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THREAD: More from the #book of #Job.
#TwitCom
QUESTION: Where is Jesus to be found in one of the darkest chapters in Scripture, namely Job 9?
For the previous instalment, see the link below.
Otherwise, scroll down for suggestions.
#TwitCom
QUESTION: Where is Jesus to be found in one of the darkest chapters in Scripture, namely Job 9?
For the previous instalment, see the link below.
Otherwise, scroll down for suggestions.
SUMMARY:
In chs. 9–10, Job responds to Bildad’s rather simplistic and callous theology.
Understandably, he doesn’t respond to it well.
In fact, in emotional terms, Job seems to be at his worst in chs. 9–10.
His accusations against God are at their most hostile and irreverent,
In chs. 9–10, Job responds to Bildad’s rather simplistic and callous theology.
Understandably, he doesn’t respond to it well.
In fact, in emotional terms, Job seems to be at his worst in chs. 9–10.
His accusations against God are at their most hostile and irreverent,
which is largely due to Bildad’s uncharitable claims. (A speech which slanders a man’s recently deceased children is unlikely to do him much good: 8.4.)
THREAD: Job Chapter 8. Bildad’s response.
#TwitCom: Please join me in my walk through the #book of #Job.
TITLE: ‘If I understand all mysteries and have all knowledge…’
For the previous instalment (i.e., Job’s response to Eliphaz), see below:
#TwitCom: Please join me in my walk through the #book of #Job.
TITLE: ‘If I understand all mysteries and have all knowledge…’
For the previous instalment (i.e., Job’s response to Eliphaz), see below:
SUMMARY:
In ch. 8, Bildad makes his first contribution to Job and his friends’ debate.
His speech consists of:
🔹 a criticism (8.2–4),
🔹 a challenge (8.5–7),
🔹 an appeal to authority (8.8–10),
🔹 a couple of illustrations of the wicked’s demise (8.11–19), and
In ch. 8, Bildad makes his first contribution to Job and his friends’ debate.
His speech consists of:
🔹 a criticism (8.2–4),
🔹 a challenge (8.5–7),
🔹 an appeal to authority (8.8–10),
🔹 a couple of illustrations of the wicked’s demise (8.11–19), and
🔹 a final challenge (8.20–22).
THREAD: Another instalment from the book of Job.
Chapters 6–7. Job responds to Eliphaz.
TITLE: ‘Does a donkey bray when it has grass?’
#TwitCom: Studies in the #Bible, in #Job
For the previous instalment (i.e., Eliphaz’s speech), see below:
Chapters 6–7. Job responds to Eliphaz.
TITLE: ‘Does a donkey bray when it has grass?’
#TwitCom: Studies in the #Bible, in #Job
For the previous instalment (i.e., Eliphaz’s speech), see below:
SUMMARY:
Job’s speech divides into two halves.
In ch. 6, Job discusses Eliphaz’s treatment of him.
And, in ch. 7, he discusses God’s treatment of him.
Job’s speech divides into two halves.
In ch. 6, Job discusses Eliphaz’s treatment of him.
And, in ch. 7, he discusses God’s treatment of him.
Job is not very impressed with Eliphaz.
Initially, he responds to him with a modicum of patience (6.2–7).
But Job’s patience soon wears off and gives way to despair (6.8ff.).
And not without good reason.
Initially, he responds to him with a modicum of patience (6.2–7).
But Job’s patience soon wears off and gives way to despair (6.8ff.).
And not without good reason.
THREAD: The next instalment from the book of Job.
TITLE: Chs. 4–5. Eliphaz’s 1st speech.
SUB-TITLE: How not to win friends and influence people.
#TwitCom: Studies in the #Bible, in #Job
For the previous instalment, cf. below:
TITLE: Chs. 4–5. Eliphaz’s 1st speech.
SUB-TITLE: How not to win friends and influence people.
#TwitCom: Studies in the #Bible, in #Job
For the previous instalment, cf. below:
SUMMARY:
Eliphaz’s begins his first speech fairly tactfully.
He ‘ventures’ to have a word with Job (4.2),
and is careful to make mention of Job’s godliness and integrity (4.3–6).
But the subtext of Eliphaz’s statements and questions soon becomes clear.
Eliphaz’s begins his first speech fairly tactfully.
He ‘ventures’ to have a word with Job (4.2),
and is careful to make mention of Job’s godliness and integrity (4.3–6).
But the subtext of Eliphaz’s statements and questions soon becomes clear.
‘What innocent man has ever been brought to ruin?’ (מִי הוּא נָקִי אָבָד), Eliphaz asks (4.7).
The question is clearly a rhetorical one.
Innocent men are not brought to ruin. That is simply not how the world works.
Consequently, Job must be guilty of transgression.
The question is clearly a rhetorical one.
Innocent men are not brought to ruin. That is simply not how the world works.
Consequently, Job must be guilty of transgression.
THREAD: The next instalment from the book of Job.
TITLE: Ch. 3 onwards. The debate begins.
#TwitCom
For the previous instalment, cf. below:
TITLE: Ch. 3 onwards. The debate begins.
#TwitCom
For the previous instalment, cf. below:
Job and his friends’ debate can be—and has been—schematised in many different ways.
The best approach, in my view, is simply to allow the marker ויאמר (‘And he said’) to divide the debate into individual speeches.
The debate then divides into four sixfold rounds, shown below:
The best approach, in my view, is simply to allow the marker ויאמר (‘And he said’) to divide the debate into individual speeches.
The debate then divides into four sixfold rounds, shown below:
As such, Job’s debate with his friends can be analysed either vertically (to determine the interaction between different participants)
or horizontally (to determine the evolution of particular participants’ arguments).
In what follows, I’ll try to include elements of both.
or horizontally (to determine the evolution of particular participants’ arguments).
In what follows, I’ll try to include elements of both.
THREAD: The next instalment from the book of Job.
TITLE: The debate is about to begin.
#TwitCom
For the previous instalment, cf. below:
TITLE: The debate is about to begin.
#TwitCom
For the previous instalment, cf. below:
The debate between Job and his friends begins in ch. 3.
Before we dive into its details, however, it will be helpful to consider its chronological context.
Before we dive into its details, however, it will be helpful to consider its chronological context.
The book of Job is set in patriarchal times.
Wealth is measured in terms of cattle and the like (1.3, 42.12. w. Gen. 12.16, 32.5).
Sacrifices are performed ‘locally’ in the (apparent) absence of an official priesthood (1.5, 42.8).
Wealth is measured in terms of cattle and the like (1.3, 42.12. w. Gen. 12.16, 32.5).
Sacrifices are performed ‘locally’ in the (apparent) absence of an official priesthood (1.5, 42.8).
THREAD: Things are quite tough for me at the moment, as they are for a number of friends of mine.
I thought a Tweet-walk through the book of Job might, therefore, prove helpful.
And, as it happens, @TGC’s Bible Plan has just reached Job.
#TwitCom
thegospelcoalition.org/article/read-b…
I thought a Tweet-walk through the book of Job might, therefore, prove helpful.
And, as it happens, @TGC’s Bible Plan has just reached Job.
#TwitCom
thegospelcoalition.org/article/read-b…
So please join me if you feel inclined.
Now, Job is a long book.
Even a fairly brisk walk through it could, therefore, take some time.
But the book of Job is not long without reason.
It is long because the question it asks do not have quick and easy answers.
Now, Job is a long book.
Even a fairly brisk walk through it could, therefore, take some time.
But the book of Job is not long without reason.
It is long because the question it asks do not have quick and easy answers.
It is long because the issues it raises take time to think through (as well as to live through).
And it is long because people who have suffered in the same kind of way as Job do not recover from it overnight.
And it is long because people who have suffered in the same kind of way as Job do not recover from it overnight.
A SCARLET THREAD:
@DrPJWilliams has some insightful comments on the line of Judah at the end of his recent thread on Ruth (linked below), which I’d like to briefly expand upon.
@DrPJWilliams has some insightful comments on the line of Judah at the end of his recent thread on Ruth (linked below), which I’d like to briefly expand upon.
With the birth of Zerah and Perez, the line of Judah splits in two:
Both of these lines enter Jericho, where both of them come into contact with coloured fabrics—in Achan’s case a cloak, and in Salmon’s case a cord (on which see below).
Only one of them, however, makes it *through* Jericho.
First let’s consider Zerah’s line.
Only one of them, however, makes it *through* Jericho.
First let’s consider Zerah’s line.
