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Job refused to buy the three "comforters'" analysis of his situation, because they traced only one thread of God's method of operating: his judgment for sin. But what happens when someone suffers because God chooses that person to illustrate his grace and glory? Job forthrightly affirmed: "I have not denied the words of the Holy One;" "I have kept to [God's] way without turning aside;" and "my lips will not speak wickedness and my tongue will not utter deceit." Consequently, Job continued to make his appeal to God, whom he called his "umpire," "arbitrator," or "mediator," or his "witness" who was in heaven and would plead his case and the One he would see in his flesh after his body was resurrected.

So what did God say to Job and his friends' banter about the justification for God's ways? Surprisingly enough, God makes no charge against Job in all of this. In fact, God had already declared Job "blameless and upright" (Job 1:1); that is why he had been chosen for this test. That did not mean, however, that Job was absolutely without fault. Job did acknowledge his sin, but claimed he was without duplicity, hypocrisy, or pretense and that he loved and served God with his whole heart. More significantly, the epilogue of indicts Job's three friends (but not Elihu, who argued that Job's suffering was instructive) for wrongly applying to Job the doctrine of retributive suffering. "You have not spoken of me what is right as my servant Job has," concluded the Lord.

Where then did Job's three friends go wrong? They reduced all evil to "retributive suffering," which is caused by sin and disobedience to God. But there are seven other types of suffering mentioned in the Bible: educational or disciplinary suffering as in or ; vicarious suffering, as in the case of our Lord's death on the Cross; empathetic suffering, where one person's grief affects many others, as illustrates; evidential or testimonial suffering, as in the first two chapters of Job; doxological suffering for the glory of God, as in the man born blind in ; revelational suffering, as in the case of the prophet Hosea's wife abandoning him; and apocalyptic or eschatological suffering that will come at the end of this age.

While we cannot deny that the issue of suffering in the lives of God's people, such as Job, still contains a good deal of mystery, it is just as much a horrible misconception to declare that suffering is God's normal route for every believer as it is to declare that God's goodness means life will always result in prosperity and riches for those who serve the Lord.

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