Zophar’s argument, like that of Eliphaz and Bildad before him, is that all of Job’s suffering is God’s righteous punishment for Job’s secret wickedness. Indeed, Job should realize that “God exacts of you less than your guilt deserves” (Job 11:6).

Wise men recognize that the “deep things of God” are beyond human capacity (11:7-8). Zophar laments that Job is too dull to see this: “the stupid will get understanding when a wild ass is born human” (11:12). Still, there is hope, if Job will repent of his wickedness: “then you will lift up your face without blemish; you will be secure and will not fear” (11:15).

We must not miss Job’s wonderfully sarcastic response: “No doubt you are the people, wisdom will die with you!” (12:2). He also notes that the friends who came to comfort him in his loss have switched over to accusation and mockery: “I am a laughingstock to my friends; I, who called upon God and he answered me, a just and blameless man, I am a laughingstock” (12:4).

We have all seen examples of obvious wrongdoers who manage to live quite comfortable lives. Job has noted this, and he is confident that his friends know it as well: “the tents of robbers are at peace, and those who provoke God are secure” (12:6). Clearly, then, it is too simplistic to assume that there is an automatic cause-and-effect relationship here, for God does not always punish the wicked or protect the good.

* * * * *

We are so quick to believe in our own virtue, O Lord, and in the wickedness of others: even though we ourselves are so often the wrongdoers who provoke you, to whom you nevertheless show astonishing mercy. Protect us from our own arrogance, we pray, and teach us to trust in your grace for all the world.