Why “Job 42” Ministry?

“Why did this happen to me?”

Over the centuries people have cried that question while agonizing in pain, weeping from grief, languishing over loss.

Emergency major surgery; a protracted terminal illness; a sudden loss of possessions by fire, earthquake, or flood; the premature death of a child; divorce; a recalcitrant teen; a son killed in war; a teen critically injured in a car áccident; a child born with brain damage; a setback in business—these are some of the many adversities and heartaches shared by the human race.

If we could see direct relationships between our sufferings and sins in our lives—connections between our tragedies and our transgressions—we could more readily comprehend the whys of our troubles. But usually problems intrude without explanations. And when we cannot relate our woes directly to some known acts of sin, we conclude that the afflictions are undeserved.

The wail, What did I do to deserve this? reveals a sense of injustice, a feeling that the problems exceed what we rightfully deserve.

Perhaps the most intense example of undeserved suffering is recorded in the book of Job. In a matter of minutes, Job, a wealthy and godly man, lost all his material possessions, all his children, and his health. Then, adding anguish upon anguish, his friends accused him rather than consoled him. Furthermore, God, from all appearances, was intentionally absenting Himself from Job’s problems, refusing to hear and rise to his cause.

Yet Job was “blameless, upright, fearing God, and turning away from evil” (1:1). Could any tragedy be more unmerited? Should not a godly person be blessed, not badgered, by God?

Throughout the ages, a strange magnetism about the book of Job has pulled people to its pages. Certainly many individuals have discovered a degree of solace by identifying with Job, whose distresses were agonizingly prolonged; manifestly unfair, as is all suffering for righteousness’ sake; and unbelievably intense. 

  Zuck, R. B. (1978). Job (pp. 5–6). Chicago, IL: Moody Press.

The problem, of which the book of Job is the profound discussion, finds here its solution. Brought into the presence of God, Job is revealed to himself. In no sense a hypocrite, but godly and possessing a faith which all his afflictions could not shake, Job was yet self-righteous and lacking in humility. Chapter 29 fully discloses this. But in the presence of God he anticipates, as it were, the experience of Paul (Phil. 3:4–9), and the problem is solved. The godly are afflicted that they may be brought to self-knowledge and self-judgment. Such afflictions are not penal for their sins, but remedial and purifying. The book of Job affords a sublime illustration of the truth announced in 1 Cor. 11:31, 32, and Heb. 12:7–11. Best of all, such self-knowledge and self-judgment is the prelude to greater fruitfulness (vs. 7–17; John 15:2). Cf. Josh. 5:13, 14; Ezk. 1:28; 2:1–3; Dan. 10:5–11; Rev. 1:17–19. 

 Scofield, C. I. (Ed.). (1917). The Scofield Reference Bible: The Holy Bible Containing the Old and New Testaments (p. 597). New York; London; Toronto; Melbourne; Bombay: Oxford University Press.

“The door of repentance opens into the hall of joy,” said Charles Spurgeon; and it was true for Job. In the climax of the book, Job the sinner became Job the servant of God (Job 42:7–9). Four times in these verses God called Job by that special Old Testament title “My servant” (see 1:8; 2:3). How did Job serve God? By enduring suffering and not cursing God, and thereby silencing the devil! Suffering in the will of God is a ministry that God gives to a chosen few. 

 Wiersbe, W. W. (1996). Be Patient (pp. 152–153). Wheaton, IL: Victor Books.

In Job 42:1-6 Job’s discipline was completed and in Job 42:7-17 Job’s restoration was completed. Job 42 Ministry is about proclaiming God’s restoration power.