In the Orthodox Church, today is officially a day for the marvelous and mysterious biblical character Job, who is called by that church Righteous Job the Long-Suffering. While the Book of Job is certainly read, used and debated in other Jewish and Christian traditions, this is the only official recognition he gets.
I’ve written before about Job (Yom Kippur and Job, The Radical Book of Job) because there is nothing like it in the Bible, not even close. Robert Alter writes in his enlightening translation and commentary:
The Book of Job is in several ways the most mysterious book of the Hebrew Bible. Formally, as a sustained debate in poetry, it resembles no other text in the canon. Theologically, as a radical challenge to the doctrine of reward for the righteous and punishment for the wicked, it dissents from a consensus view of biblical writers—a dissent compounded by its equally radical rejection of the anthropocentric conception of creation that is expressed in biblical texts from Genesis onward. Its astounding poetry eclipses all other biblical poetry, working in the same formal system but in a style that is often distinct both lexically and imagistically from its biblical counterparts.
“The patience of Job” is the way the story is frequently summarized, suggesting that even in the face of undeserved suffering, Job is a model of how unwavering faith will carry us through the worst times. Once you have read the Book of Job carefully, along with some of the many excellent interpretations, you find that this is not the case. The Book of Job does not solve any mysteries or answer any questions. All it does is deepen mysteries and ask more questions. This isn’t what we might want, but if you’ve lived a life, you know that is what you get. Which is precisely what makes the Book of Job so irreplaceably essential, even if not particularly comforting.