Why do Righteous Suffer?: Prologue1 of Job in its Ancient Near Eastern Context

Introduction

This paper has a cental question, “Why do righteous suffer?” Keeping this question as

the base it attempts to answer the question from the prologue of book of Job in it's Ancient

Near Eastern parallel literature. It also attempts to engage with the prosperity gospel from the

perspective of prologue of Job within the given page limits.

Ancient Near Eastern Parallels (ANE) and the Reason for the Suffering of the

Righteous

Robert Gordis says that the problem of human suffering is not unique only to the

Israel's literature rather an Universal concept dealt by “few searching spirits” in the ANE

civilization's literature also.2 By which he means that the Hebrew heritage, traditions and

literature did not develop in isolation or in a vacuum. It developed in the “Ancient Near

Eastern context”. To be specific the book of Job which belongs to Hebrew wisdom tradition

has many parallel stories in its ANE context. They are parallel/similar either in format or in

theme. With regard to ANE parallels Robert Gordis rightly says, “Hence, the similarities are

often illuminating with regard to details, but it is the differences that goes deeper and are

more significant.”3 Thus, in the light of the ANE parallels Job's suffering is elevated to a new

height of appreciation. However, this paper limits its selection of ANE parallels only to those

which have similar literary characters to that of Job.

Mesopotamian Parallel

I will praise the Lord of Wisdom4

The character in the poem suffers a great deal. The character in the poem seem to be a

ruler or a man of authority. He laments like Job with regard to his suffering. He uses

divination to deliver him form the misery. He consider himself to be righteous in life. He

endured suffering for many years hoping that his god will deliver him one day. In the end he

is delivered by his god Marduk. Marduk the chief god sends messengers to carry out the rites

of exorcism in his dream. In the end he is delivered and out of gratitude he concludes with a

hymn praising Marduk.5

He who made woman] and created man Marduk, has ordained (?) that he be encompassed with sickness (?)."6

1Job 1: 1- 2: 8.2Robert Gordis, The Book of God and Man (Chicago: The University of Chicago Press, 1965), 53-54.3Gordis, The Book of God and Man, 55.4It has other names to it, “The poem of the righteous suffer”, “The Babylonian Job”.5John E. Hartley, The New International Commentary On The Old Testament: The Book of Job (Michigan, William B. Eerdmans Publishing Company, 1988), 8.6James B. Pitcahrd, ed. Ancient Near Eastern Text (New Jersey: Princeton University Press, 1969), 434.

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The obvious reasons one can figure out for the suffering of this innocent man in the

poem is Marduk (however Marduk's reason for choosing the person is ambiguous)the god of

the innocent man. However, the dream of the messengers to perform exorcism rites implies

that the demons were the mediums used by the god Marduk to afflict the innocent follower. It

seems arbitrary in the poem Marduk choosing the person and the reason for Marduk afflicting

him.

The Man and his God

A man like Job depicted in this poetic essay. He is a wise, wealthy and a righteous

man who had friends and relatives. All of a sudden he is afflicted like Job with sickness and

suffering. Even in this he did not speak against his god rather he lamented and prayed. This

pleased his god and the god delivered him from his sufferings.7

There is a young man who does not wickedly put his efforts into evil murder, yet he spends the time in grief, asag illness and bitter suffering. The fate demon has brought need and ...... close to him. Bitter ...... has confused his judgment (?) of it, and covered his ....... Behind his back they have overpowered him like a ....... Before his god the youth, the young man weeps bitterly over the malice he has suffered. He is reverent and performs obeisance...

He turned the young man's suffering into joy. He set by him as guardian a benevolent...

I have set my sights on you as on the rising sun. Like Ninmah ......, you have let me exert great power. My god, you looked on me from a distance with your good life-giving eyes. May I proclaim well your ...... and holy strength. May your ...... heart be restored towards me. May you absolve my sin. May your heart be soothed towards me.8

This was shaped by the Sumerian credo. They believe a man suffer because of his sins

and misdeeds. It is because they believe that every man is a sinner which evident form the

quote, “Never was a sinless child born to its mother.” Therefore there is no place for “unjust

and unfair human suffering”. Man is the reason for the suffering and not God.

Egyptian Parallel

The protest of the eloquent peasant

This is a story of a peasant named Khan- Anup who goes to Egypt to sell his goods.

There he meets a greedy vassal named Thut- nakht son of Isri who was under the Chief

Steward Rensi. Thut-nakh coveted and robbed the peasant's donkey and goods. The peasant

appealed to the Chief Steward Rensi and then to the King of upper and lower Egypt: Nebkak-

Re. The justice to the peasant was delayed by the authorities in order to listen to the

eloquence of the peasant. It was recorded with out his knowledge for the sake of

entertainment in the court. So the peasant had to appeal altogether nine times but vehemently

the last time. At last the peasant is restored by the confiscated property of Thuk-naknt.9

7Pitchard, eds. Ancient Near Eastern Text, 589.8Pitchard, eds. Ancient Near Eastern Text, 589.9Pitchard, eds. Ancient Near Eastern Text, 407.

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The primary reason for the suffering of the peasant is caused by the greed of a vassal

named Thut-nakh the law keeper who become the law breaker. Further, the peasant's justice

was delayed and his suffering prolonged because the king order to the Chief Steward to delay

the verdict so that he can hear more form the peasants mouth. This was because of the

entertainment the eloquence of the peasant provided in the court of king Nebkak-Re.

Therefore the reason for the suffering of the peasant is the authorities who took advantage of

the him and his condition. Even his own eloquence can be the reason for his suffering.

Altogether it is an issue of social justice.10

The Prologue of Job and the Reason for the Suffering of the Righteous

The prologue of Job comes under the category of prose narrative. It is divided into

five scenes like a drama.11 Each scenes is clearly demarcated from each other with the

narrators use of words like “In the land of Uz...” (1:1) in scene one and repeated use of the

words “One day...” in scene two, three, four (1:6, 13, 2:1).12 The last scene in the considered13

prologue starts with “So Satan went out form...” (2:7). By this the narrator tries to builds up

the overall plot which is the suffering of Job in a progressive manner. The suffering of Job is

presented in a progressive way first by presenting Job's character, his wealth, and his children

along with their usual activities, which he will be loosing in the later part of the prologue

along with his health to a unnamed sickness. Added to this the narrator skillfully uses the

scene shift between two realms namely heaven and earth to keep Job unaware of the reason

for his undeserved suffering. In fact Job's suffering is directly related to the discussion

between God and Satan in the heavenly realms which the Characters in the book of Job are

kept form knowing. For every scene in the prologue the narrator limits it to two speakers14.15

In the prologue narrative the narrator uses the “repetitive structure”16. The repetitive

structure are “This man was blameless and upright: he feared God and shunned evil.” (1:1,

8c; 2:3), “...the angles came to present themselves before the Lord, and Satan also came with

them...” (1: 6; 2:1), “The Lord said to Satan, 'Where have come from ?' Satan answered the

Lord, 'From roaming through the earth and going to and fro in it.'” (1:7; 2:2), “Then the Lord

said to Satan, “Have you considered my servant Job? There is no-one on earth like him:..” (1:

10 George Arthur Buttrick and others, eds., The Interpreters Dictionary of the Bible: An Illustrated Encyclopedia (Nashville: Abingdon Press, 1982), 915.11David J.A. Clines and David A. Hubbard, eds. Word Biblical Commentary: Job 1-20 (Dallas, Texas: Word Books, 1989), 8.12Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 6.13Job 1: 1- 2: 8.14In the case of the messengers previous messenger becomes silent when the other messenger enters the scene.15Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 6.16Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 6.

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8; 2:3), “he will surely curse you to your face.” (1:11;2:5), “I am the only one who escaped to

tell you!” (1:14, 16, 17, 19) etc. These repetitive structures are either directly or indirectly

related to Job's suffering circumstances because they are used by the narrator to tell why and

how Job suffered.

If we imagine this prologue of Job enacted on stage as a drama it can easily fit the

stage. In scene one the narrator presents Job and his character, wealth, children and their

regular activities. The narrators account of Job's character clearly shows that his suffering has

nothing to do with his deeds.17 However, the depiction of Job's character precedes the

depiction of his wealth which in fact will become the base for the God's first question to

Satan regarding Job, which will eventually lead to Job's first phase of suffering.18 Job's

Children are presented as flat characters nevertheless they and the depiction of wealth

functions as an evidence of blessing by God and also to show that how much Job is going to

suffer by loosing them all(1:20, 22; 2: 7-9). The inner speech of Job (1:5) is used by the

narrator to give a hint about Job's “overprotective” attitude with regard to his children and his

regular custom.19

In the second scene the entire back drop of the stage is shown to change into heavenly

realm where angles came to present themselves in the Lords presence. Here again angles are

presented as flat characters where as God and Satan as round characters who are very

significant in this scene. The first character in this scene to speak is God. God is the one who

initiates and concludes the speech in the second scene which resulted in Job suffering (1:7, 8,

12).20 God evaluates Job in the same manner the narrator does and for this reason he is

singled out for the test (1:8).21 Satan replies back to God's question by another questions

impregnated with lot of implication to Job's suffering(1:9, 10). By this Satan accuses God and

there by putting God and Job's character in jeopardy. William P. Brown rightly says,On the one hand, if Job fears God for something, then his integrity is simply a facade....Ironically, the Satan accuses Yahweh of acting in a way that echoes Job's own behavior towards his children: an overprotectiveness that shields their true character and preempts any degree of personal accountability. Yahweh stands accused to two related “crimes,” according to this independent prosecutor: affording Job and his family special protection and effecting their prosperity. Yahweh does not refute these charges. Rather, Yahweh consents to the Satan's challenge and the wheels of the plot are set in motion.22

However, Satan is shown to enter the stage along the angles and leave the scene in the end of

17Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 9.18Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 9.19Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 7.20Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 7.21William P. Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament (Michigan: William B. Eerdmans Publishing Company, 1996), 52.22Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament , 53.

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second scene.23 Here we see Satan asks God to stretch out the his hands and strike out

everything Job have (1:11). Ironically, we see God giving righteous Job in Satan's hands and

set a limit saying “do not lay a finger ” on Job. This scene depicts God in the backdrop of

Job's calamity as its “architect and the authorizer” through Satan.24 After all, the purpose of

Job's suffering boils down to the “question” God asked to Satan and Satan's reply to God

(1:7-12).

Now the third scene shift back to earth where Job's calamities overpower him.

Majority of the third scene is in report form. Job is totally kept in darkness about the previous

scene. The calamities were reported one after another by the messenger. The narrator seems

not to give enough time for the messenger to complete their reports there by he tend to create

a rush towards Job's response which is sort of a climax in this third scene. Interestingly, the

narrator seem to have delayed Job response to the calamities which over took him. It is as if

he stopped Job to respond until the news of the calamity reached its peak which involved the

death of his children. Job mourns in the traditional manner (1:20). Then the narrator shocks

the readers with Job's unusual response “Then he fell down to the ground and worshipped...”.

This is diametrically opposite to what Satan said to God in Job 1: 11, “...and he will surely

curse your face.” Instead of cursing God Job praised God when he suffered. By refraining

from accusing God and keeping his integrity Job “did not assume the role of the Satan by

charging God with wrongdoing.”25 In Job 1:22 the readers are presented with the narrator's

comment on Job response to the first round of affliction. He says “Job did not sin by charging

God with wrongdoing.” This almost serves as an conclusion for the third scene. If we isolate

the third scene from the rest of the prologue we find only the human and natural cause for the

suffering of Job.

Now again the scene shift back to the heavenly realm which is totally unknown to Job

but well know to the reader. This second heavenly scene is like a prelude to the second round

of suffering of Job. The features of this heavenly scene are very similar to the first heavenly

scene. Satan seem not to be mentioning about his failure in the first round rather he tend to

incite God to destroy Job, which in a way increased Job's misery. In contrast to this the

narrator give us the clue on the God's view of Job's test result. God says, “And he (Job) still

maintained his integrity, though you incited me against him to ruin him without any reason.”

Job kept his integrity and proved God right and Satan wrong (2: 3). The readers can

understand that this undeserved suffering of Job happened because of Satan with God's

23Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 7.24Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 7.25Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament , 54.

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permission (2:3) but for a higher purpose.

In the final scene of the prologue the narrator is assuming the role of messenger.26 But

the focus of the dialogue is between Job and his wife. The narrator suddenly brings in Job's

wife as his earthly assailant.27 The dialogue of the Job's wife borrows it format partly form

God (“hold fast integrity) and Satan (“curse God”).28 However, even this time Job kept his

integrity and once again proved God right and Satan wrong. Again the narrator give his

evaluation about Job (2:10).

Summary

After reading the prologue of Job we may have a prominent questions striking up in

our mind. Why do good(righteous) people suffer? Why did God allowed suffering in Job's

life? The suffering of Job is directly related to the dialogue in the two heavenly scenes

mentioned.29 In particular the question God asked to Satan and Satan's reply to God. This

heavenly council has to be understood its Ancient Near Easter literary context. According to

Min Suc Kee, “In ancient Near Eastern literature the 'heavenly council' represents the most

authoritative decision-making agent in the universe and history.”30 William P. Brown adds by

saying in ANE context the image of heavenly council meant,“a distribution of power by

Yahweh to the heavenly subordinates, including the Satan.”31 The heavenly council in the

prologue of Job involves God the most authoritative decision-making agent and also the

subordinate Satan who had the responsibility of looking into Job's case. Satan's question to

God put the integrity and the ability of God to Judge character at stake.32 It also put Job's

integrity into question. Therefore, God accepts Satan Challenge not out of doubt but out of

confidence on Job's integrity.33 Through this suffering the integrity of God and the ability of

God to Judge character is establish. This also proved Job's integrity and thereby proved Satan

to be wrong and humiliated him.34

Prosperity Gospel and the Prologue of Job

The proponents of the prosperity gospel says, “ God always blesses his people

materially, with wealth and health, as well as spiritually when they have a positive faith and

26Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 8.27Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 8.28Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 8.29Clines and Hubbard, eds. Word Biblical Commentary: Job 1-20 , 8.30Min Suc Kee, “The Heavenly Council and its Type- Scene,” Journal of the Study of the Old Testament Vol.31.3 (2007): 259.31Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament , 55.32Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament , 55.33Brown, Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament , 55.34Elmer B. Smick. “Job” in The Expositors Bible Commentary: Volume 4, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1988), 859.

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are obedient to him.”35 Sickness and Suffering is caused by sin, Satan and lack of faith in

God. It is not the will of God for us to suffer. If we suffer because of sickness and poverty it

not God's fault rather the believer's sin. The prologue of Job says something diametrically

opposite to the prosperity gospel. Suffering in prologue of Job is blessing in disguise. In the

epilogue the righteous Job is given a double portion of blessing. Though God wants to bless

us that does not exclude the possibility of God allowing suffering in a believer's life.

Generally speaking from the Bible suffering is the result of fall. It became a earthly reality. It

is not logical to say all the suffering in ones life is because of personal sin. There are various

other reasons for suffering. Some suffer because of natural cause. Some suffer of man made

causes. Some suffer because of wrong choice they make. Sometimes it is because of God

chastisement. Sometimes we suffer just because we belong to Christ. Some suffer because of

Satan's temptation and other suffer because they resist it. Despite all this at time the cause of

suffering remains enigmatic.36

Suffering is an earthly reality which according to prologue of Job happens for a higher

purpose. Job suffered despite being described by God as, “There is no-one on earth like him:

he is blameless and upright, a man who fears God and shuns evil.” In fact it is main reason

that Job to be isolated for the test. Dose that mean Job is sinful? If we think so we have go

against what God had said about Job in the prologue (1:8) Through the suffering of Job he

was proved to be what God confidently said about him to Satan. In the end Job came out of

his suffering as a man of integrity, who did not curse or accuse God for his condition (1:22; 2:

10). Though all this God is proved right and the accuser to be wrong there by Satan was

humiliated. It serves as a good model for how to respond to suffering? Ultimately there is

meaning for good people suffering when God permits.

Christian suffering has meaning in it, “is instructive and has retrospective, present and

prospective purposes: it teaches us lessons from our past experiences: it is a sign that we are

God's faithful children (Heb 12:5-6).”37 It help us to mature in our journey of faith. It help us

to sympathize with those who suffer.38 “Thus suffering is not always detrimental but may be

beneficial – to oneself, to one's neighbor, and to the cause of the kingdom of God.”39

35__, “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 5.36__, “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 10.37__, “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 11.38__, “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 11.39__, “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 12.

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Conclusion

Prologue of Job in its ANE context is put on a high pedestal. It throws more light for a

better understand and appreciation. From the prologue itself we understand that Job suffering

was allowed by God to be carried out through Satan. It was strictly under God's supervision.

Through Job's suffering God's character which was challenged by Satan proved to be

credible. Even Job proved his integrity through this test. Ultimately the accuse us humiliated

proving to be wrong. Thus suffering in a Christian life is for a higher purpose.

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Bibliography

Articles

[n.a], “Statement on Prosperity Theology and Theology of Suffering,” Evangelical Review of Theology Vol 20 No 1 (Jan 1996): 5-13.

Kee, Min Suc. “The Heavenly Council and its Type- Scene,” Journal of the Study of the Old Testament Vol.31.3 (2007): 259-273.

Books

Brown, William P. Character in Crisis: A Fresh Approach to the Wisdom Literature of the Old Testament. Michigan: William B. Eerdmans Publishing Company, 1996.

Gordis, Robert. The Book of God and Man. Chicago: The University of Chicago Press, 1965.

Pitcahrd, James B. Ancient Near Eastern Text. New Jersey: Princeton University Press, 1969.

Commentaries

Clines, David J.A. and David A. Hubbard, eds. Word Biblical Commentary: Job 1-20. Dallas, Texas: Word Books, 1989.

Elmer B. Smick. “Job” in The Expositors Bible Commentary: Volume 4, ed. Frank E. Gaebelein, -859. Grand Rapids: Zondervan, 1988.

Hartley, John E. The New International Commentary On The Old Testament: The Book of Job. Michigan, William B. Eerdmans Publishing Company, 1988.

DictionaryButtrick, George Arthur and others, eds. The Interpreters Dictionary of the Bible: An

Illustrated Encyclopedia. Nashville: Abingdon Press, 1982.

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