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

BOOK OF JOB --- PART 2

THE DIALOGUES {3:1–31:40}

THE FIRST CYCLE {3:1–14:22}

Job’s complaint, recorded in chapter 3, questions the wisdom of YHVH in allowing him to be born. He wonders why life was given to one whose lot in life is to suffer. Eliphaz is the first of Job’s friends to speak. A polite man on the surface, he is heartless underneath. His answer is that Job must have sinned -- why else would he be suffering so {4:7-11}? Eliphaz clearly believes that Job’s questioning represents a negative attitude toward YHVH. He appeals to Job to trust in Adonai {4:8} and give up his vexation toward YHVH, since his anger will lead only to ruin {5:2}. He sees a positive element in suffering, for he affirms that it is chastening from the Almighty {verse 17}. Job responds by pointing out that his vexation is warranted in view of the terrible suffering he is enduring {6:1-7}. He also complains that Eliphaz is in the wrong in not showing him kindness, likening him to a wadi in the desert that offers no water in the hot, dry season {verses 14-23}. The next comforter, Bildad, is even more heartless than Eliphaz. He too, repeats the accusation that Job has sinned. His pitiless attitude is evident in his reference to Job’s children, blaming their deaths on probable sin in their lives {8:4}. Bildad, like Eliphaz, appeals to Job to turn to YHVH {8:5}, assuring him that YHVH will surely respond {verse 6}. He pictures Job’s misfortunes as the result of turning from YHVH {verses 11-19} but assures him that YHVH will not reject a blameless man {verse 20}. Job’s response to Bildad begins with a poignant question: “How can a person be declared innocent in the eyes of YHVH?” {9:2}. This question is followed by an eloquent statement in which Job pictures the magnitude of YHVH’s power as seen in the universe {verses 3-12}. Job stands before the mighty YHVH completely helpless to withstand his power. He protests that he cannot contend with such a YHVH, nor protest his innocence before him, for he is too powerful to oppose. Job also complains that he cannot gain a fair hearing from YHVH because YHVH believes him guilty. The fact that YHVH has punished him with his affliction proves that he does not regard him as innocent {9:14-24}. Job continues his response and again questions YHVH’s wisdom in bringing him into existence {10:18-22}. The next to speak is Zophar. He also accuses Job of sin {11:4-6}. In an insulting statement he says that YHVH “knows those who are false, and he takes note of all their sins. An empty-headed person won’t become wise any more than a wild donkey can bear human offspring” {verses 11-12}. Job’s anger is kindled by Zophar’s insulting accusations {12:2-3}, and he calls on YHVH to withdraw his hand from him and demands that YHVH speak {13:20-28}.

THE SECOND CYCLE {15:1–21:34}

The second cycle of discourses continues in the same pattern as the first. Eliphaz, Bildad, and Zophar continue their accusations, attributing Job’s misfortune to sin in his life. But as the narrative continues, the speakers begin to become more involved in their own assertions, and they no longer answer each other’s arguments as directly as they did in the first series of dialogues.

THE THIRD CYCLE {22:1–31:40}

In the third series of dialogues only Eliphaz and Bildad speak. The accusations of sin in Job become even more pointed and cruel. Eliphaz says, “It [your suffering] is because of your wickedness! Your guilt has no limit!” {22:5}. This third dialogue is unusual in that Job speaks more than he does in the others. While Bildad’s argument extends for only six verses, Job’s reply goes on for six chapters {chapters 26–31}. Chapter 31 is an important one. In it, Job protests his innocence. It is a chapter in which Job’s sincerity cannot be doubted. He affirms that he has been morally pure {verses 1-4}, he has not been deceitful {verses 5-8}, he has not been guilty of adultery {verses 9-12}, he has concern for others {verses 13-23}, he has not trusted in wealth {verses 24-28}. He concludes with a general affirmation of his innocence {verses 29-40}. A pattern begins to develop. Job gradually moves away from his friends in the discussion. They become more insistent on sin as the cause of his misfortunes, and Job more firmly asserts his innocence. The writer of the book deftly weaves the account so that the reader can find little that is unorthodox in the statements of the friends. Yet while we may agree with their words, we cannot approve their attitudes. It is true that sin brings punishment, but the friends emphasize only that. The next friend, Elihu, will point out another function of suffering. We hear the ring of truth in Job’s protestations of innocence. But if we believe Job and also believe the comforters, we have the same dilemma as Job. We do not know where the truth lies. We do not know why Job is suffering.

THE SPEECH OF ELIHU {32:1–37:24}

Elihu is a young man who listens to Job and to his fellow comforters with growing impatience {32:3}. He is overly sensitive about his youth {verses 6-22}, but when he speaks, he reveals an understanding of suffering that is more mature than that of his companions. Elihu emphasizes the fact that YHVH speaks in many ways and that suffering is chastening {33:19}, which reveals the goodness of YHVH {verses 29-33}. While this thought was found in Eliphaz’s first speech {5:17}, it is given greater prominence by Elihu, who emphasizes a dimension of suffering that reveals the love of YHVH. But still one feels that the whole answer has not been given. Another dimension follows in the words of YHVH.

THE VOICE FROM THE WHIRLWIND AND JOB’S RESPONSE {38:1–42:6}

YHVH speaks in this section. He poses one question after another to Job, all having to do with some aspect of the Creation. YHVH asks, “Where were you when I laid the foundations of the earth?” Then, in a note of sarcasm, he adds, “Tell me, if you know so much” {38:4}. YHVH refers to the seas and asks Job who made the ocean basins {38:8-11}. He pictures the rising dawn and asks Job, “Have you ever commanded the morning to appear and caused the dawn to rise in the east?” {verse 12}. Further questions relate to light {verses 19-21}, snow {verses 22-24}, rain {verses 25-30}, the constellations {verses 31-33}, storms {verses 34-38}, and animals {38:39–39:30}. Job is made to realize the vastness of YHVH’s power as revealed in the Creation. Job must have felt rather small and insignificant as he contemplated YHVH’s might. But the questions are meant to accomplish more than to make Job feel small. They are meant to make him feel ashamed of his presumption as well. The sarcasm in this section is particularly biting, and one can imagine Job sinking deeper into the ash heap with each question. In the section dealing with light {38:19-21}, the questions “Where does the light come from, and where does the darkness go? Can you take it to its home? Do you know how to get there?” are followed by “But of course you know all this! For you were born before it was all created, and you are so very experienced!” And in the section dealing with the constellations YHVH asks Job, “Can you hold back the movements of the stars? Are you able to restrain the Pleiades or Orion?” {verse 31}. Job has been somewhat brash in his statements to YHVH in the dialogues. He has demanded that YHVH speak to him {13:22}, and has accused YHVH of injustice {19:6-7; 24:1; 27:2}. Now, as he is reminded of the power of the Almighty, Job begins to recognize his proper place in the universe. The crucial questions in this long series are those in 40:15 -- 41:34. Here, in an unusual sequence, YHVH draws Job’s attention to behemoth {40:15} and leviathan {41:1}. While some scholars see these as mythical figures, it is most probable that these, like the others cited throughout this section, are literary depictions of ordinary animals known for their great size and strength. It is suggested by many scholars that behemoth is the hippopotamus and leviathan the crocodile. The contexts in which these animals are described seem to support this. These references to two powerful animals end the section in which the voice of YHVH speaks from the whirlwind. It is a section filled with suspense. At the end of it, the reader finds that Job has learned his lesson {42:1-3}. There is an important reason for these questions that came to Job with such insistent force. Job has been led to see that he does not control the universe -- YHVH does. Job is forced to face the power of YHVH and learn that he is only part of this vast structure that reflects YHVH’s almighty power. By demanding that YHVH speak to him, Job was attempting to control YHVH. By implying that YHVH was unjust, he was making a judgment on YHVH, thus making himself equal, if not superior, to YHVH. YHVH demands that Job face the power displayed in the universe and repeat his petulant words. Job wanted a YHVH he could control; YHVH demands submission. Job wanted a world run his way; YHVH created a world to be run his way. Job had manufactured an illusory god, one who should obey his own whims. By recognizing YHVH’s sovereign control in this world, he is led to see that suffering has a purpose. Job may not recognize that purpose, but it is part of the creation of the Almighty. It is no wonder that Job begins to enter into a settled peace and acknowledge YHVH’s sovereignty {42:5-6}. This section of questions is followed by a poignant response from Job. He confesses YHVH’s might {42:2}. He admits that he did not fully understand things too wonderful for him {verse 3}, and he repents in dust and ashes {verse 6}.

THE EPILOGUE {42:7-17}

The final part of the book begins with a denunciation of Job’s comforters. They are condemned because they did not speak that which was right {42:7}. This seemed most unusual, since their words have seemed quite orthodox. Yet, in the final analysis, they did not say what was right because their answer to the problem of suffering was only a partial answer, and because it was partial, it was dangerous. It caricatured YHVH as an austere being who used suffering only to punish sin. It did not allow room for the loving hand of YHVH in suffering, as did Elihu’s answer to the problem. While Job said some things about YHVH that were harsh, he was not berated. In fact, the text says that Job spoke of YHVH that which was right {42:8}. This evidently refers to Job’s concluding words in 42:1-6, where, purified by suffering, he humbly yielded himself to YHVH’s sovereign will.

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