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Alpharic Research Institute

Centre for Research in Philosophy, Theology and
Ethics
Email: alpharicinstitute@gmail.com
+2349066927954

EXPLORING THE (POETIC) BOOK OF JOB

BY
GODSWILL OME UFERE
Email: uferegodswillmatthias@gmail.com, godswillmatthias99@gmail.com; __GSM: +2347045155575
JANUARY, 2022

INTRODUCTION summarizes this dilemma befittingly when he

The book of Job explores the relationship
between prosperity, adversity and faith in
God. The Book of Job, book of Hebrew
scripture that is often counted among the
masterpieces of world literature. It is found in
the third section of the biblical canon known
as the Ketuvim (“Writings”). The book’s
theme is the eternal problem of unmerited
suffering, and it is named after its central
character, Job, who attempts to understand the
sufferings that engulf him (Terrien 880).
Although much has been written about the
Book of Job, no consensus exists among
scholars with regard to issues such as the
dating and origins of this book. If no certainty
prevails with regard to these fundamental
aspects of the book, it naturally follows that
reconstructing a social context for the book
becomes a rather difficult task. Clines
writes: “Unfortunately in the case of the book
of Job, there is very little hard evidence of this
kind, and we must rely largely on intelligent
speculation” (lvii). This task is even further
complicated by the fact that it is generally
believed that the author chose to place this
narrative in a time and place remotely
distanced from his own. As if this is not
enough, such a reconstruction is further
complicated by the seemingly different origins
of different parts of the book. .
AUTHORSHIP AND DATE
The question of the author and date of the
book of Job is somewhat uncertain to scholars.
That means that no one really knows. Jewish
tradition attributes the book to Moses, and
other authors have been suggested (Job, Elihu,
Solomon, Isaiah, Hezekiah, and Baruch,
Jeremiah’s scribe). “All that can be said with

certainty is that the author was a loyal Hebrew
who was not strictly bound by the popular
creed that assumed suffering was always the
direct result of sin.” (Jamieson, Fausset, and
Brown 39) Because the author is unknown,
it’s date has been hotly debated among
scholars. Some think it was written before
Moses (pre 1500 B.C.). Others put it at the
time of Solomon (ca. 900 B.C.), and some
even as late as the Babylonian Exile or later
(post 600 B.C.) (House 225).
With regards to the time of origin of the book
of Job, Rowley draws our attention to the fact
that dates from patriarchal times up until the
second or first century BCE have been
assigned to the book (21). According to
Rowley the earliest dating of the book is to be
found with authors who, like the ancient
tradition, ascribe the authorship of the book to
Moses. This point of view seems to draw from
the fact that the Talmud ascribes the book of
Job to Moses due to the patriarchal setting of
the prose tale (21). Most modern scholars,
however, seem to be in agreement that the
book can be dated somewhere between the
seventh and second centuries BCE with the
probability that a prose folktale about a pious
sufferer had existed long before the book itself
was written (Clines lvii). Of these some, like
Andersen, have argued that the book
originates from the time of King Solomon, a
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time during which Hebrew literature
flourished and the wisdom literature in
particular experienced a golden age (63).
Others, such as Terrien, have thought that the
suffering of Job may have been representative
of the suffering of the Jews during the
Babylonian exile and might therefore have
been written during the exilic period. Such an
argument for an exilic date for the book is also
often substantiated by comparing the book to
other passages in the Old Testament. In this
regard passages, such as Psalms 49 and 73
which touch on similar issues than the book of
Job and which are believed to have originated
during the exilic period, are often utilized
(891).
Dell, however, points out that the exilic dating
of these Psalms is by no means conclusive
which necessarily renders such inference
rather problematic (161). Despite such
weaknesses in arguments drawing from
literary dependency, parallels to various other
biblical texts have also been drawn in an
attempt to come to some conclusions with
regard to the date of the Book of Job. In this
regard Habel describes some attempts that
have been made to date the book by citing
similarities in form and thought between
sections of the Book of Job and, among
others, Jeremiah 20:14-18, Genesis 1 and
Isaiah 40-55 (41). Such similarities have been
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examined in order to attempt to locate the with different literary and oral traditions of
Book of Job in a common period when similar Israel, no proof of dependency for establishing
ideas and forms were prevalent. Habel also a particular date for the book is demonstrable
draws attention to the fact that some scholars (41).
have in their attempts to date the book
However, according to McCain, the
entertained the possibility that the Joban
uncertainty of author and date does not nullify
author had made use of these similar passages.
the book’s inspiration, for it is affirmed in the
The problem with dating the Book of Job on
New Testament. Paul quotes from it on
the basis of such comparisons with other
several occasions in his writings (1 Cor. 3:19
passages is, however, that no certainty exists
with Job 5:13; and Rom 11:35 with Job 4:11).
with regard to which writer consulted which
For the Christian who accepts the inspiration
passage (41).
of the New Testament, such evidence is
Dell plausibly refers to this dilemma when sufficient (54).
writing: “… the direction in which such
Even though inspired, we are to take the
interdependence occurs is often
events described in it as historically true.
indeterminable” (161). Conclusions with
There are several reasons for believing that
regard to the origins of the Book of Job have
they are: first, the style of the opening and
likewise been drawn from the reference to Job
close of the book certainly conform to other
found in Ezekiel 14:14–20 (Perdue 75).
Biblical narratives that are historical (1:1 with
Clines, however, warns that this reference
1 Sam 1:1 and Lk 1:5). Second, in the book of
may very well not refer to the book of Job but
Ezekiel, Job is mentioned along with Noah
rather to a more ancient folktale. He is thus of
and Daniel, two other figures of history (Ezek.
the opinion that no inference about the date of
14:14). Third, James, the Lord’s brother,
the book can be drawn from this reference
refers to Job as an example of perseverance
(lvii). The only inference that can possibly be
(James 5:11) (Hess 409).
made from this reference is that a character
called Job was known about at the time of the CONTENTS
exile and that he was regarded as a righteous
The Book of Job may be divided into three
man alongside Noah and Daniel. Habel
sections of prose narrative, consisting of a
concludes on this matter by arguing that while
prologue (chapters 1–2) and an epilogue
the author of Job had clearly been familiar
(chapter 42:7–17), and intervening poetic

disputation (chapters 3–42:6). The prose
narratives date to before the 6th century BCE,
and the poetry has been dated between the 6th
and the 4th century BCE. Chapters 28 and 32–
37 were probably later additions (Hess 411).
A large book, Job consists of 42 chapters
focused on three major themes. The first
theme includes chapters 1—2 where Job is
introduced as a godly man (Job 1:1¬–5).
However, God permits Satan to take
everything from him. Satan first tests Job
through taking his property and children (Job
1:13–22). When Job does not sin in response,
Satan requests to attack Job again. Satan then
assaults Job's health, leaving him in pain, with
even his own wife telling him to curse God
and die. Job still refuses to sin. His friends
arrive in shock at his condition, yet proceed to
accuse Job of wrongdoing as the source of his
problems (Rowley 43).
The second major section covers chapters 3
through 37. Job's three friends take turns
debating Job regarding his suffering. This
section includes five distinct cycles: chapters
3—14, chapters 15¬-—21, chapters 22—26,
Job's final defense in chapters 27—231 and
Elihu's speeches in chapters 32—37. These
passages are primarily a debate between Job
and his friends, who insist that his suffering
must be his own fault. While Job vehemently
denies this, he also struggles with his
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condition, and wonders why God would allow
it to occur (Rowley 44).
The third major section includes God's
deliverance, and covers chapters 38—42.
After all of the debate and discussion, God
finally speaks to Job (Job 38:1—40:2), Job
answers (Job 40:3–5), and God provides a
second response (Job 40:6—41:34). Job then
judges himself, while God rebukes his three
friends (Job 42:1–9). The book ends with God
restoring Job's family, wealth, and long life,
including double the blessings he had before
his time of suffering (Job 42:10–17) (Rowley
45).
AUDIENCE
Conclusions regarding the audience are
tentative since we are uncertain of the original
author and original date of the book of Job.
However, it was clearly written for the Jewish
people to illustrate the importance of
perseverance. The New Testament (James
5:11) refers to Job as a real account
illustrating the steadfastness of Job as well as
the Lord's compassion and mercy.
However, for those who believe that Moses
wrote the book, it is maintained that the
original audience for the book of Job was the
enslaved Israelite children. It is believed
Moses intended to offer some consolation as
they suffered as slaves under the Egyptians.
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Moses was no stranger to the concept of the book gives us valuable insights into how a
“haves” and “have nots”. Moses himself was follower of God may faithfully function
saved from the massacre of baby boys in within the ups and downs of work lif .
Egypt when Pharaoh’s daughter rescued him
STRUCTURE; The book of Job can be
from his basket floating along the Nile river
structured as presented below following the
and raised him as her own in the palace (Habel
work of Warren Wiersbe (134-135):
52).
I. Job’s Distress (1-3)
Moses was a Hebrew and yet fate, which we
know was divine intervention, slated him for A. His Prosperity (1:1-5)
greatness and he was raised in the lap of
B. His Adversity (1:6-2:13)
luxury while he watched his Hebrew brothers
suffer. It was hard for him to find equity in C. His Perplexity (3)

his situation. Though raised in the palace of II. Job’s Defense (4-37)
the leader of Egypt, Moses found his identity
A. The First Round (4-14)
in his Hebrew heritage.
1. Eliphaz (4-5) - Job’s reply (6-7)
THEME
2. Bildad (8) - Job’s reply (9-10)
The book's theme is the eternal problem of
unmerited suffering, and it is named after its 3. Zophar (11) - Job’s reply (12-14)
central character, Job, who attempts to
B. The Second Round (15-21)
understand the sufferings that engulf him.
Satan acts as an agent provocateur to test 1. Eliphaz (15) - Job’s reply (16-17)
whether or not Job's piety is rooted merely in
2. Bildad (18) - Job’s reply (19)
his prosperity (Habel 47).
3. Zophar (20) - Job’s reply (21)
Most familiar to Bible readers as the righteous
man who suffered unjustly, Job exemplifies
the person who questions why good people
C. The Third Round (22-37)
suffer. Job’s faith in God is put to the extreme
test, and the story intimates that Job’s 1. Eliphaz (22) - Job’s reply (23-24)

commitment to God wanes (Terrien 894). As 2. Bildad (25)- Job’s reply (26-31)
we will see, Job’s woes begin at work, and the

D. Young Elihu Speaks (32-37)
1. Contradicting Job’s friends (32)
2. Contradicting Job himself (33)
3. Proclaiming God’s justice, goodness, and
majesty (34-37)
III. Job’s Deliverance (38-42)
A. God Humbles Job (38:1-42:6)
1. Through questions too great to answer
(38:1-41:34)
2. Job acknowledges his inability
understand (42:1-6)
B. God Honors Job (42:7-17)
1. God rebukes his critics (42:7-10)
2. God restores his wealth (42:11-17)
MESSAGE OF THE BOOK
The message of the book of Job is that
righteous people can suffer even though they
have not done anything wrong. Then in
chapter 2 Job asks, “Shall we indeed accept
good from God and not accept adversity?”
The underlying theme of the book is “Why
does Job serve God?” The answer is because
He is God and we are but men.
The account of the events that occurred start
in chapter 1 when we are told that Satan
visited God and God informed Satan that Job
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was a righteous man. Satan objected declaring
that Job only served God because He
protected Job and blessed him. In response, a
contest follows. God allows Satan to cause
Job to suffer. Job loses his children and all of
his wealth. Only he and his wife remain and
then Job became sick. The events described in
Job become a lesson for us. We discover that
we can suffer even though we have done
nothing wrong. We will suffer for unrepentant
sin and we can suffer even though we are
righteous.
to
Throughout the book we discover that Job’s
three friends gave him bad counsel (Job 3-37).
They repeatedly tried to help Job discover the
root cause of his suffering. They did not know
about the discussion and agreement in heaven
so they faulted Job for his suffering. In Job
38-41 God speaks to Job and gives him
magnificent insight into His character and
power. Job responds with humility. In Job
42:7-9 God rebuked Job’s three friends.
Finally, God doubled Job’s wealth and family.
MESSAGE/LESSON TO BE DRAWN
FROM THE BOOK OF JOB
In the book of Job the following lessons can
be drawn:
1. The book defends the absolute glory
and perfection of God - It sets forth
the theme echoed in Psa. 18:3 (“I will

call upon the Lord, who is worthy to be
praised”). God is deserving of our
praise simply on the basis of who He is,
apart from the blessings He bestows.
Satan denied this (1:9-11), but Job
proved him wrong (1:20-22; 2:10).
2. The question of suffering
addressed - Why do we suffer? Who
or what causes it? Why doesn’t God do
something? Not all questions are
answered, but some important points
are made:
 Man is unable to subject the painful
experiences of human existence to a
meaningful analysis - God’s workings
are beyond man’s ability to fathom.
Man simply cannot tie all the “loose
ends” of the Lord’s purposes together.
We must learn to trust in God, no
matter the circumstances.
 Suffering is not always the result of
personal sin - The erroneous conclusion
drawn by Job’s friends is that suffering
is always a consequence of sin. Job
proves this is not the case.
 Suffering may be allowed as
compliment to one’s spirituality - God
allowed Job to suffer to prove to Satan
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what kind of man he really was. What
confidence God had in Job!
3. The book paints a beautiful picture
of “patience” - The Greek word for
patience is “hupomone”, which
describes the trait of one who is able to
is abide under the weight of trials. From
the “patience of Job”, we learn that it
means to maintain fidelity to God, even
under great trials in which we do not
understand what is happening.
4. The book also prepares the way for
the coming of Jesus Christ- His
coming is anticipated in several ways.
Job longs for a mediator between him
and God (9:33; 33:23), and Jesus is one
(1 Tim. 2:5). Job confessed his faith in
a Redeemer who would one day come
(19:25); Christ is that Redeemer (Eph.
1:7). From this the coming of Christ is
also seen in the Old Testament book of
Job.
5. CONCLUSION
The book of Job is a rich part of the Bible for
every Christian. It provides an answer to the
a challenge made by Satan. There are people
who will serve God even in adversity, for God
is worthy of our praise apart from the
blessings He provides. That does not mean
we would not have questions for which

answers cannot be found in this life. But with
the book of Job we can learn how the
righteous should suffer, how careful we
should be in comforting the suffering, and to
accept the fact that we can never fully
comprehend God's working in our lives and in
the world. From this book of Job, we should
see the need to have the faith beautifully
expressed by the prophet Habakkuk:
Though the fig tree may not blossom, Nor fruit
be on the vines; Though the labor of the olive
may fail, And the fields yield no food; Though
the flock may be cut off from the fold, And
there be no herd in the stalls; Yet I will rejoice
in the LORD, I will joy in the God of my
salvation. The LORD God is my strength; He
will make my feet like deer's feet, And He will
make me walk on my high hills (Hab. 3:17-
19).
WORKS CITED
Andersen, F. Job: An Introduction and
Commentary. London: Tyndale Press, 1976. Print.
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Clines, D. J. A. Job 1-20. Dallas: Word Books
(WBC 17), 1989. Print.
Copeland, Mark A. The Book of Job: A Study
Guide with Introductory Comments, Summaries,
Outlines, And Review Questions. Downers Grove:
IntetVarsity Press, 1998. Print.
Dell, K. J. The Book of Job as Skeptical
Literature. Berlin: Walter de Gruyter (BZAW
197), 1991. Print.
Habel, N.The book of Job: a commentary.
London: SCM Press (OTL), 1985. Print.
Hess, Richard S. The Old Testament: A Historical,
Theological, and Critical Introduction. Grand
Rapids, Michigan: Baker Publishing Group, 2016.
Print.
House, Paul R. Old Testament Theology. Downers
Grove: IntetVarsity Press, 1998. Print.
Jamieson, D., Fausset James and Brown J.
Commentary on the Book of Job. Oxford: Oxford
University Press, 1997. Print.
McCain, Danny. Notes on Old Testament
Introduction. Bukuru: African Christian
Textbooks (ACTS), 1996. Print.
Pfeiffer, R. H. Edomitic Wisdom. ZAW 44, 13-25.
1926. Print.
Rowley, H. H. Job. Ontario: Thomas Nelson &
Sons (The Century Bible), 1970. Print.