The entire Book of Job is a divine council, which could have taken place in a premortal setting, or it could have been an intervention during Job’s mortality. Either way, the events are real and Job is a real person. Many in the world today consider the Book of Job to be a fictitious parable, written in poetic style. We know this is not the case, since the Lord said to Joseph Smith in Liberty Jail, “Thou art not yet as Job; thy friends do not contend against thee, neither charge thee with transgression, as they did Job” (D&C 121:10). In this context, it’s clear that Job was a historical figure.
Scholars believe that Job lived somewhere between 2200 to 1700 BC. Job 42:16 reveals that he lived for another 140 years after his trials ended, making his lifespan similar to the patriarchs Abraham, Isaac, and Jacob. His wealth was measured in livestock and servants rather than coined money, matching the economy of this period. Also, there is no mention of the Mosaic Law. This would place him between the Flood and the time of Moses.
Job 1:6 states, “Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them.” There is a word missing in the translation. In Hebrew, it’s “The Satan,” suggesting that it’s not being used here as a proper name. The Hebrew word satan means “adversary or one who withstands.” The Cambridge Bible Commentary notes that “Satan” here is “one of God’s ministers whose part it is to oppose men in their pretensions to a right standing before God.” It’s usually translated as “adversary.” David is called an “adversary” (satan) to the Philistines in 1 Samuel 29:4. The same word is used when the Lord sends an angel to dissuade Balaam from going with Balak’s servants, and the angel is an “adversary” against him. (Numbers 22:22). I side with the scholars who reject the idea that this is Lucifer.
This is an assembly of the “sons of God” (ben ‘elohiym in Hebrew) and the phrase literally means “sons and daughters of God” and implies that they can eventually become like God, having divine potential. Since most creeds reject this true doctrine, most scholars consider these “sons of God” to be angels. I will take up this argument again in Psalm 8. D&C 76:58 speaks of those of the Church of the Firstborn, who “overcome all things” by saying, “Wherefore, as it is written, they are gods, even the sons of God.” I believe this setting in Job is a divine council like the one in Psalm 82: “God standeth in the congregation of the mighty; he judgeth among the gods… I have said, Ye are gods; and all of you are children of the most High.” The term “Most High” is used to show that Elohim presides over the council of the gods. Lucifer does not qualify as a “son of God” in this context. He was thrust out of God’s presence and was never invited back to the council (as far as I have ever heard). I believe it to be contrary to the character of God to make bets with Satan (as Lucifer) over the souls of men and women.
Jesus quoted Psalm 82 when He was accused of blasphemy by saying, “Is it not written in your law, I said, Ye are gods?” (John 10:34). He rightfully defends Himself by pointing out the divine potential of His audience, implying that they can be gods also.
This divine council is like a courtroom setting. The character title of satan (and I have written this word in lower case since it has an article in front of it and is not used as a proper noun in Hebrew) is the prosecuting attorney with the claim that Job is only good because he has been rewarded. Take away the rewards and Job will not serve God is the premise. These councils usually have a stated case, arguments, judgment, and the divine council verdict. In Isaiah 1, the kingdom of Judah is on trial. In D&C 1, the “people of my church,” the “islands of the sea,” and “all men” are on trial.
In the Book of Job, everyone’s on trial, not only Job. He lived in Uz. While we don’t know the exact location of Uz, most scholars believe it to be near Edom and outside and east of ancient Israel. Job is kind of a generic book with no specific target audience. There is no mention of the Law of Moses, priesthood, temples, Mount Sinai, or Israel.
Job has always been a hard read for me. I just want to cry for him. But if you are like me, and you sometimes question your motivation for being a disciple of Jesus Christ and wonder where you would be without the perks, then you and I are on trial too.
I have attached a video from “Deep Made Simple,” an independent ministry and Bible channel. Even though this is an independent channel arguing for the concept of Job’s universal message, there is a drawing of the Salt Lake Temple. This video is 23 minutes, but well worth it! It examines the structure of Job, its poetic style, and divine council imagery. We’re going to see more deep poetic symbolism in Psalms and Isaiah. These books are drenched in temple imagery.
Since temples are not mentioned in Job, you may be wondering why I’m doing a post on it. Job has three friends coming to cross-examine him, reminding us of the three messengers and the keys of presidency as taught in the temple and in Genesis 18 where three messengers visited Abraham and Sarah. The divine premortal council is also a strong temple theme. Job has a “kinsman-redeemer” (ga’al in Hebrew) in chapter 19, verses 25 and 26, upon Whom he relies as an advocate and defense. All the evidence is stacked against Job. He must be guilty and deserving of God’s punishment since so many tragedies have occurred. Yet his faith is still strong. He knows his Redeemer is alive and well and able to defend and rescue him.
Temple dramas have been around since Adam and Eve. We are there with them in the temple—in the Garden of Eden. We see the forbidden fruit, the enticements, and the Fall. We should be on the edge of our seats like Adam and Eve wondering if all is lost. But we remain calm (sometimes too calm and/or sleepy) because we have already seen the premortal divine council where the plan of salvation was presented and a Savior was provided, whereby we can come back into Their presence and enjoy exaltation and become like Them.
The Book of Job is similar. We, as readers, learn of the divine council in chapters 1 and 2, but Job does not have that advantage. He does not know the outcome. Is all lost? Is he ever given a reason for his suffering? No, because that is not what he needs. The culmination and happy ending come not because of a divine council verdict in his favor, or because his questions get answered, but rather the happy ending is a result of the purpose of temples. And that purpose is to come back into the presence of God. The final resolution is in Job 42:5 when he acknowledges, “I have heard of thee by the hearing of the ear: but now mine eye seeth thee.”
But for you and me, the jury is still out. Will we remain faithful through adversity? Will we continue to follow Him during times of uncertainty when we don’t have the answers? When we can’t see the end from the beginning?