Week 38, September 14–20: Job 28–42; Proverbs 1–6

• Sun      Sep 14 Job 28–30
• Mon     Sep 15 Job 31–33
• Tue      Sep 16 Job 34–36
• Wed     Sep 17 Job 37–39
• Thu      Sep 18 Job 40–42
• Fri        Sep 19 Prov. 1–3
• Sat       Sep 20 Prov. 4–6

The closing section of Job, like the opening two chapters, gives an important, God’s-eye-view perspective on the whole book. It synthesizes things and helps shape our understanding of the poetic interchanges between Job and his friends we have been reading throughout the book. We also find in Job 38–41 some of the Bible’s most captivating and powerful language on the majesty of God in relation to his creation, especially comparing God with humankind.

It also becomes clear on the basic argument between Job and his friends, Job was in the right. Eliphaz, Bildad, and Zophar were wrong in their assessment of him. We already knew from the narrative introduction at the beginning of the book that Job was not suffering because of his sin. Now, in chapter 42, God addresses the friends directly and tells them explicitly, “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has.” (Job 42:7). They find out what we were privy to much earlier; they were gravely mistaken in their assumption that Job’s suffering was the result of some serious sin he committed. And God is not happy with their false accusations.

One famous rabbinical interpreter has noticed that any time we see the phrase, “the Lord’s anger burned (or was kindled),” it is followed by punishment. Here it is interesting that, in keeping with this principle, the punishment that came after God’s burning anger fell upon the bulls and rams Eliphaz and his friends bring to Job to offer as a burnt offering for their sin. This sacrifice serves a substitute for their punishment, so that, as the Lord says, “I will accept his prayer not to deal with you according to your folly.” And again the Lord reiterates that they have not spoken of him what is right as Job has (42:8). Throughout the Bible we are seeing a pattern of substitution, where the Lord makes a way for mercy, and his just punishment of sin is born by someone other than the one who sinned.

Proverbs follows Job in the order of OT books as we are reading them, following the order of the Hebrew Bible. The book of Proverbs is associated with Solomon. The first verse says, “The proverbs of Solomon, son of David, king of Israel.” (1:1) This does not necessarily mean he wrote every single verse; in fact, Proverbs 30 and 31 are attributed to Agur and Lemuel, respectively. However, the opening verse does indicate we are meant to see these wisdom sayings on Proverbs as having come from David’s son and the king of Israel, Solomon.

We know from 1 Kings that Solomon was the world’s wisest man, and his wisdom was given to him by the Lord (1 Kings 3). It also says in 1 Kings that Solomon spoke 3000 proverbs (1 Kgs. 4:32). So when we read Proverbs (and Ecclesiastes and Song of Solomon) we should have this background in mind. Solomon walked with God at first but did not remain faithful. The wisdom he began with did not remain with him. He did not consistently practice what he preached.

The theme of wisdom is a major focus of Proverbs. In the first section of the book, chapters one through nine, wisdom itself is described, exalted, and personified as a woman. The reader is exhorted to pursue wisdom diligently and value it and delight in it for the treasure that it is. The rest of the book, starting in chapter ten, is then made up of short sayings that apply wisdom to a wide range of topics and areas of life.

Wisdom can be defined in a number of different ways, but it generally refers to knowledge applied to everyday life. Godly wisdom as it is understood biblically has another important aspect that goes beyond general definitions of wisdom. True wisdom begins with fearing God (1:7), and it is vitally important. Sometimes perhaps we can think of wisdom as a practical tool that helps us in lower-stakes decisions about life’s gray areas. We contrast it with law as if God makes commands about things he really cares about, but leaves to wisdom those things he is not as concerned with.

This does not fit the biblical view of wisdom, in Proverbs or in the rest of Scripture. As you start to read through this book, notice the weighty value it places on wisdom. The stakes are high, with God’s justice and righteousness on the line (1:3; 2:9). It is to be sought after like silver and gold (2:4; 3:14; Ps. 119:72). It is the opposite and the guard against sin and folly (1:23, 2:16), and in wisdom we find God’s favor and there is great blessing (2:20–22). We are not to forget the teaching (literally, Torah) passed down to us (3:1), and we are to bind around our necks the steadfast love and faithfulness wisdom’s instructions contains (3:2). As you work your way through the Proverbs, take in the importance of seeking wisdom as if our life depends on it.