Laws Publishing
|
THE ARGUMENT OF THE BOOK OF JOB UNFOLDED |
|
|
|
Jim Laws |
|
|
|
It has been said that preaching from Job is like nurturing a cactus garden. One is liable to recoil from constant prickles and miss the blossoms in the night.1 If one is a patient and careful student of God’s Word in general and the book of Job in particular, he will find that the book of Job is a rare book indeed and one which every child of God should come to know very well. Perhaps, it is in part, because Job is composed of such rich Hebrew poetry coming from the most ancient of times that Job is often ignored or misunderstood. Job is composed of a complex series of speeches written in poetic form. Yet, no other book of the Bible combines the scenes of heaven with the down-to-earth, day-to-day business of living quite like Job does. Job, like each of the other books, which together make up the Christian Bible, is a perfect book. In fact, each book of the Bible is perfect for the purpose God intended. The Bible gives the answer to every human question, which we could raise concerning humanity. Job is no exception. |
|
|
|
However, it is essential to remember that, as important to the Bible as Job is, still it is not complete without the New Testament. Job is surely helpful as it “pulls down the curtain” to answer life’s most crucial questions. Yet, one must go to the New Testament to understand God’s final Word on this or any matter. |
|
|
|
Notice, in this regard, just as Job tells us of the work of Satan in bringing torment and suffering to Job, still it is the New Testament that tells one that Satan so desires us that he may sift us as wheat (Luke 22:31). Peter describes his activity as a roaring lion seeking whom he may devour (I Peter 5:8). With life and health, as far as one could know, being before us in seemingly immeasurable abundance, it is quite an easy thing to think that we will live on and on, and forget that it is appointed unto all men to die, and then be judged (Heb. 9:27). The Bible teaches us that we are mortal and must prepare to die. Job addresses such issues in its own unique way, but its lessons must be understood from the standpoint of Christ and the New Testament. |
|
|
|
THE ARGUMENT OF THE BOOK |
|
|
|
By now it can be seen that the subject matter of Job is of great importance for our spiritual lives. This basic message or argument, as it has been termed for this present study, has been summarized in various ways. Someone has suggested that the book of Job speaks of the mystery of suffering. As the reader continues through this study, it will become clearer that the element of suffering is not the major purpose of this book. Though many lessons will arise from a consideration of Job and his suffering, still suffering itself is not the basic message. Others contend that this by itself is too broad and that the book speaks regarding a specific type of suffering: why do the godly suffer? One Bible writer summarizes the message of the book of Job as, how can it be that calamity may befall the godly? The “why” of undeserved suffering becomes a frequent consideration when men begin to discuss the basic message of the book. |
|
|
|
The book falls naturally into three parts. First, there is the prologue, which is written in prose (chapters1-2). Second, there is the dialogue itself, which is written in Hebrew poetry (chapters 3:1-42:6). It is here that the dialogue is divided into three sections. There is the discussion between Job and his friends (chapters3-31), the discussion with Elihu (chapters 32-37), followed by the address from God Himself (chapters 38-41). In the discussion, which takes place between Job and his three friends, there are found three rounds or cycles of alternating speeches. Eliphaz, perhaps the oldest of the “miserable” counselors, begins (chapter 4), followed by a response from Job, followed by Bildad, then Job, then Zophar, then Job. These rounds or cycles, as they are often called, continue for three rounds. However, Zophar fails to respond in the third round, making the only exception to the order. Then Elihu addressed the matter (chapters 32-37). God closes the discussion with the epilogue, again written in prose (chapter 42:7-12). An understanding of the organization and design of Job will be helpful in seeing the basic argument of the book. |
|
|
|
After the hero of the book is described and his afflictions are chronicled in chapters one and two, the dialogue opens with the patriarch himself (chapter 3). Here, he curses the day in which he was born (vv. 1-10). He regrets he had not died on his birthday (vv.11-19) and bitterly complains that he is forced to live when he longs to die (vv.20-26). Upon this follows the debate between Job and his three friends, who have come to comfort him (chapters 7-31). The scene is upon the ash heap, outside his humble compound, where Job, as a leprous type outcast, is sitting and suffering. It is here that the argument for the book begins to unfold.
|
