Full Question
(a) It has been suggested that Job is not a historical reality. Definite evidence is lacking. Consequently it is further suggested that the Book of Job is in reality a picture of the life of David, there being many connections in the book of Psalms and in the vicissitudes and experiences of David which bear a striking similarity. Is this likely?
(b) Is the Book of Job an allegory, relative to the whole life of man from the Garden of Eden (Satan's temptation) to Immortality (renewal sevenfold)? Two curious time periods appear to be disclosed in Job 38. 21 and 40. 15. Also Job saw God, ch. 42. 5, and then became a Priest (vv. 8-10).
Answer
(a) Did Job really live?
Evidence on the matter is scanty. As far as the Bible is concerned the reference made to Job in Ezekiel (ch. 14. 14 and 20) and in James 5. 11 suggest that the writers thought of him as a person who had actually lived. On the other hand a contrary view was held by some of the Jews shortly before the final dispersion. This is shewn by an often quoted saying attributed to Rabbi Resh Lakish, “Job existed not, and was not created, but he is (only) a parable.” The statement was long afterwards said by Rabbi Hai Gaon to be more properly rendered, “Job existed not, and was not created, except to be a parable,” in a rather unconvincing attempt to reverse its meaning. Among modern writers even those who deny that Job said and did all that is recorded of him generally suggest that the Book of Job is “poetically treated history,” the extent of the sections considered historical varying according to the critical standpoint of the writer. On the whole there seems no adequate reason for denying the actual existence of Job.
Is the Book of Job a picture of the life of David?
There is a broad similarity between the experience of Job and David. Both passed through terror to triumph and both in the passing were compelled to wonder why righteousness seemed to bring evil, whereas, especially in the observation of David, wickedness often led to prosperity. Is this similarity sufficient to support a theory that Job is David in parable ? It hardly seems so. The problem which harassed the two men was not peculiar to them. Almost every one can, in some measure, parallel their distresses from experience or observation. Further there is little similarity between the calamities which befell Job and those which afflicted David.
Is the Book of Job an allegory of the dispensations from Edcn to Immortality?
The sorrows of Job are clearly allegorical, but it would require much straining and unnatural treatment to make his story fit into the framework suggested by the question. It seems sufficient to accept the view that Job is a type of righteous men in affliction and, perhaps, further, that the Jews, to whom the record was given, could see their nation and its times of affliction reflected in the misfortune that fell upon him. Job 38-21 and 40-35.
It seems difficult to detect any time periods in these verses. The first is an ironical statement, ” Doubtless thou knowest the abode of light and darkness because thou wast there when I laid the foundations of the earth.” The second is a statement that Behemoth and Job were made by the same Creator.
Job 42:5, 8, 9, and 10.
It is very doubtful whether verse 5 means that Job actually saw God. A more likely interpretation is that Job, as a result of his experiences, had a clearer apprehension of the Divine majesty. The fact that Job interceded for his friends on the one occasion specified does not appear to constitute him a priest in any real sense. It is also to be noted that the passage states that the three friends offered their own burnt offering.
“The Valley of the Shadow”