Job 1-6…The problem of evil.
At the heart of the message of the book of Job is the wisdom with respect to answering the question as to how God is involved in the problem of human suffering. In every generation protests arise saying that if God is good, then there should be no pain, no suffering or death in this world. Along with this protest against bad things happening to good people, have also been attempts to create a calculus of pain, by which it is assumed that an individual’s threshold of suffering is in direct proportion to the degree of their guilt or the sin they have committed. A quick response to this is found in the ninth chapter of John, where Jesus responds to the disciples’ question regarding the source of the suffering of the man born blind.
In the first few chapters of the book of Job, the character is described as a righteous man. In fact, the most righteous man to be found on the earth, but one whom Satan claims is righteous only to receive blessings from the hand of God. God has put a hedge around him and has blessed him beyond all mortals, and as a result the Devil accuses Job of serving God only because of the generous payoff he receives from his Maker. The challenge comes from the evil one for God to remove the hedge of protection and see whether Job will then begin to curse God. As the story unfolds, Job’s suffering goes in rapid progression from bad to worse. His suffering is so intense that he finds himself sitting on a dung heap, cursing the day he was born, and crying out in relentless pain. His suffering is so great that even his wife counsels him to curse God, that he might die and be relieved of his agony. What unfolds further in the story is the counsel given to Job from Job’s friends, Eliphaz, Bildad, and Zophar. Their testimony shows how hollow and shallow is their loyalty to Job, and how presumptive they are in assuming that Job’s untold misery must be grounded in a radical degeneracy in Job’s character.
The answer that comes clearly from the wisdom of the book of Job that agrees with the other premises of the wisdom literature is this: the fear of the Lord, awe and reverence before God, is the beginning of wisdom. And when we are befuddled and confused by things that we cannot understand in this world, we look not for specific answers always to specific questions, but we look to know God in His holiness, in His righteousness, in His justice, and in His mercy. Therein is the wisdom that is found in the book of Job.