Job 42:1-17
Background to the Book of Job
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, Zecharaih 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.
Context of Job 42 (What's Happening in the Literature around Job 42)
The speech of Yahweh (Job 38-41) is the immediate context for this reply of Job in chapter 42. Job has made a very brief response in 40:4-5 in which he acknowledges that he really hasn't understood the full power and might of Yahweh. It is almost as though Job hasn't made this response because the Lord comes again and continues to reinforce the difference between a human and the Creator. Does Job think by proving that God reigns in the world unjustly, it will prove his innocence? If this is the case then Job ought to 'deck himself with majesty' and punish the wicked. Furthermore, God challenges Job to defeat two monsters which are symbolic of cosmic forces often hostile to the rule of Yahweh (Hartley: 1988, 534). Every challenge which God throws at Job is to demonstrate to him how small he is within the created realm and to know who he is in relation to Yahweh.
I have included the material from Pentecost 18 and 19 in case people want to refresh their minds about the wider context of the Book.
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.
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.
Insights/Message of Job 42 (Insights from the Text & Literary Structure)
The structure of Job's response begins with an acknowledgement of God's power (v.2), a quotation from God's speech (42:3a) and a confession (v.3b). Is the narrator suggesting that by Job echoing the words of God from 38:2, he now understands himself from God's perspective? The causative 'therefore' suggest this is the case as it leads into the confession which acknowledges the rightness of God's accusation in 38:2.
A further echo of God's words from 38:3b do not allow us to forget that Job has had this intimate encounter with God in which he acknowledges that it is very different from hearing about someone, to experiencing that person face to face. The final confession follows from this new understanding and Job recants. I think this structure of 42:1-6, whereby the narrator has used the two questions of God to Job in 38:2-3 is a brilliant setting for the confessions of Job in 42. It brings closure to chapters 38-41.
|
Job's acknwledgement |
:2 |
Quote of Yahweh |
42:4 |
|
Quote of Yahweh |
42:3a |
Job's acknowledgement |
42:5 |
|
Confession |
42:3b-c |
Confession |
42:6 |
The Hebrew word for "know" brings a deeper meaning than what we usually associate with it in the English (v.2). It is used frequently at the start of a prayer of supplication acknowledging the role of the Almighty. The English translations follow the Masoretes (the people who added the vowels in the 10th CE) and use the first person rather than the second person, "you know"(v.2). Some scholars follow the latter translation because they believe it is a stronger assertion of agreement (Janzen:1985, 251). On the other hand, a personal "I" seems to give greater ownership to Job's confession and is consistent with the "I" in v.5.
The Hebrew word translated as repent in v.6 is not the usual Hebrew word of bWç (shuv), but a word meaning to recant. It denotes that a person will turn from a planned course of action, but does not imply an attitude of remorse (Hartley:1988, 537). The Hebrew of v.6 is quite difficult to understand because the meanings of the words can be ambiguous, e.g., The verb translated 'despise' usually takes an object which is missing in the Hebrew. "Myself" is the word supplied by many translators. "In dust and ashes"can be the symbols of mourning. It may refer to the human condition which is quite transient, or maybe it could indicate humiliation. The message of v.6 depends on one's interpretation of these words.
The Lectionary reading picks up from v.10 to the end of chapter 42. The omitted vv.7-9 have the Lord speaking to Eliphaz direct, although the two friends are included in the speech. It is an odd statement in v.7 because it ignores the speech of Job entirely. God vindicates Job, tells the friends they are wrong and consequently they must offer to Job seven rams and bulls for Job to officiate over. Four times in these three verses Yahweh refers to Job as "my servant, Job".
The Lord having dealt with the friends now restores the fortunes of Job in which his siblings come and give him gifts which the Lord blesses. He has great wealth depicted in the number of cattle, sheep etc., and a further seven sons and three daughters. The daughters are named which is quite extraordinary because it gives them an identity in a way which is absent when a person is unnamed in the bible. It is telling us something about the person. Why the daughters are named and not the sons cannot be explained. The chapter finishes with statements about Job's longevity which liken him to the patriarchs.
The form changes from poetry back to prose in v.7ff. It is as though the prose narrative in chapters 1-2 has been interrupted by the speeches of Job with friends and God and the story is completed with this narrative ending.
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 42
Job answers the two challenges which God put to him in 38:2-3
Who is this darkens counsel by words without knowledge?
I will question you, and you will answer me?
The experience of God's presence and tour of the creation has convinced Job that he did not fully understand the power and mystery of Yahweh. His acknowledgement in v.2 further reinforces his confession in v.3. Job is willing to give full recognition to Yahweh and nothing Job or anyone else does can prevent God's purposes coming to fruition.
In answering the second challenge Job is admitting that hearing about God is nothing compared with the experience of seeing God which brings new insights and revelation. In light of the context I would interpret v.6 as Job realising how small he is in the overall plan of the universe and recants in all humility. He is not admitting that he deserved to suffer because he had committed some sin of which he was unaware. His repentance is to do with his understanding of God and his willingness to admit his lack of knowledge about God and God's ways. As Habel says both Yahweh's integrity is preserved by Job's confession and Job's integrity is vindicated by the face-to-face encounter (Habel: 1985, 579).
Some scholars do not want Job to be repenting in humility and interpret "dust and ashes" as the human condition which accepts suffering as part of its lot (Janzen: 1985, 255-258). We have to admit that no certainty can be stated about the meaning of v.6. So much will depend on what the reader brings to the text. In the context of how this phrase was used in chapter 2:8 we remain with the sense of Job repenting with humility, but not as a abject sinner.
This book does not seek to answer the question why good people suffer or indeed, why the wicked appear to prosper. It can enable those people who are willing to enter into a relationship with God to have a sense of the mystery and power of God which may help in times of tragedy. God is there to shout at and to be present with us. As Christians we have an added advantage over Job, knowing God suffered through the incarnation of Jesus Christ and what it means to suffer. God does not govern by the principle of reward and retribution, but by a wisdom which is beyond human ken (Scots for knowledge).
In one sense I find the epilogue disappointing because it appears to support the idea that the righteous come out alright in the end and the wicked are punished. Job is rewarded for being faithful. Some scholars try to put an interpretation which says it was a free gift of God and not a reward. This is a bit difficult to sustain in light of the context.
We don't know where Job's brothers and sisters were in the midst of Job's afflictions. However, the meal is now a place of new beginnings in opposition to the meal in Job 1 which was the ending of Job's family. When the Lord blesses the result is overwhelming abundance which looks like reward to Job for winning his bet with the Satan. The narrative reads as though all this happens instantly but 7 sons and 3 daughters indicate a fair time lapse. The naming of the daughters Jemmima (dove), Keziah (cinnamon), Keren-happuch (horn of antimony - beautifier), is extraordinary together with the statement that they will receive inheritance along with their brothers. This policy is different from the law in which daughters can inherit only if they have no brothers.
Job joins the ranks of the Patriarchs and the revered when he lives to a ripe old age and "full,of days".
As the message for today I would prefer to stay with the Job 42:1-6, but the fairytale ending of 42:10-17 makes for a perfect story.
OT images/motifs used in the New Testament reading: Mark 10:46-52, has no particular allusions or quotes nor has Hebrews 7:23-28:
Resources/Worship for Job 42 (Worship and Ways to present Job 42)
It would be helpful to put Job 42 into context, especially if there had been no reference the previous week to the Job readings.
I suggest one voice read the voice of the Lord, Job 42:1-6 and another voice read the narrator, 42:10-17.
Psalm 34:1-8 (19-22) complements the theology in Job 42.
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.
This poem sets out the issues and if read well can be very interesting to listen to.
Masque of Reason: 232 - 235
This begins on page two of the poem
(The throne's a plywood flat, prefabricated,
That God pulls lightly upright on its hinges
And stands beside, supporting it in place.)
Wife: Perhaps for an Olympic Tournament, Or Court of Love.
Man: More likely Royal Court Or Court of Law, and this is Judgement Day.
I trust it is. Here's where I lay aside
My varying opinion of myself
And come to rest in an official verdict.
Suffer yourself to be admired, my love,
As Waller says.
Wife: Or-not-admired. Go over
And speak to Him before the others come.
Tell Him He may remember you: you're Job.
God: Oh, I remember well: you're Job, my Patient.
How are you now? I trust you're quite recovered,
And feel no ill effects from what I gave you.
Job: Gave me in truth: I like the frank admission.
I am a name for being put upon.
But, yes, I'm fine, except for now and then
A reminiscent twinge of rheumatism.
The letup's heavenly. You perhaps will tell us
If that is all there is to be of Heaven,
Escape from so great pains of life on earth
It gives a sense of letup calculated
To last a fellow to Eternity.
God: Yes, by and by. But first a larger matter.
I've had you on my mind a thousand years
To thank you someday for the way you helped me
Establish once for all the principle
There's no connection human can reason out
Between their just deserts and what they get.
Virtue may fail and wickedness succeed.
Twas a great demonstration we put on.
I should have spoken sooner had I found
The word I wanted. You would have supposed
One who in the beginning was the Word
Would be in a position to command it.
I have to wait for words like anyone.
Too long I've owed you this apology
For the apparently unmeaning sorrow
You were afflicted with in those old days.
But it was of the essence of the trial
You shouldn't understand it at the time.
It had to seem unmeaning to have meaning.
And it came out all right. I have no doubt
You realise by now the part you played
To stultify the Deuteronomist
And change the tenor of religious thought.
My thanks are to you for releasing me
From moral bondage to the human race.
The only free will there at first was humans ........
Who could do good or evil as they chose.
I had no choice but I must follow them
With forfeits and rewards they understood -
Unless I liked to suffer loss of worship.
I had to prosper good and punish evil.
You changed all that. You set me free to reign.
You are the Emancipator of your God,
And as such I promote you to a saint.
Job: You hear Him, Thyatira: we're a saint.
Salvation in our case is retroactive.
We're saved, we're saved, whatever else it means.
Job's wife: Well, after all these years!
Job: This is my wife.
Job's: If You're the deity I assume You are
(I'd know You by Blake's picture anywhere) -
God: The best, I'm told, I ever have had taken.
Job's wife: I have a protest I would lodge with You.
I want to ask You if it stands to reason
That women prophets should be burned as witches,
Whereas men prophets are received with honour.
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
Worked up about it. But she really hasn't -
Not in the sense of having to my knowledge
Predicted anything that came to pass.
Job's wife: The Witch of Endor was a friend of mine.
God: You wouldn't say she fared so very badly.
I noticed when she called up Samuel
His spirit had to come. Apparently
A witch was stronger than a prophet there.
Job's wife: But she was burned for witchcraft.
God: That is not
Of record in my Note Book.
Job's wife: Well, she was.
And I should like to know the reason why.
God: There you go asking for the very thing
We've just agreed I didn't have to give. -
(The throne collapses. But He picks it up
And this time locks it up and leaves it.)
Where has she been the last half hour or so?
She wants to know why there is still injustice.
I answer flatly: That's the way it is,
And bid my will avouch it like Macbeth.
We may as well go back to the beginning
And look for justice in the case of Segub.
Job: Oh, Lord, let's not go back to anything.
God: Because your wife's past won't bear looking into? -
In our great moment what did you do, Madam?
What did you try to make your husband say?
Job's wife: No, let's not live things over. I don't care.
I stood by Job. I may have turned on You.
Job scratched his boils and tried to think what he
Had done or not done to or for the poor.
The test is always how we treat the poor.
It's time the poor were treated by the state
In some way not so penal as the poorhouse.
That's one thing more to put on Your agenda.
Job hadn't done a thing, poor innocent.
I told him not to scratch: it made it worse.
If I said once I said a thousand times,
Don't scratch! And when, as rotten as his skin,
His tents blew all to pieces, I picked up
Enough to build him every night a pup tent
Around him so it wouldn't touch and hurt him.
I did my wifely duty. I should tremble!
All You can seem to do is lose Your temper
When reason-hungry mortals ask for reasons.
Resources
Commentaries:
Clines, David J.A. 'Job 1-20'. WBC 17. Dallas: Word, 1989.
Good, Edwin M. 'In Turns of Tempest: A Reading of Job with a Translation'. Stanford, Calif.: Stanford University Press,1990.
Eaton, J H. 'Job'. OTG. Sheffield: JSOT Press, 1985.
Habel, Norman C. 'The Book of Job'. OTL. Philadelphia: Westminster, 1985.
Hartley, John E. 'The Book of Job'. NICOT. Grand Rapids: Eerdmans, 1988.
Janzen, J.Gerald. 'Job'. Interpretation. Atlanta: John Knox, 1985.
Newsom, Carol A. 'The Book of Job'. NIB Vol IV. Nashville: Abingdon, 1996.
Pope, Marvin H. 'Job'. 3rd ed. AB 15. Garden City, N.Y.: doubl;eday, 1979
The Dramatised Bible: ed. Michael Perry. London: Marshall Pickering: Bible Society, 1989
Web sites with helpful lectionary resources: