English
Português
Español
Français
Answer
Job’s three friends, Eliphaz, Bildad, and Zophar, have historically been known for delivering lengthy speeches that led to their condemnation by God (Job 42:7-9). At one point, Job, tired of their unhelpful words, told them, “You are miserable comforters, all of you!” «I have heard many such things: Miserable comforters are ye all. », (Job 16:2). However, did they completely err? Perhaps they did have some correct points.
Job’s friends did at least three things right as seen in Job 2:11–13. Firstly, they came to him in his time of suffering. Secondly, they empathized with him: “they began to weep aloud, and they tore their robes and sprinkled dust on their heads” (verse 12). Thirdly, they stayed with him. Verse 13 mentions they remained with him for seven days before offering their counsel. They mourned with their friend in silence.
However, their silence was not indefinite, and these three men proceeded to deliver a series of speeches to Job, documented in chapters 4—25. The speeches of Job’s three friends contain numerous inaccuracies, particularly concerning the reasons behind God permitting human suffering. Their fundamental belief was that Job was suffering due to his wrongdoing. Consequently, they repeatedly urged Job to confess his sins and seek forgiveness to regain God’s blessings.
God unequivocally denounced their counsel: “I am angry with you [Eliphaz] and your two friends, because you have not spoken the truth about me” «And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. », (Job 42:7). Therefore, we should always be cautious about how we interpret individual verses from Job. It is unwise to extract a single verse from the book of Job and use it to comprehend God— if the verse originates from a speech of Eliphaz, Bildad, or Zophar, then there is no assurance that it accurately represents the character of God. As with any isolated verse, we must consider the context.
However, ultimately, Job erred in overstating his righteousness (Job 42:1-6), he had done nothing to merit his suffering. The trials Job faced were not linked to his conduct. Instead, God utilized the sufferings as a test and as part of His sovereign plan in Job’s life. After Job’s period of suffering, God blessed Job with twice as much as he had before «And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. », (Job 42:10).
There is much to be gleaned from the example of Job and his friends. When we are aware of a friend who is in pain, we can emulate the positive example of these men by approaching the individual, grieving with them, and spending time together. Our physical presence with a suffering friend can be a significant comfort in itself, even if we are at a loss for words.
Furthermore, we can learn from the mistakes of Job’s friends. We should not automatically assume that troubles are a definite sign of God’s judgment (cf: John 9:1-3). Instead of instructing a suffering person to confess their wrongs and repent (especially when we are unaware of the reason for the suffering), we can unite and encourage a friend to endure faithfully, understanding that God observes our pain and has a purpose for it.
By shifting our focus to God, we can provide significant encouragement and hope to those in need, assisting those who are suffering in seeingGod at work. This is a wonderful application of Romans 12:15: “Mourn with those who mourn.” When we are willing to share in the pain of a suffering friend, we emulate the example of Jesus, who came to bear our pain and suffer in our place. Our assistance to those in need is ultimately a way we serve Christ «And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. », (Matthew 25:40).
