Tuesdays Are for the Old Testament
4/23/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Sixteen: Job." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 279-296). St. Louis: Concordia Publishing House.
The book of Job operates on two different levels. On the earthly level, Job loses almost all his possessions and family, and is confronted by people who uniformly advise him that it is a direct result of his sin (Lessing & Steinmann 2014, p. 279). On the heavenly level, Yahweh and the accuser engage each other regarding whether or not Job serves God freely or so as to be rewarded with earthly gain.
The events described in Job best fit a context of Israel's captivity in Egypt. However, the emphasis on wisdom fits the culture of Solomon's kingdom. Lessing and Steinmann take the writings to belong mostly to the time of captivity in Egypt (Lessing & Steinmann 2014, p. 280). The people who are described can be identified in terms of their not so distant ancestors at the time of Abraham. Place names further suggest Job as an Edomite, probably between the 18th and 15th centuries BC. Job's function as the priest for his family would not fit a time after the captivity in Egypt. Names and monetary units also point to a time prior to that of Moses (Lessing & Steinmann 2014, p. 281). Linguistic usage also points to an early date. Lessing and Steinmann briefly discuss models which place composition during the post-exilic period, but reject those models based on the greater evidence for an early date (Lessing & Steinmann 2014, p. 282).
From a literary standpoint, though some scholars feel a need to rearrange the various speeches, Lessing and Steinmann find its organization in three cycles of speeches to be cohesive in itself. However, they propose that the book is actually not centered on three cycles, but on a repeated fourfold grouping (Lessing & Steinmann 2014, p. 282). They describe this repetitive structure in some detail.
Job fits well in the genre of wisdom literature, with the significant reflection on divine wisdom (Lessing & Steinmann 2014, p. 284). It further contains forensic and historical elements, though it does not mention any actual world events (Lessing & Steinmann 2014, p. 285).
While many interpreters view Job as dealing with why the righteous suffer, Lessing and Steinmann think it more appropriate to consider it in terms of why righteous people trust God (Lessing & Steinmann 2014, p. 285). Job's argument, unlike the argument of his comforters (accusers) is that we trust God because he is trustworthy, not because he gives us things. Lessing and Steinmann describe the different views in some details. "The friends . . . argue that if people suffer, then they have sinned. By reversing the cause and effect, they maintained that all suffering can be explained by sin" (Lessing & Steinmann 2014, p. 287). Job, on the other hand, maintains that we don't know the cause of suffering, but that we do know God is the one who vindicates us. This is the reason the righteous serve God. The need, then, becomes that of a mediator who argues before God on our behalf. The living hope of the mediator/redeemer is Job's confidence (Lessing & Steinmann 2014, p. 288).
Lessing and Steinmann note that Elihu, the fourth person with speeches, is set apart from the others (Lessing & Steinmann 2014, p. 289). He alone has a genealogy, a reason to speak, and a reason for earlier silence. Elihu thus is shown to play a significant role, as he then bridges the gap between the earlier speakers and God's response. He introduces the work of atonement, rather than making a simple demand of repentance (Lessing & Steinmann 2014, p. 290).
In Job 38:1, God reveals himself with a clear message. He is the only one who should actually ask questions and is the only one with ultimate answers (Lessing & Steinmann 2014, p. 290). He then describes the complex world and his ability to understand it adequately. He alone can justify people (Lessing & Steinmann 2014, p. 291).
Recognizing the character of Yahweh moves Job to repentance of his thought that God might be unjust (Lessing & Steinmann 2014, p. 292). Job has realized that God is not chaotic. He is simply beyond Job's (or his friends') conception. "He had thought that God was cruel because he had misinterpreted his sufferings as punishment rather than as an opportunity for the exercise and increase of his faith in God's grace (Job 42:5)" (Lessing & Steinmann 2014, p. 292).
The problem of the righteous suffering foreshadows the New Testament portrayal of Christ as the true righteous person suffering (Lessing & Steinmann 2014, p. 293). The attacks on Job similarly foreshadow the passion narrative in the New Testament. Further, Job offers sacrifice in chapter on, not for his own sins but for the sins of others. The recurring theme of a need for a mediator points to Chrsit as well.
Lessing and Steinmann see the theme of sin and grace at the center of Job. "The issue in the book of Job is whether the relationship between God and people is rooted in judgment or grace" (Lessing & Steinmann 2014, p. 293). In the end, human sin is embodied in a desire to gain God's favor through human righteousness (Lessing & Steinmann 2014, p. 294). God shows it as a matter of divine grace.
4/23/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Sixteen: Job." In Prepare the Way of the Lord: An Introduction to the Old Testament. (pp. 279-296). St. Louis: Concordia Publishing House.
The book of Job operates on two different levels. On the earthly level, Job loses almost all his possessions and family, and is confronted by people who uniformly advise him that it is a direct result of his sin (Lessing & Steinmann 2014, p. 279). On the heavenly level, Yahweh and the accuser engage each other regarding whether or not Job serves God freely or so as to be rewarded with earthly gain.
The events described in Job best fit a context of Israel's captivity in Egypt. However, the emphasis on wisdom fits the culture of Solomon's kingdom. Lessing and Steinmann take the writings to belong mostly to the time of captivity in Egypt (Lessing & Steinmann 2014, p. 280). The people who are described can be identified in terms of their not so distant ancestors at the time of Abraham. Place names further suggest Job as an Edomite, probably between the 18th and 15th centuries BC. Job's function as the priest for his family would not fit a time after the captivity in Egypt. Names and monetary units also point to a time prior to that of Moses (Lessing & Steinmann 2014, p. 281). Linguistic usage also points to an early date. Lessing and Steinmann briefly discuss models which place composition during the post-exilic period, but reject those models based on the greater evidence for an early date (Lessing & Steinmann 2014, p. 282).
From a literary standpoint, though some scholars feel a need to rearrange the various speeches, Lessing and Steinmann find its organization in three cycles of speeches to be cohesive in itself. However, they propose that the book is actually not centered on three cycles, but on a repeated fourfold grouping (Lessing & Steinmann 2014, p. 282). They describe this repetitive structure in some detail.
Job fits well in the genre of wisdom literature, with the significant reflection on divine wisdom (Lessing & Steinmann 2014, p. 284). It further contains forensic and historical elements, though it does not mention any actual world events (Lessing & Steinmann 2014, p. 285).
While many interpreters view Job as dealing with why the righteous suffer, Lessing and Steinmann think it more appropriate to consider it in terms of why righteous people trust God (Lessing & Steinmann 2014, p. 285). Job's argument, unlike the argument of his comforters (accusers) is that we trust God because he is trustworthy, not because he gives us things. Lessing and Steinmann describe the different views in some details. "The friends . . . argue that if people suffer, then they have sinned. By reversing the cause and effect, they maintained that all suffering can be explained by sin" (Lessing & Steinmann 2014, p. 287). Job, on the other hand, maintains that we don't know the cause of suffering, but that we do know God is the one who vindicates us. This is the reason the righteous serve God. The need, then, becomes that of a mediator who argues before God on our behalf. The living hope of the mediator/redeemer is Job's confidence (Lessing & Steinmann 2014, p. 288).
Lessing and Steinmann note that Elihu, the fourth person with speeches, is set apart from the others (Lessing & Steinmann 2014, p. 289). He alone has a genealogy, a reason to speak, and a reason for earlier silence. Elihu thus is shown to play a significant role, as he then bridges the gap between the earlier speakers and God's response. He introduces the work of atonement, rather than making a simple demand of repentance (Lessing & Steinmann 2014, p. 290).
In Job 38:1, God reveals himself with a clear message. He is the only one who should actually ask questions and is the only one with ultimate answers (Lessing & Steinmann 2014, p. 290). He then describes the complex world and his ability to understand it adequately. He alone can justify people (Lessing & Steinmann 2014, p. 291).
Recognizing the character of Yahweh moves Job to repentance of his thought that God might be unjust (Lessing & Steinmann 2014, p. 292). Job has realized that God is not chaotic. He is simply beyond Job's (or his friends') conception. "He had thought that God was cruel because he had misinterpreted his sufferings as punishment rather than as an opportunity for the exercise and increase of his faith in God's grace (Job 42:5)" (Lessing & Steinmann 2014, p. 292).
The problem of the righteous suffering foreshadows the New Testament portrayal of Christ as the true righteous person suffering (Lessing & Steinmann 2014, p. 293). The attacks on Job similarly foreshadow the passion narrative in the New Testament. Further, Job offers sacrifice in chapter on, not for his own sins but for the sins of others. The recurring theme of a need for a mediator points to Chrsit as well.
Lessing and Steinmann see the theme of sin and grace at the center of Job. "The issue in the book of Job is whether the relationship between God and people is rooted in judgment or grace" (Lessing & Steinmann 2014, p. 293). In the end, human sin is embodied in a desire to gain God's favor through human righteousness (Lessing & Steinmann 2014, p. 294). God shows it as a matter of divine grace.
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