of Korah, from David and two are from Ethan the Ezrahite.

These Psalms tend to focus upon Israel, Jerusalem and the Temple.

Psalm 89. This Book ends with Psalm 89 which is a covenant Psalm. Take note of how many times the word "covenant" appears in this Psalm.

This book contains Psalms 90-108. There is an exclusive use of the term Yahweh in this book. It is filled with the theme of praise and of thankgiving.

Psalm 90 begins with the prayer of Moses.

Beginning with this Psalm, we see a series of songs that present the Lord's sovereign rulership over the world and over His people.

Psalm 92 was read in the temple each Sabbath day. As the people came together to worship the Lord, they would be called by these words:

You can imagine the people gathered together to partake in the Sabbath worship. On this day of rest, they are called to remember what God has done for them.

Psalm 100 culminates with the rulership theme, ending upon a climactic note.

Psalm 103-108 give a rehearsal of the wondrous works and deeds of the Lord. He is seen as the Creator and Sustainer of the universe. As we move through these chapters, we move from the creation to the calling of the nation of Israel, the exodus from Egypt and the coming into the promised land.

The last books consists of Psalms 107-150. They are primarily songs of praise to the Lord. A number of them are Psalms of David.

Psalm 110 is the most quoted in the New Testament. It is the Psalm that Jesus used to challenge the religious leaders of Jerusalem. It is the Psalm of the Priest-King.

This Psalm begins with a glorious picture of a throne and then moves to the image of a priest. But it does not end there. This is only the introduction. It ends upon he fierce note of battle. This priest-king is a warrior. The seating of the king upon His throne is only a prelude to the promised victory.

David was a warrior king. Under his rule the nation of Israel came into her own. But in this Psalm, we see David, not as a king, but as one of the subjects in the kingdom.

When we think of a footstool, we think of a comfortable piece of furniture on which you set your feet when you kick back to watch the afternoon football game. But this is not the image that is in view in this verse. This reflects the ancient practice of a king bowing in complete submission to a master conqueror. We have stylized representations of the king of Israel coming before the King of the Assyrian Empire and bowing on the ground before him. The victorious monarch would then place his foot on the top of the subservient ruler’s head as a sign to all that he was the victor.

This is vividly seen in Joshua 10 where the five kings who were opposed to Israel were captured and brought forth for public display.

This Psalm points, not to the victory of the past, but to the eventual complete victory of the Messiah over his enemies in the future. As such, it is a song in three parts.

To be seated at one’s right hand was to be in the place of honor. Thus when Joseph brought his sons to be blessed by Jacob, he was careful to place the older son at that Patriarch’s right hand and was displeased when his father crossed his hands to put the hand of blessing upon the head of the younger son.

Notice the patience of God. The Father is pictured as speaking to the Son: Sit here UNTIL... We are in the between times today. We are awaiting a final consummation.

The reason that the enemies of God do not perish today is not a reflection of the inability of God, but rather reflects the patience of God.

Psalms 113-118 are known as the Hallel -- the Praise Psalms. These particular Psalms were sung each year at the Passover. Near the end of these Psalms there is a Messianic Prophecy.

It is no mistake that the final week of the ministry of Jesus prior to His crucifixion took place on the Passover as the people gathered to Jerusalem singing this Psalm.

Psalm 119 is one of several alphabetic Psalms. It is divided into 22 parts, each of which corresponds with one of the letters of the Hebrew alphabet. Each line of the first series of stanzas begins with the first letter of the Hebrew alphabet (Aleph). The next series of stanzas each begins with the next letter of the Hebrew alphabet. Psalms 9, 25, 34, 37, 111-112 and 145 are all alphabetic Psalms.

Psalms 120-124 are termed "the Songs of Ascent." They would traditionally be sung by pilgrims as they made their way up to Jerusalem to celebrate one of the feasts.

There are 15 of these Psalms of Ascent. They are also called the Psalms of Degrees. One tradition had it that they were compiled by Hezekiah to commemorate his recovery from his illness. The king had become very sick and on the verge of death. The Lord brought healing and promised that he would have another 15 years of life. As a sign to the king, the sun's shadow moved backward 15 degrees on the sundial. These 15 "Psalms of Degrees" are said to commemorate that sign.

In Herod's Temple, there were fifteen steps leading upward from the Court of the Women to the Nicanor Gate that opened the way into the Court of the Men and the Temple beyond.

Psalm 136 is a liturgical Psalm. The Priest would say the first line and then the people would respond with the continuing refrain, "For His kindness is everlasting."

Psalm 137 is one of several Psalms in this fifth book that describe the Babylonian Captivity that took place in 586 B.C.

The captive Israelites are invited to a party at the palace. The request is that they sing one of the Temple songs. The Babylonians want to rejoice over their victory over God's people. But there is no song in the heart of these captives.

In verse 5 the Psalmist and his companions in exile make themselves a promise. It is a promise of loyalty. "If I ever compromise, let me lose my skill." Remember that these are musicians. Music is their whole life. But their loyalty to the Kingdom of God is such that it is greater than their music.

This is not naked nationalism. This is a love for God's kingdom promises.

This brings us to a question. Where is your loyalty? What is the most important thing in your life? Are you willing to put it in second place to God's kingdom?

Psalms 138-145 are all Psalms of David, given at different times and in different circumstances.

Psalms 145-150 are a series of closing benedictions and praises to the Lord. They come to a crashing crescendo of praise.

1. A Commentary on the Old Testament.

The Psalms give us many "behind the scenes" glimpses of the accounts of the Old Testament. They tell us of the feelings behind the facts.

For example, we read in 2^nd Samuel of the sin of David and of his repentance, but in Psalm 51 we see the heart of David as his sin is confronted and he turns to the Lord.

2. Liturgy for Worship.

Many of the Psalms were originally designed to provide an order of worship for the people of Israel. We still carry this tradition in many of the hymns that we sing in our church. The Psalms teach us HOW to worship God.

3. A Pattern for Prayer.

Both Jesus and the apostles used the Psalms as models for prayer. The Psalms provide an excellent resource through which we can pray.

4. Wisdom for Living.