Day 21 - Wednesday after the Second Sunday of the Epiphany
Read | Day
21|January 21|Job 8:1 – 11:20
Background |literary history, structure, and contents Many scholars have proposed that the prose prologue and epilogue reflect a tale about Job older than the poetic dialogues. In the sixth century bce the prophet Ezekiel mentions Job, along with Noah, the hero of the Flood story (Gen 6–9), and Danel, as heroes who saved others by their righteousness (Ezek 14.14,20).
The frame of the book is the prose prologue and epilogue (chs 1–2; 42.7–17). Within that frame are the poetic dialogues: first, three cycles of speeches by Job and his friends (chs 3–31) plus the Elihu speeches (chs 32–37), and second, two speeches by the Lord, each followed by a response from Job (38.1–42.6). The third cycle of speeches by Job and his friends presents many problems, and it is possible that the original order of the book
is no longer correctly preserved. It has also commonly been thought that the speeches of Elihu (chs 32–37) and the poem on wisdom (ch 28) are later additions to the book’s first edition, but a tendency among scholars to regard the book as a unified whole is becoming noticeable.
interpretation
The book of Job is perhaps the most sustained piece of theological writing in the Hebrew Bible, and it is unique in the Bible for its sympathetic portrayal of differing theological points of view. The theme of the book is often described as the problem of suffering, but it is rather that of the injustice of undeserved suffering. By the standards of his day, Job’s suffering can only be a sign that he is a great sinner; resisting that implication, he
demands that God explain why he, a righteous man, is being so badly treated. More than that, he reasons that his case shows that God is not governing the world in justice, and he argues that the prosperity of the wicked and the suffering of the righteous in general are further evidence of God’s neglect of justice. When he replies to Job, God speaks only of his designs in creating the universe and does not mention the issue of justice, no doubt
implying that Job is right, that justice is not a primary divine concern.
Source | Coogan, Michael D.; Brettler, Marc Z.; Perkins, Pheme; Newsom, Carol A. (2010-01-20) | The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version | Page 726 |Oxford University Press. Kindle Edition.
Reading | Bildad the Shuhite speaks: Job, you are being punished because of sin - death of children are proof of that; God will not reject the blameless person; Job: How can a mortal be just before God?; Why do the innocent suffer?; Why does God let suffering happen?; Why was ever I was born if all I do is suffer?; Zophar the Naamathite answers: Job, God knows you are a secret sinner and that is why you suffer. If you belief, God will spare you and your life will be good.
Source | The New Oxford Annotated Bible, 4th Edition | (c) 2010, Oxford University Press | ISBN 978-0-19-528955-8 | click here for one place to purchase | pp. 734-737
Background |literary history, structure, and contents Many scholars have proposed that the prose prologue and epilogue reflect a tale about Job older than the poetic dialogues. In the sixth century bce the prophet Ezekiel mentions Job, along with Noah, the hero of the Flood story (Gen 6–9), and Danel, as heroes who saved others by their righteousness (Ezek 14.14,20).
The frame of the book is the prose prologue and epilogue (chs 1–2; 42.7–17). Within that frame are the poetic dialogues: first, three cycles of speeches by Job and his friends (chs 3–31) plus the Elihu speeches (chs 32–37), and second, two speeches by the Lord, each followed by a response from Job (38.1–42.6). The third cycle of speeches by Job and his friends presents many problems, and it is possible that the original order of the book
is no longer correctly preserved. It has also commonly been thought that the speeches of Elihu (chs 32–37) and the poem on wisdom (ch 28) are later additions to the book’s first edition, but a tendency among scholars to regard the book as a unified whole is becoming noticeable.
interpretation
The book of Job is perhaps the most sustained piece of theological writing in the Hebrew Bible, and it is unique in the Bible for its sympathetic portrayal of differing theological points of view. The theme of the book is often described as the problem of suffering, but it is rather that of the injustice of undeserved suffering. By the standards of his day, Job’s suffering can only be a sign that he is a great sinner; resisting that implication, he
demands that God explain why he, a righteous man, is being so badly treated. More than that, he reasons that his case shows that God is not governing the world in justice, and he argues that the prosperity of the wicked and the suffering of the righteous in general are further evidence of God’s neglect of justice. When he replies to Job, God speaks only of his designs in creating the universe and does not mention the issue of justice, no doubt
implying that Job is right, that justice is not a primary divine concern.
Source | Coogan, Michael D.; Brettler, Marc Z.; Perkins, Pheme; Newsom, Carol A. (2010-01-20) | The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version | Page 726 |Oxford University Press. Kindle Edition.
Reading | Bildad the Shuhite speaks: Job, you are being punished because of sin - death of children are proof of that; God will not reject the blameless person; Job: How can a mortal be just before God?; Why do the innocent suffer?; Why does God let suffering happen?; Why was ever I was born if all I do is suffer?; Zophar the Naamathite answers: Job, God knows you are a secret sinner and that is why you suffer. If you belief, God will spare you and your life will be good.
Source | The New Oxford Annotated Bible, 4th Edition | (c) 2010, Oxford University Press | ISBN 978-0-19-528955-8 | click here for one place to purchase | pp. 734-737
Next | Day
22|January 22|Job 12:1 – 14:22
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Collect of the Day: The Second Sunday after the Epiphany
Almighty God, whose Son our Savior Jesus Christ is the light of the world: Grant that your people, illumined by your Word and Sacraments, may shine with the radiance of Christ's glory, that he may be known, worshiped, and obeyed to the ends of the earth; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.
For Mission
O God and Father of all, whom the whole heavens adore: Let the whole earth also worship you, all nations obey you, all tongues confess and bless you, and men and women everywhere love you and serve you in peace; through Jesus Christ our Lord. Amen.
Source | Morning Prayer | Mission St Clare | Book of Common Prayer | Click here
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