Dr. Michael Brown is a long-time friend. He’s just released a new commentary on Job that I think is terrific. It’s called Job: The Faith to Challenge God.
I caught up with Michael recently to discuss his new book. The first four questions come from a friend of mine who is a seminary student. And I wanted Michael’s take on them, giving us his views on biblical authority and accuracy.
The rest of the questions are my own. They are designed to give you a preview of Michael’s book.
Enjoy the interview!
1) Must we take the Bible as historical? As prescriptive?
Yes, we must when it intends to be historical and prescriptive. Determining exactly when this is the case is often the challenge. Is Genesis 1 “historical,” meaning, should it be read literally and at face value? If not, what about Genesis 2-3? And what about Job? Is the prose account in chs. 1-2 and 42 historical but the poetic dialogue (chs. 3-41) embellished?
To answer these questions, we examine the literary genres, then use Scripture to interpret Scripture. When it comes to what is prescriptive, we are obviously not called to emulate the sins of leaders recounted in the Bible, to give one example among many. But what about laws that were prescriptive for Israel in the past? How do they apply to believers today? This is where we need to develop a consistent hermeneutic.
2) What does it mean for it to be “reliable” or “trustworthy”? Is it “authoritative” (how so?) or merely “useful” (2 Timothy 3)?
When we say God’s Word is “reliable” or “trustworthy,” we mean that it can be fully trusted to declare absolute and ultimate truths about God and man, and that is completely accurate in whatever it intends to convey. In that sense, the old adage, “God said it, I believe it, and that settles it” is not off base, however simply stated it might be. And whatever God’s Word pronounces as truth is authoritatively so, because of which it is useful for teaching and preaching and rebuking and correcting and encouraging and building up.
3) How relevant is genre in interpretation? Meaning, if we understand a certain book to conform to an ancient style of writing, like apocalyptic, or myth, then that would contribute to the “meaning” of the text as opposed to not recognizing the ancient genre and just assuming it conforms to a modern genre, like history writing, and therefore assuming that the significance of the text is its historical detail, rather than the theological or community identity forming intention of a different genre. Example: ancient conventions such as “there was once a man named…” that is similar to our convention of “once upon a time” signalling “this is not a true story,” perhaps?
Genre is very important, as mentioned briefly above, re: #1, and it is not always self-evident to readers that, say, apocalyptic texts need to be interpreted as such. Consequently, if we mistake the symbolism of a vision for a literal prophecy, we will miss the point of the vision. Conversely, if we seek to put a mystical meaning on a literal prophecy, we will not hear what the Spirit is saying. So also, proverbial contains sayings and apothegms that often make general statements in broad terms, which other books (like Job and Ecclesiastes) seem to challenge. But in reality, what is being challenged is a stiff, “orthodox” reading of the proverbial wisdom as if it were a report about the weather.
When it comes to the historicity of the character named Job, that is essential for the strength of the book’s message, as I argue in my commentary. First, if it is all myth and legend, then how does Job inspire us? It’s all made up! Second, his example is used in a real, historical way by Ezekiel and James (Jacob), underscoring its literality. Re: Jonah, while Leslie Allen has an excellent commentary on Jonah that reads the book as a parable, the fact that he is mentioned as a historical figure in 2 Kings 14, as well as by Jesus several times, points to the historical reality of the story as well.
4) How do we “use” the Bible, not only for receiving the gospel but for learning how to live. Because Paul said, “Cretans are always liars… this testimony is true.” Must we concur? Can we make allowances for Paul’s frustrations? If so, can we do the same for Old Testament writers, who also said some pretty awful things about people? But then how is the Bible authoritative or at the very least trustworthy? I hope that gives you something to work with.
These, of course, are very important questions. To be sure, if we judge Paul to be frustrated in one place and perhaps grieved in another, who decides when he is in the Spirit or not? In the end, aren’t we offering our subjective interpretations on what is and is not inspired? If you say, “But we judge based on the testimony of other Scripture,” then who decides which portion of the Bible is truly inspired Scripture? It would be better to examine how, in the ancient world, a poetic quote (such as the one Paul cited in Titus about the Cretans) was used and interpreted in a speech or writing. Was it supposed to be taken literally, or was hyperbole already understood? I’ve been in the Lord now for more than 48 years, and I am absolutely submitted to the authority of Scripture as God’s Word, when rightly interpreted – meaning, for example, that we learn from every word of the Sinai Covenant but understand that, in Jesus, we are under a new and better covenant, and it is the latter covenant that is binding on us. Once I understand what the text says (properly translated, and in context), then I take it as 100% truthful and authoritative, to be trusted, applied, and obeyed.
5) What provoked you to write a commentary on the book of Job?
As long as I have been reading the Bible – since late 1971, when I came to faith – I have been fascinated by Job, accumulating commentaries and special studies on the book and often teaching on it. About 10 years go, while teaching on Job at a local seminary, I became consumed with a burden to write a full-length commentary on the book, and that’s how we got where we are today.
6) How is your commentary different from the countless other commentaries on Job? What unique features do you believe it contains?
Job is such a unique book that every commentary brings something unique. In terms of my own work, I’d say it is unique in several ways. First, it is based on in-depth Hebrew scholarship but is presented in a way that any serious reader can profit from it. Second, I did my best to bring out the raw spirituality of Job, to bring readers into the intense reality of his spiritual struggle and his faith. Third, the additional essays raise very important questions for believers today. Fourth, I provide a new translation as well.
7) Some contend that Job wasn’t a real person. Especially in the way the book begins. Almost like “once upon a time.” Speak to this and tell us if this is important or not.
Ezekiel and James speak of Job as a real person, and for me, if he is not a real person, the power of the book is greatly undermined. I address this in the book’s Introduction, but in short, if the whole book is just a fanciful tale, how can it truly inspire us? How can Job serve as an example for us? As for the introductory words of the book, they do not point to a myth. (In fact, the exact phrase is used only here in the Hebrew Bible to introduce a person.) Rather, they point to the universal application of the book.
8) What do you say to people who ask, “What parts of the Bible MUST I believe in order to be a genuine Christian?”
I’m not totally comfortable with the phrasing of the question, as if believing certain things to be true makes one a Christian. That being said, if I feel I can pick and choose what to believe, then I’m standing in judgment over the Word rather than submitting to the Word’s authority. Still, if I have had to answer the question, I would say that we cannot be genuine followers of Jesus if we do not affirm the fundamental statements the Word makes about Him – from His miraculous birth to His sinless life to His sacrificial death to His resurrection and ascension – then we do not belong to Him.
9) Give us three practical lessons we can apply in our own lives that we learn from the book of Job.
First, don’t do what the friends did when they saw Job’s suffering and loss. In their minds as a righteous man he was blessed, but now that he lost everything and even railed against God, they concluded he was wicked. Don’t assume your friend is in sin because your friend is now suffering.
Second, don’t do what Job, accusing God of sin. In his mind, he knew he did not deserve to be treated like a wicked man, but since he knew he had been living a godly life before, he wrongly concluded that God was in the wrong.
Third, there’s a lot that we do not know, a lot that happens behind the scenes that we are unaware of. Best to remain humble in the midst of inexplicable circumstances, choosing to worship in faith. In the end, God will turn things for good.
10) How does the dialogue between Satan and God in the beginning of the story give us insight into how the two interact today in regard to us who follow the Lord?
It’s a fascinating question and one, of course, which I address in the commentary. On the one hand, Revelation 12 speaks of Satan accusing our brothers and sisters before God day and night. But does this speak of present realities? Or did the cross change everything? Do we now have authority over Satan that was beyond anything Old Testament believers experienced? (For the record, Job is most likely presented as a pre-Israelite, righteous Gentile rather than an Israelite himself.) While there still may be some kind of communication between Satan and the Lord, and while we understand that spiritual warfare remains real for believers today, I believe we should embrace our new authority in Jesus and seek to live that out.
11) Please paraphrase and summarize what God told Job when He appeared to him at the end of the book.
Job, you stand as my accuser, but you have no clue how the universe runs – it’s majesty and beauty and wonder. And you have no idea how I give it my meticulous care. You also could never subdue powerful chaos creatures like Behemoth and Leviathan – but I created them.
12) What is your own greatest “take away” from the book of Job?
The power of Job’s integrity. The depth of his faith, even in his worst moments. That’s why, amazingly in Job 42:7-8, after Job’s repentance and recantation, the Lord commends him for speaking rightly about God, in contrast with the three friends. How remarkable. I believe this provides one of the greatest insights of the commentary, and in support of this, I cite some incredible insights from other Job scholars.
13) What was the most challenging part of the commentary to write?
The translation! My oh my. It’s one thing to tread carefully when translating the sacred text, since you want to represent fairly and accurately what the Word is saying. But, as is well-known, the Hebrew of Job is notoriously difficult. I hope the readers will benefit from my efforts.
14) Out of Job’s friends who was closest to the mind of God and how?
Among the three friends, Eliphaz did the best job of reaching out, offering beautiful words of wisdom and encouragement to a godly person who was being chastised and disciplined by God. The problem was that this was not Job’s situation, so he wrongly applied spiritual truths to him.
As for Elihu, who speaks more at the end than any of the three friends, he is highly praised by some and strongly criticized by others, another enigma of the book.
15) Talk about Job’s so-called “patience” — James speaks about it, but he wasn’t all that patient, correct?
That’s the wrong word, made famous through the KJV of James 5. James actually speaks of Job’s perseverance. I address that at length in the Introduction as well. That’s what inspires us about Job, his perseverance, not his patience.
16) In your view, did Job sin before he experienced his sufferings? Some say he was driven by fear because he was anxious over the spiritual state of his children, “if” they may have sinned.
A thousand times no! To make this claim is to undercut completely the whole message of the book and it can be refuted in many different ways (as I note in the one of the special essays, as well as in the commentary itself). If Job opened the door to Satan, then what’s the point of the book? And if Job opened the door, why did Satan needs God’s permission to strike him? And why did the Lord Himself tell the Adversary, “You’re inciting me to destroy him without cause?” As for Job allegedly being in fear, the first chapter presents a picture of the depth of his piety, including his intercession for his children.
17) In your view, did Job sin during his sufferings? If so, what were those sins?
As one commentator put it, Job wasn’t suffering because of his sin. Rather, he sinned because of his sufferings – and, specifically, I believe he sinned because of the provocation of his friends. In short, he accused God of wrongdoing, of sanctioning injustice and evil, of looking the other way when the innocent suffer, of making God into a monster. That’s why God rebuked him so strongly.
18) What else do you want readers to know about your book?
This book will give you hope! You will understand Job as you never have before – at least, that’s my prayer and desire – and you will have even greater confidence in your Redeemer, the one in whom Job put his faith in Job 19:25. Your Redeemer lives!
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