Job was a God-fearing man. He exercised the position of priest within his family circle. His wealth and position made him most influential. Yet, this man was called by God to suffer intensely! He had no idea why this sudden onslaught sprung upon him. But God was in control.

The first section of the book reveals the challenge of God to Satan concerning His servant Job. (This section is penned as poetry in the Hebrew language.) God’s estimate of Job was quite different from Satan’s estimate. God declared Job as upright and faithful, whereas Satan assumed that Job was selfish. Job’s life was controlled entirely by God’s protection and provision. Satan proclaimed that Job would cease to honor the Creator if circumstances were quite contrary.

So, God permits Satan to bruise His beloved servant in order that His glory and goodness might be vindicated and that Job might prove his pure motives. As tried gold, Job would endure any persecution and prove that he glorified His God not from a heart that desired to profit from His Creator but from a heart that desired to please His Creator. 
The second section of the book involves the conversations between Job and his three friends, including a monologue by a young man, an acquaintance. After these dialogues, God concludes by answering the appeal asked by His servant, Job. (This section is written in prose.)

These three close friends (Eliphaz, Bildad and Zophar) hear of Job’s calamities and come to visit him in his fiery vexation. After viewing the appearance of Job, as well as hearing the agonies voiced, the friends were firmly convinced that this adversity was possible only because of sin. Job proclaimed his innocence and integrity to his friends. Yet he professed his inability to explain the suffering which suddenly devastated his devoted life.

Job appeals to his God to withdraw His heavy hand, for he was confused concerning such agonizing calamity. Although much of the advice given by the friends concerning God was factual, their assessment of Job’s circumstances and character was totally false.
Four dialogues are vocalized in this second section. Three of them include the friends who focus upon the failures of Job. Before the final dialogue, a monologue is declared. Then, the final dialogue places God and Job in dramatic and didactic discussion.

During the first dialogue, the friends were quite courteous, as they sought to soothe and comfort their suffering companion. God sees everything; therefore “seek” (4:8; 5:3, 8, 27; 8:5, 18; 11:7, 11, 20) Him. This was the thrust of their comments during this first round of debate. If you do not seek Him, there is no “hope” (4:6; 5:16; 8:13; 11:18-20).

The significance of the second round of debates declared that “the hypocrite” (that wicked one without God) “will lose or perish” (15:20, 34; 18:5, 21; 20:5). Sin cannot go unpunished before a righteous and holy God.

The final conversations between Job and his three friends assert that “peace is with God” (22:21; 25:3).During this last war with words, one of the friends (Zophar) grits his teeth in silence revealing the turmoil that the words of Job have caused within him.

 Job was stung by the self-righteous “slaps” from his three friends, as they sharply hissed speeches of sanctimonious superiority. Their “sincere” statements only caused more suffering. Their arguments were based on assumption. And Job’s attempt to defend himself only added attestation to their reasoning. Job appealed to God concerning his agony. He could not understand why God was hiding His face. Why was He silent? Soon, God would hearken to the longing heart of His hero.

It is most evident by Job’s comments that he was confused. Clear communion with God was now clouded. He did not know that God was vindicating His glory before Satan. God had been accused of pampering Job. The accuser would be silenced, as God’s servant suffers with “patience” (James 5:11). Job struggles with his pride, his pals and his perception of his God.