Explore: Who Said Life Would Be Fair?

• The Explore the Bible lesson for June 16 focuses on Job 15:5-6, 9-10, 20; 16:19-21; 19:5-6, 25-27; 21:7-9.

This section of Job concerns the second cycle of dialogue, which has more intensity than the first. Job is frustrated because his friends continue to accuse him of having sinned. His friends are upset because Job seems so obstinate.

Eliphaz speaks first in this cycle, but he is responding to Job’s previous remarks in chapters 12, 13 and 14. Eliphaz notes Job’s behavior displays a lack of wisdom to such an extent that his own mouth condemns him (15:6). Moreover, Job’s stubbornness sets him in a better position than people recognized as wise: “What do you know that we do not know? What insights do you have that we do not have? The gray-haired and the aged are on our side, men even older than your father” (vv. 9-10).

Once again, Eliphaz explains the covenant logic to Job: If someone obeys God, then that person is blessed; if someone disobeys God, then that person is cursed (v. 20). This is what all wise people know; Job is not exempt.

‘Miserable comforters’

Job does not receive Eliphaz’s words well: “I have heard many things like these; you are miserable comforters, all of you!” (16:2). Eliphaz had accused Job of attacking God (15:24-26), but Job responds by stating it is God who has attacked him (16:7-14). Nonetheless, as one commentator notes, Job argues based on the “belief that unrequited murder left a vocal witness that could be heard by God” (such as in Cain’s murder of Abel), he has an advocate and intercessor in heaven. Clearly this indicates Job thinks his life soon will be unjustly terminated.

Bildad is offended by Job’s insults: “Why are we regarded as cattle and considered stupid in your sight?” (18:3). Almost as if to offend Job in response, Bildad vents his anger by reiterating the destiny of a wicked person.

Abandoned

Job’s reply to Bildad continues to reprimand his friends, using words and phrases like “torment” and “attack” (19:2-6). In short, they have failed to be good friends to him, leaving him all alone. Even God has abandoned him (vv. 21-22). His certainty of innocence has returned him to his wish for a permanent advocate.

Readers might be tempted to see a reference to Christ in the text here: “I know that my redeemer lives, and that in the end he will stand on the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!” (vv. 25-27).

While this is a possible interpretation, it seems somewhat odd since Job’s advocate is someone who will defend him against his opponents, which includes his friends and God. This would place God against God.

Like the other two friends, Zophar is hurt by Job’s insults and angry about his obstinacy: “I hear a rebuke that dishonors me, and my understanding inspires me to reply” (20:3). Then he launches into a strong admonishment of Job, certainly intended to remove all Job’s hope of vindication (vv. 4-29). What awaits Job is nothing but the “day of God’s wrath” (v. 28).

Sarcasm

Job’s words in chapter 21 sometimes are viewed by commentators as the beginning of the third cycle of discourses. Here, they serve as the conclusion of the second cycle. He begins by sincerely asking his friends to listen to him (v. 2), followed by a sarcastic jab: “Bear with me while I speak, and after I have spoken, mock on” (v. 3). He then asks his friends to consider his situation alongside that of the wicked.

Strangely, though, Job says this observation would not confirm their statements to him: “Why do the wicked live on, growing old and increasing in power? They see their children established around them, their offspring before their eyes. Their homes are safe and free from fear; the rod of God is not on them” (vv. 7-9).

While much of this section of Job primarily concerns Job’s situation and his response to it, we certainly can empathize with these words. Observing the world around us—or simply reading a list of trending Internet news stories—we easily can find wicked people who prosper and righteous people who suffer.

This highlights the fact life is not fair, but it should leave us in a state similar to Job’s existential crisis. If God’s power, activity and grace animate the world from the moment of creation to now—despite the counter-effects of sin—how is it the wicked succeed while the righteous flounder?