Bible Survey

12. The Book of Job

Old Testament Poetry/Wisdom

     Along with Law and history, a significant portion of the Mosaic Covenant writings was of the "wisdom" (Ecclesiastes/Proverbs) and "poetry/worship" (Psalms) genres.  Job is included amongst these writings in the English grouping of books, although it probably comes from the Patriarchal era and may be the oldest book in the Bible.

     In the "Wisdom" literature, we are not given the "Thou shalt not . . ." tone of the Law, but the quieter advice of the older “wise men” of Israel who have observed life and learned from experience.  The reader is encouraged to think hard and humbly, to keep one's eyes open and use their common sense, and also to not run from the tougher questions.  All of these works will point us back to the foundational basics upon which a godly and workable view of life is built,

The fear of the Lord is the beginning of wisdom; A good understanding have all those who do His commandments; His praise endures forever.  (Psalms 111:10)

The fear of the Lord is the beginning of knowledge; Fools despise wisdom and instruction.  (Proverbs 1:7)

Job: The Problem of Suffering

     One of the most universal themes throughout human history and literature is the question of “suffering.”  In the book of Job, the question of human suffering and universal justice are central.  The Biblical understanding of human suffering is always to be understood against the backdrop of the first sin in Eden and its results.  Because of what happened there, all of those descended from Adam and Eve find themselves suffering the results of sin, which distorts reality and separates us from how things should be.  In the first place, we are separated from God (Genesis 3:8-10 & Isaiah 59:2) and this is witnessed in our continuing human spiritual problems.  Second, we are not living in harmony with nature as the benevolent stewards of Creation (Genesis 1:26,28; 3:17-19), but are in rebellion against that responsibility and this brings on our ecology and pollution problems.  Third, sin brings about separation between people (Genesis 3:11,12), as we arrogantly seek our own, selfish desires.  This we see expressed in our family, social, and political problems.  Finally, sin brings about a separation within ourselves, as we wrestle with problems of identity, self-image, vice, mental illness, and suicide.  Much of the “suffering” problem can be traced to one or more of these factors.

     The “problem” of suffering is often expressed as “why do the righteous suffer?” and this is a good question.  However, do not overlook the other side of the same question, “Why do the wicked prosper?”^[1] for the same basic issue is at stake - the question of “justice” in this universe.

The Date and Authorship of Job

     While some speculate that Moses may have written this work, there is little hard evidence available to identify the author.  However, we are looking at the book of Job in this first unit because the material in the book of Job portrays life in the Patriarchal Age and this is, certainly, its subject, if not its time of writing.  Rather than offerings at the temple or through the Levitical priesthood, Job offers sacrifice for his family, as did the patriarchs (1:5).  Nothing in Job directly points to the existence of the Mosaic Law or Levitical system and this would cause us to believe that neither of these were in place yet.  Accordingly, a pre-1446 B.C. date seems appropriate.

The Major Positions Offered on Suffering

     In the initial conversations which take place between God and the Adversary of mankind, Satan, the position is advanced that the righteous serve God out of "convenience" and self-interest, not "conscience" (Job 1:9-11; 2:4,5).  Thus, it is asserted that human behavior which would be classified as “righteousness” is not chosen for its inherent propriety, but rather in a calculating attempt to merely procure long-term personal benefits without any actual appreciation for the person and position of God.

     In contrast to this view, and at the heart of the cosmic contest that lies behind the earthly story of Job, we find God’s man asserting that he has served God in good conscience, with conviction, and fails to understand why he is suffering.  He has not denied God in his affliction (6:10), knows that we must accept whatever comes our way in faith (1:20-22; 2:10), and looks to God for his ultimate vindication (19:25-27).

   Job’s plight also brings forth some visitors who are concerned for Job’s welfare and come to visit him.  Eliphaz, Bildad, and Zophar come to sympathize with Job and sit in silence with him for awhile.  However, they eventually speak forth their position and are joined by another, Elihu, who espouses the same view of Job’s plight.  To them, one's outward situation directly reflects their spiritual standing with God - the wicked suffer and the righteous are blessed.

     After a series of honest and increasingly harsh interchanges between the human participants, God enters the scene and reminds all of some things that had not been understood or emphasized.  God’s power and purposes are beyond man's comprehension (Isaiah 55:8-9; Habakkuk1:1-3).  In God's working, the innocent may suffer (as God's Messiah suffers innocently for the sins of others).  Man must have faith in God's future deliverance, while confused about some of the things he sees in this life (Habakkuk 3:16-19).

The Lesson of Job Emphasized

     There is a clear message that comes forth from the book of Job and it is affirmed by other Biblical sources.  The first two chapters of Job offer the reader a “behind-the-scenes” view of why the earthly suffering of Job is occurring - he is the target of a spiritual attack, but, as he correctly asserts, he has done nothing to “deserve” what has occurred to him.  The central character suffers, but the question of “why” Job suffers finds little answer beyond the immediate answer in the first two chapters.  The issue is “faith” and how the “faithful” hold up in this life without understanding everything, because they depend on a God who does understand and rules the universe properly.

     Several centuries later, Solomon noted that he had repeatedly observed the lack of a direct relationship between a person’s spiritual standing and the outward circumstances of their lives,

I have seen everything during my lifetime of futility; there is a righteous man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness.  (Ecclesiastes 7:15)

There is futility which is done on the earth, that is, there are righteous men to whom it happens according to the deeds of the wicked.  On the other hand, there are evil men to whom it happens according to the deeds of the righteous.  I say that this too is futility. (Ecclesiastes 8:14)

     While the book of Job may, to some degree, be a typological prefigurement of the ultimate innocent man who suffers, Jesus, the Savior also addressed the question as to whether or not one’s spiritual condition and outward circumstances were always closely linked.  Like Solomon, Jesus denied that such was the case.

But I say to you, love your enemies, and pray for those who persecute you in order that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.  (Matthew 5:44,45)

And as He passed by, He saw a man blind from birth.  And His disciples asked Him, saying, "Rabbi, who sinned, this man or his parents, that he should be born blind?"  Jesus answered, "It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him.”  (John 9:1-3)

Now on the same occasion there were some present who reported to Him about the Galileans, whose blood Pilate had mingled with their sacrifices.  And He answered and said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans, because they suffered this fate?  "I tell you, no, but unless you repent, you will all likewise perish.  "Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them, were worse culprits than all the men who live in Jerusalem?  "I tell you, no, but unless you repent, you will all likewise perish."  (Luke 13:1-5)

     The apostle Paul commented on this question, while addressing a crowd of people at Lystra,

And in the generations gone by He permitted all the nations to go their own ways; and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.  (Acts 14:16,17)

     The writer of Hebrews also touched on this issue as he discussed the “faithful” in Hebrews chapter 11.  After noting the nature and essentials of living by “faith” (vv. 1,6), he summarizes a number of examples of people who followed God in faith and through whom great things were accomplished (vv. 4,5,7-35a).  But then, he turns to the summary of something else - people who were equally “faithful,” but had to endure the most extreme hardships in this life and were not miraculously healed or rescued from their suffering (vv. 35b-38).  He concludes his discussion of the “faithful” with these words,

And all these, having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they should not be made perfect.  (Hebrews 11:39-40)

Outline & Key Passages

I. Background: Behind the Scenes (1-2)

     In the first two chapters, the reader is given information that Job didn’t have - the spiritual dimension to what is going on concerning his sudden troubles.  Job’s friends argue that sinners suffer, thus Job must have sinned, while we know that Job is NOT suffering for any act of wrong-doing - he is an “innocent” man suffering because of Satan’s accusations against humanity (a prototype of Jesus).

     1:4-5/ Job sacrificing for his children suggests that this took place during the time of the Patriarchs, prior to the Law of Moses.

     1:6-7/ Satan is one of the “sons of God” (angelic beings)

     1:8-12/ The cosmic battle - In Genesis 3:1 Satan attributed bad motives to God’s restrictions, but here he accuses the righteous of self-serving motives.  God allows humans to undergo Satanic pressures (Luke 22:31-32; 2Corinthians 12:7), but within limits.  The book of Job will demonstrate the principle that we must accept what comes our way and not “curse God” whenever things don’t turn out as we had hoped.

     2:7/ Satan can physically afflict the righteous.

     2:9/ Even those close to us may encourage us to give up our integrity (Matthew 10:35-36)

     2:11-13/ These were Job’s friends and they came and sat with him in silence for seven days.

II. Job Suffers as three Friends "Comfort" him (3-31)

     To establish a basic understanding of what all of the following conversation is about, Job’s friends are all functioning from a theology that holds Divine justice to be fairly meted out in this life.  On the other hand, Job maintains (correctly) that he has not committed any sin worthy of such divine punishment.  Job’s friends increase the bluntness of their assertions that Job must have sinned to bring on such suffering, while Job is increasingly blunt about his innocence defense.

     3/ Job laments his birth.

     4-5/ Eliphaz presents the theology he shares with his two friends - the innocent do not suffer, because God is just.

     6-7/ Job wishes God would put him out of his misery (6:8-9), but he finds “consolation” and “joy” in suffering by maintaining his confidence in God (6:10).  Job expresses his confusion and bitterness (7:11-12).  “What is man that God cares about him” (7:17).

     8/ Bildad asserts that God rewards the good, implying that Job’s condition suggests that he  must have sinned.

     9-10/ Job questions how a man can be right before God (9:2).  He laments that there is no “umpire” who can lay his hands on both God and man (9:33; cf. 1Tim. 2:5).  Job hates his situation and expresses his confusion and bitterness (10:1).  In his confusion, Job wonders why God let him live so that he could experience such pain that makes no sense (10:18-22).

     11/ Zophar rebukes Job for his words and urges him to repent of whatever sin he has committed.

     12-14/ Job acknowledges God’s sovereignty and power (12:7-10), but judges his friends words to be worthless (13:4).  Human life is short and full of trouble (14:1).  Man lies down and does not rise until the heavens end (14:12).

     15/ Eliphaz accuses Job of being a wind-bag, irreverent, and speaking crafty lies (15:1-5).  Eliphaz’ experience and the teachings of the ancients is that the wicked suffer (15:17-20). 

     16-17/ Job says his friends are sorry comforters (16:2)

     18/ Bildad re-asserts his belief that the wicked suffer (18:5-21).

     19:25-27/ Job was confident that his redeemer did exist and would someday stand upon the earth.  The hope for a redeemer would originate in God’s initial promise in the Garden that a redeemer was coming someday (Genesis 3:15).

     20/ Zophar asserts that the “triumph of the wicked” is short (20:5).

     21/ Job responds that some of the wicked seem to prosper and do very well on the earth (21:7-13) and they openly reject the knowledge of God (21:14-15).  Job accuses his friends of false thinking (21:34).

     22/ Eliphaz criticizes Job.

     23-24/ Job complains about his situation and asserts that God seems to ignore evil (24)

     25/ Bildad says that man is inferior

     26-31/ Job rebuked Bildad (26), affirms his righteousness (27:1-6), describes the state of the godless (27:7-23), tells of the earth’s treasures (28:1-11), describes the difficulty of the search for wisdom (28:12-28), Job describes his past (29), Job’s current condition is humiliating (30), and Job asserts his integrity (31).  To avoid lustful looking at others, make a “covenant with your eyes” (31:1).

III. Another "friend" joins the company (32-37)

     Job's first three friends have "given up" on arguing with Job at this point, for he seems to be "self-righteous" in his refusal to admit to any sin worthy of the punishment he is, apparently, receiving (32:1).  However, another man named Elihu joins the discussion out of anger at Job.  Elihu thinks he is defending God's actions in judgment, but his argument and logic are similar to that of three who have fallen silent.

IV. God Intervenes & Speaks (38-42)

     God finally does intervene, but his conversation is limited to Job.  Our knowledge, even of God's creation, is so limited (38:4).  The gist of God's broadside is that Job's request to "talk it out" with God is a request for more than Job is up to - Job quickly yields the floor to God and "shuts his mouth (40:4-5; 42:6).  The grandeur and magnitude of God’s works is illustrated by reference to a very large land creature, behemoth (40:15-24) and also a large water-dwelling creature called Leviathan (41).  When all is said and done, it turns out that Job was much closer to the truth than were his "counselors" (42:7) and this same observation (that the righteous do suffer and wicked appear to succeed in this world) is later reiterated by Solomon (Ecclesiastes 7:15 & 8:14) and Jesus (Luke 13:1-5; John 9:1-3).  Job's fortunes and family were restored and he died at a good old age (42:10-17).  The point has been made that perfect and immediate justice is not being dispensed in this universe - a good bit of righteous reward and unrighteous punishment are postponed until later.  Thus, one's outward conditions and circumstances do not consistently demonstrate their spiritual status and that some things going on in God's universe that are beyond our ability to fully appreciate and understand.

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Charles E. McCoy

2006/09/17