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BIBLE STUDY --- BOOKS OF THE TANAKH {KETUVIM}

BOOK OF JOB --- PART 1

Old Testament book belonging to the scriptural category called the Writings.

AUTHOR

The question of the authorship of the book of Job is a difficult one. The difficulty is compounded not only by the lack of ascription of authorship to any individual but also by the structure of the book which, according to some scholars, is a composite consisting of several literary works. Some scholars who think the book is a composite work base their views on alleged incongruities existing among the various sections. The prologue {chapters 1–2} and the epilogue {42:7-17}, for example, are seen as separate from the body of the book because they seem to present Job as a man of perfect moral character. The dialogues however, picture a somewhat more human Job whose utterances about YHVH are at times brash and shocking. It is true that Job is depicted as a man of perfect moral character in the prologue. But it should be noted that while he refuses his wife’s suggestion to curse YHVH, an account recorded in the prologue {2:9-10}, he does not curse YHVH in the dialogues either. The very point of the book seems to be that even one of the highest moral characters must struggle with the ways of YHVH in this world. Only after the series of misfortunes recorded in chapters 1 and 2, and the period of inner struggle that no doubt transpired during the seven days and seven nights before he began to speak {2:11-13}, did Job find those deep inner questions that the book deals with. Job’s high moral character is quite evident in the dialogues, for throughout, even though he cannot comprehend YHVH, he speaks the truth before him. Other portions alleged to be additions to the book are the speeches of Elihu {32–37}, the discourse of YHVH {38–41}, and the discourse on wisdom in chapter 28. Some scholars think the author of the final version borrowed these existing works to provide a literary structure for his own work. The main structure of the book, consisting of prologue, dialogues, and an epilogue, need not necessarily be regarded as the result of a complex process of editing. The Code of Hammurabi, for example, has a similar structure, as does an ancient Egyptian work called A Dispute over Suicide. With regard to the problem of authorship, it seems best to acknowledge that the author is anonymous. His theology is certainly Yahwistic; thus, he was probably a Hebrew. His literary skills were remarkable, for he has produced one of the finest works known through the ages.

DATE

Since the authorship of the book is in question, so is the date of the book. Most modern scholars place the book in the postexilic period, around the fifth century BC. However, some place it toward the end of the exile. Others put it in the Solomonic era, while still others place it in the period of the patriarchs. The internal evidence points to a very early setting for the book. There are no Levitical institutions cited. Job sacrifices for his family as in the period before the priesthood {1:5}. The wealth of Job, given in terms of livestock, seems to reflect the patriarchal milieu {verse 3}. The language of the book may also point to an early date. Certain linguistic elements indicate more archaic forms of Hebrew, as preserved in the epic material from Ugarit. It may be that Job himself lived in the second millennium BC. If the book -- or part of it -- was written then, it may represent the first written material to find its way into the biblical canon. The book may have come into its final form in the Solomonic era, when so much of the Hebrew Wisdom Literature was produced.

BACKGROUND

The book of Job belongs to the body of Old Testament materials known as the Wisdom Literature. This literature deals with the basic issues of human life. The Israelites were not the only ancient people to produce Wisdom Literature. This type of material came out of pagan cultures as well, and often represents efforts to explain the course of human events within the structure of pagan religion. Several ancient works similar to the Old Testament book of Job are known from ancient cultures. A Sumerian book exists that does not compare with the biblical book, either in literary scope or depth of feeling. It depicts the plight of a young man whose sorrow was turned to joy as a result of extended pleading to his personal deity. According to Sumerian thought, the gods were responsible for evil as well as good. Only placation of some kind could prevent the evil they might do. There is no attempt to philosophize or expound the problem of the presence of evil in the world. A Babylonian book, commonly titled I Will Praise Adonai of Wisdom, is philosophically similar to the Sumerian Job. In the work the writer describes his suffering in vivid terminology. No one can help him. He wonders whether the ritual obligations of his pagan religion really are pleasing to a god. An emissary of the god Marduk appears to him in a dream and relieves his suffering. The work ends with a section of praise to Marduk in which occurs the affirmation that the offerings he gave the gods served to gladden the hearts of the gods. Another work, “A Dialogue about Human Misery,” is also similar to the biblical book of Job. It struggles with the fact that worship of the deities seems to make no difference in the quality of one’s life. A figure in this work reminds the sufferer that the ways of the gods are difficult to understand, and man is naturally perverse. The sufferer appeals to the gods, but the dialogue ends at that point with no resolution to the problem. These literary works are not comparable to the Old Testament book of Job theologically or philosophically. They offer only a fatalistic outlook on life and understand life to be governed by the capricious will of the gods. However, these documents, which date variously between the second and first millennia BC, may provide us with the literary ground from which the book of Job sprang. That is, the book of Job may present the inspired answer to the deep questions that were being considered at this time in history. Thus, this type of literature may argue for an early date for the book of Job.

PURPOSE AND THEOLOGICAL TEACHING

The question of the central purpose of the book of Job has been a serious one in biblical scholarship for ages. It is difficult to assert that the purpose of the book is to present the solution to the problem of evil, for at the very point where an answer is expected, YHVH asks questions instead of giving answers. Some have suggested that the central purpose is to answer the question “Why do the righteous suffer?” It is true that the book has much to do with this question, but it too presents various problems. When one comes to the end of the book, he or she has only the words of the comforters and the statements of Elihu relating to that question -- not a great deal at all. Then one may wonder why we were given the long dialogues with their record of Job’s internal struggles. When YHVH speaks from the whirlwind, we find no concern to explain why the righteous suffer. Job is simply led to accept his place in the universe. It seems best to adopt another approach to the book. In attempting to find the central theme of any literary work, one should look to the prologue and the epilogue. In the prologue one can see what the author intends to do, and in the epilogue the reader will find the author’s understanding of what the author actually has done. In the prologue of Job, the author deftly establishes an atmosphere of suspense. We are told of Job’s perfect moral character. Then Satan taunts, “Take away everything he has, and he will surely curse you to your face!” {1:11}. We wonder whether Job will curse YHVH and thus deny his faith, but then we hear his great affirmation of trust: “Adonai gave me everything I had, and Adonai has taken it away. Praise the name of Adonai!” {verse 21}. The writer then sets up another suspenseful situation when Satan proposes to afflict Job. To this trial is added the discouraging words of Job’s wife: “Curse YHVH and die.” Again, we wonder whether this trial will destroy Job’s faith. The suspense is broken when we read that “in all this, Job said nothing wrong” {2:10}. The writer then introduces Job’s friends into the narrative. We are told that they remained silent for seven days. We wonder what is going on in Job’s mind. Is he still the man of staunch faith, or is his trust being eroded as the disease eats at his flesh? When Job speaks and curses the day of his birth, the suspense becomes intense. The writer has raised a question in our minds: Will Job’s faith remains secure? At times we think it will. Job makes several great affirmations of faith. He states that YHVH will vindicate him. One of the greatest affirmations of the book occurs in 19:25-27: “But as for me, I know that my Redeemer lives, and that he will stand upon the earth at last. And after my body has decayed, yet in my body I will see YHVH! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!” At other times Job expresses deep doubts about YHVH’s orderly control of the universe. The suspense continues. Throughout the dialogues we trace the pattern of Job’s struggle. It is an emotional struggle in which Job speaks from the depths of despair and the heights of triumphant faith. In the epilogue the suspense is resolved. Job’s trials have not destroyed or even eroded his faith. He emerges triumphant, with a humble faith. He can finally say to YHVH, “I know that you can do anything, and no one can stop you. You ask, ‘Who is this that questions my wisdom with such ignorance?’ It is I. And I was talking about things I did not understand, things far too wonderful for me” {42:2-3}. The purpose of the writer is clear. At the outset he has raised the question “Will Job’s faith endures in spite of trial?” The dialogues have heightened the suspense, and the epilogue resolves it. Job has remained faithful to YHVH in the midst of his suffering. We learn that Job’s faith is genuine. The book of Job therefore, is a treatise on faith and the role that suffering plays in faith. The book of Job teaches that the truly righteous person will remain faithful to YHVH in spite of the seeming delay of YHVH’s justice. He may not be able to comprehend all that YHVH does in history, but his faith in YHVH’s good plan and wise providence will remain secure. This aspect of faith is one facet of the total spectrum of faith in the Bible. It does not allow for works but is totally dependent on YHVH. The same relationship between faith and suffering may be found in the New Testament as well. In James 1:12 trials and faithfulness are woven together in the word “Blessed is the man who endures trial, for when he has stood the test, he will receive the crown of life which YHVH has promised to those who love him” {see also 1 Peter 1:3-7}. According to these passages, trials provide the test of faith and thus reveal whether one’s faith is true or false. Faith that is not true will not stand the test of suffering {Matthew 13:20-21}. The book of Job connects faith and trials; it portrays the nature of a genuine faith, a faith unbroken by suffering. There are other principles in this rich book. It teaches that sin brings punishment. There is truth in the words of the comforters that is corroborated by Scripture. Yet this is but a small part of the role of suffering in life. The book also teaches that suffering has a didactic function, for it is chastening from the Almighty. In the section in which YHVH speaks from the whirlwind, we learn that suffering is part of the structure of things and that we must submit to the wisdom of the Creator. In this section YHVH reveals himself personally. Job could say, “I had heard about you before, but now I have seen you with my own eyes” {42:5}. When we experience trials, we need a YHVH who is near much more than a philosophical treatise on the problem of evil. Another emphasis is the role of suffering in producing true righteousness. While Job was depicted as a righteous man at the beginning of the book, his righteousness lacked what suffering could give it. At the end of the book, Job is a humbler man, one who sees his role in the universe and who has submitted to the wisdom of YHVH.

CONTENT

THE PROLOGUE {1:1–2:13}

This section of the book describes the events that led to the suffering of Job. He is pictured at the outset as a man of wealth with a family for whom he cared deeply. In a dramatic scene set in heaven, Satan appears and is asked by Adonai, “Have you noticed my servant, Job? He is the finest man in all the earth -- a man of complete integrity. He fears YHVH and will have nothing to do with evil” {1:8}. Satan’s reply is “But take away everything he has, and he will surely curse you to your face!” {verse 11}. There follows the first of Job’s great calamities, the loss of his family and his possessions. Another encounter between Adonai and satan leads to the physical suffering of Job. It is this loathsome disease that provides the context for the dialogues that follow. In all of this the writer is careful to tell us that Job did not sin. He has resisted his wife’s plea to curse YHVH. He has resisted the temptation to forsake YHVH because of the loss of his children. But suddenly the placid picture ends with dialogues as we listen to Job’s complaints. We wonder, has Job given up his faith in YHVH? Three of Job’s friends have come to comfort him. They sit silent in his presence for seven days, reluctant to speak. After the period of silence, they begin their dialogues with Job.

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