Bad Theology - Job 3-4

by Diana Durrill

Eliphaz has spent seven days demonstrating wisdom by remaining silent as Job wrestles with his tremendous loss.  When he finally opens his mouth, albeit gently and kindly at first, his counsel is full of bad theology. He holds to an unbiblical idea that God blesses the righteous according to their good works and curses the unrighteous according to their evil works. In other words, "good things happen to good people and bad things happen to bad people".

Eliphaz (and company) believe that Job is not as upright as he claims to be.  Eliphaz is the first of the three friends to speak out that Job must be suffering because there is some terrible sin in his life.  If that weren't the case then surely Job would still be enjoying his prosperity. However, Eliphaz does not have a good perspective on the situation, nor does he have a good understanding of Job's God.  

Having the advantage of reading this story from our viewpoint (after reading chapter 1 to get the backstory and then knowing that chapters 38-42 are coming), we know that Job was suffering not as a result of his unrighteousness but because of his righteousness.  Satan has accused Job of being a fair-weather God follower (Job 1:9-11)  His premise is that Job has been hedged about with God's blessings and should God allow hardship or tragedy to come into Job's life, he would surely curse God to His face.  

Eliphaz has kept his mouth shut for seven long days and finally feels compelled to speak up.  He begins kindly by sandwiching his criticism with praise (Job 4:1-5). He acknowledges Job’s wisdom and kindness toward others who have struggled. But Eliphaz soon begins to shame Job into a false confession of guilt. He urges Job to repent before God and live.

Eliphaz arrogantly asks and answers a rhetorical question, “Remember: who that was innocent ever perished? Or where were the upright cut off?  As I have seen, those who plow iniquity and sow trouble reap the same.  By the breath of God they perish, and by the blast of his anger they are consumed."   The implication here is that if you don't sow iniquity and trouble then you won't reap adversity, you won't be affected by tragedy.  "Job, my friend, spit it out -- confess your iniquity and live!"

The notes in my MacArthur Study Bible puts it this way: 

"[Eliphaz] had oversimplified God's pattern of retribution.  This simple axiom, 'the righteous will prosper and the wicked will suffer,' does not always hold up in human experience.  It is true that plowing and sowing iniquity reaps judgment, so Eliphaz was partially right (Galatians 6:7-9, I Peter 3:12), but not everything we reap in life is the result of somthing we have sown.  Eliphaz was replacing theology with simplistic logic.  To say that wherever there is suffering, it is the result of sowing sin is wrong (John 9:1-3)." (emphasis mine)

The Bible is full of stories of those facing affliction for reasons other than sin.   Paul's thorn in the flesh, for example, was preventative -- not a result of sin.  The blind man in John 9 was not blind because of personal sin in his or his parent's lives.  The fact is, we have such limited perspective and we are incapable of determining why others are experiencing suffering.  A good friend, a godly friend would do just as Eliphaz started out doing:  Be present and listen.  Care without passing judgment.  Easier said than done, I know.  And sadly, we can all empathize with Eliphaz in that we too will often reach a point where we feel it is better to "speak our mind" in an effort to "help our friend".  Let us learn from Eliphaz's example that there are supernatural powers at work and that which is really needed is supernatural -- Christlike, grace-filled love and prayers.