Back Ground Information on the Book of Job 20240206

Back Ground Information on the Book of Job 20240206

The Book of Job

?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.

Numerous details in the Book of Job indicate a patriarchal setting for its events: (1) Job's wealth is measured in livestock (Job_1:3; Job_42:12), the same way Abraham and Jacob's wealth is measured (Gen_12:16; Gen_13:2; Gen_30:43; Gen_32:5). (2) The Sabeans and Chaldeans are portrayed as nomadic marauders (Job_1:15, Job_1:17), indicating an early date. (3) The Hebrew word for piece of silver in Job (Job_42:11) is otherwise found only in conjunction with the patriarch Jacob (Gen_33:19; Jos_24:32). (4) Without a priesthood or a sanctuary, Job offered sacrifices to God in a patriarchal fashion (Job_1:5). (5) Job's longevity is consistent with the life spans of the patriarchs (Job_42:16). (6) The preference in the poetic sections of the book for the divine name Shaddai over the divine name Yahweh may indicate a period before the Exodus (Exo_3:14-15).

The text indicates that the events of Job occurred in the land of Uz (Job_1:1), but the location of Uz is unknown. That Job was the greatest among the people of the East (Job_1:3) indicates that Job lived east of the Jordan River. Some have concluded that Uz was located in Syria or northwest Mesopotamia. However, most writers think Uz was located near Edom, because many of the proper names in the Book of Job occur in the genealogy of Esau, the father of the Edomites (Gen. 36).

The basic structure of the Book of Job consists of a prose framework in the prologue (chs. 1; 2) and epilogue (42:7-17) enclosing the poetic body of the book (3:1—42:6). There are significant differences between the poetic body and the prologue and epilogue. The prologue and epilogue present Job as a patient “saint” who righteously endured suffering. On the other hand, the poetic body presents Job as despairing of fair treatment by God (Job_9:1-3, Job_9:13-21). According to some critics, these differences indicate that the two sections are separate works by different authors. According to this view, the compiler of Job simply failed to reconcile the “two Jobs.”

The apparent contradictions within Job should not be considered an indication of poor editing but the deliberate work of an accomplished author. The tension between the “patient” Job and the “impatient” Job contributes to the overall message of the book. It shows Job as a real person. He was no “plaster saint” who suffered stoically. Instead, he struggled with his emotions and feelings as we do today. The Book of Job teaches that it is not wrong for a person to ask the question why, as Job did repeatedly (ch. 3). But these questions must not grow into accusations against the sovereign Lord.

The Book of Job explores all the traditional Middle Eastern explanations of the problem of the “righteous sufferer.” These include: (1) the inherent sinfulness of the human race (Job_5:6-7; Job_15:14, Job_15:16); (2) the accusation that God is unjust (Job_9:22-24); and (3) the limitations of human understanding (Job_11:7-9). But the main difference between the Book of Job and other ancient texts that address this same problem is God's direct intervention in Job's life. Thus the uniqueness of the Book of Job is not in its approach to the problem of suffering but in its revelation of the sovereign God to whom everyone must properly relate. Sufferer and nonsufferer alike must humbly trust in God's sovereign grace. Because Job and his friends were ignorant of Satan's challenge to God, the Book of Job contains much bad theology and misapplied truth. It is important to read passages in the Book of Job in light of the message and purpose of the entire book. The only proper response to the omnipotent God is submission and faith.

The Book of Job repeatedly emphasizes the sovereignty and omnipotence of God. For instance, the Hebrew divine name Shaddai, usually translated as “Almighty,” is employed by all characters in the book. Eliphaz describes the Almighty as controlling the destiny of everyone (Job_5:17-20) and as independent of humanity (Job_22:2-3). Bildad argues that the Almighty is just (Job_8:3-4) and sovereign in His rule over the universe (Job_25:2-3). Finally Zophar describes the ways of the Almighty as beyond human comprehension (Job_11:7-10). Hence, Job's friends use the name Shaddai to speak of God's transcendence as well as His sovereign power.

This emphasis on the sovereignty of God refutes a simplistic understanding of divine retribution, which assumes that there is an automatic connection between one's spirituality and prosperity on earth. Such was the basis of Satan's accusation in the prologue that Job served God only for his own profit (Job_1:9-11). Moreover, it is the basis for Eliphaz and Bildad's advice to Job. Both claimed that Job's suffering pointed to a hidden sin in Job's life, because God certainly would not punish an upright person (Job_4:7-11; Job_8:11-22; Job_18:5-21). But God's answer to Job refuted this false belief (38:1—39:30). The Lord declared Himself completely sovereign. He is not obligated to bless those who obey Him. All His actions are based on His gracious nature and His own free will. In this way, the Book of Job is an extended refutation of Satan's challenge that prosperity is connected to people's goodness, and consequently that people's suffering is connected to their sin.

In this way, the Book of Job teaches that the Lord is not bound to anyone's preconceived theological system. Elihu's speech on God's greatness and His sovereign majesty over nature (36:1—37:24) serve as a prelude to the climax of the book: the Lord's answer to Job (38:1—42:6). In His speech, God lowers Himself to Job's level in order to answer Job's questions. In the process, He reveals to all people that He is completely free but also truly good. He is the sovereign and benevolent Creator who continues to determine the course of the universe according to His own hidden plan. Just like Job, we must learn to submit to the Almighty God and accept by faith that He has a good plan for us.

There is no consensus about who wrote the Book of Job or when it was written. Suggestions for an author include Job, Elihu, Solomon, and even Moses.

As for the time of writing, there is strong literary evidence that the Book of Job was compiled and written during the time of Solomon, when wisdom literature flourished. The mention of iron tools and weapons (Job_19:24; Job_20:24; Job_40:18) and even mining (Job_28:2) implies a date during the Iron Age (after 1200 B.C.). Moreover, the description of a horse in a military context (Job_39:19-25) may indicate the mounted war-horse, which was used at the earliest around the tenth century B.C. Furthermore, at least two passages in Job may allude to biblical passages from the Solomonic era (compare Job_7:17-18 with Psa_8:4; compare Job_28:28 with Pro_3:7; Pro_9:10). These various strands of evidence may indicate that Job was written around the time of Solomon's reign.

Outline?

I. Prose prologue 1:1—2:13

A. Job's piety and prosperity Job_1:1-5

B. Job's perseverance during two tests 1:6—2:13

II. Poetic body 3:1—42:6

A. Job's initial monologue Job_3:1-26

B. A dialogue in three cycles 4:1—27:23

1. First cycle of speeches 4:1—14:22

a. Eliphaz's first speech 4:1—5:27

b. Job's response 6:1—7:21

c. Bildad's first speech Job_8:1-22

d. Job's response 9:1—10:22

e. Zophar's first speech Job_11:1-20

f. Job's response to Zophar and friends 12:1—14:22

2. Second cycle of speeches 15:1—21:34

a. Eliphaz's second speech Job_15:1-35

b. Job's response 16:1—17:16

c. Bildad's second speech Job_18:1-21

d. Job's response Job_19:1-29

e. Zophar's second speech Job_20:1-29

f. Job's response Job_21:1-34

3. Third cycle of speeches 22:1—27:23

a. Eliphaz's third speech Job_22:1-30

b. Job's response 23:1—24:25

c. Bildad's third speech Job_25:1-6

d. Job's response Job_26:1-14

e. Job's response to the three friends Job_27:1-23

C. Interlude: a poem on wisdom Job_28:1-28

D. Job's concluding monologues 29:1—31:40

E. Elihu's speeches 32:1—37:24

F. God's speeches and Job's responses 38:1—42:6

1. God's first speech 38:1—40:2

2. Job's initial response Job_40:3-5

3. God's second speech 40:6—41:34

4. Job's final response Job_42:1-6

III. Prose epilogue Job_42:7-17

A. God's rebuke of Job's three friends Job_42:7-9

B. God's restoration of Job's prosperity Job_42:10-17

Nelson's

New Illustrated

Bible Commentary

General Editor

Earl D. Radmacher, Th.D.

Old Testament Editor

Ronald B. Allen, Th.D.

New Testament Editor

H. Wayne House, Th.D., J.D.

Copyright ? 1999 by Thomas Nelson, Inc.