- Jacob Chanikuzhy
“Cure sometimes, treat often, comfort always,” advises Hippocrates, the father of medicine. Not all diseases can be cured, even today. However, physicians treat patients in order to relieve their pain and discomfort, to support recovery, and also to improve the patient’s overall quality of life. No matter whether a disease is curable or not, in every situation a patient needs to be comforted. One can comfort a sick person through one’s presence, kindness, empathy, patient listening, gentle words of reassurance, and by reducing fear, anxiety, and loneliness. The words of Hippocrates apply not only to the physically sick alone; they are equally applicable in our approach to everyone who suffers in one way or another.
Job, the suffering victim in the Book of Job, does not appear to approach any physician to cure or treat his illness or even to alleviate his intense suffering. Nevertheless, there came three of his friends to comfort him. They comforted him simply by sitting with him, silently sharing his pain and expressing their deep empathy. These quiet gestures expressed their genuine love, concern, and care. Job felt reassured to express his feelings in honest and unfiltered words.
Now it was the turn of his friends to comfort him with all the wisdom and experience they possessed. The first one who dared to speak was Eliphaz. He was an Edomite, and Edom was traditionally praised for its wisdom. Thus, Eliphaz represents the epitome of human wisdom. He begins his conversation with a deep understanding of Job’s suffering, saying, “If someone ventures a word with you, will you be impatient?” (Job 4:1).
The first thing Eliphaz tells Job is relevant not only to him but also to us. He reminds Job that he had previously comforted many people in their difficulties. Then why can Job himself not find comfort, and courage in the very words and convictions that he had once offered to others? Eliphaz also points to the virtuous and upright life of Job. He tells him that his virtuous and innocent life should be a strong support in finding confidence, hope, and strength during this painful time.
Eliphaz understands the suffering of Job and sympathizes with his condition. He, in his human wisdom, also believes that he understands the reason behind Job’s misfortune. He assumes that he has answers to the problem of Job’s suffering. Now he takes the freedom that comes from friendship to enlighten Job about what he believes to be the cause of his suffering. He gently reminds Job that God is just and that He always rewards the righteous and punishes the wicked. God would never forsake innocent people, nor would He ever allow sinners to go unpunished. His message to Job is clear: Job must have somehow sinned, thereby drawing upon himself God’s displeasure and punishment. Eliphaz does not pinpoint any specific wrongdoing of Job. His conviction about Job’s sinfulness is rooted on the broader idea of the universal sinfulness of humankind. He encourages Job to acknowledge and confess his sinfulness. Even angels, he argues, have sinned and were punished by God; how much more, then, is Job, a mere human being, liable to sinfulness? Job, therefore, does not need to feel ashamed of confessing his sins before God.
Then Eliphaz warns Job that his anger toward God will lead only to his ruin. His loss of children and his property is clear proof that Job is under God’s judgment. Moreover, it is the lot of human beings to suffer; indeed, suffering is an inevitable part of human existence. One has to turn to God in one’s afflictions rather than turn against Him, and to accept suffering as the chastisement that the Father employs in order to make His children perfect. If Job repents sincerely, he will be protected from famine, violence, slander, wild beasts, and all further disasters and calamities. He will enjoy peace and security, and his prosperity will be fully restored along with his children, and Job will live a long life.
In the wisdom of Eliphaz, we indeed find a certain treasure of comfort. His words are mainly based on the principle of retribution, namely, that good is rewarded and evil is punished. But can such reasoning truly comfort an innocent sufferer like Job? As the narrative of the Book of Job unfolds further and reaches its climax, God Himself answers this question with a clear and resounding no.
