Reading: Job 8-11, Psalm 137
“Well, you are quite the windbag.” The speech of Job’s second friend, Bildad, begins with a summary dismissal of Job’s complaint, and seems to answer Job’s question as to whether his friends have anything worthwhile to say to him in his present condition. It is really tempting to read ourselves into Job and believe we would never be Bildad. I have just enough self awareness to know that I have been Bildad on more than one occasion.
He’s kind of sabotaged his effectiveness with his opening line, but let’s look at what Bildad actually has to say to Job. Once you get past the windbag comment, which to be fair is a riff on something Job said himself, it seems like Bildad is on the right track, yes? Where Eliphaz based his explanation of Job’s suffering on his own observations, Bildad looks to the past generations of experience. They have taught him that the wicked come to ruin and the righteous are rewarded. Therefore he concludes that Job must let go of the iniquity in your hand. His understanding of God is that he is merciful, will forgive, and that Job will be restored to his good fortunes. He even allows for the possibility that Job is in fact righteous, in which case he must merely wait for God to restore him.
What about the things Bildad said do not fit the story of the Bible we have read so far? Like Eliphaz, his theology is pretty good. He could have been reading one of the prophets that morning. Disaster finds those who are rebellious against God, blessings those who are obedient. But once again, we know something Bildad does not know. Job is suffering not because of disobedience, but because of obedience. The narrative is turned on it’s head.
Job responds to Bildad by agreeing with him on the big picture, while struggling with the reality of his situation. Chapter 9 is another declaration of dependence. Job fully acknowledges his condition as creature, and God’s as creator. In all things God is so superior to humans that he cannot be called to account for his actions. God is correct in his actions by definition, not by the application of anyone else’s rubric of right or wrong. Job says even if he were to attempt to contest God’s actions, he has neither the standing nor the ability to do it. 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. Job knows he has done nothing wicked that deserves his present condition, and we know he is right- the introduction to the book told us so! But he has no means of addressing the disparity. For that he would need a mediator…. who might lay his hand on us both. Knowing there is an unbridgeable gap between himself and God, Job in his desperation cries out for someone who can be both. He is in need of a God-man. But that’s getting ahead of ourselves.
The third “friend” is about to speak, but first Job continues returning to his suffering, and begs God again to have done with him, to let him die or let him recover. Job knows what he needs in the mediator, but since none is forthcoming, he asks to leave the dispute. Then Zophar speaks up. If you thought Eliphaz and Bildad were obnoxious, Zophar is here to make them look very empathetic. He accuses Job of babbling and mockery. He directly asserts that Job is suffering for his sin, and even says God exacts of you less than you deserve. He assumes that Job has committed some terrible sin that God is bringing judgment on, because God punishes the wicked and rewards the righteous. Zophar has no room in his beliefs for the scenario we know is happening: God is letting Job suffer because he is righteous.
Job’s three friends are all rooting their advice and accusations in a certain knowledge of God. They have had visions. They have learned from the past. They have knowledge. God acts this way, not that way. Therefore, Job, we know exactly what you need to do. The author of the book of Job is unraveling this basic formula of understanding the God-human relationship. There is much that could be said about the difference between Israelite beliefs about God from those of the other ancient near eastern world, but this is one of the biggest. The simplistic understanding of offence leads to consequences which require appeasement common to ancient belief is upended by the God of Israel. God’s actions are not so easy to understand. Job understands this. He knows that he has no standing to assume he knows what God is up to, and instead pleads for mercy.