There
was a man in the land of Uz, whose name was Job"
begins one of the most profound stories ever told.
With the exception of the narrative of Jesus, it is
perhaps the greatest work of literature ever written
concerning the dilemma of human existence. The book of
Job is a vivid account of the intense struggles of man
as he faces the reality of life and death. It is
regarded by most as a masterpiece and its truth
continues to unfold with each reading of its
narrative.
The book of Job is unique in that it is the only books
of the thirty-nine books of the Old Testament that
does not relate specifically to Israel. Job is the
tale of every man in every age. Clothed in mystery, it
nevertheless reveals the secret of experiencing the
contented life in a world that is permeated with evil.
The heart of the book, twenty-eight of the forty-two
chapters, proclaims the often told tale of how man
attempts to save himself from the hells of misfortune
and affliction. The scenes played out in this dramatic
story are the arena in which each man in every
generation in every century encounters life.
The mysteries of Job actually begin with the author of
the book and when it had its beginning. Although some
have suggested Moses or Job himself as the author,
there is little evident, if any, that support either
of these two claims. The book itself, also, does not
give any clue to who the author might be. Although the
mysteries of the content of Job is often revealed, the
mystery of the author remains a mystery.
The original telling of the story was probably passed
down through the centuries until the time of the
writing of the wisdom literature in the Old Testament.
It has been suggested, by the evident within the book
itself, that the story of Job was first told around
the time of Abraham. The facts that Jobs wealth was
measured by the number of his animals, his sons and
his daughters living in close proximity, and all
living under the rule of the patriarch Job do indicate
a time around 2000-1900 years before Christ. It was
probably put into print around the time the other
wisdom literature (Psalms, Proverbs, Ecclesiastes, and
Song of Solomon) were written (1000 years before
Christ).
Perhaps, the greatest clue to understanding the book
of Job is given by where it is found in the Old
Testament. It is not associated with Moses and the
five books of the law. In Genesis, Exodus, Leviticus,
Numbers, and Deuteronomy, the beginning of the
creation of the world, the creation of man, and the
creation of the people of God in Abraham are given.
They also contain the beginning of the law, the
ceremonies, and the rituals of sacrifice and worship.
Although Job does contain a beginning, actually, a new
beginning, Gods commands, and acts of worship, Job
should not be read as a book of beginning or of the
law.
Job is also not found with what can be called the
twelve books of history in the Old Testament. Although
Job does contain the telling of events in the life of
Job, his interaction with his three friends, and his
confrontation with the mysterious Elihu, the emphasis
of Job is not a historical book as 1 & 2 Kings, 1
& 2 Chronicles, or 1 & 2 Samuel. The primary
concern of the author of Job is not the recording of
historical facts. Job also should not be read as a
historical book.
Neither is the book of Job connected with the
seventeen books of the prophets. In those books, the
major emphasis is God speaking through a man to the
people. God does speak in the book of Job, but it is
not a prophetic book. It is not concerned with
prophecy. The book of Job should also not be read as
prophetical literature.
Job is found with the wisdom literature. It is not
only associated with the wisdom literature but it is
the first of the five books of wisdom. The emphasis of
Job is understanding wisdom in the light of the
supremacy of God. The major confrontation found in Job
is the wisdom of God as opposed to the wisdom of man.
The conflict of the ages, that which produces the
"sons of God" and the adversary to that
production, is the heart of the book. The futility of
the spirit of man as opposed to the sovereignty of God
caries the storyline of Job.
The book takes it name from the main character who
finds himself responding to the supremacy of God in
different ways. The book begins with Job experiencing
the good life in the innocence of his mind. He soon
encounters the misfortune and affliction of that which
the author calls evil. Experiencing evil, Job is
brought to a state of lost innocence. Now dwelling in
the damnation of a tormented mind cursing the day of
his birth, Job struggles to comprehend the reason for
his calamity.
Three of his friends come to comfort and to help Job
understand his misfortune. They offer suggestions of
how Job can be saved from his dilemma. The mysterious
Elihu, who the author does not reveal is present in
the discussion between Job and his friends until he
speaks, offers his opinion to the solution of Jobs
problem.
Finally, God intervenes. Confronted with his own
effort to redeem himself, Job is brought to the
reality of his futility and cries out to the sovereign
God for mercy. Jobs innocence is restored and the
final chapter of the life of Job is simply told as
"After this lived Job an hundred and forty years,
and saw his sons, and his sons' sons, even four
generations. So Job died, being old and full of
days."
Like the Song of Solomon in the wisdom literature, Job
is a masterpiece of metaphorical truths. For example,
after experiencing the lost of his processions and his
family, the author has Job falling to the ground and
saying, "Naked came I out of my mother's womb,
and naked shall I return thither . . . ." The
metaphor should be obvious. It is a figure of speech.
It is symbolic of something other than the actually
return of Job into his mothers womb.
In the Song of Solomon, a great love story is told
between a man and a woman. Most biblical scholars
believe that it portrays the love that exist between
Christ and His church. In the book of Job, the major
emphasis is the dialogue that occurs between Job, his
three friends, and Elihu. The conversations do occur
but they metaphorically represent the spirit of man
working out through the intricacies of the mind. Man,
within himself, has always turned to his friends, the
intellect, the emotions, and the will, to find the
solutions for his misfortune and affliction. The
conscientious Job, through his intellect, emotions,
and will, boldly proclaimed his supremacy in handling
the situations of life.
Standing over and against the spirit of man is the
supremacy of God. The purpose of the book seems to be
the simple declaration of the sovereignty of God. As
Job said, after being confronted by God and freed from
the corruptness of his mind, "I know that thou
canst do every thing, and that no thought can be
withholden from thee." The beginning of the story
of Job is more readily understood if the end of the
matter is comprehended. When God intervened into the
life of Job, He said:
Then the LORD
answered Job out of the whirlwind, and said, Who
is this that darkeneth counsel by words without
knowledge? Gird up now thy loins like a man; for I
will demand of thee, and answer thou me. Where
wast thou when I laid the foundations of the
earth? declare, if thou hast understanding. Who
hath laid the measures thereof, if thou knowest?
or who hath stretched the line upon it? Whereupon
are the foundations thereof fastened? or who laid
the corner stone thereof . . . Hast thou commanded
the morning since thy days; and caused the
dayspring to know his place; That it might take
hold of the ends of the earth, that the wicked
might be shaken out of it . . . Have the gates of
death been opened unto thee? or hast thou seen the
doors of the shadow of death? Hast thou perceived
the breadth of the earth? declare if thou knowest
it all. Where is the way where light dwelleth? and
as for darkness, where is the place thereof, That
thou shouldest take it to the bound thereof, and
that thou shouldest know the paths to the house
thereof? Knowest thou it, because thou wast then
born? or because the number of thy days is great?
Hast thou entered into the treasures of the snow?
or hast thou seen the treasures of the hail . .
.To cause it to rain on the earth, where no man
is; on the wilderness, wherein there is no man; To
satisfy the desolate and waste ground; and to
cause the bud of the tender herb to spring forth?
Hath the rain a father? or who hath begotten the
drops of dew? Out of whose womb came the ice? and
the hoary frost of heaven, who hath gendered it?
The waters are hid as with a stone, and the face
of the deep is frozen . . . Knowest thou the
ordinances of heaven? canst thou set the dominion
thereof in the earth? Canst thou lift up thy voice
to the clouds, that abundance of waters may cover
thee? Canst thou send lightnings, that they may
go, and say unto thee, Here we are? Who hath put
wisdom in the inward parts? or who hath given
understanding to the heart? Who can number the
clouds in wisdom? or who can stay the bottles of
heaven, When the dust groweth into hardness, and
the clods cleave fast together? Wilt thou hunt the
prey for the lion? or fill the appetite of the
young lions, When they couch in their dens, and
abide in the covert to lie in wait? Who provideth
for the raven his food? when his young ones cry
unto God, they wander for lack of meat. Knowest
thou the time when the wild goats of the rock
bring forth? or canst thou mark when the hinds do
calve? Canst thou number the months that they
fulfil? or knowest thou the time when they bring
forth? They bow themselves, they bring forth their
young ones, they cast out their sorrows. Their
young ones are in good liking, they grow up with
corn; they go forth, and return not unto them . .
. Will the unicorn be willing to serve thee, or
abide by thy crib? Canst thou bind the unicorn
with his band in the furrow? or will he harrow the
valleys after thee? Wilt thou trust him, because
his strength is great? or wilt thou leave thy
labour to him? Wilt thou believe him, that he will
bring home thy seed, and gather it into thy barn?
Gavest thou the goodly wings unto the peacocks? or
wings and feathers unto the ostrich . . . Hast
thou given the horse strength? hast thou clothed
his neck with thunder? Canst thou make him afraid
as a grasshopper? the glory of his nostrils is
terrible. He paweth in the valley, and rejoiceth
in his strength: he goeth on to meet the armed
men. He mocketh at fear, and is not affrighted;
neither turneth he back from the sword . . . Doth
the hawk fly by thy wisdom, and stretch her wings
toward the south? Doth the eagle mount up at thy
command, and make her nest on high? She dwelleth
and abideth on the rock, upon the crag of the
rock, and the strong place. From thence she
seeketh the prey, and her eyes behold afar off.
Her young ones also suck up blood: and where the
slain are, there is she. Moreover the LORD
answered Job, and said, Shall he that contendeth
with the Almighty instruct him? he that reproveth
God, let him answer it."
Paul, in the New
Testament, summarized this lengthy statement of the
author of Job:
O the depth of the
riches both of the wisdom and knowledge of God!
how unsearchable are his judgments, and his ways
past finding out! For who hath known the mind of
the Lord? or who hath been his counseller? Or who
hath first given to him, and it shall be
recompensed unto him again? For of him, and
through him, and to him, are all things: to whom
be glory for ever. Amen. (Rom. 11:33-36)
The story of Job is a
powerful story of the supremacy of God. He does all
things, good and evil. As Paul stated, "how
unsearchable are his judgment, and his ways past
finding out." Although the ways of God, as
illustrated by the story of Job, are past finding out,
man can experience understanding of those ways by the
"inspiration of the Almighty," as the author
of Job stated through Elihu.
The good news is that the revelation of truth has
come. Jesus Christ, through the power of the Holy
Spirit, has come to reveal the mysteries of Job. When
mans intellect, emotions, and will is offered on
the altar of sacrifice, as the author of the book of
Job stated, "the Lord [will turn] the
captivity" of man. Man created in innocence of
mind, loses his innocence, suffers the consequences of
that fall, and then is returned to innocence of mind
by the working of the supremacy of God. A new
beginning for every man can be experienced.
Table
of Contents
|
| Session
1: |
Introduction:
Mysteries of Job Job 1:1-42:17
|
| Session
2: |
The
Mystery of Good and Evil Job 1:1-2:13
|
| Session
3: |
The
Mystery of Satan Job 3:1-26
|
| Session
4: |
The
Mystery of Godly Learning Job 4:1-7:21
|
| Session
5: |
The
Mystery of Godly Righteousness Job 8:1-10:22
|
| Session
6: |
The
Mystery of Godly Thinking Job 11:1-14:22
|
| Session
7: |
Part
2 The Mystery of Godly Learning Job
15:1-17:16
|
| Session
8: |
Part
2 The Mystery of Godly Righteousness Job
18:1-19:29
|
| Session
9: |
Part
2 The Mystery of Godly Thinking Job
20:1-21:24
|
| Session
10: |
Part
3 The Mystery of Godly Learning Job
22:1-24:25
|
| Session
11: |
Part
3 The Mystery of Godly Righteousness Job
25:1-28:28
|
| Session
12: |
The
Mystery of Jobs Self-Righteousness Job
29:1-31:40
|
| Session
13: |
The
Mystery of the Mysteries Job 32:1-33:33
|
| Session
14: |
Part
2 The Mystery of the Mysteries Job
34:1-35:16
|
| Session
15: |
Part
3 The Mystery of the Mysteries Job
36:1-37:24
|
| Session
16: |
The
Mystery of God Job 38:1-39:30
|
| Session
17: |
Part
2: The Mystery of God 40:1-41:34
|
| Session
18: |
Conclusion:
Mysteries of Job Job 42:1-17
|
|
