Job complains of unkind treatment
Job 19:1-7
God was the author of his afflictions
Job 19:8-22
Job's belief in the resurrection
Job 19:23-29
Zophar speaks of the short-lived joy of the wicked
Job 20:1-29
Job entreats attention
Job 21:1-6
The prosperity of the wicked
Job 21:7-16
The dealings of God's providence
Job 21:17-26
The judgement of the wicked
Job 21:27-34
The third round of speeches
Eliphaz shows that human goodness does not profit God
Job 22:1-4
Job accused of oppression
Job 22:5-14
The world before the flood
Job 22:15-20
Eliphaz exhorts Job to repentance
Job 22:21-30
Job complains that God has withdrawn
Job 23:1-7
He asserts his own integrity
Job 23:8-12
The divine terrors
Job 23:13-17
Job 23:13-17
19:23-27 Where does this come from? Out of the blue Job gives voice to a real hope in the resurrection. He expects to be vindicated one day, to stand before God face to face. But belief in the resurrection took centuries to develop. It wasn't even complete by the time of Jesus. How does Job see so clearly? Zophar trots out the familiar story – in the end the wicked will be punished. This prompts Job to complain – no they aren't! How modern this sounds! How often have I heard people say this to me. The good die young, but the wicked get away with murder. The Eliphaz speaks, giving voice to the view that God is people's goodness does not benefit God. He sees God as aloof, remote enough from humanity not to be affected by our actions. But he does punish wickedness, so you must have been a bad man, Job! Remember the flood? (Eliphaz seems to have conveniently forgotten God's promise via the rainbow, never to inflict this punishment on the world again.)
There is much groping around, guessing about what God is like. Job's friends have fixed ideas – not unlike the Daily Mail – about God and his sense of right and wrong. Only Job has little flashes of insight into a God who is much more subtle and believeable than the rigid, stern enforcer that his friends believe in.
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