THE STRUCTURE AND MESSAGE OF THE BOOK OF JOB

by

A N D R E W E. S T E I N M A N N

Bay Village, Ohio

No theological student, on being asked, "Wha t is the book of Job about?" will hesitate long over the answer. " I t is about the problem of suffering." This is indeed the orthodox answer...

The next question follows naturally. If the book is about the probjem of suffering, what solution does it suggest? ...

There can be no doubt where the dramatic climax of the book does lie. It lies in the speeches of Yahweh in Chapters 38-41. This remains true even if, as a number of sober scholars do, we reject the second of the speeches as no part of the original work. We can only find the climax of the book elsewhere than in the divine speeches (or speech) if we are prepared to wield the critical scalpel so mercilessly as to make the work unrecognizable.

What then of the speeches of Yahweh? They speak of hip­popotamuses and ostriches and whales, and of the breeding propen­sities of wild goats. They expatiate eloquently on meteorology and astronomy and cosmology, and on sundry other interesting matters. They are nothing if not discursive. But they never once mention the problem of suffering.1

W i t h these words H e n r y M c K e a t i n g strikes a v i r tual mor ta l blow

at the hea r t of the s t anda rd a p p r o a c h to the message of the book of

J o b , endorsed in one form or ano the r , by near ly every c o m m e n ­

ta tor . 2 Even W e s t e r m a n n , who denies that J o b is abou t the

p r o b l e m of suffering, affirms tha t it is abou t suffering.3 Even if this

1 "The Central Issue of the Book of Job" , ExpTim 82 (1971), pp 244-5 (emphasis original).

2 E.g., Norman C. Habel, The Book of Job (London and Philadelphia, 1985), p. 62; John E. Hartley, The Book of Job (Grand Rapids, 1988), pp. 47-50.

3 Claus Westermann, The Structure of the Book of Job: A Form-Critical Analysis (Philadelphia, 1981), pp. 1-4, E. tr., oí Der Auflau des Buches Hiob (2nd edn, Stutt­gart, 1978), pp. 27-31.

© E.J. Brill, Leiden, 1996 Vetus Testamentum XL VI, 1

86 A N D R E W E . STEINMANN

standard approach to Job ' s message is cast in the form of a discus­

sion of theodicy (i.e., how can a just God allow a righteous person

to suffer?), it nevertheless views the discussion of human suffering

as the central concern of the book.

But what of McKeating's observation? Satan (ii 5), Job ' s wife (ii

9), J o b himself, his three friends, and Elihu are all concerned in one

way or another about Job ' s suffering. But the central, and largely

absent, character in the book—God—is not. 4 He never once men-

tiones Job 's suffering or suggests that he is even concerned about

it (as he is about Job ' s death, ii 6). He makes no attempt to justify

his decision to allow J o b to suffer. This would suggest that Job ' s

suffering is merely a foil for a larger issue. But how do we go about

discovering what that issue is?

The Structure of Job:

Problems in viewing the books as a treatise on the problem of suffering

Perhaps we need to re-examine the structure of the book of J o b .

Like the traditional view of the book's message, there is a fairly

standard view of the book's structure, along the following lines:5

I. Prose prologue (i 1 -ii 14)

II . Job ' s complaint (iii 1-24)

III . The speeches of Job and his friends in three cycles (iv 1-xxvii

22)

A. First Cycle (Eliphaz, Job, Bildad, Job, Zophar, Job,

iv 1-xiv 22)

B. Second Cycle (Eliphaz, Job, Bildad, Job, Zophar,

Job, xv 1-xxi 34)

C. Third Cycle (Eliphaz, Job, Bildad, Job, Job, xxii 1-

xxvii 23)

IV. A wisdom poem (xxviii 1-26)

V. Job ' s complaint (xxix 1-xxxi 41)

4 Though God is the subject of nearly every conversation, he himself appears only in i 6-12, ii 1-6, and xxxviii 1-xxii 6.

5 Cf. Habel (n. 2), pp. 70-3; Hartley (n. 2), pp. 50-6; Westermann (η. 3), pp. 32-3; E. tr., pp. 5-6; Marvin H . Pope, Job (2nd edn, Garden City, New York, 1973), pp. xv-xvi; Robert Polzin, " T h e Framework of the Book of J o b " , Int 28 (1974), p. 200; Roland E. Murphy, Wisdom Literature: Job, Proverbs, Ruth, Canticles, Ecclesiastes, and Esther (Grand Rapids, 1981), p. 15. While some of the points in the outline are combined by some commentators, they merely become sub-points under a larger heading.

THE BOOK OF JOB 87

VI. The speeches of Elihu (xxxii 1-xxxvii 25)

VII. The speeches of Yahweh and Job ' s replies (xxxviii 1-xlii 6)

VIII . Prose epilogue (xlii 7-17)

Despite this consensus, there is a general uneasiness among

scholars about the structure of the book:

1. The prose prologue and epilogue are often seen as mere

flourishes which pale in comparison to the poetry of the book. They

are often seen as a separate epic tale that was pressed into use to

introduce and conclude the sublime poetry of the book's core. 6

Some commentators such as Westermann view these parts as essen­

tial to the book in order to make sense of the poetry. Yet they are

not in themselves viewed as significant contributions to the book's

message. The prose introduces the problem of suffering but in no

way helps resolve the problem. Thus, if the book is about suffering,

the prose of the book is only a utilitarian device—a kind of

necessary evil needed to get to the real discussion and to give the

book a sense of closure.7

2. The speeches of J o b and his friends are usually viewed as con­

sisting of three cycles. In each cycle each of Job ' s friends speaks

once and J o b replies to each of them in turn. However, the third

cycle contains no speech for Zophar (though J o b has his full three

speeches, cf. xxvii 1). This problem is solved by many commen­

tators by claiming a lost speech for Zophar. This speech supposedly

has been incorporated into Job ' s words in chs xxvi and xxvii.8

Another approach is to delete from serious consideration certain

portions of the third cycle as fragmentary material or additions by

a later redactor. 9 Even a relatively conservative a commentator like

Hartley reassigns some of Job ' s speech in ch. xxvii to Bilded ([n.

6 Ν Sarna, " E p i c substratum in the prose of J o b " , VT 76 (1957), pp 13-25, G Fohrer, Introduction to the Old Testament (Nashville, 1968, London, 1970), ρ 325, E tr of Einleitung in das Alte Testament (Heidelberg, 1965), pp 354-5, Westermann (η 3), pp 33-4 = E tr , ρ 7, Pope (η 5), pp xxiii-xxvi, Hartley (η 2), pp 21-4

7 However, a few scholars defend the integrity of the prose portions of the book Cf Yair Hoffman, " T h e relation between the prologue and the speech-cycles in J o b a reconsideration", VT 31 (1981), pp 160-70

8 E g , Pope (η 5), pp χχ, 186-97 Similar positions are taken in the following works Β D u h m , Das Buch Hiob (Freiburg im Breisgau, Leipzgi and Tubingen, 1897), G Holscher, Das Buch Hiob (2nd edn, Tubingen, 1952), R Gordis, The Book of God and Man A Study of Job (Chicago, 1978)

9 E g , Westermann (η 3), pp 40-512, E tr , pp 17-30, who argues that there originally was no third speech by Bildad

88 A N D R E W E . S T E I N M A N N

2] pp. 25-6, 356-61). Perhaps the three-cycle structure assigned to

the speeches of J o b and his friends is a mistaken approach. If not,

the book has been seriously disturbed by scribal or editorial

activity.

3. The authenticity of the wisdom poem in ch. xxviii is also

disputed. It has nothing at all to say about the problem of suffering.

Therefore, it is often viewed as an independent poem, perhaps by

the same author as the rest of the book. This poem is supposedly

unrelated to the real message of the book. Some scholars claim it

was inserted into this position in the book as a judgement against

the wisdom of J o b and his friends.1 0 Even when its place in the book

is defended by Westermann, it is relegated to a mere resting point

before more genuine concerns are again addressed ([n. 3] pp. 130-3

= E. tr., pp. 135-8). A few commentators defend the poem as both

genuine and an important part of the book's message.1 1 Hartley

states, " Since this hymn enhances the work, coincides with the

author's style, stands at the place of a major transition in the book,

and contributes to the theme of wisdom that reverberates through­

out the book, it may be accepted as an integral part of the original

work ([n. 2] p. 27). Yet, for Hartley, as magnificent as the hymn

is, it functions only as a bridge between the earlier and later sec­

tions of the book. Clearly, the wisdom poem is either out of place

or not an important part of the book if J o b is really meant to be a

book about suffering.

4. Another section that is often challenged is the Elihu speeches.

For many commentators these are later additions to Job, especially

since Elihu is never mentioned elsewhere in the book. According to

this view, Elihu's words add little real insight into the problem of

suffering. They simply assert that God uses suffering as a didactic

tool.1 2 Despite this opinion, a growing number of scholars defend

the Elihu speeches as part of the original book. 1 3

1 0 Cf. Pope (n. 5), pp. xx, xxvii; Murphy (n. 5), p. 37; Habel (n. 5), pp. 391-4. 1 1 E.g. Robert Laurin, " T h e Theological Structure of J o b " , ZA W 84 (1972),

pp. 86-9, esp. 87. 1 2 Cf. Westermann (η. 3), pp. 133-41; E. tr., pp. 139-48; Pope (n. 5), pp. xxvii-

xxviii. Murphy (n. 5), p . 42, states that the Elihu speeches add nothing unique to the book's message.

1 3 Gordis (n. 8), pp. 104-16; Habel (n. 5), pp. 3k6-7; Lauren (n. 11), p . 72; N . H . Snaith, The Book of Job (London, 1968), pp. 72-91; Shimon Bakon, " T h e Enigma of E l ihu" , Dor le Dor 12 (1984), pp. 217-28; David Wolfers, "El ihu: The Provenance and Content of His Speech", Dor le Dor 16 (1987/88), pp. 90-8; J . B . Curtis, " W e r e the Elihu Speeches Added to the Book of J o b ? " , Proceedings of the Great Lakes and Midwest Bible Societies 9 (1989), pp. 113-23.

THE BOOK OF JOB 89

5. Finally, the second of Yahweh's two speeches is often

challenged as adding nothing that had not already been presented

in the first speech. Therefore, it is seen as a secondary addition by

many (e.g. Westermann [η. 3], pp. 108-24 = E. tr., pp. 105-23).

However, scholars are more evenly divided here. Many maintain

that both of Yahweh's speeches are original.1 4 Clearly, those

scholars who excise the second of Yahweh's speeches can do so

because for them the book is about the theodicy of suffering. This

portion adds nothing to solving that problem.

The Structure of Job:

A structure that points to the central theme—a struggle to maintain integrity

and faith

Clearly, then, the only parts of the book which escape unscathed

from the hypercritical eyes of those who see its message revolving

around the problem of suffering are Job ' s first complaint (iii 1-26),

the first two cycles of speeches between J o b and his friends (iv 1 -xxi

34), and Job ' s second complaint (xxix 1-xxxi 41). However, that is

hardly enough to justify Job ' s reputation as a masterpiece of

literature that contributes in a unique way to the discussion of

human suffering or theodicy.

Norman Habel recognizes this problem and attempts to defend

the book's coherence by suggesting that it contains a structural

framework around which the rest of the book is built ([n. 2] pp. 54-

7). This framework was constructed by the author of J o b by using

an extended metaphor. That metaphor was a legal one: the lawsuit.

According to Habel, this metaphor is anticipated in the opening

prose section (specifically i 6-11 and ii 1-6). The lawsuit theme is

then developed chiastically by the author. J o b first contemplates fil­

ing a lawsuit (chs. ix-x), then challenges his accuser (ch. xiii), seeks

an arbiter (xvi 18-21, xix 21-9), and submits testimony (chs. xxix-

xxx). Then J o b takes an oath and presents his challenge (ch. xxxi),

receives a verdict from Elihu, the arbiter (chs. xxxii-xxxvii), is

challenged by God, his accuser (chs. xxxviii-xxxix and xl 6-xli 26),

retracts his litigation (xlii 1-6), and is exculpated (xlii 7-9).

Certainly, Habel is correct about the legal thread that runs

through J o b . Moreover, it does seem to be one of the themes that

1 4 E.g., Pope (n. 5), p. xxix, who argues that with the first speech God subdues Job and with the second he drives home his point.

90 A N D R E W E . STEINMANN

give a measure of coherence to the book. However, his framework of the extended legal metaphor still does not explain the structure of the entire book as we have it. In addition, it does not answer most of the concerns raised by scholars as to whether some parts of the book run counter to the coherence Habel finds in the legal metaphor. For instance, Habel's legal framework does nothing to address whether the prose ending of the book fits with the rest of the book. It neither solves the problems associated with the lack of a third speech by Zophar,15 nor does it preclude excising the wisdom poem in ch. xxviii as part of the message of the book. Yet, Habel 's approach seems to argue for the inclusion of the speeches of Elihu and both of Yahweh's speeches.

Habel 's approach has pointed to one coherent pattern that runs throughout the book of Job . Yet, Habel admits that the legal metaphor fails to answer the question of the theodicy of suffering ([n. 2] p. 37):

...while the metaphor provides the vehicle for the hero to challenge and confront God as the apparent administrator of justice in the earth, the answer of God throws into question that same metaphor as a vehicle for relating to God. The human tendency to find necessary laws by which to comprehend God's ways or control his favor is revealed to be foolish. Yahweh is bigger than the law or any legal metaphor.

Thus, Habel has brought to light the legal metaphor as an impor­tant device used by the author of Job , but that device does not explain much, if anything, about human suffering or theodicy.

Perhaps the real problem is that the book's central theme is not suffering or theodicy at all. Perhaps all the supposed contradictions of the book that move scholars to slice out parts of the book would not be nearly so contradictory if the book were understood as having a different central theme. Indeed, Polzin states this clearly when he notes ([n. 5] pp. 182-3):

Many scholars have solved the problems these contradictions entail by employing a process of subtraction, that is by eliminating "what does not fit"...Attempts to remove these inconsistencies can be char­acterized as academic "failure of nerve" just as the platitudes of Job's friends are "failure of nerve" in the face of Job's problems.

15 Note that Habel assigns xxvii 13-23 to Zophar, giving him a third speech.

THE BOOK OF JOB 91

What is the central concern of the book? Perhaps it is Job ' s strug­gle to maintain his integrity and his battle to hang on to his trust in God, rather than the problem of his suffering.16 Suffering, then, is merely the factor that brings Job into a struggle to maintain his integrity and the faith that lies behind it. If this is so, then we should look at the beginning of Job ' s sufferings as set forth in the prologue as a clue to the structure of the book and its meaning.

A Structure Based on Sets of Four

The structure of the book of Job

The structure of the book of Job that I suggest is based on the author's repeated use of fourfold groupings. It could be outlined as follows:

I. Prose introduction (i 1 -ii 4) A. Initial Setting—Job's prosperity (i 1-5) B. Satan Confronts Yahweh and Satan over Job ' s

integrity (i 6-ii 10) 1. The first confrontation in heaven (i 6-12) 2. Job ' s first crisis—his prosperity is taken (i

13-22) 3. The second confrontation in heaven (ii 1-6) 4. Job ' s second crisis—his health is taken (ii 7-10)

C. New Setting—Job's friends come to comfort him (ii 11-13)

II. Job ' s crisis (iii 1-xxvii 23) A. Job ' s complaint (iii 1-26) B. First fourfold cycle of speeches (iv 1-xvii 16) C. Second fourfold cycle of speeches (xviii 1-xxvi 14) D. Job ' s final reply to his friends (xxvii 1-23)

III. A poem about wisdom (xxviii 1-26) IV. Toward a solution to Job ' s crisis (xxix 1-xlii 8)

A. Job restates his complaint (xxix 1-xxxi 41) B. Elihu's four speeches (xxxii 1- xxxvii 25) C. Yahweh speaks four times (xxxviii 1-xlii 8)

1. Yahweh's first speech (xxxviii 1-xxxix 30) 2. Yahweh's second speech (xl 1-2)

16 This position, with variations, is taken by McKeating (n. 1); Laurin (n. 11); and Polzin (n. 5).

92 A N D R E W E . STEINMANN

3. Job ' s reply (xl 3-5)

4. Yahweh's third speech (xl 6-xli 34)

5. Job ' s reply (xlii 1-6)

6. Yahweh's fourth speech (xlii 7-8)

V. Prose conclusion (xlii 9-17)

A. New setting—Job's friends obey Yahweh (xlii 9)

B. Initial setting restored—Job's prosperity (xlii 10-17)

The Prose Introduction (Job i 1 -ii 13)

Nearly everyone who has studied the book of J o b has seen a

direct relationship between the prologue (i 1 -ii 14) and the epilogue

(xlii 7-17). However, upon close inspection, one sees that the only

close relationship is between i 1-5 and xlii 10-17 (descriptions of

Job ' s prosperity and piety), and between ii 11-13 and xlii 9 (the

coming and going of Job ' s friends). This leaves i 6-ii 10 without

parallel in the rest of the book. When this material is examined, it

can be seen that it easily breaks down into four sections:

1. The first confrontation in heaven between Satan and

Yahweh (i 6-12)

2. Job ' s first crisis: his prosperity is taken from him (i 13-22)

3. The second confrontation in heaven between Satan and

Yahweh (ii 1-6)

4. Job ' s second crisis: his health is taken from him (ii 7-10)

Moreover, Job 's first crisis is a fourfold crisis. He loses his cattle,

his flocks, his camels, and his children. News of each of these is

brought by a separate messenger. Note especially the parallel

language used to introduce these messengers:

1. " . . . a messenger came to Job. He said.. ." (i 14: mPk Ρ Η

wb wy^mr)

2, 3, 4. " While he was still speaking another messenger came and said.. ." (i 16, 17, 18: cwd zh mdbr wzh Ρ wy^mr)17

Thus, the prose introduction of the book not only explains Job ' s

situation as ch. iii opens; it also alerts the reader to a fourfold pat­

tern that the author is consciously building.

1 7 Reading cwd (instead of cd) in i 18 with many Hebrew manuscripts.

THE BOOK OF JOB 93

The speeches of Elihu (Job xxxii 1-xxxvii 25)

Even a casual reading of Elihu's speeches reveals four speeches.

After a brief, and unique introduction (xxxii 1-5), Elihu gives four

speeches (xxxii 6-xxxiii 33, xxxiv 1-37, xxxv 1-16, xxxvi 1-xxxvii

24), each independently introduced: 1 8

1. So "El ihu son of Barachel, the descendant of Buz, replied"

(xxxii 6: ^lyhw^ bn brPl hbwzy wy^mr)

2, 3. "El ihu continued to speak" (xxxiv 1, xxxv 1: wycn Hyhw^

wy^mr)

4. "El ihu spoke again" (xxxvi 1: wysp Hyhw^ wy^mr)

The speeches of Yahweh (Job xxxviii 1-xlii 8)

While it is often stated that beginning at xxxviii 1 God speaks

twice, a careful reading of xxxviii 1-xlii 8 reveals four discrete

speeches by God: xxxviii 1-xxxix 30, xl 1-2, xl 6-xli 34, and xlii 7-8.

The first three are addressed to J o b . The last is addressed to

Eliphaz. Note again how each of these speeches is carefully set off

as a separate speech by the author:

1. " T h e n the Lord answered J o b out of the whirlwind"

(xxxviii 1: wycnyhwh^t ^ywb mn hscrk wy^mr)

2. " T h e L O R D answered J o b " (xl 1: wy^nyhwhH ^ywb wy^mr)

3. " T h e n the L O R D answered J o b out of the s torm" (xl 6:

wycnyhwh^t ^ywb mn scrh wy^mr)

4. " T h e Lord said to Eliphaz from T e m a n " (xlii 7: wy^mryhwh

"Ϋ Hypz htymny)

Moreover, these speeches display an interesting pattern. The

speeches of Yahweh alternate between long and short speeches.

Interlocked with this pattern of Yahweh's speeches are the replies

of those whom he addresses. After the first speech J o b does not

1 8 Elihu's introduction is unique to J o b in a number of ways. It tells the reader: 1. his genealogy (xxxii 1). 2. His reasons for speaking (xxxii 2-3). 3. The reason for his former silence (xxxii 4). 4. The reason why he finally chose to speak (xxxii 5). None of these is given before the speeches of J o b , Eliphaz, Bildad, or Zophar. It is difficult to ascertain why the author chose to give us this information on Eliphaz when he did not give it on the other characters. Perhaps he is signaling something here: This reply to J o b ' s complaint will lead to a resolution of the problem, whereas the previous replies of J o b ' s friends did not.

94 A N D R E W E. STEINMANN

answer. He does answer after the next two speeches. After the

fourth speech Eliphaz (and Bildad and Zophar) do not reply,

although we are told they did obey. Thus, the replies to Yahweh

are chiastic: no reply, reply, reply, no reply. These interlocking

patterns display the artistry of the author and drive home his

repeating fourfold pattern as the book draws to a close.

The speeches of J o b and his friends (Job ii 1-xxvii 33)

To even the most casual of readers it seems obvious that the

speeches of Job and his friends are structured in a threefold pattern.

After all, J o b has three friends who take turns speaking. It would

seem only natural that this section would be arranged in sets of

three, not four. However, as was shown above, it is this insistence

on a threefold pattern that has caused scholars to question the

integrity of its latter portion. Each friend does not have three

speeches (for a total of nine speeches) extant in the text. Instead,

Zophar speaks only twice, making for a total of eight not nine,

speeches. Could the eight speeches possibly be two cycles of four

speeches rather than three cycles of (three, three, and two)

speeches? Are there any indications of this?

Indeed, indicators point towards two four-speech cycles here.

However, to find these indicators we have to look not at the friends'

speeches, but at Job ' s replies to his friends.1 9 A careful reading of

these eight replies reveals that Job ' s first four replies (vi 1-vii 21,

ix 1-x 22, xii 1-xiv 22, xxvi 1-xvii 16) are different from his next

four replies (xix 1-29, xxi 1-34, xxiii 1-xxiv 25, xxvi 1-14) in one

key way. In each of the first four he not only speaks about God in

the third person; he also addresses God directly, using the second-

person pronoun (vi 12-21, χ 1-19, xiii 17-xiv 22, xvii 1-5). In his

next four replies he never addresses God directly. In fact, J o b will

not speak directly to God again until his speech that follows the

wisdom poem (xxx 20-3).

Thus, the speeches are in two groups of four:

Cycle 1 : Eliphaz—Job—Bildad—Job/Zophar—Job—Eliphaz

—Job (iv 1-xvi 22)

1 9 The cycles are prefaced by J o b ' s complaint concerning his tragic situation (iii 1-23). This complaint serves as the trigger that propels J o b ' s friends into speaking, much as J o b ' s complaint in xxix 1-xxxi 41 serves as the trigger that finally motivates Elihu to speak.

THE BOOK OF JOB 95

Cycle 2: Bildad—Job—Zophar—Job/Eliphaz—Job—Bildad—

J o b (xvii 1-xxvi 14)

The construction of these two cycles reveals an intricate interplay

of sets of four speeches. In the first cycle Eliphaz is the first and last

of Job ' s friends to speak. Bildad and Zophar speak once. J o b has

four speeches in each cycle, as many as his friends have. In the

second set Bildad and Eliphaz trade places. Bildad opens and closes

the friends' speeches, and Eliphaz is partnered with Zophar. How­

ever, Zophar precedes his partner in the second set, whereas he fol­

lowed him in the first set. This in essence divides each cycle into

two sub-sets of four speeches, each having two speeches by Job ' s

friends and two by J o b himself.

Job ' s speech in xxvii 1-23 serves as his final reply to all his

friends' speeches. He begins it with an oath {hy-^Γ) affirming that

God has treated him unfairly. He then refutes all his friends'

speeches, stating, " I will never admit you are r ight ." Thus, the

speeches of Job ' s friends are also built in a fourfold pattern that is

framed by a preface (Job's complaint [iii 1-26]) and a conclusion

(his total rejection of his friends' arguments [xxvii 1-23]).

Again, the artistry of the author is evident. The reader, who

knows J o b has three friends, naturally looks for cycles of three

speeches. Instead, his expectations are disappointed. Only by

reassessing the literary structure of the friends' speeches in the light

of the fourfold patterns found in the rest of the book can the reader

see the pattern that lies below the surface. Thus, the author

skillfully coerces his readers into thinking a second time about his

message.

A Structure Designed for a Book which Discusses How a Person Maintains

Integrity and Faith in Crisis

The prose introduction (Job i 1 -ii 13)

The design of the book—its repeated, yet varied use of fourfold

structures—reveals that its central message is not about suffering,

but it is about holding on to one's integrity and faith. The repeated

fourfold structures in the book point the readers back to the prose

introduction (the first use of a fourfold structure) to help define the

book's message. The prologue serves as a guide through the win­

ding and twisting paths of chs. iii-xlii. This guide has two main

features:2 0

I am indebted to my colleague Richard Gudgeon for this insight.

96 A N D R E W E . STEINMANN

1. The sixfold affirmation of Job ' s integrity (Hebrew tm and tmh) and faith (he is God-fearing):

He was a man of integrity: he was upright, God-fearing, and he kept away from evil ( i l ) .

Job would send someone to sanctify them [his children]. He would get up early in the morning and offer burnt offerings for each of them. Job thought, " M y children may have sinned and cursed God in their hearts" (i 5).

There is no one in the world like him—a man of integrity, upright, God-fearing, and he keeps away from evil! (i 8, ii 3).

In all this Job neither sinned nor accussed God of doing anything wrong (i 22).

In all this Job did not say anything sinful (ii 10). 2. Satan twice attempts to impugn Job 's integrity and faith: " I sn ' t it easy for Job to fear God?" Satan answered the Lord.

"Haven ' t you protected him by putting a fence around him, his home, and everything he has? You have blessed everthing he does; his cattle have spread out over the land. But now stretch out your hand and strike everything he has—to see whether he'll curse you to your face (i 9-11).

Certainly a man will given everything he has for his life. But stretch out your hand and strike his bones and his flesh to see whether he will curse you to your face (ii 4).

Thus, from the prologue the outcome is implicit. No doubt exists if one pays close attention to the details. God would never have presented Job as an example of integrity and faithfulness if either Satan or human beings could prove him wrong. God would permit Job to be seriously afflicted because he knew that Job ' s faith would endure. Therefore, the real issue in the dialogue is, " H o w do Job ' s integrity and faith, after all these calamities, fare throughout the remaining chapters?" The question concerning Job ' s integrity and faith is not "will they or do they survive?"

The Speeches of Job and his Friends (Job iv 1-xxvii 33)

Indeed, Job ' s integrity and faith are challenged repeatedly.21 His

21 Note that the Hebrew words tm and tmh are used six times in the dialogue between J o b and his friends, one more time than in the prologue. They occur in Eliphaz's first challenge to J o b (iv 6), Bildad's first challenge to Job (viii 20), J o b ' s first reply to Bildad (ix 20, 21 , and 22), and Job ' s final reply to his friends (xxvii 5).

THE BOOK OF JOB 97

friends repeatedly insist that he is being punished for some unconfessed sin. Job never wavers in his conviction that his friends are wrong. He does begin to challenge God and assert that God is being unfair to him. He claims that he is being treated capriciously and that God simply has no reason to punish him.

But Job never loses his faith. It may buckle and crack, but it does not break. God is the one who "gives and takes away" (i 21). His friends insist that it is really human beings who control God's giving and taking by their own righteous or unrighteous behavkior. If he had admitted that his friends were right, then Satan would have been right also. Job ' s friends insisted that the righteous always prosper and the wicked always suffer. They unconsciously align themselves with Satan's position that human beings (and Job is his ultimate example) trust in God only because it gets them some­thing. Job , however, knew from his experience that this was not true. At the end of his dialogue with his friends he still had unanswered questions about why God had allowed him to suffer. However, his faith that God is in charge had not wavered and he still insists that he is a man of integrity (xxvii 5).

In addition, Job never doubts that God can be approached. His friends know of approaching God only through what they have done to please God. However, Job repeatedly approaches God not merely because of the integrity of his actions, but also through his faith. His famous assertion of his trust in his redeemer (Job xix 23-7) confirms that no matter how much that faith wavered, it did not fail.

Many commentators have challenged various sections of Job as later insertions because they seem contradictory. Job seems to say one thing, and then another. He repeatedly talks of how the wicked prosper while God allows him to suffer, yet in xxvii 11-23 he speaks of how God punishes the wicked. But perhaps that is part of Job ' s struggle. Certainly it is not unbelievable that a person who felt physical and mental pressures brought to bear upon him as Job did might utter seemingly contradictory things as he attempts to deal with a crisis where his integrity is challenged and his faith is tested.

In this section the double fourfold cycle of speeches in which Job ' s friends challenge him hark back to the fourfold structure of Satan's while Satan was confident that Job would change his actions when his faith was tested. In the confrontation between Job and his friends, Job maintains that he always acted with integrity while his friends argue that he must have done something wrong.

98 A N D R E W E . STEINMANN

The double fourfold structure points readers back to the theme of

Job ' s struggle to maintain his integrity and his battle to hold on to

the faith that enabled him to live with integrity.

A Poem about Wisdom (xxviii 1-28)

Following Job ' s verbal jousting with his friends is a poem about

wisdom. Here the book of J o b first begins to define trusting faith

in God. It asserts that no matter how human beings search they

cannot find God's wisdom. This wisdom poem stands at the center

of the book. It signals that J o b has begun his journey back to the

simple trust in God he had before his suffering began. And so it

ends with an affirmation of that simple faith,

So he [the Lord] told human beings: ''Look now, fearing the LORD is wisdom, and staying away from evil is understanding" (xxviii 28)

The Resolution of Job ' s Crisis (xxix 1-xlii 8)

However, J o b has not completely overcome his crisis. He repeats

his complaint that God is dealing harshly with him for no good

reason. He reasserts his contention that he is a man of integrity

(xxxi 6). Though he is on his way toward a renewed and strong con­

fidence in God, his crisis is not over. He is still challenging God to

give him an answer to his questions,

I call to you for help, but you will not answer me; I stand up, but you just look at me (xxx 20)

Before God answers, Elihu steps into the picture. This young

man's challenge to J o b moves him one step closer to the end of his

crisis. Unlike Job ' s friends, Elihu does not merely call on J o b to

repent and recognize that only the righteous prosper in the world.

Instead, he calls on J o b to trust that God is not capricious for three

reasons. He speaks to human beings by dreams and suffering to

correct and strengthen them (xxxiii 13-22). He has provided a

mediator who brings God's mercy to human beings (xxxiii 23-

30). 2 2 God alone is the maker and controller of the universe who has

2 2 For a further discussion of Elihu's assertions in ch. xxxiii see Andrew E. Steinmann, " T h e Graded Numerical Saying in J o b " , in Adrew H . Bartelt, Astrid Β. Beck, Chris A. Franks and Paul R. Rabbe (ed.), Fortunate the Eyes That See: Essays in Honor of David Noel Freedman in Celebration of His Seventieth Birthday (Grand Rapids, 1995).

THE BOOK OF JOB 99

justly ordered all things in his wisdom (xxxvii 14-24). Elihu may not have the entire answer, but unlike Job ' s friends he does not advocate Satan's cause-and-effect solution to the problem. Accord­ing to Elihu, God may use suffering as punishment for the wicked (xxxiv 11), but he may also use it as a corrective for the righteous (xxxiii 29-30). One cannot be certain in every case which is true. In fact, one can not be certain that God may not also have other reasons for allowing suffering (xxxvi 22-5). In this way Elihu prepares Job for God's message.

When God does speak, he takes up where Elihu left off. God cor­rects any misunderstandings which Elihu or Job may have had. He also implicitly refutes the simplistic attitude of Job ' s friends that wickedness brings suffering and righteousness brings blessing, he reminds Job of his powers in creating and sustaining the world. Then he calls on Job to give up his questioning and return to his simple, trusting faith. This is what Job does. And so, as the pro­logue promised, we see Job ' s faith bend, but never break. There­fore, he maintains his integrity and refuses to curse God or admit that something he had done led to his predicament. A righteous person's faith survives even though it may, at times, waver.

Job on the Theodicy of Suffering

Thus, the central concern of Job is how a righteous person's faith and integrity come through a crisis. Does this mean that the book has nothing substantive to say about the theodicy of suffering? On the contrary, it is only when one understands this central concern of the book that one can understand its teaching on theodicy. Job shows us tht theodicy is an irrelevant exercise for human beings. They cannot explain God's actions because they do not have access to God's wisdom in the heavenly court. They can only dangerously attempt deductions that are as unreliable as the deductions made by Job ' s friends.

Job ' s friends tried to approach a solution to the questions of theodicy' through legalism. God's actions were to be explained in terms of a mechanical retribution on the wicked and blessing on the righteous. This is what Satan wrongly accused Job of believing, also. The book of Job shows that a theodicy based on legalism is hopelessly out of touch. It does not match the way the world works or coincide with God's very nature.

100 A N D R E W E . STEINMANN

Job , on the other hand, sought a two-pronged approach to theodicy while in his cricis. The first prong was a rationalist's explanation of God's actions. He wanted to know why God did what he did. If he could not know, then it is only logical that God was evil. However, Job ' s faith never allows him to leap into that thicket no matter how much he may contemplate leaping. For Job , God must be just.

The second prong of Job ' s theodicy was the mystic's solution. If only Job could have a direct encounter with God, then he could come to know why God does what he does. Elihu argues that Job does not need to encounter God, but to trust that God is in control of the universe. When Job did encounter God, he still was left with­out an explanation of why God allowed him to suffer. Instead, he could only repent and believe.

Therefore, we can only conclude that Job 's main message revolves around the subject of faith and integrity, not the theodicy of suffering. In the view of the author of Job , trust in God precludes questions of theodicy. Indeed, they are irrelevant. All that is rele­vant is trust that God can sustain a righteous person's integrity and faith throughout the most severe crises.

^ s

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