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Few cases in life or in the Bible pose the problem of what seems to be innocent—and therefore unmerited—suffering more strikingly than the biblical depiction of Job. When Job's life is held up against what Psalm 1 and the book of Proverbs teach about the consequences of righteous and unrighteous living, something seems out of whack. Where did Job's three friends (Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite), and Job himself, go so wrong as to call forth God's reprimand at the end of the book?

The prologue to the Book of Job is critical in beginning to answer this question. Satan is given permission to see if Job's piety would hold firm (as God had announced to Satan it would) if Job were assaulted and stripped of his possessions, family, and his health. Job, of course, was unaware of all of this. In effect, it was not Job but God himself who was on trial. Satan's charge was that Job, and all righteous people like him, served God because he blessed them so generously. Job's first response was: "The LORD gave and the LORD has taken away; may the name of the LORD be blessed (Job 1:21b). After Satan tested Job in the area of his health, Job still responded magnificently: "Shall we accept good from God and not trouble?" (Job 2:10b).

Nevertheless, Job's three friends pressed the case against Job, contending that suffering was the result of sin in Job's life. Their arguments went as follows:

Eliphaz: "Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?" (Job 4:7).

Bildad: "Does God pervert justice? Does the Almighty pervert what is right?" (Job 8:3).

Zophar: "Yet if you devote your heart to [the LORD] and stretch out your hands to him, if you will put away the sin that is in your hand and allow no evil to dwell in your tent, then you will lift up your face without shame … But the eyes of the wicked will fail … Their hope will become a dying gasp" (Job 11: 13-20).

Their reasoning is that Job must have sinned and thus deserved all the suffering and discomfort, because God is a fair judge and rewarder of all that is right. Their case is a reductionistic one: Doing what is right brings prosperity, while sin and wickedness routinely bring suffering and misfortune. Perhaps these "friends" were thinking of texts such as:

"Wicked men are overthrown and are no more, but the house of the righteous stands firm" (Prov. 12:7); or

"No harm befalls the righteous, but the wicked have their fill of trouble" (Prov. 12:21); or

"Blessed is the person who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers … He is like a tree planted by streams of water … Whatever he does prospers" (Ps 1:1-3). (Also see Psalm 125).

Notice that the citations from Proverbs are cast into proverbial forms. A proverb is not the same as a promise. While a proverb gathers the majority of instances into a memorable saying that has a bit of saltiness to it, it cannot be universalized, for it does not take up the exceptions at that point. For example, "Look before you leap" is good advice for those contemplating a quick marriage, but "She who hesitates is lost" can be just as sound—and more personal—in the same situation. In the same manner, the psalmists trace the main paths of what happens to those who trust the Lord, but there is no inference or commitment in the text that says those same persons will never face suffering, evil, or testing as Job did. Instead, "Those the Lord loves he chastens" (Heb. 12:5-6).

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August (Web-only) 2007, Vol. 51