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New Studies in Biblical Theology #56
Piercing Leviathan: God's Defeat of Evil in the Book of Job (Volume 56)
Biblical Foundations Book Awards Finalist One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (40–41). The characters and the reader have waited a long time for the Lord to speak―only to read what is traditionally interpreted as a long description of a hippopotamus and crocodile (Behemoth and Leviathan). The stakes are very high: is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? But it is difficult for modern readers to avoid a sense of frustrating anticlimax as the book ends. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil―that a supernatural interpretation fits better exegetically within the book of Job and within Job's ancient Middle Eastern context. It also helps modern readers to appreciate the satisfying climax the narrator intended for the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying to Job that he understands the evil at loose in his creation better than Job does, is in control of it, and will one day destroy it. In this New Studies in Biblical Theology volume, Ortlund considers different interpretations of the Lord's second speech and their potential exegetical and pastoral weaknesses. He shows how a supernatural interpretation of Behemoth and Leviathan puts modern readers in a position to appreciate the reward of Job's faith (and ours) as we endure in trusting God while living in an unredeemed creation. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.
205 pages, Paperback
Published September 21, 2021
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Displaying 1 - 30 of 37 reviews
July 21, 2021
Profoundly moving and careful study of Job.
Almost a shame it's in the NSBT series - as so many who need it won't read it.
A privilege to work on this book (marketing) and a balm for the soul to read it.
Almost a shame it's in the NSBT series - as so many who need it won't read it.
A privilege to work on this book (marketing) and a balm for the soul to read it.
December 23, 2021
This relatively short exploration of Job was a delight to read. As part of the wider NSBT series, it fulfils its objective to consider the contribution of Job to the biblical canon while thoughtfully engaging with the academic literature – but it was able to do so without becoming overwhelmingly swallowed in academic debate, as I have experienced in other volumes. Indeed, his discussion of alternative ideas were clarifying (in a Bible book that is often confusing), and focused on the areas that were most important for the argument of his book. Ortlund was capable of treating some material lightly in order to focus in on the most significant turning points in Job – and particularly to prove his more controversial exegetical decisions.
If I have rightly understood it, the central burden of the book (p184) is to contradict scholars who claim that the book of Job is proof of God’s amoral injustice, and to carefully exegete Job 38–41 in order to understand what God is saying about Himself (and what Job “sees”, 42:5). Rather than simply proving His power and wisdom, the chapters particularly highlight that God permits some space for evil in his world, but will ultimately destroy it (esp. ch40-41). In short, the way Job answers the problem of apparently-pointless suffering is not to give a trite or universal answer to the purpose of suffering, but to give us a greater view of God.
What made this so enjoyable was its careful and unfaltering determination to explore Job on its own terms – to ‘follow the lead of the text’. The book acknowledged numerous biblical answers to the problem of suffering without importing them into the text of Job – and consequently allowed the often-complicated poetry of Job to sing with greater volume and power. Ortlund spurns neat-but-flawed solutions to understanding Job, and chooses instead to be driven by very careful assessment of the text. I felt like I was being guided by an older saint to the riches he had discovered … which is probably exactly what was going on. It will take some time before I am able to agree wholeheartedly with his conclusions about the contribution of Job (p179–183), but found his material stimulating and persuasive.
Perhaps most enjoyable of all were those occasional moments when Ortlund’s turn-of-phrase betrayed his own tender enjoyment of our God – a sign that he has allowed the book to do its work on him. Well worth a read.
If I have rightly understood it, the central burden of the book (p184) is to contradict scholars who claim that the book of Job is proof of God’s amoral injustice, and to carefully exegete Job 38–41 in order to understand what God is saying about Himself (and what Job “sees”, 42:5). Rather than simply proving His power and wisdom, the chapters particularly highlight that God permits some space for evil in his world, but will ultimately destroy it (esp. ch40-41). In short, the way Job answers the problem of apparently-pointless suffering is not to give a trite or universal answer to the purpose of suffering, but to give us a greater view of God.
What made this so enjoyable was its careful and unfaltering determination to explore Job on its own terms – to ‘follow the lead of the text’. The book acknowledged numerous biblical answers to the problem of suffering without importing them into the text of Job – and consequently allowed the often-complicated poetry of Job to sing with greater volume and power. Ortlund spurns neat-but-flawed solutions to understanding Job, and chooses instead to be driven by very careful assessment of the text. I felt like I was being guided by an older saint to the riches he had discovered … which is probably exactly what was going on. It will take some time before I am able to agree wholeheartedly with his conclusions about the contribution of Job (p179–183), but found his material stimulating and persuasive.
Perhaps most enjoyable of all were those occasional moments when Ortlund’s turn-of-phrase betrayed his own tender enjoyment of our God – a sign that he has allowed the book to do its work on him. Well worth a read.
February 22, 2022
Summary: A study of the book of Job that focuses on the second of the Lord’s speeches to Job, focused on describing Behemoth and Leviathan.
There is so much that is challenging to understand about the book of Job, from the willingness of God to permit Job’s loss and suffering to the seemingly endless speeches of Job’s friends and Job’s protestations of innocence and desire that God come and answer. In this book, Eric Ortlund covers all this material but focuses his treatment on God’s two speeches to Job, and especially the second and more baffling, where God at length discusses two imposing creatures: Behemoth and Leviathan. God never directly answers Job about why he has suffered, yet in the end, Job describes himself as having uttered what he did not understand and repents in dust and ashes.
Many of us have imagined ourselves responding, “But, but, but…” Why doesn’t Job? Have these strange answers truly given the answers Job needed, or is Job just acquiescing in the face of God’s awesome presence? Eric Ortlund contends the former, offering a close reading both of Job’s complaint and responses, and the speeches themselves, especially the second on Behemoth and Leviathan. In some sense, Ortlund’s whole book is a prologue to his discussion of this second speech. Even so, I found his elucidation of the Accuser’s test and the friends speeches assuming a retributive answer brought clarity to these chapters–both the inflexible fallback of the friends on the theory that Job must have sinned and thus deserved the tragedy that followed, and the insistence of Job that God has wrongly punished him and his desire to have God justify his ways.
Ortlund describes the first speech with its questions as a massive reminder of God’s good rule in creation, and that God is not the arbitrary deity who has punished Job without cause. And Job admits that his criticism of God’s rule was wrong, but that he has nothing else to say in response. Implicit is still this question of all the evil that has befallen him. Then God launches on the descriptions of the massive and threatening Behemoth and Leviathan, who may only be conquered by their Maker. Yet the conquest is not described here, only the formidable armament and power of these “evil” creatures.
Ortlund considers various possible interpretations for these creatures, contending that they represent supernatural chaos and evil. On this interpretation, the comfort to Job is that it is not simply God and Job in the story but that “a massive, writhing evil is loose in the creation.” There may be other possibilities than God unjustly afflicting Job, or Job having done something worth affliction. The massiveness of Leviathan offers reason to believe there is a source outside God for the terrible evil done Job. And the fact that God wields the sword and fishhook that will bring these creatures down, but not yet, offers hope for ultimate justice.
Then more briefly, a discussion follows on the restoration of Job, and why God never fills Job in, as the reader is, on the specifics behind his suffering. Ortlund argues that any such explanation would have invalidated the test, saying that Job only repented and believed to have blessings restored. As told, while Job is restored, what he lost is lost, and throughout his life, he believes God for God’s sake.
To my mind, Ortlund offers a treatment of Job that coheres. More than that, he portrays a Job that believes God for God’s sake, even in his accusations, and a God who finally will defeat evil and is overwhelmingly good, even when this is not readily apparent in the chaos of the world. He treats other views of Leviathan in the course of this book. What I think Ortlund has done is establish an alternate proposal that other readings will have to address and helped make sense of Job’s ultimate response to God’s speeches.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
There is so much that is challenging to understand about the book of Job, from the willingness of God to permit Job’s loss and suffering to the seemingly endless speeches of Job’s friends and Job’s protestations of innocence and desire that God come and answer. In this book, Eric Ortlund covers all this material but focuses his treatment on God’s two speeches to Job, and especially the second and more baffling, where God at length discusses two imposing creatures: Behemoth and Leviathan. God never directly answers Job about why he has suffered, yet in the end, Job describes himself as having uttered what he did not understand and repents in dust and ashes.
Many of us have imagined ourselves responding, “But, but, but…” Why doesn’t Job? Have these strange answers truly given the answers Job needed, or is Job just acquiescing in the face of God’s awesome presence? Eric Ortlund contends the former, offering a close reading both of Job’s complaint and responses, and the speeches themselves, especially the second on Behemoth and Leviathan. In some sense, Ortlund’s whole book is a prologue to his discussion of this second speech. Even so, I found his elucidation of the Accuser’s test and the friends speeches assuming a retributive answer brought clarity to these chapters–both the inflexible fallback of the friends on the theory that Job must have sinned and thus deserved the tragedy that followed, and the insistence of Job that God has wrongly punished him and his desire to have God justify his ways.
Ortlund describes the first speech with its questions as a massive reminder of God’s good rule in creation, and that God is not the arbitrary deity who has punished Job without cause. And Job admits that his criticism of God’s rule was wrong, but that he has nothing else to say in response. Implicit is still this question of all the evil that has befallen him. Then God launches on the descriptions of the massive and threatening Behemoth and Leviathan, who may only be conquered by their Maker. Yet the conquest is not described here, only the formidable armament and power of these “evil” creatures.
Ortlund considers various possible interpretations for these creatures, contending that they represent supernatural chaos and evil. On this interpretation, the comfort to Job is that it is not simply God and Job in the story but that “a massive, writhing evil is loose in the creation.” There may be other possibilities than God unjustly afflicting Job, or Job having done something worth affliction. The massiveness of Leviathan offers reason to believe there is a source outside God for the terrible evil done Job. And the fact that God wields the sword and fishhook that will bring these creatures down, but not yet, offers hope for ultimate justice.
Then more briefly, a discussion follows on the restoration of Job, and why God never fills Job in, as the reader is, on the specifics behind his suffering. Ortlund argues that any such explanation would have invalidated the test, saying that Job only repented and believed to have blessings restored. As told, while Job is restored, what he lost is lost, and throughout his life, he believes God for God’s sake.
To my mind, Ortlund offers a treatment of Job that coheres. More than that, he portrays a Job that believes God for God’s sake, even in his accusations, and a God who finally will defeat evil and is overwhelmingly good, even when this is not readily apparent in the chaos of the world. He treats other views of Leviathan in the course of this book. What I think Ortlund has done is establish an alternate proposal that other readings will have to address and helped make sense of Job’s ultimate response to God’s speeches.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher in exchange for an honest review. The opinions I have expressed are my own.
February 1, 2024
As someone who has struggled with the book of Job for quite a while, I found this book a refreshing breather which fixed my eyes again upon the greatness and complexity of God whenever people face inexplicable suffering.
This book was well written, and whilst I wasn’t well-read enough to fully understand everything that Ortlund was arguing for, I found this book was naturally the most pastorally written of the NSBT series that I have read. So thanks to him, for helping me to understand the book better as a whole, and specifically the two great creatures of the Lord’s second speech, which Ortlund takes as images of cosmic chaos and supernatural evil.
“I had heard of you by hearing of the ear, but now my eyes see you; therefore I despise myself and repent in dust and ashes.” Job 42:5-6.
This book was well written, and whilst I wasn’t well-read enough to fully understand everything that Ortlund was arguing for, I found this book was naturally the most pastorally written of the NSBT series that I have read. So thanks to him, for helping me to understand the book better as a whole, and specifically the two great creatures of the Lord’s second speech, which Ortlund takes as images of cosmic chaos and supernatural evil.
“I had heard of you by hearing of the ear, but now my eyes see you; therefore I despise myself and repent in dust and ashes.” Job 42:5-6.
July 16, 2024
I feel like I can preach through job having read this book. Phenomenal. + His view on behemoth and leviathan I think is correct.
August 3, 2022
This is an excellent treatment of the book of Job as a whole, giving particular exegetical attention to God’s speeches and Job’s responses in chapters 38-42. Ortlund’s engagement with recent biblical theological scholarship (up to 2018) is impressive and appropriately selective (though I was surprised not to find Will Kynes, Katherine Dell, and those in their orbit in intertextual studies present very much at all, with the possible exceptions of Carol Newsom, T. N. D. Mettinger, and Michael Fishbane). Ortlund is particularly indebted to Christopher Ash’s fine commentary, Michael Fox’s work, Robert Fyall’s contribution to this same series (NSBT), and the insights of D. A. Carson and Bruce Waltke at key points.
Ortlund does a great job of critiquing skeptical/cynical interpretations of Job on both exegetical and theological grounds. He maintains a laser focus in his interrogation of the text, providing a coherent reading of the book that does justice to the central concerns of theodicy, God’s righteousness, and Job’s dilemma. I came away more confident in my understanding of Job as a result of reading this monograph.
I intend to write a more detailed review for publication, and will post a link here if and when I do.
Ortlund does a great job of critiquing skeptical/cynical interpretations of Job on both exegetical and theological grounds. He maintains a laser focus in his interrogation of the text, providing a coherent reading of the book that does justice to the central concerns of theodicy, God’s righteousness, and Job’s dilemma. I came away more confident in my understanding of Job as a result of reading this monograph.
I intend to write a more detailed review for publication, and will post a link here if and when I do.
May 19, 2024
One of the more satisfying readings of the book of Job—and well written as far as biblical theology goes. It’s anchoring a Sunday school class I’m teaching on the book.
June 12, 2023
Of all the books in the excellent NSBT series that I've read thus far, this is undoubtedly the best. It combines clear writing, exhaustive research, technical detail, grand perspective, theological sensitivity, and pastoral insight. It's one of the most helpful resources I've read on the biblical figure of Leviathan, and the best resource I've read on the book of Job.
Ortlund's central thesis is that God's two speeches at the end of the book are specific answers to Job's complaints in the previous chapters, though they are not proper theodicies. Whereas Job accused God of turning against him for no reason and of being unjust in his management of the world, God asserts that (1) Job lacks the divine perspective necessary to support his accusations, (2) God is nothing but good toward his creation, (3) he is deeply aware of the suffering that exists in his world, and (4) that he intends to deal with it.
The first chapter surveys the first 37 chapters of the book, and displays such insight into the text that I might recommend it in place of some commentaries. The second and third chapters deal with God's speeches directly. Ortlund argues there that any interpretation of God's speeches explain (1) why there are two and not just one, (2) why Job responds differently to the two of them, (3) why Job appears to be satisfied with God's speeches in contrast with those of his friends, and (4) the fact that the second speech explicitly addresses the accusation of injustice. He offers decisive criticisms of the various interpretations most frequently offered, and makes a compelling case for a minority view.
The final chapter deals with Job's restoration and the overall theological message of the book. Ortlund indicates that, while the book does offer the reader an explanation for Job's suffering, it offers no such explanation for whatever suffering the reader might undergo. Without denying the various approaches to theodicy in the rest of the Bible, the book of Job simply argues that suffering is not always due to sin, does not always indicate God's displeasure, and is not always intended to "teach a lesson." Moreover, the book indicates that it is still possible, in the face of apparently senseless suffering, to rejoice in God's world and in our lives.
I could go on about this book. I loved almost everything about it, and it changed my view on several points (most notably the proper translation of 42:6). My only criticism is that Ortlund does go along with the majority view that the figure of Leviathan is a primeval opponent of YHWH, who was first defeated at the time of creation. For a variety of reasons, I don't believe that this interpretation is viable. But as far as this book is concerned, it makes little difference.
I hope to see Eric Ortlund contracted to write a detailed commentary on Job someday. If such a commentary were ever published, it would without a doubt be a definitive work.
Ortlund's central thesis is that God's two speeches at the end of the book are specific answers to Job's complaints in the previous chapters, though they are not proper theodicies. Whereas Job accused God of turning against him for no reason and of being unjust in his management of the world, God asserts that (1) Job lacks the divine perspective necessary to support his accusations, (2) God is nothing but good toward his creation, (3) he is deeply aware of the suffering that exists in his world, and (4) that he intends to deal with it.
The first chapter surveys the first 37 chapters of the book, and displays such insight into the text that I might recommend it in place of some commentaries. The second and third chapters deal with God's speeches directly. Ortlund argues there that any interpretation of God's speeches explain (1) why there are two and not just one, (2) why Job responds differently to the two of them, (3) why Job appears to be satisfied with God's speeches in contrast with those of his friends, and (4) the fact that the second speech explicitly addresses the accusation of injustice. He offers decisive criticisms of the various interpretations most frequently offered, and makes a compelling case for a minority view.
The final chapter deals with Job's restoration and the overall theological message of the book. Ortlund indicates that, while the book does offer the reader an explanation for Job's suffering, it offers no such explanation for whatever suffering the reader might undergo. Without denying the various approaches to theodicy in the rest of the Bible, the book of Job simply argues that suffering is not always due to sin, does not always indicate God's displeasure, and is not always intended to "teach a lesson." Moreover, the book indicates that it is still possible, in the face of apparently senseless suffering, to rejoice in God's world and in our lives.
I could go on about this book. I loved almost everything about it, and it changed my view on several points (most notably the proper translation of 42:6). My only criticism is that Ortlund does go along with the majority view that the figure of Leviathan is a primeval opponent of YHWH, who was first defeated at the time of creation. For a variety of reasons, I don't believe that this interpretation is viable. But as far as this book is concerned, it makes little difference.
I hope to see Eric Ortlund contracted to write a detailed commentary on Job someday. If such a commentary were ever published, it would without a doubt be a definitive work.
May 8, 2022
It is often said to not judge a book by its cover, but in the case of this new volume in the NSBT series, I suggest you not judge it by its size either. It’s worth many books five times its size! It has something to say and it says it well about the enigmatic character of Job. Our reactions to the story of Job fluctuate between fascination and fear. The book of Job asks the questions we have all wanted to ask, and yet we’re almost afraid of the answers. Especially if the answer is not in the form that we want it. And especially not if some of the mystery remains after the Lord reveals what He is willing to share. Because of the uniqueness of the book of Job, many people interpret it any way they like as long as they acknowledge that some mystery remains. The book of Job pushes us to the edge of these deepest questions until we finally grapple with how there is evil and suffering in a world formed and controlled by our God.
Before I attempt to describe the contents of this book, I must offer an admission that the author did not answer all the questions about suffering and evil. The book did, however, tell me more about my God and made me feel better, even hopeful. I remain baffled about some of the suffering in my own life, but I feel more at peace reading this book. You never expected I would say that about a book written in a scholarly series, did you?
Just because I found such personal value in this book, don’t think for a moment that is not written with top-notch scholarship. The scholarship is present, but the stiltedness is not. I don’t think you’ll ever drift off to sleep reading this book and yet you will learn just as much as you will learn in any other scholarly effort. The contents of the book proceed chronologically through the book of Job making many observations and conclusions before a grand theological conclusion is drawn at the end.
In fact, this book succeeds in two different categories. You could place this book with your commentaries on the book of Job and you could easily follow the line of thinking of the book and have a much better chance at arriving at proper interpretation. Additionally, as you might imagine in a series of this sort, you could put this book with your theology books as it does have something to contribute to these dogged questions of theodicy.
I almost feel like if I said more about what you learn in this book I would have to put out a spoiler alert. You will learn about Behemoth and Leviathan, and the often-accepted descriptions of hippopotamus and crocodile, but you will learn of cosmic chaos and evil as well. Perhaps you will be like me and when you finish this book you will say to yourself, now that is what the book of Job is really saying.
This erudite work trades in profundity and joy. That is not easy to do, so you should treat yourself to secure this book today.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
Before I attempt to describe the contents of this book, I must offer an admission that the author did not answer all the questions about suffering and evil. The book did, however, tell me more about my God and made me feel better, even hopeful. I remain baffled about some of the suffering in my own life, but I feel more at peace reading this book. You never expected I would say that about a book written in a scholarly series, did you?
Just because I found such personal value in this book, don’t think for a moment that is not written with top-notch scholarship. The scholarship is present, but the stiltedness is not. I don’t think you’ll ever drift off to sleep reading this book and yet you will learn just as much as you will learn in any other scholarly effort. The contents of the book proceed chronologically through the book of Job making many observations and conclusions before a grand theological conclusion is drawn at the end.
In fact, this book succeeds in two different categories. You could place this book with your commentaries on the book of Job and you could easily follow the line of thinking of the book and have a much better chance at arriving at proper interpretation. Additionally, as you might imagine in a series of this sort, you could put this book with your theology books as it does have something to contribute to these dogged questions of theodicy.
I almost feel like if I said more about what you learn in this book I would have to put out a spoiler alert. You will learn about Behemoth and Leviathan, and the often-accepted descriptions of hippopotamus and crocodile, but you will learn of cosmic chaos and evil as well. Perhaps you will be like me and when you finish this book you will say to yourself, now that is what the book of Job is really saying.
This erudite work trades in profundity and joy. That is not easy to do, so you should treat yourself to secure this book today.
I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255.
December 2, 2023
A brilliant study of the book of Job by a Hebrew prof. His writing is not at all an academic turgid grind but a smooth and flowing current that sweeps you along with it. Insights galore in this, widely applicable, and it made me want to preach it!
I'm agnostic on the status of Elihu (I couldn't decide between Christopher Ash's interpretation vs Ortlund's). But on the meaning of 'Leviathan' & 'Behemoth' I was completely convinced by Ortlund that they are symbols of cosmic evil & chaos, and so ultimately picture the Great Serpent.
I knocked off a star for two reservations about his fundamental solution to the problem of Job:
1) The anti-theodicy conclusion: Even if the Jobs of this world do not suffer specifically to be purified of sin, is it not true that this suffering brought a depth, a maturation & completion to Job's character that he did not have before? Job's final vision of God in the whirlwind suggests it is true. This sheds doubt on Ortlund's central claim that Job-like suffering is not for the purpose of spiritual growth. We can distinguish here between suffering which results in the mortification of sin and suffering which further nurtures and nourishes an already mature & flourishing plant. One is reminded of the suffering of the Son, after all, who Auctor says was made perfect by his suffering, yet was obviously without need for purification.
2) The other element in Ortlund's central solution is a juxtaposition between worshipping God to receive blessings and worshipping him just for God's sake. The problem is that this was framed in anti-eudaimonist terms, which compromises classical & traditional Christian moral psychology. This seems an unnecessary cost to incur for an exegetical solution. We could make a small adjustment to correct it: God is to be worshipped not only because it's where my happiness is found but also for his own sake. I do it not only to be blessed but also for the intrinsic reason.
I'm agnostic on the status of Elihu (I couldn't decide between Christopher Ash's interpretation vs Ortlund's). But on the meaning of 'Leviathan' & 'Behemoth' I was completely convinced by Ortlund that they are symbols of cosmic evil & chaos, and so ultimately picture the Great Serpent.
I knocked off a star for two reservations about his fundamental solution to the problem of Job:
1) The anti-theodicy conclusion: Even if the Jobs of this world do not suffer specifically to be purified of sin, is it not true that this suffering brought a depth, a maturation & completion to Job's character that he did not have before? Job's final vision of God in the whirlwind suggests it is true. This sheds doubt on Ortlund's central claim that Job-like suffering is not for the purpose of spiritual growth. We can distinguish here between suffering which results in the mortification of sin and suffering which further nurtures and nourishes an already mature & flourishing plant. One is reminded of the suffering of the Son, after all, who Auctor says was made perfect by his suffering, yet was obviously without need for purification.
2) The other element in Ortlund's central solution is a juxtaposition between worshipping God to receive blessings and worshipping him just for God's sake. The problem is that this was framed in anti-eudaimonist terms, which compromises classical & traditional Christian moral psychology. This seems an unnecessary cost to incur for an exegetical solution. We could make a small adjustment to correct it: God is to be worshipped not only because it's where my happiness is found but also for his own sake. I do it not only to be blessed but also for the intrinsic reason.
February 3, 2022
I liked this book; didn't love it. The crux of Ortlund's case is that the beasts behemoth and leviathan at the end of Job are symbols of cosmic evil and should be interpreted alongside eg Isaiah 27 (and ultimately Revelation 12). I am fully persuaded that he's right. There was a helpful overview of the book to prepare the way, and I thought his handling of the key chapters was helpful. The book made me want to teach Job. Good!
But it also felt a bit dissatisfying. Partly, I think that's the written style. It felt more defensive than constructive - here are the facts, here are six wrong views, here's my view which must be right given the others don't answer Job's question. But that style of argumentation meant that I thought Ortlund's take was actually a bit underdeveloped - and there wasn't much prospect of integrating some of the insights of others into a bigger whole.
More than that, though, I thought Ortlund strangely failed to score the goal: in his discussion of Job as a theodicy, he was quick to say that strictly this is not a theodicy as Job's suffering is useless, and the only gain is his deeper knowledge of God. But is that quite right? If Ortlund thinks that the Satan and the Leviathan are the same character, doesn't he think that Job's suffering might in some, however typological way, have achieved the defeat of evil? Might there not be a point here not only that God will one day defeat evil, but how he will do it?
And behind this question is another: might putting Job into its canonical context help us to read it better? The wisdom literature has suffered more than most for scholarship's tendency to abstract it from the Hebrew Bible and treat it primarily in discussion with ANE parallels. In lots of ways, Ortlund was admirable for his willingness to put Job back into some sort of OT context. But I still think there's more to be said. If Job is in the Writings, if you read it after you've read Isaiah, surely the discussion of the defeat of Leviathan alongside apparently unjust suffering resulting in intercession for transgressors becomes deeply significant.
In summary, I think this is a helpful book that's basically right. I liked it. But I didn't love it. Probably 3.5 stars for me, but let's round up!
But it also felt a bit dissatisfying. Partly, I think that's the written style. It felt more defensive than constructive - here are the facts, here are six wrong views, here's my view which must be right given the others don't answer Job's question. But that style of argumentation meant that I thought Ortlund's take was actually a bit underdeveloped - and there wasn't much prospect of integrating some of the insights of others into a bigger whole.
More than that, though, I thought Ortlund strangely failed to score the goal: in his discussion of Job as a theodicy, he was quick to say that strictly this is not a theodicy as Job's suffering is useless, and the only gain is his deeper knowledge of God. But is that quite right? If Ortlund thinks that the Satan and the Leviathan are the same character, doesn't he think that Job's suffering might in some, however typological way, have achieved the defeat of evil? Might there not be a point here not only that God will one day defeat evil, but how he will do it?
And behind this question is another: might putting Job into its canonical context help us to read it better? The wisdom literature has suffered more than most for scholarship's tendency to abstract it from the Hebrew Bible and treat it primarily in discussion with ANE parallels. In lots of ways, Ortlund was admirable for his willingness to put Job back into some sort of OT context. But I still think there's more to be said. If Job is in the Writings, if you read it after you've read Isaiah, surely the discussion of the defeat of Leviathan alongside apparently unjust suffering resulting in intercession for transgressors becomes deeply significant.
In summary, I think this is a helpful book that's basically right. I liked it. But I didn't love it. Probably 3.5 stars for me, but let's round up!
February 7, 2022
I found Ortlund's take on the book of Job convincing and much more positive and hope-filled than I had expected. In particular, I think he is right to say that Job anticipates God's defeat of evil through the final speeches, rather than simply saying that God is in control of suffering and evil in a general sense. There is also much more to chew on by way of practical outworking than many of the other entries in the NSBT series, which I appreciated. (You can tell he's not the only Ortlund who appreciates God's gentleness towards sinners and sufferers!)
That said, I do wonder whether the conclusion was slightly off. I'm not sure that the description of Job's sufferings as 'useless' does justice to why the book spends so much time focussing on Job's suffering in the first place. Nor am I sure that Ortlund fitted the book of Job into the discussion of theodicy in a way that was completely satisfying. What about the mystery theodicy? Is there not a sense in which God's defeat of the chaos monsters and Job's righteous suffering do work 'mysteriously' together, and for those with eyes to see, the NT answer is already present in the OT in shadowy form?
I am still getting acquainted with the tricky waters of the book of Job and have lots more thinking to do on this unfamiliar part of the Bible, but this will be a resource I will definitely come back to again.
That said, I do wonder whether the conclusion was slightly off. I'm not sure that the description of Job's sufferings as 'useless' does justice to why the book spends so much time focussing on Job's suffering in the first place. Nor am I sure that Ortlund fitted the book of Job into the discussion of theodicy in a way that was completely satisfying. What about the mystery theodicy? Is there not a sense in which God's defeat of the chaos monsters and Job's righteous suffering do work 'mysteriously' together, and for those with eyes to see, the NT answer is already present in the OT in shadowy form?
I am still getting acquainted with the tricky waters of the book of Job and have lots more thinking to do on this unfamiliar part of the Bible, but this will be a resource I will definitely come back to again.
February 20, 2024
This book was a deep dive into the book of Job with a focus on the chaos and evil; symbolized in the leviathan and behemoth. I found this book to be incredibly enlightening as to how God reveals himself, the deep intention of care God has for those He loves, as well as a large focus on God’s sovereignty over the evil running rampant on earth. Overall, I found this book to be uplifting in the thought that the greatest thing we can gain in the suffering similar to the Joblike suffering is God Himself. Overall a great read. I will be using a lot of this book in my teachings!
March 17, 2022
One of the finest books I have read on Job, and on theodicy. Given the complexities of the book of Job, it is rare to find a commentator who sheds new light on the text and with whom one is in full agreement. Ortlund's book is that rarity. Highly recommended!
February 20, 2024
I feel like I have *actually* started to understand the book of Job. Thank you Eric Ortlund!
November 16, 2024
Reads like a graduate paper padded with word and page count material rather than tight argumentation or insights. You could read the last fourteen pages and get the gist of the whole book, which is, in the words of the author, "an anticlimactic conclusion to draw about a book that is so long and difficult: all that work to get through Job's 42 chapters, only to learn that no 'justification of the ways of God to man' is given"(p. 179)...?
He comes up with a strange "third category" to account for inexplicable suffering, which is learning or proving one loves God only for God's sake...which is almost meaningless when you actually try to work out how that would work in the real world God created us to live in. It's an odd gnostic flavored spirituality that assumes there to be some way where men and women are to experience God divorced from all other created reality. He misinterprets the Accuser's challenge at the beginning of the book ("Does Job serve God for nothing?") as meaning we must indeed serve God for nothing to prove him wrong. Which is absurd.
Listen to this statement: "He is, in fact, about the business of saving our souls and fitting us for eternity in so doing, for a relationship with God in which God is loved for his own sake and not as a means to some other end is the only kind of relationship that will save us. After all, every secondary blessing will be lost in death, and our worship in the eschaton will be a worship of God when he is 'all in all' (1 Cor. 15:28)." (p. 181)
That's not a biblical eschatology, where every secondary blessing is lost. It is gnostic. We will dwell on a new earth under a new heaven with new bodies eating, drinking, and working unto eternity, and in all these secondary blessings we will worship God who is all in all. Had in the way Ortlund seems to describe, God will be all there is.
I also disagree with his rejection of the other two theodicies, sanctification/discipline and communion. Job isn't pure as the driven snow, despite being innocent of all the charges brought against him by his friends and Satan. Yet we see this crucible bring out the deepest dross in his life, which is said for us at the beginning of Job 32: "So these three men ceased to answer Job, because he was righteous in his own eyes." No one familiar with the language of the Bible could read "righteous in his own eyes" as anything but sinful. Self-righteousness is one of the deepest evils, and it seems evident through the way the book breaks its back and forth between Job and his friends, that this is exactly the point that the whole ordeal has been driving at. And it's something that not even the Satan of chapter one could have anticipated. After this we move on to the unanswered words of Elihu and God himself. God has used Leviathan's challenge to sanctify Job, deepen his communion with God, and provide a glorious revelation of his ways with all history. We have Job's final admission of "I had heard of you by the hearing of the ear, but now my eye sees you; therefore I repent in dust and ashes" (Job 42:5-6), which shows us he accepted the discipline, and understood the ways of God more fully.
In conclusion, this book spends far too many words repeating what others say, disagreeing with them, then offering nothing insightful of its own by its own admission. There is no pastoral help here for people suffering, nor things to steel one's faith in the midst of things we don't understand.
And in all this we didn't even get to talk about Leviathan... which I almost feel the book treated as an excursus or appendix to the book of Job. "Very interesting, but one struggles to see why God brought it up." Maybe if you can't see the reason or the connection you shouldn't write a whole book about it. By reading this book's discussion of Leviathan I got the impression that God was somehow changing the subject . The author makes it seem like God is avoiding Job's questions of "why?!" rather than addressing them in a wise way, almost like he was saying, "When I wrestle with Leviathan, which I like to do, stuff just kinda happens...so deal with it and love me."
He comes up with a strange "third category" to account for inexplicable suffering, which is learning or proving one loves God only for God's sake...which is almost meaningless when you actually try to work out how that would work in the real world God created us to live in. It's an odd gnostic flavored spirituality that assumes there to be some way where men and women are to experience God divorced from all other created reality. He misinterprets the Accuser's challenge at the beginning of the book ("Does Job serve God for nothing?") as meaning we must indeed serve God for nothing to prove him wrong. Which is absurd.
Listen to this statement: "He is, in fact, about the business of saving our souls and fitting us for eternity in so doing, for a relationship with God in which God is loved for his own sake and not as a means to some other end is the only kind of relationship that will save us. After all, every secondary blessing will be lost in death, and our worship in the eschaton will be a worship of God when he is 'all in all' (1 Cor. 15:28)." (p. 181)
That's not a biblical eschatology, where every secondary blessing is lost. It is gnostic. We will dwell on a new earth under a new heaven with new bodies eating, drinking, and working unto eternity, and in all these secondary blessings we will worship God who is all in all. Had in the way Ortlund seems to describe, God will be all there is.
I also disagree with his rejection of the other two theodicies, sanctification/discipline and communion. Job isn't pure as the driven snow, despite being innocent of all the charges brought against him by his friends and Satan. Yet we see this crucible bring out the deepest dross in his life, which is said for us at the beginning of Job 32: "So these three men ceased to answer Job, because he was righteous in his own eyes." No one familiar with the language of the Bible could read "righteous in his own eyes" as anything but sinful. Self-righteousness is one of the deepest evils, and it seems evident through the way the book breaks its back and forth between Job and his friends, that this is exactly the point that the whole ordeal has been driving at. And it's something that not even the Satan of chapter one could have anticipated. After this we move on to the unanswered words of Elihu and God himself. God has used Leviathan's challenge to sanctify Job, deepen his communion with God, and provide a glorious revelation of his ways with all history. We have Job's final admission of "I had heard of you by the hearing of the ear, but now my eye sees you; therefore I repent in dust and ashes" (Job 42:5-6), which shows us he accepted the discipline, and understood the ways of God more fully.
In conclusion, this book spends far too many words repeating what others say, disagreeing with them, then offering nothing insightful of its own by its own admission. There is no pastoral help here for people suffering, nor things to steel one's faith in the midst of things we don't understand.
And in all this we didn't even get to talk about Leviathan... which I almost feel the book treated as an excursus or appendix to the book of Job. "Very interesting, but one struggles to see why God brought it up." Maybe if you can't see the reason or the connection you shouldn't write a whole book about it. By reading this book's discussion of Leviathan I got the impression that God was somehow changing the subject . The author makes it seem like God is avoiding Job's questions of "why?!" rather than addressing them in a wise way, almost like he was saying, "When I wrestle with Leviathan, which I like to do, stuff just kinda happens...so deal with it and love me."
July 7, 2022
“Piercing Leviathan” comes from a great and always growing series—the New Studies in Biblical Theology. This volume focuses on God’s defeat of evil in the book of Job, like the subtitle says.
It has helpful overview commentary on all of Job, but the specific focus is on God’s final speeches in chapters 40-41, where God sets the two creatures Behemoth and Leviathan before Job as a kind of climax to the book. Commentators more or less agree on what is going on up until chapter 40, but the point of the Behemoth/Leviathan sections leave them divided, and Ortlund thinks most of the suggested interpretations are unsatisfying because “they cannot explain how the descriptions of Behemoth and Leviathan count as a defence of God’s justice (40: 8), nor how this defence moves Job from defiant criticism to abject worship.” So Ortlund is after an understanding that make contextual sense of the way the speeches are framed.
What he ends up arguing is that Behemoth and Leviathan are both symbols of cosmic chaos and evil—not literal animals like the hippo and crocodile, or (sorry, Ken Ham) dinosaurs, and God’s point in what he says about them is that he is fully aware of them in all their detail, and is going to defeat them. Ortlund makes what I think is a pretty compelling exegetical case for this understanding. At least, he shows that other interpretations are *un*compelling and rather lame.
The intriguing thing that this understanding raises, though, is that in these speeches God sounds positively exuberant over the monstrosity of Leviathan in particular, and anticipates its ultimate defeat with a kind of joyful enthusiasm (I recently taught on Psalm 19, and it reminded me of how that Psalm speaks of the glory of God being revealed in the sun’s “rejoicing like a warrior”). This interpretation offers, Ortlund suggests, a rather thought-provoking perspective on the problem of evil:
“God’s joy in his world – even with Leviathan loose! – means that those who trust him can take a similar joy in our sometimes-tragic lives, before the redemption of all things. After all, God’s perspective surely trumps all human interpretations of life in the here and now. The one person who most clearly sees everything wrong with his world is the one participant in the debate who describes that world in the happiest terms. God commands the sunrise each day (38:12), knowing and not excusing the horrors humans will visit on one another, or that more sinister evil lurking behind the world’s suffering – and he does so joyfully. So we should receive each new sunrise joyfully (cf. 7:3), even when we sense Leviathan is nearby.”
A couple of years ago I wrote an article on Job and the problem of evil (I’ll link it below). I don’t think I made any reference to Leviathan, but Ortlund’s take is a worthwhile addition and complement to what I said in that earlier article. Job may not be a theodicy directly (an attempt to justify God’s allowance of evil in the world), but it has much to say to us about the question. The answer of Job to the problem of evil is that ultimately (I think) we are finite and just not in a position to know and see everything, but God is, God knows, and God will make an answer in time that is sufficient to shut all mouths. Ortlund’s exploration of the Leviathan speech points in that direction.
https://knowingscripture.com/articles...
It has helpful overview commentary on all of Job, but the specific focus is on God’s final speeches in chapters 40-41, where God sets the two creatures Behemoth and Leviathan before Job as a kind of climax to the book. Commentators more or less agree on what is going on up until chapter 40, but the point of the Behemoth/Leviathan sections leave them divided, and Ortlund thinks most of the suggested interpretations are unsatisfying because “they cannot explain how the descriptions of Behemoth and Leviathan count as a defence of God’s justice (40: 8), nor how this defence moves Job from defiant criticism to abject worship.” So Ortlund is after an understanding that make contextual sense of the way the speeches are framed.
What he ends up arguing is that Behemoth and Leviathan are both symbols of cosmic chaos and evil—not literal animals like the hippo and crocodile, or (sorry, Ken Ham) dinosaurs, and God’s point in what he says about them is that he is fully aware of them in all their detail, and is going to defeat them. Ortlund makes what I think is a pretty compelling exegetical case for this understanding. At least, he shows that other interpretations are *un*compelling and rather lame.
The intriguing thing that this understanding raises, though, is that in these speeches God sounds positively exuberant over the monstrosity of Leviathan in particular, and anticipates its ultimate defeat with a kind of joyful enthusiasm (I recently taught on Psalm 19, and it reminded me of how that Psalm speaks of the glory of God being revealed in the sun’s “rejoicing like a warrior”). This interpretation offers, Ortlund suggests, a rather thought-provoking perspective on the problem of evil:
“God’s joy in his world – even with Leviathan loose! – means that those who trust him can take a similar joy in our sometimes-tragic lives, before the redemption of all things. After all, God’s perspective surely trumps all human interpretations of life in the here and now. The one person who most clearly sees everything wrong with his world is the one participant in the debate who describes that world in the happiest terms. God commands the sunrise each day (38:12), knowing and not excusing the horrors humans will visit on one another, or that more sinister evil lurking behind the world’s suffering – and he does so joyfully. So we should receive each new sunrise joyfully (cf. 7:3), even when we sense Leviathan is nearby.”
A couple of years ago I wrote an article on Job and the problem of evil (I’ll link it below). I don’t think I made any reference to Leviathan, but Ortlund’s take is a worthwhile addition and complement to what I said in that earlier article. Job may not be a theodicy directly (an attempt to justify God’s allowance of evil in the world), but it has much to say to us about the question. The answer of Job to the problem of evil is that ultimately (I think) we are finite and just not in a position to know and see everything, but God is, God knows, and God will make an answer in time that is sufficient to shut all mouths. Ortlund’s exploration of the Leviathan speech points in that direction.
https://knowingscripture.com/articles...
November 22, 2024
This is an excellent treatment of the book of Job. Ortlund persuasively argues that Behemoth and Leviathan epitomize cosmic (Satanic) evil that God allied into the world, and yet happily observes before ultimately defeating them. Ortlund reasons that Job isn’t really a theodicy or vindication of God, as much as a paradigm for us of the dual reality of inexplicable evil and suffering alongside the ever-present reality of God’s good presence - which is better than any of his gifts. In co trade to so much common church advice that suffering either is a consequence for us or meant to teach us, Job, says Ortlund, is one place in the canon that puts forth the reality of suffering without some greater purpose - and suffering that leads us to rest in the Good Creator, not cursing Him, but recognizing that He is good, sovereign, and ultimately ready to slay the raging dragon, if even for now, He, surprisingly, swaddles it like a baby.
January 22, 2025
I’m extremely sympathetic to the main argument that Leviathan and Behemoth are about a god’s ultimate defeat of evil but not convinced that’s what the text is saying. But this is a solid overview of Job and the questions it raises. It was a great companion as I studied through the book.
March 12, 2022
Great insights into the book of Job, I found it really refreshing and challenging to read!
July 4, 2024
Best book on Job, I have read so far. There's clarity with a certain ambiguity, meaning and self reflecting approach where there's uncertainty, much like scripture. Interesting read
January 24, 2025
Ortlund provided a careful, thoughtful, winsome approach to one of the greatest passages ever written. His conclusion is excellent, one that our naturalistic, skeptical age desperately needs to hear: God will (and has) ultimately defeat evil. Job points directly to Jesus, the Serpent Slayer, who innocently suffered to defeat evil. This kind of biblical theology is profoundly needed in the Church and in evangelism. This book, or Job, for that matter, may not answer all questions; however, Job’s God is a God worth loving and beholding. The Warrior God will win, and the plea is to join His side through repentance and faith in Jesus.
October 5, 2021
Does God sovereignly rule over chaos, and suffering? In Piercing Leviathan, Eric Ortlund shows us God’s defeat of evil in the Book of Job.
An Excellent Academic Commentary
The book reads very much like an academic commentary. It is clear that Ortlund has a deep knowledge of the text and a vision for how the story is played out. It is interesting to see how he frames Job as wanting to reconcile with God. Ortlund is rightfully critical of Job’s friends, and details their conversations and tracks their arguments well.
In regards to Elihu, Ortlund leans towards a negative interpretation as Elihu is never able to transcend the suffering-as-punishment framework of Job’s friends. The relationship between Elihu and God is one of ironic contrast, and one purpose is for him to be a buffer between God and Job – helping the reader understand that Job does not summon God to speak.
Our Gentle and Gracious God
God’s speaking to Job shows his willingness to condescend, and his appearance in the storm as thunder and lightning represent a repelling of chaos and restoring order to creation. Ortlund highlights God’s gracious response as Job speaks “words without knowledge.” And by God taking control in asking questions, telling Job to “gird up his loins,” he upholds his honor and invites us to worship.
God’s use of rhetorical questions are not to humiliate, but to help. We see how God calms and actually soothes the raging seas with a swaddling cloth – an image of God’s gentleness and care. God’s light in the sunrise is a safe haven from the darkness, a daily blessing from God. God’s goodness is so broad that he cares even for hostile animals and helpless animals. And just because evil exists in the world does not mean that God is unjust – He governs and limits evil.
Job’s response to God is revealing. He seems formal and cold. While he can concede that God has a right to rule, he still lacks closure for what happened to him, his wife, and his children. Did God allow evil to happen to Job? Is this fair? Ortlund’s ability to analyze the arguments is outstanding.
Supernatural Symbols
Of course, God knows this, and his second speech will highlight his justice, kingdom, and the cosmic realm. Ortlund explains how the Behemoth – or the Superbeast – has a rank of first place in God’s plan for this world, is one of immense strength, but is ultimately a creature under God’s rule. Leviathan, an impenetrable, unstoppable, invincible grim king over a demonic horde, presents no danger or threat to God.
Ortlund is not afraid to address rival interpretations. But interpretations of Behemoth and Leviathan as hippo and crocodile seem unconvincing. Ortlund interprets them as supernatural symbols of chaos and evil – that of which God will battle, defeat, and destroy.
Now We Have Seen God
God’s speech is a paradigm-shift for job and a revelation for us as readers. It is gloriously comforting yet profoundly provocative as to understanding God, evil, and the divine drama that is being played out in the world. I am moved, like Job, to say that now we have seen God. Job doesn’t receive an explanation for his suffering, but he still ends up being restored. How much more are we who have Christ?
I received a media copy of Piercing Leviathan and this is my honest review.
An Excellent Academic Commentary
The book reads very much like an academic commentary. It is clear that Ortlund has a deep knowledge of the text and a vision for how the story is played out. It is interesting to see how he frames Job as wanting to reconcile with God. Ortlund is rightfully critical of Job’s friends, and details their conversations and tracks their arguments well.
In regards to Elihu, Ortlund leans towards a negative interpretation as Elihu is never able to transcend the suffering-as-punishment framework of Job’s friends. The relationship between Elihu and God is one of ironic contrast, and one purpose is for him to be a buffer between God and Job – helping the reader understand that Job does not summon God to speak.
Our Gentle and Gracious God
God’s speaking to Job shows his willingness to condescend, and his appearance in the storm as thunder and lightning represent a repelling of chaos and restoring order to creation. Ortlund highlights God’s gracious response as Job speaks “words without knowledge.” And by God taking control in asking questions, telling Job to “gird up his loins,” he upholds his honor and invites us to worship.
God’s use of rhetorical questions are not to humiliate, but to help. We see how God calms and actually soothes the raging seas with a swaddling cloth – an image of God’s gentleness and care. God’s light in the sunrise is a safe haven from the darkness, a daily blessing from God. God’s goodness is so broad that he cares even for hostile animals and helpless animals. And just because evil exists in the world does not mean that God is unjust – He governs and limits evil.
Job’s response to God is revealing. He seems formal and cold. While he can concede that God has a right to rule, he still lacks closure for what happened to him, his wife, and his children. Did God allow evil to happen to Job? Is this fair? Ortlund’s ability to analyze the arguments is outstanding.
Supernatural Symbols
Of course, God knows this, and his second speech will highlight his justice, kingdom, and the cosmic realm. Ortlund explains how the Behemoth – or the Superbeast – has a rank of first place in God’s plan for this world, is one of immense strength, but is ultimately a creature under God’s rule. Leviathan, an impenetrable, unstoppable, invincible grim king over a demonic horde, presents no danger or threat to God.
Ortlund is not afraid to address rival interpretations. But interpretations of Behemoth and Leviathan as hippo and crocodile seem unconvincing. Ortlund interprets them as supernatural symbols of chaos and evil – that of which God will battle, defeat, and destroy.
Now We Have Seen God
God’s speech is a paradigm-shift for job and a revelation for us as readers. It is gloriously comforting yet profoundly provocative as to understanding God, evil, and the divine drama that is being played out in the world. I am moved, like Job, to say that now we have seen God. Job doesn’t receive an explanation for his suffering, but he still ends up being restored. How much more are we who have Christ?
I received a media copy of Piercing Leviathan and this is my honest review.
December 11, 2022
Ortlund does a great job (pun intended) in tracing the theological drama and motif in the book of Job, keeping a close grip on the meta-question that sets the book up and persists through the entire narrative: will Job love God for who God is, even apart from God's blessings. Ortlund reminds his readers that each of the characters in the book of Job furthers the debate between God and Job's accuser, as Ortlund succinctly summarizes each retributive justice speech by Job's friends-accusers to demonstrate how they fit into the larger "theodicy debate" that the author of the book of Job is presenting. Ortlund does qualify that the book of Job is only a theodicy via a limited definition.
The book is short and easy-pacy to read (perhaps one of the shortest in the 50+ NSBT volume series), as the main focus of Ortlund's book is to demonstrate that the mythological figures of Leviathan and Behemoth in God's second speech (especially Leviathan) is a representation of supernatural chaos and evil that overwhelms Job and his observation of creational order, yet God has chaos within control and is sovereignly overcoming chaos for His good and perfect will. I think Ortlund does a fair case in demonstrating Leviathan as the chaotic-mythic figure in God's speech, making his case by drawing from both Ancient Near East (ANE) studies and biblical sources (Psalm 74, Isaiah 27).
However, there were two limitations, one stylistic and one theological, that weakens this book. Firstly, because this is such a short read, Ortlund has the tendency to first present the multiple interpretations that he disagrees with and are contrary to his point. An example would be the popular view that Levithian is a crocodile and Behemot is a hippotamus, merely wild animals and not supernatural-symbolic, figurative creatures of chaos and evil. I am all behind presenting the contrary views to strengthen and defend the main argument posited, however, the reading experience felt a bit laborious, as readers that desire to get to Ortlund's main point have to plough through a series of arguments that he presents against contrary views, rather than having his main point presented upfront. Arguably, more space was given to debate the contrary views that to build up his major argument.
Secondly, the theological motif and concept of "supernatural chaos and evil" is left underdeveloped. I am convinced that Leviathan and all its related archetypes (the serpent and the dragon) does symbolize evil and chaos. But what is meant by "supernatural chaos and evil" should have warranted more theologizing in Ortlund's work. Biblical scholars and Old Testament commentators, especially those that lean conservatively, would find the concept of "chaos" suspiciously dependent on the work of form criticism -- the chaoskampf motif of Herman Gunkel. Essentially, form criticism, with reference to ANE studies, posits that "chaos" as an element of moral evil was prevalent in Ancient Near Eastern myth and cultic beliefs, therefore, OT theology is dependent on ANE sources for its conception of "chaos as evil." By not giving additional attention to developing how this conception of "supernatural chaos and evil" fits into the broader systematic-theological picture, it runs the risk of sounding gnostic (or worst yet, Manichean), as if "evil" or "chaos" is a kind of independent force that stands opposing God as an equalling rival. I know this is probably not Ortlund's view, but the overall work and main point could have been strengthened if he gave additional space and thought to develop theological what is meant by "supernatural chaos and evil" and how it fits in the entire body of theology.
All that said, it was mostly an enjoyable, edifying, and succinct study. Many exegetical observations and conclusions were written movingly to encourage the readers to wrestle through the "theodicy drama" along with Job. And I believe, taking my cues from Geerhardus Vos, that the best and most faithful kind of biblical theology presented are those where Christians themselves are found situated in the grand redemptive drama of God.
The book is short and easy-pacy to read (perhaps one of the shortest in the 50+ NSBT volume series), as the main focus of Ortlund's book is to demonstrate that the mythological figures of Leviathan and Behemoth in God's second speech (especially Leviathan) is a representation of supernatural chaos and evil that overwhelms Job and his observation of creational order, yet God has chaos within control and is sovereignly overcoming chaos for His good and perfect will. I think Ortlund does a fair case in demonstrating Leviathan as the chaotic-mythic figure in God's speech, making his case by drawing from both Ancient Near East (ANE) studies and biblical sources (Psalm 74, Isaiah 27).
However, there were two limitations, one stylistic and one theological, that weakens this book. Firstly, because this is such a short read, Ortlund has the tendency to first present the multiple interpretations that he disagrees with and are contrary to his point. An example would be the popular view that Levithian is a crocodile and Behemot is a hippotamus, merely wild animals and not supernatural-symbolic, figurative creatures of chaos and evil. I am all behind presenting the contrary views to strengthen and defend the main argument posited, however, the reading experience felt a bit laborious, as readers that desire to get to Ortlund's main point have to plough through a series of arguments that he presents against contrary views, rather than having his main point presented upfront. Arguably, more space was given to debate the contrary views that to build up his major argument.
Secondly, the theological motif and concept of "supernatural chaos and evil" is left underdeveloped. I am convinced that Leviathan and all its related archetypes (the serpent and the dragon) does symbolize evil and chaos. But what is meant by "supernatural chaos and evil" should have warranted more theologizing in Ortlund's work. Biblical scholars and Old Testament commentators, especially those that lean conservatively, would find the concept of "chaos" suspiciously dependent on the work of form criticism -- the chaoskampf motif of Herman Gunkel. Essentially, form criticism, with reference to ANE studies, posits that "chaos" as an element of moral evil was prevalent in Ancient Near Eastern myth and cultic beliefs, therefore, OT theology is dependent on ANE sources for its conception of "chaos as evil." By not giving additional attention to developing how this conception of "supernatural chaos and evil" fits into the broader systematic-theological picture, it runs the risk of sounding gnostic (or worst yet, Manichean), as if "evil" or "chaos" is a kind of independent force that stands opposing God as an equalling rival. I know this is probably not Ortlund's view, but the overall work and main point could have been strengthened if he gave additional space and thought to develop theological what is meant by "supernatural chaos and evil" and how it fits in the entire body of theology.
All that said, it was mostly an enjoyable, edifying, and succinct study. Many exegetical observations and conclusions were written movingly to encourage the readers to wrestle through the "theodicy drama" along with Job. And I believe, taking my cues from Geerhardus Vos, that the best and most faithful kind of biblical theology presented are those where Christians themselves are found situated in the grand redemptive drama of God.
September 14, 2024
An excellent volume. Ortlund helps us to understand the complexities of the Job narrative. I appreciate how Ortlund is honest with what is clear and where there are differences in scholarly interpretation he describes them clearly and charitably.
I believe that his explanation of Behemoth and Leviathan as creature of chaos and evil help to make sense of their role in the text than some other interpretations. I also think that the framework Ortlund provides has important implications for the way we view creation. It can call us out of a modern utilitarian view of creation. Creation is not good because it is good for me but it’s goodness is founded on the goodness of the Creator and His sustaining work.
There are more thoughts that I have but I certainly recommend this book.
I believe that his explanation of Behemoth and Leviathan as creature of chaos and evil help to make sense of their role in the text than some other interpretations. I also think that the framework Ortlund provides has important implications for the way we view creation. It can call us out of a modern utilitarian view of creation. Creation is not good because it is good for me but it’s goodness is founded on the goodness of the Creator and His sustaining work.
There are more thoughts that I have but I certainly recommend this book.
March 6, 2025
Super helpful book. I loved it and would recommend it and read it again. It wasn’t too hard for me, a layperson, to read. I felt like the ideas were similar to the book Suffering Wisely and Well by Eric Ortland. Suffering Wisely and Well went more into practical ways to comfort others and how to deal with unexplained “undeserved” suffering, while Piercing Leviathon was a more academic (but still very readable) treatment of each of the sections of the book of Job and what answers the book affords. I felt like I learned a lot.
June 24, 2023
A fascinating and carefully constructed survey of the book of Job. The primary focus is on the significance of behemoth and leviathan in God’s second speech to Job. This book helped me greatly in my understanding and appreciation of the book of Job, and how it points us to joyful trust in God in the midst of suffering. Highly recommended.
August 28, 2023
A deep understanding of 'useless' suffering.
For years the answers for the book of Job have been unsatisfying. To think God answers Job with a who are you to question me attitude always left me in reverence yet bewildered. Eric c Ortlund offers a great answer to the way in which God answers that leaves the reader in awe and realizing that all suffering brings us closer to God.
For years the answers for the book of Job have been unsatisfying. To think God answers Job with a who are you to question me attitude always left me in reverence yet bewildered. Eric c Ortlund offers a great answer to the way in which God answers that leaves the reader in awe and realizing that all suffering brings us closer to God.
August 17, 2023
I'm finding myself more and more thankful and shaped by Ortlund's interaction with the text. Though he doesn't yet have a proper "commentary" on Job, I have found his two books indispensable for understanding,preaching, and enjoyment of the book.
June 3, 2022
This is the best summary/explanation/commentary/theology of Job I've ever encountered.
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