Anabaptistica
Southwestern Journal of Theology
Volume 56, No. 2 – Spring 2014
Managing Editor: Terry L. Wilder
By Tremper Longman III. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic, 2012. 496 pages. Hardcover, $44.99.
With his usual attention to detail, expertise in the language, and skill in application, Tremper Longman has contributed another excellent volume to the Baker Commentary on the Old Testament. This is the final of seven volumes of the series covering the five books of Wisdom and Psalms. Longman concedes the oddity of his own authorship of two different works in a series that he has edited; nonetheless, there is much to commend in this volume.
Longman asserts that the work is intended for ministers and seminary students and retains the focus throughout. The book is logically arranged and carefully researched as evidenced by the detailed footnotes and comprehensive bibliography. After an initial introduction, the author begins each section of the commentary with his own translation supported by critical notes. This is followed by a section on interpretation and finally theological implications.
It is in vogue for commentators to side step questions of historicity by simply not taking a definitive stand on the issue. While that is ostensibly the position the author takes, citing a position “between the view that Job was a historical character… and the view that Job is a purely literary figure” (33), throughout the work, Longman seems to lean more towards the fact that the events (if not the characters described) were not historically true (33-34, 51, 54-55, 77, 92, 441, 454). Though curiously his own historical overview in the Introduction seems to add more weight to the opposing view. Relatedly, Longman’s views on the role of the accuser (52, 78, 82, 92), the heavenly council (92), the identity of the “sons of God” in Gen 6:1-8 (120), imprecatory prayers (320), the identity and role of Elihu (25, 62-63, 367), the affirmation of Job by God (458-59), and the mythological explanation of Behemoth and Leviathan (441, 454-55) will inspire spirited academic discussions.
Longman’s description of the views of the friends and the perspectives from which they argue is instructive. He explains how their different perspectives (experience, tradition, reason, and youth) all yield their conclusions related to the question of Job’s suffering (114, 155, 187, 380-81). However, in the end, all four friends (including Elihu) come up with the same basic conclusion which expresses truth that is fundamentally misapplied (445).
Perhaps the greatest strength of this work is the demonstration throughout the commentary of how the book of Job is relevant today. The author demonstrates the fallacy of easy answers and mechanical explanations (67) to explain the universal question of suffering (cf. 152). But, as Longman clearly states, the purpose of the book of Job is not to produce a theodicy, but rather a discussion of wisdom (31, 66-67, 462), which is occasioned by Job’s suffering. Moreover, he consistently demonstrates that wisdom belongs to and comes from the Lord. Indeed, Longman concludes the discussion of theodicy, and indeed the commentary itself, with the reality that the book of Job doesn’t really offer an explanation for Job’s suffering (462). Yet, this is often the point that Scripture reveals—that God does not owe mankind an explanation, nor are humans capable of understanding the wisdom of God. Thus, perhaps the contribution that the book of Job makes to theodicy may well be that wisdom is found in trusting in the Lord even in unexplained (or unexplainable) suffering.
