Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapter 38

Chapter 39

Chapter 40

Chapter 41

Chapter 42

Book Overview - Job

by John Dummelow

Introduction

1. Theme and Contents. The book of Job, it may safely be said, is not known and read as it deserves to be. It is a fascinating book, and one of the most valuable in the OT. It deals with a theme which is as old as man and as wide as the world, viz. the reason of human suffering, the why and wherefore of those afflictions that fasten not merely upon the guilty, but, as it often appears, upon the righteous and the innocent. This immemorial problem, the crux of theology and the darkest mystery of human life, is the subject of this book, where it is treated in a most brilliant manner. In style the book of Job is a masterpiece of literature. It contains some of the deepest thought and the sublimest poetry that have come down from antiquity.

The difficulties that beset the ordinary reader are due not merely to the nature of the subject, but also to the fact that it is written in poetry, which is always more difficult than prose, and also to the too common practice of reading only short extracts. The work, being a discussion carried on at considerable length, must, if it is to be rightly understood, be read as a whole. It must, moreover, be read in the Revised Version, the meaning and sequence of thought being often much obscured in the Authorised Version.

The book is artistically constructed, and consists of three parts—a Prologue, the Poem, and an Epilogue. The Prologue is contained in the first two chapters, and the Epilogue in the last. These are written in prose, and form the setting of the Poem, which extends from Job 3 - Job 42:6. The Prologue introduces the characters, and tells how they come together. The Poem contains the debate between Job and his three friends, followed by a speech from a bystander called Elihu, and concludes with an address by the Almighty and a penitent confession by Job. The Epilogue relates the further fortunes of Job, his restoration to prosperity, and his death.

The Prologue (Job 1, 2) presents to us an Eastern chieftain called Job, who lives in the land of Uz, probably near Edom. He is a very pious man, 'perfect and upright, one that fears God and eschews evil,' and a very prosperous man. He is surrounded with what are commonly regarded as unmistakable tokens of the divine favour. He has a large family, possesses immense herds of camels, oxen, asses, and sheep, and is described as 'the greatest of the children of the east.' He is as good as he is great.

In these circumstances a scene is opened in heaven. One of God's angels, called 'The Satan,' i.e. The Adversary, whose office seems to be to test the sincerity of men's characters, suggests that Job's piety is dependent upon his prosperity, that he does not 'serve God for nought,' tbat his religion is mere selfishness, and that if God were to withhold His blessings Job would withhold his worship and 'curse God to His face.' Satan obtains permission to put Job to the proof. From the height of his prosperity and happiness Job is suddenly plunged into the depths of misery. He loses all his property, and his children are cut off by violent death. Job is profoundly grieved, but he submits reverently to the will of God. So far he stands the test. In a second heavenly council Satan asserts that the test has not been severe enough, and receives permission to afflict Job's person. He smites him with a severe and loathsome disease, which makes him an outcast and an object of abhorrence to all. Still he is resigned. His faith remains unshaken. 'What?' he says, 'shall we receive good at the hand of God, and shall we not receive evil?' He makes no complaint against the Almighty.

Three friends now appear upon the scene: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, who having heard of his great calamities come to condole with the ruined and childless man. They are appalled at the sight of his misery. Job is hardly recognisable. The words of consolation fail upon their lips, and they sit down beside him for seven days and seven nights, uttering never a word. Hitherto Job has been able to restrain himself, but now in the presence of his speechless friends a change comes over him. He is unmanned, and breaks down. He opens his mouth, and, in a passage of marvellous pathos and power, he curses the day that he was born and calls for death to come and put an end to his sufferings (Job 3).

With Job's first words begins the main portion of the book, which is continued for 39 chapters, and is written in poetry. It comprises a debate between Job and his three friends as to the reason of his sufferings. The debate is conducted in an orderly manner.

All three speak in turn, and Job answers each after he has spoken. This is repeated three times, except that according to the present arrangement of the book Zophar, who speaks last, fails in the third round of the debate to come forward. Perhaps this is due to some dislocation: see the introductory remarks to the third series of speeches. The theory with which all three begin is that suffering is a certain proof of previous transgression, and accordingly they all adopt a tone of rebuke towards Job on account of his supposed shortcomings, and urge him to repent of his sin, whatever it may be, saying that if he does so God will restore to him his prosperity. No doubt sympathy is more in place than argument in times of trouble, but the object of the book is not to show how to comfort sufferers, but how to account for the sufferings.