THE BOOK OF JOB

THE BOOK OF JOB

            The book of Job is one of the books that constitute Wisdom literature. The protagonist of Job is a man of the patriarchal age, who lived in Uz, at the borders of Edom and Arabia. This region was famous for its wise men (Jer. 49:7 and Bar. 3:22-23). His three friends were also from this territory (Job. 2:1). Even before the present story, Job has been known for his righteousness (Ezek. 14:14).

Structure

The Book of Job is divided into five parts: Prologue 1-2; the Dialogue 3-31; the Discourses of Elihu 32-37; the Discourses of Yahweh and Job’s Response 38:1-42:6; and Epilogue 42:7-17.

Authorship and Date

The themes and language of the book of Job indicates that the author was probably an Israelite who lived in Palestine. The narrative is set in the (pre) patriarchal times: Job is described as the greatest of the people in the East; and his greatness is measured by the number of his sons, daughters, servants and domestic animals (1:5). His three friends, and even his enemies (the nomadic Sabeans and chaldeans (1:15, 17)) are from the environment associated with Abraham’s wandering; and the monetary unit mentioned in Job. 42:11 (Gen. 33:19 & Jos. 24:32) was of the patriarchal times. Though these facts suggest that the book could be one of the earliest works of the Yahwists and Elohists, they are just a literary imitation of the ancient traditional sources. This is because there is evidence that the author used the works of the prophets, especially Jeremiah and Ezekiel, since the book contains some facts in these prophets, like the three men renowned for virtue (Ezek. 14:14, 20), and the doctrine of individual responsibility (Jer. 31:29-30). These are ideas that developed in the post-exilic period. The book has almost some obvious Aramaism. The date could therefore conjecturally be dated around 5 century B.C.

Purpose

The book of Job was written in order to question traditional retributive theology (represented by Job’s question and those of his three friends) that states that God punishes the wicked while He rewards the just, and by so doing answer the age-old (and still current) question, “Why does God allow the righteous to suffer?”

Theology

Many theologians have endeavoured to find an answer to the question of the suffering of the Just, raised by the book of Job and that led Job to confront his Creator. In keeping silence on this particular issue, God wanted to teach Job (and us) an important lesson: the world’s mode of operation does not follow human logic, that is, since God is the maker of heaven and earth, He is free to rule them as it pleases Him, and his rule is good, humanly incomprehensible, needing no human questioning. This is experienced in the answers that God gives to Job, and Job’s response too.

The Pericope: Job 42:1-6

            This pericope is described as anti-wisdom wisdom. Because, herein, we see a refutation of traditional wisdom which views the blessed as the just, and the afflicted as the unjust sinners.

God’s answer from chaps. 38-41:26 do not really address Job’s complaint about the problem of his innocent suffering and Divine Injustice, but, Job’s answer in 42:1-6 demonstrates an understanding of God’s reply wherein Job affirmed God’s omnipotence, benevolence and his own limited knowledge. On the basis of this new knowledge gained from God’s reply, Job repented in dust and ashes (42:2-6). His suffering, questioning and God’s reply made him affirm in this pericope the fallibility, imperfection, flawedness and derivativeness of his knowledge.

            The poet shows that God, for his defence, goes purposely into the area of Job’s complete ignorance. God does this to humble Job, and tame his pride. Although, Job genuinely searches for God, this cannot be done with the delimiting cobwebs of pride. Job arms himself with imperfect human knowledge, thinking by this armoury, that he knows it all and can challenge God in a battle-court. But, he becomes amazed, awe-struck and dumbfounded as he hears God speak. Discovering his naivety, and sin, he changes his quest, acknowledges Divine omnipotence and benevolence, and kneels in his affirmation of his human frailty, and imperfection.

Purpose of this Pericope

-- Makes vivid Job’s understanding of God’s reply.

-- Achieves the goal and purpose of the book, on the basis of Job’s understanding.

Contemporary Relevance

-- No level of knowledge about God, sufficiently grasps God’s very being and essence. Hence, the need for tolerance, since other views could also have some residues of truth, however small.

-- Our gifts do not necessarily confer salvation. God’s salvation is a gratuitous gift, and unmerited favour.

-- Our endless search for God must characterize us, and this must be done in humility, and in the knowledge that our previous knowledge may fail when we encounter him.

-- God is sought and understood in speaking and listening to him. Hence, the need for prayer and meditation.

-- God’s love chastises the beloved to make them stronger, purer, more refined and nobler.

-- Suffering does not necessarily imply the absence of God.