The Book of Job is
mostly a historical poem, based on an event in the life of
the greatest and most widely known man in his part of the
world in his day. It has been eulogised as "perhaps
the Greatest Masterpiece of the Human Mind" (Victor
Hugo), as "one of the grandest things ever
written" (Thomas Carlyle), and as rising "like a
pyramid in the history of literature, without a predecessor
and without rival" (Philip Schaff) – but surely is not
solely the product of human mind.
The first two chapters
and the greater part of the last chapter are written in
prose. The intervening chapters, giving the content of the
discourses recorded, are presented in poetical form. We are
concerned in a general way with the book as a whole, but
with the prose section in particular, and shall present a
summary in an Excursus for some of the richly significant
insights it affords in regard to both the malevolent agency
of Satan and the problem of human suffering that has been
with every generation of mankind.
SCENE I. On a day when
"the sons of God [angels of God likely, as will be
discussed later] came to present themselves before Jehovah
[in the court of heaven, no doubt, for making reports and
receiving assignments as well as for worship], that Satan
came among them [apparently as an intruder]. And Jehovah
said unto Satan, Whence comest thou? [evidently not for his
own information regarding Satan and his doings, but to
direct the attention of the angels present to such and put
them on guard]. Then Satan answered Jehovah, and said, From
going to and fro in the earth, and from walking up and down
in it [seeking whom he might devour?]. And Jehovah
[especially proud of Job] said unto Satan, Hast thou
considered my servant Job? For there is none like him in
all the earth, a perfect [‘wholehearted,’ Jewish tradition
to be sited again under SCENE VI, next page] and an upright
man, one that feareth God, and turneth away from evil. Then
Satan answered Jehovah, and said, Doth Job fear God for
nought? Hast thou not made a hedge about him, and about his
house, and about all that he hath, on every side? Thou hast
blessed the works of his hands, and his substance is
increased in the land. But put forth thy hand now, and
touch all that he hath [that is, to destroy it], and he
will renounce thee to thy face. And Jehovah said unto
Satan, Behold, all that he hath is in thy power; only upon
himself put not forth thy hand. So Satan went forth from
the presence of Jehovah." (1:6-12.)
SCENE II. Then, on a day
that Job’s seven sons and three daughters were having a
celebration in their eldest brother’s house, all the
following calamities, one right after the other, were
reported: (1) While the oxen [he had 500 yoke of them] were
plowing and the asses [he had 500 she-asses] were feeding
beside them, the Sabeans fell upon them and took them away,
and killed the servants attending them except the bearer of
the report. (2) Fire of God fallen from heaven [lightening]
burned up and consumed all the sheep [he had 7,000] and the
servants attending them except the one making the report.
(3) Three bands of Chaldeans fell upon the camels [he had
3,000], taking them away and slaying all servants with the
exception of the reporter. And (4) a windstorm struck the
house where his sons and daughters were entertaining
themselves, killing everybody in it except the one
fortunate enough to escape and make the report.
(1:13-19.)
"Then Job arose,
and rent his robe, and shaved his head, and fell down upon
the ground, and worshipped: and he said, Naked came I out
of my mothers womb, and naked shall I return thither:
Jehovah gave, and Jehovah taketh away; blessed be the name
of Jehovah. In all this Job sinned not, nor charged God
foolishly." (1:20-22.)
SCENE III. Again it came
to pass on a subsequent day "when the sons of God came
to present themselves before Jehovah, that Satan came also
among them to present himself before Jehovah … and Jehovah
said unto Satan, Hast thou considered my servant Job? For
there is none like him in the earth, a perfect and upright
man, one that feareth God, and turneth away from evil:
and he still holdeth fast to his INTEGRITY, although thou
movedst me against him, to destroy him without
cause. And Satan answered Jehovah, and said, Skin
for skin, yea, all that a man hath will he give for his
life. But put forth thy hand now, and touch his bone and
his flesh, and he will renounce thee to thy face. And
Jehovah said unto Satan, Behold, he is in thy hand; only
spare his life." (2:1-6.)
SCENE IV. "So Satan
went forth from the presence of Jehovah, and smote Job with
sore boils from the sole of his foot unto his crown. And he
took him a potsherd {a pottery fragment} to scrape himself
therewith; and sat among the ashes. Then said his wife unto him,
Dost thou still hold thine INTEGRITY? Renounce God, and
die. But he said to her, Thou speakest as one of the
foolish women speaketh. What? Shall we receive good at the
hand of God, and shall we not receive evil? In all this did
not Job sin with his lips." (2:7-10.)
SCENE V. "Now when
Job’s friends heard of all this evil that was come upon
him, they came every one from his own place: Eliphaz the
Temanite {close to Median where Moses father -in-law,
Jethro, lived} and Bildad the Shuhite, and Zophar the
Naamathite; and they made an appointment together to come
to bemoan him and to comfort him. And when they lifted up
their eyes afar off, and knew him not, they lifted up their
voice, and wept; and they rent every one his robe, and
sprinkled dust upon their heads toward heaven. So they sat
down with him upon the ground seven days and seven nights,
and none of them spake a word unto him: for they saw that
his grief was very great." (2:11-13.)
SCENE VI. After this Job
broke silence, and cursed his day. Then followed three
rounds of speeches by his friends taking turns, with Job
replying to each as soon as he had finished speaking. Each
one was certain that Job must be guilty of some heinous sin
or sins, however secret they may have been, else Jehovah
would not be afflicting him as he was – even becoming more
vehement against Job at times – with him just as vehemently
protesting his innocence and charging them with false
judgments and theology.
Job was full of
complaints and of feeling that he was being unjustly
punished – utterly unable to understand why, yet hopeful of
somehow being ultimately vindicated – once exclaiming,
"Though He slay me, yet will I trust in Him; But I
will argue
my ways before him" (13:15, Translation of Jewish
Publication society of America, 1955, fifth Printing, 1969,
referred to above under SCENE I, preceding page) – and
another time saying "But he knoweth the way that I
take; when he hath tried me, I shall come forth as gold:
(23:10).
Finally, his
"comforters," almost his adversaries by now (with
Eliphaz having gone so far as to accuse him of flagrant
specific sins 22:1-11), had no more to say, and Job
finished his "say" in three sections, Chapter 26,
Chapters 27-18, and Chapters 29-31, as if giving
opportunities for reply. The last sentence of Chapter 31
reads, "The words of Job are ended." (3:1 -
31:40.)
NOTE: In one of Job’s
speeches (Chapter 19), in which he bared the great anguish
and perplexity of soul, he included a description of how
completely ostracized and alone and despised and ignored
and forlorn he had become as follows: "He hath put my
brethren far from me [thinking God had done it but not
knowing why], And mine acquaintance are wholly estranged
from me. My kinfolk have failed, And my familiar friends
have forgotten me. They that dwell in my house [he had a
‘very great household,’ 1:3], and my maids, count me for a
stranger: I am an alien in their sight. I call unto my
servant, and he giveth me no answer, Though I entreat him
with my mouth. My breath is strange to my wife, And my
supplication to the children of my mother. Even young
children despise me; If I arise they speak against me. And
my familiar friends abhor me, and they whom I loved have
turned against me." (Vs.13-19.)
SCENE VII. A young,
arrogant, self-opinionated, highly articulate onlooker by
the name of Elihu, who may have chanced to come that way
and out of curiosity stopped when aware of what was taking
place, was now so worked up and even angry at both Job and
his three friends that he just had to speak. Six chapters
record his harangue, which seems to have paused three times
to allow for reply, with no one responding. Notwithstanding
all its rhetoric and oratory, and indeed greater
philosophical and theological content, with his implying
divine inspiration (32:6-22), it was not essentially
different in sentiment from speeches of Eliphaz, Bildad,
and Zophar.
Chapter 32:1-5
introduces Elihu’s speech as follows: "so these three
ceased to answer Job, because he was righteous in his own
eyes. Then was kindled the wrath of Elihu, the son of
Barachel the Buzite, of the family of Ram" against Job
was his wrath kindled, because he justified himself rather
than God. also Against his three friends, because they had
found no answer, and yet had condemned Job. Now Elihu had
waited to speak unto Job, because they were elder than he.
And when Elihu saw that there was no answer in the mouth of
these men, his wrath was kindled."
Elihu’s speech
ends with Chapter 37. Whether that is because he had
finished or because interrupted by God, is not stated, too.
God, too, ignored Elihu except for an indirect reference to
one of his accusations of Job.
SCENE VIII. At any rate, Jehovah
intervened (38:1), speaking to Job out of a whirlwind and
asking, "who is this that darkeneth counsel by words
without knowledge?" – Elihu having accused him of
"multiplying words without knowledge" (35:16).
Then he challenged Job saying, "Gird up now your lions
like a man; for I will demand of thee, and declare thee
unto me." Continuing with a barrage of questions
exposing the ignorance, impotence, helplessness, and
infinitesimal smallness of man compared to God"
(filling Chapters 38-41), he awed Job into the following
reverential and penitential response: "I know that
thou canst do all things, And that no purpose of thine can
be restrained. Who is this that hideth counsel without
knowledge? Therefore have I uttered that which I understood
not. Things too wonderful for me, which I knew not …
Wherefore I abhor myself, And repent in dust and
ashes" (42:2-6).
Whereupon, still ignoring Elihu, Jehovah said to
Eliphaz the Temanite, My wrath is kindled against thee, and
against thy two friends; for ye have not spoken of me the
thing that is right, as my servant Job hath. Now therefore,
take unto you seven bullocks and seven rams, and go to my
servant Job, and offer up for yourselves a burnt offering;
and my servant Job shall pray for you; for him I will
accept, that I deal not with you after your folly; for ye
have not spoken of me the thing that is right, as my
servant Job hath." This they did, "and Jehovah
accepted Job." (42:7-9.)
"And Jehovah turned the captivity of Job,
when he had prayed for his friends: and Jehovah gave him
twice as he had before." All his brothers and sisters,
and all his acquaintances that he had previously
entertained in his home, came to see him, bemoaning him and
comforting him "concerning all that Jehovah had
brought upon him." Every man gave him a piece of money
and a gold ring. …He had also seven sons and three
daughters … And in all the land were no women found so fair
as the daughters of Job: .. And after this Job lived a
hundred and forty, years and saw his sons, and his sons’
sons even four generations. So Job died, being old and full
of days." (42:10-17._
With reference to this, we read in the New
Testament: "Behold, we call them blessed that endured:
ye have heard of the patience [endurance, or perseverance]
of Job, and have seen the end of the Lord, how that the
Lord is full of pity, and merciful" (James 5:11).
Observations on the Above
1. The "sons of God" (1:6; 2:1) were
likely the same as those of 38:4-7, in which Jehovah is
represented as asking Job" "Where wast thou when
I laid the foundations of the earth? … When the morning
stars sang together, And all the sons of God shouted for
joy?" These must have been the angelic creation, for
that was before there were "sons of God" on the
earth – before mankind had been created. And the
presentation of the "sons of God" before Jehovah,
as mentioned in the above passages, must have been in the
court of heaven, with Satan entering as an intruder and
accuser – being "the accuser of our brethren …, who
accuseth them before God day and night" (Revelation
12:10).
NOTE: The foregoing gives no credence to the
popular notion, extant as early as the period between the
Old and New Testaments, that "sons of God" who
married "daughters of men" and had children by
them, as mentioned in Genesis 6:1-4, were fallen angels. It
is much more likely that they were men who were worshippers
of God and women who were not. For, according to Christ,
heavenly angels neither marry nor are given in marriage
(Matthew 22:30; Mark 12:25; Luke 20:34-36). And fallen
angels are not likely to have acquired sex by sinning. But,
if so, it is not likely that they could have had children
by "daughters of men," for, according to Genesis
every creature of God that reproduces itself does so after
its kind." And "angelkind" and
"womankind" would not be the same kind – one
"spirit" and the other "flesh" in
addition to being spirit. And even two kinds of flesh have
to be essentially alike in order to reproduce my mating. If
simply of the border line and perchance able to produce
offspring, it is infertile. Witness the Mule.
2. Satan, "without cause," moved Jehovah
against Job, to "destroy" him (2:3). While God
did not move against Job except indirectly by allowing
Satan to do so, he also placed limits beyond which Satan
was not allowed to go. And he has promised to do so in
regard to ourselves. "God is faithful, who will not
suffer you to be tempted above that ye are able; but will
with the temptation provide a way of escape, that ye may be
able to endure it" (1 Corinthians 10:13).
Christians have not been promised immunity from
temptation, but only from such as would be beyond our
ability to resist. God allows us to be tempted by Satan
within limits, to test us – limits are not necessarily the
same for everyone. In the case of Job, he did not allow his
life to be taken. But he has not promised Christians even
that limitation (for there are experiences worse than death
itself, and from which death can be a relief, particularly
for the Christian); he has promised only to reward them
more than commensurately, as he did Job in the end.
"If any man would come after me." Said Jesus,
"let him deny himself, and take up his cross, and
follow me. For whosoever would save his life [in this
world] shall lose it [in the world to come]: and whosoever
shall lose his life for my sake shall find it"
(Matthew 16:24-25). In other words, death is not defeat in
any final sense, but compromise of discipleship to avoid
death is defeat in the long run.
Accordingly, we read "… the sufferings of the
present time are not worthy to be compared with the glory
that shall be revealed to usward’ (Romans8:18). "For
our light affliction, which is for the moment, worketh for us more and more
exceedingly an eternal weight of glory while we look
not at the things that are seen, but at the things which
are not seen: for the things that are seen are temporal;
but the things which are not seen are eternal" (2
Corinthians 4:17-18). Christians at Smyrna were told by
Christ: "Fear not the thing you are about to suffer:
behold, the devil is about to cast some of you into prison,
that ye may be tried; and ye shall have tribulation ten
days. But be thou faithful unto death [that is,
unto the point of dying, if necessary, to keep from
compromising their faithfulness to him], and I will give
thee the crown of
life [that is , eternal life]" (Revelation
2:10) – "not be{ing} hurt of the second death"
(v.10) – "the lake of fire" (20:14; 21:8). And
the inspired apostle Paul wrote that, if "for thy sake
[Christ sake] we are killed all day long; [and] accounted
as sheep for the slaughter, … we are more than conquerers
through him that loved us" (Romans 8:36-37), for
nothing, including "death .. shall be able
to separate us from the love of God, which is in Christ
Jesus our Lord" (v.39).
3. Satan had at first said that if his substance
were all destroyed he would renounce God to his face
(1:11). That was saying Job was not outwardly righteous
because of personal integrity (genuine goodness and piety),
but because of earthly prosperity. And when God had still
greater reason to be proud of him, now that he had proved
Satan’s acquisition to be false, Satan retorted, "Skin
for skin, yea, all that a man hath he will give for his
life." And insisted that if only his bone and flesh
were "touched" he would renounce God to his face
(2:4-5). By the no doubt proverbial saying, "Skin for
Skin," he likely meant to say (a) that, to keep his
own "skin" intact, a man will sacrifice another’s
"skin," even that of his nearest and dearest, and
(b) to insinuate that Job had submitted to the loss of his
children with murmuring because he feared that otherwise
God would stretch forth his hand against his own person,
and smite or destroy it (Pulpit Commentary).
Yet Job unknowingly proved Satan wrong again by
maintaining his integrity notwithstanding Satan’s onslaught
against his person. And, what may have been even harder to
endure, and to hold out against, were the social and
domestic conflicts and burdens that resulted – (a) his
wife’s insistence that he sacrifice his integrity and die,
(b) the inattention and desertion of servants and relatives
and friends and neighbors, and (c) the adverse moral
judgments and arguments of no doubt his most highly
respected friends who had come with the idea of
"comforting" him – likely reflecting the attitude
of society at large.
4. Like Job, we may not always know why we or
others suffer as we or they do. Suffering may be (a)
punitive (as for the incorrigibly wicked, Matthew 25:46);
or (b) disciplinary (for correction and/or molding
character, as per Hebrews 12:4-11; James 1:2; Romans 5:3-5;
2 Corinthians 12:7-10); or © for trials or testing (1
Thessalonians 5:3-5; James 1:12; 1 Peter 1:6-9) – and/or
maybe for other reasons, as when the innocent suffer from
the sins of others. As for Job, he seems to have had at
least a vague notion of the possibility of being
"tried," and of favorable outcome (Job 23:10),
which actually eventuated.
And an over-all purpose of God seems to be to
provide us with a knowledge of good and evil, so that we
shall seek an eternity of good rather than evil. That no
doubt was why the tree forbidden to Adam and Eve was called
"the tree of the knowledge of good and evil"
(Genesis 2:0). Before eating of it. they knew only good.
But if they did eat of it, they would know both good and
evil – a mixture of both. And their posterity has had and
will continue to have such upon earth, in a period of
probation, before an eternity to come in which destiny will
be all good (eternal life) or all bad (eternal punishment).
Not having experienced evil before eating the tree of life,
they did not know how to appreciate how good they were
having it or what they would lose by disobedience to
God.
Were it not for the benevolent purpose of God and
his recompense in eternity for faithfulness under trial,
this life would be grossly unfair for many
and no doubt most. For the innocent as well as the guilty
suffer, and in many instances much more so – the wicked
often even prospering and the righteous not (see Psalm 73).
The Book of Job appears to be designed to assure us that,
regardless of life’s vicissitudes and no matter how much
they may seem against us, God is in control and, if we
retain our INTEGRITY toward him, "all things [will]
work together for good" (Romans 8:28).
Satan would have us disbelieve that, and disregard
God. Both of them try us – God to test our loyalty and
obedience to him, while soliciting it; but Satan in order
to prevent our favorable responding to God, and doing so by
all kinds of tactics. God allows him thus to operate within
certain limitations but not to go beyond what we
can resist
if we will
(see 1 Corinthians 10:13).
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