Video Transcript: The Dramatic Development of the Book of Job - The First Act

We've taken a look at the drama of the book of Job in terms of its setting, both on earth and in heaven. But let's get more into the dialogues that form the poetic part of the book of Job.  Now, there are three major dialogues three dramatic dialogues, remember that the overall  structure is that there's a setting the first two chapters, mostly prose, and there's a conclusion  chapter 42, very brief, which is mostly prose as well. But in between, there are three dramatic  dialogues. The first involves Job and his three friends. The second involves Job and Elihu,  and the third involves Job and God. Let's take a look at each of those. So beginning, this time with a dramatic dialogue between Job and his three friends. The first dramatic dialogue is all  about condemnation and confusion, condemnation on the part of Job's friends. They  condemn him resoundingly for who he is, and what he has done, even though they're unable  to name it specifically, and confusion on the part of Job in terms of his inability to understand  why this is happening to him, why he's lost everything. What could possibly be behind this, he is perplexed in very real and difficult ways. Now, Job's friends attend him. Well, in the first  week of this drama, they sit with him, they sit in pastoral silence. They refuse to say anything  other than how you doing man and to pray with him and for him, to give him what comfort they can. And in that first week, they show great pastoral sensitivity. After Job cries out in his  lament, chapter three, he states his case and expresses his his inconsolable attitude, his lack  of an understanding why this has all happened to him. It's at that time that they begin to  respond to Job, and they do so in some very difficult and, and strongly antagonistic ways.  Now, there are three friends Eliphaz, and Zophar and Bildad. And each of them participates in the three rounds of the first dramatic dialogue, what you have each time is that each of the  friend speaks for a while, and then Job responds to that friend, then the second friend speaks  in Job response to that friend, and then the third friend speaks and Job responds to that  friend. And this happens three times over, there are three rounds of dramatic dialogue within  the first whole large dramatic dialogue. So three big dramatic dialogues. And in that first one,  three rounds of dialogue, Eliphaz, Bildad, and Zophar. All understand the world in a very  similar way. They see the world as shaped by a powerful creator God, they see life as being  black and white, good or bad, righteous or evil. And in that context, they are certain that  blessings accrue to those who have participated righteously or rightly in this world and are  living blameless life like themselves, of course, and like Job may have been at one time, and  that pain, suffering torment, tragedy come to those who do bad things who do wrong things.  And obviously, since that's what's happening to Job, it means that sometime very recently, in  spite of Job's protestations in spite of Job's perceived public persona, he has done something evil, bad, wicked or wrong, and they're out to ferret it out, and to tell him about it. And Eliphaz  is the one who gets the first shot at him. Eliphaz his name means my God is strength. Here's  the thing to think about. If you don't know Hebrew, El is one of those names for Creator God.  And if the El like Eli or Eliphaz here or you Elihu or Elihu later on, that it is the possessive  whereas in English we put the apostrophe s like we make an Eliphaz's. In in Eli it's Eli i my  God, God, El is God i is my so this is a possessive. So Eli means my God and then phaz is  strength. So my God is strength. That's what his name means. Now, does that refer to his  perspectives, possibly and who knows why people name their children the way they do. But  often in the Old Testament names are a reflection of a person's character or experiences in  life. And his testimony comes through in chapters four and five. In poetic language, most of it  synonymous parallelism, remember that synonymous parallelism, two lines, saying the same  thing, using different words or ideas. Eliphaz speaks about God being pure, God being just.  And in that context, if there is evil in this world, humans have brought this trouble on  themselves. While he doesn't outright say you did wrong Job, the implication is very clear.  God is pure. And just because you have trouble, you did something to cause it. Now, Job's  response is akin to what he's already said in chapter three, that he doesn't know why this is 

taking place in his life. He doesn't understand what's going on, show me where I've sinned.  He says in chapter six, and he even addresses this lament to God, God, forgive me if I've  sinned because I don't know, I can't put a finger on it. I don't understand what's happening to  me. This drama continues in round one as Bildad is the next one to take a shot at Job.  Bildad's name, we don't quite know if it has any particular connotations, we'll see that Zophar  means leaping or chirping. And we'll talk about that in a minute. Eliphaz means my God is  strength, but Bildad his name doesn't have particular connotations, but his challenge is much  the same as that of Eliphaz. Only the ungodly suffer. And if you are suffering, obviously, you  are ungodly. Whereas Eliphaz sort of hinted at it Bildad makes it much more explicit. God is  good, God is righteous, all good things come from God. Evil is bad, where there is torment or  trouble or difficulty, it means there is evil present Job, you are experiencing trouble, trouble,  torment and difficulty. Therefore, you are bad. However that happens, or however that was  created, you are bad. So far, the response that Job has to him is sort of a reiteration of what  happens before and you'll you'll see this through the book of Job. One of the reasons we don't often read the book of Job is because it is fairly repetitive. And the same issues are re stated  over and over and over again. And if you think about Hebrew parallelism, and the fact that  that already multiplies the number of statements about an issue, this becomes to us a quite  repetitive book. But Job's response is very much what he said before chapter nine, God is  wise and powerful. So he affirms that perspective, which both Eliphaz and Bildad have  already articulated. But he goes on, again, addressing God in chapter 10, why are you  punishing me? No question, but that his lot in life is derived from God's will, whatever that will  is no statement here that there's a bad evil devil out there that's causing this but rather, if  something happens, ultimately, it all comes from God, but why God why? Zophar continues  these attacks, again, his name means leaping or chirping. And there's a sense in which he's  kind of like that nasty crickets chirping in the night that keeps you from sleeping, or frogs  leaping around and you can't sleep because you're too much conscious of their presence.  Zophar is that sort of nasty, nagging presence in the room that you can't get rid of? And he  says much the same thing as Bildad and Eliphaz before him said that God is certainly in  control and that Job's responsibility must be to turn back to him because obviously Juric Job  has turned away from God. That's why this is happening. Job's response a bit longer. This is  the end of the first round the three have spoken. Look, I've never left God and you guys are  no help to me. You are you're turning away from me you're not friends, you're enemies. And  then his prayer again, always, always Job comes back to prayer. God will you help me  through this? Well, that brings the second round and each of them has an opportunity again  to attack Job. Here comes Eliphaz chapter 15. Humans are wicked. The fate of the wicked is  sure Job, your human Job, you're wicked, you're going to die you're suffering. Job's response  is akin to what he said before. Your no help to me and again, he turns to God God, I plead my cause before you at this time God is silent. God does not respond. Bildad is harsh on Job,  who do you think you are? Anyway? The end of the wicked is sure you are wicked, your end  is sure you are getting what you deserve. And typically Job's response is the same thing,  have pity on me, Stop accusing me start just sharing my suffering with me, and God, God,  God, please vindicate me in all of this. And then it's Zophar's turn. He condemns Job, you are  starting to make me angry, the wicked will be cut short, you're obviously wicked. You're  getting what you do. And what's due to you. The sooner you get out of here. The sooner your  end comes, the better. It'll be for all of us. Job's response, hey, wait a minute. There are many wicked people out there who seem to prosper, your arguments really are false. So this is the  first time that he's saying there's something different going on than just this cause and effect.  Well, that leads to round three. So we have the first dramatic dialogue, but three rounds of  conversation and each one getting a chance. Three times over to address Job, here comes 

Eliphaz again a little bit shorter. You got to submit to God. And Job's response, but I can't find  God I don't know where God is in the middle of all this stuff. God, can you help me and  Bildad's rebuke to him. You can't be righteous, nothing is righteous before God and certainly  you know you're evil, and your suffering shows that you are a bad person. And Job's  response. This is one of the most powerful and beautiful sections of the book of Job and you  would be wise I would be wise to read especially chapter 29, over and over again, because it  outlines sort of a blueprint of a life lived well Job reflects on the times when life was good for  him, God is great and just and wise remember how good life used to be read chapter 29.  Sometime you will find it is very helpful in terms of outlining your own existence before God.  But look at me now, Job says in chapter 30, and still I maintain that I am innocent, I have  done nothing specific wrong. Now notice here, this is round three, and Eliphaz has spoken  and Bildad has spoken and Job has had a longer response than usual but who has not shown up Zophar has not shown up. The dialogue seems to be unfinished Eliphaz and Bildad and  make their same case three times over. But in the third round Zophar does not make his case  almost as if the dialog has been cut short. And Job's response in Round three is much longer  than it was in rounds one and two, it seems to plead for another point of view. And in that  context, the scene shifts immediately after 32 Chapter 32 into chapter 31 into chapter 32.  Suddenly, the three friends disappear entirely except that they are referred to in the final  setting of the book of Job and someone new enters the stage. Elihu whose name means you  are my God. The three friends but not Elihu will reappear in the final pros wrap up and be  condemned by God for what they have done. In other words, while at this time, it seems as if  they are stating wisdom and that they are righteous and they're speaking to the situation that  Job encounters in his own life. They are not providing any fulfilling answers. The implication at this point is that the three friends do not have the answers for Job situation, nor do they  provide true religious wisdom. Another voice is needed. And that will bring us to the second  dramatic dialogue which we'll take a look at next time.