Job 42 and Restored and Book of Job

The last eight verses of the book are usually either ignored or quickly and easily identified as a fairy tale-like conclusion that gives us little insight into the book as a whole or of Job the man. Some scholars even see these verses as an implicit reaffirmation of the truth of the wisdom tradition. Their approach, then, would be that the Book of Job explores the tradition, subjecting it to the most searching scrutiny, but ends up affirming its essential correctness for life. The tradition holds; the center is reaffirmed. My approach is to review briefly what is said and what is not said about Job in these last verses. The latter, I find, is even more compelling than the former.

What IS Said about Job

What the closing narrative tells us is that Job is fully restored, with a replacement set of children, double his goods and gifts from others. It is unique in biblical literature in stressing that Job divided the inheritance among his daughters (as well as his sons), and it lists the names of the three daughters (but not the sons) (42:14-15). An interesting inference that may be drawn from this is that Job, formerly the upholder of the traditions, now is questioning the tradition and acting accordingly. Once Job has had every prop of security removed from his life, why should he have any investment in the future of the tradition. This is speculative, of course, but the brevity of the conclusion invites such speculation.

In addition, Job lives to good old age, dying at 140 years, which is twice the biblical span of our days (Ps. 90:10). His double blessings included a doubled life span. From what is expressly said of Job's later days, we conclude that Job, though doubly restored, may now feel that the value of the tradition is relativized with respect to him.

What is NOT Said about Job

But it is the silence of Job 42:10-17 that is even more alluring, because it allows for further questions. Even though the Book of Job seems to be tied up "neatly" at the end, the silence in several crucial areas encourages the reader to reread the book, again and again.

Four questions come to mind. First, Is the restoration conceived of as a "reward" for Job's confession/repentance? a reward for his being "right" (42:7,8)? Or are the two unrelated or not causally related? To state it slightly differently, 'Other than being prior to it in time, what is the connection between Job's confession and his restoration?

Second, What is the nature of Job's ethical and religious life after restoration? In chapter 1, it is stated that he was "blameless and upright, one who feared God and turned away from evil (1:2)." Job's defense of himself was based on that assessment, which he also shared. But note that after restoration there is not one mention of how Job conducted his life. We do not know if he is still "blameless and upright." If some scholars are correct that the proper reading of Job 42:6 is that Job repents "from" dust and ashes, the closing narrative may support that notion by its silence--Job is not mentioned as righteous at the end because that category is no longer important. Or is it?

Third, What is the nature of Job's "interior life" after restoration? Do the words of God in 42:7,8 have the effect of drawing Job up out of his pit of self-loathing and give him a hopeful approach to life and a new and deep relationship with the God of the Universe? Or, is Job unable to extricate himself from this third (and probably most severe) collapse and thus lives his blessed life in sort of a bifurcated life: accepting the blessings but dead inside? Does he pray? Confess again? Have joy? Or are all these questions irrelevant?

Finally, What is to prevent The Satan, sometime down the line, from sidling up to God and saying, "God, do you see Keren-happuch (42:14)? See how righteous and good she is? But if you took away all her blessings, she would curse you to your face." Would The Satan do it again? But even more urgent, would God agree to it? Or has God learned His lesson?

The Book of Job concludes with these crashing questions ringing in our ears. As Professor Good says, the only remedy for that condition is to read the book again.