His herds contained 7,000 sheep, 3,000 camels, 1,000 oxen and 500 she asses. His household contained many servants; his family numbered seven sons and three daughters. He was the wealthiest, most envied man of the area.
He was also a truly religious man; one might say scrupulously so. When his sons would come together for a joyous feast, Job would offer additional burnt offerings on their behalf in case they dropped their guard and sinned against God.
One day when the wise men of the area had gathered together to worship Yahweh, the angel asked of one (or more) of the worshipers: “Have you considered my servant Job?”
Points in Tension
Job is a challenging book; in its own way, perhaps as challenging as the book of Revelation. While the difficulty of Revelation is in the interpretation, the difficulty of Job is in following the narrative. Part of this problem stems from the fact that most of us are a little like Job and his companions, especially his companions, and we have difficulty accepting the hypothesis and conclusions presented.
There are at least two primary themes running through the book. First, for all his self-styled wisdom and philosophical posturing, man has developed no true wisdom — God alone possesses it. Any worthwhile wisdom man has comes from Him. We only know what He has chosen to reveal about Himself and His purpose and we should be very careful about our conclusions concerning Him.
Second, we often relate godly behavior to blessing and iniquity to trouble. Ultimately that relationship is right; but in this life, the situation is far more complex than that. Because of the need for character development now, the upright do not get all the breaks nor do the wicked suffer all the setbacks. Ultimately the unjust will be cut off and the justified will be given eternal life. Meanwhile, the saint would do well daily to examine his life.
An Outline
- Prologue – Job’s trials (Chap. 1,2)
- Cycles of dialog, diatribe of friends, responses of Job
A. Job’s immediate responses to the two aspects of trial (3)
B. First cycle of speeches (4-14)
1. Eliphaz (4,5)
Job (6,7) to Eliphaz, followed by an appeal to God
2. Bildad (8)
Job (9,10) to Bildad, then an appeal to God
3. Zophar (11)
Job (12-14) to Zophar followed by an appeal to God
C. Second cycle (15-21)
1. Eliphaz (15), then Job (16,17)
2. Bildad (18), then Job (19)
3. Zophar (20), then Job (21)
D. Third cycle (22-26)
1. Eliphaz (22), Job (23,24)
2. Bildad (25), Job (26)
E. Job’s closing statements (27) - Interlude on wisdom (28)
- Monologues
A. Job (29-31)
B. Elihu (32-37) - Dialogue with God
A. God speaks (38-40:2)
B. Job’s reply (40:3-5)
C. God speaks (40:6 through 41:34)
D. Job’s final speech (42:1-6) - Epilogue (42:7-17)
Names of God
It would appear that Job and his friends are familiar with many of the Hebrew names of God. All of them use the name El, which means “mighty or strong one.” Eliphaz, Zophar and Elihu use the name Elohim which is the plural of El. All but Bildad use the name Eloha; and all of them refer to the name Shaddai, “almighty.” Job (in 12:9) uses the memorial name of Yahweh. Adonai, “supreme lord,” is found in the interlude on wisdom (28:28); and Gahal, “redeemer,” is found in 3:5 (rendered “stain”) and in 19:25.
A Summary of 1–31
(1-3) Job accepts the trials that fall upon him and his family until the company and sympathy of his three friends elicit a curse of the day he was born.
(4,5) Eliphaz admonishes Job to heed Job’s own past advice and not fear to face his trials. Since God will preserve the innocent, Eliphaz argues that only sinners have cause to fear God. Job should practice reverence and retain hope; he should appeal to God. Eliphaz urges him not to worry for they had talked about such situations before and Job needed now to apply the lessons to himself.
(6,7) In Job’s answer, he fully recognizes that God is the one bringing the calamities upon him. However, he has always viewed God as his friend and pleads with Him to show Job where he has done wrong. Job cannot sleep; he is in great pain; he simply cannot remain silent any longer; he must give vent to his complaint. If he has sinned, he wonders why God is not able to forgive him.
(8) Bildad emphasizes the justice of God. Job’s children were, no doubt, punished for their sins. If Job is just, God will surely restore him. He urges Job to consider what they have been taught; those who turn from God quickly perish. He urges Job not to worry, for in truth, God does not reject a blameless man, neither will He strengthen the hands of an evildoer.
(9,10) In Job’s reply, he immediately echoes the words of Eliphaz: “but how can a mortal man be just before God?” Job contends he cannot stand before God. He is too powerful, too wise. Even if they were to have an encounter, God would not pay any attention to Job. Job argues that he cannot justify himself for in so doing he condemns himself. One thing he does feel compelled to say is that God destroys the blameless and the wicked. Job then turns to God with a plaintive appeal: if he does stop complaining, he wonders what difference it will make because his sufferings started before his complaints began. He is convinced he is innocent of any transgression even though his sufferings make it appear otherwise.
In his situation, he is at a terrible disadvantage and needs a mediator. He also needs relief from his pain. If only God’s wrath would turn from him long enough for him to speak up. Since he has nothing to lose, he desires to speak directly to God and find out what he has done wrong.
(11) Zophar accuses Job of making a mockery of the truth. He desires God to answer Job’s claims of innocence and flawless beliefs and show Job true wisdom. He is certain God is not punishing Job nearly as much as Job deserves: “Know therefore that God exacteth of thee less than thine iniquity deserveth.” He urges Job to put away his sins and then he will be relieved of his sufferings.
(12-14) Job tells Zophar that the advice he just gave is nothing new. Everyone knows God has control of all creation and they knew God is the one who has done this to Job. What Job wants to know is, why? More than ever, he wants an audience with God so that he can set his case before the Almighty. Zophar certainly cannot represent God in this matter. Job further asserts that though God would slay him, he will still hope in God’s integrity. If Job would only be granted a hearing, he is certain that in all fairness, God would agree with his case. Only, before such an audience would be useful, Job needs a mitigation of his sufferings. He wants to know what he has done wrong. Let this trial end, he pleads, or let him die and wait in the grave until his change shall come.
In the further exchanges, the accusations of the friends increase as they slander Job’ s morality, his integrity, his wisdom and his standing before God. Their conclusions are based upon their traditional teachings that only a wicked man would suffer as Job suffered. All Job need do is confess his iniquity and he will be healed.
Job, on the other hand, becomes more defensive. He sees his friends for what they are. Instead of comfort they bring accusation; instead of solutions they bring confusion. He continues to justify himself and contend that he does not deserve the fate he is suffering. He does recognize, at least from time to time, that wicked men do not always suffer in relationship to their sins. His analysis of this situation, however, is the mistaken conclusion that God simply ignores the wicked allowing them to prosper. Yet, through all the words, Job cannot understand why God is deliberately doing this to him when he is not a sinner.
Elihu
By the time Elihu arrives on the scene, the friends have been silenced but Job has no answer to his dilemma. Although Elihu advances the discussion, his basic points were made by the three friends. He certainly recognizes God’s authority and power and wisdom, but so do the friends. Elihu, like the friends before him, concludes that Job is a sinner and must confess this or he will not be relieved of his sufferings.
The Words of the Almighty
In His words, God establishes the distance between Himself and His creation; He establishes His power and authority and man’s dependence. He is the Creator, the God of nature, of all living; much of His creation is understood only by Him. He alone possesses wisdom in contrast to His created beings (including man). Man can only marvel at all God has accomplished. He challenges Job to reveal how he would bring down the pride of man, if he could. Can Job provide for and sustain beasts of land and sea? If not, how can Job hope to appear in a discussion on an equal footing with God?
The formidable Leviathan is an appropriate symbol for hardened sin. While man cannot control sin, God can both penetrate it and convert the sinner from the evil of his ways. Man can no more control his own pride than he can control God’s creation.
Job was a good and upright man, but his understanding needed supplementation in important areas. God knows what is necessary for the salvation of each of us; we must acceed to God and permit him to reveal His way,
In Job’s trials came the example of patient endurance not only for his friends but also for ourselves. To the saini , trials are not punishments, they are painful lessons in humility and submission to the will of almighty God. And sometimes in our trials and the way we handle them, help and hope can come for others.
Job recognized his wrong attitude and repented. He was rewarded with double of what he had in the beginning and died a full age.
The Origin of the Organic World – Part One