Job:

Abstract

In the Book of Job there is a distinction between the prologue-epilogue (Job 1, 1 2,13; 42,7-17) and the content (Job 3,1-42,6). From a literary perspective this distinction may be correct, since the prologue-epilogue on the one hand, is written in prose, and the content of the book is written in poetry. This distinction, however, does not infer that the prologue-epilogue can be understood apart from the content and vice-versa. Following the latest editing the book of Job is presented to us as one unitary literary work. On the assumption that the theological vision and values of the book of Job are wrapped in one literary work, it is possible to draw out the vision and values of the book by use of the narrative approach. This involves a serious observation on the story elements of the narrative, on the one hand, namely the events, characters, settings, and plot, and on the other hand, a consideration of the discourse elements, namely figure of speech, metaphor, technique of structure, irony and so forth. However, the interpretation of the select passages should focus on Job's character traits and point of view, as well as narrator's view point. Once the literary aspects mention above, have been considered, then, interpretation of several passages will follow, using the narrative criticism. Interpretation of the following passages: 1, 6-12,20-22; 2,1-10; 3,1-10 reveals the following: 1. The Satan, as one of God's sons, who is not God's enemy, but rather a henchman whose task is to judge and to accuse those who in his judgement are wrong. According to the Satan, Job has weaknesses. Although he is a pious man, yet his motivations are errant. He lives as a good man because he is blessed by God. Therefore the satan suggests that he (Job) be tested. God not only accepts the satan's suggestion, but also accepts the satan's point of view. 2. God is one of the characters of the story. He is not quite conspicuous compared with the satan and Job, but his words and acts reflect a specific point of view. 2.1 God is the first party who lifts up Job on the stage to be judged (Job 1,8a ). God's question to the satan (Job 1, 8a) is followed by his statement about Job’s character traits (Job 1,8b), but it seems his statement does not function as an acknowledgment. In God's statement Job seems to be praised but the praise is meant to encourage the satan to doubt the motivation of Job's character traits. 2.2. God agrees with the satan's suggestions and he gives the satan an authority to test Job. This infers that God agrees with the satan's point of view, namely doubting the motivation which lies behind Job's character traits. 2.3. By allowing the satan to attack the pious Job, God's action contradicts the concept of retribution, that is, God blesses the upright and curses the wicked. God actions indicate that he is not bound up by the concept of the sages, which tend to organize God in line with their dictates. 3. Job, the main character of the narrative, is put to the test to see whether he will maintain his integrity and praise God even though God attacks him (Job 1,11). Job's response to his suffering gradually decreases. On the first test, when the satan with God approval, destroys Job’s property and his children, Job persists in praising God (Job 1,21). The narrator evaluates the response positively: "In all this Job did not sin and disease, Job merely takes a potsherd with which to scrape himself while sitting amongst the ashes. In the other scene, Job rejects his wife's urging to curse God, but the element of praise, which was the standard by which Job's piety was judged has departed from Job's lips. His response, not as persistent as at first, is judged somewhat by the narrator: "In all this Job did not sin with his lips." (Job 2,10b). It seems that Job did not sin with his lips, but he did sin in his heart. As the contra usage of distinguishing, much less separating Job 3,1 from Job 1,1- 2:13,1 interpret Job 3,1-10 and the preceding material as a unity. I understand Job 3.1 and the verses following to be the climax of Job’s responses to all of his suffering. After the first and second response, Job shows a drastic change, as mentioned in Job 3.1 and the verses following. In Job 3, 1-26, Job acts according to the satan's assumption in Job 1,11, i.e., Job cursed the day of his birth and insulted God. Again in Job 3, Job doubted God’s plans and creation. He even wanted to use primordial powers to return all of God’s creations back to the darkness and chaos. 4. Job’s wife is an agent. She is characterized as a wicked woman who delights in blaspheming the Lord Job’s response to her incessant urging, show how the narrator uses her to clearer focus what he wants to show of Job's character traits and point of view. She is an antagonistic figure who functions not only to challenge but also to stimulate the protagonist, Job. Without her, Job would be silent, revealing nothing. 5. The narrator’s point of view is reflected in his judgement of Job. He judges Job’s expressions of praise to the Lord even in times of troubles, as very positive. He judges Job ambiguously when Job did not praise the Lord further, but finally he reverts to a positive evaluation of Job’s persistence in praise of the Lord. Thus it can be seen how God charge with wrongdoing" (Job 1, 22). On the second test, that is, when the satan (again with God approval), attacks Job's health by inflicting him with a skin the narrator views the Lord as the sovereign and free God. On the other hand, he evaluates the attitude of humans towards the acknowledging the almighty God. Furthermore, both the narrator’s point of view and God’s point of view are generally identical. When God doubts Job’s motivation, then the narrator tends to doubt it also. By doubting the motivation which reveals Job’s characters traits, the narrator seems to question the motivation behind the character traits of the sages. Although those character traits are positive, they leave room for vulnerability' to blasphemy. In interpreting Job 38, 1-3; 40:1-14 LAI 39:34-40:9; 42, 1-10, there are several points to be considered: 1. Job 38,1-3 is God’s response to Job’s complaint and accusation as written in Job 3,1- 31,25. God’s reply is responded to again by Job, so that the replies to the responses form an interesting dialogue (Job 38,1-42,6). 2. God’s response (Job 38,1-3) contains God’s summation that Job is wrong in judging God’s creation and its nurture. Job is wrong because he is judging God’s creation and its nurture from a negative perspective. Therefore he, Job, desires to revert God’s creation and its maintenance back to the darkness. This happens because Job is a limited creature. His wisdom is based on that of the sages whose humanity and hence wisdom prevents them from fully understanding God’s wisdom. In short, if human being applies his or her assumptions to judge God and his wisdom, this is absolute error. 3. In his response to God's judgement (Job 40,1-5 LAI 39,34-38), Job realizes how small he is. He realizes that he is small and contemptible before the almighty God. He perceives himself as a minute speck in the midst of the wide cosmic order. His awareness of being small and contemptible is his new attitude, which is the opposite of his old and arrogant attitude. Instead of blaspheming God, he now perceives how contemptible he is before God. 4. God’s next response reveals Job as being blamed for his narrow-mindedness in understanding God’s justice. By only understanding justice forensically, Job blames God because God’s actions are not in accordance with the law of retribution. In fact justice also has a dimension of government, that is, having a right to rule based on God’s power. Ironically, Job is challenged by God to become 'God' to punish the wicked as he likes. If he is able to do that, God, who is the one who should be praised will praise him. This irony occurs as a response to Job’s accusation that God does not punish the wicked and that God even tends to support the plans of the evil doers. 5. In Job’s second answer he recognizes: a. The omnipotence of God (including God’s wisdom and justice). b. The ignorance of human beings. c. The limitations of human beings as creatures formed from dust and ashes. Moreover, Job regrets that he has asserted himself to accuse God, God’s creation and His nurturing care. 6. In Job 42, 7-10, God makes an evaluation of both Job and his friends. Job is acquitted for, "he has spoken to God what is right.” On the contrary, Job’s friends have not spoken to God what is right. Speaking what is right actually means: a. Job has recognized the omnipotence of God. b. He has admitted his own ignorance. b. He has admitted his own ignorance c. He has recognized his limitations as a creature formed of dust and ashes. In the contrary, his friends failed to recognize these essential concepts. Through his recognition of above facts, Job is recovered not only his property, and his children, but far more important, a relationship with God and with the others. He was recovering when he became the mediator between God and human beings. He gives offering and prayers for his friends’ forgiveness - an action very different from what Job had done earlier. The exegetical work of the second chapter is treated as the framework for an understanding of the whole book of Job. It is a holistic understanding and involves: 1 . Evaluating the motivation of Job’s character traits is the representation of evaluation of the concept of retribution. The description of Job in his final accusation of God based on his piety, is taken to mean by the narrator, that the concept of retribution may cause a person to be arrogant before God If a person knows he or she is right yet he suffers, he or she may accuse God of being unfair. 2. Eliphaz, Zophar, and Bildad appear to defend God and challenge Job, but in fact they function to stimulate Job to challenge God. In presenting the assumptions of the concept of retribution, which is unsuitable for Job’s experiences, they show up the weaknesses of the concept of retribution. At the same time they stimulate Job to accuse God so that the other side of weaknesses of the concept of retribution can be highlighted. 3. The narrator does not only blame the concept of retribution but also give a vision so that the recognition of God’s creation and nurture on one hand, and the recognition of human beings as the limited creatures on the other, can be integrated in the understanding of wisdom. Therefore, human wisdom when it starts to be absolute, should be restrained so that it is not used to judge God’s absolute wisdom. Human wisdom can only be meaningful when God’s omnipotence is accepts and the limitations of human being are recognized. Wisdom is not the prerogative of the people of Israel. The Moluccan people of Indonesia are endowed with daily wisdom. Their understanding and application of wisdom have been honed by their culture and context and in that sense differs from the wisdom accumulated and expressed by the people of Israel, and also as expressed by the narrator of the book of Job. However, after studying the narrative of the book of Job I convince that a wise Moluccan is she or he that acknowledges the same truth and realities that Job did eventually, trusts and praises the sovereign God who loves and cares for the Moluccans as he did for the Israelites including Job. Furthermore, to acknowledge the care of God is meant also to recognize the guidance of God through the spirit of the ancestors, because in fact that the spirit of the ancestors still live and care with their descendants.