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Background to the Book of Job The following information is the same as for Pentecost 17 The book of Job was of immense importance to me when first I studied it as student. It contains wonderful poetry, marvellous rhetorical questions to Job and is unique in the way the question about suffering is addressed within the book. It begins and ends with prose writing (Job 1-2 and 42:7-17) with Job 1-2 setting the scene for the following chapters. The prose gives us information about Job, his character, family and social circumstances and takes us into the heavenly realm for the dialogue between God and Satan. The image of a God who has to play games with Job and his family as a means of proving that Job will remain faithful even without any protection from God, doesn't sit easily with a Christian perspective. It is well to be reminded that the picture of God in the Old Testament reflects something of the world of that time as well as going beyond that view. The understanding of suffering is tied to the idea of retribution, that is, when a person sins they will suffer the consequences, therefore if a person is suffering they must have sinned. Job is insistent that he hasn't sinned even with his horrific suffering, and his friends depicting the current thought of the time are equally sure that he must have sinned to be suffering so much. Job calls on God to vindicate him and indeed challenges God's own integrity. In the end it is the personal encounter with God which leads Job to retract his case against God (Habel 1985, 66). Job never hears of the wager with Satan nor did he ever succumb to his friends and accept their view of his suffering. The prologue and epilogue bear characteristics of folk tales and one suggestion has been that a folk tale from a surrounding country has been used by the author of Job for his own purposes. On the other hand, Habel believes there is a continuous narrative plot and the framework should be part of a coherent whole (Habel: 1985, 25). These two points of view are not necessarily mutually exclusive. Many scholars see the Elihu speeches as later insertions that turn up suddenly in chapter 32 and disappear again after chapter 37. This may be the case, but if we deal with the book as a whole we ask questions about their role in the overall message. Habel includes them in his last movement as set out below (Habel: 1985, 70-73).
It has become more frequent for scholars to view Old Testament Literature as beautifully crafted pieces of literature and in applying the tools of literary criticism realise the benefit which can help us gain a deeper understanding of the message. The author is well versed in Israelite literary traditions: speeches are shaped as disputations, rhetorical questions, legal argumentation and hymns which are all genres drawn from prophetic, wisdom and other Israelite traditions. An examination of Job reveals close parallels with a number of prophetic books especially Isaiah 40-55, Lamentations, Psalm and Proverbs. Furthermore, the author was probably familiar with the Mesopotamian tradition of the 'righteous sufferer' or other Near Eastern Wisdom literature. 'Job' is not a typical Israelite name, and the land of Uz is located in either Edomite or Aramean territory (Berlin: NIB.1996, 328). The three friends, also come from outside of Israel. It is these facts which support the adoption of a non-Israelite story to surround the theological question of 'why the righteous suffer?' There has been a variety of dates suggested for the Book of Job which seek to take into account what appears as very early material as well as that which is from a later period. The lack of any historical events or persons make it even more difficult to give a firm date and provenance. I think it is best to acknowledge that there is very likely to be early material in Job, but its final composition has taken place in the post-exilic period. The representation of Satan supports this view as it parallels literature from the same period (1 Chronicles 221:1, Zechariah 3:1-2). The issue of the righteous person suffering cannot be linked to a particular time or place. Job is portrayed as quite passive in the opening prologue, but once we enter into the speeches with his friends and God we encounter quite a different person. He becomes hostile towards God, and his frustration, bitterness and anger are all present in the speeches. Notwithstanding, within the book we have the person who appears initially to accept his suffering and conversely a person who rails against his circumstances. |
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Context of Job 38 What's Happening in the Literature around Job 38 Immediately before God speaks in Job 38 we have the speeches of Elihu. Elihu suddenly appears in the narrative (Job 32) and wasn't named with the initial three friends in Job 2:11. In his final speech Elihu seeks to persuade Job to focus on God and to realise that no-one, no-one at all is ever able to dispute with God (Hartley: 1988, 485). God is seen in creation and as in the last line of 28:28, humans will find true wisdom in the reverence (fear) of God. Elihu claims the spirit has given him the words to say to Job in which he believes he has knowledge of the ways that God relates to humans. There are some very interesting facets to Elihu's thoughts as they are delivered to Job. He suggests to Job that God has been speaking to him but Job has been unable to hear or see because of his own anger. Elihu does accept that the righteous may suffer and within this suffering God can instruct the person in new ways. However, he like the other friends does not believe that Job has a right to complain or to maintain his innocence, but should accept God's discipline. Therefore, Job needs to confess the sin of pride, focus on God's power and might which in turn will lead to submission. These speeches of Elihu make an excellent introduction or lead into the appearance (theophany) of God to Job in 38. Chap's 39-41 are the continuation of God's speeches and tour of the world with all the wonderful rhetorical questions to Job. I have left the material from Pentecost 18 in case people didn't read that last week's OT material and want to have a browse of it without going back. In the first two cycles of speeches the three friends have spoken of the traditional understanding of misfortune to which Job reacts vehemently. They fail as his friends and even God who is confronted by Job gives him no comfort. In the second cycle of speeches (15:1- 21:34) each of the friends describes the fate of the wicked. Again Job complains to God about what he perceives as God's criminal violence and he denounces God's injustice. Each of the friends come with a basic premise:
Chapter 23 is within the third cycle of speeches in which Eliphaz is urging Job to repent (Job 22:1-30). Job has flatly refused to accept their view of retributive suffering (Job 21) and Eliphaz tries to say that redemption is at hand if Job will only accept that he needs to repent of the sins which Eliphaz has named for him (22:6-11). Job 24 is part of Job's speech which began in chapter 23. Job indicts God of indifference to the suffering in the world. Several instances are named by Job as concrete examples of God's apathy within the categories of exploitation of the poor and intentional lawbreakers. However, Job or another speaker suggest at the end of their speech (24:18-25) that the wicked will meet their just deserts in the end. Basically the question Job wants to know is why the faithful are unable to see the punishment of those who perpetuate injustice in the world. The answer at the end of the chapter is the wicked will suffer but it may not be discernible to those around. |
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Insights/Message of Job 38 Insights from the Text & Literary Structure These verses begin the two speeches from God (38:1-40:2, 40:6 - 41:34)
and the responses from Job (40:3-55, 42:1-6). God appearing out of a whirlwind
is an image well known in the Old Testament with which people could easily
identify. Yahweh is the name used here of God which was last used in the
prose section of the book (Job 1-2) and is associated particularly with
the redemptive acts of the Exodus. The first question addressed to Job
is telling us that Job has been speaking without full comprehension of
God's ways. Verse three is very important. God treats Job with respect
not as an abject sinner. It will be question and answer, a conversation
between two people who will listen and respond to each other. The images and depth of creation are explored from every aspect - skies, time and seasons, space, light and darkness, seas, land and animals are all named. They begin with the images which relate to a master builder. God's speech finishes with a specific question to Job in which God names Job as a faultfinder, but he is invited to answer. Job is suitably awed at God's questions and realises his place as human in relation to the creator of the world. He doesn't repent of anything, however, he does say he will not speak again. Why God has to continue his questions when he appears to have convinced Job thoroughly is a matter that hasn't been resolved satisfactorily. A similar poetic structure in which the second line repeats the thought of the first in slightly different words and concepts is present throughout these speeches. It is both a memory aid and a means to emphasise the theological issues. Who has put wisdom in the clouds or given understanding to the mists? (Job 38:36) Message / Theology in Job 38 God treated Job with respect and didn't demand repentance or an apology (38:3). Notwithstanding, Job was certainly going to be put in his place and be made to realise his humanity in light of the Creator God who is all powerful. This relationship is one which allows humans to argue, complain, be angry, but they must realise they are not divine and cannot ever do what God has done in creation. Because Job is asked rhetorical questions it allows him the respect to stand back and take in the full implications of what is being told to him. It is a very clever ploy in getting a person to realise the answer for themselves without that person being put down or made to feel stupid. Job has been demanding to see God face to face in order to present his arguments which he has ready to lay before God about the injustice of what has occurred. He wants to know when God is going to declare him innocent. Job never knows that he has been part of bet set up in the heavenly places in order that God can prove Job will remain faithful under any circumstances. God meets his demand for a meeting but sets a different agenda from that of Job. No doubt the friends would like to have seen Job reprimanded by God for daring to challenge the divine and for his obstinate refusal to accept that he had sinned. Job never receives an answer to the question - Why does a righteous person suffer? And the corollary to that was the wicked seemed to escape punishment. What happens instead is an experience with the living God which brings Job to a new place in his relationship with God. His final answer is next week's lectionary reading. |
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Resources/Worship for Job 38 Worship and Ways to present Job 38 It would be helpful to put Job 38 into context, especially if there had been no reference the previous week to the Job readings. Psalm 104 is the affirmation of the rhetorical questions asked by God to Job in chap. 38. The Psalm addresses God and proclaims him Creator of the world. The Job reading and the Psalm could be combined with 2 voices - God and the Psalmist. God asks the question and the Psalmist answers, for example:
It could also be 2 parts read by opposite sides of the congregation I am leaving part of Robert Frost's poem in this week's suggestions in case people have not read it before. Robert Frost has this wonderful poem on Job called a "Masque of
Reason" which is set out in poetic dialogue. It is both very clever
and brings God and Mrs Job into the picture in different ways. Masque of Reason: 232 - 235 This begins on page two of the poem Wife: Perhaps for an Olympic Tournament, Or Court of Love. Man: More likely Royal Court Or Court of Law, and this
is Judgement Day. Wife: Or-not-admired. Go over God: Oh, I remember well: you're Job, my Patient. Job: Gave me in truth: I like the frank admission. God: Yes, by and by. But first a larger matter. Job: You hear Him, Thyatira: we're a saint. Job's wife: Well, after all these years! Job: This is my wife. Job's: If You're the deity I assume You are God: The best, I'm told, I ever have had taken. Job's wife: I have a protest I would lodge with You.
Job: Except in their own country, Thyatira. God: You're not a witch? Job's wife: No. God: Have you ever been one? Job: Sometimes she thinks she has and gets herself
Job's wife: The Witch of Endor was a friend of mine. God: You wouldn't say she fared so very badly. Job's wife: But she was burned for witchcraft. God: That is not Job's wife: Well, she was. God: There you go asking for the very thing (The throne collapses. But He picks it up Where has she been the last half hour or so? Job: Oh, Lord, let's not go back to anything. God: Because your wife's past won't bear looking into?
- Job's wife: No, let's not live things over. I don't
care. Resources Commentaries: Clines, David J.A. 'Job 1-20'. WBC 17. Dallas: Word, 1989. The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989 Web sites with helpful lectionary resources: These links were updated 23/11/06
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