The Book of Job raises a question. The question for the sages of Israel that the book of Job (a non-Jewish sage from Edom — see Job 1:1; Lam 4:21) grapples with is: in the face of the riddle of lifeʼs sufferings, what answer can chochmah (wisdom) bring to vindicate both G-d and suffering Man as nevertheless righteous and worthy? The divine answer comes in the form of a drama whose diction is a long dialogue poem sandwiching its dialogical wisdom between a prose prologue and a prose epilogue. If we were thinking of staging it, we might have Job himself be the narrator who goes in and out of the story. At the beginning of the drama, a demonic wager puts both G-d (G-dʼs worth in Himself) and Man (the worth of Manʼs love for G-d) to the test. See 1:8-11; 2:3-5. Is G-d really worth everything (do His people really believe so?), or is religion merely a convenient opiate of the people, as in Karl Marxʼs demonic challenge? Remember, now, Job is a type of Moshiach, as we will show. Since Jobʼs life, as seen in these Scriptures, is exposed to Satanic attack, this very attack also points forward prophetically to the attacks of Satan against Moshiach Adoneinu, both at the beginning of his ministry, at the turning point after he shares with his Shluchim his coming histalkus, and at Moshiachʼs Tish (see Mk 1:13; 8:27-33; Yn 13:2). We see that Job 1:21 offers the instinct of faith to answer lifeʼs biggest riddle: why do we suffer? Or rather, how can G-d be good if He allows us to suffer? The answer of 1:21 must be elaborated as the protagonist (hero) is tested in depth, and the probe that follows necessitates a dramatic dialogical interrogation of both G-d and Man, utilizing wise men or sages. Chapter 3:1—31:40 offers the solution to the riddle given by Jobʼs three friends: you are suffering for sin; therefore, repent and your sufferings will vanish! In chapter 32:1—37:24, Elihu presents his solution to Jobʼs riddle: you are undergoing a divine discipline of love to deter you from further sin; therefore, stop claiming innocence like the wicked do before G-d, and stop calling G-dʼs justice into question. G-dʼs solution finally appears in chps 38—41. In brief, G-d replies that to encounter G-d, whether in abasement or abundance, is enough and is worth everything. Then, in the epilogue, G-d “restores what has been taken” (Yoel 2:25; Job 42:10f) and “all things work together (co-operate) for good for those who love G-d and are called according to his purpose” (Ro 8:28). Have you ever had a Job experience? Our Moshiach did. Shliach Sha'ul did. Shliach Sha'ul seems to be talking about all true witnessing Kedoshim in 2C 4. Can you give your edus (testimony) of faith in the form of a before-and-after Job experience so that G-d gets the glory and is presented as worth it all in the end? We will overcome the devil by the word of our testimony (Rv 12:11). There was once a minister who had a “Job” experience. He was called on the carpet by his overseers, who accused him of heresy. Then his family deserted him and he lost his home. Then his friends came around and lectured him on not being a good family man. Then all the religious people avoided him. He even lost his ministry appointment and was left all alone. In all this he had done nothing wrong, but he held on to his integrity and cried out to G-d for vindication. This minister waited for G-d to vindicate his innocence and to stop the mouths of his detractors. Satan was behind the whole plot, because it was the ministry of the man of G-d that was being unjustly discredited. After a long period of being put to the test, the L-rd restored everything that He had allowed to be taken from the man of G-d. In fact, the man of G-d received back from the L-rd his ministry appointment, etc. He even received back more than he lost! Then he learned by experience what he had believed already by faith: that G-d is worth everything and is worth losing everything for. Have you ever had a Job experience of dying to self for Moshiach and coming back to life with “all these things added unto you as well”? Could you tell your story and let it minister in kiruv outreach for the Moshiach, using the theme of Job to show how G-d proved Himself real to you at the end of your struggle of faith? What is a theodicy? See chapter 36:2. What is the two-tier structure of reality presented in Job? How is it like the structure of reality presented in Revelation and the rest of Scripture? What is a theophany? See 38:1—42:6. Do you see how religious functionaries who earn outlandish salaries might bring HaSatanʼs accusation against themselves (1:9)? Look at chapter 5. Eliphaz infers that Job is a fool (5:2) whom G-d is correcting (5:17). He tries to comfort Job but wounds him with false accusations. Job is pictured more and more as a kicked-down sage, who is a type of Moshiach, and Jobʼs wisdom is that which comes from suffering in the flesh (1K 4:1). Like our Moshiach, Job prays for his enemies in 42:8. Shliach Sha'ul says, “All men forsook me.” Jobʼs question in 9:2 is answered in Hab 2:4. Look at Job 9:33 and 16:18-21. Is not our Moshiach our defender, our paraclete [a friend of the accused person called to speak in his favor] against Satanʼs accusations? See Job 31:35; 1Y 2:1; Job 33:23-26. Job 14:14 is answered by Job 19:25-26. Remember the Go'el from the book of Ruth? This word is found in Job 19:25. Job 38:33 is a good point for Besuras Hageulah rejecters or for proud scientists who accept the g-dless cosmogony of evolution instead of the book of Genesis properly interpreted in the light of other Scripture. The whole section starting from chapter 38 reveals the weakness, ignorance, unworthiness and stupidity of puny man so prone to arrogance. To sum up, in the book of Job the hero is presented as the ideal man of wisdom literature, a sage, prosperous, blessed of G-d and honored of men, one who is upright in character and on no account can be tempted to curse G-d, so great is his wise fear of the Almighty. A crisis occurs in Jobʼs life that leads him to seek G-d in a deeper way. So extreme is Jobʼs situation that nothing less than a personal encounter with G-d will suffice. Jobʼs despair brings him to the point of discovering that philosophy and religion are amal m'nachamim “miserable comforters” (16:2). He needs to know G-d personally, nothing less will satisfy the gnawing yearning within his soul. This is the promise of Jer.31:31 New Covenant, knowing Hashem. However, to seek an encounter with a Holy G-d requires an answer to the question raised by Bildad who asks Job, “How can a man be yitz'dak (righteous, justified) before G-d?” This question is answered in Chabakuk and Romans, and Galatians and has to do with our Melitz Yosher also mentioned in Job. He is our intercessor in Heaven, Moshiach Tzidkeinu (MJ 4:14-16) without whom no man can stand vindicated and redeemed as righteous before a righteous G-d. While Job stands rejected and forsaken with mockers around him (17:2), he reminds the reader of the picture we have of the suffering Servant of the L-rd in Isaiah 53 or the mocked Dovidic King in Psalm 22 (compare Job 27:4 to Isa 53:9). In the midst of the satanic accusations Job “holds fast to his integrity” (27:6) and waits on the L-rd to confirm his innocence and accept him and his cause as just (Job 42:7-8). So the mocked sage who becomes a fool that the world curses and makes sport of is depicted here. This points the reader to Moshiach Tzidkeinu (Jer 23:6) whom we embrace by faith and who enfolds us in his righteousness. This is Hashemʼs imputation of the righteousness of G-d, the righteousness through which we are made righteous. For in the Besuras HaGeulah is the righteousness of G-d revealed, as it is written, the tzaddik (righteous one) shall live by his emunah (Hab 2:4; Gn 15:6). Hashemʼs “My Righteous Servant” (Isa 53:11) makes others to be declared righteous in right standing with Hashem. The person of faith can be justified in the sight of Hashem only through trust in the righteousness of Moshiach and not through his own righteousness. Ask the Ruach Hakodesh to help you see the perfect and yashar ish, Moshiach Tzidkeinu and Moshieinu. Though we were created for mitzvos (Ep 2:10), it is Moshiach Tzidkeinu (our Righteousness, Jer 23:6) and not mitzvos which is our justification, and this is not our own doing but an act of Hashem whereby we are mercifully accounted free from the penalty of averos, even free of guilt, and graciously bestowed the status divine acquittal restores.