Why not?
Job Chapters 1&2
The Land of Uz
There are a number of questions we generally ask when we begin to study a book of the Bible. We want to know the setting of the book: the original author, the time and place in which it was written, and the theological and sociological forces of that time and place which would have some influence on the authorship of the book. The opening passage of the book (1:1-3) tells us almost everything we are going to know in answer to these questions. It does not tell us who the author was, and therefore we do not know. It does tell us that Job lived in Uz, but we do not know for certain where Uz might have been. It does not tell us anything about the time in which it was written, but the theology of the book, which addresses a very personal relationship between God and a man, rather than God and a nation, is generally seen in the exilic and post-exilic periods. The reference to Job in Ezekiel (Ezekiel 14:13-14) would seem to place the story earlier than the exile, but the chronology of Ezekiel itself is somewhat difficult to follow.
While we might wish for more information, the passage does introduce the primary character: Job, a man of earthly wealth and godly comportmant. As we all know, because we all know the essential points of the story, the predicament that Job finds himself in is timeless. The basic structure of this familiar story is in three parts, an introductory narrative that establishes Job's plight, an extended section of dialogue, and a narrative conclusion. The section of dialogue can be further divided into three subsections. In the first, Job interacts with his three “friends” Eliphaz, Bildad, and Zophor. This is followed by a lengthy dialogue with the young man Elihu. Finally, there is an exchange between Job and the Lord God Almighty.
Before we leave this passage, it may be worthwhile to consider the name “Job”. Two etymologies have been suggested. The first is that it is a shortened form of a Hebrew name meaning “where is the Father?” Another suggestion is that is from a Hebrew word meaning “persecuted”. Either interpretation would apply to the story of Job, and the idea that both might have been intended would be in keeping with the use of irony which is pervasive in the story.
Jehovah and Satan
From the land of Uz we go to the kingdom of Heaven where the angels (according to the NIV) with Satan among them are in attendance of the Lord (1:6). The phrase that the NIV translates “angels” literally means “sons of God.” Elsewhere In both the Old and New Testaments, the word that is translated “angel” means “messenger”. In the Old Testament, the phrase “sons of God” is used only in one other place, a very enigmatic passage in Genesis (Genesis 6:1-6).1 In the New Testament, the phrase is used to describe the standing as children of God which is offered to us through Jesus Christ (e.g. John 1:12-13).
It is interesting to note that the book of Job uses five names for God. The first three are related: El, Eloh, and Elohim. These are all translated “God” in English, which loses the progress emphasis of the three Hebrew words. The name Jehovah or Yahweh is also used frequently in Job and in other places in the Bible. This name is generally translated as “Lord”. Finally, Job uses the name Shaddai, which is generally translated “Almighty God”. The use of these varied names attests to the complex, poetic language of Job.
In the Old Testament, the name “Satan” means “adversary”, and the word is used several times in this way (1 Kings 5:4). As a name, it is used in only two places besides the Book of Job: in the Chronicles and in Zechariah. In this latter passage (Zechariah 3:1-2) we see Satan in the presence of the Lord, just as he appears in our passage. In Zechariah, however, Satan is receiving rebuke, where in our passage Satan and the Lord seem to be on friendly terms (1:6-12).
In the Chronicles we are told that Satan entices David to take a census (1 Chronicles 21:1). It is not clear why the census was a sin, perhaps it is because David was motivated by pride. Whatever the reason, the importance of this passage to our study is seen through the parallel passage from Samuel (2 Samuel 24:1) where it is the anger of the Lord which incites David to command the census. We find this apparent ambiguity in Job, as well. When the Lord and Satan interact for the second time (2:1-7), the Lord takes ownership of the trials of Job, though we have been told that they came to him by the hand of Satan. Of course, it is this paradox of the existence of evil in the presence of God that is the single subject of the Book of Job.
Why Not?
While we have been considering the interaction in heaven, there have been dramatic developments below, drama which has been well captured by the anonymous author of Job. The relentless nature of the first “test” (1:13-19) is captured by the repeated chain of “I am the only one who escaped” linked with “while he was still speaking.” Job's response (1:20-22) has engendered two of our most common platitudes, but the suggestion is that they were not empty words for Job. After the second the second “test”, Job shows us his proverbial patience, as he simply sits down in the middle of his devastation, and begins to nurse his wounds (2:7-8).
In a precursor to the more extended dialogues, Job's wife comes to him in his affliction and suggests that his integrity has failed him. It appears that she has little regard for her husband or her Lord, she suggests that Job “curse God and die” (2:9-10). The equanimity with which Job responds is astounding: “What? shall we receive good at the hand of God, and shall we not receive evil?”
We might find the idea blasphemous, that both good and evil are of God, but why would we? If we ask ourselves why bad things happen to good people, then why not? We know that our God brings both prosperity and destruction (Isaiah 45:7) sends rain on the just and the unjust (Matthew 5:43-45) and has mercy on whom he will have mercy (Exodus 33:19).
God's ways are not our ways (Isaiah 55:8). This is a truth that at times comforts us, at times terrifies us, and at times infuriates us. If our study of Job teaches us nothing else, it should teach us that our God, and our relationship with God, can withstand our questions and our anger.
What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath – prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory – even us, whom he also called, not only from the Jews but also from the Gentiles? (Romans 9:22-24 NIV)
1Some texts have the phrase “sons of God” in Deuteronomy 32:8 where other texts read “sons of Israel”.
