JOB: Zophar the Sarcastic

Zophar – The Sarcastic

Job 10-12

Can you imagine someone at a funeral who would say to a father, “you deserve much worse,” just days after the loss of his children and belongings? 

The third friend of Job to make a speech is Zophar. Continuing to escalate the drama, this friend continues to reinforce and enhance the doctrine of divine retribution and depravity justice to an absurd level. Previously, Eliphaz was cautious and he did not necessarily equate Job with the unrighteous, but simply made the case for what he believed about the rules of suffering. Bildad was uncertain about Job’s righteousness, but made some round-about accusations that inferred Job’s guilt. Zophar, however, is more than certain that Job’s condition is due to God’s intervention and that the only way for Job to recover is to repent of his sins. He is the most dogmatic of the three (Job 11:2-3) and he is quite sarcastic in his approach to Job. He even states that the punishment Job received for his supposed sins were not harsh enough (Job 11:6).

He is the first to accuse Job directly of wickedness, as if he has some inside information. He often refers to the ‘secrets of God’ and things that are ‘unsearchable’. Eliphaz and Bildad held out some form of hope for Job, but Zophar can only offer a formula for recovery which may not be enough now.

Unlike the other two, Zophar confronts Job and is greatly offended by his insistence that he is innocent. Many readers get the sense that it is not just Job’s arguments that offend Zophar, but it is Job himself who offends Zophar. In his second speech (Job 20) he describes the punishment for the wicked man and asserts that there is no other way to understand suffering.

Zophar is the ultimate prosperity theology preacher. He stresses the importance of material possessions as a reward for living a righteous life. The opposite is true as well, that a wicked life produces pain, sorrow and poverty. He has faith in a moral universe where the world is governed by justice.

As you read the speeches of Job and his friends, pay attention to the character of these men and evaluate how you interact with others. Do you or anyone you know make assumptions about the plight of others?

JOB: Bildad the Cleric

Bildad – The Cleric

Job 7-9

Bildad the Shuhite is the only description we are given for the second friend of Job. Shuah could be a place somewhere in the countries southeast of Palestine in the deserts of Arabia, or it may refer to his ancestor who was one of Abraham's sons by Keturah. In many ways, he appears to be an outsider from a distant land and probably had a hard life in the desert. His rugged callousness cuts straight to the point without ‘sugar-coating’ or mincing his words. My mental picture of this man is someone with sun dried, wrinkly skin, squinty eyes and a rough raspy voice. He could be a combination of Yasser Arafat, Donald Trump and Rooster Cogburn (I realize that I have a vivid imagination!). Regardless, this friend displays a tough and abrasive approach to caring for a friend who has just lost it all. He is indifferent to Job’s condition and is intent on exposing the truth regardless of anyone’s feelings. He is arrogant from the start and increases his vehemence the more he speaks.

In many ways we know that his intent was consolation, but he became an accuser, asking Job what he had done to deserve God's wrath. He begins with a very forward remark that practically states that Job’s children committed sins and they got their just rewards. (Job 8:4). The suggestion is made that this calamity came as a result of wickedness which warrants the punishment. This came from his surmise of the tradition of their elders which was passed down through the ages (Job 8:8-10) as well as his own study of ‘cause and effect’ (Job 8:11).

Bildad has two other speeches in which he identifies Job with the wicked men of his day and suffering from the same fate. The doctrine of depravity is underscored again and again as to the cause of Job’s plight. The friends are intent on making Job admit his guilt so that the Lord will relent from his punishment. Retribution of the wicked seems to be the only explanation for what these friends can understand about suffering.

Throughout his speeches, Bildad plays the role of a divine spokesman for the Lord. He feels he must vigorously defend the actions of God which gives him license to say things that are extreme and offensive. In this role of a Cleric, he hears the words of 'suffering Job' with his head, but not with his heart. Do you know people like this, who are so obsessed with being right that they completely ignore the Lord’s command to be loving and compassionate?

As you study the character of Bildad, take a look at your own attitude toward those who are suffering around you. Do you look for a ‘cause and effect’ accompanied by divine retribution?