Bad theology is the source of much trouble, because it causes folks to be overly judgmental toward their neighbors. By ‘neighbors,’ I mean other folks, who should be treated according to the golden rule: do onto others as you would have them do unto you (Matthew 7:12; Luke 6:31). Moreover, this is based upon the second greatest commandment: love your neighbor as yourself (Matthew 22:38-40). So, the scriptures speak of folks in general, not just the person who lives next door or on the same street as we do. In the context of Job’s debate with the friends, it was bad theology for the friends to accuse Job of wrongdoing, simply because the Lord had brought such disastrous events down upon him. Other than the fact that the friends believed and taught that the wicked are punished by God in their lifetimes, and that they presumed the calamities brought down upon Job was according to the Lord’s wrathful judgment, they had no proof that he had committed any evil acts against his neighbors. Think about that. They judged Job not according to his deeds, per se, but according to what they believed was so, apart from any act they were able to prove Job had done! Their theology condemned Job! Therefore, Job was wicked—case closed.
What did wickedness look like before the Law of Moses came into existence? Obviously, both Job and the friends had their own ideas about what made a person wicked, but it does appear that both sides were in agreement that oppressing others was an evil matter. Therefore, without question oppressing the weak made a person wicked in their society. The problem between Job and the friends arose out of theology. The friends believed God judges the wicked before they die, and it probably wasn’t difficult to find, apprehend and punish criminals who had oppressed others. However, Job and the friends seemed to disagree as to whether or not that was the full extent of the body of wicked folks. Certainly, all men sinned, and this was understood and agreed to by both parties. It seems the friends believed the wicked incorporated only those folks who were criminals and operated outside the then current laws of society. When these folks were caught and punished by the proper authorities, it was presumed that their fate came under the wrath of God.
On the other hand, Job pointed out that many of those who oppressed the weak were protected by the laws of the land. The wicked might be a tyrant who ruled over a city or a nation. He might be a rich businessman who oppressed those whom he employed. The wicked included folks, whose wealth bought them influence among the movers and shakers of society, and, in effect, were not only responsible for oppressing the weak, but may even have influenced mighty nations to prey upon weaker nations for profit. Job asked his friends, if they would feel confident enough to accuse these oppressors of wrong doing, and, if so, would they help bring them to justice (cp. Job 21:31).
It isn’t difficult to read the Book of Job and understand that the theology of the friends is wrong. However, we need to keep in mind that, when prejudices influence one’s theology, truth becomes somewhat blurred. An example in our present society might be the subject of abortion. Some believe it is not only evil to abort the life in the womb, but it is also evil to use contraceptives to prevent pregnancy. Others believe it would be alright to abort in the first trimester but not the second or the third. Many believe abortion should be legal for a woman at any time during her pregnancy, regardless of the trimester. Still, others believe some restrictions should apply. So, what is wicked, and what is not? Does wicked mean the matter is illegal?
Perhaps, one might permit science to define what human life is or is not. On the other hand, if something is illegal, does this mean it is also wicked, or could the laws of society oppress the innocent, thereby making the laws themselves wicked, as well as those responsible for initiating and enforcing such laws? The problem today concerning abortion is the same as that of the friends during the days of Job. No matter what one believes, he or she is dogmatic about the matter. Although there isn’t total agreement about when human life begins, the theology, not the deed itself, determines wickedness.[1] Truth may and often does become very blurry when our prejudices influence our theology. Whatever the answer is for our present problem surrounding the subject of abortion, we can be certain of one thing: bad theology not only oppresses the weak, but it also corrupts the minds and the behavior of those who embrace such theology.
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[1] Few go to the trouble to seek the word of God on the subject of abortion. Some do, but often fail in the effort, because in the end, they permit science or group thought to determine when human life begins. As for myself, I made my thoughts known in a series of earlier studies under the heading: Abortion.
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