The Book of Job1 God’s Policies and “the Retribution Principle”
“The book of Job is all about God’s policies and what role the retribution principle has in those policies. (Despite what Job’s friends think) it is not the retribution principle that is on trial, nor is it Job who is on trial . . . it is God’s policies, and particularly his use of and commitment to the retribution principle, that are on trial. First Satan and then Job put these two things (God’s policies and the Retribution Principle) on trial: 1. Satan claims that God’s policies should be called into question because rewarding the righteous inhibits the development of true, disinterested righteousness (“Does Job fear God for nothing?” [Job 1:9]). Thus the retribution principle is called into question by suggesting that it is counterproductive. 2. Job claims that God’s policies should be called into question because they inexplicably allow for righteous people to suffer, contrary to his stated preference (i.e., the retribution principle).” The friends defend the retribution principle and deny Job’s righteousness. By and large they do not defend God or his justice, though they occasionally make forays in that direction (e.g. 8:3; 22:12-‐14; 25:2). Job defends his righteousness and is thus suspicious about God. Job advocates an anti-‐theodicy in which he refuses to defend God or make excuses for him, something God reprimands him for in 40:8. In chap 31 Job tries to make God present his own theodicy. Elihu presents a theodicy of his own, an “educative theodicy” in which God uses suffering to bring problems to our attention so they can be addressed. He defends the justice of God and denies Job’s righteousness, though in a refined way, i.e. by redefining the retribution principle (preventative not remedial). God’s Response God . . . clarifies the retribution principle by understanding it in proverbial and theological terms, i.e. to describe what God is like and as reflective of human experience in general. The principle offers no guarantees, though it does reflect God’s character: he likes bringing prosperity to the righteous and recognizes a responsibility to punish the wicked. The retribution principle is “a theological principle that cannot be employed either for assessment of God’s character (theodicy) or of any person’s character.” Because it isn’t a hard and fast rule, it certainly cannot form the basis for any judgment that a prosperous person is righteous and a suffering person is wicked. Theodicy The book also offers a counter theodicy: “rather than defending God’s justice, it defends his wisdom.”
1 Here I follow Walton, “Retribution” in IVPDictionary of Wisdom and Writings.
the development of true, disinterested righteousness (âDoes Job fear God for nothing?â [Job 1:9]). Thus the. retribution principle is called into question by ...
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