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A Persuasive Analysis of Arguments in the Book of Job

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A Summary and Analysis of the Book of Job

By Dr Oliver Tearle (Loughborough University)

The Book of Job is one of the famous and yet one of the least understood books of the Old Testament. ‘The patience of Job’ and ‘Job’s comforters’ have become proverbial idioms which emerged from the book’s popularity and ubiquity; and yet how patient was Job, and who were his comforters?

The Book of Job is an important part of the Bible because it asks one of the most commonly asked questions: if God is good, how come he allows evil and suffering to exist in the world?

Let’s take a closer look at the Book of Job, one of the most misunderstood episodes in the whole of the Bible.

Book of Job: summary

The Book of Job is generally analysed as being divided into five sections. The first of these, the Prologue, which forms the first two chapters of the book, tell us of Job’s prosperity and success.

We are then told of the misfortunes visited upon him, following God’s conversation with Satan (who, in this book, is not synonymous with the Devil but is merely one of God’s minions). Satan suggests that, if Job lost all of his worldly possessions, he would cease to be a pious and godly man. God rises to the challenge and sets about afflicting job with a series of calamities.

Job lost his property, including all of his livestock; his ten children all perished; and his wife lost her sympathy for him. He was also afflicted with a terrible disease involving boils on the skin.

This first section of the book concludes with three of Job’s friends – the so-called ‘comforters of Job’ – arriving at Job’s house to console him for his losses.

The second section, the Dialogue, forms chapters 3-31 of the book: by far the most substantial part. In this dialogue, Job and his friends discuss his condition and his attitude towards God. Eliphaz leads the discussion, rebuking Job for some unconfessed sins, while Bildad emphasises God’s justice and Zophar points out that God acts in mysterious ways.

The third section, chapters 32-37, is partly given over to a new character, a man named Elihu. Elihu chastises Job for his outlook. Job also offers a concluding monologue, and there is a poem in praise of wisdom.

The fourth section focuses on God’s addresses to Job. In these speeches, God reminds Job that He, as the Lord God Yahweh, is more powerful than Job, a mere man. Job responds to God’s speeches.

The fifth and final section is known as the Epilogue; this informs us that Job went on to become prosperous and happy once again, and to live a long and fruitful life.

Book of Job: analysis

Job is a well-known figure in the Old Testament, and yet the Bible tells us little about him. We don’t know who his ancestors or parents were, and the (precious) few references made to him elsewhere in the Bible tend to refer to his legendary patience (see, for instance, James 5:11 in the New Testament).

We do know that Job lived in ‘Uz’, as the beginning of the Book of Job tells us as much. But precisely where Uz was, nobody can quite agree. It has been suggested that it’s in Aram (in modern-day Syria and Israel) or Edom (in modern-day Jordan and Israel), but nobody knows for sure.

So, we know little of Job besides what we learn of him in the Book of Job itself. But even there, the story is far less well-understood than it perhaps should be.

For a start, Job wasn’t anywhere near as patient as he is commonly assumed to have been. During the length dialogues and speeches which form the majority part of the book, Job is seen as impatient with his suffering, and far less pious and trusting in God than the general perception of him usually allows.

He is, after all, only human, and he has undergone a great number of afflictions and losses. It’s understandable that he should start to doubt the goodness of God in such circumstances. He recovers his faith at the end of the book, following God’s reminder of his all-powerfulness, but before this point he doesn’t exactly have the patience of a saint.

Another common misapprehension is highlighted by the Dictionary of the Bible . As the authors point out, the common interpretation of the meaning of the Book of Job is too narrow: rather than being a story about the suffering of the righteous, specifically, the book is about suffering in general: the setbacks and afflictions every human being must face at some point.

Job’s righteousness is relevant here, of course, but the dialogues are more wide-ranging than his individual situation. The book is about the universality, the unavoidableness , of human suffering.

As the authors of Dictionary of the Bible point out, Job’s ‘comforters’ or friends are there to represent the orthodox theological views of the time. And we cannot say that the book’s author (or rather, authors: the book was probably the work of several hands) entirely disagrees with this orthodoxy: there is much wisdom in their comments, and they are trying to help Job to understand why he might find himself in such a predicament.

There are some noteworthy details mentioned in the Book of Job: details we don’t find in any other book from the Bible. For instance, Job 9:9 makes reference to several constellations and stars in the night sky: Arcturus, Orion, and the Pleiades. And later, in chapter 38, God refers to Arcturus again, when reminding Job of His might when compared with Job’s mere mortal powers.

And it’s also in this connection that the Book of Job makes reference to what are probably the two most famous monsters referred to in the Bible: Behemoth and Leviathan. Job 40:14 sees God mention ‘behemoth’, which is simply the plural of the Hebrew word for ‘beast’.

Which beast or animal this verse specifically refers to has been the subject of some debate, with perhaps the most likely candidate being the hippopotamus (Job 40:21-22 makes it clear that this large animal lives by water).

Conversely, ‘leviathan’, which is referred to in Job 41:1, is clearly a water-dwelling creature, since God asks Job (rhetorically) whether Job, a mere man, could draw leviathan with a hook (that is, out of the water). Although ‘leviathan’ is usually interpreted as being a whale, Isaac Asimov points out in his Asimov’s Guide to the Bible: The Old Testament  that the author of the Book of Job may well have been Egyptian, and that he may have had a Nile-dwelling animal, such as the crocodile, in mind.

We cannot say for sure when the Book of Job was composed, although the Dictionary of the Bible proffers a tentative date of 400 BC.

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Home — Essay Samples — Literature — Book Review — Analysis Of The Book Of Job

Analysis of The Book of Job

• Categories: Book Review Existence of God God

About this sample

Words: 1496 |

Published: May 19, 2020

Words: 1496 | Pages: 3 | 8 min read

Works Cited

• Alter, R. (2018). The Hebrew Bible: A translation with commentary. W. W. Norton & Company.
• Bertrand, L. D. (2018). A reflection on the book of Job. Journal of Religious Thought, 74(1), 31-47.
• Hamilton, V. P. (1999). Handbook on the historical books: Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra-Nehemiah, Esther. Baker Academic.
• Johnson, J. J. (2011). Suffering and the Book of Job. In The Absence of God: Exploring the Christian Tradition in a Situation of Mourning (pp. 87-95). Routledge.
• Levine, E. (2010). The book of Job. Yale University Press.
• Newsom, C. A. (2005). The book of Job: A contest of moral imaginations. Oxford University Press.
• Ogbonnaya, U. I. (2016). A philosophical and theological critique of the book of Job: The struggle between order and freedom. Wipf and Stock Publishers.
• Schreiber, M. (2013). The Book of Job: A Biography. Princeton University Press.
• Smith, J. E. (2012). The wisdom literature of the Bible. Abingdon Press.
• Stott, J. R. W. (2006). The cross of Christ. InterVarsity Press.

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Book of Job

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Suffering and Divine Justice

The Bible’s Book of Job explores the question of why good people sometimes endure senseless suffering—particularly, why God seems to allow such suffering. The story centers on Job , a thriving patriarch whose prosperity seems to be the reward for his upstanding behavior. So when God permits Satan to inflict disease and devastating losses on Job, it seems, from a human perspective, that divine justice has somehow gone awry. As he laments his circumstances, Job…

The Mystery of God

During his suffering, Job feels that God is both too distant to reach and much too close for comfort. His sufferings make him feel like God is relentlessly oppressing him—looming so close that Job begs God to look away from him long enough to let Job breathe. And yet, at the same time, God seems to “hide his face” from Job (to feel totally absent) and to elude Job’s searching, preventing Job from pleading his…

Human Wisdom vs. Divine Wisdom

When three of Job ’s friends ( Eliphaz , Bildad , and Zophar ) hear of Job’s suffering, they come to comfort him. But when Job complains that God has punished him for no reason, Job’s friends take turns arguing with this point. They argue that God causes people to suffer because of their sins and that he rewards the righteous; to assert otherwise, they contend, is to accuse God of being unjust and so…

Faith in Suffering

When Job hears the news that he’s lost his children and all his possessions, he immediately responds by tearing his robe and shaving his head (traditional signs of mourning in the ancient Near East). He then falls to the ground and worships God , saying, “The LORD gave, and the LORD has taken away; blessed be the name of the LORD.” Even after Job himself is afflicted with terrible sores, he continues to “maintain his…

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37 Questions (and answers) from the Book of Job

(We recently wrapped up a study on the Book of Job at Community Bible Church . We concluded the series with a time of Question and Answer. These were the questions asked and a summary of the answers given.)

Here is the main idea from each sermon:

1. God controls our darkest days.

2. Total understanding is never a requirement for total obedience.

3. Disobedience is always a revelation of our heart not our circumstances.

4. When life is not okay, we can pray with a humble transparency.

5. Grace is better than karma.

6. God often reveals himself through suffering.

7. We are never called to make others suffer or to suffer alone.

8. True wisdom comes from God.

9. God is not silent.

10. The “who” always trumps the “why.”

11. Mercy received always becomes mercy given.

I don’t see anything in Scripture which would point to the book being a parable or fable. It seems like a real account.

2. How was Satan able to be in God’s presence when sin cannot be in God’s presence?

Apparently sin/evil can be in God’s presence. This shouldn’t surprise us since Jesus was able to be in the presence of sin. The view that sin can’t be in God’s presence primarily comes from Habakkuk 1.13 which says, “You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up then man more righteous than he?” This seems to be more about God’s holiness than what he is capable of experiencing. In Isaiah 6, the prophet was in God’s presence even though he was a sinful man.

3. How do you explain to a person that their health does not depend upon the strength of their faith?

Point to Job. Clearly he suffered in a way which is difficult to imagine yet the Bible makes it abundantly clear this was not a lack of faith and might have actually been because of faith. Notice the description God gave of Job in chapters 1, 2, and 42. What was true of Job is true of us. Faith can influence health, but we cannot assume that because someone is sick, they have sinned. (See: Healing: Faith, Sickness and the Bible and Don’t Believe the Lie ‘If You Have Your Health’ )

4. If God is our maker, why does he want us to be afraid of him?

The “fear of God” as used in the Bible is different than being afraid of God. The fear of God is an awe and respect. He wants us to respect him, but he doesn’t not want us to be afraid of him. He has made his loving nature clear throughout history and ultimately through Jesus. Of course those who reject Jesus and have not received forgiveness of their sins should be afraid of God because he has the power to expose their sin and judge it as he sees fit. One of the great aspects of being a Christian is that we are not afraid of God because we understand his great love for us.

5. Should we be scared of God?

No and yes. No if you are a follower of Jesus. If you have experienced the forgiveness of God as found in Christ, there is no need to be afraid of God. His love has been proven and we can trust him. However, if we have rejected Jesus, we should be afraid of God because a day will come in which we as imperfect people will stand and be judged in the presence of a holy God. That will be a scary experience.

I’m not completely sure beyond God has used it to further reveal himself to us. I’m sure more was at work than this, but this is enough for us. Our understanding of God, ourselves, Satan, this world, good/evil, friendship, etc are much deeper because this event occurred.

7. What would have happened if Satan won the bet?

I’m not sure. Of course there was probably no chance of this happening since God said Job would be faithful. God would not be wrong.

8. Did God ever tell Job of the conversation that happened between God and Satan?

Not that we know of. It’s one of the great questions I’ve had about the book—why didn’t God let Job know? I assume it was one of the great experiences of heaven as Job saw what had happened. So it will probably be for us; when we get to heaven we will see all the times God was working in ways we did not understand.

9. Does Satan control events in our life?

The book of Job seems to imply that Satan can get permission from God to test us, but anything he does happens under the umbrella of God’s divine permission. This is good news—nothing happens to us without God allowing it.

10. How do you start again when you were a believer that has doubts or has stop believing due to suffering?

Seek the truth. Chances are, any faith which has been lost was probably not a real faith. It was probably a faith built on false assumptions. Losing one’s faith can actually be a positive experience since real faith can’t be lost. Losing a false faith might open us up to real faith.

11. At what point do you continue to pray for negative people in your life or at what point do you cut them out?

Continue to pray, but don’t hesitate to distance yourself from their negativity if it is having a negative influence on you.

12. How can we respond and begin to heal in the midst of suffering when our heart has been broken or our pain has been caused because of the choices of someone else?

Dive deeper into the grace of God. Look for ways in which you were finding identity and satisfaction in the other person or circumstance. Learn how God sees you and defines you. Pray for the other person and that God might give you empathy toward them. Don’t hesitate to get help.

13. Why does God allow our feelings to lie to us (i.e. someone might feel alone but God is with them)?

It’s part of being fallen people in a fallen world. We chose to rebel and one of the consequences of our choices is we are prone to deception. We often put trust in our feelings more than God. All of this should point toward our need for him.

14. How do you explain to an atheist that God controls our darkest days?

I’m not sure you can. Instead, I think you begin with the concept of God. Atheism is a system of beliefs. Every belief has a consequence. In the same way a non-believer has every right to ask difficult questions of a believer (i.e. how can a loving God allow evil, etc) so too, we have every right to ask an atheist about the consequences of their decisions. If someone truly believes we came from no one and we are going no where, there are consequences of that belief. No God  would imply there is no Truth, no right or wrong, no moral standard. It means love is nothing but a chemical reaction and that humanity has no greater value than any other organism. Of course, most atheists don’t believe all these things. At some point they live in a way which is contrary to their belief. Find the spot and question it. Do so kindly, fairly, and in love, but ask the questions. Be prepared to give a Christian response to each question. Examples of places Christianity gives a clear answer and atheism doesn’t: Why is humanity more valuable than other creatures? Why is it wrong to murder? Why do good people do bad things and bad people do good things? Why do we long for order? Why do we ask why?

15. What happened to Satan after Job? Did he give up?

I assumed he moved on. Maybe he always spoke to Job through his memory—what if you were wrong, what if Eliphaz was right, did God really say…, what if it happens again? We do know he still seeks to disprove God by pointing to unfaithful servants.

16. Does God really cause suffering?

See: God Controls Our Darkest Days

17. Would Satan had won if Job hadn’t prayed for his friends?

I think so. The text doesn’t say, but I think that would’ve proved Job’s disobedience which would’ve been Satan’s point.

18. Should there be a concern that this leads us to pursue a relationship with God only during suffering and then ignore him when things are good?

Coming to know God through suffering should result in us seeking him in times of ease. While human tendency is to ignore God when things are good, this is an illogical approach. The same God who controls our darkest days also controls our brightest days. This fact should cause us to seek him at all times.

19. Considering how hard the book of Job is to read and understand the first time, what is the best way to communicate the lessons to someone else?

I wouldn’t feel pressure to explain everything. I would try to understand these lessons for ourselves, live by them, and be prepared to assist people in the midst of suffering. However, my goal would not be for the person to completely understand as much as it would create in them a desire to know. Pray that God would give you the words to say which will whet their appetite for more.

20. What ever happened to Job’s wife?

The text does not say.

21. How do you start putting your life back together after it has fallen apart?

There are no pat answers, but I would start here: 1) Recognize your need for God. Everything begins with poverty of spirit. This should result in humility which 2) gives you the courage to ask for help. We can’t handle life on our own and we shouldn’t try. With the help of others, 3) make wise choices. Whether your life has fallen apart because of your choices or the choices of another, we need to choose wisely in every situation. This can only happen as we seek God. See: The Main Thing I Pray for My Children

22. Did Satan have the power to strike Job’s children dead? Did they have to die to prove God is in control?

It seems as though he did. He only did because he received God’s permission, but chapter 2 implies it was his doing. I don’t know why they had to die; I only know they did. In much the same way, I often do not understand why things happen, only that they do. I can trust that God is at work in the midst of even the greatest of tragedies.

23. What words would God say to comfort those who are experiencing the deep pain of divorce?

I don’t know. I assume: “I love you. I want your identify found in me. Grace is bigger than your circumstances. I see you. I haven’t forgotten about you.” I can say what I would say: Understand the power of God’s grace. Seek to understand and repent of any sin on your part. Make any amends necessary in response to what you learn. Study yourself and what happened in order to prevent it from happening again (this cannot happen alone, it requires a community). Choose wisely if getting into a new relationship.

24. If suffering is guaranteed, how do we deal with the fear of something happening to loved ones or ourselves?

The promise of suffering shouldn’t add to our fear because it is a reality we all experience. Knowing God’s ability to use suffering for our good should deepen our love for him. It should empower us in the midst of trial and encourage us whatever comes our way. The promise of suffering is not a uniquely Christian idea—everyone knows we will suffer. What is unique about Christianity is the understanding that God can use suffering for our good and the good of others.

25. Is suffering necessary for proper perspective and appreciation of life?

I think so. It’s hard to know since suffering is a part of the human experience. We don’t know of life apart from suffering. However, we do know that it is in suffering in which God most often makes himself known. See: How We Respond to Suffering

26. Job was an adult; what do we as adults tell children about the suffering they experience?

All we can do is to assist them in the midst of suffering. It’s important that we are not an Eliphaz, Bildad, or Zophar as a parent. Our children do not need trite answers or parents who deny the realities of life. They need God in the midst of their suffering. This world hurts and they will be stung by the sorrows of this world. In those moments, our children need us to be able to point them toward truth. We may not be able to understand everything, but we can provide deep truths—God is in control; He loves us; He uses suffering to reveal himself to us; and this world is not our home and won’t be made right until Jesus returns. The experience of suffering by our children should drive us to know God more so that we can tell them about him.

27. Does one need to have the blessing of God to rebuild one’s life?

Yes and no. People without faith can build meaningful earthly lives without God. They can find a sense of satisfaction. But for lives that eternally matter, we need God. It’s only in him that we can rebuild a life that truly matters.

28. When God uses suffering to get someone’s attention yet they refuse to do so, does God continue to allow them to suffer or does he bring more suffering until they repent?

I don’t know. I assume sometimes he allows suffering to continue, sometimes it gets worst, and sometimes the suffering is removed.

29. How can we find a God of love amidst the groaning of this world?

Seek him and you will find him.

30. After 41 chapters of tension, how do we not let chapter 42 reinforce a notion of karma or health/wealth theology?

Notice the grace of chapter 42: God wasn’t forced to bless Job, he chose to; God was gracious to the three friends instead of giving them “what they deserved.” Like any book, we have to read everything within it’s context. The whole of Job makes it clear that karma is not God’s operating principle; grace is.

31. Does suffering have spiritual value?

Without question it does. It only has value because God uses it. Suffering by itself is not valuable. God working through suffering is valuable.

32. How do we use the book of Job to prepare for future sorrows?

Learning from someone else is one of life’s great teachers. By seeing how God worked through Job’s life, we can understand how he will work with us. Many lessons from Job will apply to any form of suffering which we might experience.

33. If God chose Job in part because of his faith, how do we use this story to encourage us toward faith?

Read the whole story. No one could reasonably understand all of Job’s life and then question whether or not obedience is wise. Job never regretted obedience and neither will we.

34. If we stay faithful through suffering will we automatically get rewarded?

God rewards faith. This doesn’t guarantee an earthly reward, but heaven is promised for every believer.

35. Would God allow me to suffer just to touch the life of another?

I doubt the “just” part of the question. God can do 1,000 goods and isn’t stuck with a simple cause and effect. Would God allow you to suffer for the primary purpose of touching another—yes. Our temporary experiences are not greater than his desire to make himself known.

36. Based on Job 1, does Satan have control over Mother Nature?

I don’t know. We do know from Job 1 that natural events were used to accomplish what Satan desired. To what extent Satan is allowed to use natural events is unknown.

37. I have never suffered like Job, how does this book apply to me?

Everyone suffers. We should never compare one suffering to another. While each suffering has unique characteristics, they also share common qualities. Even if we haven’t suffered to Job’s extent, we can learn from his experience. We should never diminish someone’s suffering as insignificant because it appears less than ours.

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Volume 40 - Issue 2

Five truths for sufferers from the book of job.

The book of Job is an obvious place to turn when a Christian suffers, but it is not easy to discern what God means to teach his people through this difficult book. This article interprets Job’s teaching on suffering from five broad perspectives: (1) God’s purpose in allowing suffering; (2) how Job “diversifies” our interpretations of suffering; (3) what God requires of us when we suffer; (4) what promises God makes about the end of suffering; and (5) how Job-like suffering grants us a new vision of God.

How does the book of Job help disciples of Jesus Christ remain faithful to God as they suffer—or walk alongside others who suffer—in ways that are extreme and inexplicable? Job is an obvious place to turn to when one is overwhelmed with pain, but it is easy for a casual reader to leave the book more mystified than encouraged. Job is an easy candidate for the Old Testament’s most difficult book. In addition to the textual and philological problems (which a good translation will negotiate for the reader), it is often difficult to understand what the participants in the debate are saying, and why. God’s answer to Job is also difficult to understand: why would 34 verses be given describing what is apparently a crocodile (41:1–34)? How is that supposed to help Job, and us as readers?

This essay certainly will not resolve or even address many of the problems of the book. For all its challenges, however, I believe the book of Job speaks directly to faithful sufferers in ways that, if not simple, are clear and encouraging. In my opinion, the book of Job is a greatly underused resource for endurance in discipleship in the midst of deep pain. I would like to explore five ways the book addresses suffering in the following pages.

It is important to clarify at the outset, however, that the book of Job is not universally relevant and is not intended to be. Human suffering is varied: sometimes the causes of pain are obvious, and sometimes God’s purpose in allowing it clear. But Job found himself in a kind of agony that was beyond all proportion, and one which he was at a loss to explain. For instance, he spends most of ch. 10 testing and rejecting different hypotheses as to why God might have allowed the tragedy of chs. 1–2: “Let me know why you contend against me!” (10:2). Job suffered in a peculiarly excruciating and confusing way, and his story addresses that kind of experience. But to say this is not to limit the relevance of the book, for Job-like suffering is extremely common. I would wager that everyone reading this piece either has experienced the peculiar kind of extreme, inexplicable suffering portrayed in the book of Job or knows someone who has.

Let us consider five main ways in which the book of Job addresses and interprets suffering, defines God’s role in it, and reveals what God expects of us as we suffer. As we do, the God who inspired this text will help us, like Job, to bless his name whether he gives or takes (1:21) and gain a new vision of the Lord (42:5).

1. Loving God “for Nothing”

I believe a key to interpreting the book of Job is found early in the first chapter in the Accuser’s 1 question, “Does Job fear God for no reason?” (1:9). Clearly the expected answer is negative: the Accuser is implying that Job is not faithful and obedient to God for God’s sake, but only because of secondary blessings which accrue in the relationship. Take those away, the Accuser says, and Job will openly curse God (v. 11). 2 A curse does not, of course, refer to obscene speech in the OT but is the act of abominating someone or something, regarding it as utterly ugly, worthless, and execrable. The accusation is that a relationship with God—with God —is impossible, because Job loves the gifts more than the Giver. Once the gifts are taken away, the game of “bribery and payoffs” will stop, 3 and Job will curse God by cutting off his relationship with God, by demeaning God as unworthy of love or trust.

This is the issue at stake in the book of Job: will human beings continue in a relationship with God in which all they gain from the relationship is God? Or are we just too selfish? Is our piety just for show? Will we ever treat God as anything more than a business partner or a means to an end? The opening chapters of Job show God putting his beloved servant in a position in which he loses every other reason to stay in a relationship with God except God himself. It starts to cost Job dearly to hold on to his relationship with God. As Thomas Merton writes, “if we love God for something less than himself, we cherish a desire that can fail us. We run the risk of hating Him if we do not get what we hope for.” 4

This is an issue of deep relevance for God’s people under the new covenant. This is the case because, while the outward form of the secondary blessings is not the same for us—faithful Christians are not promised wealth, cattle, and many slaves (1:2–3)—we all enjoy benefits in our relationship with God through Jesus Christ which are secondary to the ultimate blessing of the forgiveness of sins, eternal life, and communion with God. Speaking personally, I never could have married the woman I did and started a family if it had not been for God’s grace at work in my life for many years before I met her. As I read Job 1–2, I must ask myself: if my family were suddenly killed in a car accident, would I praise God any less as I grieved and mourned that very real loss? For that is the meaning of Job’s worship in 1:20–21: without suppressing his pain, he considers God no less worthy of worship when he takes than when he gives. In other words, Job’s relationship with God is entirely on terms of grace: since everything he enjoyed was a gift from on high rather than reward for good behavior, God is not to be faulted when it is taken away. On the other hand, if God allows a Christian to suffer some great and painful loss, and if the Christian’s response is, “How dare you, Lord? You’ve betrayed me!,” then that Christian’s motives for faithfulness are (shall we say) less noble than Job’s.

We are only at the first chapter of a long and complicated book, and the Accuser’s question is only four words in Hebrew ( הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים , 1:9). But already we are deep into the complexities of the book of Job. Part of what the prologue of Job teaches is that sometimes God temporarily interrupts his normal policy of giving earthly blessings to his saints (remember Job’s restoration in 42:10–17) and puts us in a position where we have every earthly reason to give up on God. Sometimes God will appear to act like an enemy (13:24), like someone who has betrayed us. Furthermore, there is a sense in which God must allow these temporary and tragic interruptions in his goodness if he is to prove the reality of our relationship with him. This is the case because a relationship with God for God’s sake is the only kind of relationship that will save us. The true character of our faith—whether we have faith at all—is exposed in this kind of crucible.

This is probably why God does not simply rebuke the Accuser in 1:12, as he does in Zech 3:2. YHWH allows a terrifying test to confirm and solidify and demonstrate that a relationship with himself, for his own sake, is actually possible. Although he was not discussing the book of Job, C. S. Lewis expressed this issue well as he journeyed through the collapse of his faith:

If my house has collapsed at one blow, that is because it was a house of cards. The faith which “took things into account” was not faith but imagination. . . . It has been an imaginary faith playing with innocuous counters labelled “Illness,” “Pain,” “Death,” and “Loneliness.” I thought I trusted the rope until it mattered to me whether it would bear me. Now that it matters, I find it didn’t.

Bridge-players tell me that there must be some money on the game, “or else people won’t take it seriously.” Apparently it’s like that. . . . [Y]ou will never discover how serious it was until the stakes are raised horribly high; until you find that you are playing not for counters or for sixpences but for every penny you have in the world. Nothing less will shake a man—or at any rate a man like me—out of his merely verbal thinking and his merely notional beliefs. He has to be knocked silly before he comes to his senses. Only torture will bring out the truth. Only under torture does he discover it himself. 5

When God allows extreme and inexplicable suffering, when he appears to treat those who love him as if he hates them, the book of Job teaches that God is delivering us from our trivialization of God as a means to our ends and giving us opportunity, in the midst of unhidden and public grief (1:20), to worship God as God, for his own sake, regardless of any secondary blessing we might gain or lose. Such worship is painful, costly, and deeply honoring to God as the Lord and not a pet deity. Without these tragic experiences, even the best among us will slowly and unconsciously drift away from Job’s costly and beautiful worship in the first chapter of this book. In suffering, God is saving us, delivering us into a relationship with himself where he is actually God and Lord.

2. Three Kinds of Suffering

My sense is that current North American evangelical culture basically has two explanations for suffering: sin on our part or God’s work of growing us as Christians. Both are, of course, thoroughly biblical. With regard to the former, David writes that his wounds “stink and fester” because of his own foolishness (Ps 38:5). Similarly, David’s great psalm of repentance expresses the wish that the bones God has broken would rejoice (Ps 51:8). David is in pain, but it is no mystery why—and clearly the best response in such pain is repentance.

The second explanation of suffering mentioned above is clearly taught in the NT. James urges us counter-intuitively to regard trials as joy, because God is working perseverance in us—which ends in the very precious state of a Christian mature and complete, lacking nothing (1:2–4; cf. Rom 5:3–5). When God allows pain in order to grow us as Christians, the appropriate response is to “make every effort” (2 Pet 1:5) to supplement to our faith whatever virtue or blessing God intends to give through this painful means. John Owen wisely asks in this regard whether we have received “any eminent mercy, protection, deliverance, which thou didst not improve in due manner . . . or hast thou been exercised with any affliction without laboring for the appointed end of it?” 6

Neither of these valid explanations is, however, relevant to Job. The book is at pains to show us that it is not because of any fault in Job’s life that his affliction comes—quite the contrary, it is just his exemplary piety which attracts such unfortunate attention (1:8). YHWH’s praise of his servant is quite remarkable, for the phrase “none like him in all the earth” is most often used for God (Ps 86:8) and only one other time refers to a human being in the OT (1 Sam 10:24). 7 This is high praise indeed!

Similarly, we cannot explain Job’s suffering in terms of some immaturity or inadequacy in his faith. YHWH is not trying to grow his servant spiritually, because Job already shows all the signs of a mature saint. It is true, of course, that there is some uncertainty and perhaps excessive carefulness at the beginning of Job’s story in 1:4–5 (Job may be referencing this when he speaks of that fear which now comes upon him in 3:25). And Job does end the book by confessing his new and far more profound knowledge of God (42:5). But in terms of his moral character and the practice of his faith, Job is blameless (1:1). Not even the Accuser can find fault with him. Job shows all the virtues that Proverbs describes. In fact, after reading ch. 31, it is hard to imagine what more Job could have done to love God and neighbor in costly and beautiful ways. Nowhere in the book is it suggested that God allows the tragedy of chs. 1–2 to give Job some virtue or moral quality that he is lacking.

There is a second and more subtle reason why Job’s suffering cannot be explained in terms of spiritual growth. It is significant that the terms of the test in 1:9–12 exclude any secondary blessing whatsoever outside of God himself. Although the blessings listed are familial and financial, if Job received some spiritual blessing or virtue from his ordeal, it would be possible for the Accuser to repeat his accusation, this time with reference to a different part of Job’s life. I think there is a sense in which Job cannot benefit in any way from his ordeal except with regard to a deeper experience of and intimacy with God. And it is on just this note that Job’s final speech ends (42:5–6), instead of some kind of progress in holiness.

It appears that we need a third category of suffering. Sometimes God allows pain and loss that have nothing to do with sin in our lives and are not meant to teach us anything. Rather, our loss and bewilderment become an avenue by which God gives himself to us more than he ever could have before, when we were at ease (29:6). When God puts us into a position where we must hold onto our relationship with God for God’s sake only—in which we stand to gain nothing but God—we start to receive him more fully than we ever had before. Job’s amazed cry, “Now my eyes see you,” becomes our own (we will return to this at the end of this essay).

Attention to this aspect of the book of Job deepens and nuances how we interpret suffering and prevents us from well-intentioned torture of our friends who suffer, either by implicitly blaming them for their pain or by reducing their tragedy to moral lessons. The word “torture” may seem extreme, but that is how Job experienced the “help” of his “friends” (19:22). After all, anyone who has (for instance) suffered the loss of a child and then been blamed for it, or been told God is trying to teach them something, knows how bitter that kind of “help” is (cf. 6:5–7). When walking with a friend through traumatic suffering, it may be appropriate to find a time to ask if there is some sin which God is bringing to the surface, or some growth edge which this pain is exposing. But if one’s friend cannot find any unconfessed sin or area in which spiritual growth is needed, the friend may be undergoing a Job-like experience.

3. God’s Requirement for us in Job-like Suffering

When God allows tremendous and seemingly inexplicable pain, what does he expect from us? If we can find no explanation of our pain in relation to our sins or God’s good desire to grow us into maturity, what does God want us to do?

The answer in the book of Job is surprisingly simple. The Accuser predicted that Job would curse God when he lost everything (1:11)—that Job would give up on God, cut off his relationship with him and demean God as unworthy of any love or worship. In fact, Job did the opposite and blessed God when God seemed to be cursing him (1:21). 8 So far as I can tell, YHWH had no other requirement for his servant throughout the book. Although YHWH will confront some of the foolish things Job has said in the dialogues (38:3), God never rebukes Job for any sin.

When we find ourselves in Job-like suffering, what God wants from us is not complicated: we are to hold on to our relationship with him and not give up on him. Like Job, we may say some very foolish things about God in our pain. Like Job, these careless words will cause us intense pain when God restores us, as they did for Job (42:6). But God’s response to this foolish speech is extraordinarily gentle—although he does tell Job to prepare himself for the encounter (38:3), his initial question implies only that Job did not really know what he was talking about (v. 2). This is an extremely gracious way to respond to someone who has said just about everything negative one can say without cursing God.

In fact, in light of the “dark” things (38:2) Job has said about God, it is surprising that Job does not curse God. If it really is true that God destroys both blameless and wicked and laughs at the calamity of the innocent (9:22–24, a passage which summarizes Job’s case against God), why would anyone continue in their relationship with such a person? Wouldn’t one cut off their relationship with that kind of deity just on principle? But in the midst of his protest, Job finds within himself a contradictory drive to hold on to God, and a hope that he will somehow be reconciled to him (13:13–23, 19:25–27). D. A. Carson puts this well when he writes that even Job’s “demand that God present himself before Job and give an answer is the cry of a believer seeking to find out what on earth God is doing. Even while sitting in the ash pit, Job trusts God enough to express extraordinary confidence in him, and for no ulterior motive.” 9

So also saints in the new covenant, when they find themselves in deep pain that seems to have no point, will find themselves saying with Job, “Though he slay me, yet I will trust him” (13:15). Like Job, we endure (Jas 5:11), “not in serenity and tranquility, but in the energy to persist in faith . . . in the midst of contrary experiences.” 10 And like Job, they too will be vindicated for it (42:7–10). This is God’s expectation for us when we suffer in a Job-like way: not to give up on God, and to wait for him to restore us, whether in this life or the life of the world to come. 11

4. God’s Present Delight in Creation and His Final Defeat of all Evil

Job is an exhausting book, not the least because the dialogue between Job and his opponents (chs. 3–37) seem designed to frustrate the reader in both its length and lack of resolution. We are supposed to conclude that the human participants in this drama have absolutely no answer to Job’s problem, no matter how long they talk about it. By way of contrast, Job seems entirely resolved and reconciled to the God he has criticized throughout the book by the end of YHWH’s speeches (42:1–6). 12 Despite this, however, the reader may not share Job’s sense of relief and resolution. How is it that dozens of questions about different parts of creation and the animals in it (38:4–39:30) and long descriptions of what appear to be a hippopotamus (40:15–24) and a crocodile (41:1–34) elicit such awed worship in Job?

One common answer is that these speeches express the limitless power and wisdom of God. 13 Although this is not totally wrong, it does not quite explain Job’s change from protest to praise, because Job never denied that YHWH was powerful or (in a certain sense) wise. In 9:4 and 12:13, Job attributes to God just these two qualities—but in context, this attribution only deepens Job’s terror of God (see 9:5–18 and 12:14–25). This may sound strange, since wisdom is usually associated with moral uprightness in the OT (Prov 1:2–3). Job is using the word “wisdom” in chs. 9 and 12 to mean “effective ability” (a connotation it has elsewhere, such as Eccl 2:9). Since Job is deeply suspicious of YHWH’s righteousness at this stage of his story, the moral and ethical dimensions of the term do not seem to be in play.)

But if YHWH does not simply or only affirm his power and wisdom in his two speeches, how do they effect such a great change in Job? We can only examine these complicated chapters cursorily, but it is significant how they directly answer different aspects of Job’s protest in ways that explain Job’s about-face from criticism to worship. In 38:4–7, for instance, YHWH describes the founding of the earth in a way that counters Job’s conviction that God destroys the good order of creation by shaking the earth out of its foundations (9:6) and that the earth is under the control of the worst sort of people (9:24). Job has, understandably but wrongly, pulled into himself in his pain, viewing everything through the lens of his tragedy. In his eyes, the world is a sinister, chaotic mess. God expands Job’s vision to show him beings higher than himself unable to restrain their praise (38:7) as God establishes the very place Job has “darkened.” Similarly, 38:12–15 shows the moral edge to creation. The poetry is complex, but the description of the rising sun chasing the wicked away (v. 13) and breaking their arm (a symbol for strength, v. 15) implies that there is a moral edge to the architecture of creation. The order of creation resists evil—a very different perspective from Job’s in his protest. The description of the sea in 38:8–11 is especially striking in that it activates one of the most powerful biblical symbols for chaos and evil (cf. Ps 18:5–6, Hab 3:15, Rev 21:1). 14 Most often in OT poetry, YHWH wages war against the chaotic watery powers (e.g., Job 7:12, 26:11–13). Here, he treats the sea like an infant as he diapers it (v. 9), even though it is still resisting him! That is the meaning of the reference in v. 11 to the “proud waves” of the sea—even though it does not submit to him, YHWH still cares for this part of his creation as he restricts and contains it. YHWH is communicating to his scarred servant that he does allow some chaotic and sinister elements in his creation (such as the predators of 39:26–30), but only within strict limits (vv. 8, 10)—and he is far gentler and kinder even with chaos than Job has imagined. Creation is a good place in which God delights, not an amoral jungle ruled by an arbitrary tyrant, as Job had imagined.

YHWH’s second speech in chs. 40–41 deepens his engagement with Job’s protest. The animals described here are animals, but they stand for something more, similar to the serpent of Genesis 3:1 or the unclean animals inhabiting the waste places of divine judgment in Isaiah 13:20–22 and 34:14–15. Leviathan is a symbol for supernatural chaos elsewhere in the OT (as in Job 3:8, Isa 27:1; recall the fleeing serpent of Job 26:13). Furthermore, although the evidence is sparser, there are references in ANE literature to a chaos monster similar in description to Behemoth. 15 Failure to recognize the supernatural symbolism of these animals short-circuits the rhetorical strategy of these chapters. If YHWH is describing his prowess only over two animals which one might visit in a zoo, the speech becomes irrelevant to Job, not to mention a little pathetic. What is a man mourning dead children supposed to say to a deity who boasts of capturing a hippo? 16

But if Behemoth and Leviathan symbolize supernatural chaos which resists God, then the resolution to Job’s protest clicks into place: YHWH is allowing that there is a great evil at loose in his creation, but he promises one day to defeat it (40:19, 41:8). In fact, YHWH “raises the stakes” in this chapter by giving Job a close-up picture of an evil which Job is aware of (Job refers to Leviathan in 3:8) but cannot fully comprehend. It is as if YHWH directs Job’s gaze to a massive, writhing monster which Job cannot even touch, much less engage with in combat. Only Behemoth’s maker can bring a sword near to kill it (40:19), and only YHWH can and will engage in battle with Leviathan (41:8).

Tone is difficult to detect in a written work, but a feeling of joy seems to pervade these chapters. YHWH’s description of his world and his manner of ruling it in chs. 38–41 is anything but apologetic or defensive. Without being idealistic or unrealistic, YHWH goes so far as to praise his opponent (41:12–34). The person who most clearly sees everything which is wrong with creation is the person most enthusiastic about it. There is a kind of staggering joy driving the description of Leviathan. Perhaps that is the monster’s ultimate defeat, that our Savior is not only unintimidated by his opponent, but positively cheerful as he looks forward to the day when he pierces the fleeing serpent (26:13). What would it be to view creation with that kind of irrepressible, divine joy, before the redemption of all things?

These are complex chapters, but they are deeply encouraging to us as we suffer and wait before the redemption of all things, when God scours all evil out of his creation and makes it new. God’s present manner of ruling over creation is to allow evil some limited agency—for a time. The promise of the coming battle (41:8) helps us persevere when he allows evil some limited agency over us (for a time), and deepens our yearning for that day when we see him engage in glorious battle with a power we cannot now even fully comprehend.

In his new commentary on Job, Christopher Ash expresses this wonderfully when he writes,

[The] assurance that he [God] can do all things and that no purpose of his can be thwarted is the comfort I need in suffering and the encouragement I crave when terrified by evil. He does not merely permit evil but commands it, controls it, and uses it for his good purposes. . . . [The] God who knows how to use supernatural evil to serve his purposes of ultimate good can and will use the darkest invasion of my life for his definite and invincible plans for my good in Christ. 17

5. “Now My Eyes See You:” A New Vision of God

Job ends the book by worshipfully confessing that he has gained a whole new vision of God (42:5), a vision so great that all his previous knowledge of God is like unreliable second-hand information by comparison. Since Job is already exemplary in piety (1:8), this is quite a statement! What new insight does Job get at the end of the book? Job already knew about Leviathan (3:8), and none of YHWH’s questions in chs. 38–39 are especially difficult—even when they have to do with things Job does not understand, the questions themselves are not difficult to answer. 18 So Job does not appear to have received new information about God.

Job wholeheartedly submits to God’s particular way of ruling over creation before the redemption of all things. He is entirely reconciled to a world in which children sometimes die, and the best kind of lives are sometimes the most miserable. As he withdraws his complaint of injustice (cf. 40:7), he sees YHWH as God and Lord in a whole new way. By analogy, if a human friend allowed the death of one of my children or the destruction of my property, and did not apologize or explain himself to me, I would “curse” that former friend in that I would not continue in my relationship with him—and I would be justified in so doing. But God allows just such a tragedy to happen to Job, and he does not apologize or explain himself. Job remains forever ignorant of the true cause of his suffering (1:6–12; 2:1–6). So when Job worships this God, it proves how different his relationship with God is from every other relationship he has. It proves how much Job values God over any other relationship. Job sees YHWH in a whole new way as the Lord .

The same is true for modern readers of the book. When we suffer without knowing why and persist in our relationship with God without any explanation or apology from him, we too will have God stand before us as the Lord in a whole new way, as God in a way totally different from any other relationship we have.

6. Conclusion

The book of Job is not relevant in every circumstance, but Job-like experiences are all too common. This book teaches us that this kind of suffering is not a sign of God’s anger, or even a way to improve our moral quality as Christians. It is an avenue through which God reveals himself to us more profoundly than he ever could have in our safety and comfort. Job-like suffering becomes a context to love, honor and remain faithful to God for God’s sake, irrespective of any secondary blessings he might give, as we accept his present administration of ruling over a still-dangerous creation. The book of Job narrates how these times of suffering are temporary (42:10–12) and terminate in a new vision of God as God. In so doing, this difficult and challenging book speaks in clear and strengthening ways to Christians suffering and trying to remain faithful in their agony. 19

Finally, the ways in which the book of Job portrays and interprets suffering in God’s economy anticipate and pre-figure the Lord Jesus. If Job was blameless and upright in his relationship with God (1:1), Jesus was even more so. If Job innocently suffered the wrath of God in order to further God’s purposes, defeat the schemes of the Accuser, and prove the all-surpassing worth of knowing God, Jesus did even more so. If Job shows us imperfect but genuine trust in God in inexplicable suffering, Jesus shows us the same theme perfectly in his prayer in garden. And if Job ends with a vision of a universe cleansed of all evil, we see in Jesus how God actually brings Job’s hope about. As Ash writes, “It is not until the New Testament that we learn what it cost God to win this victory over the Leviathan.” 20 In sum, the book of Job shows us, in outline form, a greater Job, who suffered even more deeply than that OT saint, in whom God’s purposes were furthered even more deeply, who holds our hand as his leads us, in some measure, through his own pain.

[1] I refer to “the Accuser” above because it better captures the nuance of הַשָֹּטָן for an ancient Israelite audience than “Satan.” The noun with the definite article refers to a role, not a proper name. Within the context of the entire canon of Scripture, I do identify this figure with Satan in the NT (cf. Rev 12:9); but since ancient Israelites would not have been able to draw these connections, I prefer the more general term “the Accuser” when discussing the book of Job. See further discussion and other references in Norman Habel, The Book of Job , OTL (Philadelphia: Westminster, 1985), 89, and C. L. Seow, Job 1–21 , Illuminations (Grand Rapids: Eerdmans, 2013), 272–74.

[2] The Hebrew actually reads ברך , “bless,” here and throughout the chapter (1:5, 10–11, 21; 2:5, 9). The usual theory is that the scribes “euphemized” the text to avoid having anyone say “curse God,” but this phrase occurs elsewhere in the OT (Exod 22:27, Isa 8:21). While it may be an example of “antiphrasm” (a word being used in the opposite sense of its normal meaning [C. L. Seow, Job 1–21 , 271]), Tod Linafelt notes that each verse can be translated as “bless” (“The Undecidability of ברך in the Prologue to Job and Beyond,” BibInt 4 [1996]: 154–72). The issue is somewhat academic, since the point is the same either way.

[3] Michael Fox aptly paraphrases the accusation that YHWH and Job are only “colluding in a game of bribery and payoffs” (“Job the Pious,” ZAW 117 [2005]: 360).

[4] Thomas Merton, No Man Is An Island , reprint ed. (San Diego: Harvest, 1985), 18.

[5] C. S. Lewis, A Grief Observed , reprint ed. (New York: Bantam, 1976), 42–43.

[6] John Owen, “Of the Mortification of Sin in Believers,” in The Works of John Owen , ed. William Goold, reprint ed. (Edinburgh: Banner of Truth, 1995), 6:48.

[7] D. J. A. Clines. Job 1–20 , WBC 17 (Dallas: Word, 1989), 24. One of the ironies of the book is that although the friends, in their maniacal determination to condemn Job, insist that God “puts no trust in his servants” (4:18, cf. 25:4–6), chs. 1–2 show YHWH doing exactly that as he entrusts his reputation to Job, who is specified as YHWH’s servant (1:8).

[8] It takes us a little outside the purview of this essay, but within an OT framework, Job’s sufferings in chs. 1–2 are similar enough to the curses of Deut 28 or various proverbs (e.g., 10:27–31) that they would have looked like divine judgment for sin. Similarly, Job’s boils in 2:7 are the same affliction promised to disobedience in Deut 28:27, 35. This is why Job—incorrectly but understandably—speaks of the anger of God against him (16:9).

[9] D. A. Carson, How Long, Oh Lord? Reflections on Suffering and Evil , 2nd ed. (Grand Rapids: Baker Academic, 2006), 124.

[10] Bruce Waltke with Charles Yu, An Old Testament Theology: An Exegetical, Thematic, and Canonical Approach (Grand Rapids: Zondervan, 2007), 936.

[11] In Phil 1:19, the echo of Job 13:16 suggests that Paul seems to be talking about perseverance in faith in the midst of suffering, not only his release from prison (see further Moisés Silva, “Philippians,” in Commentary on the New Testament Use of the Old Testament , ed. G. K. Beale and D. A. Carson [Grand Rapids: Baker Academic, 2007], 836, as well as the now-classic discussion of Richard Hays in Echoes of Scripture in the Letters of Paul [New Haven: Yale University, 1989], 21–24).

[12] The passage, and especially v. 6, is difficult and can be taken different ways. See the various possibilities listed in Thomas Krüger, “Did Job Repent?,” Das Buch Hiob und seine Interpretationen: Beiträge zum Hiob-Symposium auf dem Monte Verità vom 14.–19. August 2005 , ed. Thomas Krüger, et. al., ATANT 88 (Zürich: Theologischer Verlag Zürich, 2007), 217–29. I understand Job’s use of נחם to be meaningfully ambiguous: Job both repents of his criticisms of God and is comforted about his frailty and weakness (“dust and ashes,” as in Gen 18:27). In other words, Job is reconciled to the fact that, as dust and ashes, he can suffer so greatly, and repents of criticizing God for allowing it.

[13] See, for instance, Daniel Estes, Handbook on the Wisdom Books and Psalms (Grand Rapids: Baker Academic, 2005), 114, and Derek Kidner, The Wisdom of Proverbs, Job and Ecclesiastes (Downers Grove, IL: IVP Academic, 1985), 71. The issues involved in interpreting these speeches are very intricate, of course, and various interpretations have been offered. For more options and fuller bibliography, see Leo Perdue, Wisdom in Revolt: Metaphorical Theology in the Book of Job , JSOTSup 29 (Sheffield: Almond, 1991), 197–98.

[14] “Sea,” Dictionary of Biblical Imagery , ed. Leland Ryken, James C. Wilhoit, and Tremper Longman III (Downers Grove, IL: InterVarsity Press, 1998), 765–66.

[15] The goddess Anat describes a “divine calf” that she has defeated right after a reference to the seven-headed dragon in the Baal Epic ( KTU 1.3 III 34–43). Similarly, Gilgamesh and Enkidu fight the “Bull of Heaven” in the sixth tablet of the Gilgamesh Epic. Othmar Keel also documents how ancient Egyptians portrayed the chaotic Seth as both a hippopotamus and a crocodile in his contests with Horus ( Jahwes Entgegnung an Ijob , FRLANT 121 [Göttingen: Vandenhoeck & Ruprecht, 1978], 127–31).

[16] It should also be noted that ancient Egyptians could and did capture both hippopotami and crocodiles—so if Yahweh is here talking only of natural creatures, his rhetorical questions lose all force. See John Day, God’s Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament , University Of Cambridge Oriental Publications 35 (Cambridge: Cambridge University Press, 1985), 65, 77, who references Herodotus 2.70. But, as above, this is a very cursory stab at a cluster of more complex issues. A more involved argument for a supernatural interpretation of Leviathan is given in Eric Ortlund, “The Identity of Leviathan and the Meaning of the Book of Job,” TJ 34 (2013): 17–30.

[17] Christopher Ash, Job: The Wisdom of the Cross , Preaching the Word (Wheaton, IL: Crossway, 2014), 424.

[18] Michael Fox superbly shows how God’s questions in chs. 38–39 are not sarcastic or demeaning, nor meant to humiliate Job with his inferior knowledge. They are rather intended to draw Job’s eyes back to God, for however varied the question, the answer is the same: “Only you, Lord, can understand and control that” (“God’s Answer and Job’s Response,” Bib 94 [2013]: 1–23)

[19] Readers interested in reflecting on these themes further are directed to Robert Yarbrough, “Christ and the Crocodiles: Suffering and the Goodness of God in Contemporary Perspective,” in Suffering and the Goodness of God , ed. Christopher Morgan and Robert Peterson, Theology in Community (Wheaton, IL: Crossway, 2008), 23–45. Although written from a broader perspective on suffering, Yarbrough’s reflections intersect with this study of the book of Job in a number of ways.

[20] Job , 422. Ash is one of the very few modern commentators who persistently pursues the Christological dimension of the book of Job. I recommend his work highly to any reader interested in exploring that subject further, even if I had some lingering questions about his approach. For instance, I suspect Ash is the first reader of Job to find a hint of Christ in the strange ostrich of 39:13–18 ( Job , 398). More substantially, Ash connects Job’s innocent suffering under God’s wrath with Christ’s suffering under the same (as I do above), and also notes the NT theme of the believer’s participation in Christ’s suffering (e.g., Mark 10:38–39). From there, it is no great leap to find in Job’s laments in chs. 3–31 a description of the suffering which Christians will sometimes undergo ( Job , 187, 206, 436). Although the point is well taken, I wonder if this reading gives sufficient account to the way in which Job misinterprets his experience: although Job does not know it, God is not accusing him (10:14) or directly breaking him “breach upon breach” (16:14). But this is not to detract from my admiration for Ash’s accomplishment in this area.

Eric Ortlund

Eric Ortlund is a tutor in Hebrew and Old Testament at Oak Hill College, London, England.

Other Articles in this Issue

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Stephen Williams raises a number of concerns with the book, Adam, the Fall, and Original Sin...

Can Antigone Work in a Secularist Society?

Adam in evangelical theology, some reflections on pastoral leadership, other reviews in this issue.

God, Freedom and Human Dignity: Embracing a God-Centered Identity in a Me-Centered Culture

Faith and Reason: Three Views

Remythologizing Theology: Divine Action, Passion and Authorship

Faith Speaking Understanding: Performing the Drama of Doctrine

Reconsidering the Relationship between Biblical and Systematic Theology in the New Testament: Essays by Theologians and New Testament Scholars

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