Bible Overview is a wonderful resource for anyone interested in Bible study. Each month we feature a book of the Bible (in order) by Bible scholar and lecturer, Mary Jane Chapin Chaignot. This month's entry is the Book of Job, which is part of the wisdom tradition, along with Proverbs and the Song of Songs. The book tells the story of a good man who is overcome by loss and illness. His three friends who come to help are convinced his suffering is due to some sin. Job maintains his innocence, and thus begins one of the most majestic explorations of man's relation to God amid the impact of human suffering. In the end, only God can help Job and when all is done, Job stands before him satisfied and restored. If some of you want to read the history previous to this event, you might want to check our archives where you can find the previous books. The Bible Time-Line in is another quick reference for locating individuals or specific books. We encourage readers to share their Bible Study success stories on this site. Email us at overview@biblewise.com to be included on next month's site.

Job

The Book of Job has to do with the deepest questions of humankind. "Why do good/innocent people suffer?" "Where is God in human suffering?" Many people have probably heard the phrase, "The patience of Job," and think that this book is about patience. Logically, then, in the time of trials and troubles and sufferings and questions, our task should be to be more patient - like Job. In reality, however, such a reading is too simplistic and merely demonstrates a lack of understanding of this material. Many scholars have devoted their entire careers to mining the treasures of this book -- with varying results. It is daunting to presume we can even begin to grasp the richness of all this book has to offer in just a few pages this month.

There are several factoids about Job, however, that are quite interesting. The name "Job," in Hebrew, is related to the passive participle of the verb, "to hate." Thus it would then be translated as "the hated one" or "the enemy." A second century Semitic text uses the word in an earlier form. There it means, "Where is my father?" Both of these are useful in helping us understand the biblical word. Job is both searching for God and counting himself as his enemy. He stands in that dual role of petitioner and the accused.

Scholars have not been able to determine anything about the author of this book. They speculate that he was an Israelite, but he may have only been a compiler of materials that already existed. No one doubts, however, that he was a wise man, educated in many facets of life and cultures, having a deep interest in spiritual matters.

The date of the book is even less certain. It has been variously attributed to the time of the patriarchs and all the way down to the exile. The language of the book is so varied as to be unhelpful in the dating process. Most place it sometime between the 7th and 4th centuries B.C.E. (The exile occurred in 587B.C.E.) Nor is there any certainty about the setting. Job lived in "the land of Uz," which is thought to have been east of Palestine. Lamentations (4:21) mentions that Edom was in the land of Uz. So, one might assume that Job was living east of Palestine, in an area comprised of Edomites and possibly other tribes. He is essentially outside the covenant territory.

In Hebrew bibles, the book of Job is found in the third division of the scriptures known as the Writings. It follows Psalms and Proverbs. In Christian bibles, it precedes those books. Surprisingly, Job was canonized early on, and there is no known recorded conversation indicating any controversy over that decision. Nor has the message of Job been used to support any heresy or skepticism about God. Considering that this book illustrates one man's highest and lowest points of faith, that is quite remarkable and attests to the profundity of the spiritual message.

For, indeed, the book of Job is all about wrestling with the meaning of life and matters of religion. Most people have had some experience with these same issues and have, themselves, struggled to find meaning in suffering and loss. The book of Job may be less about finding answers to these questions and more about the process that is involved. In its biblical placement in the Christian Bible, Job comes at the end of a long series recounting the history of the Israelite people. We have heard time and time again, "Be faithful and you will be blessed." "Be unfaithful and you will be judged." The children of Israel were not faithful, and they were judged - conquered and taken into exile. Everything up to this point has been relatively straightforward. Such thinking has been variously called Deuteronomistic theology or the doctrine of retribution - goodness is rewarded, wickedness is not. Suddenly, we have the book of Job, which asks a question about innocent suffering, and life is no longer simple. Some scholars believe that the Book of Job was written as a diatribe refuting the one-dimensional cause and effect premise purported by the Deuteronomists. That is perhaps also too simplistic, but it certainly changes the focus of the "reward and punishment" theory. That this issue plagued writers for eons is evidenced by the disciples' question to Jesus in John 9:2: "Master, who did sin, this man, or his parents, that he was born blind?" And to some extent, it still comes up in the modern question: "What have I done to deserve this?" The Book of Job stands as a witness that sometimes the answer is rightfully, "Not a thing."

So how does the book deal with this issue? It is multi-faceted. There is a prologue and an epilogue that deal with the character named Job. These frame the larger chapters, which are comprised of a series of dialogues between Job and his friends and between Job and God. These chapters are written in poetic form. The speeches are based on genres common to the day, primarily laments and argumentations. In the center of the book is chapter 28, a treatise on Wisdom that attempts to answer the question, "Where does wisdom come from?"

Whether the reader will find the answer to this question (or any others, for that matter) will depend in large part on what the reader is bringing to the text. This book is about the process. We may approach this reading from a personal standpoint, trying to determine the meaning of innocent suffering and what that means for our own lives and human existence in general. But let us not forget that this is part of our canon, so there is also the divine question. And some have suggested that this is really a question posed by God about God. What does innocent suffering have to do with God, and what does God have to do with innocent suffering?

How that is answered will be determined by our concepts of God, by our views on sovereignty, compassion, and omnipotence. Job rails against God, demands an audience with him, but ultimately places his destiny in God's hands. Against all odds, Job maintained his trust/faith in God. Despite his adversity, Job's moral resolve grew stronger. Job's three friends represent the traditional thinking of the doctrine of retribution. Their only counsel is for him to "repent." We know (as does Job) because of the prologue that Job is truly innocent. In this case, repentance can only be seen as a cheap statement trying to curry God's favor and blessing. This would make Satan correct in believing that humans are totally self-serving when it comes to worshiping God. The Elihu speeches are thought by many to be a later addition to the text, but they are absolutely essential to the story. It is the young Elihu who brings a fresh approach to the situation and raises Job's thought by pointing out that sometimes God uses suffering for a higher purpose. There are some things about God that we don't understand, but our lack of understanding doesn't change God's essential nature. He is merciful, just, and omnipotent. With this, God does speak -- not with answers but with more questions. He asserts his authority over every corner of the world, and maintains his caring and orderly management over every aspect of it. In his humanness, Job does not have the perspective to judge.

Perhaps some of us wanted more, a "real" answer. But those questions are enough for Job. Through the analogies put forth by God, Job comes to believe in the essential "rightness" of everything. He is able to surrender his complaint before God, believing God to be no longer just transcendent and forceful, but also personal and merciful. Job then intercedes for his friends for having spoken wrongly about God. With this, Job is fully restored and blessed with riches beyond anything he had before. Does this ending make sense; is it satisfactory? Many would say no. But many others who have experienced spiritual growth through personal suffering might have a different take on it. God never abandoned Job in his suffering, and Job never abandoned God (even when his wife begged him to curse God and die!). God comes to us in ways we can understand, and it will surely be different from Job's experience. But the promise of Job is that God will never abandon us. The worst suffering is suffering done alone. The book of Job is both a superlative undertaking of one man's quest to understand God as well as God's amazing gift to all mankind.

There are eight distinct parts to this book: 1-2:13 - The Prologue - The Affliction of Job; 3:1-26 - Job's Lament; 4:1-27:23 - Three Cycles of Speeches between Job and His Friends; 28:1-28 - Treatise on Wisdom; 29:1-31:40 - Job's Summation; 31:1-37:24 - Elihu's Speeches; 38:1-42:6 - Dialogue between God and Job; 42:7-17 - The Epilogue - The Restoration of Job.

Bibliography

Alter, Robert and Frank Kermode. The Literary Guide to the Bible. Cambridge, MA:      Belknap Press, 1987.

Anderson, Francis. "Job." Tyndale Old Testament Commentary. Downers Grove,      IL: InterVarsity Press.

Gibson, John. "Job." The Daily Study Bible Series. Philadelphia, PA: Westminster      Press, 1985.

Hartley, John. "The Book of Job." The New International Commentary on the Old      Testament. Grand Rapids, MI: Wm B Eerdmans, 1988.

Janzen, J. Gerald. "Job." Interpretation. Atlanta: John Knox Press, 1985.

Mills, Watson and Richard Wilson. Mercer Commentary on the Bible. Macon, GA:      Mercer University Press, 1995.

Smick, Elmer. "Job." The Expositor's Bible Commentary. Grand Rapids, MI:      Zondervan Publishing. Gaebelein, Frank, Ed. 1988.