I LOVE the book of Job. I have read it many times in the past four years and I have studied it extensively. It is very dear to me for a personal reason; I will have to post about it sometime. After I get caught up with this.
So why are we reading the book of Job now? It’s a book of poetry, right? Well, yes. But the story it tells is very old, one of the oldest stories in the Bible. Some chronologies place the story of Job before the calling of Abraham. Why, though? Job himself does not appear as a character in any other book, although he is referred to by a few prophets and in the New Testament. This makes him very hard to place. We will look for clues in the text of the Bible itself to determine when the story of Job happened.
Job 1:3 lists Job’s wealth in terms of flocks and herds. This is typical of someone in the time of Genesis; we have seen Abraham, Isaac, and Jacob described as wealthy because of their flocks.
There is also the hint of names. Job lived in the land of Uz. Uz was the grandson of Shem, Noah’s son (Genesis 10:23). (Yes, the flood Noah. ) Possibly, but not definitely, the land of Uz was named after this person Uz. There is another Uz listed in Genesis 22:21. (Genealogies come in handy, yes?) Also, one of Job’s friends is Eliphaz the Temanite. Genesis 36:11, 15 lists Eliphaz as the son of Esau (Jacob’s brother) and Teman as the son of Eliphaz. Possibly the Temanites were named for this person Teman. Perhaps Job’s friend Eliphaz was descended from these Temanites. We cannot know for sure. This whole bit about names is all conjecture. But it’s fun.
Job 1:5 tells us something we can actually use: Job made sacrifices. Why does this matter? Other people made sacrifices as well. But Job’s were different. Many offerings made in Genesis were mo mark special occasions or to praise God. Job’s sacrifices were made for forgiveness, just in case his kids had sinned. This kind of sacrifice made Job the priest of his family. After the Israelites left Egypt, only Israelites of the tribe of Levi were allowed to make sacrifices. Had Job lived later, after the Exodus, God would not have allowed him to make these sacrifices. The fact that Job did this is the most compelling evidence that his story happens between the time of Abraham and the time of the Exodus. Now we read the story.
Job was a great man, loving, serving, and honoring God. God even bragged on him to Satan! You could even say about Job’s tragedy that God started it. Job lost everything—flocks, herds, fields, children. His poor wife—give her a break, she had also lost her children—tells him “Curse God and die!” I weep with her. His friends arrive and say the most helpful thing—nothing. Job does not curse God, but rather his birthday.
Then begins three cycles of debates, in which each of Job’s friends speak and Job answers. Eliphaz begins, insisting that Job is not as innocent as he seems, and Eliphaz quotes a Creepy Spirit Thing he saw one night when he couldn’t sleep. The Creepy Spirit Thing lies (see Psalm 8). Eliphaz reminds Job, most unhelpfully, that God only disciplines those he loves.
Job responds with anguished words, for his torment far outweighs his sin. He calls Eliphaz a dry stream, a fair weather friend. He is afraid of death, and is also afraid of God.
Bildad then speaks on God’s justice, and encourages Job to seek the wisdom of the elders.
Job replies that God’s justice far exceeds human understanding. He speaks of God’s creative power, yet fears His judgment. Job’s soul is bitter, and rightly so. He knows God has made him, but does not understand this judgment.
Zophar speaks, scolding Job’s statement that he does not deserve this punishment, for God is too big to understand. Then Zophar gives a beautiful—if misdirected—speech on the beauty of reconciliation and restoration (Job 11:13-20). Read it again and enjoy it.
Job gets better, both the book and the person. Honest! Keep with it—see you next time!
Laura J
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