Work

• Peterson, David Gilbert (1944-)

• 1973

• Moore Theological College

• In the presence of his friends, Job poses the central question of the book: Why do the innocent suffer? By the end of their discussion, the friends push Job into doubt, despair, and unbelief. Eliphaz is shaped by the conviction of human sinfulness. His main perspective is that God exclusively punishes the wicked and rewards the righteous. Thus, he concludes that Job’s suffering must be the result of his sin. For Eliphaz, the solution requires Job to repent of his evil. He will not admit that injustice often occurs in the world, and his presuppositions prove overly simplistic. Bildad assumes God’s actions always flow from His justice, even suggesting that Job’s children bore responsibility for sin. Like Eliphaz, he calls Job to repent and seek God’s forgiveness, relying on traditions handed down. He sees God only in terms of justice, and his rigid preconceptions leave little room for compassion or understanding. Yet the prologue makes clear that justice is not the sole principle guiding this situation. Bildad’s approach ultimately adds to Job’s misery rather than supporting him. Zophar stresses God’s unsearchable wisdom, arguing it is a great sin to probe its depths. He wishes for God to confront Job directly. His hypocrisy lies in claiming that God’s wisdom is unattainable, even while presuming to explain it himself. Together, the three friends present distorted and irrelevant views of God and of suffering. Because of their limited view, they are unable to help Job. Elihu views suffering as a means God uses to discipline and correct. He sees God’s activity working through dreams, messengers, and suffering to keep people from sin. Elihu even claims to be the messenger sent to aid Job in his situation. Like the three friends, he assumes Job’s suffering is disciplinary in nature. Yet all four men miss the fundamental problem of the book: Why do the innocent suffer?

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• https://archives.moore.edu.au/documents/detail/225861 

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