9

It is curious how paradoxical the Bible can sound at times. I think David Hands is right in saying that in a Hebrew’s mind, exaggeration shows sincerity, desire, it shows that someone really wants to make sure you understand the importance of what they’re saying. It’s unfortunate that to our modern western mind it can sound confusing, contradictory or disingenuous. We’re told that Job is righteous in several places, I think we’re even told he didn’t do wrong, yet Job in this chapter begins

how can a man be in the right before God? If one wished to contend with him, one could not answer him once in a thousand times. He is wise in heart and mighty in strength —who has hardened himself against him, and succeeded?

So Job understands the same truth that Paul says ‘all have sinned’. Eliphaz wasn’t completely wrong in his speech, nor was the mysterious spirit. You could interpret Job’s words as him doubting himself even though he is completely righteous. The book is ambiguous, we’re never given a full explanation of who is right, when they’re right, when they’re wrong. The conversation is much the same as conversations in life.

Job goes on to talk of God’s awesome power and hope we cannot understand him or perceive him.

Then Job starts talking in a more problematic way. The paradox I mentioned before, one I think comes from exaggeration for emphasis is made very stark

Though I am in the right, I cannot answer him; I must appeal for mercy to my accuser. If I summoned him and he answered me, I would not believe that he was listening to my voice. For he crushes me with a tempest and multiplies my wounds without cause; he will not let me get my breath, but fills me with bitterness. If it is a contest of strength, behold, he is mighty! If it is a matter of justice, who can summon him? Though I am in the right, my own mouth would condemn me; though I am blameless, he would prove me perverse. I am blameless; I regard not myself; I loathe my life. It is all one; therefore I say, ‘He destroys both the blameless and the wicked.’ When disaster brings sudden death, he mocks at the calamity of the innocent. The earth is given into the hand of the wicked; he covers the faces of its judges— if it is not he, who then is it?

The reason this is difficult is that Job seems to be accusing God of unfairness and injustice. At the very least he’s wanting to know why God is not more merciful. He’s complaining how man is so weak before God and cannot protect himself from him. He says he is in the right, this cannot be wholly true and doesn’t fit with what he says earlier. He complains that nothing is good enough for God, even though he is a good man he will be shown to be perverse.

It’s a tough passage. I think the way I understand it best is to remember the suffering he was going through, especially the loss of his children and remember how he did not know all the things we know now about God. It can seem like we’re not allowed to doubt but the heroes of faith did. Job really doesn’t understand.

It’s strange how some of what Job says here prefigures what ends up happening at the end of the book. God’s answers don’t go into everything we want explained but in his presence Job and his friends are stunned, awed and cowed into silence.