An Overview of the Book of Job

The book of Job is one of the more tragic, yet beautiful, books of the Bible. Central to the book, of course, is the character of Job and how he relates to God amidst great personal grief. Dive into the book of Job below.

Who Wrote the Book of Job?

The authorship of Job has been debated for centuries among both Jewish and Christian scholars. Traditional views within Judaism hold that the book of Job is of Mosaic origin, an ancient tradition that appears in the Babylonian Talmud, Tractate Baba Bathra 15 a-b. The problem with this view is that there is no such claim to authorship found in the book of Job. The book does not identify its author. Yet from the book’s manner and viewpoint, it would seem that the author was not Job.

From the earliest discussions and OT canonical lists, the book of Job has been included and its canonicity upheld. Over time, in printed Hebrew Bibles, Job was placed between Psalms and Proverbs in order of decreasing [scroll] length (Babylonian Talmud, Ber. 57b). A quotation of Jb 5:13 by the apostle Paul in 1Co 3:19 is “introduced by a formula that indicates that Job was canonical Scripture in the first century AD” (Robert L. Alden, Job, NAC [Nashville: Broadman & Holman, 1993], 25). No evidence exists that the canonicity of the book of Job was questioned or disputed in Judaism or Christianity.

When Was the Book of Job Written?

The historical setting for the events of the book of Job was the development of the nations (Gn 10–11). This time period was post-flood and post-Babel, as well as patriarchal (Gn 11:32–12:1-3). The prophet Ezekiel confirmed that Job was a real man and not a fictitious character (Ezk 14:14-20). A plethora of historical indicators within the book of Job (see chart) also confirms the historicity of the man and the events (Alden, Job, 31).

Based on this internal evidence and other biblical evidence, a pre-patriarchal or patriarchal date for the lifetime of Job is not unreasonable. However, one must distinguish between when Job lived and when the account was written. Just as Moses lived from approximately 1527 to 1407 BC and (by inspiration of God) was able to write accurately about Adam or Abraham who lived centuries or millennia before his time, so is the situation with the book of Job. Several items in the account show that both the text and events are very old. (1) Job’s lifespan places him solidly in the time of the early relatives of Abraham (Gn 22:20-24). (2) Neither the nation of Israel nor anything Israelite is mentioned in the book of Job because Job lived before or at the time of Abraham (Gn 11:32). (3) Many of the customs found in the book of Job are the same as those practiced by the patriarchs of ancient Israel. (4) New discoveries have shown that the Aramaic used in the book is ancient in date (Alden, Job, 26). It would appear from the evidence that Job lived in the land of Uz c. 2400–2100 BC. However, the book could have been written much later (as with the book of Genesis and Mosaic authorship).

The book of Job existed prior to these elements. (1) In AD 100 a copy of the Targum of Job, written in Aramaic, was shown to Rabbi Gamaliel. (2) At least four Job manuscripts were discovered among the Dead Sea Scrolls of the Qumran community (177 BC–AD 100). (3) Jesus ben-Sirach (c. 132 BC), referred to Job in his writings in Ezk 14:14-20. (4) The Greek translation of the OT, the Septuagint (LXX), written c. 200 BC, included the book of Job. (5) Ezekiel referred to Job as a past example of righteousness (Ezk 14:14). (6) Jeremiah wrote about a specific nation ruled by kings in the land of Uz which was still well known in 600 BC, likely Syria (Jr 25:20).

What Are the Purpose and Theme of the Book of Job?

The aims of the author are quite clear as the book of Job sets forth a polemic against a wholesale approach to retribution— cause and effect for all sin in a person’s life. It also shows how a believer can triumph over tragedy even when much is unknown about the true God. The reader is given several visual snapshots into the unseen world of the throne of God and His workings (Alden, Job, 38–39).

The book of Job deals with a major problem area of fallen human existence, namely suffering. Why do people suffer (especially righteous people) if God is righteous and good? This book gives a larger perspective on the issue of theodicy (God’s justice in light of evil in the world) and demonstrates that sometimes suffering comes because of the supernatural conflict between God and Satan. In this ongoing conflict humanity often serves as the playing field for these supernatural matches of the strength, power, and stamina of the kingdom of God versus the kingdom of darkness. Ultimately, the book teaches God’s sovereignty over all.

God is in wise control (Jb 28) of the universe and of all issues in a believer’s life, both normal and abnormal, including triumphs and tragedies, affluence and poverty, adversity and prosperity. Even when those closest to the sufferer give wrong counsel and challenge the reasons for the misfortune, a righteous believer can stand confident that he is in God’s hands by understanding God’s work in creation. Therefore questioning or arguing with Him is unreasonable, but praising and repenting before Him is in order.

Chapters 1–2 and 42 are written in prose (narrative), and chaps. 3–41 are written in poetry, “except for brief introductions of the friends of Job just ahead of their addresses” (Alden, Job, 35). With the high density of poetry, Job has an impressive number of hapax legomena (terms used only one time in the book of Job or in the OT), and sometimes it is a challenge to grasp their meaning.

Critical scholars have tried to set forth the case that the book of Job was a mosaic that took shape over time as new portions of it were added. They view chaps. 1–2 and 42 as the original account, with all the poetic sections added later. But C. Hassell Bullock states, “The book of Job defies all efforts to establish its literary genre. While it has been viewed as an epic, a tragedy, and a parable, upon close analysis it is none of these even though it exhibits properties belonging to each of them” (C. Hassell Bullock, An Introduction to the Old Testament Poetic Books [Chicago: Moody, 1979], 69).

What Does the Book of Job Contribute to the Bible?

The book of Job draws back the curtain on a dynamic glimpse of the throne of God and interaction between God and Satan. God appears not only in control of Job’s suffering, but also omniscient and wise in the matter—wisdom belongs to God even in the most difficult aspects of life. As Job said, “With Him are wisdom and might” (Jb 12:13). The account demolishes the false ideas that the true God is aloof and unconcerned about human dilemmas. Rather, He is highly involved in a person’s life beyond our wildest imagination.

The facets of sin and suffering are greatly expanded in this early, inspired book. Many layers of suffering were unknown to the debaters as they tried in vain to sort out Job’s dilemma. Job 2 demonstrates the extent to which the adversary can assault the believer, even to the point of death (Rv 1:18-19; 20:11-14). And Job 2 shows the extent to which the believer is to trust God in the tragedies and uncertainties of life. This chapter informs the reader of the realm of supernatural conflict between God and the adversary. The awesome fact in the prologue of Job is that God set forth Job for the contest, and He is the One who initiated the challenge and contest. Yet God did this without removing His hand or His love from Job’s life. God appears as wisely sovereign and good in both the positive and negative aspects and events of individuals’ lives.

The account of Job shows us that God was active among humanity from the time of the flood until Abraham appeared on the stage of history, by the following facts: (1) The true God was well known to many people, and their knowledge of theology was extremely intricate and discussed among themselves. (2) Job appeared as a Gentile believer like Melchizedek and Jethro, who had knowledge of the true God apart from Abraham and Israel. (3) The interaction between God and Satan was clearly described, and the facets of suffering came into a clearer perspective. (4) Even a righteous believer could misunderstand God’s work and hurl false accusations against Him.

Where did the author of Job receive his either pre-Israelite or non-Israelite information? Very simply, there had to have been a body of truth orally transmitted from generation to generation from the time of Adam and Eve to the time of Moses.

The book of Job can be viewed as a beautiful and balanced seven-part chiasm. Beyond God’s sovereignty and His control over suffering is the assurance that suffering has meaning and purpose for the believer. Job 28, the psalm on wisdom, is at the heart of the book of Job (Elmer B. Smick, “Job,” in EBC [Grand Rapids, MI: Zondervan, 1988], 4:848).

Many scholars see the chiastic structure as the key to understanding the book’s strategy. It shows God’s wisdom (Jb 28) and the need for total dependence and trust in Him.