Then Eliphaz the Temanite replied:

“Would a wise person answer with empty notions
    or fill their belly with the hot east wind?
Would they argue with useless words,
    with speeches that have no value?
But you even undermine piety
    and hinder devotion to God.
Your sin prompts your mouth;
    you adopt the tongue of the crafty.
Your own mouth condemns you, not mine;
    your own lips testify against you.

“Are you the first man ever born?
    Were you brought forth before the hills?
Do you listen in on God’s council?
    Do you have a monopoly on wisdom?
What do you know that we do not know?
    What insights do you have that we do not have?
The gray-haired and the aged are on our side,
    men even older than your father.
Are God’s consolations not enough for you,
    words spoken gently to you?
Why has your heart carried you away,
    and why do your eyes flash,
so that you vent your rage against God
    and pour out such words from your mouth?

“What are mortals, that they could be pure,
    or those born of woman, that they could be righteous?
If God places no trust in his holy ones,
    if even the heavens are not pure in his eyes,
how much less mortals, who are vile and corrupt,
    who drink up evil like water!

“Listen to me and I will explain to you;
    let me tell you what I have seen,
what the wise have declared,
    hiding nothing received from their ancestors
(to whom alone the land was given
    when no foreigners moved among them):
All his days the wicked man suffers torment,
    the ruthless man through all the years stored up for him.
Terrifying sounds fill his ears;
    when all seems well, marauders attack him.
He despairs of escaping the realm of darkness;
    he is marked for the sword.
He wanders about for food like a vulture;
    he knows the day of darkness is at hand.
Distress and anguish fill him with terror;
    troubles overwhelm him, like a king poised to attack,
because he shakes his fist at God
    and vaunts himself against the Almighty,
defiantly charging against him
    with a thick, strong shield.

“Though his face is covered with fat
    and his waist bulges with flesh,
he will inhabit ruined towns
    and houses where no one lives,
    houses crumbling to rubble.
He will no longer be rich and his wealth will not endure,
    nor will his possessions spread over the land.
He will not escape the darkness;
    a flame will wither his shoots,
    and the breath of God’s mouth will carry him away.
Let him not deceive himself by trusting what is worthless,
    for he will get nothing in return.
Before his time he will wither,
    and his branches will not flourish.
He will be like a vine stripped of its unripe grapes,
    like an olive tree shedding its blossoms.
For the company of the godless will be barren,
    and fire will consume the tents of those who love bribes.
They conceive trouble and give birth to evil;
    their womb fashions deceit.” (New International Version)

The biblical character of Job had asked the friends to hear him out on his case against God. But they did not stay quiet and listen. Instead, they got irritated with Job and accused him of sin.

One of the three friends, Eliphaz, went from exhortation to an outright rebuke of Job. He took him to task on what he was saying, and gave Job a hellfire sermon designed to get him right with God.

Eliphaz had a problem with Job’s approach to God. Yet, we as readers know that none of this suffering was Job’s fault. In reality, it was Eliphaz who had the problem: He was stuck in a particular way of thinking to the point of not being able to entertain another’s point of view.

Each of the three friends did not distinguish between their assumptions and the truth. They had such engrained habits of thinking and living, that their minds were not open to the experience of Job being anything but sinful.

The major presupposition that Eliphaz held is that anyone who experiences such extreme hardship and suffering as Job is being punished by God. And that was a false presupposition.

There is a tragic irony with the story of Job and his friends. Eliphaz assessed Job’s situation and words as wicked. What’s more, Eliphaz believed that Job added to that sin by contending with God and insisting on his own personal innocence.

Yet, what Eliphaz said about Job was actually true about himself. Eliphaz was the one speaking out of ignorance and pride, as if he knew how the universe really works. In truth, Eliphaz was talking about himself, without knowing it.

Eliphaz presupposed, assumed, and believed that wicked persons are the ones who experience a life of pain, terror, illness, and deprivation. Thus, Job is wicked. And therefore, believed Eliphaz, Job’s future destiny was in jeopardy.

Is crying out in pain and giving a vulnerable yell toward God sin? Is it a sign of wickedness? Will it lead one to hell?

In the view of Eliphaz, yes. Because to challenge God is to rebel against God. To experience extreme suffering is a sign of personal wickedness against God.

By taking a good hard look at the entirety of the Book of Job, I can say with confidence that Eliphaz was, at best, ignorant; and, at worst, hurtful. He had no idea how off target he really was. The sinner in the room was not Job; it was Eliphaz.

The friends had too simple and easy of a theology of suffering. They equated Job’s suffering with God’s punishment. Reading the story of Job, however, challenges that simplistic theology.

Job insisted that his supposed punishment was undeserved. And he was right. Terrible misfortune is not necessarily a result of personal sin or wickedness.

The piety of Job was strong enough to accept the misfortune that fell upon him, without rebelling against God (Job 1:10). Yet, Job’s faithfulness to God could not make sense between his agonizing suffering, the loss of property and family, and God’s silence and purpose in it all.

And maybe that is, in part, the point of the Book of Job – that there are people all over the world who undergo hard circumstances and grinding loss, without knowing why they are going through it.

Hopefully, this awakening to the suffering of others will kindle within us a more compassionate spirit and empathetic presence with those feeling the nonsensical situations of their lives.

Almighty God, I bring to you all those who suffer in body, mind, spirit or with grief. May your loving kindness and divine presence sustain them in the midst of their pain. May those who are stretched beyond their capacity to cope and remain hopeful gain a sense of coherence, comfort and strength in the Lord. Amen.