AUTHOR

It is often said that Job is the oldest book in the Bible. One support for such a view is found in the statement in the Talmud (a collection of rabbinical writings on Jewish law and practice) that “Moses wrote his own book and Job” (Baba Bathra 14b). Additional support for the ancient origin of this book comes from the absence of any mention of the nation Israel in Job as well as a lack of specific references to the law of Moses or any priestly system. Further support is noted in the centrality of the clan in the narrative, a situation that was typical of patriarchal society. Moreover, the names of the characters in the book are compatible with those of the patriarchal period.

Critical scholars are quick to point out, however, that in Baba Bathra 15a a divergent Jewish opinion is cited, giving dates for Job from the era of the judges to the fifth century BC. Current critical opinion opts for a date of the book ranging from the seventh to the second century BC.

Conservative scholars also disagree as to the date of the writing of the book. Some decide for a pre-Mosaic date, others for a Solomonic date, and still others for a time as late as the seventh century BC.

We must take care to differentiate between the date of the composition of Job and the date of its setting. Many of the arguments for an early date for Job apply to its setting, which can be shown to be early. Further indications of an early setting include the fact that Job’s lofty social standing revolved around his wealth, consisting primarily of livestock and a large number of servants (1:3). The reference to silver as an item of monetary exchange is mentioned (28:15), but the term qesitah used in 42:11 is employed elsewhere only before the Israelite monarchy (Gn 33:19; Jos 24:32). In addition, Job led his family in matters of religion such as purification rituals and sacrifices (Jb 1:5)—matters that were delegated to the Levites in the law. Job’s death at age 140, “old and full of days” (42:17), is also typical of the patriarchal period (e.g., Abraham, Gn 25:7-8; Isaac, Gn 35:28-29).

When the story of Job was put into writing is another matter. All attempts to assign a date, whether on the basis of literary or linguistic data or with regard to its philosophical and theological viewpoint, have proved to be capable of variant interpretations and therefore inconclusive. The age of Solomon, when other such wisdom literature began to flourish, is perhaps a likely time.

Although the author and date of Job are unknown, the status of Job as a biblical book has never been seriously questioned. What has been questioned, however, is whether the story of Job is history or fiction.

THE RELIABILITY OF JOB

Did Job really live, and did the things that the book reports really happen, or is all this just a good story? Is the book of Job pure fiction like some of the stories of innocent sufferers preserved in ancient literature from Mesopotamia, Egypt, and elsewhere? In answer, it must be pointed out that these other stories may be more than fiction; they could be stories of historical events. Moreover, efforts to equate Job with, or derive the account of Job’s trials from, such ancient Near Eastern sources have not provided much insight into the book.

The absence of convincing contradictory data suggests that a fair hearing of the evidence points to the existence of a real person named Job. Certainly the style of the opening statement concerning Job (1:1) is much like that of Samuel’s father, Elkanah (1Sm 1:1), whose historical existence is not seriously doubted. Moreover, Ezekiel links Job with two other historical figures, Moses and Daniel (Ezk 14:14,20). Jesus’s brother James apparently accepted the history of both Job and the Lord’s dealing with him as much as the facts concerning the prophets who suffered in their service for the Lord (Jms 5:10-11).

A further area of criticism concerning Job has to do with its theological outlook, which some have categorized as undeveloped. Critics say that God is portrayed in the book as a sovereign who is interested solely in his power and control rather than in the plight of his creatures. Nor can he be the good and merciful God of the later Hebrew-Christian Scriptures, for he seems uninterested in Job’s situation and unwilling to alleviate his suffering until he has demonstrated his mastery over all creation and creatures, including Job.

Such a viewpoint misses a great deal of the presentation of God in the book. From the beginning God is seen to be conscious of Job and his integrity (1:8; 2:3) and concerned for Job’s life (1:12; 2:6). During Job’s long test at the hands of satan, his friends and even Job himself often acknowledged that God is just and the giver of that which is good.

THE PROBLEM OF SUFFERING

While the book of Job never fully addresses the solution to the problem of suffering, nothing in the book is out of harmony with general scriptural teaching on the subject. Thus the story of Job reminds us that suffering can be a sacred trust allowed by God to bring the sufferer to full dependence on and trust in God. Indeed the meaning of Job’s name (“where is the father”) may reflect the deeper purpose of the book. Rather than asking “Where is God when I need him?” the more basic question may be “Is God sufficient for everything in life?” The answer is a resounding yes. God, not man, is alone the true source for strength, guidance, and success.

Sufferers should realize that God’s power is available for all of life, even to carry them through their severest trials. When we see that God is truly the God of all life, we have a comforting assurance that, whatever may happen, God’s good purposes for our lives will be accomplished.

All of life is for God’s glory and for human good. So it is that when Job came to a realization of God’s sufficiency rather than his own, God’s greatest blessing followed.