Leonard Theological College,

Online Teaching

HOPE IN SUFFERING AND JOY IN LIBERATION:

Study of Hebrew Poetry & Wisdom Literature

Class: BD-IV Course Code: BBO18 Eng./

BBO19 Heb

12th & 13th Weeks

The Book of Job

This commentary on the Book of Job will be

done with the following points:
I. Background:
A. The occasion of writing the
Book
B. Purpose :
II. Literary Style & Structure of the Book:
A. Prose Chapters 1-2; 32:1-15 & 42;7-12
B. Poetry:
C. Literary Vehicle for a Theology Discussion:
D. Script for a Drama:
III. Exegesis/ Commentary:
IV. Main themes
V. Relevance for them and for us
A. How Hebrews looked at Job
B. How we Asians can look at Job,

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I. Background:

In order to understand what is written in the Book, it is necessary to ask some of these basic
questions, like - when it was written (occasion), why it was written (purpose) and how it was written
(literary style)? This is needed to be done to set the background of the Book for a better comprehension
of not only the written words but also the spirit of the written words.

A. The Occasion of Writing the Book:

The book has been set in the period of the fore-parents of Israel ca. 1800-1500 BCE (the
nomadic-pastoral periods of Abram-Sarah; Isaac-Rebecca, Jacob-Leah, et al). This can be attested from
the socio-historical, cultural and religious life that is depicted here in. There is a reference to Job having
a hoard of cattle, agricultural farms, man & maid servants. The religious practice of offering sacrifice in
the community also points towards pre-temple, pre-monarchic times, where ‘the Father’ officiates over
religious rituals- sacrifice - as a priest. The absence of any mention of Tent of Meeting or Temple, and
the levitical priesthood are yet another indicators. The book has hardly any reference to the historical
markers and subsequent unfolding of the events of the history of Israel, like - slavery in Egypt, Exodus
from Egypt, wilderness wondering, settlement, monarchy, etc.

But the issues, themes and theological concerns that are raised in the book do not match with its
archaic – pre-exodus, pre-monarchic, and pre-temple - setting. So the question arises what was the need
to make the setting of the Book look archaic? It appears that there is a deliberate attempt at making it
look archaic in order to establish its historicity, therefore its authenticity and a better chance of its wider
acceptability. The archaic setting of Job attempts to acknowledge, discuss and solve the needs of its
present generation by refereeing to a document, a treaty, a theological declaration which is not a new
document which is prepared recently but something that has been there since ancient times, therefore it
is valuable to give heed to in the present crises.

Then, if the archaic setting is a deliberate attempt to make it look ancient and to seek its
adoptability and acceptance then what was the setting of the book which matches well with the issues,
themes and theological concerns raised, discussed and solved in these pages?

It is generally agreed upon by the scholars that the occasion of writing a book with such
concerns and issues must have come from the Exilic to Post-Exilic period (after 587 BCE).

Firstly, the book presupposes the traditionally held view that “sin leads to suffering &
righteousness to blessing”. This “cause & effect” dynamics of retributive theology is attributed to
Deuteronomist- Historians belonging to 7th century BCE. Therefore the book must have been
composed some time after 7th century BCE.

Secondly, Job and his three friends base their arguments, both for or against, on this basic
premise that because Job is suffering therefore he must have committed sin. Whereas Job was arguing
for his innocence and righteousness and therefore claiming that his suffering is undeserved as he has

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not committed any sin, in his knowledge. This debate on the retributive theology shows that it has been
some time later then 7th century that people began to question its universal applicability, as it was not
always case that this “cause & effect’ theory seems to explain why people suffer. Therefore the
occasion of writing this book seems to be later than 7th century BCE.

Thirdly, the most appropriate historical occasion seems to be the exilic situation when the
children and grand children of the exiled people began to ask- why are we suffering, when we have not
committed any sin? These children and grand-children were those who were born later in exile, and it
was quiet natural for them to ask what is their fault for suffering the exilic pain and oppression (Jer.
23:??? - If my forefathers have eaten sour grapes should their children’s teeth be put on edge?).

Therefore, the occasion of the composition of this book seems to be exilic or post –exilic times.
A time when it seems quiet natural for the younger generation to question the naïve conclusion of
retributive theology that sin leads to suffering & righteousness to blessing. This debate comes in the
form of a literary composition where the protagonist Job is representing all these innocent people who
found themselves in the condition of suffering for none of their fault and challenging this theology as
an universally applicable theology for all times for all people.

B. Purpose :

After having discussed the occasion of the book, it will be significant to see how does this book
serve the purpose to answer the need of the people of its time. What could be the possible purpose of
such a composition that questions the traditional view that ‘obedience leads to blessing and
disobedience to suffering’? The book represents the need of the hour during exilic situation when a
certain section of the people (younger generation who were either born after 587 or grew up to
adulthood during exilic period) felt that they are suffering not for their own sins but for the sins of their
fore-parents in exile. It is a voice of contestation against the traditionally held view of retributive
theology.

Even after going through the suffering, the people are looking forward for the relief, how much
and how long can or should one suffer, is it not enough that they have suffered enough?

The first main purpose of the book seems to be to address three different groups of people
during exile, Job’s three friends who stand for the traditional retributive theology (cause and effect –
suffering due to sin), Job himself who is questioning the retributive theology because of the new
experiences in exile which are not answered convincingly well by the traditional theology ‘for evil -
curse & for good – blessing’. And the book is seeking to address to the general understanding of God –
who God is, and how wrongly we restrict God in our own formulae and theological constructions to
insist how God should behave in such a such manner at all times in all situations and with every one -
like a machine, forgetting the freedom of God, majesty of God, God’s will to act what seems fit to God.

First of all, it is addressing to Job’s three friends, to their attitude towards a suffering man - their
attempt to be theologically correct even at the cost of being rude, hurtful and judgmental to their ailing

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friend. The friends are siding with the traditional view of Retribution – sin leads to suffering , therefore
if you are suffering then you must have committed sin. This dynamics of cause and effect is represented
by three friends in the form of their arguments. The book is showing the limitation of such a fixed,
rigid, and formulaic way of describing God’s activities that it is not applicable always everywhere and
every time. The confirmation of Job’s righteousness is already established in first two chapters in the
speeches of God before the friends appeared on the scene. Therefore this formulaic understanding is
limited in its application and does not explain the issue of suffering, much less the issue of innocent
suffering.

Secondly the book is addressing to Job’s stand who too is bound by this retributive theology and
claiming that because he is righteous therefore his suffering is unjustly meted out to him. Job is
challenging the justice of God, how can God punish a righteous man- theodicy. It is another extreme of
the spectrum of cause and effect. Job is holding out his righteousness and demanding that his cause be
vindicated, his righteousness be acknowledged and his undeserved suffering be taken away.

Thirdly the book is addressing the theology of the people of Israel of its time that retribution is
just one of the aspect of God’s working with human beings. It should not be held against God if God
chooses to deal with human beings differently. Both Job’s friends and Job are making theological
treaties on the functioning of God- this is how God (should) functions. This formulaic capturing of
God’s actions and dealings with human being needs to be healed as it is making God just a machine
who can be operated by human beings. If a human being presses the button of good deeds God has no
choice but to reward the good deeds with blessings, and if human knowingly or by mistake presses the
button of evil deeds then God has no other way to redeem the situation and the person, but to sanction
punishment. Thus both Job and his friends making God less than what God is from almighty,
magnificent and omnipotent to just a vending machine well oiled to respond to the human initiatives,
with no choice of its own. The book is helping the people of Israel in exile to rise above their
theological formulations of retribution and look at God as a God of the universe, who has created the
whole universe, who can not be limited in a mathematical construction of cause and effect. And for this
God does not need Job or his friends to be God’s advocate, to defend God, to speak on behalf of God,
to even tell how God should be working in such-a-such situation.

God’s freedom and choice, God’s mercy, forgiveness and grace are hugely undermined by Job,
his friends, and by the people of Israel in exile. The purpose of this book is to address to this
theological fixation in which the people of its were trapped, and the book is seeking to bring a healing
and restoration of the people , their sufferings and their relationship with God who is not a machine but
a loving, caring creator God of the whole universe including Babylon.

The second main purpose of the book is to discuss – “if suffering and blessings are not related
with the human actions then why should human be religious”? The question has been put in the mouth
of a character called Satan – does Job worship God for naught? Because God has shielded Job with
blessings- children & family, property & cattle, and also good health - that is why Job is worshipping
God, and the moment these things are removed away from Job he would curse God on God’s face. The

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question is - What is the aim of human piety and religiosity? The people in exile are not in a position to
get or to be blessed with these ’blessings’, so they are asking this question why should they worship
God? The book is voicing their deep felt craving and grappling with this attitude towards human
religiosity and piety.

II. Literary Style & Structure of the Book:

The literary description of its style can be done with the distinction of its prose section with the
poetry section.

A. Prose Chapters 1-2; 32:1-15 & 42;7-12

Chapters 1-2:

1:1-5 The book begins with this prose section- narrating the story of Job by setting its
background, place, Job’s character, Job’s prosperity, Job’s family, and Job’s religiosity and
righteousness.

1:6-12 First Scene in Heavenly Court begins with a debate between God & Satan (one of the
court member) on the issue of incentive of religiosity – “Does Job fear God for naught?” God
challenges Satan to take away all the incentives (blessings) of Job and Job would still be doing piety
(fearing God).

1:13-22 back on earth Job is systematically being striped of his blessings- oxen & asses, sheep
& servants, camels and servants along with the trade & goods, children & landed property. 1:21-22
give the result of this contest where Job declares –

“Naked I came from my mother’s womb and naked shall I return; the LORD gave, and the
LORD has taken away; blessed be the name of the LORD”. In all this Job did not sin or charge
God with wrong.

2:1-6 Second Scene in Heavenly Court takes the debate further to a personal, physical level
where both God and Satan agree to ‘touch his skin but to spare his life’.

2:7-10 Job was afflicted with loathsome sores from foot to the crown of his head. This causes
social dislocation of Job from his home and social surrounding to go out of the town to dwell ‘on the
ashes’. His wife supports the side of Satan and suggests him ‘to curse God and die’. Once again Job
come our victorious with these words,

You speak as one of the foolish women would speak, shall we receive good at the hand of God ,
and shall we not receive evil?”

The result of this level of challenge also comes in the form of Job’s abuse to his wife- shall we take
good at the hand of God, and shall we not receive evil?

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 In all this Job did not sin with his lips.

In fact the contest is over and God has won the debate with Satan whether – “Does Job fear God
for naught?” the answer is no he still worships God.

2:11-13 the entrance of his three friends – Eliphaz, Zophar & Bildad- ‘to console him and
comfort him’. This section joins the prose 1-2 chapters with the poetry 3 – 41chapters. With the
inclusion of these words about the coming of his friends the stage is set for the theological dialogue and
debate among all the characters on the issue of suffering to begin.

The continuation of this story can be taken directly from here 2:13 and be joined with 42:7-17
which is another prose section with some editorial corrections adding the summary of what all Job’s
friends said, and how Job came to this understanding of restoration with God.

42:7-17 Job is restored in his conviction and theology with necessary corrections and healing,
and his friends are punished for their speaking against Job’s innocence and for God’s mechanical way
of operating, Job’s fortune is restored with cattle, farm etc. up to his children - seven sons and three
daughters. Ofcourse, it presupposes the restoration of Job’s wife too, though we do not hear much
about her and also from her during the debate in the poetry section. Why has she been silent during the
debate, who kept her out of it? Was it her decision to abstain from the dialogue or she was asked to
keep quiet on religious matters in a patriarchal setting? She is more conspicuously present by her
absence.

B. Poetry:

Ch. 3-27 has three rounds of dialogue between Job and his friends, each one takes their turn to speak
and then Job responds to each one. It goes something like this-

Ist round IInd round III round

First friend - Eliphaz;

Ch. 3 Job; ch.15 Eliphaz ch 22 Eliphaz

Ch. 4-5, Eliphaz; ch. 16-17 Job 23-24 Job

Ch. 6-7 Job

Second friend - Bildad;

Ch. 8 Bildad; Ch. 18 Bildad Ch. 25 Bildad

Ch. 9-10 Job Ch. 19 Job Ch. 26-27 Job

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Third Friend- Zophar

Ch. 11 Zophar Ch. 20 Zophar -

Ch. 12-14 Job Ch. 21 Job -

Ch 28 A HYMN OF CREATION

Ch. 29-31 Job

[32:1-5 is yet another section in prose]

Ch. 32:6 to 37: 24 Elihu Speaks both to friends of Job and to Job

Ch. 38 – 40:1-2 YHWH speaks

Ch.40:3-5 Job speaks

40:6 to 41: 34 YHWH speaks

42:1-6 Job speaks – the speech of ultimate realization, it makes a perfect

conclusion of the whole discussion penned in the poetic style.

Where does the Book End:

Does the book has two separate endings - one for the prose in 42:7-12 and another for the poetry in
42:1-6?

III How do we Understand the Book?

A. A Literary Vehicle for a Theology-Discussion:

What do we make of this literary mosaic of prose & poetry? Is this arrangement just a
coincidence or is it deliberate to communicate a serious theological point? Can we discern any pattern
in its arrangement? Can we make an interpretation or several interpretations of this prose & poetry
arrangement?

The literary style of the book seems to be governed by its purpose and its content. The book is
basically dealing with the theological issues, like- God’s freedom of action, human innocence and
suffering, and human religiosity & piety, which are serious and strenuous issues of theological debate.
It would not have been easy to engage a common person into these heavy theological discussions
unless a literary vehicle of a folk-tale is employed to carry these issues to the general public in a lighter
vein, in a more acceptable way, in a palatable way from known to unknown. Therefore, a literary
vehicle of a popular folk story of a person named Job which was already prevalent and known to the
people of that wider Ancient West Asian region – from Babylon to Egypt is employed for this task. The
Ancient Near Eastern Texts (ANET) inform us about the presence of a popular folk-tales of Job in

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varied versions already existing in the wider Ancient West Asian region (for example - a Sumerian
Job). The folk-tale is about a good rich person who under goes hardship in life, looses all his riches and
at the end he gets back everything – happy ending. It was a popular story among the people of that
region because of its final impact that good triumphs over evil, therefore hold on to the goodness even
during the hard times. They would always be interested to listen to this story with different variations in
its content as well as in its presentation in the form of – ballad, drama, street- play, song and so on.

The popular and prevalent story of Job is picked by the Hebrew theologian to serve a purpose of
a vehicle to carry a deep theological discussion like- how does or should God act with human beings in
a retributive manner or God has a freedom. How can human beings understand and coop with the
seemingly undeserved suffering? What is the point of human religiosity and piety if it is something
other than bringing blessings? The popular and known story of Job is cut in to two pieces and in
between a theological debate is launched. The story of Job is applied at the beginning in order to
capture the attention of the ordinary listener – the common persons. Once the story starts the listener
begins to associate himself or herself with the main character Job- an innocent sufferer- and as the
dramatic unfolding of events begin there is hardly anyway to get away from knowing what happened at
the end. Even though the story must have been known to the people of that region but still every time it
is told, it carried an attraction, a fascination, and a fulfilling impact of reaching up to its happy ending.

B. Script for a Drama:

The literary style of the Book of Job has been studied by the help of New Literary approaches.
And one of those is to look for the elements of dramatics into the literature of the book.

The elements of a script of Drama are discerned from its literary composition.

Background Narration:

With its curtains closed, the Drama begins with a background narration setting the starting of
the story- “Once upon a time, in a land of Uz there was a man named Job . . . . The narration goes on
till the Prose sections of ch 1 – 2. By the use of different voices in the background the conversation
between Satan & God and between Job and his servants are depicted. And at the end of the drama once
again the background narration technique is employed to reach its climax of happy ending in 42:7-12,
where Job gets back the double of all what he had lost, his wealth and his family.

Dialogues & Monologues:

The first scene of the drama is where Job is sitting on the garbage heap gloomy, infected, alone
and dejected and his three friends arrive 2:. Then the three rounds of dialogue between Job and his each
friend one by one begin in ch 3 to 27. These chapters can be called as dialogue because each time only
one person is speaking and then its is Job’s turn to respond to each one of them turn by turn. Each
character is sure about its script and also about other’s script as well. At no point any speech is
interrupted. No character is speaking out of turn . there is an orderly sequence to the cycles of speech-

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first Job speaks, then Eliphaz answers, then Job answers him, then Zophar takes his turn to confront
Job, then Job answers him, then Bildad speaks to Job and then Job answers him. This cycle of speeches
are repeated three times in the same order, with out interruption by the third character when the two are
dialoguing, without any one speaking out of turn and also without cutting the earlier one short.

Another set of dialogues can be found in chapters 38-40 between Job and YHWH, here also
both, surprisingly even God, are strictly sticking to the script. Each one is allowing other to complete
his allotted speech.

Hymn in the Intermission:

The usefulness of song with music has its own purpose and special effects. The chapter 28 is a
hymn that comes almost in the middle of the drama suggesting that it is a time for intermission. When
the song starts, it is a sign that now the story will not move forward. The audience can leave their seats
for the time being to go out of the hall or auditorium and refresh themselves and come back after
meeting their biological needs. The song ensures that no body misses the progression of the story line
while they felt the urgent need to go out to replenish their hunger and thirst. When they go out of the
hall, the loud sound of the song serves as a good indicator of how long to stay out and when the song is
over it is the time to get back on their seats.

The special effect of the hymn or song is to bring a balance in the mood of the drama and so
also of the audience. When the story line begins to get really serious and heavy, when it has reached to
its point of melancholic deep end, the song with music comes at that moment to lighten the mood and
bring a balance in the story and audience.

Soliloque:

The book of Job has its own share of soliloque when Job is apparently not addressing his
speeches to any one in particular in chapters29 – 31. These are the moments of soliloquy in the drama.
At this moment the central character Job is allowed space and occasion to give full expression to his
pain, agony, anguish, anger, and confusion. This is the time for Job to vent out his dilemma of either to
be angry on a friend (God) who has turned foe or to be tolerant to a powerful friend’s misplaced,
misjudged, and misguided revenge and punishment towards him in the form of his sufferings which
will soon pass away once the friend realizes the mistake of his wrongly attributed punishment.

IV. Main Themes & Relevance:

In the Book of Job, the discussion is on the main theme of Human suffering, what is the origin of it,
what is the cause of it, and who can deliver human from the sufferings.
A. Hebrew Theory of Retribution : Cause and Effect
The book makes use of a story of a good man who is suffering with no reason of his action or
thoughts, and all the three sources- his wife and his friends (society), religion, and law tell him that his
sufferings point to his sinfulness to which he is questioning. The book is raising questions on this

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theory – why do innocent & righteous suffer like him? And why do wicked prosper and go away free
without any punishment?

B. Let God be God: Sovereignity & Freedom of God

Finally the book is moving the reader or audience to a higher form of spirituality than simple
calculation of ‘cause & effect’ for human blessings and sufferings. The book takes us on a higher plane
by showing that our relationship with God is not mechanical, like electrical switch or ATM card, where
human actions can result in blessings or suffering.But it is divine will and freedom to do what God
wants to do. Even though human cannot always understand and it is beyond human logic and
explanation as why some one is suffering or getting blessings. No one can tell God what to do, to bless
or to curse, depending on human actions good or evil. The finally the book demands that “Let God be
God” the Creator, Omnipotent, Omnitient, Eternal. Human must remain human, and should not try to
put God’s actions in any formula.

C. Indian Relevance of the Book of Job: Karma Samsara

Karma Samsara Philosophy tells us that Nothing can be done in this life to make a change in the
present situation of suffering or blessing. Human efforts or lack of it give results but not in this life, the
result comes out only in the next birth or re-birth. Role of God is almost invisible, indifferent , not pro-
active but reactionary. There is no freedom of God. There is no grace of God too. The human earn their
sufferings or blessings by their actions in previous birth. Since the human suffering is governed by the
actions of their previous birth, so no one can help them, and no one should help or interfere in the cycle
of human suffering. Human are suffering becasue they deserve to suffer as per their actions in the
previous birth. There is no place for Mission and evangelism, no mercy, charity, love, compassion and
mission to the suffering masses, to tribals, dalits, marginal communitites.
Indian mind can very well find the resonance of this dilemma in the book, in its characters and the
different side of the arguments too. There are pro-cause and effect; anti-cause and effect; and a
conciliatory cause and effect.

Points of Departure: Bk of Job V/S Karma Samsara

The book of Job departs with the theory of Karma Samsara with the following points:
- No Fatalism: The bk of Job does not support or follows the Fatalism- once you are born in a
caste, community or gender, it is fixed for life. Your birth determines your life, what
treatment you will get by society, it is cruel and fatal without any change. Whereas in the
book of Job the birth of Job or his family members does not determine their fate for the
whole life. The family goes throguh drastic changes in both directions, from blessings-
sufferings- and then again blessings.
- No Pre-Destination: The present life situations are not decided before the birth. In the bk of
Job, both blessings and sufferings, go through change. Human life is not pre-fixed or
predestined in the previous birth on the basis of Karma in that birth. Yes, there is a cause
and effect that operates in the World, but it is applicable only upto a limited situation, not

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 always and everywhere. There is God’s freedom and God’s Plan beyound human good
deeds or wickedness that are over and above everything. God is gfree to choose to show
mercy, grace, forgiveness and pardon to human beings. God’s acts are not dependent on
human acts.
-
Multimedia Resources:
https://www.youtube.com/watch?v=xQwnH8th_fs [11:00]
https://www.youtube.com/watch?v=mBSKwuVUOfs [41:26]
https://www.youtube.com/watch?v=e9LB47o4Q9M [54:49]

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