The Book of Job is among the other Old Testament Books both a philosophical riddle and a historical riddle. It is the philosophical riddle that concerns us in such an introduction as this; so we may dismiss first the few words of general explanation or warning which should be said about the historical aspect. Controversy has long raged about which parts of this epic belong to its original scheme and which are interpolations of considerably later date. The doctors disagree, as it is the business of doctors to do; but upon the whole the trend of investigation has always been in the direction of maintaining that the parts interpolated, if any, were the prose prologue and epilogue and possibly the speech of the young man who comes in with an apology at the end. I do not profess to be competent to decide such questions. But whatever decision the reader may come to concerning them, there is a general truth to be remembered in this connection. When you deal with any ancient artistic creation do not suppose that it is anything against it that it grew gradually. The Book of Job may have grown gradually just as Westminster Abbey grew gradually. But the people who made the old folk poetry, like the people who made Westminster Abbey, did not attach that importance to the actual date and the actual author, that importance which is entirely the creation of the almost insane individualism of modern times. We may put aside the case of Job, as one complicated with religious difficulties, and take any other, say the case of the Iliad. Many people have maintained the characteristic formula of modern scepticism, that Homer was not written by Homer, but by another person of the same name. Just in the same way many have maintained that Moses was not Moses but another person called Moses. But the thing really to be remembered in the matter of the Iliad is that if other people did interpolate the passages, the thing did not create the same sense of shock as would be created by such proceedings in these individualistic times. The creation of the tribal epic was to some extent regarded as a tribal work, like the building of the tribal temple. Believe then, if you will, that the prologue of Job and the epilogue and the speech of Elihu are things inserted after the original work was composed. But do not suppose that such insertions have that obvious and spurious character which would belong to any insertions in a modern individualistic book. Do not regard the insertions as you would regard a chapter in George Meredith which you afterwards found had not been written by George Meredith, or half a scene in Ibsen which you found had been cunningly sneaked in by Mr. William Archer. Remember that this old world which made these old poems like the Iliad and Job, always kept the tradition of what it was making. A man could almost leave a poem to his son to be finished as he would have finished it, just as a man could leave a field to his son, to be reaped as he would have reaped it. What is called Homeric unity may be a fact or not. The Iliad may have been written by one man. It may have been written by a hundred men. But let us remember that there was more unity in those times in a hundred men than there is unity now in one man. Then a city was like one man. Now one man is like a city in civil war.

The Book of Job is among the other Old Testament Books both a philosophical riddle and a historical riddle. Controversy has long raged about which parts of this epic belong to its original scheme and which are interpolations of considerably later date. The doctors disagree, as it is the business of doctors to do; but upon the whole the trend of investigation has always been in the direction of maintaining that the parts interpolated, if any, were the prose prologue and epilogue and possibly the speech of the young man who comes in with an apology at the end. This work contains Chesterton's assumptions and thoughts on this mysterious scripture.

Teaching Outline + Study Guide for The Book of Job

The Word Biblical Commentary delivers the best in biblical scholarship, from the leading scholars of our day who share a commitment to Scripture as divine revelation. This series emphasizes a thorough analysis of textual, linguistic, structural, and theological evidence. The result is judicious and balanced insight into the meanings of the text in the framework of biblical theology. These widely acclaimed commentaries serve as exceptional resources for the professional theologian and instructor, the seminary or university student, the working minister, and everyone concerned with building theological understanding from a solid base of biblical scholarship. Overview of Commentary Organization Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology. Each section of the commentary includes: Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope. Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English. Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation. Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here. Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research. Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues. General Bibliography—occurring at the end of each volume, this extensive bibliographycontains all sources used anywhere in the commentary.

Verse-by-verse commentary on the Book of Job

Offers an inspirational and compassionate approach to understanding the problems of life, and argues that we should continue to believe in God's fairness.

The life and times of this iconic and enduring biblical book The book of Job raises stark questions about the meaning of innocent suffering and the relationship of the human to the divine, yet it is also one of the Bible's most obscure and paradoxical books. Mark Larrimore provides a panoramic history of this remarkable book, traversing centuries and traditions to examine how Job's trials and his challenge to God have been used and understood in diverse contexts, from commentary and liturgy to philosophy and art. Larrimore traces Job's reception by figures such as Gregory the Great, William Blake, and Elie Wiesel, and reveals how Job has come to be viewed as the Bible's answer to the problem of evil and the perennial question of why a God who supposedly loves justice permits bad things to happen to good people.

The events that occur in the book of Job present readers with a profound question: "Why do the righteous suffer?" Although a direct answer to this question seems important, the book of Job does not set forth such a response. Job never learned the reasons for his suffering. In fact, when God finally confronted Job, he could only put his hand over his mouth and say nothing. His silence underscores the importance of trusting God's purposes in the midst of suffering, because suffering—like all other human experiences—is directed by perfect divine wisdom. In this study, pastor John MacArthur will guide you through an in-depth look at the defining themes and interpretative challenges in Job. Studies include close-up examinations of doctrinal themes such as God's Justice and "A Discourse on Human Frailty." —ABOUT THE SERIES— The MacArthur Bible Study series is designed to help you study the Word of God with guidance from widely respected pastor and author John MacArthur. Each guide provides intriguing examinations of the whole of Scripture by examining its parts and incorporates: Extensive, but straight-forward commentary on the text. Detailed observations on overriding themes, timelines, history, and context. Word and phrase studies to help you unlock the broader meaning and apply it to your life. Probing, interactive questions with plenty of space to write down your response and thoughts.

Think you know Job? Think again. Craig Bartholomew wants to help you read the book of Job from a different perspective. Let go of the Job you think you know--and discover the real man. Is it true that what goes around comes around? Does right behavior ensure blessing? Is suffering always brought on by wrongdoing? Job's story refutes these notions, but it proclaims a much greater truth--God is always faithful. Join Bartholomew in When You Want to Yell at God, and experience the beauty of one man's struggle with God.

Gregory the Great was pope from 590 to 604, a time of great turmoil in Italy and in the western Roman Empire generally because of the barbarian invasions.Gregory s experience as prefect of the city of Rome and as apocrisarius of Pope Pelagius fitted him admirably for the new challenges of the papacy. "The Moral Reflections on the Book of Job" were first given to the monks who accompanied Gregory to the embassy in Constantinople. This first volume of the work contains books 1 5, accompanied by an introduction by Mark DelCogliano."