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6 Key Questions about the Book of Job

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Christopher Ash, author of a new book on the Book of Job, answers 6 key questions on the book of Job.

  1. Is the book of Job about suffering?
  2. What are we to make of Job’s comforters?
  3. Did Job deserve his sufferings?
  4. Why is the book of Job so long?
  5. Who or what is Leviathan?
  6. Is there any hope in the book of Job?

I haven’t read Ash’s new book yet, but his commentary on Job is one of the best commentaries I have read on any book of the Bible. My understanding of Job has been shaped profoundly by Ash’s insights. I commend his brief blog article for your consideration to get a quick overview.

Check it out!

The Difference Between Job and His Three Friends

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The book of Job is about more than suffering; it’s about how to fear God through suffering. Let’s see how this main point plays out in the debates between Job and his three friends.

The Debates

CALI (2011), Creative Commons

CALI (2011), Creative Commons

At the end of Job 2, Eliphaz, Bildad, and Zophar enter stage left. The play unfolds as each man gives a long speech, and Job responds to each with a speech of his own.

  • Eliphaz, Job, Bildad, Job, Zophar, Job.
  • Repeat: Eliphaz, Job, Bildad, Job, Zophar, Job.
  • Repeat: Eliphaz, Job, Bildad, Job…

The third cycle gets cut short, and Zophar never gets his third moment of fame.

I won’t list the main points speech-by-speech; I encourage you to marinate in the poetry and discover the main ideas for yourself. But I want to highlight the main threads that amaze me.

The Friends

Eliphaz is sensitive, Bildad is logical, and Zophar is hot-headed. Their personalities clearly vary, but they are still cut from the same strip of papyrus. They have one Ace in their collective hole, and they’re not afraid to use it every which way they can.

Good things happen to good people, and bad things happen to bad people. God is holy, righteous, and good, and he will not allow his cosmic order to be upset by some self-righteous upstart like Job. On the last day, our good deeds will be weighed against our bad deeds, and God will treat us as our actions deserve. There is a place for the wicked, one filled with loneliness, despair, and terror. But it is not possible for bad things to happen to good people. And consequently, it will never be possible for God to find a way to justify the wicked.

Job begins with this same worldview, and Eliphaz begins the cycle by gently reminding him of what he already knows (Job 4:2-5). In fact, Eliphaz claims, this system of belief is what it means to fear God. And such fear of God should be Job’s confidence (Job 4:6).

Eliphaz will not be so gentle by the time he’s done with Job. He’ll accuse Job of having no true fear of God (Job 22:4), but of bereaving others, withholding generosity, and crushing the helpless (Job 22:5-11).

These three friends exhaust their arguments and end up in the same place where they began (compare Job 25:4 with Job 4:17). There are different angles on the same principles, but there is no development of their thought. Perhaps that’s why Zophar has nothing to add in the third cycle. Their tone may change as they go, but their belief does not.

Job

Job, however, goes through a radical transformation. He begins in the same place as his friends (Job 4:2-5), but he will not stay there. He knows he is innocent, and yet he’s suffering terribly. This blows up everything he thought he knew about God. Notice how his thought progresses through his eight speeches:

  • Job 7:8-10: God won’t see me anymore after I’m dead.
  • Job 9:32-33: I wish I could speak to God in person, but there is no mediator to go between us and make it possible.
  • Job 14:7-17: My suffering would have a purpose if I could die and have God’s wrath pass me by. Then he could resurrect me and forget all my iniquity. But that will never happen (Job 14:18-22).
  • Job 16:18-22: Since I am innocent and God is good, there must be a mediator between God and me! My witness is in heaven, he who will argue my case before God as a son of man does with his neighbor!
  • Job 19:23-27: Since my Redeemer lives, resurrection must also be possible! Like the dual keys required to launch a nuke, these companion truths of a mediator and a resurrection unlock Job’s hope for the first time in the book. “My heart faints within me!” (Job 19:27).
  • Job 21:7-9, 29-33: God often allows the wicked to prosper. He can do as he pleases.
  • Job 23:8-17: Though he utterly terrifies me, all I want is to see God.
  • Job 26:6-7: Even if I die, I will be laid bare and visible before God.

Though the friends end up in the same place they begin, Job does not. He has completely changed his mind.

The Main Difference

The main difference between Job and his friends is not that Job suffers and they do not. Nor is it that Job understands suffering in a way they do not. The main difference is that Job fears God and they do not.

While Job’s suffering provides the raw material for their debate, the heart of their conflict is over what it means to fear God (Job 4:6, 6:14, 13:11-16, 15:4, 22:4, 23:14-17, etc.). The message of this book is not so much about how to deal with suffering as about how to fear God, even through suffering.

Without the fear of God, one must hold to a religious system of cosmic karma, where we’re good with God as long as we try to be good people. But the true fear of God acknowledges the possibility – no, the necessity – of innocent, substitutionary suffering. If a really, really good person can suffer terrible things, then maybe, just maybe, the wicked can somehow be justified and made right with God.

But it all hangs on both a Redeemer who lives and a tenacious hope of resurrection.

What is the Book of Job About?

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I wish I could poll the Christian world to answer the question, “What is the book of Job about?” And I would eat my freshly shorn grass clippings if I didn’t get a nearly unanimous answer: SUFFERING. But that answer would not be right. Well, it might be half-right, but not nearly so right as we’ve been led to believe.

Patty Mooney (2009), Creative Commons

Patty Mooney (2009), Creative Commons

Of course Job suffers. But the suffering itself moves off-stage after two chapters. The body of the book is written as a play in 5 acts, filled with many characters waxing eloquently about Job’s suffering. Perhaps the point is more about how to talk about suffering. And perhaps that’s why most readers race from chapter 2 to chapter 38 and never look back. Nobody, myself included, feels comfortable when talking about a real person’s real suffering.

I’ve read this book at least 25 times in my life, but until this year I’ve never taken the time to study and consider the speeches chapter-by-chapter. I can’t believe all I’ve missed.

The Setup

First, let’s not forget how Job got into this mess. Job fears God and turns away from evil (Job 1:1), and for that reason, when Satan goes looking for trouble in all the wrong places, God draws a bull’s-eye on his main man (Job 1:7-8, 2:2-3). Make no mistake: God draws Satan’s attention to Job, because Job fears God. If that fact doesn’t terrify you, I don’t know what will.

Second, consider what’s at stake here. Both the narrator (once) and God (twice) unequivocally assert Job’s fear of God (Job 1:1, 8; 2:3). And this fear is the very thing Satan calls into question: “Does Job fear God for no reason?” (Job 1:9). Satan places his bet: “Job doesn’t really fear God; he just loves the nice things God gives him. Take those things away, and his ‘fear of God’ will melt into face-to-face cursing of God” (paraphrase of Job 1:10-11, 2:4-5). God goes all in: “Game on” (Job 1:12, 2:6).

The narrator’s key question is this: Will Job still fear God when he loses everything he loves?

Job’s Fear

Job takes up his lament in chapter 3 with his own key question: Why is this happening to me? He knows nothing of God’s bet with Satan. He has no explanation for his loss, his bereavement, or his pain. He curses the day of his birth and the night of his conception (Job 3:1-7). He even asks others to join him in cursing that day and that night (Job 3:8).

But when he turns to consider God, he has no curse. He has only questions filled with dread (Job 3:20-26).

The Play’s Structure

As I mentioned, Job is a play in 5 acts, with a narrative prologue and epilogue. We struggle with this book for the same reasons we struggle with Shakespeare: it’s old, it’s a play, and it’s poetry. But delve this mine, and its riches will mesmerize you.

Narrative Prologue: Job suffers because he fears God – Job 1-2

Act I: Job curses his life, but still fears God – Job 3

Act II: Job and three friends debate over what it means to fear God – Job 4-26

Act III: Job meditates on the beginning of wisdom: the fear of God – Job 27-28

Act IV: Job delivers his concluding speech, and a fourth friend challenges him to excel still more in fearing God – Job 29-37

Act V: God shows up, and Job’s fear of him reaches new heights – Job 38:1-42:6

Narrative Epilogue: This dangerous Deity puts the fear of God in Job’s friends and implicitly takes the blame for Job’s suffering – Job 42:7-17

The prologue and epilogue obviously parallel one another. Acts I and V have much parallel language (for example, Job calls on those who rouse up Leviathan – Job 3:8, and God rouses up Leviathan – Job 41). Acts II and IV have Job interacting with his friends.

The book’s structural and thematic center lies in chapters 27-28, with Job’s condemnation of his friends and his praise of the fear of God as the beginning of wisdom.

Job’s Place in the Old Testament

The book of Job is traditionally considered one of the wisdom books. We should expect its main idea to have something to do with wisdom.

  • Proverbs describes the way of wisdom, beginning with the fear of the Lord.
  • Ecclesiastes describes the difficulty of wisdom: our duty is to fear the Lord, even when we can’t understand what God is doing under the sun.
  • Job provides a case study in the fear of the Lord despite desperate and inscrutable circumstances.

Conclusion

Yes, Job has much to say to help those who suffer. But the book’s main point is more focused: What does it mean to fear the Lord when you suffer? Next week, I’ll look more closely at the debates in Job 4-26 to show how the fear of the Lord paves the way for the amazing gospel of free grace through Jesus Christ.

The Book of Job in Light of Genesis 3

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I’ve written a number of posts on the book of Job, and I appreciate this piece by Nicholas Batzig exploring the themes of Job in light of the larger context of Genesis 3 and the Fall. Batzig quotes and builds from the work of Meredith Kline to show how Job’s ordeal is a step in the battle between the seed of the woman and the seed of the serpent, looking ahead to the final justification and triumph of Jesus as the Son of Man.

This is a beautiful picture of the way in which God redeems and restores all of His people through the saving work of the God-man, Jesus Christ. Jesus, the Seed of the woman, is the greater Job who endured the temptations of the evil one and who wrestled with God in the Garden. He is the ultimate Servant of the Lord (Isaiah 42:1) who would suffer in order to justify His people (Isaiah 53:11). Like Job, Jesus cried out to God in helplessness. The writer of Hebrews tells us that “in the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. Although he was a Son, he learned obedience through what he suffered” (Heb. 5:7–8). Jesus conquered his accuser and vanquished the sins of His people on the cross. In the resurrection from the dead, Jesus was vindicated and God was vindicated in Him. He thus becomes the captain of salvation to all who trust in Him and suffer with Him. 

Check it out!

5 Suggestions for Reading the Book of Job

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Bill Kynes does a fine job equipping us to read the book of Job to great profit. He offers 5 main suggestions:

  1. Appreciate the book’s literary form.
  2. Don’t rush through it.
  3. Read Job with an eye to its dramatic character.
  4. Read Job’s words sympathetically.
  5. Wrestle personally with the questions Job raises.

There is much here to help you study this book well.

Check it out!

Two Ways to Outline a Bible Passage

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mkorsakov (2014), Creative Commons

mkorsakov (2014), Creative Commons

There must be high demand for Bible outlines, since they show up everywhere. Almost every study Bible outlines each book. Almost every commentary has a central outline. Most sermons and study guides outline their passages. And most introductory essays on books of the Bible share a few key topics: date, author, audience, key themes, and—you guessed it—outline.

We generate and consume Bible outlines in massive quantities, but have you ever considered what goes into creating an outline? How do you know if the outline is accurate or not? And what makes some outlines better or worse than others, at least for specific purposes?

Let’s assume you’re already convinced it’s worth your time to pay attention to structure. (If you need more convincing, see how structure shapes the meaning of a passage and 10 reasons why we should take note of structure.) How does that structure translate into a formal outline? What should you look for in an outline? Why are some outlines of the same text so different from one another?

Outline #1: Observational

The first way to make an outline is to summarize what the passage says. This type of outline takes the bare facts of a passage and puts them in order.

For example, here is part of an outline of Job from the Gospel Transformation Bible:

III. The Intervention of Eliphaz (Job 4:1-5:27)
IV. Job’s First Response to Eliphaz (Job 6:1-7:21)
V. The Intervention of Bildad (Job 8:1-22)
VI. Job’s First Response to Bildad (Job 9:1-10:22)
VII. The Intervention of Zophar (Job 11:1-20)
VIII. Job’s First Response to Zophar (Job 12:1-14:22)

This outline contains some important observations. Job’s speeches alternate with those of his 3 friends, who each speak in turn. If you continue through the outline, you’ll see that Eliphaz and Bildad each speak three times, and Zophar speaks only twice. But Job has a response to each one of their speeches.

This outline gives you a straightforward, clear grasp of the text’s structure. Similarly observational outlines for other books of the Bible might go like this:

Luke:
I. Jesus’ Birth (Luke 1-2)
II. Jesus’ Galilean Ministry (Luke 3-9)
III. Jesus on the Way to Jerusalem (Luke 9-19)
IV. Jesus in Jerusalem (Luke 19-21)
V. Jesus’ Suffering and Death (Luke 22-23)
VI. Jesus’ Resurrection (Luke 24)

Proverbs:
I. Introduction (Prov 1-9)
II. Proverbs of Solomon (Prov 10:1-22:16)
III. Sayings of the Wise (Prov 22:17-24:34)
IV. Hezekiah’s Collection (Prov 25-29)
V. Proverbs of Agur (Prov 30)
VI. Proverbs of King Lemuel (Prov 31:1-9)
VII. The Virtuous Woman (Prov 31:10-31)

These outlines tell you exactly what happens in the text, and they’re great for helping you get your bearings in a book. But they don’t say much more than the foundational what.

Outline #2: Interpretive

The second way to make an outline is to describe what the passage means. This type of outline takes the main points of a passage and shows their logical flow.

For example, here is part of an outline of Job (same section as above) from the ESV Study Bible:

B. The friends and Job: can Job be right before God? (Job 4:1–25:6)

1. First cycle (Job 4:1–14:22)

a. Eliphaz: can mortal man be in the right before God? (Job 4:1–5:27)
b. Job: life is futile (Job 6:1–7:21)
c. Bildad: the wisdom of the sages (Job 8:1–22)
d. Job: how can a mortal be just before God? (Job 9:1–10:22)
e. Zophar: repent (Job 11:1–20)
f. Job: a challenge to the “wisdom” of his friends (Job 12:1–14:22)

This outline goes beyond bare observation and shows the flow of ideas from one speech to the next. The chief benefit of such an outline is that it gives you not only the what but also the why. It focuses not only on summaries but also on main points (do you know the difference?). The chief weakness of such an outline is that it’s more likely to be mistaken or even off-center, since it’s not as clearly based on the surface of the text.

Different Outlines for Different Uses

In some cases, the observational outline will be more useful. Such cases include the first pass through a book overview, a detailed review to confirm the validity of an interpretive outline, or a quick compass check to find your place in a book (I’m slogging through Isaiah 25 and need to be reminded of the larger sections).

In other cases, the interpretive outline will be more useful. Such cases include teaching or preaching, concisely organizing the main points or train of thought, or moving toward application.

Let’s say you’re studying Mark 15:1-20 to teach to others. You might begin your own study with a simple observational outline:

  1. Jews deliver Jesus to Pilate (Mk 15:1-5)
  2. Pilate delivers Jesus to be crucified (Mk 15:6-15)
  3. Soldiers mock Jesus (Mk 15:16-20)

But I hope you don’t teach the passage that way. That outline doesn’t help anyone to understand why Mark wrote these things. Something like this will be more useful for teaching:

  1. Don’t mistake this King’s identity (Mk 15:1-5)
  2. Don’t miss this King’s release (Mk 15:6-15)
  3. Don’t abhor this King’s mockery (Mk 15:16-20)

Can you see the difference? Do you see how you can get from one outline to the other? Can you see benefits to each one? Why do you think some outlines are better than others?

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Job: The Wisdom of the Cross

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Job Wisdom of the CrossSome commentaries trumpet their contemporary relevance; others excel at close observation or textual analysis. Few bring all these skills together, but Christopher Ash’s recent volume on Job is among their number. Weighing in at almost 450 pages of meaty exposition, this tome gives an intimidating first impression. But Job is a long book, and its 42 chapters each receive just over 10 pages of Ash’s attention. This fact makes Ash’s comments fly swiftly and land hard.

Readers of Job often wrestle with lofty questions about the suffering of innocents, the place of lament, and the problem of evil. Asked from a posture of comfort or philosophical whimsy, such questions are what Ash refers to as “armchair questions.” And he contends that the book of Job deals not with armchair questions but with wheelchair questions—those asked from a position of weakness, desperation, and even devastation. Ash walks through Job’s lengthy speeches with a painstaking interest that never gets tedious. He explains each character’s arguments, stanza by stanza, showing that though humanity’s concerns have changed, they have ever stayed the same. And he shows that Job’s suffering makes most sense as preparing the world for Jesus’ suffering. Because bad things happened to a good man, good things might just happen to bad people—we can be reconciled to God.

Crossway advertises the Preaching the Word series as being “by pastors for pastors,” but don’t let this tagline deceive you. Ash’s writing is straightforward and engaging enough to leave no layperson behind. I’ve read more than 50 commentaries over the years, and Ash’s is one of the very best.

It’s available for $30.15 at Amazon and $29.35 at Westminster Books.

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Giveaway: Celebrating Knowable Word’s 500th Post

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Knowable Word just had its 500th post, and I’m feeling a bit like the Egyptians giving all their stuff away to the fleeing Hebrew slaves. Except I don’t want you to leave. And I promise not to make you find your own straw. And I’m not hardening my heart against God’s promises to his people. And… Well, okay, it’s not a great analogy. I was just trying to come up with a biblical example of exuberant generosity.

Eric Angelo (2007), Creative Commons

Eric Angelo (2007), Creative Commons

The point is this: To celebrate the 500th post, I would like to give away a free Bible to someone who can use it. You can have your choice of an ESV Reader’s Bible or any one of the markup Bibles Ryan recommended.

In addition, four runners-up will each receive a free e-book of Knowable Word.

To enter the giveaway, all you have to do is show us you’ll know how to use your new Bible. To that end, you’ll have to make observations of the text of Job chapter 14. I’m counting on the fact that you’ve never been in a Bible study on Job 14 and that you’ll come to the text without too much familiarity. Perhaps I’m just a sucker, though, and I presume too much, like the Jedi in that prequel episode everyone loves to hate.

Giveaway Rules

  1. Use the form below (or click this link) to enter your observations.
  2. You’ll get one entry in the drawing each time you submit the form, so please limit yourself to one observation per form. You may submit as many entries as you like.
  3. The observations you submit must be on Job chapter 14, but you may use any English translation.
  4. We reserve the right to reject any entry that doesn’t contain a legitimate observation of the passage.
  5. Entries must be submitted by 12 noon (eastern daylight time) on Thursday, May 7, 2015.
  6. Winners will be selected at random from eligible entries. One grand prize winner will choose either an ESV Reader’s Bible or one of our recommended markup Bibles. Four more winners will receive a free Knowable Word e-book (choice of kindle, epub, or pdf format).
  7. To win the grand prize, you must have an eligible mailing address.
  8. If the grand prize winner lives outside the United States, I’ll do my best to get you either the requested Bible or an Amazon gift card to buy your own Bible. If it’s not possible or reasonable to do either, I’ll give you a Knowable Word e-book instead and select another grand prize winner.
  9. The winner agrees to make good use of the new Bible. If I catch you choking one of your debtors, I just might take it back (Matt 18:28).