Introduction to the Book of Job

Prelude: The Book of Job tells the story of a righteous man (Job) whom God allowed, at Satans insistence, to be afflicted as a test of his fidelity and integrity. Three friends Eliphaz, Bildad, and Zophar came to comfort him but were horrified at his appearance and anger toward God. They tried without success to persuade him to repent of some sin. Job concluded this dialogue with a monologue in which he lamented his fate but continued to protest his innocence. A fifth speaker, Elihu, tried to make sense of the situation and to point out Jobs error. Finally, God confronted Job, who could then only prostrate himself and repent. God restored Jobs fortunes and declared him to be more righteous than his friends. What can all this mean? Many say Job answers the question of why righteous people suffer. However, in order to understand the meaning of the book, we should first look at its background. Question: How does understanding a books historical, social, and cultural background enable us to apply the lesson in todays time? Literary Background and Parallels: Outside the Bible: The ancient sages wrote a great deal about human suffering. The Mesopotamian myth of Atrahasus tells of human affliction by the apparently blind wrath of the gods. Canaanite literature from the Ugarit describes the trials of King Keret who, like Job, lost seven sons. In a Babylonian hymn to Marduk, a sufferer bewails his losses with as much pathos as Job. An even older Sumerian text models complaints one ought to raise to ones god when calamity strikes. The Egyptian work, Protests of the Eloquent Peasant, challenges social justice and has a structure somewhat like the book of Job. The ancient literature of lamentation had its influences on Job, in particular, the way Job expressed his complaints. However, outside of the bible no true parallel to Job exists. The book of Job goes beyond the grief of human pain and posits questions that are not considered on any other ancient literature. There is no true parallel to its literary structure. Question: Does similarities between books of the Bible and other ancient literature enhance or diminish the Bibles credibility of being God inspired? Inside the Bible: Job reveals itself to be like other Biblical writings but remains in a class by itself. Some of the types of Biblical literature are as follows:

Biblical types found in Job: Laments Job repeatedly bewailed what had befallen him, see Job 3:1; 6:2-7; 10:1-12 and compare to Psalms 22:1-18; 102:1-11; Lamentations 3:1-20. Hymns of Praise Job often praised God for His power and righteousness see Job 5:9-16 and 26:5-14 and compare to Psalms 94 and 97. Proverbs Job also uses pithy statements of wisdom and metaphor, see Job 5:2 and Job 6:5, 6 and compare to Proverbs 14:30 and Isaiah 1:3. In addition, compare the wisdom sayings in Job 28:28 and Proverbs 1:7. Prophetic Speech Prophetic experiences that are claimed to be experienced by Jobs friends and they preach the message, see Job 4:12-14, 11:13-20, and 32:8. Wisdom Poems Job contains several lengthy poems expressing the value of wisdom and right behavior see Job 28 and compare to Proverbs 30:2-4 and Job 8:11-22 and Psalms 1. Numeric Sayings Compare Job 5:19 to Proverbs 30:21. Reflective Questioning Job challenges conventional wisdom see Job 21:17-19 and compare to Ecclesiastes 9:2, 3. Apocalyptic Job shares some features with other biblical apocalyptic books such as Daniel and Revelation. While Job and his friends see only the earthly struggle, it is part of a larger heavenly one between God and Satan (Job 1-2). Jobs wife and three friends represent the human foes that tempt the believer into abandoning his faith and perseverance. Nevertheless, endurance in our faith will lead to victory and blessings (Job 42). The Book of Job uses many types of literature genre to tell its massage. Therefore, the Book of Job does not belong to any one genre. Job is not a conventional book and must be interpreted as unique in both literary type and message. Date and Authorship: The date of authorship and the author of the Book of Job are unknown. Some scholars believe that it was written during the Babylonian exile. However, the book provides no allusion to that or any other part of Israels history. Nevertheless, it does allude to other biblical passages such as Genesis 1-3 and certain Psalms of David; compare Job 7:17-21 with Psalms 8. This implies that it was written after David. Some scholars believe that the book appeared in the reign of Solomon or Hezekiah. Both Solomon and Hezekiah encouraged the study of wisdom literature. Jewish tradition holds that Moses wrote the Book of Job. The Talmud, a collection of rabbinical writings on Jewish law and practice, states that Moses wrote his own book and Job. Nevertheless, given the internal evidence it is clear that the place and setting is during the patriarchal period (Abraham, Isaac and Jacob). However, we must be careful to delineate between the books composition
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and its setting. Many of the arguments for the early date of the composition of Job apply to its setting, which can be shown to be early. For example, there is no mention of the nation of Israel; there is no mention of the Law of Moses or a priestly system. Further support is noted in the centrality of the clan in the narrative, which was typical of the patriarchal period. In addition, the names of the characters are compatible with those of the patriarchal period. Question: Does the date of the composition of the Book of Job have any bearing on its application to us today? Unity and Integrity: Some scholars claim that portions of the book are later additions. That is that they were not written by the original author and are not true to his intentions. The prologue, epilogue, and Elihu speeches are regarded by some to be later additions to the Book of Job. Many allege that the writer of the Elihu speeches was a pious Israelite who was offended at much of what the book had to say and felt the need to correct the theological deficiencies. However, the Book of Job lacks soundness when one deletes the prologue and the epilogue. The speeches of Elihu provide the essentials to the plan of the book. One cannot properly interpret the book by simply omitting unusual or difficult passages or sections. Central Problem: The Book of Job is said to address the problem of suffering; however, because it never solves the problem of why the righteous suffer some modern readers find the book confusing. Some believe that the problem of human suffering is resolved in the prologue. Suffering is a test of man in the heavenly courts before God and Satan. This approach does present itself within Job and possesses some validity. However, the prologue is insufficient to explain the whole book. If the prologue is the point of the entire book then the dialogue between Job and his three friends, the heart of the whole book, is pointless. God never states that Satan is the reason for Jobs suffering, which implies that the prologue is not the whole answer. Job says very little to explain the problem of pain and suffering. Instead, we are made privy to the dialogue where the speakers present highly poetic speeches to one another insisting or denying that the wicked experience retribution for their sins. It is telling that Jobs three friends did not even consider any other explanation for Jobs suffering. In His lengthy speeches, God chose not to explain the reasons for Jobs suffering. The Christian who reads the Book of Job searching for an explanation of pain and suffering will more bewildered than comforted. The issue is asking the right question to determine the purpose of the Book of Job. The central question is not why people suffer but rather why a person
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should serve God. To put it in the terms of the accuser, Does Job fear God for nothing? Why should a person fear God? Jobs friends felt that they had the answer, because it is the only way that a person could profit in this life. Sinfulness brought the wrath of God while righteousness brings Gods blessing. This theology of retribution dominates not only Jobs three friends but also Job at the beginning (Job 1:5). Jobs own theology was a retribution theology until his pain and suffering overtook him and forced him to face questions he had never faced before. That reality, which he finally exclaims in chapter 21, was that in his experience the wicked were not often brought to calamity for their sin, They spend their years in prosperity and go down to the grave in peace (Job 21:13). In exasperation, Job cried out, Who is the Almighty, that we should serve Him? (Job 21:15) even as he called on his friends to cover their mouths in horror (Job 21:5). Not only Jobs theology but also that of his three friends had collapsed. Where is the answer to Satans challenge and Jobs anguished outcry? It can be found in the text of the Book of Job itself. In the following lessons, we will explore the book and seek the answer. On the nature of evil and suffering: Since the Garden of Eden where Adam and Eve first sinned pain and suffering has plagued mankind, this evil and suffering can be classified into three categories spiritual, natural, and moral with seven subcategories judgment, discipline, training, persecution, purposeful suffering, natural consequences, and catastrophe. The seven subcategories will be listed under these three headings (some subcategories will naturally overlap into more than one category). Judgment: Some people suffer punishment and pain resulting from their own disobedience toward God. Cain suffered for the murder of his brother Abel (Genesis 4:13-14). (Moral evil can bring about Spiritual Judgment) Discipline: The purpose of discipline is correction and repentance. When the prophet Nathan announced Gods judgment on David for his adultery with Bathsheba and murder of Uriah (II Samuel 11-22), David repented. (Again, Moral evil can also bring about discipline for the believer to bring about repentance) Training: When believers suffer when there is no connection to their moral failures, God can send such suffering to bring believers into maturity. Sometimes it comes through the agency of Satan or wicked people. Job 1-2 indicates that blameless Job was really in this category. He was unknowingly and unwillingly the subject of a test. (Spiritual brought about by spiritual, natural, and moral agencies) Persecution: Through persecution, Satan or people strive to destroy Gods people or destroy their faith.
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Purposeful Suffering: Sometimes, suffering finds meaning in Gods wider purposes. Joseph understood that what his brothers meant for harm God intended for a better purpose. Josephs family was saved from the famine (Genesis 50:20). (Moral evil where God was intervening in their actions to bring about a greater good) Natural Consequences: Some suffering comes about as the natural consequence of irresponsible decisions. Whoever builds a house upon the sand find that the winds and the water will wash it away (Matthew 7:26-27). Proverbs is filled with sound wisdom to avoid the natural consequences of sinful lifestyles. (Moral evil) Catastrophe: Sometimes earthquakes, hurricanes, volcanoes, tornadoes, and plagues produce enormous suffering. Death indiscriminately comes to the righteous and the wicked when these natural occurrences happen. Such suffering underscores the fragility of life and the importance of repentance while there is yet time. Try to come up with one example, different from the ones used, for each of these seven categories, biblical or personal, so that we may discuss some of them in class. Now that we have discussed the setting, background, and some themes to the Book of Job we will be journeying through the Book of Job using the following outline. I. Prologue (Job 1:1 2:13) II. Dialogue with the three friends (Job 3:1 31:40) III. Elihus speeches (Job 32:1 37:24) IV. Gods speeches (Job 38:1 42:6) V. Epilogue (Job 42:7 17)