Introduction to Job

The book of Job explores themes of suffering and righteousness. The central question concerns the motivation behind Job’s faithfulness to Yahweh (Job 1:8–9). Does Job’s trust in God derive from his many God-given blessings or because he values God for being God (1:10–11)? When all of Job’s blessings are stripped away, he questions God about the reason for his suffering. Job wrestles with the conflict of suffering while believing in a just God.

Background

The author of Job is unknown, but the use of the divine name Yahweh (1:6) indicates it was written, or at least edited, by a member of God’s people. Job’s lifestyle reflects those of Abraham, Isaac, and Jacob (Gen 12–50), indicating that it is set during the same time period (circa 2100–2000 bc).

The story is, further, set in the land Uz (Job 1:1), an unknown location. Lamentations 4:21 mentions both Uz and Edom, suggesting Uz could have been in (or close to) the region Edom, southeast of the Dead Sea. This possibility fits with the hometown of one Job’s friends, Eliphaz the Temanite (e.g., Job 2:11); the book of Jeremiah refers to Teman as a city in Edom whose residents were known for their wisdom (Jer 49:7).

The earliest mention of Job in ancient literature comes in Ezekiel (Ezek 14:14, 20), which was written in the early sixth century bc. This indicates that the story of Job was known, in some form, by this time and was at least circulating as oral tradition. Literary features such as vocabulary suggest the written version of Job came to be after the Jewish exile (538 bc) and before the fourth century bc.

The book of Job functions as a dialogue with the general principles presented in Proverbs and, thus, is part of the wisdom literature genre. However, it also defies the category, containing a mix of prose and poetry, including elements of lament and legal disputation.

Structure

The book opens with a prose prologue (Job 1:1–2:13). Job is depicted as a devout father, husband, and worshiper of Yahweh (1:1–5). The book then shifts to Yahweh presiding over His heavenly council. After He praises Job’s upright behavior, “the satan” figure (Hebrew for “the accuser”) asks whether Job’s piety is because of his prosperous circumstances. To test this question, Yahweh permits the satan figure to strip Job of all he has (1:6–12). After losing his wealth and children, Job still does not forsake Yahweh (1:13–22). Job then loses his health, but even after this second test, he will not curse Yahweh (2:1–10). At the end of the opening prose section, Job’s friends enter the narrative to console him (2:11–13).

But Job’s friends don’t do much consoling. Instead they argue that Job must have brought his pain on himself. Their ideas are based on a common principle of the time known as lex talionis (“an eye for an eye”; compare Exod 21:24). This forces Job to defend himself. The narrative cycles between the poetic speeches of Job and his friends in Job 3–27; this is followed by Job’s hymn to wisdom (Job 28). Job then delivers a final defense (Job 29–31) and is rebuked by a new character, Elihu (Job 32–37).

In the climax of the book Yahweh finally speaks—from the midst of a whirlwind (Job 38–41). But instead of answering Job’s questions, Yahweh articulates His unmatched power. In response, Job acquiesces to God’s sovereignty (42:1–6). The epilogue (42:7–16), which shifts back to prose, describes Job’s redemption: Yahweh blesses Job with abundant wealth and new family, and Job’s friends—now humbled by Yahweh—sacrifice to Yahweh.

Outline

• Prologue: Job’s standing before God and suffering (1:1–2:13)

• Job’s dialogue with his friends (3:1–27:23)

• Job’s discourse on wisdom (28:1–28)

• Monologues from Job and Elihu (29:1–37:24)

• God’s response to Job (38:1–42:6)

• Epilogue: Job’s restoration (42:7–17)

Themes

In their long discussion, Job and his friends wrestle with the paradox of seemingly unjust suffering. Job’s cries result in his requesting an advocate before Yahweh and proclaiming with certainty that his redeemer lives and will stand on the earth—lines that point forward to Jesus’ role (Job 9:33; 19:25–27; compare 1 John 2:1). Job is prosecuted by the satan figure and longs for a defender in the court of Yahweh. While Job is not sinless—no one is (Rom 3:23)—he is blameless in this particular situation (Job 1:7–8). But as Yahweh shows Job, he still has much to learn (38:1–40:2).

Job shows that even in grief we can find hope in a deepened relationship with Yahweh (23:10). It is only through Job’s sufferings that this is possible (42:4–6). Today—with our advocate, Jesus, in heaven—we face the question behind Job’s story: Will we love Yahweh, no matter what?

Further Reading

Wisdom Literature

Job LBD:I

Job, Book of LBD:I