19th Century Theologians' Misuse of Job's Suffering

Misinterpretation of Job's Suffering by 19th Century Theologians

The book of Job has long been a source of fascination and debate among theologians and scholars. In the 19th century, some theologians misused Job's suffering to support their theological agendas. One such misuse was the interpretation of Job's afflictions as a direct result of his sin. However, the biblical text does not support this view. Job's friends, including Bildad, repeatedly assert that Job's suffering is a consequence of his sin ^[8].

Job 19:8-12 describes God's actions against Job, highlighting the divine origin of his afflictions. Matthew Henry interprets this passage as Job's complaint against God's displeasure, emphasizing the pain and terror caused by God's wrath ^[9]. This understanding is reinforced by Job 19:11, which states, "He hath kindled his wrath against me" ^[1]. one commentary tradition by Jamieson, Fausset & Brown notes that Job's friends asserted that sinners are "cut off" early, contradicting Job's experience ^[3].

The misuse of Job's suffering by 19th-century theologians can be attributed to a flawed understanding of the relationship between sin and suffering. The biblical text presents a more nuanced view, as seen in 1 Peter 2:14, which highlights the role of authorities in punishing wrongdoers and honoring those who do right ^[4]. Similarly, Romans 1:18 explains that God's anger is a response to human sin, rather than a random or emotional outburst ^[6].

In contrast, some theologians, such as John Chrysostom, emphasize the importance of understanding the spiritual context of suffering. Chrysostom's homilies on various New Testament epistles, including Galatians and 1 Peter, demonstrate a more balanced approach to interpreting suffering ^[5].

The Nonconformist/Puritan commentary by Matthew Henry provides a detailed analysis of Job's complaints against his friends and God. Henry notes that Job's friends had passed a severe censure upon him, which Job responds to by highlighting their unkind usage and the divine origin of his afflictions ^{[10, 11]}.

The correct interpretation of Job's suffering is crucial in understanding the biblical view of sin and suffering. As seen in Proverbs 1:31, evil people suffer the consequences of their own actions, and God ensures that sinners receive their proper punishment ^[7]. However, Job's case demonstrates that not all suffering is a direct result of sin.

The 19th-century theologians' misuse of Job's suffering highlights the importance of contextualizing biblical interpretation within the broader theological framework. By examining the biblical text and the interpretations of various theologians, we can gain a deeper understanding of the complex relationship between sin and suffering.

The book of Job remains a rich source of theological insight, and its interpretation continues to be relevant in contemporary debates. As seen in Job 19:26, the hope of redemption and resurrection is a central theme, cross-referenced with various New Testament passages, including 1 Corinthians 15:53 and Philippians 3:21 ^[2].

Sources

Job “By the breath of God they perish. By the blast of his anger are they consumed. -- Job 4:9”
Treasury of Scripture Knowledge “Job 19:26 cross-references: Psalms 16:9, Psalms 16:11, Psalms 17:15, Matthew 5:8, 1 Corinthians 13:12, 1 Corinthians 15:53, Philippians 3:21, 1 John 3:2, Revelation 1:7”
Job (Presbyterian) “Jamieson, Fausset & Brown on Job 21:7: The answer is Rom 2:4; Ti1 1:16; Psa 73:18; Ecc 8:11-13; Luk 2:35-end; Pro 16:4; Rom 9:22. old--in opposition to the friends who asserted that sinners are "cut off" early (Job 8:12, Job 8:14).”
1 Peter (Protestant academic) “Tyndale House on 1 Peter 2:14: 2:14 to punish those who do wrong and honor those who do right: Cp. Rom 13:3-4.”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
Proverbs (Protestant academic) “Tyndale House on Proverbs 1:31: 1:31 Evil people suffer the consequences of their own actions (see 1:15-19); God will ensure that sinners receive their proper punishment (see Matt 25:44-46; Heb 10:29; 2 Pet 2:9).”
Job (Baptist/Reformed) “John Gill on Job 19 (introduction): INTRODUCTION TO JOB 19 This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they im”
Job (Nonconformist/Puritan) “Matthew Henry on Job 19:8: Bildad had very disingenuously perverted Job's complaints by making them the description of the miserable condition of a wicked man; and yet he repeats them here, to move their pity, and to work upon their good nature, if they had any left in them. I. He complains of the tokens of God's displeasure which he was under, and which infused the wormwood and gall into the affliction and misery. How doleful are the accents of his complaints! "He hath kindled his wrath against me, which flames and terrifies me, which burns and pains me," Job 19:11. What is the fire of hell b”
Job (Nonconformist/Puritan) “Matthew Henry on Job 19:1: Job's friends had passed a very severe censure upon him as a wicked man because he was so grievously afflicted; now here he tells them how ill he took it to be so censured. Bildad had twice begun with a How long (Job 8:2, Job 18:2), and therefore Job, being now to answer him particularly, begins with a How long too, Job 19:2. What is not liked is commonly thought long; but Job had more reason to think those long who assaulted him than they had to think him long who only vindicated himself. Better cause may be shown for defending ourselves, if we have right on our sid”
Job (Nonconformist/Puritan) “Matthew Henry on Job 19 (introduction): This chapter is Job's answer to Bildad's discourse in the foregoing chapter. Though his spirit was grieved and much heated, and Bildad was very peevish, yet he gave him leave to say all he designed to say, and did not break in upon him in the midst of his argument; but, when he had done, he gave him a fair answer, in which, I. He complains of unkind usage. And very unkindly he takes it. 1. That his comforters added to his affliction (Job 19:2-7). 2. That his God was the author of his affliction (Job 19:8-12). 3. That his relations and friends were strang”

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