A Philosophical Reflection on Job 约伯记哲学反思

Title:A Philosophical Reflection on Job: Is there a divine order between acts and consequences?
Date: 10 July 2022
Preacher: Ps Wilson Tan

Introduction
The story of Job has mystified many people for centuries. Like Job, we have many questions but little answers. 【1】

Here was a wealthy and pious man from the land of Uz, in Edom. God described him as a servant, a highly esteemed title, used mainly for kings and prophets. In all the lands, there is none like him: “a blameless and upright man, who fears God and turns away from evil.” His integrity and character are of the highest order. And yet, he was about to be put on trial for a “crime” of which he was innocent of.

Satan, acting as God’s heavenly attorney at law, questioned the motivation behind Job’s piety. He asked the most poignant question, “Does Job fear God for no reason?” This question pierces the heart of our story. Satan asserts that Job is pious because his life was good. He was able to bless God because he lacked nothing. If God were to take away his wealth and children, he would surely curse God.

And so, he was put through a series of severe personal hardship and loss. Despite losing everything, he was still able to bless the name of the Lord. The Bible tells us that “in all this Job did not sin or charge God with wrong” (Job 1:22).

And so, Satan “struck Job with loathsome sores from the sole of his foot to the crown of his head.” Job took a broken piece of pottery and scraped his skin while he sat in ashes. Job’s wife, who also suffered the same loss as Job, witnessed how miserable Job was. She encouraged Job to “curse God and die.” For in his death, there will be a sweet release of his pain and suffering. Instead, Job rebuked his wife and asked her if we shall only receive good from God and not evil? (Job 2:10)

Traditional Wisdom: Retribution Principle
True to his unwavering faith in God, “Job did not sin with his lips” (Job 2:10). Three friends came to show sympathy and to comfort Job: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They offered him a traditional wisdom, known as the Retribution Principle, also known as “an eye for an eye” or “acts and consequences”. The Retribution Principle is the belief that “the righteous will prosper while the wicked will suffer.” 【2】 This principle is integral to the understanding of God’s justice. 【3】 How many of us believes in the same way? [pause] This traditional wisdom is also found in the teachings of Proverbs that we have been studying these few weeks over the pulpits.

The principle of “acts and consequences” can be seen in Eliphaz’s early speeches to Job. First, God does not punish the innocent (Job 4:7–8; cf. 15:20, 34), and second, no one is innocent before God (Job 4:17). All of us are sinful. So, if Job is suffering, then, he is not innocent. God must be punishing him for his sins. 【4】 In his case, Job does not accept this principle. Throughout, Job maintains his innocence to the very end.

Theodicy vs Theology
There are two ways to understand the Retribution Principle: as theodicy and as theology. As theodicy, the Retribution Principle attempts to defend an all-powerful God in the midst of evil and suffering in this world. As theology, the Retribution Principle portrays God’s intention to bless the faithful and to punish the wicked. These two perspectives are often at odds.

John Walton: “The role of the book of Job is to perform the radical surgery that separates theology from theodicy, contending that in the end Yahweh’s justice must be accepted on faith rather than worked out philosophically.” 【5】

Philosophically, God’s divine order to test Job’s faith with such severe calamity is unjustified. It begs the question of justice and mercy. How could a good and merciful God allow a blameless man to suffer such pain? In his infinite wisdom, does God not know that Job was faithful even before being questioned by Satan? Isn’t God all-knowing? Why fall into Satan’s trap? If God is all-powerful, could he not have prevented these sufferings in the first place? These are indeed very valid philosophical questions.

Unjust Suffering and the Problem of Evil
The “unjust suffering of a righteous man” and “the problem of evil and suffering” have plagued the philosophical world for a long time. And I do not foresee any quick resolution in the near and distance future. Many theologians have tried to offer a defence of God’s actions, traditionally, known as theodicy. But many philosophers have rejected such defence. As Christians, we must concede that philosophically, there is no way anyone or even God, can justify Job’s suffering.

But this need not be the end of our conversation.

God’s Sovereignty
Theologically, the unjust suffering of Job can be explained 【6】with a proper understanding of God’s sovereignty, also known as “divine order”. Perhaps, some may blame Satan, but, not Job. He knows clearly that it was God who is responsible for his suffering (Job 12:9). It was God who gave him up to the ungodly. It was God who set him up as a target and have his archers surround him (Job 16:11-13). God’s sovereignty means “God alone is responsible for Job’s suffering.” And Job, is right.

Job 12:9
“Who among all these does not know that the hand of the Lord has done this?”

Theologically, God never once ask for anyone to defend his actions or the lack of. He only seeks to be feared and trusted. Yet, Job never lost his trust in God to the very end. But how can we trust a God who allow a righteous man like Job to suffer? And what does it mean to trust in God in the midst of suffering? This brings me to another principle to consider.

Restorative Principle
As an alternative to the Retribution Principle, we have another important biblical wisdom known as the Restorative Principle. The Restorative Principle is the belief that the broken can be healed, restored, reconciled and return to the state of peace.

Let’s look at how Restorative Principle is understood in the story of Job.

Just before God returned to our story, an angry young man named Elihu spoke up and rebuked the three friends and gave his own response to Job (Job 32:1 – 37:24). In Job 33:12–13, Elihu rebukes Job (allow me to paraphrase): “Job, you are wrong. God is far greater than man. Who are you to contend against God? God doesn’t need to reply to a mere mortal like you!” His tone was like a rash young man who knows no boundaries. Someone who spoke up with no regards to any consequence. Elihu’s speeches were seen as a prelude to God’s final two responses to Job. Elihu alludes to God’s greatness and man’s place before God.

The difference between Elihu and the three friends was that Elihu does not believe that Job’s suffering was a result of his wrong doing. Job may not have been punished for his wrong doing but as created mortals, we are in no position to question the ways of God.

After Elihu’s long speech, God came back into the story. He doesn’t mention anything about Elihu but the content of God’s reply matches in essence to Elihu’s speech: the declaration of God’s sovereignty in the created order.

In his reply, God never once explain why Job had to suffer. The questioner is now being questioned by God instead! Out of the whirlwind, God answered Job…

Job 38:2–4
2 “Who is this that darkens counsel by words without knowledge?
3 Dress for action like a man; I will question you, and you make it known to me.
4 “Where were you when I laid the foundation of the earth?

Job 40:2
“Shall a faultfinder contend with the Almighty?
He who argues with God, let him answer it.”

In submission, Job acknowledged that he is speechless before God. He will proceed no further questioning. He never asked God for forgiveness for he was never in the wrong.

Instead, God makes it clear that it was Job’s three friends who were wrong about God and about Job. God replied to Eliphaz (Job 42:7-8), “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has… And my servant Job shall pray for you, for I will accept his prayer not to deal with you according to your folly.”

In the end, God rebuked the three friends and Job was vindicated (Job 42:7-9). God only forgave them when Job interceded a prayer of forgiveness on their behalf. In the epilogue, Job’s fortunes were restored. God blessed the latter days of Job more than what he had in the beginning.

Pastorally, I believe the Restorative Principle is a more meaningful way to understand the story of Job. I believe that both Christians and non-Christians can agree that the world today is a very broken place. Whether you believe in God or not, we can work together to restore the world from brokenness to wholeness. The Restorative Principle can be adopted by both believers and non-believers alike.

We can agree that humanity as a whole can do much more about the injustice and the social evil of this world. There is more we can do for the poor and the hungry and the homeless. There is more we can do to care for the sick and to visit those in prison. This is our Christian witness.

Matt. 25:36
I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’

The world is in turmoil. Some of you may know the recent shocking decision by the Supreme Court to overturn the right to abortion policy recently. 【7】 The Pope is in favour of this new decision. America is deeply divided on this issue. The same can be said for the other side! I am in no denial to believe that I have anything worthy to add to this debate. But as a pastor, I have an obligation to pray for my friends in America. We must pray for wisdom and healing for this nation together.

God on trial…
The book of Job is not just about Job, or his friends. It is about all of us, and ultimately about God. Our questions about suffering inevitably lead us to also question God. When we ask “Why me?” we are in fact asking “What kind of God are you?”

John Walton (biblical scholar): “In all our difficult experiences, eventually we arrive at the place where it is no longer us, but God who is on trial.” 【8】

Another key reflection is how we understand the theme of flourishing life in the suffering of Job. A flourishing life is not one of wealth and health but an undeterred trust in God despite the unexplained pain and suffering in our lives. This test of Job's faith in God is also a "test' of God's sovereignty in the created world. That Job's suffering is not a consequence of his sinful acts, but a part of a mysterious divine plan that was never revealed to Job in the first place. Job never knew why he was being tested nor of the dialogue that happened between God and the Satan. God is sovereignty over the good and the bad of this world. The story of Job is there to help us to develop a deeper and more matured sense of faith.

We are often not offered a reason for our suffering. Instead, we are asked to trust in God’s wisdom and, in the process, to conclude by faith that he is also just. 【9】 His ways are not our ways. Our questions remain in our minds, but our hearts can still trust in God. Like Job, we can also submit in absolute obedience.

Returning to Satan’s question: Does Job fear God for no reason? For Job, the answer is a resounding yes! But how about us? Do we also fear God for no reason? Perhaps, we need time to reflect on this too.

Conclusion
The story of Job is, by far, my favorite story in the Bible. Not only it is the most philosophical; it is also pastoral in the most unusual sense. How does one get ministered pastorally by such a story like Job? For one, not all suffering is due to sinful acts. Job did not suffer as a consequence of his sins for he has been acknowledged by God to be both blameless and upright. Second, not all sufferings are explainable. Job never knew why he had suffered. Thirdly, there is hope in the midst of our suffering. Inconsequential, inexplicable, hope in the midst of hopelessness.

This brings me to my own personal experiences with having hope and trusting God when there were no answers.

On 1st Dec 2019, my son, Ezra, was diagnosed with a rare form of cancer known as metastatic malignant germ cell tumor. My whole world was completely shattered by this news. When my mum rushed to the hospital immediately and cried, “why, Lord, why? Why not me?” I was speechless. The only way to comfort her was to hug her. For no words of comfort were enough.

The tumor had begun its mutation at the thymus gland located at the anterior mediastinal. It was about 8cm x 8cm in size when the surgeons removed it. The cancer had already spread to his lungs. Two surgeons worked tirelessly for several hours to remove 30-over smaller-sized tumors from both his lungs. After the successful operation, he was transferred to the Intensive Care Unit to be monitored for recovery. We thought the worst was over, but it was not.

Ezra had a hard time in recovery. Ezra was heavily sedated for 3-5 days after surgery. He had seven different tubes inserted into his body and also through his mouth. His vital stats were very erratic. Every few minutes, his blood pressure would shoot through the roof and often, it would suddenly drop to dangerous levels. The monitors were beeping constantly through day and night. The doctors and nurses struggled to bring stability to his condition.

There was one unforgettable time when Ezra’s whole body was shaking uncontrollably like as if he was in an epileptic fit. His body was in shock. I really thought we were going to lose Ezra at that moment. It just doesn’t make any sense to me. Why would God allow the surgery to be completed successfully and take his away life during his recovery? I prayed and prayed, endlessly, for God’s mercy.

Thankfully, after ten days in the ICU, he showed improvement in his condition and soon, he was transferred to a normal ward. Today, he has been in remission (cancer-free) for more than two years and counting. I thank God every day for saving his life from the depths of cancer. I still have my unanswered questions. Maybe I will find my answer when I meet God face to face.

Like Job, I do not believe that Ezra’s cancer was a consequence of sin. Even though, we are not blameless and upright like Job. I do not believe that it was “an eye for an eye” punishment from God. Cancer, like all illnesses, is just a part of being in a broken world we live in. Thankfully, Ezra was restored in the medical sense. Our faith was also restored. Our lives are always in God’s hands.

Many of us here have lost at least someone we loved in our lifetime. Even just the thought of losing someone is enough to bring much anxiety to us all. Sometimes, only in sickness and in death, we learn to appreciate how fragile our lives can be. Many have struggled with various medical conditions for many years. There were healing for some and yet, none for others. We don’t really understand why. Yet, we are asked to trust in God in all things, good and bad. But it is hard to trust in God without answers.

It is hard to differentiate between a genuine doubt and losing our faith. After the holocaust, many Jews lost their faith in God. It is not our place to judge. Some find God in peaceful times. Others, in the midst of chaos and darkness. Our paths to God can take many forms. That is the beauty of our faith. God works in mysterious ways. God is sovereign.

God gave his Son to restore humanity upon him. Jesus is the ultimate restoration. Jesus restores the world not in the way we expect him to. It doesn’t mean that Jesus will solve all the problems in our world. We have our responsibilities too. Whenever we see evil and unjust suffering in this world, may we be prompted to act justly and to restore peace in the likeness of Christ. It is easy to say that Jesus is the answer. It is hard to live as Jesus did, to take up our cross daily, and to give our lives for others.

May God teach us to obey and trust in Him even as we walk through the valley of death. May we turn our eyes upon Jesus and humble ourselves before him. May God have mercy on us all.

Let us pray.

【1】John H. Walton and Kelly Lemon Vizcaino, The NIV Application Commentary: Job, ed. Terry Muck et al. (Grand Rapids, MI: Zondervan, 2012), 20. [Paraphrase] “long on questions but short on answers”.
【2】For a detailed explanation of the Divine Retribution, see C. G. Montefiore, J. Edwin Odgers and S. Schechter, The Doctrine of Divine Retribution in the Old Testament, the New Testament, and the Rabbinical Literature, The Jewish Quarterly Review, Oct., 1890, Vol. 3, No. 1 (Oct., 1890), pp. 1-51. URL: https://www.jstor.org/stable/1450000.
【3】The Bible as a whole teaches us that there is a direct relation between sinful acts and God’s punishment. This is seen most clearly in the rebellion of Korah recorded in Numbers 16:31-35. Korah rebelled against Moses along with 249 co-conspirators and were punished for their rebellion when the earth opened its mouth and swallowed them alive and God sent fire from heaven to consume all 250 of them! Yet, the story of Job tells a different story; that sometimes, God allows pain and suffering to befall on a blameless and upright man. It is not consequential wrath as often seen in other biblical passages.
【4】Another key concept related to the Retribution Principle is the concept of “an eye for eye,” sometimes called jus talionis or lex talionis. It is part of the Mosaic Law used in the Israelites’ justice system to ensure that any form of punishment must fit the crime committed. Besides Exodus 21, the law of “an eye for an eye” is mentioned twice in the Old Testament (Leviticus 24:20; Deuteronomy 19:21).
【5】John H. Walton and Kelly Lemon Vizcaino, The NIV Application Commentary: Job, ed. Terry Muck et al. (Grand Rapids, MI: Zondervan, 2012), 41.
【6】I carefully use the verb “to explain” rather than “to justify” because I don’t think this is a proper justification. Also, I am also not trying to defend God’s action in the story. But even without justification, I think there is still more we can learn about God and about the suffering of this world. I understand that this sounds like a cop-out. And I agree that in some sense, it is. But do bear with me a little more as I try to explain what I mean.
【7】 https://www.npr.org/2022/06/24/1102305878/supreme-court-abortion-roe-v-wade-decision-overturn
【8】Walton and Vizcaino, 20.
【9】Walton and Vizcaino, 22.

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