Continuing my Bible study in Job:
(Job 11:1) Then Zophar the Naamathite answered and said, (2) "Should not the multitude of words be answered? And should a man full of talk be justified? (3) Should your lies make men hold their peace? And when you mock, shall no man rebuke you?"
A third friend of Job speaks, and much rougher than the first two. He insinuates that Job is just a babbler, talking with a great many words, but not really saying anything. More severely, he even accuses Job of lying and mocking! As demonstrated in a previous study lesson, this is how NOT to comfort a friend in distress! In an early Bible commentary, Matthew Henry says it beautifully, "It is sad to see what intemperate passions even wise and good men are sometimes betrayed into by the heat of disputation, of which Zophar here is an instance."
This may be a good time to point out that I prefer the early commentaries, 18th century or before. Although I realize that people at any era can be mistaken, it seems to me that in latter times, they are more apt to err in important doctrinal issues. As men were more readily recognized and gained fame for their "wisdom", it seems their pride grew and some wanted to be the first to discover something never before found in the scriptures. Frankly, I believe that is what happened with regard to the doctrine of a pre-tribulation rapture. It was an idea first dreamed up in the 1800's that had religious speakers scrambling to be the first to spread the new doctrine to make a name for themselves. But the well-read and studied commentaries of the 1700's make no mention of a pre-trib rapture. It's amazing how many people believe in a rapture before the Second Coming of Christ now because that is what they have been taught. You can bet this was a tool of Satan's. I have read that in a 1933 issue of the Moody Monthly by the Moody Bible Institute, there was an article that said that Christians did not need to take a stand at the time on whether or not to recognize atheistic Communist USSR, because the Second Coming would resolve the problem. Imagine what that kind of promoted belief did to allow evil to run rampant in the world and to immoralize our culture! Christians need not make a stand on any of the issues of the day because they would be raptured away anyway!
(4) "For you have said, 'My doctrine is pure, and I am clean in Your eyes.' (5) But oh, that God would speak, and open His lips against you, (6) And that He would show you the secrets of wisdom, that they are double to that which is! Know therefore that God exacts from you less than your iniquity deserves."
Zophar tells Job that although he believes himself to be clean and pure, God's wisdom is double-fold or infinitely exceeding the wisdom of man, and He would tell Job where he had erred. After all, he says, God chastises and afflicts much less than Job's sin deserves, insinuating that his sin must be great, even though he does not see it.
(7) "Can you by searching find out God? Can you find out the limits of the Almighty? (8) They are as high as heaven; what can you do? Deeper than hell; what can you know? (9) Their measure is longer than the earth and broader than the sea. (10) If He cuts off, and shuts up, or gathers together, then who can hinder Him?"
Paraphrased, "Do you really think you can understand the depths of Almighty God? In whatever He does, there is no man who could stop Him."
(11) "For He knows vain men; He sees wickedness also. Will He not then consider it? (12) For vain man would be wise, though man be born a wild ass's colt."
God knows the hearts of men. He can see the wickedness of evil men when people may not. Zophar is asking Job if he doesn't think that God would have to act when He knows the wickedness of a man. Whether the meaning here is that vain empty man would be wise if it weren't for the fall, or whether only as a gift from God, either way, of himself, he is born into this world without understanding and wisdom.
(13) "If you prepare your heart, and stretch out your hands toward Him; (14) If iniquity be in your hand, put it far away, and let not wickedness dwell in your tents; (15) For then shall you lift up your face without spot; yes, you shall be steadfast, and shall not fear;"
Zophar continues in his insinuation that Job has sinned and brought his calamity upon himself, but if he will repent and return to God, then Job in all good conscience, can have confidence and be rooted and grounded in the Lord, and will therefore have nothing to fear.
(16) "Because you shall forget your misery, and remember it as waters that pass away;"
With that renewed confidence and steadfastness in the Lord, the peace and rest that ultimately comes with it will make the pain of his afflictions a fleeting memory.
(17) "And your life shall be clearer than the noonday; you shall shine forth, you shall be as the morning. (18) And you shall be secure, because there is hope; yes, you shall dig around you, and you shall take your rest in safety."
Whether "dig" here means to literally dig, or one of the original word's other meanings, to delve into, search out, or explore, the implication is that Job will be able to do his work in peace and safety.
(19) "Also you shall lie down, and none shall make you afraid; yes, many shall make suit unto you. (20) But the eyes of the wicked shall fail, and they shall not escape, and their hope shall be as loss of life."
Paraphrased, "In the rest and safety of the Lord, none will make you afraid. Although many will come to you with their supplications and petitions, you shall have confidence that the wicked will fail; therefore you will have nothing to fear.
That is, Zophar has insinuated, if Job would only repent of his sin!
Wednesday, June 29, 2011
Saturday, June 25, 2011
Job Describes God's Creation of Life in the Womb
Continuing with a Bible study of Job, Job continues his dialogue started in Chapter 9.
(Job 10:1) "My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul."
The word translated "leave" here also means "loosen", so the idea is that Job will let loose his complaining.
(2) "I will say to God, 'Do not condemn me; show me why You contend with me.'"
Job said in Chapter 9 that he would never dare to answer God or to argue his case with him, but he would plead his case with him, and this is how he would begin that supplication. This is a cry for mercy and a sincere desire to know what he has done against God.
(3) "'Is it good to You that You should oppress, that You should despise the work of Your hands, and shine upon the counsel of the wicked?'"
This is the first time that Job appears to question God, but in light of his previous insistence that he would never do that, I believe his intent here is ask "What is it, Lord? Is it this? Is it that?"
(4) "'Do You have eyes of flesh? Or do You see as man sees? (5) Are Your days like the days of man? Are Your years like man's days, (6) That You should inquire about my iniquity and search out my sin? (7) You know that I am not wicked, and there is no one who can deliver out of Your hand.'"
The word translated as "wicked" here is "rasha" and means to causatively do or declare wrong. I believe Job means more than just wicked man born into sin. He means that he does not go around actively performing wicked deeds. But he knows there is no one who could save him from God's actions.
(8) "'Your hands have made me and fashioned me together round about; yet You would destroy me.'"
Here is one of the beautiful descriptions in the Bible of God's creation of life in the womb. Even though he knew he was born from his mother's womb, Job knew that God had made him. God the Creator fashioned every part of our bodies.
(9) "'Remember, I pray, that You have made me like clay; and will You bring me to dust again? (10) Have you not poured me out like milk, and curdled me like cheese?'"
I believe this could be Job's modest way of describing how man begins as something small and liquid and then congeals into the form of a human body, as he continues to describe in the next verse.
(11) "'You have clothed me with skin and flesh, and have knit me together with bones and sinews. (12) You have granted me life and favor, and Your care has preserved my spirit. (13) And these things You have hidden in Your heart; I know that this is with You.'"
Paraphrased, "You made every intricate part of me, body and soul. I know these things are only for You to understand; it is not within us to understand all the things you do."
(14) "'If I sin, then You mark me, and You will not acquit me from my iniquity. (15) If I am wicked, woe to me; and if I am righteous, yet will I not lift up my head. I am full of confusion; therefore see my affliction,'"
Paraphrased, "Even if I am righteous, I would not lift my head proudly and boast of it. I am totally confused; you can see my affliction (as a sinner chastened by God)."
(16) "'For it increases. You hunt me like a fierce lion, and again You show Yourself awesome against me.'"
The meaning here is a little difficult to interpret, but it generally follows the same theme. Early commentators vary on whether "it" is Job's affliction that increases or his head in pride. The reason for the latter is that the word translated "increases" can also mean "rise up" or "mount up". But whether Job sees his affliction increasing for no apparent reason or whether he knows his pride will bring it on, he sees God as an awesome fierce lion, against which Job has no control.
(17) "'You renew Your witnesses against me, and increase Your indignation toward me; changes and war are against me.'"
Paraphrased, "You constantly bring charges against me and I am continually attacked as if by troops in war." It should be noted that the word translated as "increase" is not the same word as in the verse before; that is the reason some of the commentators believe it has a different meaning, for instance, rising of the head in pride.
(18) "'Why then have You brought me out of the womb? Oh, that I had perished and no eye had seen me! (19) I should have been as though I had not been; I should have been carried from the womb to the grave. (20) Are not my days few? Cease, leave me alone, that I may take a little comfort, (21) Before I go from where I shall not return, to the land of darkness and the shadow of death, (22) A land as dark as darkness itself, as the shadow of death, without any order, and where even the light is like darkness.'"
Finally Job says he would ask God why He ever brought him out of his mother's womb. His days are few, anyway, before he dies, so he would ask that God leave him alone (cease from afflicting him) and let him go in peace.
(Job 10:1) "My soul is weary of my life; I will leave my complaint upon myself; I will speak in the bitterness of my soul."
The word translated "leave" here also means "loosen", so the idea is that Job will let loose his complaining.
(2) "I will say to God, 'Do not condemn me; show me why You contend with me.'"
Job said in Chapter 9 that he would never dare to answer God or to argue his case with him, but he would plead his case with him, and this is how he would begin that supplication. This is a cry for mercy and a sincere desire to know what he has done against God.
(3) "'Is it good to You that You should oppress, that You should despise the work of Your hands, and shine upon the counsel of the wicked?'"
This is the first time that Job appears to question God, but in light of his previous insistence that he would never do that, I believe his intent here is ask "What is it, Lord? Is it this? Is it that?"
(4) "'Do You have eyes of flesh? Or do You see as man sees? (5) Are Your days like the days of man? Are Your years like man's days, (6) That You should inquire about my iniquity and search out my sin? (7) You know that I am not wicked, and there is no one who can deliver out of Your hand.'"
The word translated as "wicked" here is "rasha" and means to causatively do or declare wrong. I believe Job means more than just wicked man born into sin. He means that he does not go around actively performing wicked deeds. But he knows there is no one who could save him from God's actions.
(8) "'Your hands have made me and fashioned me together round about; yet You would destroy me.'"
Here is one of the beautiful descriptions in the Bible of God's creation of life in the womb. Even though he knew he was born from his mother's womb, Job knew that God had made him. God the Creator fashioned every part of our bodies.
(9) "'Remember, I pray, that You have made me like clay; and will You bring me to dust again? (10) Have you not poured me out like milk, and curdled me like cheese?'"
I believe this could be Job's modest way of describing how man begins as something small and liquid and then congeals into the form of a human body, as he continues to describe in the next verse.
(11) "'You have clothed me with skin and flesh, and have knit me together with bones and sinews. (12) You have granted me life and favor, and Your care has preserved my spirit. (13) And these things You have hidden in Your heart; I know that this is with You.'"
Paraphrased, "You made every intricate part of me, body and soul. I know these things are only for You to understand; it is not within us to understand all the things you do."
(14) "'If I sin, then You mark me, and You will not acquit me from my iniquity. (15) If I am wicked, woe to me; and if I am righteous, yet will I not lift up my head. I am full of confusion; therefore see my affliction,'"
Paraphrased, "Even if I am righteous, I would not lift my head proudly and boast of it. I am totally confused; you can see my affliction (as a sinner chastened by God)."
(16) "'For it increases. You hunt me like a fierce lion, and again You show Yourself awesome against me.'"
The meaning here is a little difficult to interpret, but it generally follows the same theme. Early commentators vary on whether "it" is Job's affliction that increases or his head in pride. The reason for the latter is that the word translated "increases" can also mean "rise up" or "mount up". But whether Job sees his affliction increasing for no apparent reason or whether he knows his pride will bring it on, he sees God as an awesome fierce lion, against which Job has no control.
(17) "'You renew Your witnesses against me, and increase Your indignation toward me; changes and war are against me.'"
Paraphrased, "You constantly bring charges against me and I am continually attacked as if by troops in war." It should be noted that the word translated as "increase" is not the same word as in the verse before; that is the reason some of the commentators believe it has a different meaning, for instance, rising of the head in pride.
(18) "'Why then have You brought me out of the womb? Oh, that I had perished and no eye had seen me! (19) I should have been as though I had not been; I should have been carried from the womb to the grave. (20) Are not my days few? Cease, leave me alone, that I may take a little comfort, (21) Before I go from where I shall not return, to the land of darkness and the shadow of death, (22) A land as dark as darkness itself, as the shadow of death, without any order, and where even the light is like darkness.'"
Finally Job says he would ask God why He ever brought him out of his mother's womb. His days are few, anyway, before he dies, so he would ask that God leave him alone (cease from afflicting him) and let him go in peace.
Wednesday, June 22, 2011
A Lesson in Reverence and Humility Before God
Continuing a Bible study of Job, Job speaks after his friend insinuates that he is not a totally righteous man and may have brought judgment on himself.
(Job 9:1) Then Job answered and said, (2) "Truly I know it is so, but how should man be just with God?"
Job knows that what had been said before is true, probably the basic premise that God does not pervert justice. But if that is the true basis for God's judgment on him regarding all the calamities that have befallen him, how could he, as mortal sinful man, ever be considered just with Almighty God?
(3) "If he contends with Him, he could not answer Him one time out of a thousand. (4) God is wise in heart and mighty in strength. Who has hardened himself against Him and prospered?"
Job knows that he could not win a battle of judgment and justice with Almighty God, and by saying this, I believe he is telling his friends that that was not his intention in what he had said.
(5) "Who removes the mountains, and they do not know, when He overturns them in His anger; (6) Which shakes the earth out of its place, and its pillars tremble;"
With these words, Job is demonstrating how utterly vain it would be for him, mere mortal man, to contend with God who moves mountains and causes earthquakes.
(7) "Who commands the sun, and it does not rise; and who seals off the stars; (8) Who alone spreads out the heavens, and treads on the waves of the sea; (9) Who made Arcturus, Orion, and the Pleiades, and the chambers of the south;"
Job continues with a description of all the great and powerful things that God does to prove that he knows he could never pretend to contend with God. Arcturus is the constellation of the Great Bear.
(10) "Who does great things beyond explanation, yes, and wonders without number. (11) Lo, He goes by me, and I do not see Him; He moves past, but I do not perceive Him; (12) If He takes away, who can hinder Him? Who can say to Him, 'What are You doing?' (13) God will not withdraw His anger, the helpers of the proud lie prostrate under Him. (14) How much less can I answer Him, and choose my words to reason with Him?"
The old commentaries vary slightly on what was meant by the helpers of the proud. They may have been as mighty as "they who bear up the world" and even they bow down. Or perhaps helpers are all the things on which proud men rely, as wealth, health, rank, and talent. In any event, if even those men lie under Him, how would someone as feeble as Job now was ever presume to contend with God?
(15) "Though I were righteous, I would not answer Him; but I would make supplication to my Judge."
Even if Job were truly of the utmost righteousness, he would never presume to argue his case against God, but he would approach Him as a sinner comes before the righteous Judge, and prayerfully ask for His mercy. What a beautiful picture this is of how we should approach God in times of trouble. Not with arrogance and shaking our fists. We sometimes want to feel we have been wronged by God, but Job realized that was not possible. God is the supreme righteous Judge and His ways are so far above our ways that we cannot always understand that they are better. In this sinful fallen world, with sinful people often choosing to follow the prince of this world, bad things are bound to happen to us. Whether God acts or whether He allows others to act, He WILL work all things together for good, if we would just seek to follow Him. If we could honestly have complete faith in the infallible righteous judgment of our Lord, we could truly live without fear in any situation.
But Job teaches us there is more than just living without fear because we have faith. This is where I think present-day "Word of Faith" followers miss the mark. Well, I think they miss the mark in several ways; I think their faith is placed on the wrong things. They begin to have faith in their faith. If only THEY had enough faith, they would get what they ask for. They get so focused on the THING they have faith in getting, even if it is a noble thing, such as the health of a loved one, that they forget THE ONE who should be the object of their faith and focus. If we have faith in HIM, we don't have to worry about all the THINGS, because we have faith He will take care of those things. He already said He would take care of our needs! He may not take care of all our wants, and it really makes me uncomfortable when some people presume to know what God WANTS! The only thing I can say for certain that He wants, is that all men be saved and come to the knowledge of the truth! And because His ways are higher than our ways, is it not possible that He might allow sickness and/or death of a loved one, if it might bring that person or those witnessing it to salvation? What is the ONE thing God wants? That we are saved! Not that we should all live perfect healthy prosperous lives. Yes, there are scriptures that say He wants us to prosper, but what does that mean to the Almighty Savior God of the universe? Once again, He sees things that we cannot see and knows things we cannot know, so if we just place our faith in Him, rather than the object of our desire, we don't have to worry about how He will work it out; we can just know with certainty that He will work it for good.
I often think of a story in John when people in the faith movement try to tell me they KNOW that God wants this or that healing. Remember the man blind from birth? The disciples wanted to know who had sinned that he should be born blind, him or his parents. Jesus answered neither, but that the works of God be revealed in him. I can't help but picture some word-of-faither approaching this man's parents when he was a baby and telling them that he KNOWS the will of God is that their baby should see and not be blind...and that would be wrong. It was NOT the will of God that that baby or later that young child should see, but that God be manifest in him when Jesus performed the miracle of restoring his sight when he was grown. How many people may have been saved by witnessing that miracle at that time?! Yet "faithers" presume to know the will of God?
Job did not presume anything with regard to Almighty God. He would never venture to argue a case of his innocence before Him, but he WOULD make a plea to Him, the righteous Judge. This is where we can all learn a good lesson from Job. Job had tremendous reverence and awe for his God; he did not question HIM, but he knew he could make supplication to Him. There is a difference!
Very recently something has been laid upon my heart, before I came to this part of my study. I have learned to walk in faith in many things. We have been through so many personal trials and have seen God carry us through, making a way when we didn't see one, that it has become easy to trust Him. But I don't want to ever take Him for granted. I want to have a thankful reverential heart in awe of His wonders and mercy. Job had that.
(16) "If I had called and He had answered me, I would not believe that He had hearkened to my voice."
I believe this is referring back to verse 14 and the first part of 15, when Job said he would not presume to contend with God. The original word translated as "called" here is "qara" and its meaning rather paints a picture of one accosting another in an aggressive manner. So I don't believe Job is referring to his supplication here.
(17) "For He breaks me with a tempest, and multiplies my wounds without cause. (18) He will not allow me to catch my breath, but fills me with bitterness. (19) If I speak of strength, lo, He is strong; and if of judgment, who will appoint my day in court? (20) If I justify myself, my own mouth will condemn me; if I say I am perfect, it will also prove me perverse. (21) If I were perfect, I would still not know my soul; I would despise my life. (22) It is all one thing; therefore I say, 'He destroys the pious and the wicked.' (23) If the scourge slays suddenly, He will laugh at the trial of the innocent. (24) The earth is given into the hand of the wicked; He covers the faces of its judges; if it is not He, where and who is it?"
All these things are to say that Job cannot contend with God and it would be useless to try. God is mightier than man in anything he may attempt to do to justify himself.
(25) "Now my days are swifter than a runner; they flee away, they see no good. (26) They pass away as the swift ships, as the eagle hastens to the prey. (27) If I say, 'I will forget my complaint; I will leave off my heaviness, and comfort myself', (28) I am afraid of all my sorrows; I know that You will not hold me innocent."
I think the idea here is even if Job were to try to be cheerful and "forget his troubles", he knew God could bring the sorrows back because as the righteous Judge, He would not just make them disappear if Job were guilty. Once again, it's just an illustration of how there is nothing Job can do against an Almighty God.
(29) "If I am wicked, why then do I labor in vain? (30) If I wash myself with snow water, and make my hands ever so clean, (31) Yet You will plunge me into the pit, and my own clothes will abhor me. (32) For He is not a man, as I am, that I should answer Him and that we should come together in judgment. (33) Nor is there any mediator between us, who may lay his hand on us both. (34) Let Him take His rod away from me, and do not let His fear terrify me; (35) Then I would speak and not fear Him, but it is not so with me."
There is absolutely nothing that Job can do to defend himself against Almighty God. If He were to take away this perfection in righteous almighty judgment, this awesome power, His very God-ness, maybe then Job could speak with him, presumably as more of an equal, but it is not so.
(Job 9:1) Then Job answered and said, (2) "Truly I know it is so, but how should man be just with God?"
Job knows that what had been said before is true, probably the basic premise that God does not pervert justice. But if that is the true basis for God's judgment on him regarding all the calamities that have befallen him, how could he, as mortal sinful man, ever be considered just with Almighty God?
(3) "If he contends with Him, he could not answer Him one time out of a thousand. (4) God is wise in heart and mighty in strength. Who has hardened himself against Him and prospered?"
Job knows that he could not win a battle of judgment and justice with Almighty God, and by saying this, I believe he is telling his friends that that was not his intention in what he had said.
(5) "Who removes the mountains, and they do not know, when He overturns them in His anger; (6) Which shakes the earth out of its place, and its pillars tremble;"
With these words, Job is demonstrating how utterly vain it would be for him, mere mortal man, to contend with God who moves mountains and causes earthquakes.
(7) "Who commands the sun, and it does not rise; and who seals off the stars; (8) Who alone spreads out the heavens, and treads on the waves of the sea; (9) Who made Arcturus, Orion, and the Pleiades, and the chambers of the south;"
Job continues with a description of all the great and powerful things that God does to prove that he knows he could never pretend to contend with God. Arcturus is the constellation of the Great Bear.
(10) "Who does great things beyond explanation, yes, and wonders without number. (11) Lo, He goes by me, and I do not see Him; He moves past, but I do not perceive Him; (12) If He takes away, who can hinder Him? Who can say to Him, 'What are You doing?' (13) God will not withdraw His anger, the helpers of the proud lie prostrate under Him. (14) How much less can I answer Him, and choose my words to reason with Him?"
The old commentaries vary slightly on what was meant by the helpers of the proud. They may have been as mighty as "they who bear up the world" and even they bow down. Or perhaps helpers are all the things on which proud men rely, as wealth, health, rank, and talent. In any event, if even those men lie under Him, how would someone as feeble as Job now was ever presume to contend with God?
(15) "Though I were righteous, I would not answer Him; but I would make supplication to my Judge."
Even if Job were truly of the utmost righteousness, he would never presume to argue his case against God, but he would approach Him as a sinner comes before the righteous Judge, and prayerfully ask for His mercy. What a beautiful picture this is of how we should approach God in times of trouble. Not with arrogance and shaking our fists. We sometimes want to feel we have been wronged by God, but Job realized that was not possible. God is the supreme righteous Judge and His ways are so far above our ways that we cannot always understand that they are better. In this sinful fallen world, with sinful people often choosing to follow the prince of this world, bad things are bound to happen to us. Whether God acts or whether He allows others to act, He WILL work all things together for good, if we would just seek to follow Him. If we could honestly have complete faith in the infallible righteous judgment of our Lord, we could truly live without fear in any situation.
But Job teaches us there is more than just living without fear because we have faith. This is where I think present-day "Word of Faith" followers miss the mark. Well, I think they miss the mark in several ways; I think their faith is placed on the wrong things. They begin to have faith in their faith. If only THEY had enough faith, they would get what they ask for. They get so focused on the THING they have faith in getting, even if it is a noble thing, such as the health of a loved one, that they forget THE ONE who should be the object of their faith and focus. If we have faith in HIM, we don't have to worry about all the THINGS, because we have faith He will take care of those things. He already said He would take care of our needs! He may not take care of all our wants, and it really makes me uncomfortable when some people presume to know what God WANTS! The only thing I can say for certain that He wants, is that all men be saved and come to the knowledge of the truth! And because His ways are higher than our ways, is it not possible that He might allow sickness and/or death of a loved one, if it might bring that person or those witnessing it to salvation? What is the ONE thing God wants? That we are saved! Not that we should all live perfect healthy prosperous lives. Yes, there are scriptures that say He wants us to prosper, but what does that mean to the Almighty Savior God of the universe? Once again, He sees things that we cannot see and knows things we cannot know, so if we just place our faith in Him, rather than the object of our desire, we don't have to worry about how He will work it out; we can just know with certainty that He will work it for good.
I often think of a story in John when people in the faith movement try to tell me they KNOW that God wants this or that healing. Remember the man blind from birth? The disciples wanted to know who had sinned that he should be born blind, him or his parents. Jesus answered neither, but that the works of God be revealed in him. I can't help but picture some word-of-faither approaching this man's parents when he was a baby and telling them that he KNOWS the will of God is that their baby should see and not be blind...and that would be wrong. It was NOT the will of God that that baby or later that young child should see, but that God be manifest in him when Jesus performed the miracle of restoring his sight when he was grown. How many people may have been saved by witnessing that miracle at that time?! Yet "faithers" presume to know the will of God?
Job did not presume anything with regard to Almighty God. He would never venture to argue a case of his innocence before Him, but he WOULD make a plea to Him, the righteous Judge. This is where we can all learn a good lesson from Job. Job had tremendous reverence and awe for his God; he did not question HIM, but he knew he could make supplication to Him. There is a difference!
Very recently something has been laid upon my heart, before I came to this part of my study. I have learned to walk in faith in many things. We have been through so many personal trials and have seen God carry us through, making a way when we didn't see one, that it has become easy to trust Him. But I don't want to ever take Him for granted. I want to have a thankful reverential heart in awe of His wonders and mercy. Job had that.
(16) "If I had called and He had answered me, I would not believe that He had hearkened to my voice."
I believe this is referring back to verse 14 and the first part of 15, when Job said he would not presume to contend with God. The original word translated as "called" here is "qara" and its meaning rather paints a picture of one accosting another in an aggressive manner. So I don't believe Job is referring to his supplication here.
(17) "For He breaks me with a tempest, and multiplies my wounds without cause. (18) He will not allow me to catch my breath, but fills me with bitterness. (19) If I speak of strength, lo, He is strong; and if of judgment, who will appoint my day in court? (20) If I justify myself, my own mouth will condemn me; if I say I am perfect, it will also prove me perverse. (21) If I were perfect, I would still not know my soul; I would despise my life. (22) It is all one thing; therefore I say, 'He destroys the pious and the wicked.' (23) If the scourge slays suddenly, He will laugh at the trial of the innocent. (24) The earth is given into the hand of the wicked; He covers the faces of its judges; if it is not He, where and who is it?"
All these things are to say that Job cannot contend with God and it would be useless to try. God is mightier than man in anything he may attempt to do to justify himself.
(25) "Now my days are swifter than a runner; they flee away, they see no good. (26) They pass away as the swift ships, as the eagle hastens to the prey. (27) If I say, 'I will forget my complaint; I will leave off my heaviness, and comfort myself', (28) I am afraid of all my sorrows; I know that You will not hold me innocent."
I think the idea here is even if Job were to try to be cheerful and "forget his troubles", he knew God could bring the sorrows back because as the righteous Judge, He would not just make them disappear if Job were guilty. Once again, it's just an illustration of how there is nothing Job can do against an Almighty God.
(29) "If I am wicked, why then do I labor in vain? (30) If I wash myself with snow water, and make my hands ever so clean, (31) Yet You will plunge me into the pit, and my own clothes will abhor me. (32) For He is not a man, as I am, that I should answer Him and that we should come together in judgment. (33) Nor is there any mediator between us, who may lay his hand on us both. (34) Let Him take His rod away from me, and do not let His fear terrify me; (35) Then I would speak and not fear Him, but it is not so with me."
There is absolutely nothing that Job can do to defend himself against Almighty God. If He were to take away this perfection in righteous almighty judgment, this awesome power, His very God-ness, maybe then Job could speak with him, presumably as more of an equal, but it is not so.
Friday, June 17, 2011
How NOT to Comfort a Friend in Distress
Continuing a Bible study of Job:
(Job 8:1) Then Bildad the Shuhite answered and said, (2) "How long will you speak these things, and the words of your mouth be like a strong wind?"
Here begins a wonderful study on how NOT to comfort a friend in distress. I need lots of help with this one myself. So many times I really want to help and DO or SAY something that will really resolve the situation, but can wind up saying entirely the wrong things so easily. So I intend to take this study one verse at a time to look for godly insight, because after all, Job's friends were godly brothers, and they spoke biblical truth, so where did they fail? To begin with, the very first sentence out of Bildad's mouth is like an accusation. That's enough to make the recipient of the words instantly defensive, making it almost impossible to hear the next sentence.
(3) "Does God pervert judgment? Or does the Almighty pervert justice?"
That sentence in itself is accurate. But Job had not really condemned God, so it may have been a unnecessary statement. It intimates that that is what Job had done, perhaps again raising defenses.
(4) "If your children have sinned against Him, and He has cast them away for their transgression;"
Bildad continues by bringing up Job's children. His children who have just recently died! What an awful thing to say at a time like this, that God may have cast them away because of their sins. I read a wonderful early commentary by Matthew Henry who wondered why Bildad would have to include Job's children, when speaking of God's judgment and justice. Could he not be an advocate for God without being an accuser of the brethren?
(5) "If you would earnestly seek God and make your supplication to the Almighty, (6) If you were pure and upright, surely now He would awake for you, and make the habitation of your righteousness prosperous."
Not only were Job's children probably cut off for their transgressions, but Bildad suggests that Job himself is not pure and upright, because if he were to become so and earnestly seek God, then God would make his habitation prosperous. I read a beautiful old commentary by Albert Barnes who feels even this scripture illustrates Job's extraordinary patience: "What could more try the patience of a sufferer than such cold and unfeeling insinuations? And what could more beautifully illustrate the nature of true courtesy, than to sit unmoved and hear such remarks? It was by forbearance in such circumstances eminently that Job showed his extraordinary patience." Perhaps, at the very least, a better way to approach this type of reasoning might be to suggest that Job had been attacked by the enemy, not that he brought these calamities upon himself.
(7) "Though your beginning was small, yet your latter end should greatly increase. (8) For inquire, please, of the former age, and consider the things discovered by their fathers; (9) For we were born yesterday, and know nothing, because our days on earth are a shadow. (10) Will they not teach you and tell you, and utter words out of their heart?"
Bildad doesn't expect Job to take his word for it, but tells him to inquire how it was in former times, suggesting he will find Bildad's words to be true.
(11) "Can the rush grow up without mire? Can the reed grow without water? (12) While it is yet green and not cut down, it withers before any other herb. (13) So are the paths of all who forget God; and the hypocrite's hope shall perish,"
Bildad now seems to accuse Job of being a hypocrite and that is why his blessings have been cut off.
(14) "Whose hope shall be cut off, and whose trust is a spider's web. (15) He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure. (16) He is green in the sun, and his branch shoots forth in his garden. (17) His roots are wrapped around the rock heap, and sees the place of stones."
The last line may be added to signify added strength with roots wrapped about stones, but that strength won't matter if God removes him from that place.
(18) "If He destroy him from his place, then it will deny him, saying, 'I have not seen you.'"
If God destroys him from his place, then the place will deny him; there will be no memory of him left in that place.
(19) "Behold, this is the joy of His way, and out of the earth shall others grow. (20) Behold, God will not cast away a perfect man, neither will He help the evildoers, (21) Till he fill your mouth with laughing, and your lips with rejoicing. (22) Those who hate you will be clothed with shame, and the dwelling place of the wicked will come to nothing."
In light of his previous comments, Bildad may be continuing his insinuation that Job is not a perfect man or else God would not cast him away. But this might also be considered a comfort, a promise of things to come, that the righteous man will not be cast away completely; he will return to joy and his enemies will be brought to nothing. Maybe this was Bildad's point all along, but perhaps he should have made it first without appearing to condemn Job in his time of misery.
(Job 8:1) Then Bildad the Shuhite answered and said, (2) "How long will you speak these things, and the words of your mouth be like a strong wind?"
Here begins a wonderful study on how NOT to comfort a friend in distress. I need lots of help with this one myself. So many times I really want to help and DO or SAY something that will really resolve the situation, but can wind up saying entirely the wrong things so easily. So I intend to take this study one verse at a time to look for godly insight, because after all, Job's friends were godly brothers, and they spoke biblical truth, so where did they fail? To begin with, the very first sentence out of Bildad's mouth is like an accusation. That's enough to make the recipient of the words instantly defensive, making it almost impossible to hear the next sentence.
(3) "Does God pervert judgment? Or does the Almighty pervert justice?"
That sentence in itself is accurate. But Job had not really condemned God, so it may have been a unnecessary statement. It intimates that that is what Job had done, perhaps again raising defenses.
(4) "If your children have sinned against Him, and He has cast them away for their transgression;"
Bildad continues by bringing up Job's children. His children who have just recently died! What an awful thing to say at a time like this, that God may have cast them away because of their sins. I read a wonderful early commentary by Matthew Henry who wondered why Bildad would have to include Job's children, when speaking of God's judgment and justice. Could he not be an advocate for God without being an accuser of the brethren?
(5) "If you would earnestly seek God and make your supplication to the Almighty, (6) If you were pure and upright, surely now He would awake for you, and make the habitation of your righteousness prosperous."
Not only were Job's children probably cut off for their transgressions, but Bildad suggests that Job himself is not pure and upright, because if he were to become so and earnestly seek God, then God would make his habitation prosperous. I read a beautiful old commentary by Albert Barnes who feels even this scripture illustrates Job's extraordinary patience: "What could more try the patience of a sufferer than such cold and unfeeling insinuations? And what could more beautifully illustrate the nature of true courtesy, than to sit unmoved and hear such remarks? It was by forbearance in such circumstances eminently that Job showed his extraordinary patience." Perhaps, at the very least, a better way to approach this type of reasoning might be to suggest that Job had been attacked by the enemy, not that he brought these calamities upon himself.
(7) "Though your beginning was small, yet your latter end should greatly increase. (8) For inquire, please, of the former age, and consider the things discovered by their fathers; (9) For we were born yesterday, and know nothing, because our days on earth are a shadow. (10) Will they not teach you and tell you, and utter words out of their heart?"
Bildad doesn't expect Job to take his word for it, but tells him to inquire how it was in former times, suggesting he will find Bildad's words to be true.
(11) "Can the rush grow up without mire? Can the reed grow without water? (12) While it is yet green and not cut down, it withers before any other herb. (13) So are the paths of all who forget God; and the hypocrite's hope shall perish,"
Bildad now seems to accuse Job of being a hypocrite and that is why his blessings have been cut off.
(14) "Whose hope shall be cut off, and whose trust is a spider's web. (15) He shall lean upon his house, but it shall not stand; he shall hold it fast, but it shall not endure. (16) He is green in the sun, and his branch shoots forth in his garden. (17) His roots are wrapped around the rock heap, and sees the place of stones."
The last line may be added to signify added strength with roots wrapped about stones, but that strength won't matter if God removes him from that place.
(18) "If He destroy him from his place, then it will deny him, saying, 'I have not seen you.'"
If God destroys him from his place, then the place will deny him; there will be no memory of him left in that place.
(19) "Behold, this is the joy of His way, and out of the earth shall others grow. (20) Behold, God will not cast away a perfect man, neither will He help the evildoers, (21) Till he fill your mouth with laughing, and your lips with rejoicing. (22) Those who hate you will be clothed with shame, and the dwelling place of the wicked will come to nothing."
In light of his previous comments, Bildad may be continuing his insinuation that Job is not a perfect man or else God would not cast him away. But this might also be considered a comfort, a promise of things to come, that the righteous man will not be cast away completely; he will return to joy and his enemies will be brought to nothing. Maybe this was Bildad's point all along, but perhaps he should have made it first without appearing to condemn Job in his time of misery.
Saturday, June 4, 2011
Job Wishes for an End to His Life
Continuing with a Bible study of Job:
(Job 6:1) But Job answered and said, (2) "Oh, that my grief were thoroughly weighed, and my calamity laid in the scales together (with it)! (3) For now it would be heavier than the sand of the sea; therefore my words are swallowed up."
Paraphrased, "My grief is so great that I don't have the words to express it."
(4) "For the arrows of the Almighty are within me; my spirit drinks in their poison; the terrors of God do set themselves in array against me."
Job is not only afflicted in his body, but he says his spirit is suffering because of these terrors of God.
(5) "Does the wild donkey bray when it has grass, or does the ox low over its fodder?"
His analogy is to illustrate that he would not be complaining if there was not a reason.
(6) "Can flavorless food be eaten without salt? Or is there any taste in the white of an egg? (7) The things that my soul refused to touch are as loathsome food to me."
Paraphrased, "So as the foods that are bland and tasteless are rejected by the mouth, so are these things rejected by my soul."
(8) "Oh, that I might have my request, that God would grant me the thing that I long for! (9) Even that it would please God to destroy me; that he would let loose his hand, and cut me off!"
Job says that he wishes God would just go ahead and completely destroy him or kill him.
(10) "Then I would yet have comfort; yea, I would harden myself in sorrow; let Him not spare; for I have not concealed the words of the Holy One."
Job reasons that he would then have comfort if he were dead; he would bear up with courage to receive it (death), so let God not spare his life any longer. Job is not afraid to die because he has boldly professed the word of God.
(11) "What is my strength, that I should hope? And what is my end, that I should prolong my life? (12) Is my strength the strength of stones? Or is my flesh of brass?"
Job has no strength left to even hope for deliverance and he is not afraid to die.
(13) "Is my help not in me? And is wisdom driven quite from me?"
There is an interrogative form to the scripture before this one that may not need to be continued here. In light of the previous scriptures, this is more likely a statement, that there is no help left in Job. The word translated as "wisdom" is "tushiyah" which may more properly be defined as "support", but either could have been used by Job, as he is describing that there is no strength of help left in himself.
(14) "To him who is afflicted, kindness should be shown by his friend, but he forsakes the fear of the Almighty. (15) My brothers have dealt deceitfully as a brook, and as the stream of brooks they pass away; (16) Which are dark because of the ice, and in which the snow is hidden; (17) When it is warm, they cease to flow; when it is hot, they vanish from their place. (18) The paths of their way turn aside, they go nowhere and perish. (19) The troops of Tema looked; the companies of Sheba waited for them. (20) They were confounded because they had hoped; they came there, and were ashamed. (21) For now you are nothing; you see my calamity and are afraid."
Job feels he should have received more from his friends. He uses the analogy of a brook, full in the winter due to melting ice, but dried up and non-existent in the summer. As various thirsty travelers have looked for the brook in the desert, only to be sadly disappointed when they found it dried up, Job's friends have extremely disappointed him when he was looking for refreshment of spirit and they shrank back.
(22) "Did I say, 'Bring something to me'? Or, 'Give a reward for me of your substance?'? (23) Or, 'Deliver me from the enemy's hand'? Or, 'Redeem me from the hand of the mighty'?"
Paraphrased, "Did I ask you to come here; did I ask anything of you?" His friends had come on their own accord, but Job did not ask for them to come and offer their advice.
(24) "Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. (25) How forceful are right words! But what does your arguing prove? (26) Do you intend to rebuke my words, and the speeches of one who is desperate, which are as wind? (27) Yes, you overwhelm the fatherless, and you dig a pit for your friend."
Job may mean himself when he speaks of the fatherless. He is like an orphan who has had everything stripped from him. He challenges his friends to teach him the error of his ways, if they can.
(28) "Now therefore be content, look upon me; for it is evident to you if I lie. (29) Return, I pray you, let there be no iniquity; yes, return again, my righteousness still stands. (30) Is there iniquity in my tongue? Cannot my taste discern perverse things?"
Job still seems to challenge his friends. They would be able to tell if he were lying or a hypocrite. He challenges them to reconsider the whole subject and not be offended by doing so. Consider if there is any untruth or iniquity in what he has already said; does Job himself not have good judgment?
(Job 7:1) "Is there not an appointed time for man on earth? Are not his days like the days of a hired man? (2) As a servant earnestly desires the shade, and as a hired man looks for his wages, (3) So am I made to possess months of futility, and wearisome nights are appointed to me."
Job rationalizes that there is a time to die, and just as a servant looks forward to an end to his toil, so does Job.
(4) "When I lie down, I say, 'When shall I arise, and the night be gone? And I am full of tossings to and fro until the dawning of the day. (5) My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. (6) My days are swifter than a weaver's shuttle, and are spent without hope. (7) O remember that my life is a breath; my eye shall no more see good. (8) The eye of him who has seen me shall see me no more; your eyes are upon me, and I am no longer. (9) As the cloud disappears and vanishes away, so he who goes down to the grave shall come up no more. (10) He shall return no more to his house, neither shall his place know him any more."
Job continues his rationalization that since everyone is appointed to die and the time of life is indeed brief in the scheme of things, why shouldn't he be ready for its end, after such toil and trouble?
(11) "Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul."
Even though life is vain and short and it may be normal and expected to die, Job will indulge himself in complaining about it.
(12) "Am I a sea, or a whale, that You set a watch over me?"
Job asks God if he is so fierce and unruly as the sea or a sea monster that he must be restrained with such powerful providence.
(13) "When I say, 'My bed will comfort me, my couch will ease my complaint,' (14) Then You scare me with dreams and terrify me through visions, (15) So that my soul chooses strangling and death rather than my life. (16) I loathe my life; I would not live forever. Let me alone, for my days are emptiness. (17) What is man, that You should magnify him? And that You should set Your heart on him? (18) That You should visit him every morning, and try him every moment? (19) How long will You not depart from me, nor let me alone till I swallow down my spittle?"
Job wonders what importance mortal man can have that God would greatly favor him or spend every moment trying him.
(20) "I have sinned; what shall I do to You, O preserver of men? Why have You set me as Your target, so that I am a burden to myself? (21) And why do You not pardon my transgression, and take away my iniquity? For now I will sleep in the dust; and You will seek me in the morning, but I will no longer be."
Although Job believes he is free from the sins worthy of God's judgment that his friends accuse him of, he admits he is a sinner, but what can he do to satisfy God? The Lord God alone can pardon the transgressions of basic sinful man, and Job wonders why He will not do it before it is too late and Job has died.
(Job 6:1) But Job answered and said, (2) "Oh, that my grief were thoroughly weighed, and my calamity laid in the scales together (with it)! (3) For now it would be heavier than the sand of the sea; therefore my words are swallowed up."
Paraphrased, "My grief is so great that I don't have the words to express it."
(4) "For the arrows of the Almighty are within me; my spirit drinks in their poison; the terrors of God do set themselves in array against me."
Job is not only afflicted in his body, but he says his spirit is suffering because of these terrors of God.
(5) "Does the wild donkey bray when it has grass, or does the ox low over its fodder?"
His analogy is to illustrate that he would not be complaining if there was not a reason.
(6) "Can flavorless food be eaten without salt? Or is there any taste in the white of an egg? (7) The things that my soul refused to touch are as loathsome food to me."
Paraphrased, "So as the foods that are bland and tasteless are rejected by the mouth, so are these things rejected by my soul."
(8) "Oh, that I might have my request, that God would grant me the thing that I long for! (9) Even that it would please God to destroy me; that he would let loose his hand, and cut me off!"
Job says that he wishes God would just go ahead and completely destroy him or kill him.
(10) "Then I would yet have comfort; yea, I would harden myself in sorrow; let Him not spare; for I have not concealed the words of the Holy One."
Job reasons that he would then have comfort if he were dead; he would bear up with courage to receive it (death), so let God not spare his life any longer. Job is not afraid to die because he has boldly professed the word of God.
(11) "What is my strength, that I should hope? And what is my end, that I should prolong my life? (12) Is my strength the strength of stones? Or is my flesh of brass?"
Job has no strength left to even hope for deliverance and he is not afraid to die.
(13) "Is my help not in me? And is wisdom driven quite from me?"
There is an interrogative form to the scripture before this one that may not need to be continued here. In light of the previous scriptures, this is more likely a statement, that there is no help left in Job. The word translated as "wisdom" is "tushiyah" which may more properly be defined as "support", but either could have been used by Job, as he is describing that there is no strength of help left in himself.
(14) "To him who is afflicted, kindness should be shown by his friend, but he forsakes the fear of the Almighty. (15) My brothers have dealt deceitfully as a brook, and as the stream of brooks they pass away; (16) Which are dark because of the ice, and in which the snow is hidden; (17) When it is warm, they cease to flow; when it is hot, they vanish from their place. (18) The paths of their way turn aside, they go nowhere and perish. (19) The troops of Tema looked; the companies of Sheba waited for them. (20) They were confounded because they had hoped; they came there, and were ashamed. (21) For now you are nothing; you see my calamity and are afraid."
Job feels he should have received more from his friends. He uses the analogy of a brook, full in the winter due to melting ice, but dried up and non-existent in the summer. As various thirsty travelers have looked for the brook in the desert, only to be sadly disappointed when they found it dried up, Job's friends have extremely disappointed him when he was looking for refreshment of spirit and they shrank back.
(22) "Did I say, 'Bring something to me'? Or, 'Give a reward for me of your substance?'? (23) Or, 'Deliver me from the enemy's hand'? Or, 'Redeem me from the hand of the mighty'?"
Paraphrased, "Did I ask you to come here; did I ask anything of you?" His friends had come on their own accord, but Job did not ask for them to come and offer their advice.
(24) "Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. (25) How forceful are right words! But what does your arguing prove? (26) Do you intend to rebuke my words, and the speeches of one who is desperate, which are as wind? (27) Yes, you overwhelm the fatherless, and you dig a pit for your friend."
Job may mean himself when he speaks of the fatherless. He is like an orphan who has had everything stripped from him. He challenges his friends to teach him the error of his ways, if they can.
(28) "Now therefore be content, look upon me; for it is evident to you if I lie. (29) Return, I pray you, let there be no iniquity; yes, return again, my righteousness still stands. (30) Is there iniquity in my tongue? Cannot my taste discern perverse things?"
Job still seems to challenge his friends. They would be able to tell if he were lying or a hypocrite. He challenges them to reconsider the whole subject and not be offended by doing so. Consider if there is any untruth or iniquity in what he has already said; does Job himself not have good judgment?
(Job 7:1) "Is there not an appointed time for man on earth? Are not his days like the days of a hired man? (2) As a servant earnestly desires the shade, and as a hired man looks for his wages, (3) So am I made to possess months of futility, and wearisome nights are appointed to me."
Job rationalizes that there is a time to die, and just as a servant looks forward to an end to his toil, so does Job.
(4) "When I lie down, I say, 'When shall I arise, and the night be gone? And I am full of tossings to and fro until the dawning of the day. (5) My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. (6) My days are swifter than a weaver's shuttle, and are spent without hope. (7) O remember that my life is a breath; my eye shall no more see good. (8) The eye of him who has seen me shall see me no more; your eyes are upon me, and I am no longer. (9) As the cloud disappears and vanishes away, so he who goes down to the grave shall come up no more. (10) He shall return no more to his house, neither shall his place know him any more."
Job continues his rationalization that since everyone is appointed to die and the time of life is indeed brief in the scheme of things, why shouldn't he be ready for its end, after such toil and trouble?
(11) "Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul."
Even though life is vain and short and it may be normal and expected to die, Job will indulge himself in complaining about it.
(12) "Am I a sea, or a whale, that You set a watch over me?"
Job asks God if he is so fierce and unruly as the sea or a sea monster that he must be restrained with such powerful providence.
(13) "When I say, 'My bed will comfort me, my couch will ease my complaint,' (14) Then You scare me with dreams and terrify me through visions, (15) So that my soul chooses strangling and death rather than my life. (16) I loathe my life; I would not live forever. Let me alone, for my days are emptiness. (17) What is man, that You should magnify him? And that You should set Your heart on him? (18) That You should visit him every morning, and try him every moment? (19) How long will You not depart from me, nor let me alone till I swallow down my spittle?"
Job wonders what importance mortal man can have that God would greatly favor him or spend every moment trying him.
(20) "I have sinned; what shall I do to You, O preserver of men? Why have You set me as Your target, so that I am a burden to myself? (21) And why do You not pardon my transgression, and take away my iniquity? For now I will sleep in the dust; and You will seek me in the morning, but I will no longer be."
Although Job believes he is free from the sins worthy of God's judgment that his friends accuse him of, he admits he is a sinner, but what can he do to satisfy God? The Lord God alone can pardon the transgressions of basic sinful man, and Job wonders why He will not do it before it is too late and Job has died.
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