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| Monaco-trekearth |
Nice Spring day, although I am recovering from night shift, yesterday.
New American Standard Bible
38 Then the Lord answered Job out of the whirlwind and said,
2 “Who is this that darkens counsel By words without knowledge?
3 “Now gird up your loins like a man, And I will ask you, and you instruct Me!
English Standard Version
38 Then the Lord answered Job out of the whirlwind and said:
2 “Who is this that darkens counsel by words without knowledge?
3 Dress for action[a] like a man; I will question you, and you make it known to me.
Browning explains the book of Job is a major text of wisdom literature (p.204) in the Hebrew Bible. The authorship is reasoned to not be certain and was likely written after the exile. Browning (1997: 204). Clines states that the story of Job was present many centuries before the Old Testament book was completed. Clines (1986: 521). This would include oral form, I reason. The story goes back to the second millennium BC and the book written between the seventh and third centuries BC. Clines (1986: 521).
This is deduced based on literary form. Clines (1986: 521).
The fact that Job is mentioned in Ezekiel 14: 14 demonstrates the antiquity of events. Job is mentioned with Noah and Daniel. Clines (1986: 521).
Interestingly listed after the other two Biblical greats. Does this have chronological significance?
La Sor and company state Job is referenced in ancient texts circa 2000 BC (Egypt) and Amarna (Egypt) 1350 BC, meaning the story may very well be of an actual sufferer who was later documented in a setting by a poet. (p. 560). However, the academic text reasons the story still has Biblical value regardless of historical setting and that it was not seriously questioned in the Hebrew Bible canon. (pp. 560-561).
Acceptance in Hebrew Bible canon strongly suggests historicity and relevant historical value.
My short term academic adviser at Manchester University, Professor David Pailin, informed me that because of these issues with Job, that the book was basically mythology, but I do not think that conclusion is warranted.
He was attempting to demerit the book in regard to its use with my theodicy and problem of evil research.
It is according to these sources an ancient historical story documented in the Hebrew Bible at a deduced significantly later date.
I have also come across statements, including pastoral, in my academic career from those that study scholarship that speculate Job may have been written much closer to the occurrence of events, although admittedly not present from my documented sources and seemingly not the more accepted scholarly position.
Further...
The justice of God is questioned. Browning (1997: 204).
Job scholar David J. A. Clines writes that Yahweh's first speech takes place at Job 38: 1-40: 2, and the second speech Job 40: 6-41: 34. Clines (1986: 545-548).
The first speech is largely a series of questions addressed by God to Job. Not intended to 'humiliate Job by exposing his ignorance and inability to answer God, nor are they designed to be such a display of God's wisdom and omnipotence as to require Job to leave off his attempt to understand what is happening to him'. Clines (1986: 545).
Instead Job is challenged to reconsider, even while in a state of much suffering, his knowledge in regard to God and creation. Clines (1986: 545). Job is to consider, natural order, the animal kingdom and the mysteries of life, from a human perspective. Clines (1986: 545).
In Job 38, Job finally has a reply from God and it is divinely pointed out 'how far beyond Job's range are the questions of the governance of the universe'. Clines (1986: 546).
This is theologically and philosophically no surprise as God is infinite and with unlimited knowledge and ability, outside of contradiction of nature and character.
This in contrast with finite human nature also tainted by sinfulness.
God is not 'aloof from Job's sufferings but will meet where he is and reveal himself to him'. Clines (1986: 546).
Job's lack of insight into divine plans of deity made the plans of God, 'dark and made God's dealing seem arbitrary'. Clines (1986: 546).
This can be tied back to concepts from my MPhil and PhD work as in the infinite, sovereign and yet holy and good God, causing and willing evil, as first cause, yet for the good. And for the good for those in Christ that love him called according to his divine purpose (Romans 8).
Many times from a human perspective God's plans and actions seem dark, harsh and cruel and from a human perspective this is true to a point, I admit academically and from personal experience, as human beings do suffer at times in terrible ways, even while acknowledging the goodness of God without sin. And God as holy (Isaiah 6).
I do not view God's plans and actions as arbitrary, whatsoever, instead viewing God with sovereign, providential plans in creation. God being demonstrated in the New Testament as predestining events whether the crucifixion, atonement, resurrection, salvation, second advent and restored creation.
My main focus for this short post is:
Job being told to 'brace yourself like a man'. Clines (1986: 545). A verse I have been pondering on for years. Cline reasons the literal 'gird up your loins' like a man has 'overtones of 'warrior''. Clines (1986: 545). As if in preparation for battle. Cline (1986: 545).
Job is encouraged to 'use all his mental strength to understand the message God will convey to him in indirect fashion'. Cline (1986: 545).
I agree with the Christian theological assertions and argumentation that God should not be challenged outside of faith, for that would be sinful and repentance needed.
But there is Biblically a concept of questioning God in faith and this in light of problems of evil and suffering that God indeed wills, for good divine purposes, is very intense serious business.
Warrior like as Clines states.
In other words, I conclude that not all Christian interaction with God in faith need necessarily be classic evangelical 'God is wonderful' worship type of approach we see in Sunday morning worship songs and written and audio devotional materials, for example.
Not all Christian interaction with God necessarily be evangelistic as in 'sales pitch' for those inside and outside of the Church, of how good God is and how much he loves us. True God is good and does love humanity (John 1, John 15), especially those he chooses in Christ (Ephesians 1-2), but there is also respectful, faithful dialogue in tension with God in regard to serious issues that also needs to occur at times.
A secondary conclusion I arrive at from Job 38: 3 and related is that if human beings are to be respectfully and reasonably firm with God in dialogue with tension, this should also be done in human to human contexts as in the example of employment and relationships.
BROWNING, W.R.F. (1997) Dictionary of the Bible, Oxford, Oxford University Press.
CLINES, DAVID J. A. (1986) Job, The International Bible Commentary, Grand Rapids, Zondervan.
CLINES, DAVID J. A. (1986) Proverbs, The International Bible Commentary, Grand Rapids, Zondervan.
LA SOR, WILLIAM SANFORD, DAVID ALLAN HUBBARD, AND FREDERIC WILLIAM BUSH. (1987) Old Testament Survey, Grand Rapids, William B. Eerdmans Publishing Company.
