Bible Commentaries
Job

II

AN INTRODUCTION TO THE BOOK OF JOB

This book is one of the most remarkable in all literature. When we fairly consider the loftiness of its themes; the profundity of its philosophy; the simplicity of its arrangement; the progress, power, and climax of its argument; the broadness of its application; we must, in many respects, give it precedence in rank over Homer’s Iliad, Virgil’s Aeneid, Dante’s Inferno, Milton’s Paradise Lost, Goethe’s Faust, or any other uninspired production. In philosophy it surpasses Socrates, Plato, Zeno, Epicurus, yea, all the finest productions of Greek and Roman classics. Even apart from its inspiration, every section is worthy of profound study.

Strangely enough this book is one of the volumes of the Jewish Sacred Scriptures whose place and inspiration have never been questioned by them though it treats of God’s dealings with and acceptance of one of another nation on the broadest lines of humanity. Its usual position in the Jewish Bible is in the third great division of their sacred oracles, viz: The Law, The Prophets, and The Holy Writings. It is the third book of that division – Psalms, Proverbs, Job. In our English Bible it follows Esther and precedes the Psalter.

It treats of patriarchal times. The proof is manifold:

1. Religious. The head of the family is the priest and the offerings and worship as in the days of Abraham, Isaac, and Jacob. (See Job 1:5; Job 42:8-9.) There was no Bible or authoritative written standard clearly defining men’s relations and duties toward God and authoritatively disclosing the methods and principles and purposes of the divine government. Indeed for such a revelation Job prays (Job 31:35). All appeals in the argument bearing on this point are made to the traditions of the fathers. There was, as yet, no particular nation set apart as God’s people and the custodians of his oracles. In every nation, tribe, or clan descended from Noah, God was worshiped according to traditional preservations of past revelations. We see an illustrious example in Melchizedek, King of Salem and priest of the most high God. God himself, in all the poetic discussion) with one exception, is El Sheddai, the Almighty, and not Jehovah (Cf. Exodus 6:3). The form of idolatry cited in the book (Job 31:26-28) is the earliest in historic development, the worship of the heavenly bodies.

2. The length of Job’s life, more than 200 years (Cf. Job 1:2; Job 32:6; Job 42:16) places him in the patriarchal days long before the time of Moses. Indeed every reference in the book calls for an early age.

3. The manners, customs, institutions, and general mode of life are all patriarchal. The city life (chap. 28) is exactly that of the earliest settled communities, with councils of gray bearded elders, judges in the gate (Job 29:17), the chieftain at once judge and warrior (Job 29:25), yet with written indictments (Job 31:35) and settled forms of legal procedure (Job 9:33; Job 17:3; Job 31:28), all of which belong to the patriarchal times. Some place these times between Genesis 11-12, but it seems better to place them somewhere between Abraham and the Egyptian bondage. The events herein described should immediately follow those of Genesis 22, and the book must have been written in or near the patriarchal times, since no man living in a later age could have written a book that so minutely enters into and describes the manners, customs, and institutions of that age.

The probable author of the book was Moses. The arguments tending to prove that Moses in Midian wrote the book of Job as the first Bible book written are as follows:

1. As Midian, where Moses lived forty years, touched Job’s country, as there was much intercommunication, as both were occupied by Semite population, Moses had exceptional opportunity to learn of Job.

2. All the internal evidence shows that Job lived in patriarchal times, anywhere between Abraham and Moses, and all the idioms of speech in the book show that the author lived near the times of the scenes described. No late author could have so projected his style so far back.

3. The correspondence between the Pentateuch and the book of Job is abundant and marvelous.

4. The man who wrote the song of deliverance at the Red Sea and the matchless poems at the close of Deuteronomy (32-33) is just the man to write the poetic drama of Job.

5. The problem of the book of Job, the undeserved afflictions of the righteous, was the very problem of the people of Moses.

6. The profound discussions in the book call for just such learning, wisdom, philosophy, and Oriental fire as Moses alone of his age possessed.

7. The existence and malevolence of a superhuman evil spirit (Job 1-2) alone could account for these afflictions, a being of whom Job himself might be ignorant, but well known to Moses in the power behind the magicians and idolatries of Egypt.

8. The purpose of the book is to show: (a) the necessity of a written revelation (Job 31:35); (b) the necessity of a daysman, mediator, redeemer (Job 9:33) to stand between God and sinful man – both point to a period when there was no written revelation and no clear understanding of the office of the daysman in the plan of salvation, and the necessity of a manifestation of God, visible, audible, palpable and approachable (Job 23:3-9) – all indicate a period when there was no Bible, but a desire for one, revealing the daysman and forecasting his incarnation, and make the presumption strong that Job was the first book of the Bible to be written – and such a book could find no author but Moses.

9. The book must have been written by a Jew to obtain a place in the canon of the Scriptures. All the conditions meet in Moses and in him alone of all men. This book is history, not a moral lesson based on supposititious characters. There is no rational interpretation except as history. Ezekiel (Ezekiel 14:14; Ezekiel 14:20) and James (James 5:11) refer to it only as such. The poetical parts are too true to nature, realistic, and personal to be regarded as a mere philosophical discussion.

The problems of the book are two:

1. The prologue contains the problem of disinterested righteousness ;

2. The poetry, the problem of undeserved afflictions of the righteous, and undeserved prosperity of the wicked of this world.

The objects of the book are to suggest the necessity of and to prepare the way for a wider revelation from God:

1. A revelation of God incarnate. Job felt that God was too far away, too vague for him to know. Hence his prayer, "Oh, that I could find him!" is for a revelation that would reveal God as visible, palpable, audible, approachable, and human.

2. A revelation, a book setting forth God’s will, explaining the problem of human suffering, man’s duties to God and of future judgments in the next world. This is seen in the prayer, "Oh, that mine adversary had written a book!" Job’s case was very different from Paul’s. Job, suffering without a full revelation) complains; Paul, suffering in the splendor of a complete revelation, glories.

The prose sections and their relations to the poetical parts are as follows:

1. The prologue, Job 1-2, introduces and gives the occasion of this division;

2. Job 32:1-6, introducing Elihu;

3. Job 38:1, introducing God;

4. Job 40:1, introducing God;

5. Job 42:7-17 is the epilogue which gives the outcome.

The poetical sections constitute a most remarkable drama, but the poetry is very archaic and simple.

Some questions have been raised against the integrity of the book:

1. It is objected that the prologue and epilogue do not fit the poetry and must belong to a later time. Reply: To any fair-minded student they do fit admirably and the whole work would be unintelligible without them.

2. It is objected that the part of Job’s speech in Job 27:8-23 does not fit into Job’s speech and that this must be the lost third speech of Zophar. Mediating critics say that it is Job’s language, but that he retracts some things said prior to this.

Reply: No such jumbling parts could have occurred. It is not a speech of Zophar, for he had no third speech. It is the language of Job in the restatement of his case, and applies to the wicked after death and is not a retraction.

3. It is objected that Job 28 is not the language of Job because it is not in line with his theme, but is a choral interlude, written by the author.

Reply: To thus designate this passage is sheer fancy without a particle of proof. It thoroughly harmonizes with Job’s contention that God’s providence is beyond human comprehension.

4. It is objected that the five chapters attributed to Elihu are out of harmony with the rest of the book, and that nothing is said of him in the closing part of the book nor at the beginning.

Reply: The interposition of Elihu was altogether proper and essential to the full development of the subject. The whole book follows the same general plan. The other characters are not mentioned till there is need for them and only then are they mentioned.

5. It is objected that God did not explain the problem of the book when he came upon the scene.

Reply: To have done this would have been to anticipate, out of due time, the order of the development of revelation: Job must be content with the revelation of his day, and trust God, who, through good and evil, would conduct both Job and the world to proper conclusions.

This book shares the singularity with the book of Jonah in that they are the only books of the Jewish Bible that speak of other nations as accepted of God.

It may here be noted that the modern commentaries are best for the exegesis of Job but the older ones are best for the exposition. Some valuable helps are now commended:

1. The common version to be compared with the Standard Version, Leeser’s Translation, and Conant’s Translation;

2. Sampey’s Syllabus to be compared with Tanner’s Syllabus and the author’s analysis;

3. Two books are especially commended, viz: (a) Rawlinson’s Commentary (Pulpit Commentary) and (b) Green’s Argument of the Book of Job Unfolded. Now we give, not an analysis, but a brief introductory outline of the book, as follows:

1. Introduction: Historical setting in prose, Job 1-2.

2. The poetical discourses, Job 3:1-42:6:

(1) Job’s complaint (3)

(2) Debate of Job with his three friends (Job 4-26)

(3) Job’s restatement of his case (Job 27-31)

(4) The interposition of Elihu (Job 32-37)

(5) The intervention of Jehovah (Job 38:1-42:6)

3. The epilogue, or concluding prose (Job 42:7-17).

For purposes of comparison I here give the "Syllabus of the Book of Job" by John S. Tanner of Baylor University, for his students in Baylor University.

SOME INTRODUCTORY MATTERS

I. Purpose and Method of Study

1. Purpose:

(1) Better understanding and appreciation of the book

(2) More especially, method of Scripture-study

2. Fundamentals in Method:

(1) To the book itself rather than to treatises about it. The latter only for suggestion and after-study of difficult points

(2) To the book itself rather than to the professor. Studies, not lectures. Teacher gives method, not matter; only directs the student’s energies to fruitful ways

(3) To the book itself rather than to the student, "Let the Word mean what it wants to mean"

(4) To the book itself rather than to other scriptures, referring to them only as they assist toward the meaning of this

II. Some Helpful Literature

(1) Revised Version (Best text and indispensable. Use the marginal readings)

(2) Moulton’s Modern Reader’s Bible, volume on Job (modern printing and notes helpful)

(3) Best commentary is that of A. B. Davidson in Cambridge Bible for Schools and Colleges

(4) Driver’s Introduction to the Literature of the Old Testament, Job 9

(5) Introductory chapter in Moulton’s Literary Study of the Bible

(6) Article (especially good) by Dickinson in Bibliotheca Sacra, for January, 1900

III. General Questions to Be Answered by the Study

1. Is the book primarily history, philosophy, science, or aesthetics? If philosophy, what the problem? What its solution?

2. What the final purpose of the book?

3. Is the plan didactic or artistic? If artistic, wherein?

4. If any poetry, how much? And wherein do the poetic content and form consist?

5. If poem, is it lyric, epic, or drama?

6. When, where, and by whom written?

7. Evidence for and against unity and integrity of the book?

8. Teaching of the book about:

(1) God

(2) Providence

(3) Future life

(4) Faith

(5) Repentance

(6) Righteousness

(7) Proper attitude toward current beliefs

9. Element of truth and of error in the position of each speaker?

10. Literary merit of the book?

11. Religious value? From each study preserve classified notes on these questions for summing up at the close.

THE PROLOGUE (PROSE) JOB 1-2

I. Narrative (master the events in order and detail). Fact or Parable?

II. Geography.

1. Uz (Cf. Genesis 36:21; 1 Chronicles 1:38; 1 Chronicles 1:42; Lamentations 4:21)

2. Teman. (See Genesis 36:15; Jeremiah 48:7; Jeremiah 48:20; Ezekiel 35:13; Obadiah 1:9; Amos 1:11 f.)

3. "The East." (See Genesis 25:6; Jeremiah 49:28.)

III. Persons

1. Job. (Cf. Ezekiel 14:14; James 5:11). Was he an Israelite? Note social, industrial, and religious customs.

2. Job’s wife. (Job 2:9; Cf. Job 19:14-17).

3. "Sons of God" – men or angels? (Cf. Job 38:7.)

4. Satan. The devil or a prosecuting angel? (See Job 2:3; Cf. 1 Kings 22:21 f.; 1 Chronicles 21:1; Zechariah 3:1 f.; Luke 22:31 f.; 2 Chronicles 12:7; Revelation 12:10.)

5. The three friends.

IV. The Trials. Order, progression, severity. Differing purposes of God and Satan? What trial overcame Job?

V. Proposed Solutions of the Mystery of the Sufferings of This Saint.

1. That revealed in the transaction, viz: God’s permission:

(1) To convict and conquer Satan (Job 2:3)

(2) To test and improve Job (Cf. Luke 22:32; 1 Peter 1:7; James 1:2; James 1:13)

(3) To glorify God in both

2. That of Job’s wife (Job 2:9), viz: Tyranny of God

3. That of Job (Job 1:21; Job 2:10), viz: God’s exercise of his sovereignty in severity within the limits of his grace

VI. Remarkable Literary Features:

1. Theme of profoundest and universal practical interest, viz: The problem of sufferings of the righteous.

2. The hero chosen is of such character as to illustrate the problem and its solution in extreme and yet most fair and impressive form.

3. The blessed state of the hero at the opening of prologue is a fit climax for a good novel; the moral triumph at the close would be a peerless climax in secular literature. At such dizzy heights this drama begins.

4. By the narrative in the prologue the reader is taken into confidence and given the secret while the actors in the drama are in the dark. By this the interest of the plot is rather increased than diminished.

X

THE BOOK OF JOB IN GENERAL

The difficulty of rightly interpreting this book lies in the fact that Eliphaz, Bildad, and Zophar all said some good things. For example, the quotation in Hebrews, yet they were condemned, and Job said some bad things, yet he was commended. Now the difficulty lies in separating the good from the bad; especially in selecting texts for preaching there is danger of treating as God’s word what God condemned.

There are several references showing the indebtedness of later Old Testament books to this one, viz: Jeremiah 20:14-18 is derived from Job 3:3-12. Ezekiel 14:14; Ezekiel 14:20 shows that the book was well known in that prophet’s time. Proverbs 8:1-10; Proverbs 8:30-31 are founded upon Job 28:12-28. Proverbs 3:11-12 equals Job 5:17-18, and there are many passages in the Psalms and some in Isaiah which doubtless are founded on Job.

There are also some New Testament references to and quotations from this book. For instance, James 5:11 is a reference to the character, Job, and 1 Corinthians 3:19 is a quotation of Job 5:13; also Hebrews 12:5-6 is a quotation of Job 5:17-18.

The teachings of the book concerning sin, original and personal, are clear and definite. As to original sin, the book teaches that we are born in sin and conceived in iniquity (Job 14:4). As to personal sin, the book teaches that we are personal sinners. Job acknowledged his sins of youth (Job 13:26). The teaching of the book concerning the atonement is set forth in the sacrifices of the Prologue and the Epilogue. God being offended by pin could be approached only by offerings. The sacrifices here mentioned are the same as found in Genesis and Exodus showing that sin must be expiated by a sacrifice.

The teaching of the book concerning repentance is marked. Repentance was taught by Job’s three friends. They urged him to repent though their reason for it was not applicable to him. When Job saw his error he said, "I abhor myself and repent."

The teaching of the book concerning prayer) answered and unanswered, is as follows:

1. As to answered prayers, Job’s prayer to meet God was answered; his prayer for his three friends was also answered; his prayer for a revelation, redeemer, umpire, etc., though not answered in his day, has long since been answered.

2. As to unanswered prayers, Job’s prayer for immediate death was not answered; his prayer for a curse upon the day of his birth, etc., was not answered.

The teaching of the book concerning God is rather pronounced. His wisdom, omnipotence, omnipresence, omniscience, mercy, and justice are in evidence throughout the book and the fact that he is full of pity is also taught in the book (see James 5:11).

The teaching of the book concerning providence is that God rules all things both temporal and spiritual. His providence is both direct and permissive.

The teaching of the book concerning Satan is seen in the several statements in the book about him. Satan appearing with the angels implies his angelic being and hints at his origin. He is subject to God as other angels are and must make his report to God at stated times as the other angels do who have not fallen. He can do only what God permits him. His incessant activity and unvaried vigilance are implied. His cunning, wisdom, and malice are seen in his dealings with Job.

The teaching of the book concerning the resurrection is that there will be a resurrection of the body in which we shall see God. This is based on the author’s interpretation of Job 13:15.

The teaching of the book concerning the future life is that there is a future life where all things will be evened up according to justice.

The teaching of the book concerning the final judgment is that there is a necessity for a future and final judgment at which men will receive just recompense for the deeds done in the body.

The teaching of the book concerning future revelations is that there is a necessity for a revelation showing man’s relation and duties to God and answering the perplexing questions of life, such as are found in the book.

The teaching of the book concerning the Messiah is that there is a need for a Messiah incarnate, to save from sin in this world, and in the world to come; to act as mediator and intercessor between God and man.

According to the teaching of this book afflictions are not all penal. Some of them are penal, while those supposed to be such are sometimes merely consequential. They are never expiatory. We suffer as chastisement often, but the penalty of sin is death, and no amount of suffering in this world could pay the penalty of sin. It is often consequential, i.e., afflictions come according to a law: "Whatsoever a man soweth that shall he also reap."

They are sometimes disciplinary. Suffering comes often as preparatory for something to follow; for instance, the suffering of the Israelites in Egypt was preparatory for the journey in the wilderness to Palestine and prepared them to enjoy and properly appreciate the blessings of God upon them in after years. Many of us have to go through a school of suffering before we are able to appreciate the blessings of God.

They are often exemplary in showing patience and persistency. James says, ’’Behold, we call them blessed that endured; ye have heard of the patience of Job, and have seen the end of the Lord, how that the Lord is full of pity, and merciful" (James 5:11).

They are sometimes designed to show the need of revelation before it is given. We find that suffering caused Job to realize the need of a number of things that he never could have realized without it, and that he could not understand without a revelation. He was not able to solve the problem of his own suffering without it.

They are often typical. Job’s suffering was typical of the Messiah’s suffering in that it was brought upon him by the devil. As Job was in the hands of the devil, so was our Lord in his great agony on the cross. The proof that Job’s sufferings were typically suggestive of the Messiah’s sufferings is seen from the fact that David (Psalm 22) and Isaiah (Isa. 53) used the words of Job in describing the sufferings of Christ. Since this book has been treated as history throughout, not parable, some have difficulty in reconciling with this view.

1. The seeming artistic form of the numbers in the book, e.g., the round numbers in Job 1:2-3; Job 42:12-13; the sacred character of the number "3" in Job 1:2-3; Job 1:17; Job 2:11; Job 42:13; the number "7" in Job 1:2-3; Job 2:13; Job 42:8; Job 42:13; the number "10" in Job 1:2; Job 42:13; the exact doubling of Job’s substance in Job 42:10; Job 42:12 and the exact restoration of the whole number of his sons and daughters (see Job 1:2; Job 42:14); the exact doubling of his former term of life detected in Job 42:16.

2. The poetic form of the speeches, i.e., did these men actually speak in poetry or has the author cast their prose speeches into poetic form clothing their ideas in his own words?

This difficulty may be solved by noting:

1. That there is nothing to prevent round or sacred numbers from being used historically, as they are found so used in many parts of the sacred Scriptures and by Oriental writers.

2. That we are not to understand by Job 42:10; Job 42:12 that God exactly doubled Job’s possessions, but grant it, and then it is Just as easy to conceive that God doubled his substance as it is to think that he increased it at all.

3. That the restoration of the old number of sons and daughters is the thing most natural to expect. Why expect fewer children or more?

4. That it is a gratuitous supposition of the critics that Job’s age was twice as long after as before his calamity. His age is nowhere told except his length of life after his misfortune. So he may have been sixty, eighty, or one hundred years old when his reverses came. But if it should be detected that his term of life after his calamity was twice that of his age before, why should we be disturbed? Nothing beyond the ordinary in that and it was as easy for God to actually double his former term of life as it is for the critics to detect that it was doubled.

5. It is possible that they spoke in prose and the author, either first as author and later as editor, cast the thought of each speaker into poetic form, using his own words, but evidence is rather against this view, since (1) it was very common for men in that age to use just such rhythm in making a speech as is found in these speeches here, (2) this is now common among the Arabians, (3) each speaker has his own peculiar style and vocabulary and (4) the reader is irresistibly impressed with the reality of the transactions and feelings brought into play.

Job and Paul were both afflicted with great, varied, and long-continued but undeserved sufferings. Compare them. How do you account for the widely different spirit with which they were received and how does this bear upon the object of the book of Job?

1. Satan is the instrument of the sufferings of each.

2. They were varied in each case: Job lost property, family, friends) and health, being afflicted with a most loathsome and painful disease; Paul lost friendship of kinsmen in the flesh, suffered much affliction at their hands, untold hardships, and much bodily affliction.

3. They were both good men, blameless and upright in the sight of God and man.

4. Job curses the day of his birth and prays for immediate death, while Paul glories in his tribulations and gladly endures them to the end; Job was in the mere dawn of revelation while Paul was in the very splendor of it; Job did not understand the purpose of the affliction, but Paul did.

5. It bears upon the chief object of the book in showing that we have that which Job felt a need for, viz: a revelation complete.

I know of no more appropriate closing for the discussion of this great book than the following poem:

THE TAPESTRY WEAVERS or THE WORLD’S A CARPET INSIDE OUT (A beautiful parable in two parts)

By Anson G. Chester

PART I

Let us take to our heart a lesson; No lesson can braver be,

From the ways of the tapestry weavers, On the other side of the sea.

Above their heads the pattern hangs, They study it with care,

And while their fingers deftly move, Their eyes are fastened there.

They tell this curious thing besides Of the patient, plodding weaver:

He works on the wrong side evermore, But works for the right side ever.

It is only when the weaver stops, And the web is loosed and turned,

That he sees his real handiwork, That his marvelous skill has learned.

Ah! the sight of its delicate beauty, It pays for all its cost,

No rarer, daintier work than his, Was ever done by the frost.

Then the master bringeth him golden hire, And giveth him praise as well,

And how happy the heart of the weaver is, No tongue but his own can tell.

PART II

The years of man are the looms of God, Let down from the place of the sun,

Wherein we all are weaving, Till the mystic web is done.

Weaving blindly, but weaving surely, Each for himself his fate,

We may not see how the right side looks, We can only weave and wait.

But looking above for the pattern, No weaver hath need to fear,

Only let him look into Heaven, The Perfect Pattern is there.

If he keeps the face of the Savior Forever and always in sight,

His toll shall be sweeter than honey, And his weaving sure to be right.

And when his task is ended, And the web is turned and shown,

He shall hear the voice of the Master, It will say to him, "Well done”

I And the white-winged angels of Heaven, To bear him thence shall come down;

And God shall give for his hire – Not golden coin, but a Crown.

QUESTIONS

1. What constitutes the difficulty of rightly interpreting this book?

2. Cite some references showing the indebtedness of later Old Testament books to this one.

3. Cite the New Testament references and quotations from this book.

4. What the teachings of the book concerning sin, original and personal?

5. What the teaching of the book concerning the atonement?

6. What the teaching of the book concerning repentance?

7. What the teaching of the book concerning prayer, answered and unanswered?

8. What the teaching of the book concerning God?

9. What the teaching of the book concerning providence?

10. What the teaching of the book concerning Satan?

11. What the teaching of the book concerning the resurrection?

12. What the teaching of the book concerning the future life?

13. What the teaching of the book concerning the final judgment?

14. What the teaching of the book concerning future revelations?

15. What the teaching of the book concerning the Messiah?

16. According to the teaching of this book are afflictions all penal?

17. Are any of them penal or are those supposed to be such sometimes merely consequential?

18. Wherein are they disciplinary?

19. Wherein are they often exemplary?

20. Wherein are they designed to show the need of revelation before it is given?

21. Wherein are they often typical?

22. What the proof that Job’s sufferings were typically suggestive of the Messiah’s sufferings?

23. What difficulty with respect to certain artistic features of the book and what the author’s solution of it?

24. Compare Job and Paul and account for the widely different spirit with which they received their sufferings and its bearing on the object of the book of Job.

25. Have you read the poem, "The Tapestry Weavers," or "The World’s a Carpet Inside Out"?