A Hebrew Bible/Old Testament scholar looks at the Bible and culture…

The Shack and the Book of Job

My main complaint about The Shack is that it isn’t very interesting as a story. The book starts out well enough, with an interesting (if disturbing) plot, and I find myself wanting to know what has happened to Missy, the main character’s daughter.  I am ready for characters to be developed, details to be filled in, the mystery to be solved.  I am ready for something to happen. 

But The Shack quickly abandons plot for the sake of dialogue–really alternating monologues– about theology.  Speeches about the nature of the Trinity, the fairness of God, and the tragedies caused by freewill go on and on, with Missy’s fate remembered only occasionally.  At the very end of The Shack, we get a little action.   But not much.

To be fair, I have to make the same critique of the book of Job. 

Job starts out with an interesting (if disturbing) story about a man whose life is tormented by the death of his children and the ruination of his health.  All this takes place, readers learn, because of  what’s transpiring in another realm.  God is allowing The Adversary (not really Satan in the full sense) to orchestrate Job’s suffering not in order to teach him anything (since Job has no knowledge of what’s going on) but in order to prove a point with The Adversary. 

Two chapters into the book of Job, the plot evaporates and alternating monologues begin. One of Job’s friends talk.  Job talks. Another friend talks.  Job talks. And on and on.  The maddening cycle of speeches only ends when God gives the final monologue, the “speech from the whirlwind” in chs. 38-41 that confronts Job with rapid-fire rhetorical questions.  As in The Shack, the speeches address God’s fairness and whether bad things really do happen to good people.  Only at the very end of Job does the plot return.  Job’s life begins again.  He has new children.

For a long time, scholarly interpreters have treated the book as the result of pious editing.  The speeches are so harsh–these interpreters believe–so borderline heretical, that a folktale was added to soften its edges.  The bitter filling of Job might be more palatable if sandwiched between two slices of a bland tale about a patient sufferer.

That’s not the way I read the book of Job.  I think the book’s prologue and epilogue make its theology more rather than less disturbing.  If you take the prologue seriously, human suffering has nothing to do with human action:  Job’s life is determined by actors of whom he remains unaware and not by what he thinks, feels, or does.  If you keep the prologue in mind when you listen to God’s Great Speech, then the divine one isn’t telling the whole truth.  God talks at length about controlling the world but never mentions the real cause of Job’s suffering.  The narrator may let the reader know that the struggle between God and The Adversary started everything, but the divine one doesn’t let Job in on the secret.

The Shack offers readers a much more comfortable theology than the book of Job does.  In The Shack, God is tirelessly kind and nurturing and always wants the best for humans. Bad things only happen because people do bad things.  There’s nothing scary about God.  Such is not the picture of God in the book of Job.  There are lots of ways to understand God’s speech in chs. 38-41,  but almost all point to the complex and unknowable nature of God.

Many Christians distance themselves from Job’s picture of God:  to them, it represents “the Old Testament God,” one far inferior to the God of love that Jesus preached. They believe Jesus came to reveal God as comforting and easily-accessible, like Papa in The Shack.

But I do not dismiss Job as an old or inferior way of thinking.  I don’t claim to know the full truth about God, but I have listened to enough people who claim to have experienced the dark side of divine sovereignty to know that Job speaks to their experience. I have heard this testimony especially from people whose children have died:  they testify that reading Job is more helpful in a time of breath-choking pain than hearing simplistic explanations  about why people suffer. 

I read Job as human testimony to pain and to the experience of divine absence. I’m glad it’s in the Bible, even if I wish there were more plot and less talking.  I wish The Shack had more plot, too, but mostly I wish it witnessed to a more complex view of God.

3 Responses to The Shack and the Book of Job

  • Just finished leading a mall group study of Job at Grace. I think the book is a “story” that does not present a “true” picture of God. It seems to me the thrust of the book is the limits of human knowledge. We weren’t there when God “laid the foundations of the earth” and we cannot know all the “whys” of suffering. One of the interesting points at the end of the story is that God calls Job to “reinvest” in life with a new family, etc.

    I agree with you about The Shack. Dialogue is just a series of theological lectures. Dull story. Uninteresting characters. Predictable ending.

  • Sister Julia have you ever contemplated these words found in Job 33:

    14 For God may speak in one way, or in another,
    Yet man does not perceive it.
    15 In a dream, in a vision of the night,
    When deep sleep falls upon men,
    While slumbering on their beds,
    16 Then He opens the ears of men,
    And seals their instruction.
    17 In order to turn man from his deed,
    And conceal pride from man,
    18 He keeps back his soul from the Pit,
    And his life from perishing by the sword.
    19 “Man is also chastened with pain on his bed,
    And with strong pain in many of his bones,
    20 So that his life abhors bread,
    And his soul succulent food.
    21 His flesh wastes away from sight,
    And his bones stick out which once were not seen.
    22 Yes, his soul draws near the Pit,
    And his life to the executioners.
    23 “If there is a messenger for him,
    A mediator, one among a thousand,
    To show man His uprightness,
    24 Then He is gracious to him, and says,
    “Deliver him from going down to the Pit;
    I have found a ransom’;
    25 His flesh shall be young like a child’s,
    He shall return to the days of his youth.
    26 He shall pray to God, and He will delight in him,
    He shall see His face with joy,
    For He restores to man His righteousness.
    27 Then he looks at men and says,
    “I have sinned, and perverted what was right,
    And it did not profit me.’
    28 He will redeem his soul from going down to the Pit,
    And his life shall see the light.
    29 “Behold, God works all these things,
    Twice, in fact, three times with a man,
    30 To bring back his soul from the Pit,
    That he may be enlightened with the light of life.

    I often ask a believer, how did God bring you to repentance… most of the time the testimony will be found in this section of Scripture. The book of Job preaches the good news of the kingdom of God. Search the Scriptures of Job and you will find the grace.

    Your brother in Christ

  • Job has many detailed facets. Reducing the story and poem to a soundbite is difficult. I label it “A parable of dust and ashes”. It labels itself as Mashal (parable) several times. “Dust and ashes” simply faces the fragility of the human from its own point of view.

    Did Job have new children? No. He receives in the parable his children back again. So the unique dual against the sons – who are not named. And so the naming of the daughters who receive inheritance as sons.

    My translation is on the sidebar at my blog – 60 page pdf – draft #22

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