B.A. (Hons.

) English Semester- I

Paper-II : European Classical Literature

Unit-4 : 'The Book of Job'
and
'The Gospel According to St. Matthew' Chapter-V

SCHOOL OF OPEN LEARNING

University of Delhi

Department of English
 CONTENTS

PAPER II: European Classical Literature

Unit-4: ‘The Book of Job’
And
‘The Gospel According to St. Matthew’, Chapter V

Contents:
Part I: The Book of Job
Introduction to the Bible
Keys to Job
Structure of the Book of Job
Outline of Job
Critical Analysis of the Text
Glossary
Discussion of a Few Topics
Select Bibliography
Self-Check Exercise
Some Important Questions
The History of the Jews

Part II: The Gospel According to St. Matthew, Chapter V

Introduction to the New Testament
A Survey of the Text with Emphasis on a few Conspicuous Events and their
Significance

Prepared by:
M. Samuel

SCHOOL OF OPEN LEARNING

University of Delhi
5, Cavalry Lane, Delhi - 110007
 PART I
The Book of Job

INTRODUCTION TO THE BIBLE

You all know that the Bible is the sacred books of the Christians and accepted as the chief
authority for Christian belief. To Christians it is always the Holy Bible. The word Bible
comes from the Greek word 'biblion'. It means book. "Men moved by the Holy Spirit, spoke
from God". We may call it divine inspiration- "God breathed".
In the beginning people did not have books, but relied on their memories. Exciting stories
such as that of the Garden of Eden, the flood, and the slavery of the Hebrews in Egypt,
were handed down by word of mouth, from generation to generation and they became
deeply impressed on the minds of people. As time passed, people learned to write and after
passing through several stages of writing on stones, tablets of clay, papyrus etc., the Bible
became available to people beautifully printed and bound as you see it now.
The Bible is divided into two parts – the Old Testament and the New Testament–because
it contains the record of God's revelation to mankind under two dispensations (periods of
time), first through the Hebrew race; later through Jesus Christ and his Church. Testament
means 'covenant' or mutual understanding and here it refers to two covenants made between
God and His People. The meaning becomes clearer if we call the two parts of the Bible,
the old and new covenants instead of testaments.
The inspired literature of the Jews is found in the Old Testament. The New Testament
records the life and teachings of Jesus Christ and the acts and epistles (letters) of his earliest
apostles. Throughout the Old Testament occurs the promise that God would send to His
people a deliverer or Messiah (anointed one). Christianity teaches that these promises were
fulfilled in the life and death of Jesus of Nazareth. It is this that forms for the Christians the
link between the Old Testament and the New Testament.
Originally, the Bible was written in three languages. The Old Testament was written mostly
in Hebrew, and the New Testament in Greek. Aramaic appeared in only a few places. Some
sections of the Bible were composed in Arabia, others in the dungeons of Rome. Some
portions were written in the times of Pharaohs, others in the eras of the Caesars. In later
Old Testament times, Aramaic more and more displaced Hebrew as the language of
Palestine and was the common language of Palestine in the time of Christ. Likely this is
the language Jesus himself used.
All books of the New Testament have come down to us in Greek, though the original of
Matthew may have been in Hebrew. The Hebrew Old Testament was translated into Greek
at Alexandria (285-246) B.C. in order to provide for the famous library there, and as a
service to the many Greek speaking Jews. It is known as Septuagint, a word that suggests
the seventy-two scholars who, it is thought, were engaged to make the translation.
In the early Christian centuries, the Greek New Testament was translated into Samaritan
and Syriac languages of the Palestine area and later into Latin. This was because as
Christianity spread throughout the Roman Empire, more and more converts wanted to learn
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its message and pass into it on to others. So Latin translations began to appear. Of the Latin
versions, the most celebrated is the Vulgate (language of the common people) of St.
Jerome, one of the brilliant scholars of his day.
The first whole Bible in English was translated by Wycliffe from the Vulgate in 1380, aided
by Nicholas who translated a large part of the Old Testament. This was followed by another
version by William Tyndale in 1530.
The Authorized (King James) Version was published in 1611, the product of forty-seven
scholars appointed by James I. Seven years were spent on this classic which has exerted a
great influence on the English language and literature. In fact, The King James Version
became "the Authorized version" of the English speaking people. The King James Version
has with good reason been termed "the noblest monument of English prose", its reviewers
in 1881 expressed admiration for "its simplicity, its dignity, its power, its happy turns of
expression, the music of its cadences and the felicities of its rhythm".
The Revised Standard Version of the Bible (1952), is an authorized revision of the
American Standard Version published in 1901, which was a revision of the King James
Version of 1611. A major reason for the revision of the King James Version which is valid
for both the Old Testament and the New Testament is the change since 1611 in English
usage.
Literary Value of the Book
Considered merely as literature, "the Bible has no equal in the simplicity of its prose, and
beauty of its poetry, the vividness of its descriptions, the fast tempo of its annals, the fervor
of its devotions". It is said, the Bible is really a library rather than a single book for it is a
collection of 66 separate and distinct writings. The Old Testament contains 39 books and
the New Testament 27 books. "Almost every phase of life and thought is dealt with in its
pages, in every variety of literary form – poems, biographies, histories, prophecies, stories,
letters, speeches, prayers, hymns, sermons".
The Book of Job
The Book of Job stands unique among the books of the Old Testament. It is perhaps the
earliest book of the Bible although it is placed almost in the middle of it. The book is
anonymous, but is named for its central character, Job.
The most sublime treatment of the great mystery of human suffering is given in the Book
of Job. The central character is a wealthy chieftain of Uz, by name Job. He belongs to the
days before priesthood and organized religion. He is noted as a God fearing and upright
man, blameless and who 'shunned evil'. But to test whether his righteousness and faith in
God will remain strong in suffering as in prosperity, God allows Satan to inflict upon Job
a series of terrible misfortunes and afflictions. As a result, in a matter of minutes, Job lost
all his material possessions, his children and his health.
There follows a debate between Job and his friends who have come to comfort him. As
they tussle with the problem of Job's suffering, they accused him rather than consoled him.
They say if Job suffers he must be a wicked man and that his suffering has come through
sin. But Job refuses to believe it and he affirms his innocence. So the argument goes back
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and forth neither side shifting position, until they reach complete impasse. Job cries out to
God for some other explanation. Filled with pain and doubt as Job is, he still has not lost
his faith in God. "I know that my Redeemer liveth" he says. At last God intervenes,
speaking out of a whirlwind. He does not answer Job's questions: but seeing God, Job is
satisfied. If his friends' theology has been too narrow and rigid, his concept of God had
been too limited. Job bows in submission, acknowledges the sovereignty of God in his life
realizing that the great mysteries of life are beyond man's understanding. God blesses him
abundantly. He restores back his health, wealth, children and all lost possessions more than
he had before his trails.
A critic says, "Throughout the ages, a strange magnetism about the Book of Job has pulled
people to its pages. Certainly many individuals have discovered a degree of solace by
identifying with Job, whose distresses were agonizingly prolonged; manifestly unfair, as is
all suffering for righteousness' sake: and unbelievably intense".
The book's subject – unjust human suffering, the universal mystery of misery unmerited –
makes it an appealing book. The subject is as old as the hills and as modern as the space
age. "Job was blameless, upright and fearing God and turning away from evil". Could any
tragedy be more unmerited?
The Author
There are several surmises as to who wrote this book. Because of several similarities
between Job and Genesis and because of Moses' familiarity with the desert, Jewish
tradition says that Job was written by Moses. Other scholars argue for Solomon as the
author because of his interest in poetic literature. However, the author cannot be identified
with certainty. The land of Uz (1:1) is adjacent to Midian, where Moses lived for forty years
and it is conceivable that Moses obtained a record of the dialogue left by Job or Elihu.
Verse and ChapterIn the Bible, all the sentences/lines whether in Prose or Poetry are
numbered. Sometimes, two or three sentences are clubbed together and have only one
number against them. Note that these numbered sentences or lines are called Verses. A
number of verses together constitute a Chapter. For example if we write Book of JOB, 3:10,
it means Chapter 3, verse 10. Also note that while referring to the text JOB, the word will
be in Italics.
Regarding the pronunciation of the name JOB you may Pronounce it as you pronounce
'Robe' or 'Road', using the vowel sound for 'O' JOB.
Different names for God used in the Bible are, 'Yahweh', 'Lord', 'Elohim', 'EL', 'Adon' etc.
Keys to JOB (from the Open Bible – The New King James Version)
Keyword: Sovereignty
The basic question of the book is, "why do the righteous suffer if God is loving and all-
powerful? "Suffering itself is not the central theme rather the focus is on what Job learns
from his suffering the Sovereignty of God over all creation. The debate in chapters 3-37
regards whether regards whether God would allow this suffering to happen to a person who
is innocent. The oversimplified solutions offered by Job's three friends are simply
inadequate. Elihus' claim that God can use suffering to purify the righteous is closer to the
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mark. The conclusion at the whirlwind is that God is sovereign and worthy or worship in
whatever he chooses to do. Job must learn to trust in the goodness and power of God in
adversity by enlarging his concept of God. Even this "blameless" man (1:1) needs to repent
when he becomes proud and self-righteous. He has to come to the end of his own resources,
humble himself and acknowledge the greatness and majesty of the Lord "of those in heaven,
and of those on earth, and of those under the earth". He is omniscient, omnipotent and good.
As such, His ways are sometimes incomprehensible to men and women, but he can always
be trusted. Without the divine perspective in chapters (1 and 2) and in (38-42) chapters (3-
37) are a mystery. Job does not have access to chapters (1 and 2), but he is responsible to
trust God when all appearances are contrary. Suffering is not always associated with sin;
God often sovereignly uses it to test and teach.
Key Verses: Job (13:15, 37:23, 24) "Though He slay me, yet will I trust Him. But I will
maintain my own ways before Him" (13:15).
"Touching the Almighty, we cannot find him out: he is excellent in power and in
judgement, and in plenty of justice; He will not afflict. Men do therefore fear him: He
respected not any that are wise of heart" (37:23, 24)
Key Chapter: Job 42- The last chapter of the book records the climax of the long and
difficult struggle Job has with himself, his wife, his friends, and even his God. Upon Job's
full recognition of the utter majesty and sovereignty of the Lord, he repents and no longer
demands an answer as to the "why" of his plight.
STRUCTURE OF THE BOOK OF JOB
Focus Dilemma Debates of Job Deliverance of Job
of Job
Reference 1:1 3:1 15:1 22:1 27:1 32:1 38:1 42:17
Division Controversy First Second Third Final Solution of Controversity
of God and cycle cycle cycle of defence Elihu of God with Job
Satan of of debate Job of
debate debate
Conflict Debate Fepentance
Topic Prose Poetry Prose
Location Land and Uz (North Arabia)
Time Patriarchal Period (c. 2000 B.C)

The Book of Job divides into three parts: the dilemma of Job (1 and 2), the debates of Job
and his friends (3-37); and the deliverance of Job (38-42)

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 NAMES AND ORDER OF THE BOOKS OF THE BIBLE
with standard abbreviation in brackets
OLD TESTAMENT
Genesis (Gen.) Ecclesiates (Eccl.)
Exodus (Ex.) Song of Solomon (Song)
Leviticus (Lev.) Isaiah (Isa.)
Numbers (Num.) Jeremiah (Jer.)
Deuteronomy (Deut.) Lamentations (Lam.)
Joshua (Josh.) Ezekiel (Ezek.)
Judges (Judg.) Daniel (Dan.)
Ruth Hosea (Hos.)
I Samuel (I Sam.) Joel
II Samuel (II Sam.) Amos (Am.)
I Kings (I Kgs.) Obadiah (Obad.)
II Kings (II Kgs.) Jonah (Jon.)
I Chronicles (I Chron.) Micah (Mic.)
II Chronicles (II Chron.) Nahum (Nah.)
Ezra (Ez.) Habakkuk (Hab.)
Nehemiah (Neh.) Zephaniah (Zeph.)
Esther (Esth.) Haggai (Hag.)
Job Zechariah (Zech.)
Psalms (Psa.) Malachi (Mal.)
Proverbs (Prov.)

NEW TESTAMENT

The Gospelsq II Thessalonians (II) Thess.)

Matthew (Matt.) I Timothy (I Tim.)
Mark (Mk.) II Timothy (II Tim.)
Luke (Lk.) Titus (Tit.)
John (Jn.) Philemon (Philem.)
The Acts (Acts) Hebrews (Heb.)
Romans (Rom.) James (Jas.)
I Corinthians (I Cor.) I Peter (I Pet.)
II Corinthians (II Cor.) II Peter (II Pet.)
Galatians (Gal.) I John (I Jn.)
Ephesians (Eph.) II John (II Jn.)

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 Philippians (Phil.) III John (III Jn.)
Colossians (Col.) Jude (Jd.)
I Thessalonians (I Thess) Revelation (Rev.)

The following outline of the book of Job in detail will guide you in your study of the text.
I. The Prologue which includes the dilemma of Job -(in prose) (Chaps 1-2)
A. Job's character (Chap 1 :1-5)
B. Job's calamities (Chap 1 : 6-2 :10)
C. Job's comforters (Eliphaz, Bildad, Zophar) (Chap 2 : 11-13)
II. Dialogue (in Poetry) (Chap 3:1-42 :6)
A. Job's lament -curse (Chap. 3)
1. He wished he had not been born (Chap 3 :1-10)
2. He wished he had died at birth (Chap 3 :11-19)
3. He wished he could die then (Chap 3:20-26)
B. The first cycle of speeches (chaps. 4 -14)
1. Eliphaz's first speech (chaps. 4-5)
2. Job's first reply to Eliphaz (chaps. 6-7)
3. Bildad's first speech (chap. 8)
4. Job's first reply to Bildad (chaps. 9 -10)
5. Zophar's first speech (chaps. 11)
6. Job's first reply to Zophar (chaps. 12-14)
C. The second cycle of speeches (chaps. 15-21)
1. Eliphaz's second speech (chap. 15)
2. Job's second reply to Eliphaz (chaps. 16 -17)
3. Bildad's second speech (chap. 18)
4. Job's second reply to Bildad (chap. 19)
5. Zophar's second speech (chap 20)
6. Job's second reply to Zophar (chap. 21)
D. The third cycle of speeches (chaps. 22-31)
1. Eliphaz's third speech (Chap. 22)
2. Job's third reply to Eliphaz (chaps. 23-24)
3. Bildad's third speech (chap. 25)
4. Job's third reply to Bildad (chaps. 26-31)
E. Elihu's four speeches (chaps. 32-37)
F. God's confrontation (chap 38:1-42:6)
1. God's first speech (chap 38:1-40:2)
2. Job's first reply to God ( chap 40:3-5)
3. God's second speech (chap 40:6-41:34)
4. Jobs second reply to God (chap 42:1-6)
III. Epilogue (In prose) (chaps 42:7-17)

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 (a) God and Job's friends (chap 42:7-9)
(b) God's blessings and Restoration of Job (chap 42:10-17)

Critical Analysis of the Text

I. Prologue (chaps. 1-2)
In the prose prologue of Job, Job's spiritual character, his family and possessions, Satan
accusations and attacks on Job, Job's reactions, and the arrival of his friends--all are set
before us swiftly in tense words. By contrast, the pace of the dialogue that follows is slow.
The prologue is necessary background told in rapid narrative style in order to make the
reader understand quick to Job's agonizing confrontation with his friends and God.
Job's character, his faith and prosperity described
The narrative opens in epic style, 'there lived'. In brief but pointed phrases Job is described
in the first verse in the book. He is introduced as a citizen of Uz. Like the date and author
of Job, the location is uncertain. Whatever be the location, several views put together, seem
to agree that it was outside Palestine, east of Edom, in northern Arabia. There is no specific
reference to the time when Job lived. The author thereby masterfully composes a literary
piece in which Job is the representative of all who suffer.
Four statements summarize Job's qualities as a man in the eyes of God. Job was more than
a good man. He was "blameless", which means he was a man of untarnished character. The
blameless person is one who walks in close fellowship with God.
Secondly he was "upright" meaning "straight" in the sense of not deviating from God's
standards. He had good relationship with other human beings which was due to his having
a right relationship with God. Job treated others including his servants fairly and justly.
Thirdly, Job was a man who feared God. "Fearing God" means "aware of, revering and
submissive to God's majesty''. The scriptures say, "The fear of the Lord is the beginning of
wisdom". This fearing describes Job's devout faith in God. The wisdom literature places
the highest value on fearing 'Yahweh' (God) asserting that it is the very foundation for true
wisdom.
Job was a man who turned away from evil and shunned it. The combination of these four
traits and his vast wealth bore witness in his culture that Job excelled in wisdom. In short,
Job was a man of deep moral and spiritual character and God said of him to Satan, 'There
is none like him'. It shows that Job's friends were totally, wrong in accusing him of being
a wilful sinner.
Job's family and his prosperity
God richly blessed his faithful servant Job. The author uses the numbers three, seven and
ten, all symbolic of completeness to demonstrate that Job's wealth was staggering. Job was
also blessed with seven sons and three daughters. He had enormous herds, seven thousand
small cattle, sheep and goats. His holdings included three thousand camels, 500 yoke of
oxen, five hundred asses etc. As would be expected, Job had a large staff of male and
female slaves for the work of his vast estate. In all respects, Job's wealth surpasses that of
any other Sheik of the East. In short, Job was wealthy as well as godly – two characteristics
7
not often found together. Job was a remarkable man, indeed.
Job's godly character is seen in his concern for the spiritual welfare of his grown up
children. After each year's round of birthday parties given by each of his seven sons, Job
would offer burnt offerings for forgiveness of any sins committed by them unknowingly or
otherwise. In every way, Job was capable and exemplary – in his ability to amass wealth,
in his concern for his family, in his godly piety before God. Those sterling qualities make
Job's adversities, by contrast all the more severe.
Job's calamities (1:6-2:10)
One day, the sons of God (angels), presented themselves before God to report on their
activities. Satan also came and reported that he was roaming and walking on the earth,
apparently looking for those whom he could accuse and trouble. Knowing Satan's
searching, the Lord mentioned Job as his supreme example of piety: "there is no one like
him on the earth" and he called him, "My servant" and affirmed that Job was truly a
righteous man.
Satan's response attacked Job's motives. He challenged God, saying that Job's piety and
goodness is not without reason and that it springs out of selfish motive. Because God had
blessed him abundantly and protected him from all harm, he remains faithful to him. He
argued that if 'Yahweh' would stretch out his hand and strike all that Job had, he would
then surely curse God to his face. Then the self serving basis of Job's loyalty would be
revealed.
Confident of his servant Job, God accepted Satan's challenge. The issue at stake was Job's
motivation for his upright behaviour and his fear of God. Here a question arises why God
allowed Satan to buffet Job. Why does he need to test him to find out his motive? Surely
God knows of Job's selfless worship but he used Job as a demonstration to silence Satan.
In addition, He perhaps wanted to deepen Job's spiritual insight.
Job's tragic misfortune (1:13-22)
Since no one on earth was aware of the challenge between God and Satan, all things at
Job's household continued as usual. The atmosphere was peaceful. His sons and daughters
had joyfully begun a new round of feasting at the house of the eldest.
Having gained permission, Satan lost no time in his assault on Job. He was able to move
both human and natural forces to destroy Job's possessions and children – first, it was a
Sabean attack. The Sabeans stole the 1,000 oxen and 500 donkeys and slaughtered the
servants. Second, the fire of God which "fell from heaven and burned up the sheep and the
servants" may have been caused by lightning. Third, a Chaldean raid. The Chaldeans who
attacked in three companies from three sides, stole the 3,000 camels and slaughtered the
servants, were fierce. They possibly came from the north in contrast with the Sabeans who
had come from the south. Obviously, the raids by those two groups were surprise attacks.
The great wilderness wind that "struck the four corners of the house" suggests a tornado or
whirling wind. The wind toppled the house causing it to fall on Job's ten children while
they were feasting and killed them.
Thus Job lost all his wealth and children. His live-stock had been stolen; all his servants
8
had been murdered (except four messengers who had escaped to report) all his children had
been killed. Job while reeling in shock from the news of one loss, was stunned with another.
In a few minutes, Job had fallen down from wealth and prosperity to grief and pauperism.
Job's reaction to the first assault
Grieving deeply Job stood up, tore his robe (an outer garment worn over the tunic)
symbolizing inner turmoil, and shaved his head, depicting the loss of personal glory. Then
he dropped to the ground, not in despair, but in obeisance to God, Job worshiped God. As
his face touched to the ground, his body conveyed the attitude of his heart-submission
before God in humble worship. In other words, Job acknowledges God's lordship over all
his possessions and sought consolation from the Almighty. Jobs resignation to the divine
will is exemplary-verse 21.
"Naked came I out of my mother's womb, And naked shall I return thither: The Lord gave
and the Lord hath taken away; Blessed be the name of the Lord". With two aphorisms, Job
acknowledged God's sovereignty over his entire life both for good and for ill. God who had
given him all this wealth has the right to take it away even before his death. In short, in
sorrow as well as in blessings, Job praised God's name. How many people today would
react as Job did if they encountered the blows he experienced?
Job's worship of God and surrender to him even at the moment of extreme loss and intense
grief verified God's words about him. Job's amazing response showed Satan to be utterly
wrong in predicting that Job would curse God if his wealth was snatched away. Thus Satan
lost in his first test.
However, Satan did not give up his challenge. Back in heaven, Satan implied that Job was
still worshipping God as he has preserved his body and his life. "Skin for skin" yes, all that
a man has he will give for his life. He meant that if God touches Job's body with disease,
then with no further reasons for worship, he will curse God.
Receiving permission from God to touch Job's body, but not to take his life, Satan
immediately caused Job to have "sore boils from the sole of his foot to the crown of his
head". It may be noted here that the first test involved Job's wealth, the second one involved
his health.
Job's affliction which caused painful ulcerous sores, itching, worms in the boils, hardened
skin, dark eye lids, foul breath, loss of weight, depression, fever, sleeplessness and
excruciating pain throughout his body must have lasted for several months. The after effect
of this second assault may he said to be three happenings – Job's separation from the city,
temptation by his wife and his submission to God.
Humbled Job went outside the city walls and sat among the ashes, that is, on or near the
pile of dung ashes and garbage. Beggars, outcasts and dogs were present. In other words,
Job was totally isolated from the community's life as he mourned his terrible fate in silence.
How indignant and humiliating for the one who had sat at the city gate as a local judge,
now to be outside the city walls with beggars, scraping his itching, running sores with a
piece of broken pottery!
Job's wife enters the scene for the only time. She could not understand Job's silent
9
acceptance of his bodily affliction. Her entrance portrays another dimension of Job's trial,
namely the alienation that his affliction caused between him and his wife. She asks, "Do
you still hold fast to your integrity?" She urged him to forget his integrity, curse God and
die. In response, be called her a foolish (spiritually ignorant or nondiscerning) woman. Her
suggestion that he curse God was exactly what Satan had twice said Job would do
(1:11;2:5). At the moment when he needed comfort from her, be received another terrible
blow – evidence of her bitterness towards God.
His wife's appeal was more trying to Job than the losses themselves, for she spoke out of
the strong emotional, marital bond between them. She put into words the essence of her
husband's temptation: it is folly to adhere staunchly to one's integrity in the face of such
tragedy. But Job turned his back on finding a false way of escape from his suffering and
expressed his unwavering allegiance to God.
Note here that Job's willingness to receive blessings as well as adversity from God without
complaints, shows that he did not serve God for personal gain. The affirmation "In all this
Job did not sin with his lips" proved wrong. Satan's predictions that Job would curse God,
and it vindicated God's words. Job had come thus far through his trial unscathed by any
wrong doing.
The Arrival of Job's three Comforters (2:11-13)
On learning of Job's affliction three beloved friends - Eliphaz, Bildad, Zophar - came each
from his own place. Their purpose was to sympathise with Job and comfort him. A fourth
friend, Elihu was present though he is not mentioned until later (chap.32). When the friends
caught sight of Job, they were aghast. Job was scarcely recognizable, his body being
disfigured from disease. Overcome with grief, shock and helplessness they wept, tore their
robes, and threw dust over their heads to the sky. They sat in silence with him for a week
mourning over his death-like condition. In this way they followed the custom of those days
and allowed the grieving person to express himself first.
The prologue implies at the start that the friends were wrong in their view that Job's
suffering was the result of his sin. The reader is told something that Job and his comforters
themselves did not know – that Satan was the instigator of Job's trouble and one of the
purposes of his suffering was to answer Satan's question whether a man would serve God
and worship him without any gain in return.
Job's Curse – Lament (Chap 3:1-26)
The silence of Job's friends was broken when words gushed forth from the agitated soul of
Job. The words he spoke were in shocking contrast to his former expression of calm
submission. In his "Niagra of anguish" Job regretted his birth (3 : 1–10) wished he had been
born dead (3 : 11–19) and longed to die then. (3 : 20–26)
Job laments his misery when he says he wished he had not been born, but the only way that
such a wish could be realized would be to have the day of his birth removed from the
calendar. Since the day of Job's birth had already been created, the only way that Job might
vanish would be to have that day returned to primordial chaos. If no light had shone on that
day, there would have been no life, no birth particularly Job's. With this spell Job seeks to
become totally nonexistent. In other words, Job curses the day of his birth.
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Job wished he had died at birth. He preferred that to his present condition. After cursing
his birthday, Job seems to have subsided into a quieter reflection on the trouble-free
condition he would enjoy had he been still born. Job then again stated how much better he
would be had he died at birth as death would bring rest, whereas in life he was experiencing
terrible misery. His condition in death as an infant would have given him an enviable
position with exalted personalities: kings, rich princes, counsellors. Job again referred to
the restful condition he could have had in Sheol. There the wicked no longer rage in their
restless sin and rebellion; the weary rest; prisoners are at ease; the small and the great are
together; and the slave is free. Job weary with agony would be at rest in death; he would
no longer be a captive to his disease; he would be free from his slavery to trouble. All who
suffer intensely like Job can appreciate his longing for release through death.
For the third time in his soliloquy, Job expressed his longing to die then. Referring once
again to the subject of light and darkness as indicative of life and death, he asked, "why is
light given to him who suffers, and life to the bitter of the soul? He then stated neither the
quiet waiting nor the anxious effort to die does any good. Death does not come, and like
buried treasures it is not found. When sufferers finally do find the grave, Job said, they
"rejoice greatly'' because death releases them from pain.
Job's suffering was physical, intellectual, emotional and spiritual. In his dramatic
monologue, Job vented his despair, voiced his bitter complaint and craved for the grave.
Although bitter, he did not rail. Though accusing God of hedging him in and being
responsible for his plight, Job did not curse God as Satan had predicted, nor did he
contemplate suicide. Suicide is not acceptable to the person of faith because it signifies that
one has lost all hope in God. Note that Job's cry was a cry of pain and despair, not a cry of
defiance. Job laments his misery, but does not complain of injustice, or lament his integrity.
Job's yearning for death emphatically underscores the extremities of his pain. His cry was
only a desire to get relief from life's woes through the gate of death. Did Job sin in uttering
a curse on his own life? No, it is only due to pain. Though Job approaches the brink of
cursing God, he does not. He survives the darkest hour, since he neither curses God nor
takes his fate into his own hands.
The Dialogue (4 : 1–27 : 23)
The three companions of Job--Eliphaz Bildad and Zophar had come to him with the honest
intention, "to sympathise with him and comfort him". Their week-long silence expressed
their sympathy as well as their bewilderment and grief. Then when Job broke the silence
with his out cry of anguish and death-desire, the three felt compelled to speak. Each friend
spoke and was in turn replied by Job. The cycle of speeches occurs three times, with one
variation in the third round the third friend Zophar did not speak a third time.
The first cycle of speeches (Chaps. 4–14)
Eliphaz's first speech (chaps. 4–5) This speech falls into five parts:
(a) His rebuke of Job ( 4 : 1–6)
(b) His reasoning about suffering (4 : 7–11)
(c) His report of a vision ( 4 : 12–21)
(d) His recommendation to Job (5 : 1–17)
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 (e) His reminder of God's blessings (5 : 18–27)
His rebuke of Job
First, Eliphaz commended Job for his uprightness and numerous deeds of mercy and
instructing many, strengthening feeble hands and encouraging the unhappy, emotionally
and spiritually by his counsel. But that compliment had in it a rebuke as Job was unable
now to take his own medicine when tragedy has caught him now by surprise. He had
advised others to be patient under trial, but now he has become impatient when he himself
has become a victim of misfortunes. Job had been a great encourager, but he could not
encourage himself. What Eliphaz failed to realize is that one who is suffering cannot easily
encourage himself.
The Doctrine of Retribution (3 : 7–11) or his reasoning about suffering
Here, Eliphaz made a classic statement on this theory of suffering: the innocent do not
perish, the upright are not destroyed, but the person who does iniquity and sows trouble
will be punished and the wicked perish under God's anger. What Eliphaz implied was that
Job was a wilful sinner in need of repentance.
His report of a vision: (4 : 12–16)
Eliphaz sought to add authority to his theological viewpoint by relating his experience as
if it had occurred in a dream. It is questioned whether the words he had heard in his dream
were a revelation from God or not. Whatever the case may be, Eliphaz seems to be wrong
in applying those words to Job as if he were a wilful sinner. To say "The reason you are
perishing, Job, is that you are mortal and unclean; there is no hope for you" runs counter to
God's evaluation of Job's character. The dream report seems to be nothing more than
another way for Eliphaz to say Job is getting what he deserves.
His recommendation to Job (5 : 1–17)
In the light of his cause-and-effect view of sin, Eliphaz advised Job to appeal to God
because God is majestic, powerful, benevolent, sending rain on crops, encourages and helps
down cast, frustrates the shrewd and delivers the poor and helpless. Although that advice
was not wrong in itself, Eliphaz was wrong in basing his advice on the assumption that Job
had sinned deliberately. Even so Job did seek to present his cause to God. Eliphaz also
wrongly assumed that Job's afflictions were disciplinary in nature. His advice to Job, then,
was to endure the discipline and not despise it.
His reminder of God's blessings (5 : 18–27)
Eliphaz reminded Job that if he would acknowledge his guilt, God would bless him.
Coming to the grave in full vigour "like the stacking of grain in its season" beautifully
pictures a life lived to the full and ready to be ended.
Eliphaz's speech may be summed up with the following point: (a) Job's suffering is the
result of his sin (b) man has no chance before God of being pure (c) man is mortal (d)
trouble is not accidental, but retributive or disciplinary (e) God is transcendent (f)
submitting to God's ways will bring blessings. Although points c, e and f are true, Eliphaz
was wrong in assuming that Job had deliberately turned from God.
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Job's first reply to Eliphaz (Chaps. 6-7)
In his reply to Eliphaz's speech, Job addressed all three men, not just Eliphaz. In 7 : 12-21
he addressed God directly for the first time in the discourses.
Job's defence of his complaining 6 : 1-7
In these first seven verses, Job expressed his reason for complaining. He complained
because his grief had been heavy: Even the sand of the seas would not be as weighty as his
afflictions. What a picturesque way to express his burdens, for wet sand is unusually heavy.
Job justified his seemingly reckless previous words (chap.3) by suggesting that his words
were nothing compared to his suffering.
Like Eliphaz, Job believed that his distresses came from God. Eliphaz said they were
caused by Job's sin, whereas Job denied that connection. "The God that he had known and
the god he now experiences seemed irreconcilable" Does that not give Job cause for
complaint? Job felt that he was alienated from God, from himself and from his friends.
Job's despair in his suffering (6 : 8-13)
Job believed that God was the sustainer of his life, although he knew that God was the
source of his trouble. Therefore he voiced his "request" and "longing" that God would crush
him, remove his hand from sustaining his life and cut him off. In fact he could endure deep
pain if he knew he could die soon.
Then Job stated that he had no help in himself and no resources or strength to endure the
misery. Certainly Job was desperate – no hope for which to live, and no strength by which
to live.
Job's disappointment in his friends (6 : 14-23)
Eliphaz had disappointed him by not showing kindness to him in his despair. His friends
had been like a riverbed. In the rainy season, a wadi is filled with rushing, raging water,
but in the summer it vanishes or dries up just when it is most needed. So his friends, Job
says, have acted "deceitfully" pretending to help but offering no help at all (6 : 15). They
have become like a mirage.
Job's plea to the three counsellors (6 : 24–30)
After expressing his disappointment in his friends' lack of friendship, Job pleaded with
them to tell him where he had gone wrong, to give him evidence of his sin. He emphasized
the sincerity and truth of his words and pointed out that they should not be "unjust".
Job's pattern of misery (7 : 1–6)
Job expressed another bitter complaint of his miserable condition. He said that man's
existence is servitude, in which he is subject to continual toil and misery, and in which he
hopes for some slight respite. Although Job's experience was similar to that of the slave
and hired workers, his condition was worse as his nights were filled with trouble.

13
Job's prayer to God
Job first spoke of the brevity of life. Death to Job would be a release from the haunting
eyes of God. Job again expressed his desire to end his misery by death. In short this prayer
to God is a cry of bitter dispair: Job felt that he was constantly harassed by God, but he
would soon be gone. There is bitterness in both life and death.
Bildad's first speech (chap. 8)
Bildad is the second friend to speak. Like Eliphah he held the view that man's calamities
are the consequence of his sins. Also like Eliphaz, Bildad pointed out to Job that there was
the possibility of restoration of his prosperity and happiness if he would acknowledge his
iniquities or sins.
Whereas Eliphaz had begun politely, Bildad began abruptly. Job's words in which he
sought to justify his complaints according to him were nothing but a "big wind" blowing
wildly, noisily, rashly and purposelessly with damaging results. With thoughtless cruelty,
Bildad said Job's children were destroyed as they sinned against God – Job's punishment
was what he deserved for his hidden sin. God has not perverted justice. He also said that
god would restore his "righteous estate", if Job would seek God, implore the compassion
of the Almighty and be true and upright. He also pointed out that the truths found by the
forefathers of many previous generations would confer Bildad's view. He placed the
validity of his arguments that God does not pervert justice on three illustrations from nature
(11–19), the fate of the papyrus (11–13), the frailty of the spider's web (14–15) and the
ability of a garden plant to grow despite great obstacles (16–19). The first two pictures
show that the godless perish, that last one demonstrates that the righteous can prosper
though confronted by great obstacles.
Note here that although Bildad offers a measure of hope of Job in his speech, it missed the
mark: It failed to bring comfort and to evince the confession of sin – Bildad has not yet
decided whether Job is righteous or not. His backward look to tradition and history was of
no help to Job for Job's experience was the opposite of forefather's wisdom. Moreover,
Bildad's use of illustrations from the present were in conflict with Job's righteous state; and
Bildad's prospect of relief in the future failed to console Job in the present. Sadly, Bildad
fails to stand with his friend during the time of his greatest need.
Job's reply to Blldad (chaps. 9–10)
In his first reply to Bildad, Job reasoned that he had not forsaken God and so why he should
be perishing. This is the dilemma Job has been facing. This dilemma raises in his mind
several questions. Because God had tormented Job, an upright man, how he reasoned, could
any man stand righteous before God? What hope could there be before such an almighty,
arbitrary God? Job then delienated several reasons why it seemed useless to present his
case to God.
He accuses God to be arbitrary, an unjust God who destroys both the innocent and the
wicked (9 : 20–24). He could not plead with him; his only hope would be to implore the
mercy of God, his judge.
Job then reached another point of despair, when he says, "I do not take notice of myself".
14
It shows he hated his life (9 : 21). He also says it makes no difference whether he is innocent
or not. "He destroyeth the perfect and wicked". Enraged at such unjust way of dealing, Job
cried out" If it is not He, then who is it? (9 : 24).
Job spoke all these words in protest against the friends' notion that God blesses the good
man and punishes the wicked – Job's own experience as a blameless person suffering at
God's hand refuted their misconception of God's justice. This has not consoled Job, but it
only added to his own despair.
Although Job said earlier man cannot challenge God and get away with it, he now
challenged God asking several questions. By his first question, he implied that God was
wrong to oppress and reject him, His own creation, while favouring the wicked (10 : 3).
Then Job reaffirmed his innocence, "I am indeed not guilty". And yet God continued to
oppress him (10 : 7) After slashing out again at God for pursuing him as if he were a lion
being hunted, Job expressed a desire for death (10 : 18–22). If God would only let him
alone he could be cheerful for a little while before he would die, never to return. Job then
called death a "land to darkness and deep shadow''. Here four different words for 'darkness'
are used to depict the horrible prospect of death which is considered by Job now as better
than life with its miseries. So far, each of Job's speeches has ended on a gloomy note, with
reference to death.
Zophar's first speech (chap.11)
Zophar is the third friend to respond to Job's lament. Unlike Eliphaz, Zophar does not
appeal to a mystical experience, and unlike Bildad, he does not recall the tradition of the
forefathers. Instead his basis is reasoned theology. He considers it his task to convince Job
to leave off his wild statements claiming personal innocence.
Zophar brings out three points in his speech (1) an accusation against Job (11 : 1–4) God's
wisdom (5–12) and a call to repentance (13–20).
Zophar rebuked Job for being talkative, scoffing against God because Job was justifying
himself. He accused Job of being stupid as he did not understand the wisdom of God.
Secondly Zophar elaborated on God's inscrutable wisdom. He says "the depths and
extremities of God – his infinity – are beyond man's reach in all dimensions: higher than
heaven, deeper than Sheol longer than the earth and wider than the sea". (11 : 7-9). This
may be true theologically, but Zophar's application of it to Job in the verses that follow is
wrong. If God's ways are unknowable, how could Zophar say that God was overlooking
some of Job's sin? To stress Job's stupidity, Zophar quoted a proverb (11 : 12)
Thirdly, like Eliphaz and Bildad, Zophar assumed Job's sin and recommended that he
repent through proper conduct, prayer and renunciation of sin. Then God would restore him
to his final happiness and prosperity.
It may be noted here that all the three friends concluded their speeches in the first round
with the assumption that Job had hidden sin and that he would be restored to his former
health and wealth if he would repent. Bildad had ended his speech by saying the wicked
will be destroyed (8 : 22) and Zophar rounded off his merciless tirade with a similar
warning (11 : 20).
15
Job's first reply to Zophar (chaps. 12 – 14)
In his response in chapters 12-14, Job castigated his friends and their view of God, turned
once again to challenge God at God's apparent injustice but then again sunk into dejection
over the death of man.
Job repudiated his friends in (12 : 1–13:19). He cleverly attacked their supposed monopoly
on wisdom by pointing out that their views were common knowledge – everybody knew
what they have said (12 : 3). However Job explains that their inflexible approach to Justice
does not fit the facts known and experienced. First he cited his own case. In the past he
called on God and he was just and blameless yet God had let him be laughed at (12 : 4).
Second, he mentioned the case of destroyers and God haters who prosper and are secure
(12 : 6). Third, he noted that even animals know that calamities come from God's hand. By
telling Zophar to learn from animals, birds, earth creatures, and fish, Job was no doubt
replying to Zophar's uncouth comment about Job being more stupid than a wild donkey in
several ways. Sarcastically acknowledging their alleged wisdom, Job says "Truly then you
are the people, and with you wisdom will die (12 : 2).
Job then recounted numerous instances of God's "wisdom and might". His counsel and
understanding'' (12 : 13). "In hymnic majesty Job enumerates the outrageous acts of God
as the true signs of his mysterious wisdom and spectacular power". He said, "God's
destructive powers are irreversible. If He tears down, it cannot be rebuilt" and if He
imprisons someone, He cannot escape, (12 : 14) when He holds back waters, there is
drought, and if He releases the waters, they flood the earth, (12: 15) Captives and captors
alike are both under His control. (12–16). He conquers, puts down, and reverses the
fortunes of counsellors, judges, kings, priests, "the secure ones", "the trusted ones, elders,
nobles, and the strong (12 : 17–21) those who are "the very foundations of justice and order
in government, court and temple". In addition to being wise and powerful over individual
leaders, God is also sovereign over entire nations. He makes them great and destroy them;
He spreads them out and leads them away." All the human leaders are supposed to give
light and security to others by their counsel and leadership. But in contrast to God, they are
in darkness only. He can reveal mysteries from the darkness and bring to light what is in
deep darkness (12 : 22).
Job's response to Zophar's question "Can you discover the depths of God?" is that he cannot
comprehend the infinite ways of God, but neither can Zophar. If man is ever to understand
anything of what is incomprehensibly dark, God must take the initiative in revealing to
him.
In this way, Job demolished his counsellor's counsel. If their theological system were
followed then all the world's authorities ought to be blessed by God. But history destroys
that logic, as Job has just shown (12 : 13–25). Job affirmed that his knowledge of God
exceeded the indiscernible form in Eliphaz's dream ( 4 : 16) and the indirect tradition of
past generations to which Bildad appealed (8 : 8). Though his friends pretended to possess
superior knowledge of God's ways, he knew what they knew.
Job then prepared to present his case to God directly (13 : 3). His counsellors were
representing him falsely; Job would have to be his own attorney. Job lashed out that his
friends are useless as their words fail to console him. Presumably, if God would only talk
16
with him, some explanation for his agony might be forthcoming.
Job knew that he was putting himself in a dangerous position by speaking directly to God,
but he was determined to take the risk, even to the point of losing his own life. "Though he
slay me, I will hope in him" (13 : 15a) is a beautiful expression of faith, widely quoted and
familiar to many Christians. If Job could argue his case with God, he said that he would be
vindicated. He was certain that God being just, would acquit him. He could dare to
challenge God because of his clear conscience, for "a godless man many not come before
His presence".
Thus far in this speech (12 : 1–13 : 19) Job has moved from a daring, head-on repudiation
of his alleged consolers through a delineation of the arbitrary, mysterious ways of God, to
a bold readiness for direct confrontation with God. The next nine verses (13: 20–28) include
that presentation of his case to God.
Having received no response from God, Job proceeded to speak first. He asked God to
enumerate his sins (13 : 23) using three different words for sin. But even then, no response
came from God, only silence. The silence from the heavens led Job to ask why God would
hide his face and treat him like an enemy (13 : 24). Job then began to sink back into despair
as he expressed the words, "He is decaying like a rotten thing, like a garment that is moth-
eaten" (13 : 28). Job felt that God was unjust in imprisoning the steps of one who was
feeble, decaying and worthless.
Later Job despaired of hope (chap. 14). In his sudden shift of mood, Job turned from
over-confidence to a melancholy lament over the brevity of life (14 : 1–6) the finality of
death (14 : 7–17), and the absence of hope (14 : 18–22). In short Job languished back to a
melancholy elegy over life's futility and death's certainty.
Turning from the futility of life to the futility of death, Job made a contrast between man
and trees and then a comparison between man and water. Job then said, if resurrection were
possible he would look on his time in Sheol as a time of hiding. Sheol, the locality or
condition of the dead, was where man would either suffer or rest.
In a flash of hope, Job longed for the possibility that Sheol would become a hiding place,
that God would conceal him until His anger would no longer be extended to Job. "If a man
dies, will he live again" (14:14a) By this inquiry, Job reached out wistfully and longingly
for the possibility of life after death, thus voicing man's universal desire.
"Job ended this speech on a sullen note of death, a morose tone of despondency. Each
speech by Job in the first round concluded with a mournful reference to death. In this final
speech of the first round Job had refuted the worth of his friends' counsel, acknowledged
the arbitrary power of God, dared to present his case boldly and directly to God, had his
hopes dashed by God's unexplainable silence, longed for the possibility of post death life,
and succumbed to hopeless despair, for only death awaited him."
The second cycle of speeches (chaps. 15-21)
In the second round of discourses, Eliphaz, Bildad and Zophar clung to their beliefs about
suffering in relation to sin. The monotonous repetition with which they insisted on their
views shows their inability to understand Job's dilemma.
17
In their second speeches, the friends were less friendly and more fierce than in the first
speech. They were more abusive and less tolerant with their arguments. Perturbed by Job's
refusal to repent and his readiness for confrontation with God, the three friends attacked
him with a venomonsly hostile spirit. They no longer held out to Job the challenge to repent
and wait for God's blessings.
The theme in the second round of talk is the fate of the wicked, each friend stressing a
slightly different aspect of the subject. In other words, the second round moved from
suggestion to insinuation.
Eliphaz rebuked Job's attitude to God. He accused Job of irreverent talk (15:1-6) and of an
assumed wisdom and piety (15:7-16) He said that the wicked are in distress and are
endangered. This was an insinuation against Job. Eliphaz's insinuations were unfair, for
Job had claimed no such thing. He had simply claimed intelligence on a par with the three.
Outraged by Eliphaz's cruel attack, Job retorted with scorn and bewailed his painful sense
of isolation from God. Job was disgusted with his friends and their "windy knowledge". He
declared all the three men sorry comforters. Job stressed with pain and torment his distress
at the hand of God. He could not bear that his affliction was seen by his friends as evidence
of his having sinned and his lean body, emaciated by diseases testified against him in the
same way. To Job, his ordeal was unaccountable as he had always maintained a life of
devotion before God with pure motives and a clear conscience. Even though God has worn
him out with suffering and the cruelty of his fellow men, he cannot believe God is unjust.
He desires for a representative in heaven who will plead his cause in heaven. But if his case
rests till he is dead what hope is there? (17:13–16).
Bildad in the second round (chap. 18) lashed out impatiently at Job's angry rejection of
their advice. He continued the theme of the fate of the wicked. His ruthless account,
obviously intended for Job, included the harassments of the ungodly person with material,
physical and emotional losses during his life and no remembrance of posterity after death.
Note here that Eliphaz observed that the wicked man is destroyed by God, whereas Bildad
stressed that the wicked brings about his own downfall. Job, however knew that he was
innocent and Bildad's attack had· no effect.
In his second reply to Bildad (chap. 19), Job, the suffering saint rose from the depths of his
broken spirit to the heights of renewed confidence in God (19:23-29). It is said chapter 19
is a sky scraper among the forty–two chapters of the book of Job that form the beautiful
line of this poetic masterpiece. Here there is profound assurance that his Redeemer lives
and that he will see God.
Earlier in his reply Job had bemoaned the hostility from his friends, relatives, house,
servants, his wife and above all from God. Added to all this was his emotional anguish,
physical pain. "My bone clings to my skin and my flesh". He was alone in his misery with
not even one person to console him, to lend support by saying "I understand". Yet, even in
his darkest moments, faith and hope still well up inside him. He is certain of vindication
by God. One day God himself will take up his case and clean him and he will be there to
see it (19:25-27). Then those who have maligned him will find themselves answerable to
God.

18
Zophar's words (chap.20) in the second round of talk are the most stinging and venomous
of the three friends' speeches so far. He stressed that the wicked loses his wealth. He
elaborated that God would attack the wicked man as with an army, so his death is inevitable.
Zophar also denied the possibility of any one defending Job in heaven. He concluded
indirectly that Job was the wicked man whom Zophar had been speaking and Job cannot
escape punishment from heaven.
In his reply to Zophar's speech (chap. 21) Job countered the view of the three about the
destruction of the wicked. He pointed out that their theology was limited, shallow and did
not hold good in the face of experience. Instead of all wicked men dying suddenly at the
height of their prosperity, Job observed that this fate holds true for only some of the wicked.
He also said one's character cannot be determined by his lot in life. The condition of Job,
the good man, is pitiful. More often than not, evil men flourish, live happily and die
peacefully (7-18).
In view of all these observations, Job says that their comfort was vain (empty) and their
answers faithless (21:34). The friends had been of no help or comfort to Job in his affliction.
The Third cycle of speeches (chaps. 22-37)
Eliphaz speaks for the third and last time to Job. In his third assault, Eliphaz was openly
discourteous to Job.
Eliphaz asserted God's disinterest in Job (22:1-5). He argued that uprightness could not
please or benefit God. It was only because Job had sinned that God punished him. Here
Eliphaz, was making an attempt to explain God's silence but in that process, he mixed error
with truth. God does judge iniquity, but that is not the only occasion for communication
with man.
Eliphaz then openly charged Job with several social evils, without any evidence
whatsoever. In fact, Eliphaz fabricated a list of crimes typical of man in position of power
and influence and accused Job of those evils (22:6-11). To add insult to injury, Eliphaz
ruthlessly said that behind these social inequities, Job suffers from the guilt of an attitude
of insolence against sovereign God (22:12-20). Again Eliphaz concoted a falsehood, for
Job had never questioned God's omniscience. Yes, His justice, but not His knowledge.
Further Job had not questioned God's ability to judge, he challenged God's failure to judge.
By his reference to the Flood, Eliphaz cruelly categorized Job with the wicked generation
of Noah's day.
After accusing Job harshly for so many sins, he appealed to Job to repent (22:21-30).
Eliphaz's only explanation to Job's suffering was that he was guilty of sin, the only solution
was to repent. However, Eliphaz could not prove that Job was a sinner. So his pleas were
not welcomed by the frustrated sufferer among the ashes.
Job's third reply to Eliphaz (Chaps. 23-24)
In his reply, Job turned to reflect in bitterness on two problems that continued to plague
him – his own injustices and the injustices in the world. His own injustices caused him to·
long for an opportunity to present his case to God (23:1-7) but God remained inaccessible
inspite of Job's repeated claim of innocence (23:8-1). However Job felt that God, in
19
response to the obvious wrong doings of others remained strangely inactive (24:1-25). Job
affirms that his suffering was undeserved, whereas others who did deserve punishment
went scot-free. Both the cases of iniquities were met with divine silence, according to him.
Job expressed his longing to present his case before God as he was so confident of his
purity and innocence. If God would appear in court and try Job's case, Job was sure that he
would pass God's test and emerge as shining gold. Verses 11 and 12 affirm his faithful walk
before God – again a refutation of the charges conjured by his garbage heap grand jury. At
the same time, Job's sense of God's mysterious uniqueness and irresistable ways led him to
a sense of dismay, terror and faint-heartedness (23:15-16).
In chapter 24, Job reflects upon what goes on in the world. Life is neither fair nor just. God
delays judgment and those who trample the helpless and commit secret sins in the dark like
murder, adultery, burglary seem to get away with it. This was seeming injustice. The
friends had declared that the wicked were cut off immediately but Job's experience and
view of reality did not confirm their doctrine.
The final verse in this speech (24:25) was Job's challenge to the three friends to prove him
wrong and an emphasizing of the certainty of his view.
Bildad speaks for the third and last time in chapter 25. His brief speech seems to indicate
that he is running out of arguments with which to respond to Job. He does not now harp on
the downfall of the wicked. Instead, he accentuated the insignificance and iniquity of all
men. This does not help Job.
"By calling attention to God's majesty and to the moon, man, and maggots, Bildad sought
to get Job to face up to the reality of his own worthlessness. Job of course had no quarrel
with the majesty of God, but the rest of Bildad's ·speech was pointless, because it gave no
hope for vindication, which Job craved and no hope for purification, which Job had already
said he did not need ." "On this digusting and hopeless note the words of Job's friends end".
Job's third reply to Bildad (Chap. 26-31)
These chapters constitute Job's longest speech," Chapter 26 is a reply to Bildad but it is
clear that in chapters 27-31, Job replies in a grand finale to all three comforters." In this
concluding, response Job includes a disclaimer of Bildad's wisdom (chaps. 26-27) and a
discourse on God's wisdom (chap.28), and he then climaxes his speech with a desire for his
past glory (chap.29) a dirge regarding his present misery (chap.30) and a declaration of his
innocence (chap.31).
Chapter 26 is in two parts: Job's rebuke of Bildad's attitude (26:1-4) and Job's statement of
God's greatness (26:6-14). In stunning fashion Job turned both aspects of Bildad's argument
against him. To Bildad's statement man, including Job was puny and corrupt, Job retorted
that Bildad was the puny one (26:2-4). Also Bildad had stated that God was majestic; Job
responded with statements about God's majesty that were far more majestic than Bildad's
(26:5-14). In chapter 27, Job repudiated Bildad's ''worm analysis" of man by reaffirming
his own innocence. He also enlarged on Bildad's view of God by declaring that God would
in time, destroy the wicked (27:7-23). Thus Job in sarcastic indignation, fired back at
Bildad. Job affirmed that no man can fully comprehend God's activities or his power.
Surely Job's awareness of God's awesome nature exceeded Bildad's sense of God's power.
20
Job's discourse on Wisdom (chap. 28)
In his discourse on wisdom, Job affirmed that it is not possible for man to presume that he
can discern the inscrutable mysteries of the majestic God. As J.D.Michaels in his
"Interpretation of the Twenty Eight chapter of Job" states so clearly: "But to man this
wisdom (by which God made and governs all things) must remain inscrutable. To him God
said: Trouble not thyself with inquiring how I govern the world: why I permit the tyrant to
be victorious, or innocence and truth to be oppressed: decide not what evil I can or cannot
suffer to exist in the world. This is too high for thee: let thy wisdom consist in fearing me,
upon whose will all things depend ... "
Although man is impotent to discover or purchase wisdom he can know its very essence,
for God has unveiled what otherwise would remain "hidden from the eyes of all living"
(28:21). The essence of wisdom is two fold, "the fear of the Lord" and "to depart from
evil". All man's scientific investigations, technological advances and intellectual
achievements remarkable as they are, whether in Job's day or the present, fail miserably to
provide "a full explanation of God's government or to disclose all that we would wish to
know about God. Instead, real wisdom consists in establishing one's life in submissive
veneration before God, in revering God in an attitude of confidence that He does all things
right. True wisdom also consists in a rejection of evil, in regulating of one's conduct in
paths of piety and in actions and attitudes that accord with God's standards of holiness and
godliness. Fearing God and turning from evil may be summarized as adoration of God and
obedience to God. Thus the truly wise man is the one whose life is centered on God, not
self, and is regulated by God. Man in right relationship to God, worshipping him, serving
him, obeying Him-that is wisdom and understanding."
"This chapter may be seen as Job's rebuke to the short sighted wisdom of his friends, an
effort to demonstrate that their limited theological outlook was false. They were mistaken
in their demand that Job must begin to revere God and repent of sin. Chapter 28 argues that
he had been fearing God and hating evil, but they had not seen in this way, the final verse
of the chapter becomes "one of the great, climatic moments in the Book".
The closing verse of chapter 28, "Behold, the fear of the lord that is wisdom, And to depart
from evil is understanding" serves as an apposite link to chapters 29-31. In chapter 29, Job
rehearsed his past virtues – evidence that he feared God, and in Chapter 31, he recounted
his innocence with regard to numerous sins, evidences that he turned from evil. Note that
in the three final chapters of Job's last speech, Job gave a concluding summary of his case,
as if he were in court. In chapter 29 Job expressed his longing for his former days of
prosperity and happiness (29:1-11) and then spelled out his reasons for having enjoyed
those blessings (29:12-25). In chapter 30, Job turned to his present state to describe an
almost incredible reversal of attitude and experience. Chapter 29 speaks of what the Lord
gave to Job and chapter 30 speaks of what the Lord took away. He was disregarded by God
rather than blessed by Him then and he was despondent in his intense physical and
emotional pain. " Chapter 30 is a poignant cry of one who was acutely miserable socially,
spiritually, emotionally and physically. Having had "the respect of the most respectable,"
he now had "the contempt of the most contemptible".
The memories of his past glory (chap. 29) followed by the painful recital of his present
miseries (chap. 30) are followed logically by an oath of innocence in chapter 31, designed
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to demonstrate that the miseries of the present are undeserved. The words in this chapter
constitute Job's final effort to extricate himself from the false accusations made by his
assailants and from his injustices at God's hand. He longed for some one to hear him. "Oh
that I had one to hear me?" This cry probably refers to his desire for God to listen.
Wisdom for man Mankind (28 : 28)
(From the Book of Job by John E. Hartely).
"And unto man he said "Behold, the fear of the Lord, that is
wisdom, And to depart from evil" is understanding."
Although human beings cannot discover the way to wisdom they can find wisdom by
fearing God. God reveals wisdom to mankind as be wills. Wisdom for human beings has
two foci: the fear of God and turning from evil. Fear is the proper human response in the
presence of the Holy God. A person bows in contrition, committing himself to follow God's
way. As he acknowledges his own limitations and God's greatness, he enters into
communion with God. Desirous of God's favour he wills to shun all evil. This two–fold
attitude enables a person to grow in wisdom. That is, a human being increases in wisdom
primarily by obedience to God, not by investigation into the unknown.
AIM
This masterful hymn in chapter 28, in praise of wisdom marks the end of the dialogue. It
judges the efforts of the comforters to teach Job wisdom as a failure. While they have
faithfully adhered to the tradition of the fathers, they have misinterpreted Job's specific case
and failed to offer him any insight into God's amazing ways in regard to his affection. While
Job has questioned the traditional wisdom, he remains without any significant insight into
the mystery of how God is acting wisely in his sufferings.
Wisdom resides with God alone. It permeates all of his creative work. In mankind it finds
expression in his amazing technical genius. But human ingenuity cannot find wisdom.
Neither can all the wealth that man can wrestle from the earth purchase it. Wisdom for
mankind can only be discovered in a devout relationship with God. Therefore, this hymn
authenticates Job's turning away from his comforters to petition God directly. It is telling
him that he will receive genuine insight into his suffering when God himself speaks to him.
Thus this hymn prepares Job for Yahweh's appearing. More specifically, it indicates the
approach that Yahweh will take in his discourses. He will address Job's lament by
recounting the wise and marvellous way he has created the world. Thereby he will
demonstrate that Job's suffering does not discount the truth that he rules the world wisely
and justly. The only response Job can then make to Yahweh's discourse will be to fear
Yahweh. In this manner the Hymn links the opening characterization of Job as "one who
feared God and shunned evil" (1:1, 8;2:3) with his submissive response to Yahweh's world
in the end. (42: 1-6).
Job's experience verifies the concluding principle of this hymn that a human being finds
true wisdom only in fearing God. This wisdom is a spiritual wisdom that transcends human
knowledge, but that does not mean that it is irrational. The converse is true. It is intelligible,
for it is the portal into the vast resources of God's wisdom. That is why Yahweh can
dialogue with Job and offer him insight into his own wonderful ways. Beyond the limits of
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his reason, though, a person can contemplate the mystery and the wonder of wisdom. In
the words of Von Rad, wisdom is the divine mystery of creation.
Elihu's four speeches (chaps.32-37)
Deeply angered by both sides of the debates he had been listening to, Elihu, a young man,
an ancestor of King David entered the discussion.
Elihu made an honest effort to provide answers to Job's complaints about God rather than
repeat the allegations of the three counsellors. Whereas Elihu's three elders had
recommended that Job repent of willful sin committed prior to his calamities, Elihu
recommended (1) that Job repent of pride because of the suffering, and (2) that Job exalt
God's work (36:24) consider His works (37:14) and fear Him (37:24). The three counsellors
had claimed that Job was suffering because he was sinning but Elihu explained that he was
sinning because he was suffering. That is to say, his suffering led him to an attitude of pride
before God and a questioning of God's ways. According to Elihu, Job's fault lies in sinful
attitude in his present life. Elihu said that questioning Gods ways was height of earthly
arrogance (34: 7).
Although Job did not answer Elihu, his final words seem to prepare the scene for God's
break-through (chaps. 38-41). Whatever the case may be, the Elihu section provides a
smooth transition from Job's insistence for vindication to God's communication.
Elihu's first speech (chap. 33)
Elihu's anger, while he was waiting in deference to his elders, was intense. It was towards
Job for seeking to justify himself before God and towards the three counsellors because
they had pronounced him guilty without adequate proof. He seemed to burst in as if he had
an answer to the wrongs on both sides and a solution to the impasse.
In the first of Elihu's four speeches he refuted Job's charges that God did not hear him
(chap. 33). In his second speech, he refuted Job's charge that God is unjust (chap. 34). In
his third speech, he refuted Job's charge that it is useless to serve God (chap. 35). In other
words, he discussed God's communication to man (through dreams and pain) (chap. 33),
he commended on God's justice with man (chap. 34); and he discussed God's sovereignty
over man (chap. 35). Then in the final speech ( chaps. 36–37) he again elaborated on God's
justice and sovereignty.
Elihu answered Job's question why God doesn't respond to him. He said God does speak
and he does so in dreams (33 : 14–18) and through sickness and pain (33 : 19–28) in order
to save, not destroy him (30). God does not report to man on His actions; He does
communicate with him. "Indeed God speaks once, or twice in various ways or with
repetition, yet no one notices it (33 : 14). God had spoken more than once to Job, Elihu
contended, but Job had not been listening. The purpose of God's dream communication
Elihu said, was to turn man from wrong deeds and the wrong attitude of pride (33: 17). In
Elihu's view, illness was God's way of getting man's attention, reminding him of what is
right, atoning for his sin, and diverting him away from sin. Who was correct? Elihu was
correct in one aspect, i.e., in touching, on pride which bad become Job's problem as a result
or his suffering and he was probably correct in his discussion of the purpose of dreams in
Job's situation.
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Elihu's second speech (chap. 34)
In his second speech, Elihu proceeded to answer Job's accusation that God was unjust and
there is nothing to be gained by making him our delight (9) Elihu then spelt out the
character of God as a means of demonstrating His justice. He said God is the judge of all
men-supreme, just, impartial (10–30). He said Job had added to his other sins, resentment
or condemning attitude and rebellion against God (36–37). He said questioning God's ways
was the height of earthly arrogance. Elihu reasoned that God will not pervert justice and so
the only conclusion was that Job was in the wrong.
To what extent was Elihu correct?
Elihu was certainly accurate in speaking of God's authority, sustenance and control of life,
omniscience, power to judge sin, sovereign privilege to be silent when He so chooses. Even
Job had argued for those truths. Elihu was perhaps right in reprimanding Job for his
audacity in demanding that God answer him (34 : 29) by showing him where he had sinned
(34 : 32) and by recompensing on his terms (34 : 33). But like the three seniors, Elihu, in
order to defend God, had to assume that Job was lying about his innocence. It may be noted
here that none of the five – Eliphaz, Bildad, Zophar, Elihu and Job – knew of the contest
in heaven between God and Satan. Therefore Elihu's accusation was inaccurate. He failed
to understand or think that God has a purpose in every thing. Also he failed to take into
account the possibility that Job was suffering without due cause in specific sins.
Elihu's third speech (chap. 35)
In his third speech Elihu refuted Job's charge that God did not reward him for his innocence.
It may be noted here that Job had certainly questioned the value of serving God for he had
suffered with the wicked. Elihu says God is supreme and thus he is not affected or
dependent on man's innocence or sin and also that God's lack of response to Job's cries was
because of his pride. He explains further and says that a person's sin or his righteous living
affects only man, not God. Elihu sought to remind Job that God the creator is greater than
man, sun, moon, stars and clouds and he is not affected adversely by man's sin or benefitted
by his righteousness. People cry out to God in their need, but they are concerned for their
skins, and not for him (10–12). That is why He does not answer (13) Elihu's statement was
intended specifically for Job. He said if insincere or proud prayers were not answered by
God, certainly Job's cries of arrogance and in patience would not be heard (35–14).
Therefore Elihu advised Job to wait for God because he had presented his case to Him (35:
14b) Job will get his just deserts in due time.
Elihu's fourth speech (chaps. 36-37)
It is agreed by many scholars that Elihu's final discourse contains his most impressive
speech. New dimensions of God's character are added here. In addition to speaking of God's
justice and God's sovereignty, Elihu also referred to his power, and benevolence.
This speech falls into two parts:
(1) God's justice and power in His dealing with man, both the wicked and the afflicted
(36 : 1–25)
(2) God's sovereignty and benevolence in His dealings with nature (36 : 26–37 : 24)
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(1) Elihu pointed out God is almighty and all-wise. But he does not lack mercy. He does
not allow the wicked to live, and He does exercise justice on behalf of the afflicted.
He also said that God is a teacher who uses suffering to open men's ears to listen and
learn where they have gone wrong. The godless when afflicted with suffering refuse
to turn to God for help and therefore they meet untimely deaths or live a shameful
existence. On the other hand, the righteous when afflicted are delivered and learn
from the experience.
Elihu then applied these points about suffering and God's justice and power to Job
with a warning– "do not scoff, do not long for death, do not suggest that God has done
wrong, but praise Him". Elihu urged him to note that God is exalted in His power, is
an unsurpassable Teacher, is an independent Sovereign answerable to no one and
always does right and therefore cannot rightfully be challenged by man.
Job himself had spoken of the majesty of God, but still had complained because of
the seeming injustice meted out to him. Elihu was correct; when man adores God, he
has less occasion for complaining and self pity. Worship of God enables man to learn
from his problems.
(2) Chapters (36 : 26–37 : 24) deal with Elihu's expression of God's sovereignty and
benevolence in his dealings with nature. Elihu elaborated here on the wonderful
works of God in nature, first in the autumn storm (36 : 27–33), then in the winter (37:
1–13), and finally in the summer (37: 17–18). The extent of God's glorious greatness
cannot he comprehended nor can his eternity be understood (36 : 26) Evaporation and
rain (36 : 27–28), clouds and thunder (36 : 29), lightning and flooding of the oceans
(36 : 30) – all part of God's works – demonstrate His greatness. Those elements of the
sky are used by God to bring judgement on man and to give food to men and animals,
purpose that are universally acknowledgeable today (36 : 36). A snow fall or a heavy
rain falling at God's command can stop man from working in his fields ("He seals the
hand of every man") and even today it can snarl traffic and keep people confined to
their homes.
God commands the thunder and lightning, rain and snow. He spreads. out the clouds and
the shining skies. Man is as nothing beside God's awesome splendour, his unassailable
holiness.
A beautiful snowfall or a torrential down power can lead men to contemplate the fact that
those marvels are the works of the majestic world (37 : 6–7). Clouds are filled and emptied
by God and clouds and lightning change direction at His command. All those phenomena
of nature in autumn and winter are purposeful and causal, not haphazard. God may use
them for various purpose. As Job was to learn later from the Lord Himself, "God is free to
do what He pleases without having to explain everything as part of His purpose of
mankind." So Elihu told Job that he should be awed by God, he must fear God. To attempt
to argue a case with God in self defense would only result in self destruction.
Elihu's final recommendation was that Job should bow in worship and humility before such
a mighty God. The true essence of wisdom is reverential awe before God, as Job himself
has affirmed (28 : 28) Elihu thus prepared the way for God to speak. Although Elihu
stressed the different aspects of suffering and of the character of God beyond mentioned
25
by Eliphaz, Bildad and Zophar, he did not have total insight into Job's situation. No man
could. It was therefore necessary that God speak.
God's confrontation (38 : 1–42 : 6)
God broke in and addressed Job "out of the whirl wind", when Elihu had finished his list
of excellent reasons why Job could not expect an answer. Having expressed assurance of a
Redeemer who would vindicate his cause after death, Job was confronted by God Himself.
And what a confrontation it was! In content as well as timing, it was unlike what Job
expected. Nothing was said about Job's suffering; no discussion was included about the
theology of evil, no extensive answer was given to the charges made about the Sovereign's
injustices. He ignored it (except for 40 : 2 : 8) and went instead to the subject of his creative
power and wise, benevolent control. Instead of answering questions, God asked them.
In other words, "from the agony of his seated posture among the ashes – scraping his skin
with a potsherd and suffering from the weight of grief over the loss of family, possessions,
health and friends – Job was confronted by the divine Interrogator with more than seventy
unanswerable questions whose subject matter ranged from the constellations to the clouds,
from the beasts to the birds. God showed Job that the wonders of His hand work in outer
space in the sky and on the earth were beyond Job's grasp and the animals and birds cared
for by God were not under Job's command". "The purpose was clear: Job was put in his
place before God; he was shown to be ignorant and impotent in contrast to the sovereign's
wisdom and power. If he could not comprehend or control" God's government in nature,
how could he hope to comprehend to control the Lord's ways with man? God is Almighty,
far and above humanity. But he is also near. He hears and He cares. Job had imagined
himself putting his case to God, asking his questions. It is God, not Job who asks questions
now.
The confrontation includes God's first speech (38 : 1–40 : 2) followed by Job's response of
humility ( 40 : 3–5) and God's second speech ( 40 : 6–41 : 34), followed by Job's response
of repentance ( 42 : 1–6). This section "reaches dazzling heights of poetic splendour". In
fact the first speech "transcends all other descriptions of the wonder of creation or the
greatness of the Creator, which are to be found either in the Bible or elsewhere".
God's first speech (38 : 1–40 : 2)
In the Bible, God's appearances were often accompanied by storms, thus dramatizing the
awesomeness of the occasion. God challenged Job in the opening question itself. "Who is
this that darkens counsel by words without knowledge?" Here He derided Job for his
perversion and ignorance of God's design for the universe. As a friend of God, Job would
have been expected to depend and vindicate God's ways to others. But instead, his charge
that God's dealings were unjust, that God was his enemy, made his designs appear dark and
severe. His words were "without knowledge", that is, without a true awareness of facts,
without an understanding of God's and Satan's heavenly controversy, which had
precipitated Job's trial. Likewise, people today should not presume to know fully God's
ways, His plan for them. What He means is, to act on inadequate knowledge of divine
purposes is to run the risk of beclouding and misrepresenting His inten's.
God's questions included questions on cosmology, oceanography, meterology, astronomy,

26
and zoology (chapters-38 & 39) Items in the physical world related to the earth; the oceans;
the dawn, the depths of the ocean and Sheol the width of the earth; light and darkness;
atmospheric elements, including snow and hail; light and wind, rain, dew, lees and frost;
stars; and clouds and lightning. Chapters (38 and 39) deal with marvels of creation, and
man's inability to understand them and control the elements of nature. Some of the
questions were, where was Job when God made the world, light and darkness, wind and
rain, the constellations in their courses? What does Job know about the creatures of the
wild – the lion, the goat, the wild ass and ox, the ostrich, the horse, the eagle? Did he make
them, can he feed them, tame them – as God can? Unusual Powers and abilities are
exhibited in the luring museum of natural history, to pounce or to prey, to soar in the sky,
to lure in mountains, to live in deserts, to refuse domestication, to run at high speeds to
engage in battle fearlessly, to build nests on mountain crags. All the examples of the
animals and birds mentioned exhibit the creative genius and providential care of God.
The odd creatured ostrich is the largest living bird, weighing up to three hundred pounds
and reaching a height of seven or eight feet. It is the only bird with two toes (all other birds
have three or four) and the only bird with eye lashes. Although it has wings, it cannot fly
and it builds its nest in the sand rather than in a tree or rocky crag. (1) Its long neck, covered
with down instead of feathers and its huge eyes resemble a periscope, watching for danger.
The stupidity of the ostrich (39:17) is proverbial among the Arabs. This lack of wisdom
and understanding, is referred to Ostriches' hiding their heads and necks in a bush thinking
they were safe because they could see nothing. It may also be reflected in the practice of
the ostrich to run in a large circular path, thus enabling a hunter eventually to track it down.
Yet inspite of its stupidity, the ostrich can run at the remarkably high speed of forty miles
per hour, outstripping even swift horses (39:18). The phrase "what time she lifteth up
herself on high"(39:18a) refers to an ostrich's lifting its head, extending its rudimentary
wings for balance, and taking great strides of 12 to 15 feet while running. God's creation
of such a bird inferior to other animals in wisdom, yet greater than others in speed,
illustrates again, his sovereign ways. He can do so, so Job could do nothing about it.
Note that God's first speech having begun with a challenge, also ended with one; "He that
reproved God, let him answer it. "Job realised that he was deficient in the knowledge
regarding God's ways and incompetent to control nature. Job finds his opinion of himself
shrinking, his concept of God expanding.
Job's first reply to God
"Confronted with God's yes or no question, "will you continue to indict, me for injustice?
the fault finder admitted to his insignificance and to his inability to respond to God. His
former self confidence now shrivelled to humility."
Silence in the Almighty's presence was exhibited by Job's gesture of placing his hand on
his mouth. Job said, "I will add no more". Because Job did not admit to any sin, God found
it necessary to continue with a second speech.
God's second speech (40:6–41:34)
Whereas the first speech reviewed two areas of creation, the inanimate and animate, the
second oration presented two animals of creation, Behemoth and Leviathan.

27
The subject of justice was touched on by God only briefly. God in percing irony challenged
Job to imagine himself in control of the universe to "play God", and see if he could do
better because man's alleged superiority to God's justice must be accompanied by a similar
superiority of power. God's (40 : 9) demonstrated not only Job's lack of superiority, but
also his lack of equality: "Is Job God's equal that he calls to book, and questions His justice?
Hence it follows that man dependent on God, must not question Him, even though he
cannot fully comprehend His ways.
God then questioned Job regarding two animals of creation (40 : 15-41 :34). In his first
speech, God presented Job with a panorama of nature, thus illustrating the Lord's creative
variety in the universe. Now he questioned Job regarding only two animals generally
considered the strongest on land and the wildest in the sea. He asked him to look at just
two of His creatures, Behemoth (the hippopotamus) and Leviathan (the crocodile). Look at
their strength (40 : 16;41 : 27); their sheer untameability (40 : 24;41 : 1-2). Man is utterly
powerless to control them. What folly then to claim equality with God who made them!
The crocodile is incomparable, for God has created him to be fearless (41 : 33). Because
he is supreme, he looks down on all other animals. He is king over all “the sons of pride”,
that is, over proud beasts (41 : 34).
Job's second reply (42 : 1-6)
This contains Job's reaction, the climax of the book. "Any one who cannot undertake Gods
works has no right to undermine God's ways. And anyone who trembles at the sight of
fierce beasts is unwise in boldly contending with the beast's Maker".
Job now realizes he had been dabbling in things beyond his understanding, totally out of
his depth. Because he had nothing to do with the making of this wonderful universe and
sustaining or even subduing animals independent of man and animals, dangerous and
repulsive to man, it was unthinkable that he could question their creator.
"Having contemplated the overpowering strength and frightening fierceness of Behemoth
and Leviathan, Job appreciated anew the unlimited depths of the wisdom, majesty and
omnipotence of God. Faced with divine splendour in the sky, on the earth and under the
earth, Job was led by this natural revelation to realize God's all-embracing power: "I know
that thou canst do all things" ( 42 : 2a); here Job's sense of awe and submission is implied.
Because of God's power, His sovereign purposes will be carried out: "no purpose of thine
can be thwarted" ( 42 : 26). Because God's intentions cannot be altered or disputed, Job
saw that it was useless for him to question God's actions".
Job admitted he had spoken of things that were beyond his comprehension. He saw God
and he repented. He realized the mistake in his theology that God was unjust when a godly
person is made to suffer. Now Job's views were changed. "By God's natural-science
display, which not only deepened Job's impression of God's wisdom and power but also
dramatically displayed what Job had doubted: God's providential care. This seeing was
spiritual insight, not a physical vision."
Now that Job had seen God for himself, as he longed to do, there is no question of putting
his case; seeing God is enough. His questions remain unanswered, but he is satisfied. It is
unthinkable that this God could even let him down or act inconsistently. He can trust, where

28
he does not understand. Now he can accept whatever comes. Self righteousness melts away.
Having deeper sight into God's character – His power, purposes and providence – Job
gained a more accurate view of his own finitude.
Job's concluding words were: "I repent in dust and ashes" (42:6). [Throwing dust in the air
so that it came down on one's head, and sitting on ashes were signs of a humbled condition
because of grief over sin or over a catastrophe. The disfiguring of one's external appearance
was designed to express the turmoil of his inner soul.] Job's repentance, thus was one of
deep humility.
Of what did Job repent? "He did not repent of the charges his three consolers had brought
against him. His oath of innocence (chap. 31) and God's assessment of him (1:1, 8; 2:3)
prove the falsity of their accusations of sins committed before his calamities. Job repented
of his proud rebellion, of his impudent insistence that God respond to him and that he
correct His ways. Job then admitted to sinning because he suffered, not to suffering
because he sinned." As he looks at God and worships, he sees himself and his problem
in perspective.
"God's speeches did not reveal Him to be lacking in compassion. Instead, they showed that
he is interested in communicating with man, that he desires to be known personally, as well
as intellectually. This personal, indescribable knowledge of the divine, underscores the
finiteness of man's character before God, the futility of man's complaints against God, and
the satisfaction that comes from man's communion with God."
Epilogue (42 :7-17)
Or living with mystery
The book of Job closes in prose as it had begun (chaps. 1-2). In the epilogue attention is
given to Job's friends (42:7-9) and then to Job's fortunes (42: 10-17). The final passage in
prose (verses 1-6) merely rounds things off. Job has been vindicated and this must be
visibly demonstrated.
God and Job's friends (42:7-9)
God spoke to Eliphaz as the representative of the three and said that he was angry with
them, "because you (plural) have not spoken of me what is right as My servant Job has"
(42:7). What was the wrong thing they said about God?
The answer lies in the fact that the three friends in their effort to uphold God's justice had
limited His sovereignty. Their insistence that suffering must always be God's judgment on
sin was foolish understanding of God. On the other hand, Job had consistently maintained
that his suffering was not a punishment from God for his sin. This was right. Furthermore,
although Job questioned God's justice and despised God's silence, he did repent of it. He
did not curse God. He had consistently elaborated on God's power, sovereignty, knowledge,
and wisdom. In fact, his view of God was higher than the view of the three counsellors.
"God commanded the three counsellors to offer a burnt offering of seven bulls and seven
rams, a large sacrifice, which indicated the gravity of their error (42 : 8). Ironically, Job
then prayed for those who had falsely accused him. Serving again as a priest (1 : 5), he was
to aid in their sacrifice, praying that God would accept them. His readiness to intercede on
29
their behalf demonstrated his willingness to forgive them and thus showed again the depth
of his godly character. He had maligned God and was forgiven when he repented; now it
was his turn to forgive those who had maligned him and were repenting. No wonder God
called him, "My servant" four times in these two verses! They did as God instructed them
to do, and God accepted Job's intercessory prayer (42 : 9). Their expiatory sacrifice
prevented them from receiving what they deserved because of their foolish words (42 : 8).
Earlier Zophar had said that God was not giving Job half of what he deserved by way of
punishment (11 : 6). No doubt Zophar was now grateful that God has not given him what
he deserved.
It is striking that with all their talk about Job's need to admit his sin and be forgiven by God
they were now the ones to repent and experience God's – and Job's – forgiveness.
Interestingly, Elihu was not included, apparently because he had spoken accurately about
God.
God and Job's fortunes (42 : 10-17)
God had taken Job to task for his reaction to suffering but his integrity is beyond question.
Job's good name is as clear as his conscience. It is the three friends who have been wrong.
Job's was an honest search for truth. They would not allow for truth being bigger than their
understanding God. They must obtain Job's forgiveness before God will forgive them.
Significantly, it is at the point when Job has accepted his suffering and forgiven his friends
that God reverses his fortune. Friends, prosperity, family are all restored to him with a long
life in which to enjoy them ( 42 : 10,12). The restored fortunes were tokens of God's grace.
God was freely bestowing His goodness, not obligingly rewarding Job's piety. The
suffering proved Satan's accusations against Job to be wrong, so the suffering did not need
to continue. Furthermore the Book of Job does not deny the general rule, found repeatedly
in the scriptures, that God blesses the righteous. Instead it says that the principle is not
invariable, that God by His sovereignty can withhold – or bestow – His blessings as He
chooses for purposes known only to Him.
Glossary
Uz: (1:1) a town to the east of Palestine in Edomite territory, or possibly in the Hauran
South of Damascus.
Sons of God: (1:6) angels of God's court in Heaven. Satan is shown here among them,
under God's authority.
Satan: the Devil; enemy of goodness. He is believed to be the leader of the fallen angels
who revolted against God.
Sabeans: (1:15) nomads of South-West Arabia.
Chaldeans: (1.17) nomads from South Mesopotamia, Abraham's home land.
Abraham: Father /Founder of the nation of Israel; man of outstanding faith. He is also
called the Father of the Faithful. According to the Bible, Abraham, the Patriarch was the
great fore-father of the Jews and the Arabs.

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Mesopotamia- Land between the rivers Tigris and Euphrates which flow from Turkey into
the Persian Gulf. Euphrates was one of the rivers of the Garden of Eden.
Job's friends: (2:11) Wise men from towns in Arab and Edomite territory, a region
renowned for its sages.
Temanite- The word suggests that Eliphaz belonged to Teman which is part of Edom.
Bildad the Shuhite: belonging to Shuha, in the land of Uz.
Zophar the Namathite: possibly came from the town of Naama in Judea.
Let them curse it . . . mourning: (3:8)
Reference here is to Leviathan, a seven-headed sea monster of ancient Near Eastern
mythology. It was believed then that eclipses were caused by Leviathan's swallowing the
Sun or Moon. Job is referring to a custom of sorcerers who claim to have the power to
make a day unfortunate by rousing the monster asleep in the sea and inciting it to swallow
the Sun or Moon. Thus, if the Sun or Moon were gone, Job's birthday would in a sense be
missing.
For my sighing ... Walers: (3.24) Sighs and groans are Job's daily diet, because of his
sufferings.
Ophir: (22:24). Country of unknown location, so famous for its export of gold that 'Ophir'
and fine gold' became synonymous.
Sheol: the Shadowy land of the dead.
Fear of the Lord : (28:28) This is an important recurring phrase in the Bible. It describes
a wholesome awe and respect for God which expresses itself in obedience, reliance on God
and deliberate avoidance of evil. The fear of the Lord is the essence of all true human
wisdom. People who look upon God with awe and respect truly, will certainly obey Him,
depend on Him for His grace. They will have the wisdom to avoid all evil and wickedness.
That is to say they will be able to apply the principles of God's teaching to the whole of
life, to relationships, home, work, justice, decisions, attitudes, reactions, everything that
man says and does. They will be persuaded into understanding the Sovereignty of God and
realising the absurdity of going against His ways which are beyond Man's comprehension.
Job's experience in life proves it.
A note on Wisdom (from the Open Bible)
Wisdom is the key to a life of beauty, fulfillment and purpose. Wisdom is the skill in the
art of living life with every area under the dominion of God. It is the ability to use the best
means at the best time to accomplish the best ends.
The treasure of wisdom rests in the hands of God. Since it comes from above, we cannot
attain it apart from him. True wisdom can only be gained by cultivating the, fear of the
Lord. To fear God is to have an attitude of awe and humility before Him. It is to
recognize Him as our creator and our complete dependence upon Him in every activity of
our lives. Only very few people have developed this fear of God. The temporal value
system of this world is based on what is seen, while the eternal value system of Scriptures
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is based on what is unseen. The former exerts a powerful influence upon us, and we struggle
with giving up the seen for the unseen.
Some places in the Bible
Antioch: Important city in Syria – major centre for the early church.
Babel: Site of the great tower (Genesis: (10:10) identified with Babylon.
Babylon: City on the river Euphrates, became the capital of Babylonia in Southern
Mesopotamia.
Canaan: Country settled by the Israelities – present Palestine.
Eden: Garden, cradle of human race in Mesopotamia.
Jordan: Isreal's chief river, flowing through the sea of Galilee to the Dead sea. The
Israelites crossed the river to enter the promised land i.e. Canaan (Palestine). John baptized
the people and Jesus, in the Jordan.
Ur: famous city in South Babylonia, family home of Abraham, the Patriarch.
Several observations about the speeches made by Job's companions – Eliphaz, Bildad
and Zophar, and Job's reply. (from the Book Job by Roy Zuck)
1) Throughout their speeches, the friends remained adamant in their theological position.
Their view was that the righteous are rewarded and the unrighteous punished, and that
Job therefore was a wilful sinner in need of repentance. Their syllogistic reasoning is
as follows: (a) All suffering is punishment for sin; (b) Job is suffering; (c) therefore,
Job is a sinner. This cause and effect relationship says that what a man gets depends
on what he has done.
2) The friends became more vitriolic and specific as the speeches progressed. In the first
round (chapters 4-14), the three directly hinted at Job's sin, urging him to repent if he
had sinned. "But as for me, I would seek God" (Eliphaz (5:8)), "If you are pure and
upright" (Bildad (8:6)):
If iniquity is in your hand (Zophar (11:14).
The second round moved from suggestion to insinuation. Eliphaz said that the wicked are
endangered (chapter 15). Bildad stated that they are ensared and forgotten (chapter 18) and
Zophar affirmed that they are shortlived and lose their wealth (chapter 20). They all hoped
Job would get the point and know that they were talking about him.
The third round included open accusation. Eliphaz cited six sins of which he said Job was
guilty (22:5-9), and Bildad announced outrightly that man is a worm (25:5-6).
3) In every one of his speeches, Job affirmed his innocence. I have not denied the words
of the Holy One"(6:16); "I am guiltless" (9:21), there is no violence in my hands"
(16:17); I hold fast my righteouness" (27:6).
4) In his first five speeches, Job stated that God had afflicted him "The arrows of the
Almighty are within me (6:4). "He bruises me with a tempest (9:17). ("Thou dost put
32
 my feet in the stocks (13:27); "He shattered me, ... He has also set me up as His target"
(16:12). "He has ... considered me as His enemy'' (19:11). Job felt that God was cruel
to man and would not leave him alone.
5) In each of his three speeches in the first round, Job asked "why?" "Why hast Thou set
me as my target? (7:20); "Let me know why Thou dost contend with me" (10:2).
"Why dost thou hide thy face? (13:24).
6) In six of Job's eight speeches, he longed to present his case to God. "If one wished to
dispute with Him, He could not answer Him" (9:3); I desire to argue with God" (13:3);
O that a man might plead with God" (16:21). "Oh that my words were inscribed in a
book" (19:23); I would present my case before Him (23:4). Behold here is my
signature; let the Almighty answer me" (31:35).
7) Each of Job's speeches is longer than the one by the friend who spoke immediately
before him. Also, each time one of the friends spoke, his speech was shorter than his
own preceeding speech, except for Zophar, who spoke only twice (chapters-II, 20)
8) The companions stressed different aspects of God. Eliphaz pointed up the distance
between God and man (4:17-19); (15:14-16) and said that God punishes that wicked
(5:12-14). Bildad stated that God is just (8:3) and great (25:2-3) and that he punishes
only the wicked (18:5-21) Zophar underlined the fact that God is inscrutable (11:7)
and that he punishes the wicked quickly. (20:30).
9) Eliphaz based his arguments on experience. Three Times he said, "I have seen" ( 4:8;
5:3),(15:17) Bildad was more severe and less courteous than Eliphaz and based his
approach on tradition:" inquire of past generations (8:8) Zophar was the most harsh
and blunt of the three: with a sharp tongue and indiscourteous dogmatism he pounced
on Job. His words were based on mere assumption. "They all condemn Job, for on
their philosophy, they must either justify Job at Gods' expense or justify God at Job's;
and understandably they chose the latter."
10) Bildad and Zophar, although speaking with emphases different from Eliphazs' echoed
his speeches. They repeated many of the topics Eliphaz had opened. He had said that
God is great (5:9. 22:12) and they repeated it (Bildad (8:3), 5) where he calls God
"the Almighty''; 25:2a}; Zophar (11:7, 11) Eliphaz had said that the wicked will be
barren (15:32-34) and Bildad (18:16) and Zophar made similar remarks (20:21-22).
Eliphaz said that the sinful meet with darkness (5:14), and Bildad (18:5,6,18) and
Zophar (20:26) reiterated the same observation.
A few observations on the Book of Job
Some writers refer to the Book of Job as a "great drama". There is a great deal of dialogue,
but the story is a narrative, not drama. In any case it is not an action drama, but may be
considered as a dialogue drama. The prologue and Epilogue which are narrative do contain
action. However, the dialogue forms the major part of the book and so, the movement is in
the realm of thought and ideas.
Some people refer to the book as "the greatest tragedy, but it is certainly not a tragedy”
True, there are many tragic experiences in Job's life but after much misery, pain, betterness
33
and conflict the story suddenly rises to the higher level and ends happily. So the book fits
into the classic definition of comedy (not humour); events begin in the height of prosperity
filled with blessings, suddenly descend into tragedy and then after a period of misery and
many complications in the physical, mental and spiritual level, the story rises to a happy
ending. "The book has elements of a modern problem play in which a problem of a
philosophical nature is raised and various characters offer their solutions to the problem".
The poetry of the book is superb and the characters give expression to verses of emotion
and reflection. It may be said that JOB contains in it elements of wisdom, drama, lyric and
tragedy.
There is no close parallel to the poetry of the Book of Job. It is so original in form and
substance that it does not fit into any of the standard categories devised by literary criticism.
"All general classifications fail to do justice to the over-flowing abundance of its forms,
moods and thought; it is not exclusively lyric – not epic, not dramatic – nor dixlactic or
reflective .... unless the poem is cut down to fit a particular category .... Even the more
comprehensive characterisations ... fail to do justice to the scope of the work.
Like all great literature, the book deals with a subject of permanent interest, the concern of
no single generation, but of all ages; it touches the great things of our common humanity
which the changing years cannot touch. The theme is thus a worthy one and has universal
appeal.
The book is a masterpiece for its beauty of language and dignity of expression. An example
of magnificent language is to be found in JOB (6:15-21): "My bretheren have dealt
deceitfully as a brook,
-----------------------------------------
“Ye see my casting down and are afraid”.
This is a marvellous picture of a friend who has failed. What is remarkable here is
sincerity of thought and expression. Again, we get a wonderful expression of emotion in
chapter (19:17-24,)
My breath is strange to my wife,
That were graven with an iron pen and lead.
In the rock for ever!
Job's sincerity and faith in the goodness of God is expressed in the following! (Chapter
13:14-15).
Though he slay me, yet will I trust in him:
But I will maintain mine own ways before him.
All through this great work, an under current of conflict runs between God as men imagine
Him and God as He really is, between the God of popular theology, and God of ultimate
good as Job knows he must be.

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The Book of Job as a literary masterpiece
The Book of Job, one of the most stimulating and gripping books of the Bible, has been
acclaimed as a masterpiece unequalled in all literature. Its unusual structure and its poetic
richness and its universal theme make the book fascinating. "It is as unique in form as it is
profound in content." Besides being praised for its poetic qualities and poetry, the Book of
Job is also accepted and acknowledged as a masterpiece of wisdom literature for the wealth
and energy of its language, and power of its thought. (In the Old Testament, Proverbs, Book
of Job, Ecclesiastics are distinctly emphasised under this category). The expression, the
fear of God is the pivot of all the Wisdom literature. (See Job 28:28 –"Behold, the fear of
the Lord, that is wisdom ; And to depart from evil is understanding."
Martin Luther called the Book of Job, 'magnificent and sublime, as no other book of
scripture.' Thomas Carlyle's often quoted statements about Job merit repeating: "A noble
Book; all men's Book! It is our first oldest statement of the never-ending problem – man's
destiny, and God's ways with him here in this earth. There is nothing written, I think, in the
Bible or out of it, of equal literary merit.' Victor Hugo, the nineteenth century French
essayist concluded that Job is perhaps the greatest masterpiece of the human mind. The
book is at the same time. a poetic work of art of the highest order.
There are many factors for the writers to herald the Book of Job as a literary masterpiece.
Roy Zuck, professor of theology gives the following reasons:-
One reason is its unique structure. It is a mixture of prose and poetry, and of monologue
and dialogue. The prologue (1: 1-2 : 13) and the epilogue (42 : 7-17) are narrative prose,
and the lengthy material in between is poetry. Within that poetic section (3 : 1-42 :6) are a
monologue by Job, three cycles of dialogues between the friends and Job, and four speeches
by a fourth friend. Then God responds to Job and orally displays his splendour in various
aspects of nature. Job is silenced and repents of his arrogance before the infinitely wise and
powerful God. That concludes the section written in poetry.
The prose poetry, prose pattern, though seen in other compositions of the ancient Near East,
is unique among the books of the Bible.
Another reason Job is acclaimed, as literature is the richness of its vocabulary. Many Old
Testament words are found only in the Book of Job. In fact, Job has 110 words that are not
found elsewhere in the Old Testament, that is, more than any other OT book.
Five different words are used for lions (4 : 10-11) six for traps (18 : 8-10) and six for
darkness (3: 4-6; 10:21-22) As a commentator has observed, the writer "knows the names
of the constellations, of metals, and of many precious stones. He is familiar with the
detailed anatomy of great beasts, the technical language of the law courts, and the
occupations of mining and hunting," References to insects, reptiles; birds, beasts; weapons
and military strategies; musical instruments; means of travel; geography; whirl winds, dew,
dawn, darkness, clouds, rain – all reveal the profuse knowledge and the vocabulary of the
author of the book of Job. It's rich vocabulary reveals influences from several languages
besides Hebrew, including Akkadian, Arabic, Aramaic, Sumarian, and Ugaritic.
A third literary quality is the book's extensive use of similes and metaphors. As an example,
the brevity of life is depicted; by a weaver's shuttle (7 : 6) one's breath (7:7), a cloud (7:9),
35
a shadow (8 :9, 14 :2). a runner (9 :25), a falcon (Eagle) (9:26), and a flower (14 :2).
Those factors along with poetic parallelism (two lines per verse in which the second line
completes or contrasts the thought of the first line) and strophes (a strophe is a group of
verses in a rhythmic pattern) make the Book of Job, as Tennyson has labelled it, "the
greatest poem of ancient or modern times."
An appreciation of the Book of Job with emphasis on its message (from the Book of
Job by Roy Zuck)
The Book of Job, probably the oldest book in the Bible, deals profoundly and surprisingly
– with the world's most pressing and fundamental problems: the place of suffering and
man's relationship; to God. The book began with Satan's charge that Job was serving God
for the profit motive, that his piety was payment for blessing. God took up the challenge
because Satan's insinuation belittled both man and God. If Satan had him correct – if the
motive of God's servant was selfish and if God must bribe man to worship Him – the key
foundations of a true love relationship between God and man are destroyed. If God must
dangle rewards infront of man to entice him to Spirituality. God becomes capricious. If
man's goodness stems from a contract designed to ward off trouble, piety becomes
hypocrisy. Satan's charge then, was profoundly serious. Such a devastating accusation
could not go unanswered. The reputations of both God and man were at stake.
Yet Job knew nothing of this heavenly wager. Without his even knowing it, Job had the
honour of being used by God to refute the slanderer, to silence Satan, Job's refusal to curse
God for withholding some of His blessings and afflicting him with bodily pain and
ailments, communicated to the world that the arch enemy was wrong, that worship can be
genuine, that man can serve God "for nothing'' (1:9).
This is one of the grand purposes in the book, to deal with motive behind worship, to
demonstrate that it is possible to view life as other than a give-and-get bargain with God.
Job illustrates that although a man in his suffering may question God, he need not curse
God when he gets less than what he thinks he deserves. God is not a cosmic Santa Claus
giving gifts only to good children and with holding them from the bad.
Job's sufferings, in addition to being a demonstration to Satan that pure worship is possible,
served another purpose: to deepen his spiritual insights into the character of God. Surely
this contest was more than a wager between Satan and God, with Job being a helpless
power on a cosmic chess board. Where as Satan intended to use this event to move Job
away from God, God's intentions were that the afflictions open the way for Job to
experience a greater comprehension of His person and His grace.
Another central truth captioned across the pages of the book is that man can trust God even
when explanations are missing. Man must live with mystery. He must recognize that his
questionings may remain unanswered, that God may choose to respond in silence to his
inquiries about the reason for underserved suffering, that God may remain silent to his
probings about the problem, of unmerited tragedy. Anyone who believes in God must learn
to remain content with problems he cannot understand, realizing that man's finitude keeps
him from having eternity's perspective, which only God possesses. Like Job, we can learn
that God's silence does not mean His absence.

36
It is for this reason that the book of Job teaches us another solemn lesson: the futility of
critizing God's ways. God's all powerful sovereignty attentuates the folly of mere man's
insisting that God report to him or run His universe according to his orders. The vast
difference between God and man revealed to Job that he could not fully explain God. The
cosmic charm between the infinite and the finite enabled him to live with suffering, and to
relinquish any claims against the sovereign.
Job learned that effrontery in accusing God of injustice was sin – and we too should learn
the error of challenging God's will and wisdom. A high view of the greatness of God should
deepen our sense of humility and awe before removing from us pride and self-sufficiency.
But there is a positive side too. Not only must we live with problems unsolved and
mysteries unfathomed. And not only must we wilfully avoid presumptuous accusations
against God. We must also trust Him being aware of His presence and benevolence.
Although Job did not obtain the solutions to his intellectual problems, he was reassured by
the problem-solver. By having met God himself, Job's soul was filled and overwhelmed
with a deepened sense of His majesty.
By coming to know God more intimately (42:5) the patriarch "now confides in Him more
thoroughly than before... (Job) now believes that the Most High cannot do anything that is
out of harmony with His perfections. All that He does must be right and glorious". Job was
not able to fathom God's mysteries, yet he came to trust the all-perfect God more fully, to
realize that God is equally as loving when He sends adversity as when He sends prosperity.
Job and his consolers came to see that God, to be God, must be totally free. If God is
predictable or is responsible to man, He ceases to be God. We too in an attitude of calm
trust, must allow God the freedom to be Himself.
Having been made more aware that God is God, Job asked no more questions. He then
knew that he could live with his problems, unanswered as they were, because he knew that
God had not forsaken him. Like Job, we can contemplate the rain and the raven, the dawn
and the donkey, the stupid ostrich and the fierce crocodile, and realize that God's care for
them implies his care for us. His creation and control of nature assure us of his all-sufficient
ability to care for us too. Instead of searching frantically for an elusive answer to the
perennial "why?", the believer can enjoy life by resting in God. Instead of pounding the
walls in angered frustration, he can quietly accept God's designs, knowing that his grace is
sufficient, that his way is perfect, and that as, Job learned, He is "full compassion and is
merciful".
Select Bibliography
1. The Holy Bible – Authorized King James Version Dictionary – concordance-Oxford
edition.
2. Introduction to the Old Testament by George Fohrer-SPCK.
3. The Open Bible – New King James Version.
4. The Holy Bible – Revised Standard Version-1952.
5. The New International Commentary on the Old Testament – The Book of Job by John
Hartley.
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6. The Lion Handbook to the Bible.
7. Hailey's Bible Handbook – Revised edition.
8. The Analysed Bible – Job by Campbell Morgan.
9. Job by Roy Zuck.
10. Job, a man tried as gold by Theodore M. EPP – A Back to the Bible Publication.
11. The Book of Knowledge – Waverley edition, Volume I & IV.
12. Job – The mystery of suffering – Kathleen Nicholls.
Self-check Exercise
1. What picture of Job do you get in the Prologue before calamities fell upon him?
2. What was the wager made between God and Satan and Why?
3. What was Job's reaction to the tragic happenings in his life in the Prologue?
4. What did Satan, mean when he said, 'skin for skin'?
5. What is the jewish custom of mourning?
6. Was Job a monotheist or Polytheist?
7. What are the main points of Job's curse-lament? Are these outbursts consistent with
Job's character? If not, why?
8. What is the underlying idea behind the arguments of Job's consolers Eliphaz, Bildad
and Zophar?
9. Did Job agree with the points of argument of his comforters? If not, why?
10. Did Job curse God for his sufferings and lose his faith in Him? If not, what was his
attitude towards God?
11. Who is Elihu? How far were his arguments different from those of the three
comforters of Job and how far was he correct?
12. Did God discuss with Job the problem of suffering of the innocent? If not, how was
Job satisfied in the end?
13. Does the Book of Job have a happy ending or not? Explain.
Important Questions:
1. Write short notes on the following:
(a) Job's character, calamities as given in the Prologue
(b) Job's lament curse
(c) Job's comforters – Eliphaz. Bildad, Zophar

38
 (d) Elihu and his speeches
(e) Hymn to wisdom
(f) God's mighty works in Nature as described to Job
(g) Epilogue
(h) The Message of the Book of Job
2. What is Job's dilemma in the Book of Job? How is it finally resolved at the end of the
book?
3. Compare and contrast the different attitudes towards Jehouahas expressed by Job, the
three comforters and the young Elihu in the Book of Job. Which views in your opinion
seem to be indicated by the end of the book?
4. Analyse the structure and functions of the Prologue.
5. Critically analyse the dialogue between Job and his Comforters.
6. What are Job's grievances against God, and how are his grievances and doubts finally
resolved?
7. In chapter 28, we read of human skill and human ability. What are the source and the
essence of true Wisdom?
8. Job triumphs over the hardships that God puts in his way. Discuss?
9. The three comforters declared that Job was suffering because he was sinning, but
Elihu explained that Job was sinning because he was suffering. Who was correct and
what were the reasons advanced by them?
10. What is the theme of the Book of Job? Illustrate it with reference to incidents,
situations and experiences in the life of Job.
11. What are the dramatic possibilities of the Book of Job?
12. Discuss with reference to the Book of Job the saying, "Inscrutable are the ways of
God"?
13. The Book of Job impresses upon man to learn to live in uncertainity and discover a
degree of solace when sufferings from distresses manifestly unfair, agonize him. Do
you agree? Give reasons for your answer.
14. To what extent would you consider Job to be a tragic hero?
15. What have you learned about the origin and purpose of suffering and how to bear it
from the Book of Job? From the example of Job, how would you help others to bear
suffering?

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 A Brief History of the Jews
The history of the Jews begins in a far distant past, when their ancestors were wandering
Semitic tribes of the Arabian desert, slowly drifting into Palestine. According to the Bible,
the great forefather of the Jews was Abraham, who about 2000 B.C., led his people from
Ur of the Chaldees (in the country now called Iraq) into Palestine at the Divine call to found
a nation dedicated to the service of one God. Because he came from beyond the Euphrates,
Abraham was called "the Hebrew". (meaning to "cross over").
Issac who succeeded Abraham as Patriarch of the people, had twin sons, Esau and Jacob.
The Lord, refusing Esau, chose Jacob whom He renamed, after a deep conversion
experience, "Israel". He was followed by his twelve sons, who became the heads of the
twelve tribes called the lsraelites, Esau founded the Edomites. Jacob's fondness for his son
Joseph aroused the jealousy of the other brothers, and they secretly sold him as a slave to
some merchants on their way to Egypt. But Joseph rose to the position of ruler of Egypt
under its King. (Kings of Egypt had the title Pharaoh).
After a time, because of famine in Palestine, Jacob and his sons arrived in Egypt to buy
grain. Through Joseph's influence they and their families were given land, and they
remained for generations, enjoying prosperity and increasing in numbers. But in after years,
according to the Biblical account, the Egyptians became jealous of the lsraelites, and made
them slaves.
From this oppression they were delivered by Moses and led back to Palestine, or Canaan,
"the Promised Land", which was then inhabited by a highly civilized semitic people called
the Cananites. Before this time the Israelites had been a wandering Shepherd people, now
under the laws established by Moses and the influence of Canaanite civilization, they
gradually grew into a strong nation.
Moses was succeeded by Joshua, who led the Israelites across the river Jordan, taking
possession of the land of the Canaanites and dividing it among the tribes. Levi, (the priestly
tribe whose members were called levities), was given no land, for its members were to
dwell among the other tribes as religious leaders. Joshua won victories against the
canaanites but the lsraelites were still sorely harassed by them and other war-like tribes
especially the Moabites, the Ammonites, and the Philistines.
To lead the people during those troublous times, officers called judges were appointed-e.g.
Gideon, Deborah, Samson. In the time of the prophet Samuel the people decided that they
must have a stronger form of government, and demanded a king. Saul was chosen as the
first king of Israel. He united tribes of Israel to form a strong kingdom, and won brilliant
victories against neighbouring tribes, but he and his son Jonathan both fell in battle against
the Philistines. (1010 B.C.).
David (1030-990 B.C.) became the next king. He established peace throughout the land.
Under his son, Solomon (died 937. B.C.) the kingdom reached its greatest prosperity and
glory. With the death of Solomon the decline of the Kingdom started.
(When Solomon's son Rehoboam ascended the throne, the ten northern tribes rebelled and
made Jeroboam a member of another tribe to be King. Only Rehobam's own tribe of
Benjamin, remained faithful to the house of David). from that onward i.e., about the 10th
40
century B.C. the land of the Hebrews was divided into two kingdoms – the northern one of
the ten tribes keeping the name Israel, the Southern one of the two tribes, that is, of Judah
and of Benjamin, being named Judah.
Feeling was bitter between the two kingdoms and border wars were frequent. The land of
Israel was rich and prosperous; its land was fertile and its people lived in towns. The land
of Judah was stony and sterile. Jerusalem was its only large town and most of its people
still clung to their old shepherd ways of life.
The then King of Israel forbade his people to worship at the Temple of Jerusalem and
introduced idolatrous practices. Under his successors the country went from bad to worse.
In 721 B.C., the Assyrians captured Samaria the capital to Israel and driving the mass of
the people into Slaves, put an end to the Kingdom of Israel. The ten tribes were thus lost to
history. Their place was taken by Assyrian colonists, who mingling and intermarrying with
such Israelites as were left, formed that people called Samaritans.
The little Kingdom of Judah endured for more than 100 years longer though its position
between the powerful states of Egypt and Assyeria exposed it to repeated invasion. For the
most part it remained faithful to the ancient religion. King Josiah was slain in a battle with
the Egyptians and Judah was forced to pay tribute to Egypt. The weakened Kingdom finally
fell a prey to the Babylonians or Chaldeans who had become the great power of the day.
Jerusalem was captured by King Nebuchadnezzar in 586 BC most of the people being
carried into exile in Babylon, and the once flourishing kingdom of Judah became a
Wilderness as the prophets had foretold.
It was now that the word Jew, which originally meant an inhabitant of Judaea, was applied
to all Hebrews (Judaea is the Roman name for Judah).
After about 70 years, the Babylonian Empire was overthrown by the Persian King Cyrus.
(600-529 B.C.). He permitted the Jews who so desired to return to Jerusalem. Later Ezra,
the Scribe and Nehemiah, a jew, appointed as governor of Judaea by the Persians, brought
about a great religious awakening among the jews. During this period the writings
contained in the Hebrew Bible were collected. According to the Bible out of the Babylonian
captivity came three great establishments by which God blessed the world. First, the Jews
were never idolatrous again. Second, the Synagogue, the place of worship of the Jews, was
born and from the synagogue came the Church. The services of the synagogue are the same
type of services as Christians have in Churches. From the captivity came the cannon of
Holy Scriptures. "Out of tears and suffering came greatest blessing "The Scarlet thread of
Redemption". That is to say, out of the agonies of the days of the Kingdoms of Israel and
Judah came the predictions by the prophets of a more glorious Saviour and King whom
God would send His people to save them from their sins and bring to them the everlasting
hope and righteousness The messianic hope became stronger and more gloriously received
as the centuries passed.
The four-hundred-year period between the Old Testament and the New Testament marks
the rise of the Hellenistic Empire. Alexander the Great spread abroad one culture and one
language. In that inter-biblical period also arose the might of the Roman Empire. It was
during that period that the prophecies of the prophets and great promise of God to Eve in
the Garden of Eden, Came to pass. In the seed progeny of the woman and through the seed
41
of the Abraham, all the families of the earth were to be blessed. It has thus led to the birth
of Jesus Christ who has come to redeem the human race from their fallen state.
After the conquest of Alexander the Great and his death (323 B.C.) Egypt ruled Judaea for
about 100 years and then it fell into the hands of Syria. The Syrian King forced the Jews to
worship idols. The Jews revolted, defeated the Syrian army, won their independence in
(130 B.C.)
Before long however, the people became divided into parties or sects such as the Pharisees
and the Sadducees. A dispute arose between two claimants to the throne; and Rome which
acted as the arbiter, took advantage of the situation to make himself master of Jerusalem
and force the Jews to Pay tribute. Roman governors appointed by Roman Kings ruled
Judaea. There were frequent insurrections which culminated in the great Jewish war of
A.D. 66. After a long siege, the Roman general Titus took Jerusalem in A.D. 70, burned
the temple. massacred thousands of Jews and enslaved thousands of others.
The jewish nation was destroyed, but not their spirit. Dispersed throughout the world, they
established synagogues wherever they went, and their rabbis or Doctors of Law, continued
the teaching of the Mosaic lane. It was at the cost of terrible suffering that the Jews
remained faithful to their religion. Their history after A.D. 70, is for the most part, a long
succession of persecutions. Trading and moneylending were the only pursuits open to them.
The jews suffered most violent persecution in Germany since the outbreak of the Second
World War. Six million jews perished in slave labour and concentration camps in central
and Eastern Europe, including hundreds of thousands deported from the Netherland and
France.
The persecutions the Jews have suffered causes many of them to look with longing eyes to
their former home in Palestine, and Jewish settlements were established there after the end
of the First World War when the country was ruled by Great Britain under a mandate of
the league of Nations. Great Britain surrendered the mandates in 1948- and fighting broke
out between Jews and Arabs for possession of Palestine, the Jewish state of Israel being
established in that year over a part of the country. The fighting still continues.

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 Part II
THE GOSPEL ACCORDING TO ST. MATTHEW
Introduction to the new Testament
By 'the Bible' the Jews understand only the Old Testament. The Christians, on the other
hand include both the old and new Testaments. With regard to Christianity, Jesus Christ is
the only and final authority. What Christ has taught and revealed about God, man, sin and
salvation forms the bed-rock on which the Christian faith is founded.
Jesus was a Jew. The Christian Church began its life in Palestine, and its first members
were Jews. So the most important element in the religious background to the New
Testament is the Jewish religion itself. Jesus Christ never wrote a book, never recorded his
teachings. To him, the Old Testament was the scripture in which he saw and heard the word
of God. The disciples of Jesus kept in mind his words, teachings and deeds. The early
people of the Christian Church heard the words of Jesus and knew him from the disciples.
The Apostle Paul founded Churches in Asia Minor and Europe (When occasions arose he
wrote letters to the Churches). Alongwith the Old Testament, these letters began to be read
in Christian gatherings.
The early Christians organized their worship on the model of Synagogue worship. There,
Psalms were sung, the Old Testament read, prayers offered and sermons were given. Later
on, they began to read the Epistles and the Gospels.
Introduction to the Book of Matthew
The book of Matthew is placed in the New Testament as the first of four books called
'Gospels'. The order of the four Gospels – Matthew, Mark, Luke, John–was fixed in the
Scripture by the early Church fathers. They were not arranged chronologically. Mark is
considered to be 'the earliest Gospel ever written. Each Gospel gives an account of the life
and work of Jesus Christ. Gospel literally means 'good news'. One of the current meanings
of the word 'Gospel' is, 'thing that may safely be believed.' Each of the four Gospels is thus
a message of good news relating to Jesus Christ which may safely be believed.
The Gospels are not biographies though they contain much biographical information. They
are books written by convinced Christians to commend and explain their faith to others.
Note that they are unlike any other type of ancient literature. In fact, there were no literary
parallel to the gospel form in ancient writings. Firstly, they are documents of faith,
secondly, they convey historical information.
Each of the Gospel writers presents Jesus to us in his own characteristic way. So, we have
four portraits each bringing out its own distinctive facets of the character of Jesus.
An outline of the life of Jesus
(From the Lion Handbook to the Bible)
Behind the accounts of the four Gospel writers stands a figure who is recognizably the same
in, all of them. Jesus was the son of the Virgin Mary, born at Bethlehem of Judea shortly
before the death of Herod the Great (4 B.C.), the Governor of Judea. He spent his early life
in Nazareth in the district of Galilee where he worked as the village carpenter. When John
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the Baptist began to preach beside the river Jordan (about AD. 27), Jesus came and was
baptized by him. He immediately received the gift of the Holy Spirit commissioning him
for his work. In the strength of the Spirit he withstood Satan's inducements to divert him
from his calling. He then commenced a ministry of preaching and healing, mainly in
Galilee. This was preceded by a period in Judea and included visits to Jerusalem. It
concluded with a journey to Jerusalem which culminated in his arrest and death at Passover
time (about A.D.30).
Jesus' message was concerned with the good news of the rule (or kingdom) of God. In the
Old Testament the prophets looked forward to a future era when God would act in power
and set up his rule over Israel. This hope was associated with the coming of a King (or
Messiah; Greek, Christ) who would belong to the kingly line of David. In the time of Jesus,
the people had come to expect a warrior-king to deliver them from their Roman overlords.
Jesus taught that this hoped for era was already dawning. He looked forward to the future
consummation of God's rule, with himself as king. But the coming of God's rule was to be
seen not in military victories but in Jesus' mighty works of healing and preaching of
salvation. God was already acting in the ministry of Jesus.
This good news demanded a response from men. Jesus called them to repent of their sin;
he offered forgiveness to the penitent; and he summoned men to become his disciples. To
accept the good news of the rule of God meant accepting Jesus as Master. Out of the many
who responded, Jesus appointed twelve men to be the leaders of the new people of God
who were to replace the old Israel which rejected the message of God, and to be associated
with his missionary work.
Jesus taught his disciples a new way of life. It is summed up in the Sermon on the Mount
(Matthew chaps.5-7). Jesus took over the Old Testament commandments, to love God and
one's neighbour, and filled them with new life and vigour.
Jesus taught with such self-confident authority that men asked who he thought he was.
Some people dismissed him as mad. Others were prepared to see him as Messiah, but when
he showed no inclination to lead them to war against Rome, they turned away from him.
This was probably why Jesus did not claim the title of Messiah openly. He preferred to
speak of himself cryptically as the 'Son of man', a phrase which he took from Daniel (7 :
13) and filled with new content. For him it meant a figure who would one day be invested
with power and glory by God (Mark 14 : 62) but who was for the time being humble and
unknown (Matthew 8 : 20) and destined for suffering and death (Mark 8 : 31).
After his disciples had realized who he was he began to teach them that he must die
although they were slow to take it in. Jesus saw himself fulfilling the role of the Servant of
the Lord who suffers humiliation and death (Isaiah 52 : 13–53 : 12). He laid down his life
as a ransom for men to save them from death. Only to his closest disciples did he reveal
that he was the Son of God in a unique intimate manner. And he shared with them his
privilege of addressing God in prayer by the name of Abba, 'Father' (Matthew 6 : 9; 11 :
25–27; Mark 14 : 36).
Throughout his ministry Jesus was involved in conflict with the religious authorities,
mainly because of his scorching criticisms of their man-made traditions which diverted

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men from the real purposes of God's law. He attacked the hypocrisy which substituted
tradition for the law of Moses. His messianic claims spurred the Jewish leaders on to arrest
him. They feared he might be the centre of a popular uprising against Rome which would
lead to grim reprisals and the loss of their own positions. So when Jesus came to Jerusalem
and flung down the gauntlet by his attitude to the temple, they took steps to arrest him with
the connivance of one of his disciples.
Meanwhile Jesus held a last meal ('the last supper') with his disciples. He filled a familiar
table ritual with new content by using the bread and wine as symbols: his bodv was about
to be broken in death on their behalf and his blood about to be shed sacrificially, to ratify
God's new covenant with men and to bring in his kingdom. After the meal, he went out to
pray – and to meet his enemies. He was put through a trial which appears to have broken
the appropriate legal rules. When the witnesses failed to produce sufficient evidence to
condemn him, he was forced to make what his judges regarded as the blasphemous
statement (to Christians it was the simple truth) that he was the Messiah. He was
condemned to death. The Jews handed him over to the Roman governor as a political rebel
against Rome, and although the governor was privately convinced of his innocence, he
allowed him lo be put to death by the Roman punishment of crucifixion.

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46
From the third day after his death, however, many of his disciples claimed that his tomb
was empty and that he had himself appeared to them. God had raised him from the dead.
(His resurrection is observed as Easter) The appearances of Jesus to his disciples on
different occasions took place over a period of 40 days, at the end of which time Jesus gave
final command to his disciples to be his witnesses throughout the world, and ascended from
their presence as a symbol of his return to be with God and as a promise of his second
coming to them at the end of the world.
That is the gospel story in brief. Throughout the Gospels Jesus appears as more than a man.
His message, his deeds and his person are unique.
The Sermon on the Mount : Standards of Discipleship (chapter 5-7)
The words of the Lord are found in the Sermon on the Mount. This discourse requires less
than fifteen minutes to read, but its brevity has not diminished its profound influence on
the world. The Sermon on the Mount presents new laws and standards for those who want
to enter the kingdom of God. Jesus shows his followers how man ought to live-not simply
according to a set of rules but by a minor revolution of attitude and outlook. The glorious
thing is that having set a seemingly impossible standard, he goes on to give men the power
to live up to it.
The first eight verses (5 : 3--10) contain eight short sayings (the Beatitudes) each in the
same form. Blessed are ... for ... These sayings declare who is to enter the kingdom which
is coming. God will then reverse the positions and judgments which men have made for
themselves in this world, and the last will be first and the first last (20:16); so it is those
who are least like kings and rulers – the least prosperous – who are blessed. There is thus
running through these sayings a contrast between present appearances and the future
reality.
A beatitude is a declaration of blessedness which Jesus attached to certain virtues and
conditions. "They do not describe eight different classes of people but eight different
elements of excellence which may all be combined in one individual. The Beatitudes are
an analysis of perfect spiritual well-being, a summary of what is best in the felicity which
is attainable by man."
The truly happy ones or the blessed ones are the poor in spirit i.e. those who recognize the
spiritual poverty (verse 3) of self-reliance and learn to depend wholly upon God.
Everything else follows from this. The people who can be certain of a future are the humble,
the forgiving, the pure, those who set their hearts on what is right and who try to heal the
rifts. These are the ones who put the seasoning into life, who stop the rot, who light up the
way. By what they do and say and how they react they show something of which God
himself is like.
Those who mourn - The reference is to those who are under conviction of sin or who 'sigh'
and 'cry' over the sinful state of the world. They shall be comforted by faith in their hearts
and by God when his kingdom comes and his will is done.
The meek - i.e. unselfish - Those who withstand gently the censoring of others for
righteous causes. The word inherit implies membership of God's family.

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The earth - the 'new earth where in dwelleth righteousness'. Moses the leader of the
Israelites in the OT is described as the meekest of man, for he patiently endured the
rebellious attitude of the Israelites for 40 years. Jesus promises that such people will inherit
the earth.
Hunger and thirst after righteousness: Those who pray for righteousness eagerly desire
for the coming of God's kingdom just as a starring, thirsty man craves for food and water.
To such, Christ promises satisfaction i.e. their prayer will be answered.
The merciful - They will be mercifully treated by God. Barclay defines mercy as, "the
ability to get right inside the other persons' skin until we can see things with his eyes, think
things with his mind, and feel things with his feelings". Through God's mercy, the forgiven
humanity is expected to show mercy to one another.
The pure in heart - The people who have purity in their essential being are forever blessed
and they shall see God in the age to come. In Hebrew psychology, the heart is the seat of
thought and will, rather than of emotion.
The peace makers- primarily, the reference is to those who in Christ make peace between
God and man by bringing man to accept the message of the gospel. There is also doubtless
reference to peace between man and man. In other words, those who create peace on the
earth, are referred to.
They shall be called sons of God - They are the true children of God as they use every
opportunity open to them to effect reconciliation between others who are at variance. Note
here the pharisees view of the children of God, being the natural descendants of Abraham
the patriot, drastically clashed with Jesus' understanding.
Also refer to (Chapter 5:44) - "Love your enemies and pray for those who persecute you,
so that you may be sons of your Father who is in heaven."
5 : 48 - you therefore must be perfect, as your heavenly Father is perfect.
The final beatitude (5:10-12) This is meant for those who are willing to accept persecution
for righteousness sake – presecuted because of their obedience to God which they have
learned by the commandment of Jesus. The likely attitude of the world to the Gospel is also
hinted at. The Christian is consistently represented in the New Testament as one liable to
be persecuted. Doubtless the blessing is primarily to Jesus' own disciples and to all those
who would be persecuted when they preach the commandments and message of Jesus in
his name (the whole of the Church).·
The disciples are to rejoice and be glad when they suffer as disciples of Jesus because they
will know by means of their suffering that they are the blessed who will share in the
kingdom. This is their reward for suffering. "So men persecuted the prophets who were
before you. The church is the successor of the prophets and as the jews persecuted them,
so they will persecute it."
These eight sayings at the beginning of the discourse will be expounded in the teaching
which follows. They show who will enter the kingdom and share with God, under God, in
the new order which is about to come.

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Christian Witness (5:13-16)
The Salt and Light
The two simple metaphors powerfully describe the profound wholesome influence the
kingdom citizens will exert upon society. Israel had been likened to salt; the Church is the
new Israel called because the old Israel had lost its taste. The Church is not to repeat the
sin of the jews. The saying suggests that just as salt is useful in cooking, preserving and as
a fertiliser on earth, so the Church has a usefulness to God in making the world acceptable
to him by sacrifice and intercession. In other words, a few righteous people amid earth's
corruption and the world's darkness exercise a potent and purifying effect on the ways of
others. That is to say, the kingdom citizen prevents corruptions and sheds light around him.
His good influence will replace empty moral laxity with wholesomeness. Light cannot be
hid as it penetrates the densest darkness (Jesus explains that good deeds of the citizens of
the kingdom of heaven witness that God is also good.)
God is lighting a lamp by means of the teaching which Jesus is giving to his disciples and
the purpose of this lamp is to give light to the whole world. This light will be displayed to
all when Jesus sends the disciples to all nations (Chapter 28:19). The light will be seen not
in the words of the disciples so much as in their good works, i.e. 'in doing the will of my
father who is in heaven.'
The relationship of the gospel to the law
1. The Law of Moses (5:17-20)
The law (17) This was the common jewish name for the first of the three divisions of the
Hebrew scripture consisting of the Books of Joshua to 2 kings and Isaih to Malachi in OT.
But by the use of the expression 'the law or the prophets, Jesus is here referring to the whole
OT. Jesus fulfilled the law in his life by perfectly keeping it, in his teaching by
promulgating an ethic of love which fulfills the law and in his death by exhausting its
sanctions. Jesus here teaches a very high view of biblical inspiration and indicates clearly
that the gospel is founded upon the Old Testament. In verse 20, Jesus emphasizes the
necessity for genuineness and reality in spiritual life. Entering into the kingdom of heaven
(20) is the same thing as to have ever lasting life.
Many hearers of Jesus could have easily dismissed him as a radical revolutionary bent upon
overthrowing the laws of Moses. But Jesus did not overthrow the cherished beliefs of the
Jews as sham; neither did he set the law of Moses as now invalid. He lived by the ancient
law and said, "I am not come to destroy, but to fulfill". All that he wanted was a correct
interpretation of law and leaving the traditional and false interpretations of the scribes and
pharisees. He declared uncompromisingly that no change will ever be made in one jot or
one little word of the entire OT scriptures.
Jesus considered the law of God to be the original divine revelation of law which Moses
received while on Mount Sinai (Exodus: Chapters 20-31) and before the tabernacle, as God
spoke to him (most of Leviticus and Deuteronomy). These sections of Law were recognised
as of divine origin and were always a part of the Canon of the Old Testament scriptures.
The Scribes agreed with Jesus, but added also their traditions. Many of them nullified the
divine laws. Jesus selects six Mosaic laws. They are mainly the law of murder, and
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reconciliation, the law of adultery, the law of divorce, the law of oaths, the law of non-
resistance and the law of love. First, he presents the scribal perversion of the law, then gives
the interpretation that is logical, and as God intended the law to be understood.
The scribal laws can easily be recognised in the text by the words, "ye have heard that it
was said by them of old time" ( 5: 21, 27, 33, 38, 43) and his own reply and explanation by
"but I say unto you" (5 : 22,26,28,32,34,39,44). Note that "Jesus is not a second Moses by
giving another set of laws, but is presenting the divine intention of those selected Mosaic
laws".
1. The Law of Murder. (5 : 21-22)
The law 'thou shall not kill is the sixth of the Ten commandments given by God to the
Israel through Moses at Mount Sinai (Ex. 20-13) and the words following 'and whoever
murders will be in danger of punishment is the scribal addition taught to the people in the
Jewish synagogues. Here the need to have the basic quality of 'reconciliation or non-
violence is not stressed. The scribes and pharisees interpreted the law wrongly by saying
that they should avoid killing as then they are liable to be inconvenienced by a trial – a
smart way of making the divine law to have no effect. Whereas the pharisees and scribers
were concerned with the physical act of murder, Jesus was concerned with the root of
human passions that can result in physical murder – anger, hatred and malice – Calling a
person Racca (idiot) or a fool, amounts to character assassination. The Judgement was a
local village court; the council was the Jewish supreme court. To cast into hell fire was the
prerogative of God. What Jesus emphasised here is that anger and contemptuous speaking
received judgement from men and from God.
The teaching of Jesus in verses 23 to 26 points out how the ordinary human being tries to
get out of the guilt or sin. The wrong notion is that, the sin of anger or even murder is
cleaned by becoming more religious, and offering and sacrifice in God's name. Instead of
going to the temple, Jesus says go to the person harmed and immediately get reconciled
with him. Illustrating his directive, Jesus says for example, two men at variance with each
other, each ready to sue the other in court, must settle the dispute before they reach the
judge and receive harsh judgement. In other words, an unresolved dispute with any other,
is dangerous and warrants judgement from God.
The Law of Adultery (5 : 27-30)
The scribes taught that adultery was committed only by an illegal sexual union. This
teaching was done to wriggle out of the guilt of their flirting and amorous trifling with other
women.
Jesus taught that this seventh commandment thou shall not commit adultery (Ex 20:14)
demands purity of thought as well as abstinence from the above-mentioned act. Mental
adultery is just as wicked as the act of physical adultery. It was taught by Jesus in the
Beatitudes that only the pure in heart see God. So man could be ready for any sacrifice of
pleasure to achieve the cleansing of thought and will. The right eye and right hand are
regarded as the most valuable members of the body. If those organs are instrumental for
untrue and immoral acts, one should be ready even to sacrifice them to be assured of the
kingdom of the heaven.

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The Law of Divorce (5 : 31-32)
This teaching is repeated later by Jesus in (chapter 19: 3-9).
All jews held that divorce was allowable. To Jesus, marriage vows are so sacred that each
married couple is a reproduction of Adam and Eve. Their union is therefore, no less
indissoluble. The disciples saw no possibility of obtaining a divorce with divine approval,
after the marriage had been consummated.
In the later discussion, Jesus concludes with the pronouncement, "what therefore God hath
joined together let not man put asunder". Jesus says divorce is forbidden except for
fornication or immorality.
The Law of oaths (5: 33-37)
There were two kinds of swearing in practice at the time of Jesus – frivolous swearing and
evasive swearing. Evasive swearing had developed into a fine act of lying. Jesus does not
want any one to swear – by God, or by Jerusalem, or by earth or by one's head - An oath is
not needed as every word a man speaks is known to God. Yes must mean Yes; no must
mean no.
The Law of Non-resistance. (5: 38-42)
By saying, Resist not evil, Jesus is not implying that any-one is free to allow himself to be
trampled upon by others. Jesus' followers are expected to resist taking revenge against an
injury. It must always be borne in mind that resistance can only suppress, where as
gentleness may convert and make the accuser think and change. Turning the other cheek is
not intended to invite assault, but infers a willingness to suffer personally, rather than cause
the other to suffer by revenge. The 'coat and cloak' illustrate the ideal Jewish quality of
mercy that is not to be strained. Jesus also says that the disciples' hands should be open to
both giving and borrowing. This does not imply giving everything that is asked; but it
means giving the needful.
The Law of Love (5: 43-48)
The words of verse 43, 'Thou shalt love thy neighbour' were commanded by Moses (Lev.
19:18) but hate thine enemy were conveniently added by the scribes and taught freely by
them. Christ enlarged the meaning of neighbour and narrowed that of enemy by abolishing
the race-distinction from both. A neighbour is now every human being; and an enemy
includes only those who persecute Jesus' followers for righteousness' sake – The way to
treat an enemy is to do good for him, and pray for him. Such action demonstrates
relationship with the benevolent Heavenly father (5:45) – Jesus declares the correct way to
love. Man ought to love the way God loves; for God without partiality pours out benevolent
care. Love is more than just a warm feeling towards another; it is a good action. God in
his love gives sunshine and rain on the fields of both the righteous man and unrighteous.
"To return evil for evil is beast-like; to return good for good is man-like, to return evil for
good is satan like; but to return good for evil is God like". Jesus exhorts his disciples to
overcome evil by good. The love that Jesus' disciples must aim at is moral perfection. Later,
while Jesus was crucified and suffering, he demonstrated this kind of love by requesting
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God on behalf of his enemies. "Father, forgive, them, for they know not what they do". Be
ye therefore perfect (48).
The point seems to be that the christian behaviour must guide his life by the perfect ethical
standard of the gospel in contrast to the limited standard of the law.
The Kingdom life contrasted with Jewish Practice
Jesus in this section of the sermon deals with three common religious practices: alms
giving, prayer and fasting. He then relates how his disciples and followers ought to perform
them. He exhorts his followers to avoid the error of pharisees, i.e. (their hypocrisy)
performing these acts of worship exclusively to God and not to men. This should be done
with a hope of divine reward and not for secular advantage, that is, to get praise or
recognition from men.
Alms giving (6 : 1-4)
Benevolent giving, prayer and fasting are expected of all kingdom subjects. Pharisees and
scribes perform these for applause, for publicity and status. So Jesus calls them hypocrites.
The manner of giving alms to the poor or helping others in their need as stressed by Jesus
is to be as quietly as possible, aiming at the spirit of ·the proverbial saying, let not thy left
hand know what thy right hand doeth. Giving without publicity allows God to later reward
openly.
Prayer (6:5-18)
Jesus condemns the common type of prayer. The acceptable prayer has three elements.
1. Prayer is a private audience with God.
2. Prayer is measured by intensity and faith, not by length and eloquence.
3. Prayer is a communion with a loving Father already aware of one's need, "for your
Father knoweth what things ye have need of, before ye ask him."
The Prayer that Jesus taught his disciples is called 'The Lord's Prayer'. This famous prayer
(6: 9-13) is prayed daily in Christian homes and churches, reflecting a wholesome approach
to God.
When Jesus briefly commented on just the forgiveness clause in the prayer, he was
attempting to purify the perverted practice of prayer among the pharisees. None is fit to
beg forgiveness from God as long as an unforgiving spirit holds sway within his heart. If a
man has not put things right with his fellow men, he cannot put things right with God.
Fasting (6: 16-18)
The practice of fasting was very common among the Jews. A truly righteous man fasts just
as he gives to the poor and prays to God. The Jewish days of fasting were Monday and
Thursday. There were many like pharisees who took deliberate steps to see that others could
not miss the fact that they were fasting. Jesus assures the righteous that fasting is acceptable
with God if it is observed before Him alone. Hence on the fast day all is to appear before
others as normal and not make a show of fasting and piety.
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Warning against Materialism which enslaves men
Whatever one loves will always enslave him, 'Where your treasure is, there will your heart
be also'. Treasures on earth would come from works done to hoard money and goods, while
treasures in heaven would be those works accomplished for God alone. Singleness of
purpose is a secret of spiritual prosperity and enhances one's entire outlook on life. Jesus
repeatedly told his disciples· that their devotion to his kingdom deserves undivided
attention.
Ye cannot serve God and mammon: Double mindedness is an impossible attitude; there
cannot be no spiritual sitting on the fence. Service that is not whole hearted is not the service
of God at all. 'Mammon' is an Aramaic word meaning 'Wealth' and stands here for money
and worldly interests.
Jesus taught his disciples not to worry and worry never helps any one. The heavenly Father
promises to provide, but does so conditionally (6:33) As disciples set their desires first on
the Kingdom of God and His righteousness; God will see to it their needs are met. So
regarding the necessities of life, why worry?.
Judgement of ourselves (7: 1-6)
Jesus refers to the habit of the pharisees as setting themselves as judges o! all men. Jesus
warned the disciples to avoid destructive criticism and deluded criticism. While seeking to
pull out the mote (speck) from a fellow's eye, the criticizer may have a beam in his own.
Judgement of others is often faulty as vision is blurred by one's own faults. Let the one
judging another first subject himself to honest and healthy self-inspection. Be discerning
in your criticism – Give the right things to right people.
Abundant Resources and Prayer
Persistent Prayer with faith will be answered. No loving father gives his son a stone for
bread or a serpent for a fish. So God does not mock His children when he answers earnest
Prayer.
The Golden Rule (7:12)
''Whatever you want men do to you do also to them, for this is the law and the prophets".
Here the Sermon on the Mount reaches its climax. Barclay, calls this Golden Rule the
"Everest of ethics". It is not sufficient just not to do evil; good must be done as one would
expect good to be returned to him. This rule causes on man to do his best, even going out
of his way to help another. By adding the words for this is the law and the prophets. Jesus
forcefully, declares that to obey all the OT scriptures (Law and Prophets) one need only
live according to this one rule.
Conclusion to the Sermon (7:13-27)
(The Choice is yours)
Jesus' commentary on the righteousness of his Kingdom closes with warnings and
exhortations. Jesus makes its clear that discipleship will be costly and greatly

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misunderstood by many, but rewarding. Those who have listened to the sermon are
confronted with a choice, whether to enter this Kingdom life or reject it. The listeners
should make a decision. That is to say, they may choose between two ways of life (7:13-
14), a broad way or a narrow way. Many go through the broad way which leads to
destruction. Going through the narrow way, one has to bear lot of sufferings but at the end
is the essence of life. False prophets who deceive people may be seen deceiving others, but
will not be able to deceive Christ on the day of judgment (7 : 21-23). What a day of doom
it will be when Christ announces, "I never knew you, depart from me".
The concluding exhortation and challenges in the Sermon (7:24-27) pictures two builders,
a wise man building on a stone foundation, and a foolish man building on sand. The wise
hearer puts into practice the teachings of Christ. The foolish hearer contentedly lives on
deceived by scribes and pharisees. The Sermon ends here. The hearers were moved. Many
among the common people followed him but the religious authorities disputed with him.
The Sermon on the mount was Jesus initial proclamation of the Kingdom, by word. In
chapters 8 and 9 Matthew shows how this Kingdom was actually inaugurated. In other
words the power of the king was revealed in action through a series of miracles (chapters
8,9 and 10). They reveal his authority over every realm (disease, demons, death, and
nature). Thus the words of the Lord are supported by his works; his claims are verified by
his credentials.

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 GLOSSARY
(From the Book, the Gospel of the Kingdom by Robert Reid)
anise - a garden herb.
baptism - the English form of the Greek baptismos. Among Jews, baptism was a
ceremonial cleansing of persons, clothing and utensils. The root
meaning of the word suggests that an article is immersed, or dipped, into
a substance; like cloth into a dye, or a person into water. The baptism of
John denoted an initial acceptance of the rule of God in one's life:
Christian baptism (see Matt. 28:19), either actual or symbolic, is
considered a rite of purification.
Beelzebub - a Hebrew name for Satan. It is used in Matt. 12:24 for the ruler of the
demons. The name means 'lord of the flies a concept that term Satan as
the genius who presides over corruption, spoiling everything he touches.
Bethsaida - a city of Galilee, on the west coast of the Sea of Tiberias. It was the
native place of three of Jesus' disciples, Peter, Andrew and Philip, and
the site of many miracles of Jesus Christ.
bewray - an Old English word, meaning 'betray'. It is used in Matthew 26:73.
Canaan - an ancient name of Palestine. By Jesus' day, Canaan referred to an area
north-west of Jewish territory, and corresponds to present-day Lebanon.
Capernaum - a city on the western shore of the Sea of Galilee. It was the residence of
Jesus and his disciples, and the scene of many of his miracles and
discourses.
Centurion - a Roman army officer who commanded 100 men.
Charger - a deep dish; used in Matt. 14:8.
Chorazin - a city of Galilee, 4 kilometers north of Capemaum, and the site of many
miracles by Jesus Christ.
Cubit - a linear measure of 17. 72, inches.
Cummin - a common herb.
Custom - as used in Matt. 17:25, a tax.
Divers - many different; as in Matt. 24:7, "in divers places" the meaning is 'in
many different places'.
draught - as used in Matt. 15:17 refers to a drain, or latrine.
elect - those persons chosen by God to enjoy the benefits of Christ's rule.
Elias - the Grecian form of the name Elijah, the first of the Jewish prophets.
Living in 9th century B.C., he called Israel back from idolatrous ways to
the traditional worship of God.
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eunuch - a castrated male person. As used in Matt. 19:12 it refers to a person
unaffected by sensual desires.
gall - any bitter substance. While Jesus was on the cross, he was offered wine
mixed with gall, a bitter substance, as a narcotic to relieve the pain of
suffering.
Gentile - Biblically it means 'nation' or 'people'. Jews referred to all non-Jews as
'Gentile'. In Jewish thinking, Gentiles often were regarded as existing
only to punish the apostasy of Israel, or to undergo punishment for their
enmity toward her.
Gergesenes - in Matt. 8:28, same as Gadarenes, the inhabitants of Gadara, a Roman
provincial town on the east side of the Jordan River, about 9 km. from
the Sea of Galilee.
Gethsemane - a garden of olive trees on the Mount of Olives, to the west of Jerusalem.
It was a favourite retreat place for Jesus to come for prayer.
gnat - a tiny mosquito
husbandman - a tenant farmer
hypocrite - a two-faced person. Jesus referred to hypocrites as those who made a
profession of religion merely for worldly considerations.
Jeremiah - an ancient Jewish prophet of Jerusalem who lived in the 7th century B.C.
For forty years prior to the great Babylonian Captivity, he proclaimed
God's message, but was rejected. Tradition declares that Jeremiah died
by his body being cut in two pieces with a saw.
John the Baptist- born of a priestly family, about six months before the birth of Jesus.
Matthew portrayed him as a herald in relationship of Jesus. He
announced the approaching kingdom of heaven. He proclaimed the
righteous reign of God and insisted that his hearers repent and tum from
evil ways. They evidenced their sincerity by baptism, or ceremonial
cleansing. John had his own disciples, and was well received by Jewish
hearers. Being a fearless moral crusader, John provoked Herod Antipas
when he condemned his incestuous marriage to Herodias. To appease
Herodias, Herod ordered John beheaded while in prison.
Jordan - a major river of Palestine, flowing from the north and emptying into the
Dead Sea.
Jonas - a Hebrew prophet, also called 'Jonah', of the 8th century B.C. God had
told him to proclaim a message of judgement against wicked Neneveh,
the capital of Assyria, Israel's enemy. At first he refused and took a sea
voyage in a different direction. While on board the boat, a fierce storm
blew up. Jonah insisted that he be thrown overboard, for he knew the
storm was a mark of divine wrath against him. While in the water, a
huge mediterranean fish swallowed him. Then it vomited him out into
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 shallow water three days later. Jonah learned the lesson that God's
instructions are to be obeyed. He went to Nineveh where his message
was well received.
leaven - yeast that is placed in flour, causing it to rise before it is made into loaves
of bread.
legion - a main division of the Roman army, equivalent to a regiment. It would
number from 3,000 to 6,000 foot soldiers. Twelve legions of angels that
Jesus said he could summon, if he desired, would number from 36,000
to 72,000 angels. Legion represents an innumerable multitude.
mammon - a Hebrew word originally meaning the material wealth entrusted to
another like a deposit in a bank. But in Jesus' day, it had been corrupted
in its meaning signifying the thing in which a man placed his trust. It
was synonymous with idolatry and covetousness.

Messiah - means 'anointed' and in the New Testament is rendered as 'Christ'. It is

the official designation of Jesus. In Jewish thinking, Messiah was the
one promised of God to be the great deliverer of Israel. He had to be
anointed by God for this task.
millstone - a circular grinding stone of about one half-meter in diameter that was
set upon another similar stone and used for grinding grain into flour. Set
into a machine these stones were powered by oxen.
minister - a servant, as used in Matt. 20:26.
minstreals - pipe-players playing funeral dirges. Matt. 9:23.
mote - a dry particle of wood or chaff; a speck
Nazareth - a town of Galilee, and the home of Joseph and Mary, and of Jesus in his
infancy and youth. His long and intimate association with this town
made him known as ''Jesus of Nazareth". Nazareth, being in the province
of Galilee, was considered a place lacking in culture, its people speaking
in a rude dialect.
Nephthalim - an area occupied by the ancient Jewish tribe of Naphtali; a place of many
miracles by Jesus Christ.
Nineveh - the capital of the Assyrian Empire. Its people were considered very
wicked and cruel.
Noe - same as Noah, the righteous man of the third millenium B.C. He, along
with his wife, three sons, and their wives, was saved from a worldwide
flood that destroyed all human and animal life. Noah was instructed by
God to build a large boat for the salvation of himself and his family and
a pair from every species of animal life. The full account may be read in
Genesis chapters 6-8 in the Bible.
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Passover - a Jewish festival celebrated on the evening of 14th Nisan (usually in
April). It commemorated the deliverance of Israel from the tyranny of
Egypt. This festival was accompanied by the sacrificing of many lambs.
pence - plural of penny, a Roman silver coin at the time of Christ. One pence,
or denarius, represented ordinary pay for a day's labour.
Pharisees - a strict Jewish sect that exercised profound influence among Jews in
Jesus' day. Meaning 'the separatists', the Pharisees objected to the
imposition of Greek culture upon Jews. By the enforcement of rigid
interpretations of the Mosaic law, they sought to isolate themselves from
Gentiles and other Jews. They became avowed enemies of Jesus, and
objected harshly to his practice of showing mercy to the unfortunate,
even on the Sabbath day.
Phylactery - a small box; generally 5 cm. square, containing several Old Testament
scriptures (Ex. 13 : 1-16 : Deut. 6:4-9 Deut. 11 : 13-22). During prayer
time, an orthodox Jew of Jesus' day tied a phylactery into the centre of
his forehead, and another was tied to his left arm. They were worn in
order to publicize the devotion of the wearer. When Jesus said, "they
make broad their phylacteries" (Matt. 23:5), he accused the Pharisees of
an even more conspicuous display of religion, by wearing even larger
boxes. Some scholars considered the phylacteries to be equivalent to
amulets or charms to ward off evil spirits.
publican - a tax-collector of the Roman revenue. The publicans in Palestine were
mostly Jewish. men considered by others as cheats, extortioners and
traitors. Hence they were excommunicated from Jewish society. Many
publicans, including Matthew, became disciples of Jesus Christ.
rabbi - a respectful term applied by the Jews to their teachers and spiritual
advisors. Often a rabbi was called 'master'.
raca - a common term of contempt used in Jesus' day. It means 'good-for-
nothing', or 'empty- headed'. In Matt. 5:22 'Raca' and 'fool' are words of
contempt. 'Fool' means a person so immoral and depraved that he cannot
experience salvation.
ransom - a price paid to release a prisoner or set a slave free.
remnant - those that are remaining.
Sabbath Day - the seventh day. To Jewish understanding, the Sabbath began at sunset
on Friday and lasted until; sunset on Saturday. It was observed by
cessation of all labour, and by congregational worship services. The
purpose of the Sabbath was to give man an opportunity to engage in
such mental and spiritual exercises as would quicken his soul and spirit
and strengthen his spiritual life. The Sabbath law is stated in the Ten
Commandments, Remember the Sabbath Day to keep it holy (Ex. 20:8).
By Jesus' day, scribal interpretation, as followed by the Pharisees, had
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 perverted the ancient law so that Sabbath keeping became a ridiculous
burden upon the people.
Sadducees - a Jewish religious sect made up of many of the aristocratic of Jesus' day.
Having come to terms with the Roman civil powers, they controlled the
Jewish Council, the Sanhedrin, and could easily insist on the death
penalty for Jesus. This sect did not believe in the resurrection of the
dead.
Samaritan - a person of Samaria, a province of Palestine, midway between Galilee
in the north and Judea in the south. They were a mixed-blooded race,
partly Jewish and partly Assyrian. By following incomplete Jewish
religious forms, the Samaritans were looked down upon by the Jews of
Jesus' day.
Sanhedrin - the Jewish Council of Jerusalem consisting of 70 elders, high priests and
scribes, and headed by the supreme high priest. At the time of Jesus' trial
the head was Caiaphas. The Sarhedrin had absolute power over the
universal Jewish community in ethical matters. In the Roman province
of Judea the Sanhedrin also controlled most matters of civil life,
excluding revenue and capital offences. These matters under Roman,
jurisdiction
Scourge - to lash with a whip. The Romans scourged Jesus by stripping him to the
waist. Then, typing him to a frame, they beat him 39 times with a whip
made of rope ends.
scribes - for a fuller account read under the topic "Religions at the Time of Jesus."
scrip - a satchel for carrying bits of food. In Matt, 10: 10 the apostles were
forbidden to carry a scrip, but were to depend upon God for the supply
of their needs.
sepulchre - a tomb, or cave, used as a place of burial of the dead.
shewbreac - twelve small loaves of consecrated, ritualistic, fine wheat bread that was
kept in the sacred tabernacle. Every Sabbath Day this bread was eaten
by the priest, only, and then replaced by freshly baked bread.
Sidon - an ancient city on the Mediterranean Sea visited by Christ.
Sodom - one of the five cities south of the Dead Sea, usually linked with
Gomorrha, which was destroyed about 2069 B. C. Fire fell from heaven
and consumed all life. The wickedness and moral depravity of this city
became proverbial. Sodomy was a known practice of its inhabitants (see
Gen. 19).
Solomon - the king of Israel, known for his wisdom.
Son of God - a title of Jesus Christ recorded 8 times in Matthew. In each incident,
others, including demons, conferred this title on him. Never did Jesus

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 call himself the Son of God. The title ascribes to Jesus deity and equality
with God. Jesus never denied this assumption, and instead of objecting
to the title being used, complimented Peter for stating. "Thou art the
Christ, the Son of the living God"(Matt. 16 : 16).
Son of Man - a title of Jesus Christ that Jesus called himself while addressing others.
Matthew records 33 incidents when Jesus used the title, the first being
Matt. 8 : 20. To a Jewish hearer of Jesus' words, or a reader of Matthew's
gospel, this term suggests the Messianic claim of Jesus. It insists upon
the reality of his humanity, and his unique position as a member of the
human race. It hinted at a supernatural birth.
Sop - a piece of bread dipped in meat gravy, and placed by a host into the
mouth of an honoured guest at a banquet. Jesus gave a sop to Judas
Iscariot at the Last Supper.
Synagogue - derived from Greek; the word means 'congregation', or 'a gathering of
the people.' It is a Jewish institution, preserved even till today, for the
teaching and upholding of Jewish ideals in their community. Ten male
Jews living in any locality warranted a synagogue.
talent - a weight for measuring gold or silver. In the parable of Matt. 18: 23-25
10,000 talents would approximate U.S. $ 9,600,000 or Indian Rupees
102,240,000–an astronomical sum.
tare - a degenerate variety of wheat, known as 'bearded damel', In its growth
it appears like wheat until the ear develops.
testament - covenant, agreement.
tetrach - a governor of the fourth part of a country. Herod the tetrach. Herod
Antipas, ruled a fourth of the former kingdom of Herod the Great.
tithe - one-tenth of one's income; it is to be given to God.
tribute - as used in Matt, 17 : 25, a tax.
Tyre - In Jesus' day, a very large city on the Mediterranean Sea inhabited by
Gentiles. It was the scene of many miracles.
usury - bank interest on a deposit.
verily - a word often used by Jesus, causing an axiom of truth to become
concrete in the mind of the hearer. It is a translation of the Greek word,
'Amen' and means 'it is fixed and cannot be changed.'
watch of the - -in ancient times the 12 hour night was divided into four equal periods.
night (1) 6 p.m.- 9 p.m; (2) 9 p.m.-12 midnight; (3) 12 rnidnight–3 a.m.; (4)
3 a.m.–6 a.m. watch of night' in Matt. 14:25 would be within the period
from 3 a.m. to 6 a.m.
winebibber - a drunkard; used in matt. 11:19 as scorn for Jesus.
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wrath - very angry.
Zebulon - the Greek form of the name Zabulun, an area occupied by the ancient
Jewish tribe of Zebulun. Nazareth and Cana, where Christ performed
many miracles, were situated in Zebulun.

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