(Job 1:22).” Eventually, this fact is stated again at the end of the story to remind the reader and also to pressure the reader into believing that Job was not trying to assume that he knew the ways of God. Job did not hold Him to any of the standards that people often attribute to God’s nature, nor did he blame God for not fulfilling blessing him for living a righteous life.
During the second conversation between God and Satan in the text, the Lord once again brags to Satan of his homeboy Job. But this time, Satan believes he knows what will push Job over the edge: “But stretch out your hand and strike his flesh and bones, and he will surely curse you to your face (Job 2:5).” Here, one must now consider how interesting it is that Satan tells God to “stretch out your hand” and torture Job physically. In the first episode where all Job’s possessions and family were struck down, it could be interpreted as Satan doing the evil with God’s permission. However, this verse is offering that it is God Himself who is doing the evil to Job. God accepts the challenge and Job is inflicted with boils, but remains alive and unwilling to curse the face of God. Instead, Job curses his own birth (Job 3:1).
Now Job’s friends come to be with him during his suffering. Theoretically, these friends the common theological view that God only punishes those who are evil and the he protects those who are innocent. This idea of a God does reflect the expressions of the rest of the Bible, but that is not the real issue here—the real problem is that Job’s friends are not considering God’s omnipotence, and that He is not limited to doing only that which is just in terms of man. Their opinions of God are what many people see, and which the book of Job is arguing against, the problem of evil. Bildad insists that Job and his children must have done something to deserve their fates because God (apparently) punishes the evil: “Does God pervert justice? (Job 8:3)” According to Job’s friends, the answer is definitely not. They believe that God the equivalent to Justice, and that God cannot pervert justice without perverting himself. But there are two more silent spots to notice here—the reason for why Job’s friends think God is solely just is not mentioned, and neither is their offering of another explanation for Job’s suffering. In fact, one might even ask what kind of friends they were in the first place! It seems like Job’s friends only make him more miserable when he asks them to “use my humiliation against me (Job 19:5)” if he has sinned against God. Why doesn’t God intervene in this conversation? Is it to further add to Job’s undeserving punishment? This silent spot can also be interpreted as allowing for a God who is not only capable of evil, but delivers punishment in due time (as Job’s friends were later punished for accusing Job).
Just as the story began with Satan’s challenge to God, Job then challenges his friends’ theology of a God who only punishes the evil and rewards the good. But a wise young man named Elihu beseeches Job and his visitors to consider the power and the beauty of God rather than trying to decide His nature (Job 36:2-32). But Job is not satisfied with this answer and puts his life on the line by demanding that God provide an explanation for all that has happened to him, his family, and his possessions. In sticking his neck out, he says, “..I sign now my defense-let the Almighty answer me; let my accuser put his indictment in writing (Job 31: 35).” This seems to be a very proud response from someone who has been humble despite being someone who has suffered greatly. But God indulges Job’s pride and presumption by answering him, “…out of the whirlwind (Job 38:1).” But instead of giving Job a direct answer to his questions, God speaks of His own power over land, space, and time. He does not answer whether or not Job’s fate was just, or how much of it He was directly involved with. Instead, He asks Job the question that will ultimately prove Satan right if true: “Will you condemn me that you may be justified (Job 19:9).” But it is not God who is asking that Job repent in order to receive absolution, it is Job’s friends. His friends insist that Job’s claim that if Job was possibly innocent, that God would be false and that, to them, is ridiculous. Therefore, it would appear that the question God asks is most likely directed towards Job’s friends and also the readers who might question God’s authority. After all, Job is simply asking why God he has suffered, not why God isn’t just. God is simply telling Job that they can both be right, since He is above a mortal view of judgment and Job has not committed a sin that deserves punishment. Nonetheless, Job returns to his humble self and admits to God his position above judgment by saying, “Surely I spoke of things I did not understand, things too wonderful for me to know (Job 42:3).”
Finally, Job is proven right by the treatment of Job’s friends. God addressing Eliphaz and saying, “My wrath is kindled against you and against your two friends; because you have not spoken of me what is right, like Job has (Job 7:1).” The only way for them to be saved now is through the prayers of Job. In the concluding epilogue of the book of Job, the narrator is warning about the dangers of trying to serve a God who suits our personal needs instead of serving the God who exists and is not subject to the ideals of mortal men. In fact, this idea is comparable to the first commandment which says, “Thou shall have no other gods before Me.” Throughout this amazing book, the text is showing that God must be allowed to do whatever He wants, and do it all in His own timing. After all, if God is the sole creator of everything, who are we to ask Him if He screwed up? “For my thoughts are not your thoughts, neither are your ways my ways," declares the Lord. As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts. (Isaiah 55:8-9).”
Bibliography:
The Holy Bible, New International Version, © Zondervan Corporation 1996.
