Dr Eric Ortlund

The focus of Eirc Ortlund’s “Piercing Leviathan” is on chapters 38-41 of the book of Job, where YHWH in his two speeches offers his “response” to Job. The marked difference in Job’s reactions to YHWH’s second speech (42:2-6) from the first (40:4-5), Ortlund contends, bolsters the thesis that YHWH assures Job of his ultimate control of justice and eventual vanquish of evil. Not only will YHWH defeat evil, which is represented by two primordial monsters of chaos: Behemoth and Leviathan, he will do so in a confident, joyful manner (pp. 148 ff.).

Ortlund aspires to offer an exegetically responsible and theologically orthodox reading of the book of Job. One wishes to see him extend his efforts along this path and before long witness the fruition in more detailed monographs or full-length commentary on Job. For despite his erudite marshalling of a wide range of topics, the biblical data (in Job 40-41) supporting YHWH’s unequivocal assurance of redressing evil and suffering is admittedly scant, and Ortlund’s exegesis flimsy. Especially problematic is his reading on 40:9-14 (pp. 107 ff.).

What has been taken as traditional or orthodox in the interpretation of the book of Job is that it addresses human pain and suffering, or for that matter, suffering of the righteous. Survey of modern commentaries on the book shows, almost to no exception, that evil and human suffering are the predominant themes. Probably an equal number of commentators are baffled, however reticently, by the book’s absence of clear answer or resolution to this philosophical and existential predicament. Clearly, from a canonical perspective, the book of Job should not be allowed to stand on its own on so immense a subject. However, is it time to question the presupposition; is it possible that the ultimate subject matter of the book is not about human suffering?

The memorable remorse of Job says: “I had heard of you by the hearing of the ear, but now my eye sees you …” (42.5, ESV) – it is a pointer about knowing God, an expression of truer perception and more impactful experience. Viewing the drama of the entire book, the protagonist appears to be Job, but the real hero is YHWH from end to end. Job seems to have been misunderstood, no less by his three friends, but the one being accused and misjudged throughout is the one holds court in heaven. It is when a person is under abject vulnerability that his/her quest for God becomes most urgent and real; it is also when one’s preconceptions are all put to the test. To that extent Job’s sufferings provide the backdrop and subplot. His former knowledge of God dictates how he thinks YHWH should act in his circumstance. His friends’ theology and worldviews are even more formulaic. YHWH points out Job’s inadequacy in wisdom to even comprehend creations – essentially material matters (38-39), and his moral aptitude too meagre to judge (40-41). At the end Job reverts in deference to YHWH the absolute freedom that dues him. And he knows YHWH anew.

Ortlund has written a book with utmost intellectual integrity, just that it is also written with the strictures of traditional interpretive framework.… (más)