The Analysed Bible, Volumes 1, 2, 3, by Rev. G. Campbell Morgan: The Book of Job - Analysed and Explained in Detail (Full Text and PDF).

A detailed analysis of the book of Job: The Problem of Pain.

To the best of our knowledge we are of the understanding that this book, being published in 1907, and freely available elsewhere on the internet is in the public domain.

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The Book of Job - Analysed and Explained in Summary - Volumes 1, 2, and 3 of "The Analysed Bible" by G. Campbell Morgan.

To the best of our knowledge we are of the understanding that this book, taken from Volumes 1, 2, & 3 of the "Analysed Bible" by G. Campbell Morgan published in 1907, and freely available elsewhere on the internet is in the public domain.

JOB - THE PROBLEM OF PAIN

THE PROLOGUE - Job 1:1-1:5

The Man before the Process

Part A: THE DRAMA: CONTROVERSY BETWEEN HEAVEN AND HELL - Job 1:6-2:10

A1. The First Cycle - Job 1:6-1:22

  1. Council in Heaven - 1:6-1:12
  2. Conflict on Earth - 1:13-1:22

A2. The Second Cycle - Job 2:1-2:10

  1. Council in Heaven - 2:1-2:6
  2. Conflict on Earth - 2:7-2:10

Part B: THE DRAMA: CONTROVERSY BETWEEN JOB AND HIS FRIENDS - Job 2:11-37:24

B1. Their Coming - Job 2:11-3:26

  1. Their sympathy - 2:11-2:13
  2. Job's lament - 3:1-3:26

B2. The Controversy - Job 4:1-31:40

  1. First Cycle - 4:1-14:22
    1. The argument: God is righteous; He punishes the wicked, He blesses the good
    2. The answer of Job: He is not wicked but just, and yet he is afflicted
  2. Second Cycle - 15:1-21:34
    1. The argument: It is the wicked who are afflicted
    2. The answer of Job: The righteous also are afflicted, the wicked are not always afflicted
  3. Third Cycle - 22:1-31:40
    1. The argument: Job has sinned therefore he suffers
    2. The answer of Job: Solemn protestation of innocence

B3. The Last Voice - Job 32:1-37:24

  1. Suffering is educational

Part C: THE DRAMA: CONTROVERSY BETWEEN JEHOVAH AND JOB - Job 38:1-42:6

C1. Jehovah, the First Unveiling - Job 38:1-39:30

  1. The Creation and Sustainance of the material Universe
  2. A Challenge to Job

C2. Interlude - Job 40:1-40:5

  1. Jehovah's Challenge - 40:1-40:2
  2. Job's answer - 40:3-40:5

C3. Jehovah, the Second Unveiling - Job 40:6-41:34

  1. The Government of the material Universe
  2. A Challenge to Job

C4. Job's Answer - Job 42:1-42:6

Part D: EPILOGUE - Job 42:7-42:17

D1. The Man beyond the Process

Introduction

In magnificence of argument and beauty of style this book is one of the grandest in the Divine Library. It is enshrouded in mystery, as to authorship, as to the characters presented, as to the geographical location of the scenes, and as to date. There are differences of opinion as to whether this story is historically true. Some look upon it as a dramatic poem intended to teach certain truths, but having no actual historic basis. I hold, upon the testimony of other parts of Scripture (Ezek. 14:14,20; James 5:2), that the man Job actually lived, and that the story of his experiences as here set forth is a true one. This view does not for a moment interfere with the fact that the book is a dramatic poem, and therefore it is not necessary to suppose that either Job or his friends uttered their speeches in the exact form in which they are here presented to us; but the views they held, and the arguments they advanced, are accurately set forth.

There is every internal evidence that this is an ancient story, probably patriarchal. Its great problem is that of pain. Its relations are three-fold: first, of the relation of man to the spirit world - evil and good; second, of the inadequacy of human philosophies to account for human problems; third, of the purpose of God as gracious.

The analysis is an attempt to show the form and content of the book.

The Prologue - Job 1:1-1:5

The book opens with a picture full of sunshine and beauty. Job is seen in a three-fold greatness. The first fact of that greatness is that of his wealth; the second is that of his family relationships; and the third is that of his relation to God. As to material wealth, he was "the greatest of all the children of the East. "As to his family, he is seen rejoicing in the joy of his children, while caring for them in fatherly intercession. As to his God, he is declared to be "perfect and upright, and one that feared God, and eschewed evil."

A. The Controversy between Heaven and Hell - Job 1:6-2:10

This is a somewhat brief section, and yet absolutely necessary to a study of all that follows. In it, the veil is drawn aside, and we are given a view of councils in the spiritual world concerning man. The messengers of God are seen presenting themselves before Him. Among them comes one who is called Satan, or the adversary. He expresses his opinion concerning Job in the words, "Doth Job fear God for nought?" The question suggests that Job's confidence in God, his faith and loyalty, are due to the fact that God has cared for him. In other words, he declares that man's faith is based on selfishness, affirming that if the things he possesses be taken from him, his fear of God will cease. In answer to this challenge he is given permission to test Job within the limits of his own suggestion, "All that he hath is in thy power; only upon himself put not forth thine hand." Immediately we have the story of the calamities which overtake Job. The life which was seen in the prologue in calm and sunshine is merged in storm and strain, in agony and pain. Its strength, however, is proved in the fact that when stripped of everything Job is able to say, "The Lord gave and the Lord hath taken away; blessed be the name of the Lord." Thus the enemy is defeated and his slander disproved.

Again the council in the spiritual world assembles. Satan, compelled to admit his defeat so far, suggests new methods of attack, and again he is permitted to go forth to do all that he has suggested. He is strictly limited, however, by the fiat of God. Job is now seen plunged into yet deeper darkness, and more terrible circumstances of trial, and the first section ends with the picture of a man despoiled of earthly possessions, bereaved of children, and tempted to the uttermost by the suggestion of his wife that he should "curse God and die." He is still able to resist, and does not sin with his lips.

B. Controversy between Job and His Friends - Job 2:11-37:24

In order to a true appreciation of all that is to follow, it is necessary that the condition of Job be clearly apprehended. With no knowledge of what has passed in the councils of the spiritual world, he sits in the midst of desolation and darkness, filled with physical, mental, and spiritual pain. His greatest anguish is that he cannot understand why these things have come to him. His life has been one of faith in God, and he has no consciousness of having committed sin. Why, then, has he been plunged into the midst of such circumstances?

While in the midst of this desolation, and on the very verge of despair, his three friends come to him. Their coming is prompted by love of him, and sympathy for him. In the later movements of the book, Job, in keen disappointment, inquires what has become of all the people he had helped in the day of his prosperity, and the question is a pertinent one. The day of darkness had sifted the crowds of his professed friends. For the three who come we can have nothing but admiration. So terribly was Job changed by his experiences that these men are overwhelmed with astonishment as they behold him, and for seven days and seven nights they sit in silence in the presence of his grief.

Their silent sympathy appeals to him so that he pours out his great lamentation in their listening ears. It was a terrible cry pulsating with pain. He first curses the day of his birth, and the night of his conception. He then laments his preservation, and thinks of the quietness which would have been his if he could but have ceased to be. Finally he mourns his continued being, seeing that he is in circumstances of such unceasing and irremediable sorrow. So overwhelmed is he that he has lost his sense of the greatness of personality which he had affirmed at the close of the first attack of the adversary. He has, moreover, lost his clear sense of relation to God in his perplexity concerning the trial through which he has passed. The lamentation is a great cry for escape.

In answer to this lamentation the friends speak, and the controversy commences. It moves forward in three cycles, in the whole of which they speak from the standpoint of their own philosophy of life, and he answers out of the midst of his consciousness of the actual experiences through which he is passing.

In the first cycle the three friends speak to him in turn, he replying to each one in order. Their statement of the case may be briefly summarized thus. God is righteous: He punishes the wicked; He blesses the good. It is perfectly obvious that the deduction which they expect he will make is that they hold him guilty of some sin, of which sin all his sufferings constitute the Divine punishment. There is an evident method in their statement of the case, Eliphaz, in his speech, declares the principle in general terms. Bildad, in his turn, illustrates the principle, while Zophar applies it more directly to the case of Job. To each of these Job replies, with varying emphases, according to their differing methods, that he is not wicked but just, and yet he is afflicted, his main contention being that he is innocent, and yet God has afflicted him, and his principal desire being some explanation of this mystery.

In the second cycle again the three friends address Job in the same order, and he replies to each in turn. Their view-point is not changed, but throughout these addresses they state it within narrower limits. The whole argument in this case may thus be expressed: It is the wicked who are afflicted. Job answers by declaring that the righteous also are afflicted, and that the wicked are not always afflicted. On the part of the friends there is now evidence of some anger growing out of personal resentment. In his first reply Job has treated them with scorn and sarcasm, and their consideration for him is not as great as it was in the beginning. While they are profoundly convinced that such suffering can only be accounted for by the fact of definite sin having been committed, they look upon his attitude toward God as being impious, and therefore their words are less considerate and their method of attack more direct. Job, on the other hand, while treating them with scorn, seems throughout the movement to be more than ever determined to make his appeal directly to God, and thus is seen forcing his way to the point of direct dealing with Him.

In the third cycle we have a change. Eliphaz and Bildad are the only speakers. Their philosophy is still unchanged, only now they state it with more absolute directness of application to the case of Job. They charge him definitely with having sinned, and declare that this is the reason of his suffering. He replies to Eliphaz and Bildad, denying their affirmations concerning himself; and then, after a pause, in which he seems to have waited for Zophar, who does not speak, he makes a lengthy and solemn protestation of innocence. This takes a legal form, such as a man would adopt in some high court of justice, where upon oath he avows his innocence of the charges made against him.

The last voice of the earthly controversy is now heard. It is a new voice, and opportunity never comes to Job to answer it. Elihu introduces himself, with apologies to the ancient men, and yet expresses his disappointment that they have been unable to deal with Job.

The argument of Elihu moves forward in three sections. He first of all, at great length, declares that through suffering God is dealing with man to some higher issue. According to this argument suffering is educational. He closes this first movement by challenging Job to hear him while he speaks, and to answer him if he has anything to say.

Job gives no answer, and Elihu proceeds. He then makes two quotations from things which Job had said in the course of the previous controversy. The first may be summarized as a contention that he has been afflicted by God, notwithstanding his integrity. The second is one which suggests that nothing is gained by loyalty to God. In answer to the first, Elihu declares that God cannot do wickedness. In the case of the second, he affirms that when Job questions the advantage of serving God, he sets up his righteousness as being "more than God's."

After a pause, Elihu commences his last address, which is intended to be a defence of God against Job, and proceeds to illustrate it by reference to a storm. The dramatic setting of the story makes it probable that he described a storm which was actually gathering at the time, out of the midst of which presently the voice of God was heard.

C. Controversy between Jehovah and Job - Job 38:1-42:6

Out of the midst of the whirlwind speaks the Divine voice, for which Job has long been waiting. This speech of Jehovah is first of all a setting forth in language of inimitable splendour of the truth concerning the creation and sustenance of the material universe, at the close of which He challenges Job to answer. The answer is full of suggestiveness. The man who in mighty speech and strong defiance had been of unbroken spirit in the presence of the arguments of his friends now cries out, "Behold, I am of small account." He has yet to be taught that he is of much account to God.

Again Jehovah proceeds, and this time sets forth, in language equally sublime, the facts of His government of the material universe, ending with another challenge to Job. Job's answer is full of the stateliness of a great submission. This utterance of surrender is God's victory of vindication.

The great victory being won in the soul of Job, Jehovah deals with his friends. His wrath is kindled against them, yet it is mingled with mercy. Their intention was right, but their words were wrong. Jehovah's vindication of Job is marked by the fact that He speaks of him as "My servant," and also by His appointment of Job as intercessor on behalf of his friends. They had attempted to restore Job to God by philosophy. He is to be the means of restoring them by prayer. As at the beginning there were things to be said in their favour, so at the close. Their sincerity is manifest in the fact that they submit. The rest is told in brief sentences. The latter days of Job on earth were characterized by greater prosperity than the earlier ones.