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Mr.Felts:

1. The problem with that interpretation is that it fails to do justice
to two central portions of the Book of Job.

(a) Job does put God on trial. (Job 27:1-31:33) He claims God is the
author of undeserved evil in the world and must explain himself.

(b) God ultimately indicates Job was ‘right' in what he said about
God. (Job 42:7-8) The Hebrew for "right" there is "kuwn" which means
"to establish as right or true".[1] "The root meaning is to bring
something into being with the consequence that its existence is a
certainty."[2] It does not carry with it any nuance of "sincerity"
such that God might be understood to be excusing Job for speaking
"sincerely", but "incorrectly".[3] God is saying Job spoke
"correctly". God declares Job's three friends have spoken "folly".
The Hebrew word behind "folly" is "nebalah" which means "a senseless,
impious, disgraceful disregard for moral and spiritual claims" [4] The
moral and spiritual claim which they have senselessly and
disgracefully dismissed is Job's claim, his demand that God give an
answer to the question of why there is evil in the world. That is the
judgment of God.

2. Hence there has to be a framework within which such rights and
duties exist. One simple way to understand that framework is in terms
of covenant.

(a) A covenant is a contract between God and man with reciprocal
obligations. Each party to the contract has rights and duties towards
the other party. The Deuteronomic covenant is perhaps the paramount
example of covenant in the Old Testament. If man does certain things,
then God promises to do certain things. (Deuteronomy 28:1-14) If man
fails to do certain things, then God promises to do certain other
things. (Deuteronomy 28:15-45) Those mutual promises set up mutual
rights and duties.

(b) The solution for one party when the other party breaches the
contract is a "rib" or lawsuit. There are many Old Testament examples
of lawsuits by God against his people for breach of covenant. The
Book of Job might be read as a unique example of a lawsuit by man
against God for breach of covenant. Job had "diligently observed all"
God's "commandments (Deuteronomy 28:1) and yet God did not deliver on
his promises (Deuteronomy 28:2-13) but rather imposed on Job the
curses he promised would only be imposed on the wicked. (Deuteronomy
28:15-44) In fact, the evils that befall Job have close parallels to
those Deuteronomic curses.

(c) In terms of covenant, the basis on which God puts man on trial is
the same basis on which Job puts God on trial: a violation of an
agreement made. Conceptually, holding God to his promises can involve
putting God on trial. A man does not have to be sinless to