Job
Book Type
Book of Wisdom; the eighteenth book of the Old Testament; the eighteenth book of the Bible.Introduction to the Book of Job
The book of Job explores themes of suffering and righteousness. The central question concerns the motivation behind Job’s faithfulness to Yahweh (Job 1:8–9). Does Job’s trust in God derive from his many God-given blessings or because he values God for being God (1:10–11)? When all of Job’s blessings are stripped away, he questions God about the reason for his suffering. Job wrestles with the conflict of suffering while believing in a just God.When suffering comes to us, we often ask why. The book of Job examines the suffering of one man who suffered precisely because he was blameless. His friends supposed that Job was guilty of some unknown sin. They tried to persuade him to repent, but Job did not accept their pat explanations. Finally, God appeared, but he did not give Job the answers he sought. Instead, God confronted him, changed his perspective, and blessed him.The book of Job is named after the central character and speaker. The narrative deals with a man who lost everything and the subsequent discussions he had about the reason for his suffering. God alone had the final word and eventually restored all that Job had lost.Theme & Overview
This wisdom book ponders the question of whether God is a God of justice in the light of life's perplexities, such as human suffering. Probably the oldest book in the Bible, Job is the story of a good man who endures extreme suffering and wonders why. It’s an honest look at responding to life’s misery. But the main point of this book is the centrality of trusting God. The NIV Study Bible says Job shows that true, godly wisdom is to reverently love God more than all his gifts and to trust the wise goodness of God even though his ways are often beyond the power of human wisdom to fathom. Job is a profound, but painfully practical, drama that wrestles with deep troubles and concludes that righteous sufferers must trust in, acknowledge, serve, and submit to the omniscient and omnipotent Sovereign, realizing that some suffering is the result of unseen, spiritual conflicts between the kingdom of God and the kingdom of Satan—between the power of light and the power of darkness. Even though God’s people may not always understand why God acts the way he does, they should rest in the assurance of knowing he understands.In their long discussion, Job and his friends wrestle with the paradox of seemingly unjust suffering. Job’s cries result in his requesting an advocate before Yahweh and proclaiming with certainty that his redeemer lives and will stand on the earth—lines that point forward to Jesus’ role (Job 9:33; 19:25–27; compare 1 John 2:1). Job is prosecuted by the satan figure and longs for a defender in the court of Yahweh. While Job is not sinless—no one is (Rom 3:23)—he is blameless in this particular situation (Job 1:7–8). But as Yahweh shows Job, he still has much to learn (38:1–40:2).Job shows that even in grief we can find hope in a deepened relationship with Yahweh (23:10). It is only through Job’s sufferings that this is possible (42:4–6). Today—with our advocate, Jesus, in heaven—we face the question behind Job’s story: Will we love Yahweh, no matter what?Theological ThemesThe book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? Job will declare outright that God has wronged him (19:6–7). At the same time, Job is certain that his “enemy” is actually his advocate and will vindicate him.The book sets out from the beginning to show that the reasons for human suffering often remain a secret to human beings. Indeed, Job’s sufferings come upon him because Satan accused him in the heavenly courts, and the reader never learns whether these reasons were explained to Job. Probably they were not. There is irony in the book of Job, due to the fact that God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive, feeling that he cannot be found (9:11). Though God is intensely concerned about humans, he does not always answer their most agonizing questions.At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would “comfort” him “with empty nothings” (21:34). These friends represent an oversimplified “orthodoxy,” based on a misreading of the wisdom tradition to the effect that all troubles are punishments for wrongdoing. Their “comfort” consists largely of applying this message to Job, urging him to identify his sin and repent of it. In so doing, these friends serve as a mirror for all readers who might be inclined to say similar things to people in distress.Astonishingly, the Lord does not take Job to task over his words, instead calling them “right” (42:7). The book as a whole illustrates that a full understanding of God’s reasons for events is not a prerequisite for faithfulness amid terrible suffering. Further, Job’s deep perplexity and questioning are not a provocation to God.Author
The author is technically unknown. Some have suggested King Solomon, since the book closely reflects other writings attributed to Solomon. If so, Solomon wrote about the events concerning Job long after they historically occurred. Others have suggested Job himself recorded his story, or that Moses wrote it.Recipients
Conclusions regarding the audience are tentative since we are uncertain of the original author and original date of the book of Job. However, it was clearly written for the Jewish people to illustrate the importance of perseverance. The New Testament (James 5:11) refers to Job as a real account illustrating the steadfastness of Job as well as the Lord's compassion and mercy.Date
Uncertain, since the original author is technically unknown. If the book of Job was written by Solomon, the date would be approximately 950 BC.Background
The author of Job is unknown, but the use of the divine name Yahweh (1:6) indicates it was written, or at least edited, by a member of God’s people. Job’s lifestyle reflects those of Abraham, Isaac, and Jacob (Gen 12–50), indicating that it is set during the same time period (circa 2100–2000 BC).The story is, further, set in the land Uz (Job 1:1), an unknown location. Lamentations 4:21 mentions both Uz and Edom, suggesting Uz could have been in (or close to) the region Edom, southeast of the Dead Sea. This possibility fits with the hometown of one Job’s friends, Eliphaz the Temanite (e.g., Job 2:11); the book of Jeremiah refers to Teman as a city in Edom whose residents were known for their wisdom (Jer 49:7).The earliest mention of Job in ancient literature comes in Ezekiel (Ezek 14:14, 20), which was written in the early sixth century BC. This indicates that the story of Job was known, in some form, by this time and was at least circulating as oral tradition. Literary features such as vocabulary suggest the written version of Job came to be after the Jewish exile (538 BC) and before the fourth century BC.The book of Job functions as a dialogue with the general principles presented in Proverbs and, thus, is part of the wisdom literature genre. However, it also defies the category, containing a mix of prose and poetry, including elements of lament and legal disputation.The book of Job unfolds early in the patriarchal age, before Israel became a nation. Job’s wealth, like Abraham’s, was in livestock and slaves (1:3; 42:12; see Gen 12:16; 32:5). He was his family’s priest, as was a common practice before the law of Moses (1:5; 42:8; see Gen 4:4; 8:20; 12:7–8; 13:18; 15:9–10; 26:25; 33:20; 35:1–6; 46:1). During Job’s time, the Sabeans and Chaldeans were nomadic raiders (1:15, 17), not important political and economic powers as in the late monarchical period (cp. Isa 45:14; Joel 3:8). The money was called the kesitah, which was used during the patriarchal age (42:11; see Gen 33:19; Josh 24:32). Only those who lived before the flood (Gen 1–6) and the patriarchs (Abraham, Isaac, and Jacob) matched or exceeded Job’s longevity (42:16; see Gen 5:3–32; 25:7; 35:28; 47:28; 50:26). With Job, we return to the beginning of history, when mortals first struggled to know God and understand the world.The Purpose & Audience (Reasons for the letter)
The book of Job demonstrates that a sovereign, righteous God is sufficient and trustworthy for every situation in life, even in the most difficult of circumstances. Along with this truth, Job carries several messages.CHARACTER: A major portion of the book’s discussion revolves around conduct that reflects correct ethical values. Job is introduced as a man of character (1:1), and God testified to his consistently blameless character (1:8; 2:3). In discussing Job’s situation, Eliphaz initially suggested that Job’s blameless character could prove to be to his benefit (4:7). Bildad, however, was not so sure (8:6, 20). Both men later stated that no one can be totally pure (15:14–15; 25:4–5). Job consistently maintained that his conduct was above reproach (27:5; see chap. 31), and he was willing to take his stand before God to prove it (23:7). As Job saw it, in God’s dealings with man, he does not appear always to reward a blameless and pure life (9:23; 10:14).RIGHTEOUSNESS: Job stated that his righteousness was the central issue in his situation (6:29), yet he wondered how he could convince God of this (9:2, 15, 20; 10:15). All three of Job’s friends condemned Job’s attitude as self-righteous (32:1). For Elihu, Job’s fault was failing to see God’s essential righteousness while maintaining his own (32:2; 34:5, 17). In this Elihu anticipated God’s own words to Job (40:8).JUSTICE: Job wanted to receive justice in his situation (19:7; 23:4). He renounced injustice (27:4) and modeled justice in his dealings with others (29:14; 31:13–15) but felt that God had not always dealt justly with him (14:3; 16:10–14; 23:10–16; 27:2–6; 34:5–6; 35:2). Job wanted to present his case before God (13:18), but he wondered whether he could get a hearing (9:32). Little is said about justice and injustice in the divine speeches, but the conclusion is evident. God’s justice is seen in his administration of the physical universe and animal world as well as in human relationships. Only God has the wisdom and power to govern all of this with perfect harmony and justice. Rather than championing his own righteousness, Job should understand God’s essential righteousness by which he justly administers the universe (40:7–14). When Job finally came to understand this (42:4–6), he experienced the justice he had sought and found his sufficiency in God.CONTRIBUTION TO THE BIBLEThe book of Job teaches that suffering comes to everyone, the righteous and unrighteous alike. God does not always keep the righteous from danger or suffering. Ultimately God controls all of life’s situations, including limiting the power of Satan. God’s comfort and strength are always available to the trusting soul.Although the book of Job does take note of the problem of suffering, it focuses more on the nature of human conduct before a sovereign and holy God. In harmony with the rest of Scripture, the book teaches that even a consistent practice of religion is insufficient without a genuine heart relationship with God (Dt 6:4–6; Ps 86:11–12; Mt 22:37). The answer to life’s problems and goals lies in a proper reverence for him who is perfect in all his being and actions. Man needs not just to confess God but to surrender everything to him. By letting him truly be God in every area of life, a person will find him sufficient.Purpose:God inspired this book to reveal answers to questions that arise from God's nature and His dealings with human beings. Specifically, what is the basis on which God deals with people? Elsewhere in the Old Testament we find God typically repaying good with good and evil with evil, but that is not how He dealt with Job. "How can a God who elsewhere in Scripture is described as the very essence of love and grace initiate or even allow suffering in the lives of His saints? How can His attributes be reconciled with His actions, especially when those actions appear to run counter to all He claims to be?""Why do afflictions upon afflictions befall the righteous man? This is the question, the answering of which is made the theme of the book of Job.""The book of Job places the stress on God's ways, not Job's suffering.""Besides displaying one man's faith in God in times of suffering, the book of Job also has a 'missionary' purpose. That is, a believer's suffering should be viewed, as seen in Job's experience, as an opportunity to witness not only to God's sovereignty but also to his goodness, justice, grace, and love to the nonbelieving world.""The final solution of the problem which this marvelous book sets forth, is then this: the suffering of the righteous, in its deepest cause, is the conflict of the seed of the woman with the seed of the serpent, which ends in the head of the serpent being trampled under foot; it is the type or copy of the suffering of Christ, the Holy God, who has himself borne our sins, and in the constancy of His reconciling love has withstood, even to the final overthrow, the assault of wrath and of the angel of wrath.""At one time or another, almost everyone has felt like Job. While going through trials and times of suffering, we are often overwhelmed by self-pity. We want an explanation for why God allows trials to happen to us. The Book of Job records the troubling questions, the terrifying doubts, and the very real anguish of a sufferer. The Book of Job can help us in the time when we are surrounded with troubles by giving us a glimpse of God's perspective on our suffering.""The fact of suffering undoubtedly constitutes the single greatest challenge to the Christian faith, and has been in every generation. Its distribution and degree appear to be entirely random and therefore unfair. Sensitive spirits ask if it can possibly be reconciled with God's justice and love.""The Book of Job represents the supreme achievement of Hebrew Wisdom."David Clines called this book: "the most intense book theologically and intellectually of the Old Testament."Key Verses (ESV)
Job 1:1: "There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned away from evil." Job 1:21: "And he said, 'Naked I came from my mother's womb, and naked shall I return. The LORD gave, and the LORD has taken away; blessed be the name of the LORD.'"Job 38:1–2: "Then the LORD answered Job out of the whirlwind and said: 'Who is this that darkens counsel by words without knowledge?'"Job 42:5–6: "I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes."Structure & Outline 1
The book opens with a prose prologue (Job 1:1–2:13). Job is depicted as a devout father, husband, and worshiper of Yahweh (1:1–5). The book then shifts to Yahweh presiding over His heavenly council. After He praises Job’s upright behavior, “the satan” figure (Hebrew for “the accuser”) asks whether Job’s piety is because of his prosperous circumstances. To test this question, Yahweh permits the satan figure to strip Job of all he has (1:6–12). After losing his wealth and children, Job still does not forsake Yahweh (1:13–22). Job then loses his health, but even after this second test, he will not curse Yahweh (2:1–10). At the end of the opening prose section, Job’s friends enter the narrative to console him (2:11–13).But Job’s friends don’t do much consoling. Instead they argue that Job must have brought his pain on himself. Their ideas are based on a common principle of the time known as lex talionis (“an eye for an eye”; compare Exod 21:24). This forces Job to defend himself. The narrative cycles between the poetic speeches of Job and his friends in Job 3–27; this is followed by Job’s hymn to wisdom (Job 28). Job then delivers a final defense (Job 29–31) and is rebuked by a new character, Elihu (Job 32–37).In the climax of the book Yahweh finally speaks—from the midst of a whirlwind (Job 38–41). But instead of answering Job’s questions, Yahweh articulates His unmatched power. In response, Job acquiesces to God’s sovereignty (42:1–6). The epilogue (42:7–16), which shifts back to prose, describes Job’s redemption: Yahweh blesses Job with abundant wealth and new family, and Job’s friends—now humbled by Yahweh—sacrifice to Yahweh.Outline • Prologue: Job’s standing before God and suffering (1:1–2:13) • Job’s dialogue with his friends (3:1–27:23) • Job’s discourse on wisdom (28:1–28) • Monologues from Job and Elihu (29:1–37:24) • God’s response to Job (38:1–42:6) • Epilogue: Job’s restoration (42:7–17)Outline 2
A large book, Job consists of 42 chapters focused on three major themes. The first theme includes chapters 1—2 where Job is introduced as a godly man (Job 1:1–5). However, God permits Satan to take everything from him. Satan first tests Job through taking his property and children (Job 1:13–22). When Job does not sin in response, Satan requests to attack Job again. Satan then assaults Job's health, leaving him in pain, with even his own wife telling him to curse God and die. Job still refuses to sin. His friends arrive in shock at his condition, yet proceed to accuse Job of wrongdoing as the source of his problems. The second major section covers chapters 3 through 37. Job's three friends take turns debating Job regarding his suffering. This section includes five distinct cycles: chapters 3—14, chapters 15-—21, chapters 22—26, Job's final defense in chapters 27—31 and Elihu's speeches in chapters 32—37. These passages are primarily a debate between Job and his friends, who insist that his suffering must be his own fault. While Job vehemently denies this, he also struggles with his condition, and wonders why God would allow it to occur.The third major section includes God's deliverance, and covers chapters 38—42. After all of the debate and discussion, God finally speaks to Job (Job 38:1—40:2), Job answers (Job 40:3–5), and God provides a second response (Job 40:6—41:34). Job then judges himself, while God rebukes his three friends (Job 42:1–9). The book ends with God restoring Job's family, wealth, and long life, including double the blessings he had before his time of suffering (Job 42:10–17).