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The Mystery of Suffering - The Story of Job.

The story of Job is an account of the mystery of suffering and how one good man faced up to it. It is a specific denial of the idea that a man necessarily suffers according to his sinfulness. It points out that sometimes we need to be aware of the bigger picture before we can even begin to understand suffering, and that sometimes it is connected with things beyond human understanding.

It also teaches the danger of men setting themselves up as authorities on God’s ways.

From the human point of view Job undeservedly suffered disaster after disaster (Job 1.1-2.10), losing first great possessions, one after another, and then his children in a great calamity, yet his gritty response was 'the Lord has given and the Lord has taken away, blessed be the name of the Lord' (1.21).

Then he was smitten with a grievous illness, and was covered with boils, and, to top it all, his wife began to nag him and to try to disturb his faith. But he replied, 'shall we receive good at the Lord's hands and shall we not also receive evil? (2.10). In all this he showed his confidence in God.

The ensuing passages bring out the days and nights of physical and mental torment he is to go through. And at the same time he is visited by three friends who are convinced that there could only be one reason for his problems, his sinfulness.

Yet we have already been told that Job is suffering because, as a truly good man, God trusts him. Because for reasons beyond our knowledge and understanding Satan has been allowed to attack him ( Job 1.6-2.6).

The vivid picture language is not to be taken literally. The picture is taken from the way that kings would, at various times, call their subjects before them to give account. But God is not physical, nor is Satan. Nor could Satan face the awful holiness of God.

Thus the underlying message is of Satan’s hatred of man and God, of his subservience and of the battle of spiritual evil against God’s holiness.

The three friends begin to philosophise about his illness. They simply put the blame for it all on his 'evil living'. They are genuine in their concern but can only come up with general platitudes . To them his condition can only mean one thing, he is getting what he deserves.

Yet all the time we know this is not true. This is one of the lessons of the book, that there are things of which we are unaware which may be the cause of suffering.

Job tells them that he curses the day he was born (chapter 3), for without it he would not have had to suffer so. He expresses his almost total despair.

Eliphaz then reminds him that he has exhorted others to be strong, and yet now, facing the same problems, he himself is wilting (4.3-4). What is more, he needs to recognise that his suffering is proof that he is not as innocent as he claims (4.7-9, 17; 5.12-14).

He, Eliphaz, knows what he is talking about because he has had a wonderful spiritual experience (4.13-16). Job should be happy because God is correcting him (5.17).This will then result in his restoration. (There is a time when this would be good advice, but not to one suffering as grievously as Job).

Job replies with a longing that he might be destroyed (6.8-9) and thus escape the suffering, but asks why they do not show pity on him (6.14). He asks to be shown how he has sinned (6.24). They should not judge him by his words for he speaks out of desperation (6.26). All they are doing is tormenting him (6.27).

He says that he cannot help but speak in the way he is doing for he is suffering grievously (7.11). Why will God not leave him alone (7.12-19)? If he has sinned why does God not pardon him (7.20-21)? It is the cry of one in a state of desperation, longing for a solution.

Bildad then steps in and sternly points out to him that suffering results from sin. His children have died because they were sinners (8.4) and now he finds himself in the same position (8.6). He must face up to his sinfulness.

Job is aware that he is not perfect. He asks pitifully, 'how can a man be just with God?' and goes on to outline God's greatness.

However he knows that while he is not perfect, he cannot accept their verdict. The fact is that all are finally destroyed, whether good and bad (9.22-23). God is not as his friends describe Him. What he does not understand is why God does not show him his error so that he can put it right? (10.2). He is confused (10.15).

Zophar now speaks up. His response is to reprove Job, saying that he is simply hiding from the truth (11.3). If only God would show Job his sinfulness, he cries, he would know that it is the cause of his suffering (11.4-6). Why, if only he will put away his sin then things will change (11.14-20).

Job replies sarcastically 'no doubt you are the people and wisdom will die with you' (12.2). In their self-claimed wisdom they are merely mocking him. He accepts that God is in control of everything (12.7-25). Indeed he is only trying to find out why God is doing this to him (13.3). But what they are telling him is quite frankly lies (13.7).

He still trusts God in the face of everything, 'though He slay me’, he says, ‘yet will I trust in Him' (13.15). Indeed he is certain God will deliver him (vv.16,18). What he wants is for God to show him where he has failed. Why will He not answer (13.23-24)? He accepts that men's ways are in the hands of God. They are full of trouble and then finally come to their end (chapter 14).

Again Eliphaz rebukes him for his arrogance (chapter 15). Will he not listen to those who are wiser than he? Everyone knows it is the wicked who suffer, and will continue to do so.

Job replies that they are useless comforters. He declares firmly that it would be just as easy for him to speak like that if he was in their position (16.2-4). But he would at least try to console them (v.5). Yet he is aware that his suffering goes on and on, and he cannot understand it, for no plea seems to avail (16.6-17.22).

Bildad replies indignantly, why will he then not realise that it is the wicked who suffer so? (chapter 18).

Job responds that they have no right to treat him so. God has stripped him of everything yet they show him no pity However, he still has one confidence. One day in the flesh he will see God with his own eyes as his vindicator (19.25-26).

Zophar replies with a long harangue about the wicked, among whom he clearly numbers Job (chapter 20). He clearly considers Job an intransigent sinner. It is a wonder that by now they have not destroyed his faith.

Job’s answer is to point out that the truth is that in fact the wicked often prosper (21.7-13), although he does acknowledge that it is true that they will in the end face God's anger (21.17-21). But, all die in the same way (21.23-25), (although he agrees that the wicked will perish too) (v.30).

Eliphaz now attacks Job and accuses him of many things (which we know are untrue) (22.5-9). He says that Job is pretending that God cannot see what he has done (v.13). He should consider the past and realise that the wicked are cut down (vv.15-16). If only he will repent he will prosper like they do (vv.19-30).

Job can only cry out that if he could only find God he could argue his case before Him (23.4). But he cannot find him.

Yet he is not in total despair. He still trusts God and recognises He must have some purpose in what is happening. He declares, 'He knows the way that I take, and when He has tried me I will come forth as gold' (v.10). (This is another of those insights of faith that every now and again pierce his darkness. Though he cannot find or understand God, his confidence is still in Him). It is not true that he is a rebel against God (vv.11-12). However God is free to do whatever He wants, and he fears Him (13-17).

Job then outlines the ways of the wicked (24.2-12) and declares that it is not true that God punishes the wicked immediately (24.12). They are lovers of the dark which covers their sins (24.13-17). But it is true, however, that they will finally get their deserts ((24.18-24).

Bildad now states shortly (they are running out of arguments) that no one can be justified before God (chapter 25). So why does Job try to defend himself?

Job replies bitterly that they have been of little help to him (26.2-4). He then goes on to describe God's sovereignty and inscrutability (26.6-14), and declares that he (Job) will go on behaving righteously as he has always done. He will not admit to their strictures (27.3-7). He agrees the wicked truly will be punished (27.8-23).

But the fact is that although men can search out many wonders which the wild beast cannot, however deep they go (28.1-11 - he uses as illustration the miners who search out the deep places of the earth) they cannot find wisdom and understanding (v.12). That is something which cannot be dug out or bought with riches, only God understands the way of it (vv.13-27).

And what is this wisdom and understanding. What does He declare it to be? "The fear of the Lord, that is wisdom, and to depart from evil is understanding" (28.28). That is the great secret of life. That is what men must cling to.

So he accepts the importance of good living, but cannot accept that he is so great a sinner as to deserve their reprimands.

Now he looks back to his past life and longs that he were back in the days when he was highly regarded and was able to do good to others. When men were silent in the face of his wisdom (chapter 29).

Now how different it is. It is the young who deride him and the fools who pity him and persecute him (30.1-14). And while he continues to suffer, God does not help him, and in the end will bring him to the grave 30.15-23).

In the past, he says, he has shown pity on others (v.25) but God does not show pity on him (vv.26-31). Let God show him where he has gone wrong. If he has failed he will gladly bear his punishment (chapter 31). He cannot understand why God leaves him in this position.

So his friends give up on him because 'he is righteous in his own eyes' (32.1).

Now a young man, Elihu, speaks out. He is angry with Job because he thinks that Job is seeking to justify himself rather than vindicating God. But he is also angry with the friends because they have not been able to provide a solution (32.2-3). He has not spoken out previously because he is only young (v6), but the old are not necessarily wiser (v.9). He will therefore have his say (v.10).

He recognises that Job’s suffering is a mystery (vv.12-13), and he will defer to no man in his reply (vv. 21-22). God would not be pleased if he flattered men. He will speak openly and honestly (33.3). He was made by God and now, although he is only clay like them, he stands there in God’s stead to counsel Job (33.4-6).

Job has complained that he is not a great sinner, and yet that God has distressed him (33.8-11). This is not right. God cannot be so called to account (33.12-13). He speaks to men in their dreams to turn men to the right way (33.15-18).

A man may go through much suffering and face death (33.18-22), but if there is ‘one among a thousand’ who happens to be by to show that man God’s uprightness, he will be able to deliver him and show him that God has found a ransom (33.23-24). Then he will be restored both physically and spiritually (33.25-26).

If a man will admit that he has sinned and it has not benefitted him (33.27) then God will deliver him and he shall see light (33.28). This is why men suffer, so that they might be restored (33.29-30).

Job has declared that he has been righteous, and yet that God has dealt harshly with him. In so doing he joins evil men. For God cannot be so judged, He does not do wrong, He is over all (34.5-15). Men must accept that He is just and recognise the injustice of their own ways, or else they will pay the price. They must submit to His ways (34.16-33).

Job is unwise in his attitude towards God and he (Elihu) can only hope that he will continue to be tested until he has learned his lesson (34.36-37). (Elihu is not modest about his own depth of understanding, but his message is in fact little different from that of the others, although possibly more verbose. His virtue is that he speaks more of God and His ways).

God neither gains nor suffers from men’s behaviour. We may hurt or benefit others, but not God (35.5-9). Men disregard God (35.10-12), but He is the Judge and does not listen to vain pleas (35.13-15), this is why Job suffers.

He, Elihu, on the other hand, is fully knowledgeablen (36.4) and intent on justifying God (36.3). God is mighty and deals with men according to their deserts (36.5-21). No man can teach Him (36.22-23). He is beyond our understanding (36.22-23), and controls all that happens on earth (37.1-13). Does Job claim to understand God’s ways? (37.14-18). God is above and beyond us all (37.15-24).

So Elihu subjects Job to further humiliation, pleading the sovereignty of God as proof of Job’s sinfulness. While he has said God is beyond our understanding, he has claimed that he understands Him.

Suddenly there is a whirlwind, and out of it God speaks. “Who is this who darkens counsel by words without knowledge?” (38.1-2) (This is the exact opposite of Elihu’s opinion of himself).

Does any man understand or know God’s ways or power? (38.3-39.30). God and His ways are beyond men’s understanding. (The ‘comforters’ have been saying this, but only to condemn Job’s desire for vindication. God is saying it to show their folly).

Now God turns to Job. Will he instruct or reprove God? (40.2). Job replies that he will not say anything more (40.4-5).

God goes on to tell him that if he can take on himself God’s sovereign powers, then he will be in a position to challenge God’s ways (40.7-14). He then challenges Job as to whether he can exercise power like God over that which men fear most (41.1-34).

So Job (and men) must learn not to question God’s ways, which are beyond understanding. Things that happen have an explanation, but not necessarily one that men can understand (as in this case).

Job now acknowledges God’s sovereignty and humbles himself before God (42.2-6).

Next it is the turn of the ‘comforters’. They have not spoken of God what is right (42.7). It is only Job’s intercession, he whom they despised, that can save them (v.8). (When we advise in God’s name we must beware that it is not our own wisdom we are declaring).

Job intercedes for them and the result is not only their forgiveness, but his restoration to prosperity, which is directly connected with his willingness to forgive them and intercede for them (v.10).

So Job is vindicated and his righteousness is established, and men have learned that there are many things that happen on earth for which there appears to be no rational explanation. They must therefore trust in the righteousness and power of God, for all will be revealed in the end (as in this case).

There are powers and purposes at work of which men are unaware. The forces of evil are being defeated, and men must play their part, the full significance of which may be hidden from them, basing their confidence on the fact that ‘the fear of the Lord, that is wisdom, and to depart from evil is understanding’.