This meditation will be based on Job’s dialogue with his three accusers or his false friends, on Elihu’s speech and finally the intervention of Jehovah God, the Heavenly Father, in order to discipline Job on his words. The dialogues between Job and his three accusers, Eliphaz, Bildad and Zophar, has three parts (1 – Job 3:1 to 14:22; 2 – 15:1 to 21:34; 3 – 21:1 to 25:6. Job’s latest speech, before Elihu’s intervention, is in Job 21:1 to 31:40). There will be some biblical verses mentioned as highlights, with or without comment.
Job’s dialogue against his three accusers
(Job chapters 3 to 31)
Job chapter 3: the plaintive speech of Job: he feels regrets having come into existence.
“It was after this that Job opened his mouth and began to call down evil upon his day” (Job 3:1).
“Why from the womb did I not proceed to die? Why did I not come forth from the belly itself and then expire” (Job 3:11).
“Why does he give light to able-bodied man, whose way has been concealed, And whom God hedges in?” (Job 3:23).
“I have not been carefree, nor have I been undisturbed, Nor been at rest, and yet agitation comes” (Job 3:26).
Job Chapters 4 and 5: Eliphaz’s answer, the first accuser: he calls into question Job’s integrity and trustworthiness toward God. According to him, his great misfortune is the obvious indication of the disapproval of God.
« If someone tries to speak to you, will you become impatient? For who can hold back from speaking? » (Job 4:2). From the first words, Eliphaz is offending Job, suggesting that he is not a patient listener.
« Is not your reverence the basis of your confidence? Is not your hope even the integrity of your ways? Remember, please: Who that is innocent has ever perished? And where have the upright ever been effaced? » (Job 4:6,7). Eliphaz says that he has never seen an innocent or a righteous man perishing in misfortune (he implies that the misfortunes of Job, are the proof that he is guilty before God).
« According to what I have seen, those devising what is hurtful And those sowing trouble will themselves reap it » (Job 4:8). Eliphaz says that on the other hand, it always happens misfortune to the wicked men (implying that Job is responsible to his misfortune due to his wickedness)…
« And a spirit itself went passing over my face; The hair of my flesh began to bristle » (Job 4:12-16). Eliphaz betrays the diabolical source of the inspiration of his malicious words. He is only the spokesman of Satan, the devil, the spirit that inspires him, starting with two declarations which are correct, then twisting its meaning. Here are the two true assertions:
« Mortal man—can he be more just than God himself? Or can able-bodied man be cleaner than his own Maker? » (Job 4:17). Now, here how he is twisting the meaning: « Look! In his servants he has no faith, And his messengers he charges with faultiness. How much more so with those dwelling in houses of clay, Whose foundation is in the dust! One crushes them more quickly than a moth » (Job 4:18,19). Eliphaz, the spokesman of Satan the devil, says that the justice of God is so high and so pure, that God does not even consent to trust in man, made of dust and that he is just good to be crushed like a moth. An additional innuendo that the man from the dust crushed like a moth, is Job.
Eliphaz, the prophet of the devil, this time referring to the death of his ten children, says: « His sons remain far from salvation, And they are crushed in the gate without a deliverer » (Job 5:4). He describes the death of his ten children as the crushing of the sons of the wicked man (implying Job)…
Job chapters 6 and 7: In response to the serious innuendos of Eliphaz of unfaithfulness of Job toward God, he simply asks him to say what kind of faults he made: « Instruct me, and I, for my part, shall be silent; And what mistake I have committed make me understand » (Job 6:24).
Job has a clear conscience before God, and even if he can make involuntary mistakes, why would God not forgive him? « If I have sinned, what can I accomplish against you, the Observer of mankind? Why is it that you have set me as your target, so that I should become a burden to you? And why do you not pardon my transgression And overlook my error? For now in dust I shall lie down; And you will certainly look for me, and I shall not be » (Job 7:20.21).
Job chapter 8: Bildad, the second accuser of the devil, by his first words, verbally attacks Job: « How long will you keep uttering these things, When the sayings of your mouth are but a powerful wind? » (Job 8:2).
He continues in the same kind of diabolical insinuations of Eliphaz, regarding the tragic fate of the ten children of Job. He says that their death is the result of the right judgment of God, because of their unfaithfulness and also that of Job: « Will God himself pervert judgment, Or will the Almighty himself pervert righteousness? If your own sons have sinned against him, So that he lets them go into the hand of their revolt, If you yourself will look for God, And if of the Almighty you will implore favor, If you are pure and upright, By now he would awake for you And he would certainly restore your righteous abiding place » (Job 8:3-6).
Job chapters 9 and 10: Job answers Bildad by telling him that if he had thought a moment to willfully sin against God, it would have been a real madness on his part. Precisely, the reverential fear that he feels toward God, prevents him from having such a sinful behavior: « For a fact I do know that it is so. But how can mortal man be in the right in a case with God? If he should find delight in contending with him, He cannot answer him once out of a thousand. He is wise in heart and strong in power. Who can show stubbornness to him and come off uninjured? » (Job 9:2-4).
Job chapter 11: Zophar, the third accuser, makes reproaches to Job for boasting to be faithful to God and of to not take into account the reprimands of Eliphaz and Bildad. By the way, he has contemptuous words, towards Job’s answers to the two accusers and regarding his wisdom. Like his two companions, he accuses him of being unfaithful toward God: « Will a multitude of words go unanswered, Or will a mere boaster be in the right? Will your empty talk itself put men to silence, And will you keep deriding without having anyone rebuke you? Also, you say, ‘My instruction is pure, And I have proved really clean in your eyes.’ Yet O if only God himself would speak And open his lips with you! Then he would tell you the secrets of wisdom, For the things of practical wisdom are manifold. Also, you would know that God allows some of your error to be forgotten for you. Can you find out the deep things of God, Or can you find out to the very limit of the Almighty? » (Job 11:2-7, see also verse 20).
Job chapters 12 to 14: Job is indignant: « For a fact you men are the people, And with you wisdom will die out! » (Job 12: 2). He does not allow himself to be destabilized by the false accusations against himself and also against the memory of his ten deceased children: « I too have a heart as well as you. I am not inferior to you, And with whom are there not things like these? One who is a laughingstock to his fellowman I become, One calling to God that he should answer him. A laughingstock is the righteous, unblamable one » (Job 12:3,4).
Job chapter 15: Eliphaz, far from answering Job’s ideas, is laughing of his words: « Will a wise person himself answer with windy knowledge, Or will he fill his belly with the east wind? » (Job 15:2). And when he accuses him of unfaithfulness toward God, even of apostasy, he gives no evidence or any example to support his serious accusations: « However, you yourself make fear [before God] to have no force, And you diminish the having of any concern before God. For your error trains your mouth, And you choose the tongue of shrewd people. Your mouth pronounces you wicked, and not I; And your own lips answer against you » (Job 15:4-6).
Eliphaz repeats the idea that he expressed at the beginning, God does not trust in his own creatures, or even in his angels. He goes even further, this time speaking of the heavenly place where is God: « Look! In his holy ones he has no faith, And the heavens themselves are actually not clean in his eyes. How much less so when one is detestable and corrupt, A man who is drinking in unrighteousness just like water! » (Job 15:15,16). Obviously, Eliphaz is wrong. God has confidence in his faithful heavenly and earthly creatures. In addition, how could He live in Heavens that he would not consider as Holy, as the Most Holy? Eliphaz says that in contrast to better crush Job and to suggest that in the eyes of God, he can only be unclean, miserable and pitiful…
Job chapter 16 and 17: Job replies that their words are in no way consoling, they are only « windy words »: « I have heard many things like these. All of you are troublesome comforters! Is there an end to windy words? Or what galls you, that you answer? » (Job 16:2,3). He says that if Eliphaz and his two other accusers would have been in his place, he would not have talked to them in this way. On the contrary, he would say to them consoling words: « I myself also could well speak as you men do. If only your souls existed where my soul is, Would I be brilliant in words against you, And would I wag my head against you? I would strengthen you with the words of my mouth, And the consolation of my own lips would hold back » (Job 16:4,5). Job says once again, that he has a clear conscience before God, and he trusts in the justice of God regarding his integrity before Him: « Also now, look! in the heavens is one testifying about me, And my witness is in the heights » (Job 16:19). Incidentally, Job accuses his three false friends of practicing the reverse accusation, when they should console him, being about to die from his illness: « Night they keep putting for day: ‘Light is near on account of darkness.’ If I keep waiting, Sheol is my house; In the darkness I shall have to spread out my lounge. To the pit I shall have to call out, ‘You are my father!’ To the maggot, ‘My mother and my sister!’ So where, then, is my hope? And my hope—who is it that beholds it? » (Job 17:12-15).
Job chapter 18: Bildad is very angry, according to the answer of Job (chapters 16 and 17) and says that the judgment of God will fall against him, as wicked man and also, he will find himself without posterity: « How long will you people be at putting an end to words? you should understand, that afterward we may speak. Why should we be reckoned as beasts And be regarded as unclean in your eyes? He is tearing his soul to pieces in his anger. For your sake will the earth be abandoned, Or a rock move away from its place? The light also of wicked ones will be extinguished And the spark of his fire will not shine » (Job 18:2-5).
Job chapter 19: Job answers by denouncing the cruelty of their words that crush him: « How long will you men keep irritating my soul And keep crushing me with words? » (Job 19:2). Job is aware of his integrity before God and he knows that in due time, He will save him: « And I myself well know that my redeemer is alive, And that, coming after [me], he will rise up over the dust. And after my skin, which they have skinned off,—this! Yet reduced in my flesh I shall behold God » (Job 19:25,26).
Job chapter 20: the answer of Zophar is like the answer of Bildad, expressing his irritation toward Job, insulting him and repeating that he will undergo the judgment of the wicked man (chapter 20): « An insulting exhortation to me I hear; And a spirit without the understanding that I have replies to me. Have you at all times known this very thing, Since man was put upon the earth, That the joyful cry of wicked people is short And the rejoicing of an apostate is for a moment? » (Job 20:3-5).
Job chapter 21: Job says that it is rather the opposite that occurs, the wicked man thrives in his wickedness, and the righteous man is suffering because of his justice: « This very one will die during his full self-sufficiency, When he is altogether carefree and at ease; When his own thighs have become full of fat And the very marrow of his bones is being kept moist. And this other one will die with a bitter soul When he has not eaten of good things » (Job 21:23-25; compare with Ecclesiastes 7:15 and 8:14).
Job chapter 22: Eliphaz says that God is indifferent to the righteous behavior of his creatures (of course, it is false): « Can an able-bodied man be of use to God himself, That anyone having insight should be of use toward him? Does the Almighty have any delight in that you are righteous, Or any gain in that you make your way blameless? » (Job 22:2,3). In his accusations of wickedness against Job, he accuses him of extortion of all kinds, including against those who have nothing. He accuses him of not having helped the poor: « Is not your own badness too much already, And will there be no end to your errors? For you seize a pledge from your brothers without cause, And you strip off even the garments of naked people. You do not give the tired one a drink of water, And from the hungry one you hold back bread » (Job 22:5-7). And it is because of this wickedness, that he is in this dramatic situation: « That is why bird traps are all around you, And sudden dread disturbs you; Or darkness, so that you cannot see, And a heaving mass of water itself covers you » (Job 22:10,11). Of course, all these accusations of Eliphaz , in chapter 22, are false.
Job chapters 23 and 24: Job repeats that he has a clear conscience before God, and he hopes that God will hear him. He also repeats the that the wicked men thrive in their wickedness, but that in due time, God will ask them to render an account. By the last sentence in chapter 24, Job shows that he does not allow himself to be destabilized by the lies of the three accusers of the devil: « So really now, who will make me out a liar Or reduce my word to nothing? » (Job 24:25).
Job chapter 25: Bildad says that God has so high criteria of holiness, that nor even his creation fulfills them, much less a mortal man (alluding to Job who says he has a fine conduct before God). It is obvious that the argument of Bildad is completely absurd. How could God would have created something that would not have fulfilled his criteria of holiness? « Look! There is even the moon, and it is not bright; And the stars themselves have not proved clean in his eyes. How much less so mortal man, who is a maggot, And a son of man, who is a worm! » (Job 25:5,6). There are two insulting expressions for the human race, those of treating it with « maggot » and « worm ». This declaration is quite simply the signature of Satan the devil, who does not and never like the human race, particularly those who remain in their integrity toward God, according to biblical principles, like the faithful servant Job.
Job chapters 26 to 31: the last speech of Job: he laughs at the answer of Bildad, and more generally of the other accusers: « O how much help you have been to one without power! O how you have saved an arm that is without strength! How much you have advised one that is without wisdom, And you have made practical wisdom itself known to the multitude! » (Job 26:2,3). Job is suffering from a deadly illness. He and his wife have lost their ten children. However, instead of consoling him, they insult him, they call into question his integrity toward God, suggesting that even the death of his ten children, is the right judgment of God against the sons of the wicked man. There is the famous statement of Job about his deep attachment to God and to his principles: « It is unthinkable on my part that I should declare you men righteous! Until I expire I shall not take away my integrity from myself! » (Job 27:5).
In conclusion of this first part which closes the dialogue between Job and the three accusers, there is in the Bible, a statement made much later, by Jesus Christ concerning his disciples: « Look! I am sending you out as sheep among wolves; so prove yourselves cautious as serpents and yet innocent as doves » (Matthew 10:16). The faithful servant Job was like an injured sheep, about to die, shredded verbally by three « ravenous wolves », in a spirit of pack wolves and with an absolute wickedness. These three devilish prosecutors disguised themselves as friends coming to console him, but instead, they acted as wolves: « Be on the watch for the false prophets who come to you in sheep’s covering, but inside they are ravenous wolves » (Matthew 7:15). It is by the fruit of their evil words, with insults, false accusations, hurtful innuendos that their mask has fallen from their face, to reveal the face of the devil who was speaking through these three wicked men: « By their fruits you will recognize them. Never do people gather grapes from thorns or figs from thistles, do they? Likewise, every good tree produces fine fruit, but every rotten tree produces worthless fruit. A good tree cannot bear worthless fruit, nor can a rotten tree produce fine fruit. Every tree not producing fine fruit is cut down and thrown into the fire » (Matthew 7:16-19).
God condemned their bad behavior: « After Jehovah had spoken these words to Job, Jehovah said to Eliphaz the Temanite: “My anger burns against you and your two companions, for you have not spoken the truth about me as my servant Job has. (…). And my servant Job will pray for you. I will surely accept his request not to deal with you according to your foolishness, for you have not spoken the truth about me as my servant Job has” » (Job 42:7,8).
Elihu reproves Job and the three accusers for having said inaccurate things about God
(Job chapters 32 to 37)
Some have written that Elihu was young. However, depending on the context of the book of Job, this is not necessarily the case. It is obvious, that he was much less elderly than the four interlocutors, that were Job and the other three men. For example, in Job 42:10, it is written that Jehovah gave Job, double what he had lost. Then, in Job 42:16, it is written that Jehovah added 140 years of more life to him. By checking this information, it is deduced that Job and his three interlocutors were aged much over 100 years. Therefore, Elihu, being less elderly than them, could have been fifty, until sixty years old and maybe over. Elihu had not only great wisdom, but a great capacity for listening and understanding. Elihu, exceeded in wisdom and insight, those of the three interlocutors of Job who falsely accused him of apostasy and who had been unable to take Job in default.
Some have written that God gave to Elihu this wisdom; certainly. However, when God gives wisdom to a human, generally, it is already based on a spiritual background (Job 32:7). God ensures that knowledge of his principles, gathered with an experience of life, are magnified by his heavenly wisdom (Proverbs 2:1-9). For example, Jesus Christ showed that the Holy Spirit would allow his disciples to remember some points of his teachings: « But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you » (John 14:26). Elihu was probably far from being a young man freshly coming out of adolescence, but rather an adult who had a solid experience of life and wisdom when we consider his speech. The very fact that he stayed separate from these four very old patriarchs and that he waited until the end that everyone has finished their speeches, was part of a normal code of conduct at that time (see Leviticus 19:32).
The indignation of Elihu is both against Job and his three interlocutors. He says that by hearing them, that he had trouble mastering himself, by the abundance of words which came to mind: « But Elihu the son of Barachel the Buzite of the family of Ram had become very angry. His anger blazed against Job for trying to prove himself right rather than God. He was also very angry with Job’s three companions because they could not find an answer but had declared God wicked » (Job 32: 2,3 ; « For I am full of words; The spirit within me compels me » (Job 32:18)). Elihu is talking with Job with kindness, but also with firmness, telling him that he lacked wisdom and insight, in his words: « Job speaks without knowledge, And his words lack insight » (Job 34:35).
Elihu reproves Job on few points that will not all be mentioned. He says that he has been more concerned with justifying himself, rather than God: « But you said in my hearing, Yes, I kept hearing these words, ‘I am pure, without transgression; I am clean, without error. But God finds reasons to oppose me; He considers me his enemy. He puts my feet in stocks; He scrutinizes all my paths » (Job 33: 8-11). Here is a declaration of Job, proclaiming his own justice: « I put on righteousness as my clothing; My justice was like a robe and a turban » (Job 29:14). On the other hand, as he does not know the heavenly situation, as it is described in Job chapters 1 and 2, he thinks that God is paying back Job’s justice, by the misfortunes: « Why do you hide your face And consider me your enemy? » (Job 13:24). Given from this point of view, of course, he considers that integrity is not advantageous.
For example, Elihu takes up a quote of Job which suggests that remaining in the integrity, does not bring any profit: « For he has said, ‘A man does not benefit From trying to please God.’ So listen to me, you men of understanding: It is unthinkable for the true God to act wickedly, For the Almighty to do wrong! For he will reward a man according to what he does And bring upon him the consequences of his ways » (Job 34:9-11). Let us take the previous declaration of Job: « It is all the same. That is why I say, ‘He destroys the innocent and the wicked alike’ » (Job 9:22). Centuries later, King Solomon, expressed a similar idea: « For there is no lasting memory either of the wise one or of the stupid one. In the days to come, everyone will be forgotten. And how will the wise one die? Along with the stupid one » (Ecclesiastes 2:16). This text shows that it is not God who kills the wise with the stupid, but it is the result of the human condition which inherited the sin from Adam (Romans 5:12). The mistake in Job’s words is that he thinks that it is God who causes the death of the righteous ones with the wicked ones. Elihu explain to job the right point of view, showing that God will ask everyone an account for their acts. God is in no way indifferent to the behavior of humans.
Jehovah disciplines Job about his wrong declarations
(Job chapter 38 to 42)
The two main points of the reproaches that God makes to Job are as follows, his lack of knowledge and insight, but also his lack of modesty, compared to his concern to justify himself. So, Jehovah God, by a series of rhetorical questions, will make him think about his lack of discernment, but also on his smallness compared to the power of his creation, here are some chosen biblical quotes:
« Who is this who is obscuring my counsel And speaking without knowledge? Brace yourself, please, like a man; I will question you, and you inform me. Where were you when I founded the earth? Tell me, if you think you understand. Who set its measurements, in case you know, Or who stretched a measuring line across it? » (Job 38:2-5). Jehovah God compares Job’s brief existence with the fact he could not even be present at the beginning of the creation.
God underlines the ignorance of Job and the fact that he is not able to dominate the natural phenomena, whether heavenly or earthly and concerning the wild animals: « When the waters are covered as if with stone, And the surface of the deep waters is frozen solid? Can you tie the ropes of the Kimah constellation Or untie the cords of the Kesil constellation? Can you lead out a constellation in its season Or guide the Ash constellation along with its sons? Do you know the laws governing the heavens, Or can you impose their authority on the earth? Can you raise your voice to the clouds To cause a flood of water to cover you? Can you send out lightning bolts? Will they come and say to you, ‘Here we are!’ Who put wisdom within the clouds Or gave understanding to the sky phenomenon? Who is wise enough to count the clouds, Or who can tip over the water jars of heaven When the dust pours into a mass And the clods of earth stick together? Can you hunt prey for a lion Or satisfy the appetites of young lions When they crouch in their lairs Or lie in ambush in their dens? Who prepares food for the raven When its young cry to God for help And wander about because there is nothing to eat? » (Job 38:30-41).
God shows that Job (and every man) does not have great physical strength that would master some very powerful wild animals. He is not able to drive and guide them from one place to another, such as the wild bull, the behemoth (the hippopotamus) and the leviathan (the crocodile): (the wild bull) « Is the wild bull willing to serve you? Will it spend the night in your stable? Will you hold a wild bull to the furrow with a rope, Or will it follow you to plow the valley? Will you trust in its great strength And let it do your heavy work? Will you rely on it to bring back your harvest, And will it gather it to your threshing floor? » (Job 39:9-12). (Behemoth, hippopotamus) « Here, now, is Behemoth, which I made as I made you. It eats grass like a bull. Look at the strength in its hips And the power in the muscles of its belly! It stiffens its tail like a cedar; The sinews of its thighs are woven together. Its bones are tubes of copper; Its limbs are like wrought-iron rods. It ranks first among the works of God; Only its Maker can approach it with his sword » ( Job 40:15-19). (Leviathan, the crocodile) « Can you catch Leviathan with a fishhook Or hold down its tongue with a rope? Can you put a rope through its nostrils Or pierce its jaws with a hook? Will it make many pleas to you, Or will it speak gently to you? Will it make a covenant with you, So that you may make it your slave for life? Will you play with it as with a bird Or tie it on a leash for your little girls? » (Job 41:1-5).
Obviously, Job repents before God for his thoughtless personal remarks: « Now I know that you are able to do all things And that nothing you have in mind to do is impossible for you. You said, ‘Who is this who is obscuring my counsel without knowledge?’ Therefore I spoke, but without understanding About things too wonderful for me, which I do not know. You said, ‘Please listen, and I will speak. I will question you, and you inform me.’ My ears have heard about you, But now I do see you with my eyes. That is why I take back what I said, And I repent in dust and ashes » (Job 42:2-6).
After a very severely disciplined against the three Job accusers, Jehovah God delivered Job from his tribulation, created by Satan the devil:
“After Jehovah had spoken these words to Job, Jehovah said to Eliphaz the Temanite:
“My anger burns against you and your two companions, for you have not spoken the truth about me as my servant Job has. 8 Now take seven bulls and seven rams and go to my servant Job, and offer up a burnt sacrifice for yourselves. And my servant Job will pray for you. I will surely accept his request not to deal with you according to your foolishness, for you have not spoken the truth about me as my servant Job has.”
9 So Elʹiphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite went and did what Jehovah had told them to do. And Jehovah accepted Job’s prayer.
10 After Job had prayed for his companions, Jehovah removed Job’s tribulation and restored his prosperity. Jehovah gave him double what he had before. 11 All his brothers and sisters and all his former friends came to him and ate a meal with him in his house. They sympathized with him and comforted him over all the calamity that Jehovah had allowed to come upon him. Each of them gave him a piece of money and a gold ring.
12 So Jehovah blessed the last part of Job’s life more than the beginning, and Job came to have 14,000 sheep, 6,000 camels, 1,000 pairs of cattle, and 1,000 female donkeys. 13 He also came to have seven more sons and three more daughters. 14 He named the first daughter Jemimah, the second Keziah, and the third Keren-happuch. 15 No women in all the land were as beautiful as Job’s daughters, and their father gave them an inheritance along with their brothers.
16 After this Job lived for 140 years, and he saw his children and his grandchildren—four generations. 17 Finally Job died, after a long and satisfying life” (Job 42:7-17).
God’s Mercy and the Suffering of Job’s Wife
The definition of mercy is compassion in action. Very often, mercy is associated with a court decision which spares the culprit due to extenuating circumstances: « Mercy triumphs over judgment » (James 2:13).
In Job’s book, particularly the narrative of the disasters that occurred to him, described in chapters 1 and 2, we are impressed, and rightly, by the sufferings he had to endure. However, very often, there is a person who is forgotten, and who has suffered very exactly the same serious tribulation (without the deadly Job’s disease), it is his wife. Indeed, in addition in having lost all her property, with her husband Job, she had the suffering that all mothers fear the most in the world, the death of her child. However, Job’s wife did not lose one, two, three, four, five… children, but ten children in one moment, sons and daughters (Job 1:18,19). It is likely that the serious emotional pain of Job’s wife, like this mother who had lost, in one moment, her daughters and sons, made her fall, in a moment, in the most complete madness. In the book of the Ecclesiastes, it is written: « But oppression can drive the wise one into madness, and a bribe corrupts the heart » (Ecclesiastes 7:7). If Job had chosen her as his wife, it is that she was certainly a woman of great wisdom.
But now, here is what is written in Job’s narrative: « Finally his wife said to him: “Are you still holding firmly to your integrity? Curse God and die!” » (Job 2:9). As her husband said, she spoke like a senseless woman: « But he said to her: “You are talking like one of the senseless women. Should we accept only what is good from the true God and not accept also what is bad?” In all of this, Job did not sin with his lips » (job 2:10). We can note that Job includes his wife, when he was speaking about their tribulation (« we” accept), which demonstrates that he recognized that she was his companion in this great misfortune.
The conclusion of the book Job shows us, in an indirect way, the mercy of God toward the wife of Job, who spoke, in a moment of madness, as a senseless woman. In the conclusion of this book, we read that God has been indignant against the three accusers of the devil, Eliphaz, Bildad and Zophar. There is no mention of what God could have said about the senseless words of Job’s wife. It is possible that God considered several factors which led Him to forgive her: the intense emotional pain which pushed her to a momentary madness. He could consider that the fact that Job reprimanded her, was enough, with later the absolute necessity for Job’s wife, to ask for the forgiveness of God, in prayer, for her serious offense. God has shown a great mercy to Job’s wife, giving her ten other children. Obviously, they have not replaced the first ten who perished; however, it is likely, that she found a consolation. The story mentions that Job was blessed double. At the time of the resurrection, there will be not ten, but twenty children that they will welcome (double) (acts 24:15). Nevertheless, the sin of Job’s wife was serious enough to be mentioned in the Bible, not only to underline her mistake, but also to show that God is merciful even for those who directly offend him: « I will favor the one whom I favor, and I will show mercy to the one to whom I show mercy » (Exodus 33:19).
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Table of contents of the http://yomelyah.fr/ website
Reading the Bible daily, this table of contents contains informative Bible articles (Please click on the link above to view it)…
Table of languages of more than seventy languages, with six important biblical articles, written in each of these languages…
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