One of the goals of this post is to show that the Book of Job talks to the sufferer, then and now, in a way that many pieces of Old Testament Scripture simply do not. In its narrative, it challenges us to face suffering from the perspective of a healthy relationship with God. In other words, the Book of Job strips away the excuses and implied reasons that we may attempt to use in order to rationalize foolish behavior during times of intense and personal distress. We, as Christians, are still expected to live rightly before God during these times – really, especially during these times – for it is precisely during those time which our Lord places us on a pedestal to shine forth his glory the most. Many of the other goals for this post stem from the fact that the Book of Job is considered to be a literary unit. In order to understand the message of this book, the following needed to be discussed: how the opening scene, between God and Satan, is used in this book; this book’s characters and their theologies; Elihu as mediator; finally, the meaning of the Book of Job.
Job 1-3
Job’s Character
The personal character of the heart of Job is shown to be one of the utmost integrity. The prologue of Job, displays this immediately, “There was a man…who name was Job, and that man was blameless and upright, one who feared God and turned away from evil” (1:1). Job feared God to point of preemptively performing the necessary burnt offerings for sins that his children may have committed in act or thought, “he would rise early in the morning and offer burnt offerings…Job said, ‘It may be that my children have sinned, and cursed God in their hearts’” (1:5). This is the portrait of a man who took his relationship and standing before the Lord quite seriously. Job was also a blessed man, during this time, wealth was measured in livestock.[1] According to Job 1:3, he owned 7000 sheep, 3000 camel, 500 yoke of oxen, 500 female donkeys, and many servants – this was a man who seemed to not let his prosperity interfere with his relationship with God. We can know this, as the ending of verse five clues us in to Job’s practice of sin offerings, “Thus Job did continually”.
The Wager
For many, the Elihu discourses in chapters 32-37, are the most difficult part of Job to grapple with. However, 1:6-12 and 2:1-6, seem to be at least as challenging, if not more, to handle, especially if one holds to the historical view of the Book of Job (in that, this book details actual events). However, as LaSor concludes while commenting on Job, “the value of the story does not rest on a possible historical basis”.[2]
In verses 9-11 of Job 1, Satan alleges that Job only fears and serves God because God protects and prospers Job – in other words, Satan views Job’s relationship with God as being purely for personal gain. Thus, Satan is challenging Job’s status with God in three ways: his righteousness, his fear of God, and his avoidance of sin.[3] In this challenge, Satan makes a wager with God that if he would destroy all of Job’s possessions, Job would turn on God. The Lord agrees to this wager under the condition that Job, himself, not be harmed. Later, in verse 5 of chapter two, Satan further challenges God to up the ante, “touch his bone and his flesh, and he will curse you to your face”. God also agrees to this, again, with conditions – Job’s life must be spared. This whole interchange between God and Satan sets-up the reader to face one of the major themes of this book – the implications and legitimacy of retribution theology and how it relates to prosperity.[4]
Job’s Initial Reactions to the Curses
In, what appears to be, a period of one day, four calamities befell that which was Job’s (Job 1:14-19). Sabeans and Chaldeans ran off with his oxen, donkeys, and camels; as well as, killing all of his servants. Fire consumed his sheep and the rest of his servants, while a great wind knocked down the house that his ten children were staying in, killing all ten of them. If it is true that wealth was measured in livestock, this would have been equivalent to an investor getting news that the Stock Market had crashed and the companies he’d invested in all went under preventing him from recouping his loses – Job lost everything except for his very life. A similar scenario to this has occurred in recent memory – the financial crash of 2008-2009. A German billionaire industrialist committed suicide by throwing himself under a train as a result of the financial troubles that his businesses were running into during this time.[5] What was Job’s response to his crisis? In his obvious anguish, he worshiped and expressed tremendous perspective, “Then Job arose and tore his robe and shaved his head and fell on the ground and worshiped. And he said, ‘Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord’” (Job 1:20-21). Furthermore, we have reason to believe that beyond this moment, Job responded appropriately, in light of his position before God, “In all this Job did not sin or charge God with wrong” (Job 1:22).
Satan wasn’t satisfied with this result, however, and as we’ve already noted, he pressed God to put Job to another great test – afflict Job’s body with sores. In verse 8 of Job 2, we find Job sitting in a pile of ashes scratching his sores with a piece of broken pottery hoping to find some relief from his physical anguish. He’s still not cursing God, however; but, his wife is not satisfied with this, as we see with her remark, “Do you still hold fast your integrity? Curse God and die” (Job 2:9). Job’s response is immediate, just, and gentle – “You speak as one of the foolish women would speak. Shall we receive good from God, and shall we not receive evil? (Job 2:10). This is an interesting choice of words, as Job seems to be asserting that this evil is directly from God. Walton, however, disagrees with this view, asserting that Job’s words, at most, leave open an ambiguity that must be resolved later in the book.[6] Job offers credence to this view, as this part of the narrative concludes with, “In all this Job did not sin with his lips” (Job 2:10d). Carson notes that Job’s response to his wife displays that Job had thought about the possible catastrophic loss of his property and/or family, in the past, in order to have been able to submit his initial responses to it.[7]
Introducing the Three Friends and the Lament of Job
With the conclusion of the second chapter, come Job’s three friends – Eliphaz, Bildad, and Zophar – onto the scene. Hoping to comfort him, and displaying some wisdom, they decided to approach Job with torn clothing, cries of distress, and ashes covering their heads (2:12); they also resolved to sit silently with Job, which they did, until Job’s lament of his conception and birth of chapter three. After chapter three, the substance of Eliphaz’s, Bildad’s, and Zophar’s theology comes to the fore.
Carson summarizes some of the major points made through chapter three. First, the Book of Job brings forth the idea that suffering is under the sovereignty of God, as Satan can only afflict Job with God’s permission and within God’s guidelines. Second, the concept of innocent suffering is based upon the uprightness of Job; in other words, Job’s suffering is not related to his sin. Third, God does not blame Job for his frank expression of despair in chapter 3 – frankness is better than false-piety following a tragedy. Fourth, the source of Job’s suffering is not revealed to him or to any other human. Fifth, in his lament, Job never displayed a loss of faith or trust in God – Job does not “curse God and die” – nor does Job ignore God, but speaks openly and challengingly to God.[8]
Job 4-31
In this section, the position of each of Job’s friends will be summarized, as well as, Job’s response and overall position. This section will prepare us for a discussion on Elihu, who, ultimately, will prepare Job to hear God’s perspective.
Eliphaz, Bildad, and Zophar Wrestle with Job’s Innocence
All three of Job’s friends represent the Ancient Near Eastern retribution theology, which teaches that if you live a righteous life, you will be blessed (see Job’s life in chapter 1, prior to “the wager”); but, if you sin, you will be cursed. Eliphaz’s alignment with this theology is immediately obvious within the substance of his questions in 4:7, “who that was innocent ever perished? Or where were the upright cut off?” His point is clear; Job must be sinning in some way, as he is obviously suffering. Eliphaz encourages Job to repent, but only so that he could be materially restored (5:17-19). Carson sums up this well, “Job, if you confess your sin, and plead God’s goodness, you will find yourself restored to your former comforts.”[9] Eliphaz’s perception of God was that of the “initiator and reliever of suffering”, thus, if Job confessed the sin which, in Eliphaz’s mind, he surely had committed, things would go better for Job.[10] Job speaks to all three of his friends, professing his innocence – however, he invites them to show him his guilt, if indeed it exists (6:24), which is what Bildad sought to do.
Bildad’s fundamental assumption that God is just, coupled with his obvious subscription to retribution theology are the basis for his attack on Job’s basic assumption – his innocence before God. Bildad didn’t mince words, he accused Job of being a doer of evil (8:20) and asserted that Job’s belief of personal innocence was an insult to God’s justice and righteousness (8:3). In short, Job was getting what he deserved, as, in Bildad’s frame of reference, Job cannot substantiate his claim of innocence.[11] Because Job professes innocence, however, Bildad is left with the conclusion that Job must not know God (18:21).
Next, is Zophar who, like Bildad, went from being a friend of Job to an accuser of Job. Zophar opens up in 11:6c as if he is the omniscient One,” Know then that God exacts of you less than your guilt deserves.” By this, Zophar is clearly on the attack against Job’s integrity and profession of innocence.[12] In the twentieth chapter, Zophar accuses Job of: pride (v. 6), perishing in his own dung (v. 7), and being an oppressor of the poor (v. 19). Like the previous two, Zophar speaks to Job’s loss as being just, as, according to Zophar only the wicked are brought low (20:20-22) – this is another clear indication of the retribution theology.
Job’s Frustration
One could legitimately place the foci of Job’s frustration in chapters 4-31 with the attacks of his friends and supposed comforters. However, there is a deeper issue that can be easy to miss if too much attention is given to Job’s friends – the true reason for Job’s frustration lies in his theology and assumption of the nature of the universe. Just like his three friends, Job holds to retribution theology – the interplay of chapters 7-9 reveal this.
Job’s frustration expressed in 7:12 is related to his view of the orderliness of the universe. That he would complain to the Lord and ask if he was “the sea, or a sea monster that you set a guard over me” is, as Walton claims, a reference to the idea that God keeps his orderly systematizing of the universe under his close watch.[13] Job charges that he is no threat to God’s order and shouldn’t be under this close scrutiny. In other words, Job is claiming that while he may be a sinner, surely his sins aren’t commensurate with the level of punishment being doled out to him by God. This viewpoint makes sense if Job holds to a form of retribution theology. Retribution theology directly links our choices, thoughts, and desires with God’s blessings and curses toward man – if we live righteously the God will bless us, if we sin then God’s justice demands that we be cursed. Here it is – Job complains that any sin that he might have committed (Job never admits to any sin, as he’s professing innocence) surely would not be commensurate to this level of punishment.
Bildad immediately returns service, at the opening of chapter 8, “How long will you say these things, and the words of your mouth be a great wind? Does God pervert justice? Or does the Almighty pervert the right? If you will seek God and plead with the Almighty for mercy, if you are pure and upright, surely then he will rouse himself for you and restore your rightful habitation.” (vv. 2-3, 5-6). Carson comments, here, that Job is so sure that he is innocent and that his punishment is misplaced that he is close to charging God with being unjust. Bildad’s view is that God is just, if Job is suffering then it must be because that he justly deserves it. Bildad supplies further evidence here, since God has not restored Job, he surely must be guilty or something.[14]
Chapter 9 reveals Job’s problem – he’s in a lose-lose situation, his theology and the reality of the situation, both of which he is holding to with an iron grip, have backed him into a corner and he sees no escape. If he is truly innocent, his only recourse is to charge God, and beg for a mediator. “How then can I answer him, choosing my words with him? Though I am in the right, I cannot answer him; I must appeal for mercy to my accuser. I am blameless; I regard not myself; I loathe my life. It is all one; therefore I say, He destroys both the blameless and the wicked. For he is not a man, as I am, that I might answer him, that we should come to trial together. There is no arbiter between us, who might lay his hand on us both.” (vv. 14-15, 21-22, 32-33).
Elihu: Job 32-37
Elihu seems to come out of nowhere, perhaps as someone who was standing near, who had innocently overheard the dialogue between Job and his friends, ever-increasing with heat. His comments seem to originate from the heart of someone who has been in Job’s shoes before. Elihu is obviously the youngest in this group, but he’s also all the more wise with some perspective to share. He speaks not just as someone who’s “been there”; but, also, as someone who has been vindicated and lifted up out of the dirt and blood by God. Now, he stands ready to set right some overheard wrongs. Elihu seems sent of God to help Job to reflect upon what his relationship with God is really based upon – is it Job’s piety and righteousness, or it God’s grace?[15] Elihu would likely favor the former. His compulsion to speak is revealed in 32:8, as he makes that case that wisdom does not find its source in age or experience, but in the spirit of God.[16]
As Elihu speaks, he’s obviously angry at Job’s three friends, primarily for two reasons. First, they have attempted to condemn Job apart from the proving their case. Second, they’ve run out of arguments against Job and have missed the point – in other words, they failed to make a real point. His address to Job’s friends points out that they are, unwittingly, acting as agents of the accuser – in their attempt to get Job to accept their position, they end up causing Job greater anguish. They failed to focus on the real issue – which Elihu will elaborate on.[17] Elihu’s anger at Job is precisely because Job considers his own righteousness, in this moment at least, to be greater than the Lord’s – this same charge will be made by God in 40:8.[18]
Elihu’s contribution can be summarized in the following points. First, he makes it clear to Job that his assumption of having caught God in a judicial inconsistency amounts to nothing more than smoke and ash. Job is innocent, we can be confident in this on two grounds: 1.) any supposed guilt, as assumed by Job’s friends, was never a part of the narrative in the narrative between God and Satan; 2.) God never charged him of guilt. However, innocent Job is, however, he still has not grounds to attempt to trap God – man cannot “’out-God’ God” (33:12).[19] Second, Elihu answers Job’s charge that God is silent toward him (23:1-9) by asserting that Job simply has not been listening (33:13-19).[20] God speaks to us in a multitude of ways. One of these ways Job has mentioned by way of complaint – God has been terrorizing him in his dreams (7:14). Elihu then sheds light on Job’s suffering – God is talking to you through it (33:19). This, as Carson points out, is one of the delineations between Elihu and those “miserable comforters” – suffering is not always related to sin.[21] For Elihu, suffering is one of God’s tools to correct and direct his people (33:17-18). Third, Elihu attacks one of Job’s underlying presuppositions in this narrative. Job assumes that people automatically cry out to God when they are oppressed and that God does not answer them. But, according to Elihu, these people don’t want God, as he is, only his deliverance (35:9-10); they do not cry out in a personal way, “But none says, ‘Where is God my Maker, who gives songs in the night… There they cry out, but he does not answer, because of the pride of evil men” (35:10, 12). Thus, if Job is not approaching God appropriately, what ground does he have to expect an answer from God (35:14-16)?[22] Fourth, Elihu proclaims God’s justice, “I will get my knowledge from afar and ascribe righteousness to my Maker” (36:3). In other words, regardless of the apparent circumstances of the moment, the righteousness and justice of God must be assumed.[23] If it truly is the case that God is justice and righteousness, how then can man understand it in moments comparable to Job’s? Thus, Elihu admonishes Job, in his pursuit of comfort, to turn away from his current course, “Take care; do not turn to iniquity, for this you have chosen rather than affliction” (36:20). For Elihu, it is far better to be a “chastised saint than a carefree sinner”.[24] Elihu’s primary role in this narrative is to prepare Job’s heart and mind to hear and accept God’s soon coming perspective.
Job 38-42
God Answers Job
Just prior to this part of the book, Job had plans on playing the role of prosecuting attorney, demanding answers from the likes of God. However, God will quickly place this relationship in right order – God will be doing the questioning and demanding answers of Job.
God’s immediate description of Job (38:2) seems contradictory to that which is recorded in the prologue (“blameless”, 1:1). However, God is describing Job’s current understanding of him – it is deeply flawed.[25] God also is descriptive of Job’s characterization of God’s plan for his suffering – God calls it darkness. In other words, God is accusing Job of committing evil, in that, Job is assuming that God is unjust in allowing pain to accompany his life.
Nowhere in these four chapters, does God specifically address Job’s suffering; nor, did he directly answer Job’s charge of God being unjust. God’s response to Job was to emphasize who he is, in relation to the whole creation and in relation to the creatures in his creation.[26] Carson proposes a two-fold nature to God’s response. First, God charges Job with attempt to darken God’s “counsel by words without knowledge” (38:2a). In other words, God is calling Job out for attempting to justify his position before his friends by pointing his finger at God. Because Job was nowhere to be found, “when I laid the foundation of the earth” (38:4) and because, not even “the wild ox are willing to serve” Job (39:9), he was in no position to judge God. Second, if Job clearly does not understand how God orders things, from the grandeur of the whole created order, down to the micro of animal life, how can he possibly claim to understand the nature of his suffering by blaming God with injustice by allowing it to come upon him?[27] Within God’s speech (38-39), God’s sovereignty and command over all of his creation is clearly and majestically portrayed – every creature on earth illustrates God’s glory.
God then gives the floor over to Job, “Shall the faultfinder contend with the Almighty? He who argues with God, let him answer it?” (40:2). Job’s replies, not by admitting his wrong understanding, but with a promise to shut up. While Job clearly demonstrates proper humility in the face of the Creator of the universe – which is the position that he started from (1:20-21; 2:10) and where he should have remained – this does not satisfy God’s question (40:3-5).[28] Thus, God presents a second speech, in which he reaffirms his justice without defending it.[29]
Within this second speech, God introduces two organisms – the behemoth and the leviathan – whose meaning and/or representation has been debated, and will likely continue to be debated, within theological circles.[30] However, what they are, specifically is not more important than God’s message to Job, here. God’s point is that if Job cannot put on royal robes and order and rule the universe, from the macro down to the micro level, any better than God can, he needs to put his trust in God – which seems to be the point of his face-to-face meeting with the Almighty.[31]
Job’s Repentance
Job’s response to God’s dual speeches should be expected. Since it is God’s position that if Job cannot understand God’s order in creation, he cannot possibly understand God, it would be out of place for Job to say, “I understand”. Even though Job surely learned a lesson in his encounter with the Lord, understanding of God’s ways is likely not to be a part of it. Instead, Job states, “but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (42:5b-6). Job does not repent of his supposed sinful position, as charged by his three friends. Rather, he repents of: insulting God’s justice; demanding an answer from God; and not knowing God better – lack of trust.[32] It must be noted that at no time does God demand that Job repent – but, his repentance is thoroughly appropriate. Job recognized that he didn’t understand God. He also recognized that he should have trusted God – and not, in spite of not understanding God, but because, he should have recognized the basis of his relationship with the Lord – God’s grace.
It is through God’s grace, alone, which Job’s fortunes were restored and doubled (42:10-15). It was not through Job’s recognition of his need to shut his mouth nor in his repentance that unlocked the doors to these blessings. Job, surely, did not earn them back, nor deserve them – who among us does? Beyond this, the reader must recognize, as Carson points out, that this restoration, in no way, removed the fact of his suffering and immense loss (consider that all ten of his children were killed, at once).[33] Anyone who has suffered and come through it restored knows this – Job carried these pains, and the accompanying lesson, with him the remainder of his life.
The Message of Job
Job teaches us how to live in the face of suffering. During these times, we must see the necessity in earnestly seeking out God – like Job, those who suffer are not abandoned by God. For those close to God, suffering is for the purpose of accomplishing a greater good. I can empathize with someone in the pangs of suffering much better when I’ve suffered myself. For those not close to God, he often uses pain and suffering as a method of grabbing our attention in hopes of turning our hearts toward him. In a fallen world, we need to be aware that suffering only makes sense in light of God. Job also makes the people of God aware that in this time of weakness, the Accuser, Satan, will use whatever tool, person, and method that he can to increase the intensity of our pain. This is seen quite clearly in Job’s three friends. The wisest thing that they did was the seven days of silent presence with Job – it was when they opened their mouths that they placed themselves in the toolbox of Satan. This also means that when we, as Christians, attempt to console those who are suffering, we need to prayerfully and carefully consider our words. We should also consider that, at times, the best and most deeply felt words of comfort are none at all.
The message here goes beyond a simple formula for how to deal with suffering. Job teaches us that our suffering may not have anything to do with our sinfulness. In other words, simple retribution theologies do not explain how God orders his world – this also means that related theologies (prosperity movement) are deflated, as well. One of the clearest messages of the New Testament is that those who align themselves with Christ shouldn’t be surprised when we suffer. Many passages make a plain statement – in this world, expect suffering, for the forces of darkness that inhabit this world hate you because of who you represent (Mark 10:39; John 15:20; Phil. 3:8-10; 1 Peter 4:12-14). However, our union with Christ should help us know that we are secure in God – he gives us the strength and grace that we need to live in the conditions that he places us in (2 Cor. 12:9).
Conclusion
The intentions of Job’s friends were clearly honorable – they wanted to see Job restored. However, they clearly lacked the wisdom to pose a good response to Job’s suffering. Their response, which is an easy one, was to blame Job for something unjust and sinful that he had done. To them, he deserved what he was getting. Job’s intentions were also quite honorable. Like his three friends, however, he also lacked the wisdom to endure well in the midst of his suffering. One could conclude that Job may have endured well if not for his friends. A quick review of the chronological events may points to this – Job lamented his birth in chapter 3 and their response was to open Job’s eyes to his supposed faults! It could be argued that, had they chose to comfort him and simply listened to him, Job would not have placed the blame on God.
Waters provides for us a list of sixteen lessons taught in the Book of Job, some of them are listed here. First, the life of believers is directly linked with God’s unseen and unknown purposes. Surrendering to God must involve the knowledge that we are also consciously surrendering control. Second, although we may never fully understand the purposes of blessings and sufferings, we can be confident that the justice of God, even when delays are perceived, never fails. Third, we don’t deserve the blessings that we receive in this life. We find the basis for them solely in God’s grace. Fourth, many who suffer don’t deserve it (although, it must be noted that there is room, biblically, that some who suffer do deserve it). For a Christian, suffering must be viewed through the lens of Christ. Because we know that God is ultimately sovereign and providentially orders our lives, we can suffer with the confidence that he will either, bring us through it and glorify himself in our testimony, or bring us home to be with him. Out lack of understand with regards to the specific purpose of specific instances of suffering should not be reflective of our confidence and faith in who deigns purpose, order, justice. Fifth, even the “greatest” of Christians have struggled with their own personal undeserved suffering (a quick perusal of a good text on Church History teaches us this) and we are giving no reason to believe that this will cease to be the case, in this world. Sixth, Job’s response to God in chapter 42 proved Satan’s claims (Job 1-2) to be mute. We should be aware of this fact, that a right response to suffering does two things: it silences our Accuser and it vindicates the work of God in our lives.[34]
[1]D.A. Carson, “Job: Mystery and Faith” Southern Baptist Journal of Theology 4.2 (2000),39.
[2] LaSor, Hubbard, & Frederic W. Bush, Old Testament Survey: The Message, form, and Background of the Old Testament 2nd ed. (Grand Rapids: Eerdmans, 1996), 472.
[5] NBCnews.com, “Billionaire Kills Himself over Financial Crises”, Associated Press (January 6, 2009), http://www.nbcnews.com/id/28522036/ns/business-world_business/t/billionaire-kills-himself-over-financial-crisis/#.VIEgknrF_50, accessed December 4, 2014.
[6]John H. Walton, The NIV Application Commentary: Job (Grand Rapids: Zondervan, 2012), 104.