Overview · CSB Study

Introduction

Overview

The book of Job is not a list of theological statements that can be taken individually as doctrinal statements. It is a story. This story has a few narrative sections, most notably at the beginning and at the end, but most of the story is told through dialogue. The context of each dialogue is important, and each statement must be placed in the overall context of the book. The point of the story, as with most stories, doesn’t really emerge until the end of the book.

The book of Job deals with the difficult question of how we as wise, godly people are to handle great tragedies in our lives that seem to be unfair or without any logical explanation. There are four interrelated theological conclusions emerging from the book of Job: (1) God is sovereign and we are not; (2) God knows all about the world, while we actually know very little; (3) God is always just, but he does not always explain his justice to us; and (4) God expects us to trust in his character and his sovereignty when unexplained tragedy strikes us.

Authorship, Date, and Historical Context

The book of Job does not identify its author or indicate the date when it was written. The story is set outside of Israel, likely in the land of Edom, so the historical narratives in the OT cannot be used to determine specifically when the action occurred. In addition, the date when the book was composed may not have been the same as the literary setting of the action, because authors often set their texts in historical periods different from their own. Furthermore, the theme of suffering that dominates the book of Job is a common subject discussed by humans in every age.

The books of Job, Ecclesiastes, and Song of Songs probe into the perplexing exceptions to the general principles in Proverbs.

Because of these uncertain factors, interpreters throughout history have arrived at a wide variety of opinions concerning who wrote this book and when. The Jewish Babylonian Talmud attributes the book to Moses, but various rabbis suggest numerous other alternatives. The early church father Eusebius asserts that the book contains accurate transcripts of speeches that were recorded at the time they were spoken, which he believes was around the time of Abraham. Other interpreters have suggested dates throughout Israel’s history, with some dating Job as late as the postexilic period (sixth century BC and later).

Many of the details in the book seem to fit best in the patriarchal age of Abraham, Isaac, and Jacob. For instance, Job’s possessions closely resemble the holdings of the patriarchs, and his life span is comparable to theirs. However, the themes of the book of Job are related best to the OT wisdom books of Proverbs and Ecclesiastes, as Job and his friends wrestle with the traditional wisdom teaching that God blesses the righteous but punishes the wicked.

When all these factors are considered together, it may be best to regard the book of Job as written by an unidentified wisdom teacher, likely during the period when wisdom flourished in Israel, beginning in the time of Solomon (tenth century BC) and continuing at least through the time of Hezekiah in the eighth century BC (cf. Pr 25:1). Making use of a story set in the ancient patriarchal period but outside of Israel, the writer addresses the age-old, universal issue of human suffering in the context of the infinite wisdom, authority, and righteousness of God.

Literary Unity and Structure

Many interpreters of the book of Job have argued that it is composed of disparate texts that have been stitched together by one or more editors. In particular, they claim that the portrayal of Job as a model of patience in the prose framework of the book clashes with the defiance of Job in the central, poetic section. Often, the poem praising wisdom in chapter 28 and the speeches of Elihu in chapters 32–37 are regarded as later additions, and some of the speeches in the third cycle (chaps. 22–27) are reconfigured and reassigned to different speakers.

It must be recognized, however, that the actual manuscript evidence supports the arrangement of the book as we now have it, and there is no textual data that corroborates the hypothetical reconstructions of Job. In fact, when the book of Job is read closely, it renders a coherent and profound development of thought. Following numerous examples in both ancient and more recent texts, the book of Job wraps a prose prologue and epilogue around an embedded poetic center. The prose framework refers to data in the poetry. The poetry assumes knowledge of the prologue, and its conflicts are resolved in the epilogue.

In the prologue (chaps. 1–2), Job’s righteous character is repeatedly described by the narrator (1:1) and by the Lord (1:8; 2:3). The challenge by the adversary about the motivation that prompts Job’s righteous behavior is disclosed, as well as the Lord’s permission for the adversary to bring calamity into Job’s experience in order to test the sincerity of his commitment to the Lord. The adversary proceeds to wreak destruction on Job’s possessions, family, and body.

The lengthy poetic section begins with Job’s opening lament (chap. 3), and then his three friends try to explain to Job why he has experienced this adversity and what he needs to do to resolve his miserable condition. Job and the friends go through three rounds of speeches in chapters 4–27, with everyone becoming more agitated, so that at the end of the section their communication falls apart. [The Retribution Principle and the Sovereignty of God]

At this point, the narrator interjects a poem in praise of wisdom in chapter 28, which serves to refocus attention on the key theme of the fear of the Lord, the foundational principle of wisdom (see Pr 9:10). Job then speaks in chapters 29–31, culminating with a challenge to God to answer him (31:35). A young man, Elihu, then unexpectedly speaks up in chapters 32–37, in a valiant but vain attempt to provide youthful insight where the older wisdom teachers have failed. Finally, God breaks his silence in chapters 38–41. By posing more than seventy unanswerable questions to Job, the Lord brings Job to the realization that he is ignorant of the ways of God. In the final chapter of the book, Job withdraws his legal claim against the Lord, who then restores Job’s reputation, his fortune, and his family.

Genre and Historicity

The writer of Job so masterfully combines grand themes with exquisite language and intricate structure that this book is rightfully regarded as one of the best literary texts ever written. It does not fit any specific literary type; rather, it combines the best of proverbs, hymns, laments, nature poetry, and legal rhetoric into a unique and brilliant composition.

A debated interpretive question for this book is its relationship to factual history. Does it record the literal account of the calamity that overwhelmed a man named Job at a specific time and place, along with transcripts of the actual words spoken by Job and his friends as they endeavored to come to terms with his tragedy? Or, rather, does the book communicate theological truth through the means of imaginative literature? Scholars who hold to the Bible as the inspired and inerrant Word of God have taken different positions on this issue.

The historicity of the book of Job must not be rejected on a priori grounds. The biblical references to Job in Ezk 14:14, 20 and Jms 5:11 refer to him just as a historical figure would be indicated. The question of the historical factualness of the book of Job, then, must be decided by a careful scrutiny of the textual data in the book.

The opening words in the book of Job are similar to the expressions in both 1 Sm 1:1, which introduces the historical narrative of the birth of Samuel, and 2 Sm 12:1, when Nathan begins to tell David an imaginary story about a poor man and his lamb that is stolen by his rich neighbor. The setting of the book is outside of Israel, in the land of Uz, and Job is not presented as a member of the covenant family. The narrator proceeds to describe Job and his initial situation in ideal terms, followed by a series of catastrophes that destroy virtually all that Job owns and loves. As Job and his friends dialogue about his situation, they take turns speaking through three cycles, in language that seems to suggest conscious artistry rather than being the transcripts of real, extemporaneous responses. The resolution in the epilogue neatly addresses and rights many of the conflicts raised in the dialogue.

In the Bible, there are numerous examples of historical narratives that describe actual events in time and space, and this could be the case in the book of Job. On the other hand, there are also frequent uses of fictional stories, such as the parables that Jesus told in the Gospels, and Job could plausibly be read in that way. It is evident that in the Bible the Holy Spirit employed both historical narrative and imaginative literature to teach divine truth; what is not so clear is which kind of literature is represented in the book of Job.

Purpose

The book of Job does not state its purpose in explicit terms, but it does provide several clues about why it was written. Even a cursory reading of the book indicates that it is a supplement to wisdom teaching like that found in the book of Proverbs. The predominant theme of Proverbs is that the Lord blesses those who are wise and righteous, but he punishes those who are foolish and wicked; this teaching is known as retribution theology. In Job, retribution theology is tested to see how far it can be legitimately applied. Job’s friends insist that retribution is a fixed formula that applies to every case, so Job’s suffering indicates that he must have sinned. Job is confused, because he is confident that he is innocent, and yet he is suffering terribly. A major purpose of the book of Job is to demonstrate that though retribution is true as a general pattern, God’s sovereign rule of the world cannot be reduced to a rigid retribution formula.

This book is also written to teach that humans are limited in their knowledge of what God is doing. Most of the book is acted out on the earthly stage, as Job and his friends discuss his adversity and its probable cause. The reader, however, learns from the prologue that there is much more going on than the humans realize. The Lord has clearly affirmed the righteous character of Job, and the adversary has accused Job of insincere motivations for his pious actions. At the end of the book, Job comes to the realization that what he knows as a human is minuscule compared with what the omniscient Lord knows, so Job yields to him.

The book of Job also reveals that God, as the sovereign Lord, is free to act in ways that may seem surprising to humans. Even though his standard mode of operation is retribution, as taught in Proverbs, the Lord is not bound by the retribution formula. He may allow a case like Job’s, in which a righteous person suffers adversity, for purposes that are known only to him. On the other hand, the Lord is also free to act in grace, granting blessing to those who deserve nothing but divine judgment.

The book of Job, then, serves to supplement the traditional wisdom taught in Proverbs by directing the reader to trust in the Lord even when he does not seem to act according to his standard pattern. Because God is righteous, he may be trusted to act according to his holy character. However, his knowledge surpasses what humans can understand, and he is free to act in ways that humans may not be able to comprehend with their finite perspective. Humans can trust the Lord even when they cannot understand his mysterious ways.

Theological Themes

The book of Job touches on many important subjects. One of its primary topics is the infinite wisdom of God, which transcends what humans are able to comprehend. Job and his friends discuss Job’s condition as though they could understand how God governs his world. When the Lord speaks to Job, however, his numerous unanswerable questions demonstrate that his knowledge far exceeds what any human can understand. The book of Proverbs discloses many features in God’s world that are observable to humans, but the book of Job explains that beyond all that can be known there are vast areas that the Lord knows perfectly but that remain mysterious for humans.

The book also amends retribution theology to account for God’s transcendent knowledge and sovereign freedom. The blessing that God restores to Job in the epilogue indicates that retribution is a valid general pattern of how the Lord rules in his world. In the specific details, however, there are aspects of life in which retribution must not be pressed into a rigid and absolute formula. There are other factors at work that alter the typical pattern of cause and effect in life. For that reason, a good person like Job may suffer adversity, and evildoers may succeed, but the Lord will bring things to a proper resolution in his own time, way, and purpose.

Although the book of Job does not formally address the problem of evil, which asks why innocent people suffer in a world governed by a God who is all-good and all-powerful, it does provide several insights that relate to the issue. The book teaches that suffering is not always attributable to personal sin. It also indicates that factors beyond human control can intrude, such as the suffering that Job experiences at the instigation of the adversary. Job’s final response reveals that suffering can result in instruction and growth, as God brings good out of evil. Ultimately, the book of Job brings the reader to realize that the explanation for why good people suffer must be left in the realm of divine mystery but that God can be trusted, even when humans cannot comprehend all of his ways.

Outline

1. Prologue (1:1–2:13)

2. Dialogue: First Cycle (3:1–14:22)

A. Job (3:1–26)

B. Eliphaz (4:1–5:27)

C. Job (6:1–7:21)

D. Bildad (8:1–22)

E. Job (9:1–10:22)

F. Zophar (11:1–20)

G. Job (12:1–14:22)

3. Dialogue: Second Cycle (15:1–21:34)

A. Eliphaz (15:1–35)