Job — Introduction & Outline

The book of Job is anonymous, which has led to many suggestions for its authorship: Job, Elihu, Moses, Solomon, Hezekiah, Isaiah, Jeremiah, and Ezra. Moses has many proponents, in part because of Talmudic tradition and the assumption that he acquired the story during his 40 years in Midian, which is adjacent to Uz (1:1). Solomon finds support because of his reputation for wisdom literature, the genre of Job, and the similarities between Job 28 and Proverbs 8. A plausible suggestion is that Job himself was the author. The details of lengthy conversations point to an eyewitness and the 140 years of additional life (42:16) would have given him ample occasion to record the story.

If Moses wrote Job in Midian, the date of composition would be the early fifteenth century. If Solomon is the author, then it was written in the middle of the tenth century. If Job wrote the book, it is dated from the patriarchal period making it the earliest book in the Bible.

Many things indicates Job lived in the patriarchal period. First, it appears he lived to be near 200 years old (42:16) which corresponds to the longer lives of the patriarchs (eg. Gen. 25:7). Also, Job's wealth is measured by livestock (1:3; 42:12), as was true of Abraham and Jacob (Gen. 12:16; 30:43), and not by silver or gold. Like the patriarchs, Job was a father-priest who offered sacrifices. Further¬more, the Chaldeans in Job are nomadic (1:17), a fact not true in later years. In addition, there is no mention of Israel, the exodus, the Mosaic law, or the tabernacle. Job also uses the patriarchal name for God, Shaddai, 31 times while the rest of the Old Testament uses it only 17 times. Finally, the book uses a number of personal names and places also associated with the patriarchal period. Therefore, if Job wrote the book, it would have been between 2100 and 1900 B.C.

The historicity of the events of Job is sometimes questioned. But his homeland, Uz (1:1), was not a fictional place. It was located east of Edom, southeast of the Dead Sea, and bordered Midian in what is now northern Arabia. Also, Job's historical existence is affirmed by both an Old and New Testament author (Eze. 14:14,20; James 5:11).

The religious setting is evidently pre-law. Father's acted as priest and offered sacrifices for the family. Also, from the statements of Job's friends, it appears a form of retribution theology existed which considered suffering a divine punishment for sin.

Two major themes emerge from Job: God's sovereignty over creation, and faith amid incomprehensible suffering. Job was written to show that because God is sovereign over creation, man can trust His purposes in allowing suffering. Thus the message of Job is an encouragement to faith in God in adverse circumstances.

Most of Job consists of cycles of dialogue between Job and his friends. The latter part of the book contains three important discourses by Job, Elihu, and God. The prologue and epilogue are critical in understanding the overall message of the book because they reveal God's sovereignty behind Job's situation.

The prologue (1:1-2:13) introduces Job and the circumstances behind his suffering. He is introduced as an unquestionably righteous man (1:1-5). The two interviews of God with Satan (1:6-2:10) show that ironically his righteousness is the indirect reason for his suffering as he is accused by Satan in God's presence. The prologue show that Job's suffering is not God's punitive action. Yet indirectly, his suffering is the result of God's permissive will. Job understands somewhat God's sovereignty in prosperity and suffering, and this keeps him from sinning with his lips (2:10). The introduction of Job's three friends, Eliphaz, Bildad, and Zophar (2:11-13) sets the stage for the extensive dialogue which follows.

There are three cycles of dialogue between Job and His friends (3:1-27:23). Job's words begin and end the cycles which are put in the form of interchange between one friend at a time with Job's reply. In Job's beginning monologue (3:1-26) he bemoans his birth and questions why his life continues in view of such tremendous suffering. This questioning of God's plan prompts the replies of his friends.

Eliphaz begins the first cycle of dialogue (4:1-14:22) as he does the other two. In his speech (4:1-5:27) he rebukes Job and declares his suffering is a result of sin (4:1-21). His advice to Job is to accept his suffering as God's discipline while seeking God's mercy (5:1-27). Though Eliphaz demonstrates a lofty concept of God, his declarations indicate simplistic thinking about God's ways in light of the information given the reader in the prologue. Job's response (6:1-7:21) has the confidence of an innocent man and blames his friend for a wrong evaluation of his righteousness. Job continues to question God's justice in permitting his suffering (7:7-21).

In his first speech (8:1-22), Bildad pursues the reasoning of Eliphaz and rebukes Job for accusing God of injustice (8:1-4) arguing that God does not inflict the righteous but only the unrighteous (8:8-22). In response (9:1-10:22) Job concedes the relative unrighteousness of man before God and expresses the futility he feels in pleading with God (9:1-35). Then he continues by questioning God directly about the reason for suffering (10:1-22).

The speech of Zophar (11:1-20) also rebukes Job for impertinence before God whose ways are unknowable (11:1-12). His solution for Job is also repentance (11:13-20). Job's response (12:1-14:22) reveals a clearer understanding of God's ways than his friends have because he recognizes to a greater degree God's sovereignty in human affairs since God does not always prosper the righteous (12:1-11). Thus the traditional theology of divine retribution is challenged. Job believes still that he will be vindicated (13:13-19). Yet in his finite understanding, he continues to petition God for a justification of his suffering (13:20-14:22).

The second cycle of dialogue (15:1-21:34) also begins with Eliphaz (15:1-35). He assumes his previous position by rebuking Job as a sinner (15:1-16) and describing the divine inflictions of the wicked (15:1-35). Job's response (16:1-17:16) shows he is growing impatient with his friends' lack of compassion (16:1-5) as he continues to despair in his condition (16:6-17:16). He recognizes a gap between finite man and the infinite God and longs for a mediator to fill that gap on his behalf (16:18-17:2).

Bildad's rejoinder (18:1-21) defends his friends against Job's personal attack (18:1-4) and seems to ignore Job's assertion of innocence by describing the fate of the wicked (18:5-21). Job's disappointment in his friends grows (19:1-6,12-22). Significantly, he sees his ultimate vindication in the future Redeemer because he understands justice does not reside chiefly in this life (19:23-29).

Zophar's second speech (20:1-29) answers Job's observation that some of the wicked prosper, by arguing that their prosperity is short-lived. But Job challenges this with the assertion that often the wicked experience no apparent calamity in this life (21:1-34). Again, the second cycle illustrates Job's challenge to the expectations of life by notation of the exceptions, of which he is an example.

The last cycle of dialogue (22:1-26:14) is once more led by Eliphaz who asserts that Job's righteousness is of no avail to God because of his overriding wickedness (22:1-30).

However, the reader has seen in the prologue that Eliphaz is wrong. Job's answer (23:1-24:25) maintains his innocence and sense of frustration while revealing his understanding of God's unfathomable sovereignty in the appointments of his life (23:13-17). The fearful attitude of Job elevates him over his more presumptuous friends in their understanding of God.

Bildad answers Job by agreeing with his lofty view of God's sovereignty, but uses it to argue that therefore no one can ever be justified before God (25:1-5). Job recognizes the absence of hope and help in Bildad's theology (26:1-14). His understanding of God's great-ness does not exclude but includes justification of unworthy men.

At this point, the cycle of dialogue ends with a closing monologue by Job (27:1-23). He steadfastly maintains his righteousness positioning himself apart from the enemies of God and their punishment.

The dialogues have revealed the presuppositions of many in regards to suffering. The friends argue from the normal expectation that God prospers the righteous and causes the wicked to suffer. Job, however, argues from the unexplainable exceptions in which the reason for suffering is hidden in the sovereignty of God. Job thus proves his superior faith and his superior understanding of God's greatness, yet he continues to demand an explanation from God.

The cycles of dialogue give way to three discourses delivered by Job, Elihu, and God (28:1-42:6). Job's discourse takes the form of a summary monologue (28:1-31:40). His opening discourse on wisdom (28:1-28) shows that he understands he is not wise enough to understand his suffering. This leaves only faith, also expressed as "the fear of the Lord," and obedience to the known will of God as man's duty (28:28). Job's summary defense (29:1-31:40) shows that in no way does he concede to his friends that his troubles are due to some sin. He recalls his former days of prosperity (29:1-25) and contrasts this with his present calamity (30:1-31). Furthermore, he rigorously defends his innocence in every area of personal conduct (31:1-40).

The next discourse is spoken by Elihu (32:1-37:24) in four separate speeches. He speaks now because the three friends are speechless thinking Job is incorrigibly self-righteous (32:1-22). Elihu shares this opinion (32:2) but answers Job from a different perspective. His first speech (33:1-33) refutes Job's belief that God is silent in regards to his suffering. He argues that God speaks to men in various ways, if they can hear, and that He designs suffering as a preventative for sin (33:29-30).

Elihu's second speech (34:1-37) answers Job's insinuations that God is not fair with a defense of God's justice. He asserts that Job's questioning of God's justice is out of line (34:34- 37). The third speech (35:1-16) contests Job's inconsistent complaint that his righteous life is no concern to God yet should earn better treatment by God (35:1-3). Elihu argues that Job's arrogant attitude prevents God's vindication of him (35:9-16). In his fourth speech (36:1-37:24), Elihu proclaims the goodness and greatness of God in relation to man (36:1-23) and creation (36:24-37:24) in order to prove to Job that it is presumptuous to question God's wisdom and ways. Job's silence after all four speeches may indicate his recognition of some truth in Elihu's words. Elihu's theology is not simplistic like the three friends', but is based on a lofty and majestic concept of God that humbles men.

The final discourse is a two-part direct challenge to Job by God which reinforces the awesomeness of His person addressed by Elihu (38:1-42:6). Through a long series of questions, God challenges Job to explain the mysteries of the inanimate creation (38:4-38) and the animate creation (38:39-39:30). At this, Job finally confesses his sin of presumption (40:3-5), but God continues His theology lesson in a second part of the discourse (40:6-41:34). Here God widens the gap between man and Deity by challenging Job to do the works of God (40:6-14) and by using the examples of behemoth and leviathon (40:15-41:34).

Job is finally reduced to complete repentance (42:1-6) with the realization that he has dared to speak of things "too wonderful" or beyond his human ability and right to understand.

The epilogue (42:7-17) describes how God rebukes the three friends, defends Job, and returns Job's prosperity double. God never tells Job why he suffered, but this fits the purpose of the book which is to show that God is sovereign over creation and the best man can do when faced with unexplainable suffering is continue to trust Him because He is God. Thus the book encourages men to faith and a greater concept of God.

1. Prologue 1:-2:13

   1. The introduction of Job as a righteous man 1:1-5
   2. The interviews with Satan that result in Job's affliction 1:6-2:10

      1. The first interview and loss of Job's prosperity 1:6-22

         1. The agreement between God and Satan in heaven 1:6-12
         2. The destruction of Job's prosperity by Satan 1:13-19
         3. The righteous response of Job to this calamity 1:20-22
      2. The second interview and loss of Job's health 2:1-10

         1. The agreement between God and Satan in heaven 2:1-6
         2. The destruction of Job's health by Satan 2:7-8
         3. Job's righteous response to this calamity 2:9-10
   3. The introduction of Job's three friends 2:11-13
2. Three Cycles of Dialogue Between Job and His Friends 3:1-27:23

   1. Job's introductory monologue 3:1-26

      1. He wishes that he had never been born. 3:3-10
      2. He wishes that he had died at birth. 3:11-19
      3. He wonders why he can not die since he is suffering. 3:20-26
   2. The first cycle of dialogue 4:1-14:22

      1. Eliphaz's first speech 4:1-5:27

         1. He rebukes Job's attitude. 4:1-6
         2. He declares that suffering is the result of sin. 4:7-11
         3. He supports his thesis by describing a vision. 4:12-21
         1. The circumstances of the vision 4:12-16
         2. The message of the vision 4:17-21
         4. He advises Job. 5:1-27
         1. Job should realize that men will suffer. 5:1-7
         2. Job should seek God because He is merciful. 5:8-16
         3. Job should accept God's discipline. 5:17-27
      2. Job's response to Eliphaz 6:1-7:21

         1. He asserts suffering causes him to speak rashly. 6:1-13
         1. He complains because of his great distress. 6:1-7
         2. He wishes that God would kill him. 6:8-10
         3. He expresses his lack of hope. 6:11-13
         2. He expresses disappointment in his friends. 6:14-30
         1. They are undependable in hard times. 6:14-23
         2. They do not properly consider to his words. 6:24-30
         3. He laments the brevity and futility of life. 7:1-6
         4. He prays to God about his distressed life. 7:7-21
         1. He reminds God that his life is short. 7:7-10
         2. He says he will continue to complain. 7:11-16
         3. He asks God why he is targeted for trouble. 7:17-21
      3. Bildad's first speech 8:1-22

         1. He rebukes Job for accusing God of injustice. 8:1-4
         2. He advises Job to turn to God and prosper again. 8:5-7
         3. He argues for God's justice. 8:8-22
         1. Former generations would teach Job this. 8:8-11
         2. The unrighteous do not prosper. 8:12-19
         3. God does not forsake an upright man. 8:20-22
      4. Job's response to Bildad 9:1-10:22

         1. He cannot contend with God. 9:1-35
         1. God is so great no one can stand against Him. 9:1-13
         2. Job thinks it is futile to plead with God. 9:14-31
         3. Job wants a mediator to help him. 9:32-35
         2. He asks God about his unfair suffering. 10:1-22
         1. He questions God about his unfair suffering. 10:1-7
         2. He asks why God is destroying him. 10:8-17
         3. He asks why God allowed his birth. 10:18-22
      5. Zophar's first speech 11:1-20

         1. He rebukes Job for his words against God. 11:1-6
         2. He declares that God cannot be known by Job. 11:7-12
         3. He implores Job to repent and be restored. 11:13-19
         4. He reminds that the wicked will be punished. 11:20
      6. Job's response to Zophar 12:1-14:22

         1. He answers his friends' wisdom. 12:1-13:19
         1. God does not always bless the righteous. 12:1-11
         2. He is not inferior to them. 13:1-12
         3. He declares that he will be vindicated. 13:13-19
         2. He speaks to God about his suffering. 13:20-14:22
         1. He asks God for a fair hearing. 13:20-27
         2. He notes the nature of life and death. 13:28-14:12
         3. He longs for God to deal with him. 14:13-18
         4. He knows life is hopeless. 14:19-22
   3. The second cycle of dialogue 15:1-21:34

      1. Eliphaz's second speech 15:1-35

         1. He rebukes Job for his words against God. 15:1-16
         1. Job's words prove his sinfulness. 15:1-6
         2. Job thinks he is wiser than others. 15:7-13
         3. Job is a sinner like all other men. 15:14-16
         2. He describes what God does to the wicked. 15:17-35
         1. He exhorts Job to listen. 15:17-19
         2. The wicked are tormented. 15:20-26
         3. The wicked will not prosper. 15:27-35
      2. Job's response to Eliphaz 16:1-17:16

         1. He reproaches his friends for long-windedness. 16:1-5
         2. He complains of his suffering at God's hands. 16:6-17
         1. God has targeted him for trouble. 16:6-14
         2. Job's is caused to sorrow unfairly. 16:15-17
         3. He wants to be represented fairly to God. 16:18-17:5
         1. He longs for an advocate with God. 16:18-17:2
         2. He calls upon God to be his guarantor. 17:3-5
         4. He despairs of his condition. 17:6-16
         1. He is an example of suffering to the people. 17:6-9
         2. He expresses his hopelessness. 17:10-16
      3. Bildad's second speech 18:1-21

         1. He rebukes Job's attitude towards his friends. 18:1-4
         2. He describes the fate of the wicked. 18:5-21
         1. They are trapped by their own schemes. 18:5-10
         2. They are haunted by calamity and disaster. 18:11-16
         3. They leave no memory or heritage. 18:17-19
         4. They are an example to others. 18:20-21
      4. Job's response to Bildad 19:1-29

         1. He charges his friends with an unfair attack. 19:1-6
         2. He charges God with persecuting him. 19:7-12
         3. He charges all with forsaking him. 19:13-22
         4. He is confident God will vindicate him. 19:23-29
      5. Zophar's second speech 20:1-29

         1. His anger with Job's words 20:1-3
         2. The brevity of the wicked's prosperity 20:4-11
         3. The poisoning effect of sin 20:12-19
         4. The judgment of God on the prosperous wicked. 20:20-29
      6. Job's response to Zophar 21:1-34

         1. He tells them to withhold their mocking. 21:1-6
         2. He asks them about the prosperous wicked. 21:7-34
         1. They live happily while rejecting God. 21:7-16
         2. They deserve to be punished for sin. 21:17-21
         3. They may die in peace or in bitterness. 21:22-26
         4. They often prosper without calamity. 21:27-34
   4. The third cycle of dialogue 22:1-26:14

      1. Eliphaz's third speech 22:1-30

         1. God is not interested in Job's righteousness. 22:1-5
         2. Job has sinned against others. 22:6-11
         3. Job has defied God. 22:12-20
         4. Job should repent and be restored. 22:21-30
      2. Job's response to Eliphaz 23:1-24:25

         1. He continues to assert his innocence. 23:1-17
         1. He longs to present his case to God. 23:1-7
         2. He is confident of his vindication. 23:8-12
         2. He is frustrated at God's injustice. 23:13-24:17
         1. He is terrified of God's sovereignty. 23:13-17
         2. There is no retribution on oppressors. 24:1-12
         3. There is no retribution on violent sinners. 24:13-17
         3. He declares the wicked will be punished. 24:18-25
      3. Bildad's third speech 25:1-6

         1. He declares God's immeasurable greatness. 25:1-3
         2. He declares God's unattainable righteousness. 25:4-5
      4. Job's response to Bildad 26:1-14

         1. He criticizes Bildad for being of no help. 26:1-4
         2. He agrees that God is great. 26:5-14
   5. Job's concluding monologue 27:1-23

      1. He will remain innocent. 27:1-6
      2. God will punish Job's enemies. 27:7-12
      3. The wicked are punished in their death. 27:13-23
3. Three Discourses 28:1-42:6

   1. Job's summary monologue 28:1-31:40

      1. His discourse on wisdom 28:1-28

         1. Man exposes many recesses of the earth. 28:1-11
         2. Man cannot find wisdom by himself. 28:12-22
         3. God alone is able to give wisdom. 28:23-28
      2. His summary defense 29:1-31:40

         1. He recalls his former days of happiness. 29:1-25

            1. God's blessing was upon him. 29:1-6
            2. He was respected for his justice. 29:7-17
            3. He expected to die with God's blessing. 29:18-20
            4. All men respected him. 29:21-25
         2. He contrasts his present and former lives. 30:1-31

            1. He is no longer respected by people. 30:1-8
            2. He is mocked by people. 30:9-15
            3. He is in physical and emotional pain. 30:16-19
            4. He is frustrated at finding no relief. 30:20-31
         3. He defends his innocence. 31:1-40

            1. He has not lusted. 31:1-4
            2. He has not deceived others. 31:5-8
            3. He has not sinned sexually. 31:9-12
            4. He has not been unfair to his servants. 31:13-15
            5. He has not oppressed the helpless. 31:16-23
            6. He has not trusted in wealth. 31:24-28
            7. He has not wished others ill fortune. 31:29-34
            8. He tells God this is his defense. 31:35-37
            9. He has not abused the cultivation of land. 31:38-40
   2. Elihu's four speeches 32:1-37:24

      1. The introduction of Elihu 32:1-22

         1. He is moved to speak from anger. 32:1-5
         2. He introduces himself to Job and his friends. 32:6-22
         1. He defends his young age. 32:6-9
         2. He explains that his answer is different. 32:10-14
         3. He declares his compulsion to speak up. 32:15-22
      2. His first speech: God is not silent. 33:1-33

         1. He asks Job to listen and respond to him. 33:1-7
         2. He repeats Job's claims of innocence. 33:8-11
         3. He declares how God speaks to men. 33:12-28
         1. God may speak in dreams and visions. 33:12-18
         2. God may speak in illness. 33:19-28
         4. He advises Job to listen to what he has said. 33:29-33
      3. His second speech: God is not unjust. 34:1-37

         1. Job sins by claiming to be righteous. 34:1-9
         2. God is not unjust. 34:10-33
         1. God can do no wickedness. 34:10-15
         2. It's not fitting to call rulers unjust. 34:16-20
         3. God knows all and judges accordingly. 34:21-30
         4. God does not judge on man's terms. 34:31-33
         3. Job has rebelled against God. 34:34-37
      4. His third speech: God acts independently of man. 35:1-16

         1. He cites Job's claim about the righteous. 35:1-3
         2. He refutes Job's claim. 35:4-16
         1. Sin or righteousness affects man not God. 35:4-8
         2. God does not answer prayers of arrogant men. 35:9-16
      5. His fourth speech: God is great. 36:1-37:24

         1. God's greatness in relation to man. 36:1-23
         1. He will continue to speak on God's behalf. 36:1-4
         2. God judges all men fairly. 36:5-15
         3. God is judging Job fairly. 36:16-23
         2. God's greatness in relation to weather. 36:24-37:24
         1. As seen in the thunderstorm. 36:24-33
         2. As seen in the weather patterns. 37:1-13
         3. Job is challenged to explain God's works. 37:14-24
   3. God's two discourses 38:1-42:6

      1. God's first discourse 38:1-40:2

         1. He challenges Job to answer His questions. 38:1-3
         2. He asks Job to explain the inanimate creation. 38:4-38

            1. The creation of the world. 38:4-7
            2. The limits of the sea. 38:8-11
            3. The cause of the morning. 38:12-15
            4. The depths of the sea. 38:16-18
            5. The origin of light and darkness. 38:19-21
            6. The various forms of precipitation. 38:22-30
            7. The constellations. 38:31-33
            8. The rain system. 38:34-38
         3. He asks Job to explain the animate creation. 38:39-39:30

            1. The provision of food for lions and ravens. 38:39-41
            2. The birthing of mountain goats and deer. 39:1-4
            3. The wild donkey and wild ox. 39:5-12
            4. The ostrich's peculiarities. 39:13-18
            5. The strength of the horse. 39:19-25
            6. The hawk and eagle. 39:26-30
         4. He repeats His challenge to Job to answer. 40:1-2
      2. Job's response of humility 40:3-5
      3. God's second discourse 40:6-41:34

         1. He challenges Job to answer. 40:6-14
         2. He asks Job to consider the behemoth. 40:15-24
         1. He describes behemoth's strength. 40:15-18
         2. He describes behemoth's confidence. 40:19-24
         3. He asks Job about Leviathan. 41:1-34
         1. He asks if Job can capture Leviathan. 41:1-11
         2. He describes Leviathan's strength. 41:12-34
      4. Job's response of repentance 42:1-6
4. Epilogue 42:7-17

   1. God instructs the three friends to offer sacrifices. 42:7-9
   2. God restores Job's fortunes. 42:10-15
   3. Job lives a long life and dies in prosperity. 42:16-17