Reading the Bible from cover to cover you might think the book of Genesis was written first and Revelation last. But, they weren’t. The books are arranged in a fashion that roughly fits the timeline of their collective story. But, if you place the books in the order they were written you find the book of Job way out front. Why?
God meets people where they are. And since suffering is a constant and devastating reality in this fallen world - a reality that often seems senseless and unfair - God starts His written “on the record” communication with humanity with a treatment of the question of suffering.
The book of Job may seem to be a long answer for such a simple question. “Why?” Why me? Why this? Why does suffering exist? In Job, the story of suffering is told, human attempts at explaining suffering are given, and ultimately God is allowed to respond. Recognising this book as a microcosmic treatment of the universal story of suffering, Job may seem far too short - putting the suffering of planet Earth into a 42 chapter nutshell. But, it answers the question of suffering brilliantly.
In short, the story of Job - the story of suffering - is this: At it’s heart, we see a man who has everything and looses it all - his livestock die, property burns, children are crushed, and his body is covered with boils. While nearly everyone who he loves is taken from him, those who remain assign blame for the suffering which does little to provide comfort or answers. Job is a Godly man and innocent of all charges against him. Through the entire trauma, Job repeatedly shouts questions and accusations into the night sky - targeting the God whom he loves. Finally God responds.
On the bookends of this egocentric tale of one man’s suffering, a greater debate - a much larger story - is revealed. God and Satan are discussing planet Earth. God sees His image revealed in it: There is still beauty, purity, justice - a love for Him and His ways - among Earth’s people. Satan sees only himself in the people of earth, except for those people God is treating unfairly by blessing them and protecting them when they don’t deserve it. Job is chosen to embody the debate - this one man will provide the celestial answer to the question of God’s image on Earth - present or absent.
Job receives advice from six councillors. The first is his wife who, having gone through the same suffering of lost family and wealth now sees her husband covered in boils. In her distress she brings a council of doom, “Curse God and die!”
The next three are his friends. We know they are his friends because, firstly, they are described as such but, secondly, because when they arrive to visit Job in his suffering they sit in silence for seven days - listening to his laments, attending to his needs, and quietly being with him. An enemy would not have the patience or respect required to spend a week showing compassion to someone in suffering.
His three friends, when they speak, each bring accusations against Job.
The first friend to speak, Elephaz, blames Job for the punishment befalling him. “Your suffering is a result of your own sin. Repent and be forgiven.”
The second friend, Bildad, blames Job’s children. “They were partying when they died and deserved it. But, more punishment is required for the sins of your children and thus God has reduced you to scraping your boils in misery. Repent for your children and be forgiven.”
The third friend, Zophar, calls Job to rejoice. “You should be praising God! God has only given you a small portion of the suffering you actually deserve! Thank God for his mercies! Repent with songs of praise!”
Job angrily debates each of the judgements cast by his friends and brazenly calls out to God to prove his innocence. He even resorts to blaming God because, in Job’s thinking, “If it’s not anyone’s fault down here - it’s your fault up there!”
A respectful time after Job’s three friends retreat back into silence, a new voice emerges. A young man named Elihu, perhaps a friend of one of Job’s children, speaks. He has been waiting for the elders to finish their council. He has been listening and he is not impressed with anyone. He accused Job of being insolent in his accusations toward God. He reprimands Job’s three friends for their judgmental and insensitive words. And finally, Elihu gives his answer to the question of suffering, “All suffering is meant to draw us closer to God. In His wisdom and mercy God has allowed you to suffer so you might love Him more!”
As you can imagine, Job is also unhappy with this counsel. It would seem, at this point in Job’s story, there is no human wisdom which can provide an answer to the question of suffering. Job cries out again to God and, as the final voice of council, the divine voice responds.
Thundering from on high, God’s answer arrives in gusts on a whirlwind. And God doesn’t seem pleased with Job. “Stand up and face me like a man! You want to play question and answer? Fine! I’ll ask you a few questions and you answer. Do you understand the way creation happened? Surely you must! Weren’t you there? Can you explain the sea? Humanity? The Sky? Light and Dark? Clouds? Snow? Hail? Rain? Dew? No? Why not? Weren’t you there? Can you explain birth, death and life? You choose to find fault with me and yet don’t understand even these simple things? He who argues with God, let him answer.”
Job is sufficiently humbled. Well, nearly. He places his hand over his mouth. But not before presenting a short self-defensive statement, “Yeah, I’m a tiny little man. How could I ever answer you? I’ve said enough. I can’t answer your questions.”
God is not amused. He tells Job, again, to stand up and face Him like a man. Evidently something knocked Job down in the last windstorm. This time, the voice from the whirlwind takes Job to the zoo. God parades a menagerie in front of Job and asks for a detailed explanation of each - from the skeletal and muscular structure to the living environment of each creature. God doesn’t stop for answers, He just keeps the questions flying - even conjuring up a description of a dragon - until Job recognises his place.
“I know you can do all things,” Job finally says. “Who am I to question you without understanding who you are. Now that I have heard you and seen you, I repent in dust and ashes.”
The story wraps up quickly after Job’s confession. God set’s Job’s friends straight with a few susinct verbal slaps. He restores Job’s fortune. And, evidently, the wager in Heaven is over. God wins. His image remains on Earth - alive and well in those who face suffering without silence. God find’s Himself in Job and Job finds himself in God. And we find the answer to the question of suffering.
It is revealed in actions, not words.
When you are suffering, it is not your fault. Eliphaz has the wrong answer.
When life falls apart, it is not your family’s fault. Bildad has the wrong answer.
When sickness strikes, repressed sin is not at fault. Zophar has the wrong answer.
When you fall, God didn’t cut the rope so you’d land on Him. Elihu has the wrong answer.
Following Job’s wife’s advice to “curse God and die” only punishes two innocent parties.
Each of these are attempts to answer the question of suffering from the egocentric place of personal suffering. But, remember the bookends of the story. There is a war raging on our planet. Both sides are looking for themselves in you. Ultimately, the answer to the question of suffering is provided in small doses each time we truly experience suffering - in our lives and the lives of others.
It was demonstrated by Job’s three friends before they spoke. They showed up. They were present during Job’s suffering. They ministered to Job in the midst of his agony.
God showed up, too. In fact, God was there all along but Job teased Him out of His silence by demanding a verdict - guilty or innocent - from the heavenly courts. And God let Job have it! We will all receive such a hearing. And we will all be humbled and healed if we have failed to be silent both in our suffering and the suffering of others.
Suffering is prevalent in the world around us. The story of Job challenges us with conclusions that if put into practice will ensure the image of God is seen in His people today.
Primarily, as we are more often witnesses to suffering, we are challenged to demonstrate compassion without judgment. There will always be questions when facing suffering but, as God’s image bearers on earth, our questions will be: “Can I help? What can I do? How can I make you suffering less?”
But also, when we are in suffering, we are allowed (encouraged even!) to shake our fist at the heavens and demand answers. Suffering isn’t fair. And, when faced by God’s children, suffering shouldn’t be taken silently. It’s not your fault. It’s not the fault of those around you. Don’t curse God and die. In the depth of despair, it’s ok to ask questions - at whatever volume. God loves you. He will never leave you or forsake you. Know this, even in the darkness.
Suffering is not meant to be. And it will be no more on the day of Judgment. Until then, remember there is an unseen battle raging around us. Both sides desire to claim the people of Earth. One side brings suffering. The other brings compassion. Our actions and words declare our allegiance to the universe. And, in the end, actions always speak louder than our words.
