The Man Called Job: Hero or Heretic: The Book of Job

By W.M. Seckinger

The Man Called Job: Hero or Heretic: The Book of Job questions suffering and the enduring of pain. It questions God’s sovereignty and how man is to respond to the work of an almighty hand. Yet it is not an account of gloom and doom. It presents a forward look to the time of Christ and all that would be accomplished in him in his time on earth.

To see this, however, we must determine if Job was right in what he said or if his friends were right in what they said, and we must determine if he was right in questioning God and His justice or if he was wrong in doing so. We must also determine if he was right or wrong to complain about his suffering and if he was innocent or if there was some sin behind his afflicted state.

To make judgments of this kind, we must look into the following:

• Hebrew poetry and its standing in the Bible

• The various wisdom components of “wisdom poetry”

• Job’s account and how it aligns with other poetic texts

• How the work presents its story in collective thought

• Old Testament views in light of New Testament doctrine

• The belief of ancient man about God and His workings

• How a “literal wording” compares to a “literal sense”

These acumens work together to unveil Job’s spiritual significance.

• Language: English
• Publisher: Covenant Books, Inc.
• Release date: Jul 16, 2021
• ISBN: 9781638142843

Book preview

Hebrew Wisdom Poetry

The book of Job has long been regarded by fundamental Christians as the final word on human suffering, and it has been used to prove God’s sovereignty over man in the world and has been quoted a verse here and a verse there in the promulgation of various doctrines and teachings. But moving beyond the passages frequently cited and considering the complete narrative as a whole, we are faced with certain questions that have to be asked and answered:

What is the written work itself?

What does it consist of?

When was it originally written in time?

What position does it hold in the biblical record?

These things govern Job’s content and must be examined.

A Writing Type

Hearing the phrase once upon a time, a fairy tale comes to mind. Hearing the words roses are red and violets are blue, one thinks of poetry. Hearing Moby Dick, one contemplates a work of fiction. With four score and seven years ago, one’s thoughts go to history. In I have not yet begun to fight, a biography is conjured up. In a pound of flesh, Shakespearian prose is envisioned. In the expression party of the first part, something about the law comes to mind. And just as these are different types of writings in the secular world, the Bible also has works of history and wisdom and poetry and law, plus some that are prophetic and personal letters and gospel accounts.

In a historical record, we read: Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi (Judg. 15:9). In a wisdom text, we read: Doth not wisdom cry? and understanding put forth her voice? (Prov. 8:1). A verse of law says, Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them in the land whither ye go to possess it (Deut. 6:1). A prophecy declares, Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles (Isa. 42:1). A gospel account records, For the Son of man is come to seek and to save that which was lost (Luke 19:10). A personal letter of Paul begins: An apostle of Jesus Christ by the commandment of God our Savior, and the Lord Jesus Christ, which is our hope; Unto Timothy, my own son in the faith (1 Tim. 1:1–2). An epistle reads: Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle (2 Thess. 2:15).

These writings all present messages in different ways, and the books of Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and Lamentations do so as Hebrew poetry. Though other Old Testament texts exhibit a poetic form, only these six books are given this specific classification in Scripture. And while their prose and rhythmic symbolism come to be hidden by translation, various aspects still come through.

A simple sentence structure remains. This is a shared feature of all poetic writings of the Bible. It survives and lives on. And the arrangement of thoughts and the way the thoughts are presented also endures. In some Hebrew poetry, one statement is followed by two others to broaden the picture. In Psalm 24, for instance, we read, The heaven is the Lord’s and the fullness thereof, and this is followed by, The world, and they who dwell therein. For he hath founded it upon the seas and established it upon the floods. The premise is that everything is the Lord’s, and this is broadened by saying the people of the world are His also and He is the Creator of all things. This three-piece arrangement was common in Hebrew poetry.

Another form used was the alphabetic acrostic. In this type, the twenty-two letters of the Hebrew alphabet were used to begin consecutive sentences or paragraphs. In Psalm 119, twenty-two paragraphs of eight lines each begin with a consecutive letter of the Hebrew alphabet. In English, this would be the same as beginning the first paragraph with A, beginning the second with B, the third with C, and so on throughout the work. An acrostic, though not visible after translation, was another form used.

Yet in addition to the three-piece arrangement and the alphabetic acrostic, a story form followed a theme, and this is what appears in the book of Job. Excluding the commentary of the prologue and epilogue, it is a body of simple sentences that tell a story. It is the only poetic account written in story form in the Bible.

In ancient times, documents were costly. Knowledge was passed down orally from one generation to the next. And when it was discovered that things could be more easily remembered in poetic form, poetry became the common means of transfer. It was found that the poetic structure helped recall. Over time, the story form became particularly useful in stimulating thought and generating discussion and spawning debate.

As stated, simple sentences are common to all poetic writings. But in wisdom poetry, they appear differently in different books. In Psalms, Proverbs, and Ecclesiastes, for instance, they appear singularly. They express complete and clear thoughts on their own. This is true even within the three-piece arrangement. Each statement is self-contained. But in the book of Job, the statements relate to a theme and follow a subject. The phrase Though he slay me, yet will I trust him doesn’t stand alone or by itself. It is part of a running dialogue.

In Psalms, Proverbs, Ecclesiastes, the Song of Solomon, and Lamentations, the statements present straightforward thoughts, saying things like:

The heavens declare the glory of God (Ps. 19:1).

A good name is rather to be chosen than great riches (Prov. 22:1).

Vanity of vanities, all is vanity (Eccles. 1:2).

I am the rose of Sharon and the lilly of the valleys (Song of Sol. 2:1).

How doth the city sit solitary that was full of people? (Lam. 1:1).

But in Job, they are part of a story. They are part of the body of the work. This makes the book of Job differ from the other poetic writings in the Bible. Another element that makes it differ is that it has an opening and closing called a prologue and epilogue. These beginning and ending sections are commentary and act like bookends to the poetry between them, and as such, they do not constitute the focus of the book but only point to the inner poetic content where the suffering of the righteous and the judgment of the wicked and God’s justice are discussed.

The opening section provides a brief history to get things going, and then a summation brings things to a close. In Job’s content, the prologue sets the story in motion by stating the problem, and then the epilogue ends the work with a short conclusion.

Bible Poetry versus Wisdom Poetry

The poetic books of the Bible are named as Job, Psalms, Proverbs, Ecclesiastes, the Song of Solomon, and Lamentations. These all have a poetic structure. But only four—Job, Psalms, Proverbs, and Ecclesiastes—are classified as wisdom poetry. These four are categorized this way because they have a wisdom content that uniquely ties them together. They are so integrally connected that the book of Job requires an accompanying look at Psalms, Proverbs, and Ecclesiastes.

The six poetic books of the Bible are: Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and Lamentations.

The four books of wisdom poetry are: Job, Psalms, Proverbs, and Ecclesiastes.

The books of wisdom poetry express the same thoughts and ideas and have a tight linking. This is evidenced by the unusual number of cross-references that occur between them. Job and Psalms, for instance, have 203 cross-references in 192 chapters (42 in Job and 150 in Psalms). This averages to about one cross-reference per chapter (203 ÷ 192 = 1.06). And Job and Proverbs have 63 cross-references in 73 chapters (42 in Job and 31 in Proverbs), which again averages to about one cross-reference per chapter (63 ÷ 73 = 0.87). And the same is to be said of Job and Ecclesiastes. Again, there is on average about one cross-reference per chapter.

Though chapter divisions were not added until the Bible was translated into Greek, between 300 and 200 BC, these divisions show how tightly these books are connected when compared to all other groupings of Scripture. This cross-referencing between Job and Psalms, Job and Proverbs, and Job and Ecclesiastes also exists between Psalms and Proverbs, Psalms and Ecclesiastes, and Proverbs and Ecclesiastes. In all, there is more cross-referencing between these four books than there is between them and all other texts of the Bible.

The books of wisdom poetry—Job, Psalms, Proverbs, and Ecclesiastes—are united by

a simple sentence structure,

a wisdom content,

similar words and phrases, and

an extraordinary number of internal cross-references.

The Time of the Writing of the Four Books of Wisdom Poetry and Their Position in the Bible

The books of wisdom poetry—Job, Psalms, Proverbs, and Ecclesiastes—are united by

a poetic form,

a simple sentence structure,

a wisdom content,

similar wordings and phrases, and

an extraordinary number of internal cross-references.

Yet additionally, they are also united by their position in the biblical record, which is between the historical and prophetic books of the Old Testament. The historical books (of Genesis through Esther) tell of earth’s beginnings. They tell of Israel’s exodus, its captivities, and its return to the land of promise. The prophetic books (of Isaiah through Malachi) tell of Israel’s preexilic and postexilic existence and its near and distant futures. And between these two sections, the books of wisdom poetry, spanning 1,300 years (2000–700 BC), with some overlap, form a bridge from the 3570 years of history (4000–430 BC) to the 450 years of prophecy (850–400 BC).

The historical books present physical examples of spiritual realities that were to come. Paul says, Whatever things were written aforetime were written for our learning (Rom. 15:4) and also that "these things happened to them (the Israelites) for ensamples (and were) written for our admonition" (I Cor. 10:11), that we might not do the things they did and follow the same errors. The experiences of the Israelites picture the spiritual truths of the New Testament era. The Exodus presents a picture of Christ’s salvation. The Passover presents a picture of his sacrifice. The blood on the doorposts presents a picture of his atoning work. The release from slavery presents a picture of his spiritual release from sin’s bondage. The nation’s experiences picture the spiritual realities that were to come.

And the prophetic books similarly point to the spiritual truths of the New Testament. Together, they present the voice of God speaking aforetime of Christ’s coming and the work he would one day perform on earth. Peter said, "To him (Christ) give all the prophets witness" (Acts 10:43). Paul said, "The righteousness of God (exhibited in Christ) without the law is manifested, being witnessed by the law and the prophets" (Rom. 3:21). The prophetic books present a forward look to the spiritual realities that were to come.

And the books of wisdom poetry also point to the New Testament era, only they do so in a different way, by using a poetic format to show what ancient man believed and thought about life on earth and about God and about God’s intervention in the earthly realm. Many questions filled the minds of the people in Old Testament times. Things were unknown. Things were unclear. How was it that God worked with man? How was it that He interacted with man on earth? How was it that man was to be judged? What was the meaning of earth’s existence? What controlled man’s circumstances?

There were many Old Testament saints who wanted to know God, but it wasn’t possible in the time in which they lived. It awaited the work of Christ. It awaited his death, burial, and resurrection and the giving of the Holy Spirit. It awaited his coming in the fullness of the Godhead bodily (Col. 1:19, 2:9). It awaited his appearing in the form of man on earth (2 Cor. 4:4; Col. 1:15; Heb. 1:3). A full comprehension of God was not possible in the time of the Old Testament. And this shortcoming appears openly in the books of wisdom poetry in the questions asked and the perspectives expressed. This is displayed in the texts on the following pages.

Job, Psalms, Proverbs, and Ecclesiastes

(The Biblical Books of Wisdom Poetry)

In these works, we see revealed what the Old Testament man believed about:

God and His treatment of man

Man and his situation on earth

God’s dealing with the wicked

Death and a possible afterlife

Man’s Perception in the OT of:

God and His Treatment of Man

It was perceived by man that:

God owns everything. Everything belongs to Him.

God knows and see everything, controls everything, sets boundaries.

God is the maker of all things, including man individually.

God is the source of man’s terror and affliction.

God is the afflicter of man. Man must stand in fear of Him.

God is silent in the time of man’s affliction.

God puts friends and loved ones away and without cause.

God determines the length of one’s life on earth.

God is unsearchable and unknowable.

God always punishes justly, though in a hidden way to the afflicted.

God remembers all the sins of one’s past, over his whole life.

God is the taker of life.

Man’s Perception in the OT of:

Man and His Situation on Earth

It was perceived by man that:

Man is basically insignificant.

Man’s wisdom depends on his fear of God.

The man who hopes in God can do right in his own strength.

Man comes into life with nothing and leaves the same way.

Man in an afflicted state is no better than an animal.

Man in an afflicted state is degraded and is disgusting to others.

Man in an afflicted state is doomed to mourning.

Man’s life on earth is grievous.

Man’s life is short.

Man’s life on earth is purposeless. All is vanity.

Man is unclean and even unjustifiable, even though righteous.

Man in an afflicted state goes toward death.

Death is preferable to life.

Man’s Perception in the OT of:

God’s Dealing with the Wicked

It was perceived by man that:

The wicked conceive mischief and deserve judgment.

The wicked neither fear God nor respect him.

The wicked are sometimes blessed while the righteous suffer.

Man’s Perception in the OT of:

Death and a Possible Afterlife

It was perceived by man that:

Death may be the absolute end.

Death may lead to a life beyond the grave.

Death probably meant an ultimate judgment.

Man’s Perception in the OT of:

God and His Treatment of Man

Similar thoughts expressed in Job, Psalms, Proverbs, and Ecclesiastes:

It was believed in the Old Testament that:

God owns everything and everything belongs to Him.

Job 41:11 (said as if God is speaking)

Who hath prevented me, that I should repay him? Whatsoever is under the whole heaven is mine.

Psalm 50:12 (said as if God is speaking)

If I were hungry, I would not tell thee; for the whole world is mine, and the fullness thereof.

It was believed in the Old Testament that:

God knows and sees everything, controls everything, and sets boundaries.

Job 26:6God sees everything.

Hell is naked before him, and destruction hath no covering.

Job 28:24

For he looketh to the ends of the earth, and seeth under the whole heaven.

Job 42:2

I know thou canst do everything, and that no thought can be withheld from thee.

Psalm 139:2–5

Thou knowest my downsitting and mine uprising, thou understandeth my thought afar off. Thou compasseth my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether.

Psalm 139:12a

Yea, the darkness hideth not from thee; but the night shineth as the day.

Proverbs 5:21

For the ways of a man are before the eyes of the Lord, and he pondereth all his goings.

Proverbs 15:3

The eyes of the Lord are in every place, beholding the evil and the good.

Job 26:10God controls everything.

He hath compassed the waters with bounds, until the day and night come to an end.

Psalm 33:7

He gathereth the waters of the sea as an heap; he layeth up the depth in storehouses.

Psalm 104:9

"Thou hast set a bound that they (the waters) may not pass over; that they turn not again to cover the earth."

Proverbs 8:2

When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the fountains of the earth.

Job 23:13God sets boundaries and does as He pleases.

But he is of one mind, and who can turn him? And his soul desireth even that he doeth.

Psalm 115:3

But our God is in heaven; he hath done whatsoever he hath pleased.

Ecclesiastes 8:3b

Stand not in an evil thing; for he doeth whatsoever pleaseth him.

It was believed in the Old Testament that:

God is the maker of all things, including man in an individual sense.

Job 10:8a–9a

Thine hands have made me and fashioned me together round about, remember, I beseech thee, that thou hast made me as clay.

Psalm 119:73

Thy hands have made me and fashioned me.

Proverbs 22:2

The rich and poor meet together; the Lord is the maker of them all.

Ecclesiastes 11:5

As thou knowest not…how the bones grow in the womb of her that is with child; even so thou knowest not the works of God who maketh all.

Job 31:15

"Did not he who made me in the womb make him (speaking of a servant)? And did not one fashion us in the womb?"

Psalm 139:14–16

I am fearfully and wonderfully made. My substance was not hidden from thee, when I was made in secret…Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

It was believed in the Old Testament that:

God is man’s source of terror and affliction.

Job 6:4

For the arrows of the Almighty are within me, the poison of it drinketh me up; the terrors of God do set themselves in array against me.

Psalm 88:14–18

I am afflicted and ready to die from my youth up; while I suffer thy terrors I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off.

Job 9:22b

He destroyeth the perfect and the wicked.

Job 9:31a

Yet shall thou plunge me in the ditch.

Job 7:17a–18

What is man…that thou shouldest visit him every morning, and try him every moment?

Job 10:16b–17

Thou huntest me as a fierce lion; and again thou showest thyself marvelous upon me. Thou renewest thy witness against me, and increaseth thine indignation upon me; changes and war are against me.

Job 16:9

He teareth me in his wrath, who hates me; he gnasheth upon me with his teeth; mine enemy sparpeneth his eyes upon me.

Psalm 90:7–9

For we are consumed by thine anger, and by thy wrath are we troubled. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.

Job 16:12

I was at ease, but he hath broken me asunder; he hath also taken me by the neck, and shaken me to pieces, and set me up for his mark.

Job 16:14

He breaketh me with breach upon breach; he runneth upon me like a giant.

Job 13:24–26a

Wherefore hidest thou thy face, and holdest me for thy enemy? Wilt thou break a leaf driven to and fro? And wilt thou pursue dry stubble? For thou writest bitter things against me.

Job 17:18

For he breaketh me with a tempest, and multipieth my wounds without cause. He will not suffer me to take my breath, but filleth me with bitterness.

Job 12:14

Behold he breaketh down, and it cannot be built again; he shutteth up a man, and there can be no opening.

Job 12:17–25

He leadeth the counselor away spoiled, and maketh the judges fools. He looseth the bond of kings, and girdeth their loins with a girdle. He leadeth princes away spoiled, and overthroweth the mighty. He removeth the speech of the trusty, and taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty. He discovereth deep things out of the darkness, and bringeth out to light the shadow of death. He increaseth the nations, and destroyeth them. He taketh away the heart of the chiefs of the people of the earth, and causeth them to wander in a wilderness where there is no way. They grope in the dark without light, he maketh them to stagger like a drunken man.

Job 23:16

For God maketh my heart soft, and the Almighty troubleth me.

It was believed in the Old Testament that:

God is man’s afflicter and man must therefore stand in fear of Him.

Job 9:28

I am afraid of all my sorrows; I know that thou wilt not hold me innocent.

Psalm 119:120

My flesh trembleth for fear of thee; and I am afraid of thy judgments.

Job 9:34

Let him take his rod away from me, and let not his fear terrify me.

Job 13:11, 21

Shall not his excellency make you afraid, and his dread fall upon you? Withdraw thine hand far from me, and let not the dread of thee make me afraid.

Job 23:15

Therefore I am troubled at his presence; when I consider, I am afraid of him.

Job 31:23

For the destruction from God was a terror to me, and by reason of his highness I could not endure.

Psalm 39:10

Remove thy stroke away from me; I am consumed by the blow of thy hand.

Psalm 143:2

And enter not into judgment with thy servant, for in thy sight shall no man living be justified.

It was believed in the Old Testament that:

God is silent and removed in the time of man’s affliction.

Job 13:24a

Wherefore hidest thy face?

Psalm 13:1

How long wilt thou forget me, O Lord? for ever? How long wilt thou hide thy face from me?

Job 23:3a, 8–9

Oh that I knew where I might find him… Behold I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot see him.

Psalm 42:9b–10

Why hast thou forgotten me? Why go I mourning because of the oppression of the enemy? As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?

Psalm 44:23–24

Awake, why sleepest thou, O Lord? Arise, cast us not off for ever. Wherefore hidest thou thy face, and forgettest our affliction and our oppression?

Job 19:7

Behold, I cry out of wrong, but I am not heard; I cry aloud, but there is no judgment.

Job 30:20

I cry unto thee, and thou dost not hear me; I stand up, and thou regardest me not.

Psalm 88:13a–14

But unto thee have I cried…Lord, why castest thou off my soul? Why hidest thou thy face from me?

Psalm 38:16a

For I said, Hear me, lest otherwise they should rejoice over me.

Psalm 143:1a, 7

Hear my prayer, O Lord, give ear to my supplications; in thy faithfulness answer me. Hear me speedily, O Lord, my spirit faileth; hide not they face from me, lest I be like them that go down to the pit.

Psalm 17:1

Hear the right, O Lord, attend unto my cry, give ear to my prayer, that goeth not out of feigned lips.

Job 13:13, 22

Hold your peace, let me alone, that I may speak, and let come on me what will. Then call thou, and I will answer; or let me speak, and answer thou me.

Job 23:3–5

Oh, that I knew where I might find him, that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments. I would know the words which he would answer me, and understand what he would say unto me.

Job 31:35a

Oh, that one would hear me! Behold, my desire is, that the Almighty would answer me.

Psalm 108:6

That my beloved may be delivered, save with thy right hand, and answer me.

It was believed in the Old Testament that:

God puts friends and loved ones away in affliction and without cause.

Job 19:13–15, 18, 19

He hath put my brethren far from me, and mine acquaintances are verily estranged from me. Yea, young children despised me; I arose, and they spake against me. All my inward friends abhorred me, and they whom I love are turned against me.

Psalm 88:18

Lover and friend hast thou put far from me, and mine acquaintance into darkness.

Psalm 88:8

Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.

Psalm 38:11

My lovers and my friends stand aloof from my sore; my kinsmen stand afar off.

Job 17:6a

He hath made me also a byword of the people.

Psalm 31:11–12

I was a reproach among all mine enemies, but especially among my neighbors, and a fear to mine acquaintance: they that did see me without fled from me. I am forgotten as a dead man out of mind: I am like a broken vessel.

It was believed in the Old Testament that:

God determines the length of one’s life on earth.

Job 7:1a

Is there not an appointed time to man upon the earth?

Job 14:5

Seeing his days are determined. The number of his months are with thee, thou hast appointed his bounds that he cannot pass.

Psalm 39:4–5a

Lord, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am. Behold, thou hast made my days as an handbreadth.

It was believed in the Old Testament that:

God is unsearchable and is therefore unknowable.

Job 5:8a–9

I would seek unto God…who doeth great things and unsearchable, marvelous things without number.

Job 9:10

Who doeth great things past finding out; yea, and wonders without number.

Ecclesiastes 7:23b–24

I said, I will be wise, but it was far from me. That which is far off, and exceedingly deep, who can find it out?

Ecclesiastes 8:17

Then I beheld the work of God, that a man cannot find out the work that is done under the sun, because, though a man labor to seek it out, yet he shall not find it; yea, further, though a wise man think to know it, yet shall he not be able to find it.

It was believed in the Old Testament that:

God always punishes justly, though in a hidden way to the afflicted.

Job 19:6–13a

"I cry aloud, but there is no judgment (no resolution or understanding). He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. He hath stripped me of my glory, and taken the crown from my head. He hath destroyed me on every side, and I am gone; and mine hope hath he removed like a tree. He hath also kindled his wrath against me, and counted me unto him as one of his enemies. His troops come together, and raise up their way against me, and encamp round about my tabernacle."

Psalm 88:6–7

Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves.

Job 13:24

Wherefore…holdest me for thine enemy?

Job 20:2b

Show me why thou contendest with me.

Job 31:3–6

(It was questioned why affliction came when nothing wrong had been done). "Is not destruction to the wicked, and a strange punishment to the workers of iniquity? Doth not he (God) see my ways, and count all my steps? If I have walked with vanity, or if my foot hath hastened to deceit, let me be