(Saturday, March 27, 2010, 1:22 PM)
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| Job and His Friends, Gustave Doré (1832-1883) |
One of the most recurring themes in the Bible, is the mystery of "The Suffering of the Righteous and the Success of Sinners (Psalm 73)". As the Bible presents us a benevolent, omnipotent God, more than a mystery it appears as a true and proper scandal.
Some Christians try to rationalize away catastrophes and disasters, even the ones that have a heavy toll of innocent lives, either by affirming that "cosmic evil" is the consequence of the "original sin" and/or by affirming that, anyway, "suffering is a blessing in disguise", and that, according to them, God's "purpose for suffering", would be "an instrument that God uses to call people (who He loves!!!) to Himself".
They believe they find evidence of this, in particular, in the Book of Job, and even more in particular in The Speeches of Elihu (Job 32:1-37:24), with special emphasis on some verses: Job 33:29-30; 35:9-13; 36:8-11; 36:15-16; 36:22-24.
According to the understanding of these Christians ...
My (philologically well supported) conclusions are radically at variance with the above.
It is totally misleading to use the Book of Job as proof-text, because it is neither etiologic, nor historical, not legislative, nor prophetic. It is a very elaborate Drama & Dialogue, no less complex that Plato's Dialogues, and even more, due to its "oriental flair". Its purpose is certainly that of discussing the question that interests us, viz., in theological-philosophical terms, the problem of Theodicy, OIOW of the reconcilability of unexplainable suffering (and even more, of the suffering of the righteous) with God's Omnipotence and Goodness.
It is absolutely essential to see everything in the context of the "scheme" of the work (see ahead, from NETBible).
The result will be quite surprising for people who are accustomed to the traditional “moralistic” interpretation of the Book of Job as an invitation not only to humility (which it is), but, most of all, to the acceptance of the “redemptive function of suffering”.
Putting it all in the proper context
I. The Prologue (1:1-2:13), where the situation of Job's piousness, happiness and riches is introduced, and Satan's "challenge" to YHWH, that YHWH accepts, and consequently Satan puts Job to the test.
II. Job’s Dialogue With His Friends (3:1-27:23), where Jobs "friends" (Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite), "reasonable" and "ethical" people are SURE that God would NOT allow these torments to be inflicted on someone, UNLESS he had done something wrong, something to deserve it. Job humbly but firmly and convincingly rebukes systematically all the arguments of his "friends".
IV. Job’s Concluding Soliloquy (29:1-31:40), where Job thinks of the "happy times", but concludes his "apology" in the quiet certitude and pleading to God that he is not to be reproached (or not especially guilty, anyway).
V. The Speeches of Elihu (32:1-37:24), where a young and presumptuous man, frustrated at the ineffectuality of the speeches of Eliphaz, Bildad and Zophar, stands up with his four moralistic speeches (Job 32-37), which are nothing but an even more emphatic rehash of what Eliphaz, Bildad and Zophar have inconclusively attempted to oppose to Job . The "center-piece" of Elihau's moralistic discourse is the "educating value of suffering” to which God submits man, but man is stubborn and does not heed God (“For God speaks, the first time in one way, the second time in another, though a person does not perceive it. – Job 33:14).
VI. The Divine Speeches (38:1-42:6), where YHWH God eventually intervenes and speaks directly to Job, simply ignoring everything that the pretentious Eliahu has said, and with some majestic images of his creative power, shows to Job how his counsel is too much above man's limited understanding for man to contend with God. Job briefly intervenes, first to humble himself and declare how foolish of him it was to speak at all (“Indeed, I am completely unworthy – how could I reply to you? I put my hand over my mouth to silence myself. I have spoken once, but I cannot answer; twice, but I will say no more” - Job 40:4-5) then, at the end of God's Speeches, when Job realizes that, while he has said nothing wrong, and has no specific fault for which his misfortunes should be considered God’s “punishment”, still he is, and should behave like a humble creature of God, and yield to God’s omnipotence and inscrutable ways:
The interpretation of the real purpose and meaning of the Book of Job, of how it “solves” the problem of human suffering, depends to a large extent on the role and meaning attributed to “The Speeches of Elihu” (Job 32-37)
Once again, far from giving the right key that allows men to understand and accept a presumed “redemptive function of suffering”, “The Speeches of Elihu” are first simply ignored by YHWH God The Divine Speeches (38:1-42:6), then, in the Epilogue, they are, again, totally ignored by YHWH God.
Some Christians try to rationalize away catastrophes and disasters, even the ones that have a heavy toll of innocent lives, either by affirming that "cosmic evil" is the consequence of the "original sin" and/or by affirming that, anyway, "suffering is a blessing in disguise", and that, according to them, God's "purpose for suffering", would be "an instrument that God uses to call people (who He loves!!!) to Himself".
They believe they find evidence of this, in particular, in the Book of Job, and even more in particular in The Speeches of Elihu (Job 32:1-37:24), with special emphasis on some verses: Job 33:29-30; 35:9-13; 36:8-11; 36:15-16; 36:22-24.
According to the understanding of these Christians ...
“Job superficially assented to a knowledge of God before his suffering. But only in his suffering, did he drop his pride and self-reliance and finally turn to God, actually encounter Him, and was saved.” [Beliefnet, Thread "God on trial", post #1418]
My (philologically well supported) conclusions are radically at variance with the above.
It is totally misleading to use the Book of Job as proof-text, because it is neither etiologic, nor historical, not legislative, nor prophetic. It is a very elaborate Drama & Dialogue, no less complex that Plato's Dialogues, and even more, due to its "oriental flair". Its purpose is certainly that of discussing the question that interests us, viz., in theological-philosophical terms, the problem of Theodicy, OIOW of the reconcilability of unexplainable suffering (and even more, of the suffering of the righteous) with God's Omnipotence and Goodness.
It is absolutely essential to see everything in the context of the "scheme" of the work (see ahead, from NETBible).
The result will be quite surprising for people who are accustomed to the traditional “moralistic” interpretation of the Book of Job as an invitation not only to humility (which it is), but, most of all, to the acceptance of the “redemptive function of suffering”.
Putting it all in the proper context
I. The Prologue (1:1-2:13), where the situation of Job's piousness, happiness and riches is introduced, and Satan's "challenge" to YHWH, that YHWH accepts, and consequently Satan puts Job to the test.
II. Job’s Dialogue With His Friends (3:1-27:23), where Jobs "friends" (Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite), "reasonable" and "ethical" people are SURE that God would NOT allow these torments to be inflicted on someone, UNLESS he had done something wrong, something to deserve it. Job humbly but firmly and convincingly rebukes systematically all the arguments of his "friends".
III. Job’s Search for Wisdom (28:1-28), where Job tries to find in Wisdom the right response to the mystery of God that so utterly overpowers man. The wise and pious conclusion is
‘The fear of the Lord – that is wisdom, and to turn away from evil is understanding.’” (Job 28:28)
IV. Job’s Concluding Soliloquy (29:1-31:40), where Job thinks of the "happy times", but concludes his "apology" in the quiet certitude and pleading to God that he is not to be reproached (or not especially guilty, anyway).
V. The Speeches of Elihu (32:1-37:24), where a young and presumptuous man, frustrated at the ineffectuality of the speeches of Eliphaz, Bildad and Zophar, stands up with his four moralistic speeches (Job 32-37), which are nothing but an even more emphatic rehash of what Eliphaz, Bildad and Zophar have inconclusively attempted to oppose to Job . The "center-piece" of Elihau's moralistic discourse is the "educating value of suffering” to which God submits man, but man is stubborn and does not heed God (“For God speaks, the first time in one way, the second time in another, though a person does not perceive it. – Job 33:14).
VI. The Divine Speeches (38:1-42:6), where YHWH God eventually intervenes and speaks directly to Job, simply ignoring everything that the pretentious Eliahu has said, and with some majestic images of his creative power, shows to Job how his counsel is too much above man's limited understanding for man to contend with God. Job briefly intervenes, first to humble himself and declare how foolish of him it was to speak at all (“Indeed, I am completely unworthy – how could I reply to you? I put my hand over my mouth to silence myself. I have spoken once, but I cannot answer; twice, but I will say no more” - Job 40:4-5) then, at the end of God's Speeches, when Job realizes that, while he has said nothing wrong, and has no specific fault for which his misfortunes should be considered God’s “punishment”, still he is, and should behave like a humble creature of God, and yield to God’s omnipotence and inscrutable ways:
Then Job answered the Lord:
“I know that you can do all things;
no purpose of yours can be thwarted;
[you asked,] ‘Who is this who darkens counsel
without knowledge?’
But I have declared without understanding
things too wonderful for me to know.
[You said, ] ‘Pay attention, and I will speak;
I will question you, and you will answer me.’
I had heard of you by the hearing of the ear,
but now my eye has seen you.
Therefore I despise myself,
and I repent in dust and ashes!
(Job 42:1-6, NETBible)
“I know that you can do all things;
no purpose of yours can be thwarted;
[you asked,] ‘Who is this who darkens counsel
without knowledge?’
But I have declared without understanding
things too wonderful for me to know.
[You said, ] ‘Pay attention, and I will speak;
I will question you, and you will answer me.’
I had heard of you by the hearing of the ear,
but now my eye has seen you.
Therefore I despise myself,
and I repent in dust and ashes!
(Job 42:1-6, NETBible)
VII. The Epilogue (42:7-17), where YHWH condemns Eliphaz, Bildad and Zophar and, at the same time, explicitly approves Job’s words:
After the Lord had spoken these things to
Job, he said to Eliphaz the Temanite, “My anger is stirred up against
you and your two friends, because you have not spoken about me what is right, as my servant Job has.
So now take seven bulls and seven rams and go to my servant Job and
offer a burnt offering for yourselves. And my servant Job will intercede
for you, and I will respect him, so that I do not deal with you
according to your folly, because you have not spoken about me what is
right, as my servantJob has.”
So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect forJob. ( Job 42:7-9)
So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect forJob. ( Job 42:7-9)
Conclusion
The interpretation of the real purpose and meaning of the Book of Job, of how it “solves” the problem of human suffering, depends to a large extent on the role and meaning attributed to “The Speeches of Elihu” (Job 32-37)
Once again, far from giving the right key that allows men to understand and accept a presumed “redemptive function of suffering”, “The Speeches of Elihu” are first simply ignored by YHWH God The Divine Speeches (38:1-42:6), then, in the Epilogue, they are, again, totally ignored by YHWH God.
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