The Book of Job Session3 Withfriendslikethese (part1) AReview BelowisabriefreviewofthecontentcoveredinSessions1and2ofthisstudyasitrelatestotheBookof Job: TheBookofJobiscategorizedamongthe WisdomLiterature ofancientisrael. Likeother WisdomLiterature oftheancientneareast,israel swasrootedinpracticalhuman experience,andsoughttorealisticallyexplorecritical andoftendifficult issues(not historicity ) pertainingtolife,byfilteringeverythingthroughtheexperienceofalifewithgod,whileraising difficultquestionsintendedtoprovokethoughtwithoutofferingeasyanswersorsimplesolutions, oftenchallengingconventionalopinions,practices,andbeliefsintheprocess. TheBookofJobwasamongthelastbooksoftheO.T.tobecanonized. Alongwiththeother WisdomBooks ofthebible(ps.,pr.,eccl.,lam.,&songofsongs),job(written downc.586bc,andperhapsbestunderstoodasan exilicwork )wasamongthekethu bim( The Writings ),thelastportionoftheo.t.tobecanonizedinthe1 st c.ce. TheBookofJobcanbeunderstoodasa courtroomdrama. Understoodassuch,Godisseenas TheJudge,Satan(inkeepingwithanAncientHebrewperspective of Satan as Accuser or Adversary )canbestbeunderstoodasthestory s prosecution or prosecutingattorney,andjob(whostandsinforbothgod speoplebothcollectivelyand individually)canbeunderstoodasthedefendant or accused. TheBookofJobdealswithsome BIGISSUES. Understoodasacourtroomdrama,Satan saccusationstowardbothgodandjob,setintomotionthe eventsofjob s trial,whichseekstoexploresuchweightyissuesas: thenatureofhumanpiety,the realityofhumanpain&suffering,and trueextent&impactofhumanfreedom whilechallenging conventionallyheldnotionsofthe Deuteronomisticretributiontheology (theideathat goodthings happentogoodpeople,andbadthingsonlyhappentobadpeople) Meanwhile downinthedumps Having lost his wealth, family, health and home, Job 2 concludes with Job sitting among the ashes(i.e. dump) mourning his losses, struggling to cope with the physical, emotional, social, psychological and spiritualpainwithwhichhehasbeenafflicted.hisfutureappearsuncertain,evenfearful,andthoughjob has not sinned against God in what he s said, there is an indication that internally, doubt has begun to creepintojob sheartandmind.itisintothisreality,that3ofjob sfriendscometoofferhim comfort.
Job sso called comforters? The3friendswhocometo comfort Jobinclude: Eliphaz:(el i faz,meaning, Godisfine gold (?),or mygodisgold )Job2:11 identifies Eliphaz as a Temanite, meaninghewasfromtemaninedom (see map). Teman was regarded as a centre of wisdom (Jeremiah 49:7), as was Edom itself (Obadiah 1:8), and famed for its wise men. Eliphaz appears as no exception, claiming wisdom from ages of thought and experience (Job 15:17 19), of study (Job5:27),andasaresultofrevelation (Job 4:12ff). He is most likely the oldest of Job s friends, given that he thefirsttospeak,andwiththemostto offer. Bildad: (bil dad bildadh, Bel has loved ) Job 2:11 identifies Bildad as being from Shuah, which although unknown as an exact location, is assumedtobeeastofpalestine,given that Bel was a Babylonian deity. Babylon the East was also considered a centre of wisdom (see map). Zophar: (zoô far, meaning uncertain, but supposed from root meaning to leap ; Soôphañr) Job 2:11 identifies Zophar as a Naamathite a town and/or tribe whose location remains uncertain, although it is often thought to have been located in Syria (see map). It should be noted that Job s friends initially share in his grief, weeping, tearing their robes, and applying ash to their heads. Furthermore, they approach, and sit with Job, breaking his social isolation, and simply sit with him for 7 days, waiting for Job to breakthesilence andtoletthemin. Right. Jobandhisfriends,byGustaveDore,c.1850 1860CE Map1.Above,amaphighlightingareasthoughttobehometo Job s3friends.itisworthnoting,thattheseareasrepresent areasknownfortheircontributiontothe WisdomTraditions oftheancientneareast.
BreakingDownJOB The great bulk of the Book of Job(Job 3 37), is the poetic telling of the conversation between Job and these three friends(although a fourth, named Elihu, will appear later). Before proceeding, it might be worthnotingandunderstandingthe flow ofthebookofthejob,whichlookssomethinglikethis: Figure1.AnoutlineoftheJob2:11 Job37,accordingtopatternofdiscoursebetweenJob,his3friends,andthe enigmaticcharacterofelihu,whoappearslaterinthestory. Asthepurposeofthisstudyisnotaverse by verseinvestigationofthedialoguerecordedinthebookof Job, we can benefit from understanding the character of the discussion, and the general viewpoints of peopleinvolved. But before entering into an examination of the poetic discourse, and the nature of the arguments containedtherein,let sfirstconsiderjob sspeechinjob3 aspeech,whichofferssomeinsightintojob s assessmentandfeelingstowardhissituation. Tohavebeen or,nottohavebeen InJob3,Jobexpressesthedepthsofhissufferinganddespair.It sworthnotingtheimageryjobinvokes inthischapter.after7days,jobspeaks,longingforlifetoend,forthestarstobeputout,thelighttofade, fordarknesstoreturn,andforthingstobereturnedtoadarkvoid.inshort,whencomparedtogenesis1, Jobappearstobeaskingforareversalofcreationitself andhiscreationinparticular. Godofcourse,deemed creation tobe good.bywishingthatcreationbeundone,jobseemstoexpress hisdisappointmentwithalifethathedeemstobe notgood.death anescapefromthis notgood life seemspreferable.inlightofdiscoveringforthefirsttimehowbadlifecanget,deathseemslikea hidden
treasure,previouslykeptfromjobbygod,whojobaccusesofhavingkeptithiddenastokeepthebestof solutions from Job only prolonging his suffering in the process. Of course, despite this despair, we shouldnotethatjobdoesnotgiveintodeath,butperseveresinseekinganexplanationfromgod. 1 Understandingthearguments Eliphaz sargument: Eliphaz s argument forms the basis of both Bildad s and Zophar arguments,astheyattemptto comfort Job.Eliphazattemptstobe sensitive in making his argument which he claims to be making based on personal observation, revelation, and study suggesting that as there s a reliable moral order to things, Job s suffering is a formofgod scorrection,andthatitis,intheend,agoodthing(see Job 5:17). Of course, correcting someone implies they ve done something wrong that needed correction. Eliphaz begins with the assumptionthatjobiswicked(althoughheneverreallycomesright outandsaysit),andisinneedofcorrection. Eliphaz seems affirmed in his opinion as he becomes angry with Job s outburst toward his friends and God, taking them as trademarksofjob swickedness[refertojob15:4],yeteliphaztries to come off on a high note, telling Job there is hope, that God forgives,ifjobwouldjustadmithewaswrongandrepent. Bildad sargument: BildadcoversalotofthegroundEliphazdid,butwithalittlemore vehemence. He the first to attribute Job s calamity to wickedness, though he does it in a round about way, accusing Job s children of having sinned and gotten what they deserved (Job 8:4) Of course the unmentioned accusation is who failed to seek forgiveness thatbeingjob. Bildaddrawsupon tradition asgroundsforhisargument,insisting thatthis(thatbeingthenotionthatbandthingsonlyhappentobad people) has always been the way things have been understood to work,andmustthereforebethecasenow.hegoesontotalkabout thetraditionalprecariousstateofthewicked,andhedoesitinsuch apoeticwaythatit smeanttosoundalotlikejob[compare16:6 22 with18:5 21],hopingJobmightgetthepointthathe sobviouslya bad person deserving of such bad things, and as Eliphaz suggests: repent. 1 SeeJ.GeraldJanzen s, Job fromthe Interpretation:ABibleCommentary fromteachingandpreaching series.pub.byjohnknoxpress,1985.this workissitedasabasisforthefollowingsynopsisoftheargumentsdiscussed.
Zophar sargument: Zopharhastheleasttosayofthesethreefriends,andwhathedoes sayisrighttothepointandisnottheleastbitkind.asfaraszophar is concerned Job is wicked, and if anything, he deserves a harder punishment(job11:6),andshouldrepentbeforethingsgetworse, offeringanextremelookatwhathappenstothewickedinjob20:5 29. Zophar insists that no one including Job can understand the secretofgod sworkings.butifhecould,jobwouldsee aszophar insists thatzopharknowswhathe stalkingabout. Job sresponse Job s argument with God is best to be understood as that of a deeply pained,despairing,andoutragedindividual.rememberforamoment,that in Job s day, people assumed BAD things happened to BAD people. Job maintains he s done nothing wrong (at least nothing wrong enough to deserve losing his health, wealth and family, all in short order; see Job 7:20 21). Job claims he s innocent (Job 6: 21 22), and dismisses the argumentsofhisfriendsas nonsense 2 (seejob21:34). To Job, in his misery, God seems like the villain here, whom Job rails against (Job 9:20 24, 28 31; 10:13 17) out of anger and confusion (Job 3:11,12,20,23; 6:11,27; 7:1a,1b,18,20a,20b,21; 10:18;14:14). Job blames God,andaskstheproverbialquestion, why?. Ultimately in the face of his hardship, Job who waivers, contradicts himself at times, and sometimes even agrees with his friends wants to have it out with God himself (Job 13:3). Job wants his day in court, and although he d like an arbitrator(job 9:33, 16:19 21), he s willing to do it himself.jobisangrywithgod,andquestionsgod sfairness,goodness,and love,butrefusestoturnhisbackongod. 3 2 It sworthnoting,thatuponcloserandmorecriticalinspection,theargumentsofeachofjob sthree friendsareself contradictoryandopentodebate(i.e.eliphazinsists byobservation thatthereare2 typesofpeopleintheworld:the righteous andthe wicked.hetheninsiststhatbyrevelation,nooneis truly righteous.thisshouldreducehisinitialargumenttothereonlybeingonetypeofpersoninthe world:thewicked.) 3 ThequestionsraisedintheboxaboveformpartofthebasisfortheopeningchapterofPhilipYancey s WhereisGodwhenithurts?.Pub.byZondervan,1990.Iwouldhighlyrecommendthisbookforyour consideration.
Somethingtothinkabout 1. HowdoesJob sviewofgod,asexpressedinthesechapterscomparetothewayjesusseesgodasa lovingfather?howdoyou see God? 2. ConsiderthefollowingquotefromC.S.Lewis Agriefobserved (ajournalreflectingtheexperiencing thedeathofhiswife).howmightyourespondtothisquote? ~ NotthatIam(Ithink)inmuchdangerofceasingtobelieveinGod.Therealdangerisofcomingtobelieve suchdreadfulthingsabouthim.theconclusionidreadisnot Sothere snogodafterall, but Sothisiswhat God sreallylike.deceiveyourselfnolonger. ~C.S.Lewis 3. Considerforamoment,yourrelationshipwithGod.Isthereroominyourrelationshiptobeangry withgod?toquestiongod?howdoesthepresenceofthe mediator,jesuschrist,affectyour relationshipwithgod? 4. InJob14:14,Jobasksanimportantquestionthatwill,inhiseyes,haveagreatimpactonhowhe approacheshislife,andit shardships: Ifamandies,willheliveagain? Howmighttheanswertothat questionhaveimpactedjob slife?whatdoesthegospeltellus?howdoesthat,ifatall,impactyour life? 5. ConsiderJobforamoment Howdoyouthinkhisfriends comforted him?whatmighttheyhave doneright?whatdidtheydo wrong?howdidtheirattemptto help Jobeffecthim?Their relationships?andtheirvariousrelationshipswithgod?(it sgoodtocomebacktothisquestiononce you vefinishedthewholebookofjob) 6. WhatkindofhelpmightJobhavewanted?IfyouwereinJob ssituation,whattypeof comfort would youwant?whatkindofhelpdoliketoreceivefrompeoplewhenyou regoingthroughatoughtime? 7. ConsiderthepointsofviewofferedbyJob sfriends.theseviewsarenotaltogetheruncommon,and sadly,arewidelypresentinthechurcheventoday.howdoyouthinkanswerssuchasthesetothe questionsofsuffering,effectnon Christians,newChristians,evenlongtimeChristians?Haveyouever caughtyourselfusingoneofthesepointsofviews?haveyoueverbeenoneof Job scomforters?if youhave,whatmightyoudodifferentlynexttime?