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).
The Chaldeans sound more like a band of nomads (1.15–17) than the inhabitants of a settled territory (of city-states).
The currency of the day is the ‘kesita’ (42.11 w. Gen. 33.19, Jos. 24.32).
The currency of the day is the ‘kesita’ (42.11 w. Gen. 33.19, Jos. 24.32).
And Job’s long life of 140-plus years—which would be quite out of place in, say, the days of the Israel’s monarchy—is entirely at home in the age of the patriarchs (42.16 w. Gen. 11.24ff., 25.7). 
That Job is set in patriarchal times is an important detail, since it explains the Job and his friends’ method of inquiry.
As Job and his friends sit on the plain of Uz and seek to process what has happened, they do not have a clear revelation from God to work with,
nor do they have a specific covenant/promise in which they can ground their conversation.
nor do they have a specific covenant/promise in which they can ground their conversation.
True, allusions to Biblical texts occur from time to time,
but they are not cited as authoritative sources.
Job and his friends are, therefore, left to infer what God is like—and to speculate about why Job has been beset by disaster—on the basis of:
but they are not cited as authoritative sources.
Job and his friends are, therefore, left to infer what God is like—and to speculate about why Job has been beset by disaster—on the basis of:
a] what they observe in the world around them (4.8, 12.17–13.1, 15.17),
b] tradition, i.e., the wisdom of the ages (5.27, 8.8, 15.10, 17–19, 20.4), and
c] mystic experiences (4.12, 15.8, 33.15–18).
b] tradition, i.e., the wisdom of the ages (5.27, 8.8, 15.10, 17–19, 20.4), and
c] mystic experiences (4.12, 15.8, 33.15–18).
As a result, their thoughts roam far and wide, largely unconstrained by divine revelation.
Consider, for instance, the evolution of Job’s thoughts in ch. 9.
God is a God who does unfathomable wonders, Job says (9.10). And who would disagree with him?
Consider, for instance, the evolution of Job’s thoughts in ch. 9.
God is a God who does unfathomable wonders, Job says (9.10). And who would disagree with him?
Indeed, Eliphaz makes precisely the same claim in 5.9.
But, while Eliphaz’s statement leads him to consider the many ways in which God justly governs his creation, Job’s thoughts evolve in a very different direction.
But, while Eliphaz’s statement leads him to consider the many ways in which God justly governs his creation, Job’s thoughts evolve in a very different direction.
As Job considers God’s interaction with the world, he doesn’t only find God’s *wonders* to be unfathomable;
he finds God’s entire *character* to be unfathomable (אין חקר)—a phrase which Job associates not so much with unfathomability...
he finds God’s entire *character* to be unfathomable (אין חקר)—a phrase which Job associates not so much with unfathomability...
...but with ‘inscrutability’ (cp. the sense of חקר in 5.27, 8.8, 11.7, 13.9, etc.).
God passes Job by, and Job fails to see him (9.11).
God is mysterious, elusive, unknowable. And deliberately so.
As a result, God cannot be questioned or resisted (9.12 w. 32).
God passes Job by, and Job fails to see him (9.11).
God is mysterious, elusive, unknowable. And deliberately so.
As a result, God cannot be questioned or resisted (9.12 w. 32).
Moreover, his anger is relentless (9.13).
God’s transcendence is, therefore, a menace to Job.
God is not only beyond knowledge, but beyond justice (9.15).
He cannot even be *contacted*, much less held to account (9.16).
God’s transcendence is, therefore, a menace to Job.
God is not only beyond knowledge, but beyond justice (9.15).
He cannot even be *contacted*, much less held to account (9.16).
In any case, he acts ‘without cause’ (9.18), and defines justice as he pleases.
Consequently, he is able to condemn even the blameless (9.20 w. 29, 10.15–16).
He is so far above man’s sense of justice, the blameless and the wicked are ‘as one’ to him (9.22).
Consequently, he is able to condemn even the blameless (9.20 w. 29, 10.15–16).
He is so far above man’s sense of justice, the blameless and the wicked are ‘as one’ to him (9.22).
Job therefore longs for a mediator—someone who is able to arbitrate between man and God on the basis of a common standard of justice.
But no such person exists (to Job’s knowledge).
But no such person exists (to Job’s knowledge).
As such, the awed utterance of Psa. 8 (‘What is man for you to be mindful of him?’) becomes a cry of despair on the lips of Job (7.7). (Job wishes God would simply leave mankind alone.)
Meanwhile, unconstrained by a view of God as good and kind, the rejoice of Psa. 115 (‘Our God is in the heavens; he does all he pleases’) fills Job with fear and trepidation (23.13).
Indeed, Job’s relationship with God appears to have been an insecure one even *before* disaster struck.
In the aftermath of chs. 1–2’s events, Job says, ‘Precisely what I feared (אשר] פחד פחדתי]) has come upon me’ (3.25), as if Job *expected* God to bring disaster on him,...
In the aftermath of chs. 1–2’s events, Job says, ‘Precisely what I feared (אשר] פחד פחדתי]) has come upon me’ (3.25), as if Job *expected* God to bring disaster on him,...
...which may explain the pre-emptive sacrifices Job offered to God on his sons’ behalf (1.5)—an activity not encouraged (or practiced) anywhere else in Scripture.
In the absence of any clear revelation of God’s character, God is an ever-present threat to Job.
And yet Job’s God is not only more majestic but more *authentic* than the God of his friends’ theology,
who governs his people by algorithm.
And yet Job’s God is not only more majestic but more *authentic* than the God of his friends’ theology,
who governs his people by algorithm.
Indeed, on Job’s friends’ theology, God’s creation is a glorified Skinner Box.
With these thoughts in mind, then, we are ready to turn our attention to the specifics of the debate (chs. 3–37),…
…which is where we’ll pick things up next time.
But first a brief reflection to close.
…which is where we’ll pick things up next time.
But first a brief reflection to close.
That God has revealed and committed himself to us by means of a covenant is an incredible thing and a great mercy.
God knows all things and is certain about all things. But we don’t and aren’t.
God knows all things and is certain about all things. But we don’t and aren’t.
A covenant therefore allows us to relate to God without fear of caprice on his behalf.
The God of the Biblical covenants is not the wild and unpredictable God of Job 9.
He is still, of course, not to be trifled with, but he is nonetheless merciful and dependable.
THE END.
The God of the Biblical covenants is not the wild and unpredictable God of Job 9.
He is still, of course, not to be trifled with, but he is nonetheless merciful and dependable.
THE END.
