The word means right-ness; in the biblical context it means having the quality of being right as measured by the standard of God's moral character.

In the book of Job, as well as in the wisdom literature and indeed in the Bible as a whole, righteousness has two senses which could be described as absolute and relative.

For example, consider the use of the term in these passages:

The first use of the term is in an absolute sense. Numerous passages in scripture using this and other related terms like sin affirm that no human being but Christ himself is righteous in this absolute sense. Only by God's forgiveness, in which, in response to faith, God imparts his righteousness to people, can anyone be righteous in this sense.

The remaining passages are examples of the by far more common usage of the term throughout the wisdom literature (literally hundreds of such passages) in which righteousness is a relative term. While it is not moral perfection, yet it is substantially different and clearly distinguishable from wickedness. Job chapter 31 is an excellent extended description of it; verse after verse in Psalms and Proverbs reference this quality of relative righteousness.

As absolute righteousness is beyond our ability to achieve in this life, and also because the relative usage is by far the most common one in our passages, our discussion will focus on this term in its relative sense.

Prosperity in the context of this discussion refers not only to having the necessities of physical existence (a sufficiency of food, shelter, clothing), but also to at least modest material wealth, physical health, as well as some basic relational well-being, including a family and social respect. Job's situation serves as the primary model. The book begins with the list of the elements of his prosperity--his possessions, his wealth, and his family--and we discover during his subsequent laments that he also held a respected position of leadership in the community. The book ends with a description of his even greater prosperity, including all these elements.

Here again, Job's situation serves as the primary model. After the challenge from Satan prompts God to give him permission, Satan inflicts a variety of terrible things on him, including the loss of his physical health and the complete loss of his wealth, as well as the deaths of his children and loss of respect of his community.

* The Narrator

* Satan

* Job's three "friends" Eliphaz, Bildad, and Zophar

* Elihu

* Job

* God

The narrator informs us in the first two chapters that although Job enjoyed great prosperity, his trouble began as a direct result of his righteousness and Satan's accusation against God related to Job's righteousness. This passage is key not only for understanding the book of Job but actually the entirety of evil and suffering in human history:

The essence of this claim is that no free being would willingly follow God for any motive other than bribery; conversely, if the immediate benefits of following God were removed, if prosperity were replaced with suffering, then allegiance to God will be jettisoned. The claim is therefore that there is no intrinsic value in knowing and serving God, and that the value for allegiance to God is solely in extracting prosperity from him.

The result of this accusation is that God gives Satan permission, in two stages (Job 1:12 and again in 2:6) to destroy Job's prosperity and replace it with intense physical and psychological suffering. Job is left in a state of terrible physical pain, also facing the total destruction of his wealth, the death of his children, and the loss of the respect of his society.

The position of the narrator, then, is that Job was righteous, that Job's initial prosperity and his restored prosperity at the end of the book (42:10) are from the hand of God, and finally that his righteousness lead directly to his temporary though severe loss of prosperity and his suffering.

The narrator's position is, via the evidence for the inspiration of scripture, correct and affirmed by God, and therefore becomes a key component of the message of the book as a whole.

Satan's voice is in agreement with the narrator on these points. He explicitly claims that God is the source of Job's prosperity and he does not contest God's claim of Job's righteousness. He of course is perfectly aware that Job's suffering is allowed by God and caused by Satan himself as a result of Job's righteousness and the provocation it represents to Satan.

Job's three friends present a unified message. They are rebuked by Elihu (more on Elihu later) for providing no answer to Job, and are roundly condemned by God in this passage:

The key question is, what is it that these three say that is incorrect? Much of what they say sounds quite right and reasonable, and even harmonizes with statements by Elihu (who is not rebuked) and other passages in scripture. For example, consider this passage, spoken by Eliphaz.

The essential claims here can be backed up from numerous other passages in scripture. What then is wrong with Job's friends? We need to clarify this question before we can correctly use their material in defining the message of the book of Job.

Consider the following typical passages which expose the heart of the arguments of the three "friends":

Note the consistent claims (these are representative of many other examples) that Job would be fine if he would repent of his sinfulness. Bildad goes so far as to claim that the death of Job's sons was a result of their own sins (Job 8:4). Their evaluation of Job's situation is based on the belief that the world is a perfect ongoing reflection of God's justice, and therefore that suffering in the world comes only as the result of God's judgment on individuals for their sinfulness. The message of the three friends is then to deny that Job is righteous, and to argue that actually his loss of prosperity, the suffering now present in his life, comes directly from God's hand in response to particular sins committed by Job.

The view of the three friends is not only incorrect in Job's situation, but is clearly a terrible slander against God when extended to all of the evil and suffering present in the world. It is clear that throughout human history good people often suffer at the hands of evil people who themselves prosper. To describe the present state of affairs, the events of human history including each deprivation and painful experience, as an illustration of the ongoing justice of God against particular sins of individuals is indeed to speak incorrectly of God's character. The result is to describe God as unjust, inconsistent, and ultimately evil.

We can distill what we are to learn through God's condemnation of the message of Job's friends this way: prosperity and suffering in this life are not necessarily the result of God's intervention of blessing or judgment due to the righteousness of individuals. When we see someone suffering, we can not conclude that God is judging them for particular sins. God's justice is not now being exercised in any complete sense.

Elihu is the fourth of Job's friends. He remains silent until chapter 32, when the other three friends give up their arguments with Job. He tells us that he is younger then the others, and so has waited until last to speak. His speech is lengthy, consuming chapters 32-37. Like the other three friends, Elihu rebukes Job. Unlike the other three friends, however, he is exempted from God's rebuke. Why?

The reason is that Elihu's issue with Job is substantially different from that of the other three friends. Elihu begins his speech in chapter 32 by pointing out that the other three friends have accused Job and yet failed to answer his arguments. Elihu then says that Job is wrong to accuse God of injustice, as these examples show.

Notice that unlike the three friends he never disputes Job's claim to essential innocence; however he does dispute Job's complaint that God is unjustly causing his suffering. The basis of his argument, developed across these 5 chapters, is an appeal to God's power and his just character. These are the same points that God himself makes when he intervenes personally in the final chapters of the book. Elihu's message is part of the message God wants us to take away from the book of Job: God may allow suffering for righteousness' sake, and may not explain the exact reasons behind the turn of events. In such situations, God's wisdom and power provide a sufficient basis for trusting him.

Distilling the message of Job's own words in the book of Job is even more challenging than doing so for his three friends, for two reasons: first, Job is less consistent throughout the book on some issues, and second the verdict by God and the narrator on Job's statements is less clear-cut than their verdict on Job's three friends.

Job repeatedly and unambiguously claims his own righteousness. For example:

In addition, chapter 31 is a detailed description of his merciful and generous life, free from sexual impurity, greed, and idolatry.

As we have seen, the narrator affirms that Job is initially in a state of righteousness. Further, we have these two statements by the narrator given at the conclusion of Job's first two speeches:

However, it is apparent that some time after this point Job does begin to stray. We know this because the narrator ceases his affirmations, because Elihu rebukes Job for his accusations against God, and most importantly because when God appears in person and addresses Job, he says this:

If God himself clues us in that Job has strayed, Elihu's rebuke brings Job's problem into clear focus, namely that Job is wrong to accuse God of injustice, as we saw earlier. And indeed Job, after his first two speeches, begins to ascribe injustice to God, as in this example:

Job then rightly maintains that his suffering was not the result of God's judgment against his sin. He is wrong, however, to claim that his suffering is the result of injustice from God against him. When he is finally given a personal revelation of God, he retracts, and asks only to be taught by God:

In spite of Job's rebuke at the hands of Elihu and God himself, Job is given an overall commendation by God. We already cited the passage in which God contrasts Job to the three friends in chapter 42:7ff, claiming that Job has in general spoken rightly of God. This overall commendation is due to his refusal to jettison his personal commitment to God. We see this especially in these three outstanding statements of faith:

Job is a righteous man, who correctly understands that his suffering is not the result of God's justice, but falls into a trap by assuming his suffering is the result of God's injustice. However, he remains an outstanding example of faith in the midst of suffering. Satan's hope, that in the face of suffering Job would curse God, was shattered.

By now we have touched on the important points made by God in his personal appearance in chapters 38-42. He rebukes Job for his accusation of injustice against God. He makes a long and effective contrast between Job's power and knowledge and God's, and in essence argues that God has good reasons for the decisions he makes, including those impacting Job. Interestingly, Job is never given the information that we, through the narrator, are given for the specific reasons in Job's case. Instead, God's solution for Job is to reveal himself personally to Job.

In summary, the message of the book of Job is that the issue of righteousness, prosperity, and suffering is complex. On the one hand, righteousness brings God's support, which in general includes prosperity. We see this in the fact that Job's prosperity, both before and after his suffering, is ascribed to God. On the other hand, the state of affairs in this world is not the result of God's just intervention, but is instead impacted by God's enemy, Satan. The wicked do indeed prosper in some cases, and in others righteousness itself brings suffering, as in the case of Job, at least temporarily. In such situations God may not explain the reasons for these things; however he has reasons and may be trusted based on his wisdom and power.

Proverbs teaches that in general, a righteous life will tend to bring prosperity. It is this point more than any of the others in Proverbs that appears difficult to reconcile with Job. However, the difficulties disappear with a clear understanding of what this teaching is and is not.

First, Proverbs teaches what we sometimes call "work ethic". Here are some examples of this very prominent theme in Proverbs.

The observation is simply that godly character, which includes the ability to perform consistent, quality work, has the result of increasing prosperity. On the other hand an unrighteous character includes laziness (or sluggardliness, to use the favorite term of the Proverbs) which has the opposite result, namely poverty.

In addition, as we noted in the introduction, there is a set of proverbs (we cited 10:22, 13:21, 15:6, 22:4, and 24:3-4) that make the general point that prosperity is a good thing, a blessing from God. By way of reminder, here is Proverbs 10:22:

Having a sufficiency for physical needs, along with the other elements of prosperity as we've defined it, is pleasant and enjoyable, and it is God's ultimate plan that people have prosperity. We wonder: does God's basic plan for people include an abundant provision for physical and emotional needs? Proverbs (as well as the rest of scripture) answers that yes it does. This point is almost self-evident, and yet it is important to be clear because there is sometimes a suspicion against God that his desire for human beings excludes prosperity and is only suffering. In summary, then, prosperity is a good thing, providing it as a blessing is part of God's general intention toward human beings, and it will tend to come from righteousness.

Now if Proverbs is saying that prosperity will always come from righteousness in this life, then we do indeed have a contradiction with Job. However, if we take into account the context of the entire message of Proverbs, it becomes clear that we cannot make Proverbs say either that all prosperity comes from God due to people's righteousness, or that righteousness will always result in prosperity in this life. We need to examine the other major teachings in Proverbs on the issue of righteousness, prosperity, and suffering.

In Proverbs the explicit goal of gaining wealth is roundly condemned, as is the attempt to place one's security in wealth. This is a critical practical balance to the previous point. Consider these examples:

In other words, don't make wealth an idol, whether or not you have it. It should not be the center post of life, but only a peripheral though good aspect of life.

Proverbs also makes a strong point that those with wealth have a responsibility to be generous with it, particularly toward the poor. Consider the following examples:

Based on the view of human nature seen here in Proverbs as well as in the rest of scripture, namely that human beings are all of high and equal value before God, it is inconceivable to advocate enjoying prosperity without attempting to do something about the inequality present in this life. Prosperity is a stewardship fulfilled by generosity toward others who lack even basic sustenance and cannot help themselves.

An important part of the teaching of Proverbs on this subject, especially in terms of harmonization with Job, is the theme that although prosperity is a good thing, righteousness is more important when it comes to a choice between them. Consider these examples:

As important as this teaching is from a practical standpoint, it is critical from a harmonization standpoint. The reason is that even though Proverbs doesn't teach explicitly that in some cases righteousness may bring suffering rather than prosperity, yet this set of passages makes it clear that Proverbs acknowledges these categories of the righteous poor and the prosperous wicked.

Proverbs contains a prominent theme that ultimately God will punish the wicked and they will lose their prosperity. Of all the themes in Proverbs noted so far, this one has the most references. Here is an assortment of examples:

In many of the passages on this theme in Proverbs, it is not clear whether these outcomes of judgment against the wicked are the result of the direct intervention of God or the natural outcome of living contrary to God's will and design. A survey of all this material leads to the conclusion that both are being taught, as they are through the rest of scripture. Some aspects of judgment are worked out as the natural results of wicked behavior. Other aspects are from the intervention of God in judgment.

Another question is whether or not this day of reckoning for wickedness comes in this life or in the next. Many passages in Proverbs, including some of those quoted above, imply at least that it is at the end of this life that the reckoning occurs; others indicate that wickedness will be punished in this life.

We can now stand back and see that there is no conflict between any of these teachings in Proverbs understood in light of the full context of the book and those in the book of Job.

Just as God is the source of Job's prosperity, both before and after his time of suffering, so Proverbs affirms in a general sense that prosperity is a good thing in God's view, and that a righteous character will tend to bring a life of prosperity.

The teachings in Proverbs that wealth should never be an idol and should be used as an opportunity for generosity are also present in Job as well. Consider this example (Job is speaking):

Most importantly, Proverbs has no quarrel with the assertion from Job that at times the wicked prosper and the righteous suffer. While it is not a major theme, yet we have seen that the category exists in Proverbs for the righteous poor and the prosperous wicked. Proverbs is not therefore teaching that the righteous will always be prosperous, nor that the wicked will always be suffering; there is therefore no contradiction between Proverbs and Job on this point.

Finally, there is no conflict with Job on the teaching of Proverbs that God will judge the wicked, to some extent through the natural results of their wickedness, as well as by the intervention of God, to some extent in this life, and to a complete extent at the end of this life. God intervenes in the book of Job to rebuke Job's three "friends" and to restore Job's fortunes. In addition, Elihu affirms that God will indeed bring about complete justice on the earth.

In Proverbs, as in Job, we see that the relationship between righteousness, prosperity, and suffering is complex, and that there is a harmonious teaching on the issue.

The material in Psalms on this topic of righteousness, prosperity, and suffering affirms all the points we have listed so far, and provides some clarification on the issue of the ultimate judgment of the wicked.

Here are some examples from Psalms which serve to demonstrate that the same teachings seen so far in Job and Proverbs are present.

Here we see the teaching that God's will includes prosperity for the righteous:

Here we see the teaching that riches should never be an idol:

Here is an example of a prominent theme in the Psalms, which is the converse of the theme of God's judgment of the wicked, namely that God will support the righteous, delivering them from trouble. Psalms abounds with statements like this one:

Psalms also contains this excellent passage exploring the tension we have been examining so far between two themes. It acknowledges, as do Job and Proverbs, that God's justice is not being done perfectly on earth, and thus we find not only the wicked sometimes prospering but also the righteous suffering, even for their righteousness. It makes the same claim that God will ultimately cause the righteous to prosper and the wicked to come under judgment:

Psalm 73 is one of the clearest passages on the afterlife in the wisdom literature, although there are numerous other hints, as we've seen in Job 13:15 and 19:25-26. The afterlife is a topic that comes into steadily clearer focus as God gives further revelation after the period of the wisdom literature. But it is the afterlife, and the notion of final judgment after this life and the complete fulfillment of God's justice then, that brings the last piece of the puzzle together on the issue of righteousness, prosperity, and suffering. God's intention to provide prosperity for the righteous will be perfectly fulfilled in the next life.

One practical application is to dismantle the misconception that God is anti-wealth, that prosperity is immoral, or viewed by God as immoral. The teaching here from the wisdom literature is completely consistent with other material throughout the Old and New Testaments. The teaching is that in a general natural sense according to God's basic design for living, as well as his ultimate inheritance for the righteous in heaven, God's goal for people includes prosperity, including material wealth.

This has some application in the sense of the Christian learning to work effectively and productively, a major theme in Proverbs--i.e. to develop a good work ethic. One indication of the attainment of this goal will be some measure of material prosperity. A lack of sufficient income may indicate laziness, not righteousness.

In addition, it has application for us as a counter to the general accusation continually leveled against God by the enemy that God's desire for us is to leave our deepest needs and desires unfulfilled. In this particular area of prosperity, of ease and lack of suffering, God's will is made plain: he will satisfy this aspect of our longings and desires in abundant fashion. The primary fulfillment of this promise is in the next life, but there is a practical significance to understanding that this is indeed God's will. He does not desire our poverty, our suffering. He will indeed provide for our needs in this life; he will abundantly supply us with wealth and honor in the next life.

The explicit goal for gaining wealth is roundly condemned. Instead, wealth is something that God may provide in this life as we pursue him and his will for us, and will certainly provide in the next life. If wealth comes in this life, then it constitutes a responsibility, a stewardship, which is correctly exercised through generosity, especially to the poor. As Job models for us:

One further practical application of this material is that those who wish to follow God in this present age are walking onto the center stage of a fierce spiritual battle, and that decisions as to whether to trust God specifically in the absence of prosperity and in the presence of suffering somehow form the central means of the devil's defeat at God's hands. Just as Job's righteousness constituted a provocation to God's enemy, Satan, so too anyone who decides to pursue God's will in this life will constitute a similar provocation.

There is a mystery here. Why is Job's righteousness a provocation to Satan? What exactly is the nature of the disagreement between God and Satan in this spiritual battle which according to scripture is such a central driving element behind human history? To fully answer this question we would have to combine passages across the range of the entire Bible, but the material here in Job supplies a crucial piece: part of the doctrine behind Satan's rebellion is the assertion that God is not good enough to be worth suffering for.

Understanding the role of righteousness in the context of this ongoing spiritual battle can have profound ability to provide motivation and endurance in the midst of even terrible suffering in this life, as well as helping us build a category for willingly enduring suffering and deprivation for the sake of righteousness. Such an understanding opens our eyes to the tremendous impact of even our small, secret decisions as to whether to obey God or not. Such decisions ripple directly into the spiritual realm. Our willingness to make such decisions of obedience and faith constitute a direct act of offensive warfare against the enemy of God and mankind--Satan. In so doing, in choosing to pursue God based on our conviction of his goodness and faithfulness even in the face of suffering, we cut the ground out from under Satan's position in the spiritual war.

When we say with Job...

or

or

...when we say these things in the midst of suffering, we make a liar out of Satan's claim that no one would willingly follow God simply on the basis God's goodness, but only because God bribes us with present prosperity. In the final analysis Job triumphed over the enemy, and was part of God's triumph over the enemy. We all have the same opportunity.