The book of Job. It's a profound and very
unique book in the Bible for lots of reasons. The story is set in a very obscure
land that's far away from Israel, Uz. The main character, Job, he's not even an
Israelite. And the author, who's anonymous, doesn't even set the story in any clear
period of ancient history. This all seems intentional though. It's like the author
doesn't want us to be distracted by historical questions but rather to focus
simply on the story of Job and on the questions raised by his experience of
suffering. The book of Job has a very clear literary design. It opens and
closes with a short narrative prologue and then epilogue. And then the central body
of the book is dense Hebrew poetry, representing conversations between Job
and four dialogue partners called "the friends." These conversations are then
concluded by a series of poetic speeches given by God to Job. Let's dive in to see
how it works together. The prologue introduces us to Job and we're told that
he's the blameless, upright man who honors God. He's a super good guy. And
then all of a sudden were transported into the heavenly realms and God is
holding court with his staff team. It's a very common image in the Old Testament
describing how God runs the world. And among the heavenly beings is a figure
called "the Satan," which in hebrew means "the Accuser" or "the Prosecutor."
It's like we're watching a court scene. God presents Job as a truly righteous
man and then the accuser challenges God's policy of rewarding righteous people
like Job. He says the only reason Job obeys you is because you bless him with
prosperity. Let Job suffer-- then we'll see how righteous he actually is. And then
God agrees to let the accuser inflict suffering on Job. Now it's at this point
in the story that most of us go, "What? Why did God do that?" and then we assume that
this book is going to answer that question--why God allows good people to
suffer. But as you read on, the book doesn't answer that question. Nothing
in the book ever answers that question. The prologue is setting up the real
questions this book is trying to get at. Questions about God's justice and
whether God operates the universe according to the strict principle of
justice. And the response to those questions comes as you read through to
the end of the book, not at the beginning. The ultimate reason for Job suffering is
simply never revealed. So the prologue concludes with a suffering and
bewildered Job who's rebuked by his wife and he's approached by three friends who
are going to try and provide wisdom and counsel. Their names are Eliphaz the
Temanite, Bildad the Shuhite, and Zophar the Naamathite. They are all non-Israelites, like Job. And they represent the
best of ancient Near Eastern thinking about God and suffering in the human
condition. And this moves into the main part of the book. First Job speaks. This
is how this section of the book works: first, Job is going to speak and then
will follow a response from a friend. Then Job will respond to that friend and then
another friend will respond to Job's response and so on, back and forth
for three cycles. And this whole debate has focused on three questions: "Is
God truly just in character?" and "Does God run the universe on the strict principle
of justice?" And if so, then how is Job's suffering to be explained? As we're going
to see, Job and the friends, they're working from a huge assumption about
what God's justice ought to look like in the world, namely that every single thing
that happens in the universe should operate according to the strict
principle of justice. So if you're a wise, good person and you honor God, good
things will happen to you. God will reward you. But if you're evil and stupid
and do sinful things, bad things will happen to you. God will punish you. Now
Job's constant arguments throughout his speeches is this: first of all, that he's
innocent and so the implication of that is that his suffering is not a divine
punishment. Now we know from the prologue, both of these things are true. Remember,
God Himself said Job is righteous and blameless. And so Job concludes his argument
by accusing God. God either doesn't run the world according to justice, or even
worse, God Himself is simply unjust. The friends, on the other hand, they beg to
differ. Their argument is that God is just. The
implication being that God always runs the world according to justice in this
way and so they conclude by accusing not God, but Job. Job must have done
something really, really bad for God to punish him like this. They even start
making up possible sins that Job must have committed. Job protests all of this.
In fact, he gets so fed up with the friends that he eventually just gives up
on them. He takes up his case directly with God. Now something to be aware of is
that Job, he's on an emotional roller coaster in these poems. He used to think
that God is just, but now he can't reconcile that with his suffering. And so,
in some outbursts Job will accuse God of being a bully. Once he even declares that
God has orchestrated all the injustice in the world. But the moment he utters that
thought, he's terrified of it because he wants to hope and believe that God is
truly just. Job is all over the place in this section. And so he makes one last
statement of his innocence and then he demands that God show up personally to
explain himself. Now it's at this point that a surprise friend shows up, Elihu the Buzite. Now, he's not an
Israelite but he does have a Hebrew name. And Elihu has the same assumption as
Job and the friends. . He argues that God is just and that that implies that God
always operates the universe according to justice. But then Elihu draws a more
sophisticated conclusion about why good people suffer. It may not be punishment
for sin in the past. God might inflict suffering as a warning to
help people avoid sin in the future. Or God might use pain and suffering to
build character or to teach people valuable lessons. Elihu doesn't claim to know why
Job is suffering but one thing he is certain of: Job is wrong to accuse God of being
unjust. Job doesn't even respond to Elihu and the dialogues come to a close . It's like
the wisdom of the Ancients has been spent and the mystery remains. And then
all of a sudden God shows up in a whirlwind and he responds to Job
personally. He first responds to Job's accusation that he is unjust and
incompetent at running the universe. So God takes Job on a virtual tour of the
universe and he starts asking him all these questions about the order and origins of
the cosmos. Was Job ever around when God architected the earth or organized the
constellations? Has Job ever commanded the sunrise or controlled the weather? God has his eyes on all of these cosmic
details that Job has never even conceived of. Then God starts going into
detail describing the grazing habits of mountain goats and how deer give birth,
or the feeding patterns of lions and wild donkeys. What's the point of all
this? Remember the assumption of Job and his friends about what it looks like
for God to run the world according to justice. Underneath that assumption is a deeper
one that Job and his friends have a wide enough perspective on life to make such
a claim about how God ought to run the world. And God's response with this virtual tour,
it deconstructs all of these assumptions. It first of all shows that the
universe is a vast, complex place and that God has his eyes on all of it--every
detail. Job on the other hand, has only the small horizon of his life experience
to draw from. His view of the world is very limited and so what looks like
divine injustice from Job's point of view needs to be seen in an infinitely
larger context. Job is simply not in a position to make such a huge accusation
about God. After the virtual tour, God asks Job if he would like to micromanage
the world for a day according to the strict principle of justice that Job and
his friends assume; punishing every evil deed of every person at every moment with
precise retribution. The fact is that carrying out justice in
a world like ours, it's extremely complex. It's never black and white like Job and
the friends seem to think. Which leads to God's last point. He starts describing
these two fantastic creatures, Behemoth and Leviathan, which some people think
are poetic depictions of the hippo and crocodile. More likely they refer to
well-known creatures from ancient Near Eastern mythology that are used
elsewhere in the Bible as symbols of the disorder and danger that exists in God's
good world. These creatures, they're not evil. God is actually quite proud of them. But they're not safe either. The point is that God's world is amazing and very good but it's not perfect or
always safe. God's world has order and beauty but it's also wild and
sometimes dangerous, just like these two fantastic creatures. And so we come back
to the big question of Job's suffering. Why is there suffering in God's world--
whether it's from earthquakes or wild animals or from other humans. God
doesn't explain why. What he says is that we live in an extremely complex, amazing
world that at this stage at least is not designed to prevent suffering. And that's
God's response. Job challenged God's justice. God responds that Job doesn't
have sufficient knowledge about our universe to make such a claim. Job demanded a full explanation from
God and what God asked Job for is trust in His wisdom and character. And so, Job
responds with humility and repentance. He apologizes for accusing God and he
acknowledges that he's overstepped his bounds. Then all of a sudden the book
concludes with a short epilogue. First God says that the friends were wrong,
that their ideas about God's justice were just too simple-- not true to the
complexity of the world or God's wisdom. And then God says that Job has spoken
rightly about him. Now this is surprising because it can't apply to everything Job said. I mean we know Job drew hasty
and wrong conclusions, but God still approves of Job's wrestling. How Job
came honestly before God with all of his emotion and pain and simply wanted to
talk to God himself. And God says that's the right way to process through all of
this, through the struggle of prayer. The book concludes with Job having his health, his
family, his wealth, all restored-- not as a reward for good
behavior but simply as a generous gift from God. And that's the end of the book.
The book of Job, it doesn't unlock the puzzle of why bad things happen to good
people. Rather it does invite us to trust God's wisdom when we do encounter
suffering rather than try and figure out the reason for it. When we search for
reasons we tend to either simplify God--like the friends-- or like Job,
accuse God, but based on limited evidence. And so the book is inviting us to honestly
bring our pain and our grief to God and to trust that God actually cares and
that he knows what he's doing. And that's what the book of Job is all about.
