General Comments on the Book of Job Literal versus Literary When discussing the book of Job in class it is common for questions to arise regarding how literally the book can be taken and whether or not there really was a Job. The reference to D&C 121:10 is commonly brought up as a proof-text in an attempt to say Job was a real person, even though it doesn't require this at all. It is simply making a comparison, and not making any direct reference to the person of Job or requiring the person of Job to exist. A careful reading of the book of Job makes it clear it is to be taken as literature, and not history. The book is arranged in a dialogue where five characters present and defend various points of view. The dialogue is framed by two chapters of explanatory text which the reader, but not the characters, is privy to (ch. 1-2). Had the characters been privy to it, there would have been no dialogue. It closes with 5 chapters of material where God speaks to Job and sums up His views on the preceding dialogue (ch. 38-42). Does this preclude there being a literal Job? Of course not. But it does preclude a literal reading on this book. The intent of the book is not to relay a series of historical facts or literal events. It is to discuss the nature, causes, and purpose of afflictions and suffering, and the human psychology surrounding it. The text explores the psychology of Job as he is afflicted and suffers, and the psychology of his four friends who are not suffering themselves but observing his suffering. And it ultimately answers the question of why Job was afflicted in the first place. Literary Context As noted above, the book of Job is very much a piece of literature. It is a carefully crafted dialogue, an ancient form of literature. The ancient Jewish commentaries on the Torah, the Mishneh Rabbas, are arranged as such as are many non-Jewish philosophical texts, both ancient and modern. The book of Job also draws heavily on the Wisdom Literature of the Jews, especially Proverbs 1-9. Thus, familiarity with these texts will assist in the understanding of the book of Job. For example, compare Job 5:17 with Proverbs 3:11-12, compare Job 28:12-21 with Proverbs 3:13-26, and Job 28:22-28 with Proverbs 8:22-31. These are the more blatant examples. So, the more familiar the reader is with the Wisdom Literature of the Jews, the easier it will be them to understand the obscurities of the text at hand, cf. 2 Ne. 25:5. Misconceptions About Job The general idea about Job is that he is an incredibly longsuffering and very patient guy who puts up with being afflicted and never turns on God. This is simply not the case at all. Job is a righteous man, but he will also be the first one to tell you he is righteous (16:14-17). Thus, he is self- righteous and extremely prideful (6:24). He demands throughout the dialogue that he is absolutely righteous and completely innocent (6:1, ch. 31). He insists that God has done him wrong and that his afflictions are unjust (10:1-7, 19:1-6). He even goes so far as to accuse God of caprice (ch. 24), all the while considering himself righteous enough to see God's face (19:26)! During the dialogue Job is only too eager to return slap for slap when his three friends accuse him of wickedness (19:21-29). Job is not patient and longsuffering at all. He is an arrogant, self-righteous jerk who was afflicted because he needed to be humbled. And, fortunately for him, he ultimately is (42:1-6). The dialogue in book of Job from ch. 3-31 is a very contentious exchange. If we were to put this on film or on the stage it would be a lively argument where Job and the three old friends are yelling and accusing each other (Eliphaz's accusation, 4:1-11; Zophar's accusation, 11:13-15; Bildad's accusation, 8:20). All, the while the younger Elihu sits and watches silently until the very end when he simply cannot take it anymore (32:2-3), and thus the sharp rebuke of ch. 32-37 which silences the other four and sets the stage for God to step in and speak His mind in ch. 38-42. Job is definitely not the patient, meek, passive character he is generally thought to be, quietly extolling the virtues of God as he is being afflicted, insulted and harassed. That is not Job at all. Job is prideful, brash, and contentious. It is not until the last chapter, after being humbled by God, that Job become penitent. Cast of Characters One thing we should note right off is none of the characters are Israelites. They are all from different, distant, Gentile lands. We have Job of Uz, we have his three old friends Eliphaz the Temanite (i.e., an Edomite), Bildad the Shuhite (i.e., and Arabian), and Zophar the Naamathite (i.e., and Arabian), and then we have his one young friend Elihu the Buzite, apparently of the family of Buz, son of Nahor who was brother of Abraham (cf. Gen. 22:21). And, lets take a look at their names (provided by Strong's and then Easton's when two are given): Job "hated" or "persecuted" Eliphaz "My God is (fine) gold" Bildad "confusing (by mingling) love" Zophar "sparrow" or "chirping" Elihu "He is my God" Job's name is appropriate for the text, as he egocentrically portrays himself as unfairly hated and persecuted by man and God. The three older friends have names that suggest idolatry, mixed loyalty, and insubstantive speech. Then the younger friend, who just happens to be related to Abraham, has a name that suggests quite the opposite. If we take this dialogue to be a Jewish representation of Gentile theology, then these characters would represent their respective nations. Job and the three older friends all make significant mistakes in theology and end up being reproved by God. However, Elihu reprimands Job and ultimately has his position endorsed by God Himself. Elihu is the young kid on the scene who remains quiet until the end and then speaks rightly, kind of like Israel's position among their Gentile neighbors. Overview of the Book of Job ch. 1-2 The reader is informed that God permits Satan to harass Job. The reason why God permits this is not given. Job who was wealthy is made destitute, his family is killed, and he is ultimately afflicted with disease. ch. 3-31 Job in his misery is approached by four friends, the three older friends enter into a contentious debate with Job over why he is being afflicted. They accuse him generally of being wicked and therefore his afflictions are just. Job in turn accuses them of being wicked and demands that he himself is righteous and the afflictions from God are unjust. The younger friend Elihu remains silent. What sorts of things are they accusing Job of? One would assume his laundry list repudiation in ch. 31 is intended to address their insinuations (see also 22:5-9 and 4:4-6 for Eliphaz's direct accusations). ch. 32-37 Elihu is disgusted by the behavior of and argument between the others and breaks his silence (cf. 32:1-3). He tells Job that his sin is self-righteousness and pride. He tells Job he is in no position whatsoever to question God. And in doing so silences both him and the three friends. ch. 38-42 God steps in and questions Job's accusations against Him. God points out how transcendent and powerful He is by revealing some of His Creation to him, and asks Job how it is he thinks he can counsel Him. Job confesses he is nothing before God. God accepts Job's confession and restores all that was taken away from him. God then tells the three older friends to repent. Translations One final note. The KJV doesn't do a very good job in this book, and the KJV on 19:26 is simply infamous. Most modern translations do substantially better, but the clearest rendering I have seen to date is the Jewish Publication Society (JPS) translation. Many of the subtle nuances of the insults, slights, and innuendo come through much more clearly in the JPS. Comments on Job 1 The purpose of this chapter is to show Job is more concerned about himself than anything or anyone else (which is pretty typical among all of us, but not how it should be). Hence the accusation in 2:4. v1 We are introduced to the main character and informed he is a non-Israelite and he is a devoutly religious man. v2-3 Job is a wealthy and prosperous man with a large family and considerable renown. The implicit message here is God has blessed Job for the righteousness noted in v. 1 (cf. v. 10), so when these blessings are taken away it is simply God taking back what He gave him. Why? Because he is no longer righteous. v4-5 These feasts are clearly not the Religious Feasts of the Israelites. Thus, while Job worships God, he is not connected to Israelite worship. v5 gives us the first hint of Job's self-righteousness and mistaken theology. He is offering sacrifice for his sons, not himself, and it is for some possible sin they may or may not have committed, and it is apparently done without their consent. So, what is the point of the sacrifice? Why is Job more concerned about the sins of his sons than his own? Immediately after this event we have God allowing Job to be tested, so we have here the cause for the test. v6-12 The angels of the Lord gather to Him, presumably for an accounting (cf. 2:1), and Satan goes along as well (v. 6). The Lord notes Satan and questions him and, Satan replies, "I am wandering around on the earth, where you cast me to" (v. 7). The Lord asks Satan if he has noticed Job during his wanderings, and seen his righteousness (v. 8). Satan has seen Job and says the only reason he worships Him is because He has blessed him continually and has protected him from harm (v. 9-10). Satan goes on to say that if he is permitted to test Job, then he will turn on Him (v. 11). The Lord permits Satan to test him by taking away his substance and family, but does not permit him to afflict Job's person (v. 12). First, we should note the Lord raises the matter of Job to Satan, and not the other way around. The Lord is the one initiating the test. And, He is the one reigning in Satan as far as what he is permitted to do to Job. Thus, the Lord is the one entirely in control, and while He isn't doing the evil, He is permitting Satan to do it for the betterment of Job in the long run. Second, we should address the matter of Satan going into the Lord's presence. Such an event is simply unprecedented in the Scriptures, and from such a literary context I would not use this passage as a proof text to say that Satan in reality can enter into the presence of the Lord. It is clear from the accounts of the Fall that Satan was cast out of the Lord's presence never to return. The literary context here presumes the angels have been gathered to the Lord for an accounting of their activities (cf. 2:1), hence the question posed to Satan of what he has been up to. The literary context presupposes knowledge of an ancient Jewish tradition that addresses the plurality of Gods issues presented in Gen. 1:26. The Jewish tradition on this is there is a heavenly tribunal of angels that answer to the "Us". This heavenly tribunal would be the tribunal summoned in 1:6 and 2:1 to the Lord for an occasional accounting of their activities, and Satan is among them as something of an evil pawn. This reliance on such a tradition and its general literary intent of simply informing the reader of what is happening behind the scenes makes it an unreliable text for the purposes of developing doctrine. v13-19 Satan is permitted to wreak havoc on Job's children, servants, and flocks. All of them are destroyed with the exception of the three servants who each return to report the calamity. Note the repetitive nature of the accounts the servants deliver, their identical closing statements, and that it all happens in a single day. This is clearly presented as a literary device to make a literal interpretation impossible. v20-22 Job is grief-stricken and turns to lament (v. 20), but he acknowledges that all he had was given him of the Lord and therefore the Lord may take it away as He sees fit (v. 21). So, Job does not turn on the Lord (v. 22). Job passes the first test. Note this test is not aimed primarily at him. Rather, it is aimed at people around him and his wealth. It is only when his person is tested that Job turns on the Lord. This implies Job's sin is not a sin of greed or materialism. It also implies Job cares more for himself than for his family, as he is more distraught after the second test than he is the first one where his family is killed. Comments on Job 2 v1-6 We have a nearly verbatim repeat of 1:6-12, with the exception that v. 3 adds on the statement that Job has remained faithful despite the tests from the previous chapter, and so the tests of faithfulness were not justified. Satan replies that if he is permitted to harass Job's person, which he was not permitted to do the previous time, then he will be successful in turning Job against Him (v. 4-5). And the Lord permits Satan to afflict Job's person, only he is not allowed to kill him (v. 6). v3 "although thou movedst me against him, to destroy him without cause", I would take this to be a comment on Satan's present desires to afflict Job's person rather than a comment on his past attempts in ch. 1 as Satan was not previously permitted to harm Job's person (the problem here is the first phrase is in the past tense, so this piece is problematic). Satan is trying to pit the Lord and Job against each other. He is trying to "movedst [M]e against him" and to make Job revile the Lord. The Lord perceives Satan really wants to kill Job, but does not permit him to do so as he has not committed any capital offense. I would assume the underlying subject here is Satan is trying to get the Lord to agree beforehand to make Job's blasphemy a capital offense, which the Lord rejects by forbidding Satan from taking his life. The idea that blasphemy is a capital offense, with the penalty being meted out by the Lord, is apparently the substance of v. 9. v4 "skin for skin", an obscure proverb which I would guess means that since Job's skin was spared in the previous trials it was as though his family's skin (i.e., life or mortality) was traded for Job's. So, Job wasn't really afflicted much at all since it was his family, servants, and flocks that were actually harmed. This would agree with the subsequent statement of "all that a man hath will he give for his life". So, Satan is saying that a man holds his own life more valuable than anything else, and since he wasn't permitted to threaten his person Job wasn't really tested. v7-8 Satan goes out of the Lord's presence and afflicts job with some sort of terrible inflamation that covers his whole body. It is so painful he finds sitting in dry ashes and scratching himself with a broken piece of pottery to be a relief. v9-10 Job's wife wonders why he is still loyal to the Lord after all he has suffered, and then asks him why he doesn't just get it over with (v. 9). Job rebukes his wife and tells her they must accept both the good from God and the bad from the adversary in life, and he thereby avoids sin (v. 10). However, Job's reply to his wife in v. 10 becomes ironic as we move into the dialogue of the subsequent chapters. Where Job insults and rebukes his wife for her seeming lack of faith, he ends up hypocritically doing precisely this! He ends up insisting the suffering he is experiencing is unfair and unjustly handed to him by the Lord. And therein lies Job's sin. As the suffering wears on for a week, his resolves wears thin and the real Job comes through. v11-13 Three of Job's old friends hear about what has happened to him so they travel to see him to comfort him (v. 11). When they see him he looks bad they don't even recognize him, and so they openly lament his awful condition (v. 12). They then sit with him for a whole week in silence, presumably grieving with him (v. 13). After the week of unabated misery, Job breaks the silence by bursting into a lament cursing the day he was born (ch. 3). Thus the dialogue starts. It is unclear when Elihu shows up on the scene. It is plain that Elihu is around as ch. 32:1-4 cast him as present for the entire dialogue. However, he is obviously not among the three elder friends who travel to see Job. We would have to assume Elihu was with Job consoling him before the three friends show up. Comments on Job 13 v1-2 After being harangued by his friends, Job lets his arrogance show by insisting they haven't said anything he didn't already know, and they aren't any better than him. v3-12 Job says he isn't interested in arguing with them, the one he wants to argue with is God (v. 3). He then characterizes all of their arguments against him as useless lies, and he wishes they would just be smart and shut up (v. 4-5). He then asks them to listen to his argument, because their argument is so biased that God will punish them for it (v. 6-12). v12 would be particularly impressive if this were in fact acted out in a play. Job starts the dialogue sitting in ashes scratching himself with a potsherd (2:8), here he is saying their arguments are like ashes he is sitting in and the potsherd he is scratching himself with. v13-16 Job then goes on to tell them to be quiet so he can speak his mind, and whatever comes of it will come (v. 13). Though he is risking his life in attempting to argue with the Lord (v. 14), and he knows very well the Lord may slay him for it, yet he will try it because if he is successful the Lord will vindicate him (v. 14-15). If he is successful it will lead to his salvation as no wicked man may enter in the presence of the Lord (v. 16). And, Job is confident that his case is just and his argument sound, so he feels his case will result in his vindication (v. 17-18). And as such, his friends have no hope of successfully arguing against him (v. 19). v20-28 Herein Job pronounces his argument against the Lord referenced above in v. 15. He calls the Lord's attention by requesting the Lord not stop supporting him by His hand, and not permit his fear of Him to overwhelm him (v. 20-21). He requests that the Lord enter into a conversation with him (v. 22), and then says that he himself is sinless (v. 23) so why has the Lord abandoned him (v. 24)? Job goes on to say he is nothing notable (v. 25), and that any punishment he is reaping at present could only be a result of some sin he committed many years earlier as a youth (v. 26). This being the case, Job asks the Lord why He is punishing him (v. 27-28). Job simply cannot fathom the reason why he is being punished as he sees himself as entirely sinless. v20-21 appear to be an act of deference to the Lord, but at the same time almost sound like Job is insisting/expecting he receive this support. Mixing a deferential statement with an accusation in the same strophe almost seems schizophrenic. Comments on Job 19 v1-6 After some more rough treatment at the hands of his three friends, Job asks them when it is going to stop (v. 1-2). He says he has been insulted repeatedly by them, yet they continue to do so unashamed of themselves (v. 3). He then goes on to say that even if he has made a mistake, they have failed to prove it (v. 4). And even though they have been completely overbearing towards him in their accusations (v. 5), he is still certain that God has wronged him in his present afflictions (v. 6). v3 Never mind that Job has been responding in kind. v7-22 Job goes on and on and on about how he has suffered so unfairly at the hands of God and complained about it and no received any answer from Him (v. 7-20). He then appeals to his friends to have pity on him because God has struck him, rather than heap more persecutions upon him (v. 21-22). v23-29 After that long complaint about how much he has suffered and how unfair it has been, Job then launches into a self- righteous tirade. Job wishes his words were eternally marked for all to read (v. 23-24). He knows his Redeemer/Vindicator is real and living, and he will therefore be vindicated at the last day (v. 25). But Job wants to see God now, while he is still living (v. 26). He is impatient, and he wants to see him for himself, hearing about how someone else saw him just isn't good enough (v. 27). And he goes on to say that if you are looking for something wrong with him, and seeing any faults in him (v. 28) they you are risking judgement from God (v. 29). v23-24 What words does Job want documented? Presumably those of v. 7-29 wherein he demands God has treated him unfairly and where he considers himself righteous enough to see God face to face. Talk about arrogance! v25 Compare 13:15-16. Job knows, or believes, that the Lord is real, but he just has to see Him. v26 The KJV renders this: And though after my skin worms destroy this body, yet in my flesh shall I see God. The JPS renders it: This, after my skin will have been peeled off. But I would behold God while still in my flesh. The JPS rendering is much better based upon context. The KJV rendering has been used as a proof-text for a physical resurrection. The problem is that reading is entirely dependant upon the KJV rendering, which is not good. Besides, there are much better proof texts for a physical resurrection in the OT than this one. So, what is Job really saying? Compare 9:11, 23:3-5, 33:26, and contrast 42:5. Job is saying that he considers himself righteous enough to see God face to face, as did Moses and Enoch and the ancient patriarchs. He is saying he wants to talk to God and plead his case before Him because he is certain he is sinless. Comments on Job 27 v1-6 Job continues on in the dialogue with the three friends (v. 1) by swearing by the God who has allegedly unjustly deprived Job of justice and embittered his life (v. 2). He swears that just as surely as God lives, and so long as he himself lives (v. 3) he will surely not ever say anything wrong or deceitful (v. 4). Job refuses to admit the three are right in their accusations, and insists his he will maintain his integrity until the day he dies (v. 5). Job then goes on to say he unyieldingly persists in righteousness (v. 6). If we were to be in a conversation with a person who made such a statement, first to swear by God who he says has wronged him, and second to demand he has always been and always will be utterly righteous, we would say he was the worst egomaniac we had ever met! v7-12 Job presumptuously rails on the three friends. Job hopes to equate the three friends with the wicked and unjust when it comes to judgement (v. 7). He says God will not hear their cries to Him when the day of Judgement comes because they are wicked and do not delight Him or call out to Him (v. 8-10). Job then says that he himself will teach them regarding God's power (v. 11). And, he then mocks them saying that if they have seen God's power as they claim to have, then why are they talking nonsense (v. 12)? v13-23 Job details the portion God metes out to the wicked (v. 13). Their families are killed off by war and disease (v. 14- 15). Their wealth and material goods will be taken away from them, seemingly overnight, and others will enjoy it (v. 16-19). The elements will turn against him (v. 20-22). And all of mankind will turn against him (v. 23). Herein is probably the most ironic pronouncement Job makes in the entire book. He goes on and on describing the fate of the wicked, but if we look at it closely we see that is precisely what has happened to him! Now, this is precisely what his friends have been pointing out to him up to this point. And he all along has said that is the case as well, but also that his suffering is unjust and if he could just get God to listen to him he would point that out to Him so He would stop it. The irony gets worse as he is hoping these afflictions he has suffered will all get unloaded on the three friends as well just for accusing him of being wicked. You see, they haven't sinned any more than Job has, but Job considers them eminently more sinful than he. Therefore he would consider it just if they suffered his present fate. Well, if it isn't just for Job to suffer this fate, then why would it be just for his friends to suffer it when all they have done is accuse him of being wicked, which is precisely the same thing Job has said of them. The whole dialogue has turned into one contentious mess of accusation and name-calling. Comments on Job 42 v1-6 After Elihu's justified rebuke of ch. 32-37 and the Lord's even sharper rebuke of ch. 38-41, Job is humiliated and confesses his sin before the Lord. Job confesses that he now realizes the Lord is all powerful and can accomplish anything in His will (v. 2). He confesses that the statements made previously were incorrect and he spoke without understanding (v. 3). He says now that when the Lord speaks he will listen to what He has to say (v. 4). He confesses that previously he was only partly sensing the Lord, in that he heard him, but presently after being humbled, he is now seeing the Lord (v. 5). Therefore Job relents and confesses to the Lord he is but lowly dust and ashes before Him. We have here a complete turn around in Job's position. Job was formerly arrogant, self-righteous, and conceited. Now he is quite the opposite. v5 is a confession that he was previously blind to the ways of the Lord, but now has had his eyes opened. He is not saying that he is literally seeing God face to face as he had previously said he wanted in 19:26. v7-9 The Lord rebukes the three friends who mistakenly accused Job of general wickedness, and said he was cursed of God for it. The three of them then go and do as they are commanded and offer sacrifice. Especially note Elihu is conspicuously absent from the list of those told to repent. That is because Elihu's comments were right and just, and even inspired (cf. 33:1-7). v10-17 After repenting, all of Job's wealth and family is restored in double, his family returns to him, he lives to a ripe old age, sees four generations of descendants, and dies a happy man. Now that Job is tried, tested, and true, the Lord blesses him as a first born son, with a double portion. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.