Learn how every element of Job is an essential element in the weaving of a literary and theological masterpiece. Examine the enigmatic origins and context of Job, its textual tradition, its complex structural relationships, and keys to its elegant poetry. This volume never loses sight of the big picture or the details. It constantly surveys the progress of Job, unravels the identity of its characters, and attempts to identify the distinctive viewpoints of the book’s speakers. The textual notes, which center on explaining why the English versions of Job differ so amazingly from one another, support the author's carefully worded translation.
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.
“In short, Job’s argument is this: if the wicked are not recompensed, neither are the righteous. That is the simple meaning of his suffering: there is no meaning to it at all.” (Page 522)
“Elihu is very fond of the thought that God is greater than humans (cf. also 36:5, 26)—his God is always a God of power (Fedrizzi)—and for him this is an explanation of practically everything.” (Page 730)
“The key to his position in this speech, and what marks him out from the other interlocutors, is his conviction that suffering is a means of divine communication with humans. He does not abandon the concept of suffering as retribution, but he displaces it with the idea of education.” (Page 742)
“The theme of this section is how God treats those among the righteous who do wrong in comparison with how he treats those who are really wicked.” (Page 855)
“In his previous speech (chap. 34), Elihu had probed the meaning of ‘justice,’ asking whether a charge of injustice against a supreme ruler could make any sense. The language was far from brilliant, but the idea was original and thoughtful. In this speech he treats two further questions about justice: first, whether justice is best understood as what is due to a person and, second, whether justice in God demands that he deliver victims of oppression from their suffering.” (Page 803)