Serving a Just God
Study Scripture: Job 42: 1 – 6, 10 – 17
Background Scripture: Job 42
Lesson 13 February 26, 2022
Key Verse
Who is this who conceals advice without knowledge?’
Therefore I have declared that which I did not understand,
Things too wonderful for me, which I do not know. Job 42:3
INTRODUCTION
Whenever there is pain and uncertainty in life and anger arises in us toward the person who we think is responsible for our injury or hurt. The problem is sometimes we are not sure who to blame so we blame God. This unfortunately bring sufferers to the brink of unbelief, especially when they cannot properly explain why painful things are happening to them.
Sometimes it seems that God does not care and is not listening. We therefore feel that there must be someone to act as a mediator to come between us and God so that we can possibly explain how we feel. We know we cannot forgive God because He will not do anything that requires out forgiveness and so when we feel anger toward God and complain about what He seems to be allowing we want God to go with us through a process that resembles forgiveness.
We then seek Justice, even calling God and telling Him we were faithful to Him. We would like to question God and present our case as to why we do not deserve this pain, loss, and suffering we are experiencing.
In our Study Lesson we will be examining the issues involved with serving a just God, a God who is so powerful and infinite, though loving and merciful, that healthy fear is the only appropriate response.
We will note that after a 35 chapter debate on suffering, in God’s justice He does not answer all of Job’s questions but simply shows up. Job therefore is in the horns of a dilemma for God does not give him answers what ask questions.
The issue for us therefore is an important one for we know that when people meet God nobody laughs, takes it lightly, considers this kind of meeting a routine meeting. In Scripture when people meet God their only reaction is awe. So in case of Job all these questions and complaints and what he thinks about himself melt away. Once he met God there is no word coming from his lips. And when he sees God and understand God’s power Job’s entire perspective on life changes, and he has a healthy fear of God.
The Book of Job comes full circle in Chapter 42. The main character is Job, a man described in Chapter 1 as “…blameless, upright, fearing God and turning away from evil…” (Job 1:1); a man with many sons and daughters and who was the richest man in in the ‘East’.
He is the same person that closes the book. Only by now he is richer, still with a large family and more importantly, he is a man humbled, purged of self-righteousness and with a more expansive view of His God. Once he meets God and God speaks to him the renewed Job with his better understands of the justice of God is blessed with children, property, wealth, prestige, integrity, and honour and he dies old and full of years seeing his great-great-grandchildren from his second set of children.
Job appears to be an unlikely candidate for the events that come suddenly into his life. Unexpectedly he had experienced a series of catastrophes, he loses his property, wealth, children and health and soon begins to ask the question, why!
However, even this “blameless” man (1:1) like all believers need to repent when we become proud and self-righteous. He has to come to the end of his own resources, humble himself and acknowledge the greatness and majesty of the Lord.
The Book of Job teaches that God is Lord “of those in heaven, and of those on earth, and of those under the earth” (Phil. 2:10). He is omniscient, omnipotent, and good. As such, His ways are sometimes incomprehensible to men and women, but He can always be trusted.
Unbeknownst to Job he is the subject of a debate between God and Satan who alleges no one, especially Job, worships God out of pure motives but only for material benefits. The implication here is that God is bribing Job! To refute Satan’s accusations, God allows him to strike Job with two series of assaults. In his sorrow Job laments the day of his birth but does not deny God (1:21; 2:10).
The ensuing drama focuses on Job and the Sovereign God uses Satan’s challenge to purify, mature and bless His ‘perfect and upright’ servant and vindicate His own reputation. The trials bring about an important transformation. The man after the process is different from the man before the process.
Almost overnight Job becomes a scorned, abandoned, diseased outcast from society hanging about the city dump. His grieving wife, bereft of her children and wealth urges her husband to curse God and die, as a last act of defiance against a God that would allow such an incomprehensible tragedy!
Still, three of Job’s friends—Bildad, Eliphaz and Zophar come to visit their now pitiable friend after hearing of his suffering, they “made an appointment together to come to mourn with him and to comfort him” (2:11). When they reached Job, they are shocked at his appearance and are unable to recognize him. They raised their voices, wept, and took a posture of mourning, remaining silent for “seven days and seven nights” (2:12–13).
Finally, Job spoke, pouring out his anguish in great torrents of despair. His suffering overwhelmed him to the point of his cursing his own birth (Job 3:3). In response to Job’s lament, his friends spoke in three cycles of back-and-forth discussions with Job. It is reasonable to conclude that Job’s friends were sincere in wanting to care for him, even though their counsel showed a mixture of error and truth about God and His attributes, particularly in the area of His justice, (6:2, 21).
Although Job’s ‘comforters’ reach wrong conclusions, they are his friends: of all who know him, they are the only ones who come; as noted, they mourn with him in seven days of silent sympathy; and they confront Job without talking behind his back. However, after Job breaks the silence, in the debates which follow, his friends say Job must be suffering because of his sin.
Eliphaz’ argument is “if you sin, you suffer;” Bildad argues “you must be sinning;” Zophar is bolder and argues “you are sinning;” (Job 3-31). Later another friend, Elihu joins the discussion and offers the best argument of Job’s friends (Job 31 – 37), namely, that “God purifies and teaches.”
The debates in chapters 3 to 37 are in regard to whether God would allow this suffering to happen to an innocent person. The conclusion in the final chapters is that God is sovereign and worthy of worship in whatever He chooses to do. While Job does not have access to chapters one and two, he is responsible to trust God when all appearances are contrary. He must learn to trust in the goodness and power of God in adversity by enlarging his concept of God.
Job defends himself vigorously against the accusations and insinuations of sin in his life, by his friends and he comes perilously close to disparaging for what he sees as abandonment and unjust persecution. His speech becomes increasingly filled with self-righteousness and pity as he wistfully recalls his years of virtuous service to his community, the respect and regard of his peers and his elevated status in the city. He claims God is punishing him (6:4; 7:20; 9:17); God does not hear him (13:3, 24;) and God allows the wicked to prosper (21:7).
Job’s murmurings actually amounted to a claim that he was innocent, was being treated unfairly and given a chance he would prove it. If this were the case, then Job would be claiming he was more righteous than God.
Chapters 38 to 42 give the most intensive survey of creation in the Bible. Among other things, the book teaches that the earth is suspended in empty space (26:7) and implies that the earth is a sphere (22:14).
The key word for this section of the book (Job 38-42) is “sovereignty,” referring to the fact that God is always and forever completely in control. In order to be God, His character demands that He be
all-powerful so that no other force in the heavens or on earth can in any way affect or thwart His control.
A younger friend of Job, Elihu, joined the conversation in chapters 31 to 37 and suggested to Job that he needed to humble himself before God and submit to God’s process of purifying his life through trials. He attacked the narrow and limited view of God by Job and friends, which amounted to saying that God acted without good reason and without justification.
Elihu’s discourse appears preparatory and God Himself ends the debate by speaking to Job from the whirlwind (Job 38-41). In His first speech God revealed His power and wisdom as Creator and Preserver of the physical and animal world. Job responded by acknowledging his own ignorance and insignificance; he can offer no rebuttal (40:3–5).
But God is not finished with Job and God challenges Job to answer His questions asking whether he really thinks he can annul or reverse God’s judgment or condemn God so that he can be justified
In His second speech God revealed His sovereign authority and challenged Job with two illustrations of His power to control the uncontrollable. This time Job responded by acknowledging his error with a repentant heart (42:1–6). If Job cannot understand God’s ways in the realm of nature, how then can he understand God’s ways in the spiritual realm?
God makes no reference to Job’s personal sufferings and hardly touches on the real issue of the debate. However, Job catches a glimpse of the divine perspective; and when he acknowledged God’s sovereignty over his life, his worldly goods are restored twofold.
Job prays for his three friends who have cut him so deeply, but Elihu’s speech is never rebuked. Thus, Satan’s challenge becomes God’s opportunity to build up Job’s life. “Indeed we count them blessed who endured. You have heard of the perseverance of Job and seen the end intended by the Lord – that the Lord is very compassionate and merciful.” God reputation is (42:6) also vindicated from Satan’s implied slander.
“The Scriptures are as wise in their reservations as they are in their revelations. Enough is revealed to make faith intelligent. Enough is reserved to give faith scope for development.”
Job’s response, described in this week’s Lesson, follows a lengthy and pointed reprimand from God. Out of a storm (Job 38:1; 40:6), God appeared to Job and warned him to “gird up now thy loins like a man; for I will demand of thee, and answer thou me” (38:3).
Elsewhere in Scripture, God spoke to humanity through what could only be described as a violent and powerful storm (Exodus 19:16; Ezekiel 1:4; contrast 1 Kings 19:11–12). Out of the midst of this storm came the voice of God, demanding full attention as He presented His glory.
From that point, God proceeded to ask questions concerning Job’s knowledge and understanding of the world, beginning with, “Where were you when I laid the foundation of the earth? Tell Me, if you have understanding, (Job 38:4).
After asking about Job’s understanding of the observed world
(Job 38:5–39:30), God invited Job to provide an answer (40:2). In a response that mirrored his later reply (42:3), Job expressed that he could not provide answers to God’s line of questioning and was in no place to accuse God further (40:4–5).
God’s response became even more pointed as He asked Job if he would “disannul my judgment” and “condemn me, that thou mayest be righteous” (40:8). Job could only squirm under this interrogation. God made it clear that Job, as a mere creature, was in no position to question the Justice and Judgment of the eternal Creator. God’s just nature will not be thwarted, brought into question, or limited by humanity.
The Study Text, the last chapter of the Book, records the climax of the long and difficult struggle Job has with himself, his wife, his friends, and even his God. On Job’s full recognition of the utter majesty and sovereignty of the Lord, he repents and no longer demands an answer as to the “why” of his plight.
Let us note that both God and Job rejected the counsel from Job’s wife and his friends. Job rhetorically repeats God’s earlier question, “Who is this that hides counsel without knowledge?” (42:3). Of course, the answer is that those who hide counsel because of their ignorance can only be those who are misinformed, are foolish, or are liars, or some combination thereof. (See 1 Tim.1:7).
The debate showcased the misconceptions we have about God’s Justice and our ignorance concerning His wisdom and sovereignty. It also displayed the tendency even of the righteous, to think and speak out of line concerning the character of God, when they view Him through the lens of self-righteousness.
THE TEXT
Verses 1–2. Then Job answered the Lord… after hearing God’s blistering rebukes (Job 38-41), all tailored to correct his erring view of God’s government of his creation and humble this man that God Himself declared to be righteous, Job now ventured to speak. Though this time it is with a renewed spirit of humility and an unclouded view of God’s sovereignty.
… I know that thou canst do everything … Job’s words reveal the changes that God’s revelations had produced in him. He was aware as never before that God had all power and all wisdom. This resulted in an attitude of awe and submission. He saw that it was foolish for him to question God’s actions. God knew what He was doing and Job did not!
It is very important to note our job as always accepted that God was capable of doing everything. But why he had been contending with God was not because God was weak in his estimation, but because of the fact that he thought God had failed to render Justice to him. That was why he wanted to get a mediator between him and God.
Now that God had explained reality in detail to him by asking him certain questions Job’s vision of God was now much more complete and broader and so he was no longer willing to challenge God on the issue of Justice.
Throughout Scripture, other individuals have reflected on the extent of God’s wisdom, power, and work in the world (2 Chronicles 20:6; Isaiah 14:27; Acts 4:30; 6:8). As a finite human, Job realized that nothing takes place beyond God’s wisdom and knowledge, even the events that caused Job to experience suffering (Job 1:13–22; 2:7–10). (See Job 38:5, 18, 21, 33; 39:1, 2).
Elsewhere, Job used the same sentiment to speak of his confidence in God’s redemption: “For I know that my redeemer liveth” (19:25).
Verse 3. Job restates God’s accusation (Job 38:2) and therefore, introduces his own self-judgment. He meant: “You were exactly right in asking, ‘Who is this that hides counsel without knowledge?’ That is just what I have been doing.” He admitted having spoken presumptuously.
Note however that Job is not seen when he was complaining and lamenting. God therefore would not accuse Job of sinning for you was blameless and feared God and he would speak of God what was right.
Therefore let us understand that simply by complaining to God and lamenting about our situation is not regarded by God as a sin for He knows that we are flesh and that we are not strong. We however have to be careful to always bear in mind that our knowledge of God and how He manages their fears of the world is incomplete and so we are not to cross the line and accuse God of sinning.
God’s original question served as an indictment against Job for speaking of things he did not understand. Job’s friend Elihu also recognized the folly of Job’s words: “Job hath spoken without knowledge, and his words were without wisdom” (34:35) and “doth Job open his mouth in vain; he multiplieth words without knowledge” (35:16). Because of God’s indictment and Elihu’s sharp rebuke, Job realized that the counsel and purpose of God could not be thwarted (Proverbs 19:21).
Therefore have I uttered that I understood not; … Job admitted he spoke in ignorance. Previously, he showed remorse for his words toward God (Job 40:3–5). Now, after the Lord’s further challenge
(40:6; 41:34), he woefully expressed that he misspoke of things he did not understand.
God had shown Job the extent of His power over creation (38:4–39:30; 40:15–24; 41:1–34). God’s ways, including His justice, would not be called into question (40:8). Job now realized that God’s justice and providence were too wonderful!
Regardless of the extent of Job’s suffering and what part it may have played in his presumption – the assassination of God’s character would not be tolerated, thus God will not fail to correct those who belong to Him.
It is not uncommon for even the righteous to speak out of line of things that we cannot comprehend, especially when faced with pain and suffering. However, God would have us, like Job have the correct vision of Himself before he openly owns us as his friend.
Verse 4. Hear, I beseech thee, and I will speak: God’s previous imperatives to Job are repeated
(38:3; 40:7). Job was to listen as God would speak to and demand answers of him. Initially, Job declined to respond to the demands of God. However, his repetition of these imperatives signals his coming confession, repentance and new perspective.
Job is begging the Lord to allow him to speak. This request was made in the humblest language, not as before when he rashly spoke to God, calling into question the fairness of God’s dealings with him; even demanding God give him his day in court that he may plead his case against the Almighty, (Job 13:3).
Now he is once again seated at God’s feet (demanding) or more accurately, pleading that God now teach him His way and His truth.
Verse 5. … but now mine eye seeth thee… one’s faith in God grows by encountering Him, often in peculiar ways. Whether in times of hardship or celebration, hearing the message and seeing the work of God can bolster our faith (Acts 4:13–20; Romans 10:17).
After God’s rebuke, correction and instruction, Job now declared that he had a clearer vision of the Most-High, one not clouded by self-righteousness. Whereas he had merely heard by his ear of the Most-High and believed; it was not until he had gone through this ordeal, that his eyes as it were, were opened and gained a greater perspective on the things of God.
Believers often behave in this fashion. We have read and heard many sermons and many preachers expound the word of God, but it is seldom adequate to bring us to a great knowledge of God; until we face personal adversity and we run to God for deliverance and experience first-hand the power and love of God towards us. Since
How might Job have heard and seen the Lord and His deeds? As a “perfect and upright” man who “feared God” and “eschewed evil” (Job 1:1, 8), Job might have attended religious ceremonies or heard the teachings of God from elders. In his holiness, Job longed to see God with his own eyes (19:26–27). Now Job’s longing came to fruition as he heard directly from the voice of God.
Now you might think that Job is the only one who can possibly come to that conclusion. But one writer gives us the experience of a modern person as follows:
“Fanny Crosby, the famed hymn writer, was blind. Instead of wallowing in self-pity, she held onto her faith in God and wrote many of the themes we still sing, e.g.:” I am thine, O Lord”,
“Jesus is tenderly calling”, “To God be the glory” , and “Blessed Assurance”. When Fanny Crosby was old, someone said to her that, if she had been born in that day, an operation could have restored her sight. Instead of being bitter, she said, “I don’t know that I would change anything. Do you know that the first thing I’m ever going to see is the face of Jesus”. It’s
What a glorious thought! That no more will there be any sickness or pain or trial or temptation, but we will be with the Lord”.
It might be useful to ask yourself whether it is true that when we are suffering, we see God much more acutely. When we cry to Him in the night will that help us and make us able to have an assurance that God is hearing us? Or when we struggle and overcome do we find our faith much deeper?
Verse 6. Wherefore I abhor myself. And repent… God’s revelation to Job was both overwhelming and humbling. His repentance was genuine and complete; it was expressed in the most profound manner, sitting in ashes as he mourned bitterly, seeing now the fullness of his sin, his ignorance and folly.
This is the only way one might maintain their integrity when in the presence of God. Through the admission of sin, the repentance from sin, then to sit down, shut up and listen as God shows us wisdom.
One writer notes four specific lessons that Job learnt from his encounter with the Almighty, and we should to take note:
“(1) That a correct view of the character and presence of God is adapted to produce humility and penitence; compare Job_40:4-5. This effect was produced on the mind of Peter when, astonished by a miracle performed by the Savior which none but a divine being could have done, he said, “Depart from me, for I am a sinful man, O Lord;” Luke_5:8. The same effect; was produced on the mind of Isaiah after he had seen Yahweh of Hosts in the temple: “Then said I, Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the king, the Lord of Hosts;” Isa_6:5. No man can have any elevated views of his own importance or purity, who has right apprehensions of the holiness of his Creator.
(2) Such a view of the presence of God will produce what no argument can in causing penitence and humility. The friends of Job had reasoned with him in vain to secure just this state of mind; they had endeavoured to convince him that he was a great sinner, and “ought” to exercise repentance. But he met argument with argument; and all their arguments, denunciations, and appeals, made no impression on his mind. When, however, God manifested Himself to him, he was melted into contrition, and was ready to make the most penitent and humble confession. So it is now.
The arguments of a preacher or a friend often make no impression on the mind of a sinner. He can guard himself against them. He can meet argument with argument, or can coolly turn the ear away. But he has no such power to resist God, and when “He” manifests Himself to the soul, the heart is subdued, and the proud and self-confident unbeliever becomes humbled, and sues for mercy.
(3) A good man will be willing to confess that he is vile, when he has any clear views of God. He will be so affected with a sense of the majesty and holiness of his Maker, that he will be overwhelmed with a sense of his own unworthiness.
(4) The most holy men may have occasion to repent of their presumptuous manner of speaking of God. We all err in the same way in which Job did. We reason about God with irreverence; we speak of His government as if we could comprehend it; we discourse of Him as if He were an equal; and when we come to have any just views of Him, we see that there has been much improper boldness, much self-confidence, much irreverence of thought and manner, in our estimation of the divine wisdom and plans. The bitter experience of Job should lead us to the utmost carefulness in the manner in which we speak of our Maker.”
Note the display of God’s sovereignty – through all God’s dealings with Job, He never once gave him an answer or explanation as to why he encountered such suffering. God did not reveal to him the debate between himself and Satan, neither did Job ever question God’s judgement thereafter. Rather Job understood that he cannot comprehend the secret counsel of the Most-High God and that his part was to worship and praise God for his infinite wisdom and mercy.
Therefore I retract, (NASB) means to “despise” or “reject.” Job evidently not only withdrew his charges against God but also despised and rejected his attitude of pride. He previously expressed remorse over his losses, but now he grieved over his sins. His repentance seems to have been more than turning from his sorrowful condition. He changed his mind and abandoned his rebellious pride and arrogance toward God.
Job does not repent of sins that have allegedly brought on the suffering; he repents of his arrogance in impugning God’s justice, he repents of the attitude whereby he simply demands an answer; as if such were owed him. He repents of not having known God better.
Neither did Job repent as his friends had prescribed (Job 34:33); he was not repenting for any unknown wrongdoing that was supposed to have prompted his suffering and misfortune. Instead, Job repented of and grieved over the ways he had misconstrued and misrepresented the just and all-powerful God.
… In dust and ashes… a play on words here to describes the location of Job’s act of repentance and contrition. Sitting in or covering one’s self with ashes was a common occurrence for situations of lament and sorrow (2 Samuel 13:19; Esther 4:1, 3; Job 2:8; Jeremiah 6:26).
Verses 7 to 9. These verses are not part of our Study directly but it is interesting to note one writer’s comments on them:
“Verse 7 is particularly important, because in that verse God rebukes Job’s friends for not speaking rightly of God, “as my servant Job has”. Thus in that verse, God confirms the original estimate of Job as “blameless and upright”(1:1).
These verses present the delicious irony of God ordering Job’s friends to sacrifice “seven bulls and several rams” (v.8)-a very large and expensive offering. Not only are they to make the sacrifice, but they are also required to present the sacrifice to Job. While God does not require the friends to ask Job for his prayers, God announces that, once the friends have made this offering, Job will pray for them and God will answer Job’s prayers. That is, in fact, what happens. These friends, who earlier accused Job of guilt, find themselves guilty and requiring Job’s prayers as a way of gaining forgiveness”.
Verse 10. Before God restored Job, He addressed Job’s friends and ordered them to sacrifice burnt offerings (Job 42:7–9). Job’s friends followed God’s directives, after which Job prayed for them. The Lord then began the process of restoring Job.
There is some argument about cause and effect whether it was because Job prayed for his friends that the Lord restored Job’s fortunes. The text is not entirely clear and some scholars:
“believe that Job’s prayers for his friends resulted in the restoration of his good fortune (Andersen, 293; Alden, 412), and it sounds as if the Lord were waiting for Job with the right thing (praying for his not very wonderful friends) before restoring Job’s fortunes.
But other scholars deny any cause and effect relationship between Job’s prayers and the restoration of his fortunes (Newsome,559; Hartley, 540). Their concern is that the book of Job is intended to counter the popular notion that good fortune, is always linked to good behavior. Much of the Old Testament and some of the New Testament promised rewards for good behavior and punishment for bad behavior. This book says, “It Ain’t Necessarily So!”
That the Lord turned the captivity alludes to Texts where a captive people return to their homeland and experience a new, restored life (Jeremiah 30:3, 18). In a similar manner, in his time of suffering, Job experienced a form of captivity. However, God freed Job from this captivity and blessed him with twice as much as he had before.
Notice that God began to prosper Job again after he interceded for his friends not just after he repented for his rash words about God. His willingness to pray for his enemies showed the genuineness of the transformation that had taken place in his heart. He no longer felt antagonistic toward God but accepting of his enemies (Matt. 6:15).
Verse 11. Then came there unto him all his brethren, … the Lord’s blessing (Job 42:10) is given further detail, this time through the renewed and restored relationships of Job. Previously, he lamented that his brethren had been put “far from” him, and all they that had been of his acquaintance were “estranged” (19:13; compare 19:19). Those closest to Job had turned against him, believing that Job had sinned greatly against God. But in light of Job’s vindication and reward, they returned to eat bread with him to signify a renewed fellowship.
…Every man also gave him a piece of money, … their gifts of money and gold could have been seen as an act of honor and respect toward a restored Job. Additionally, these gifts could have been the means through which God chose to restore Job’s economic fortunes.
Note the book encourages us to be different and not to assume someone was suffering has brought it on him or herself. Besides, when we behave that way it might look hypocritical when we tell someone who had been suffering and is now recovering that we are happy for them and we love them even though we have forgotten those sentiments while the person was suffering. Let us therefore be very careful how we behave.
Verse 12. The Lord doubled the livestock owned by Job (Job 1:3). God’s act highlights the generous nature of His grace and blessing (Genesis 12:3; Exodus 34:6–7; Titus 2:11; 2 Peter 1:3).
Verse 13. …seven sons and three daughters… notably, the number of Job’s children remains the same (Job 1:2). One cannot help but wonder why Job’s estate doubled in size but not the number of his children. It would seem that a natural explanation is best; it would be reasonable to assume that Job and his wife needed time to have ten more children. Since in the Hebrew literature seven and three speak of completeness the seven sons and three daughters could represent an ideal family.
One temptation in reading this part of the story might be to inadvertently think that Job’s seven sons and three daughters replaced Job’s killed children (Job 1:18–19). Certainly Job and his wife continued to live with the scars of their tremendous loss. The addition of a child can never replace the loss of another.
Verses 14–15. Much has been made over the fact that the names of Job’s daughters are explicitly given. It is not uncommon in ancient epics, however, for heroic or successful women to be named and granted a place of prominence.
That the daughters of Job and their brethren received an inheritance might provide evidence for why the text of Job is thought to be one of the oldest in the Old Testament. Old Testament law stipulated that daughters only received an inheritance if their father had no son (Numbers 27:5–8). Again, Job’s generosity toward his daughters could simply be a demonstration of gratitude toward God for His act of blessing.
Verses 16–17. Job’s long life further illustrates his commitment to righteousness (Psalm 91:16).
Job’s epitaph parallels Abraham’s (Genesis 25:8), Isaac’s (35:28–29), David’s (1 Chronicles 29:28), and Jehoiada’s (2 Chronicles 24:15–16). As Job’s narrative ends, the words of Moses resonate as an appropriate description of Job’s life: “Ye shall walk in all the ways which the Lord your God hath commanded you, … that it may be well with you, and that ye may prolong your days in the land” (Deuteronomy 5:33). Job lived in righteous obedience to God’s commands, and God blessed him as he lived in the land.
CONCLUSION
It’s highly unlikely that any of us have had ten children die and have lost all possessions, etc., as Job did. But we should never forget that this type of loss happens in wartime and in periods of tremendous drought and troubles. Even so, our reactions during challenging circumstances often mirror Job’s. He lamented in unknowing, and allowed the intensity of his emotions to govern his speech toward God.
After Job experienced God’s presence and pointed line of questioning, Job realized his insignificance and the baseless nature of his questioning of God. Job had questioned his just God, only to realize he spoke out of turn. Job learned firsthand that God’s purpose or plan may not be evident to human eyes, but God remains just in the midst of it all.
It is very difficult for us to understand that we like Job are not the center of the universe. Job found that out and he found out that he has a place and a role to play and he will take up playing that role at his restoration. So should you when you come out of a time of sorrow.
Often, when faced with unexplainable and challenging circumstances, we want answers and explanations for the reason for our suffering. So, we ask why relentlessly, implying that answers will satisfy the longing of our souls as they explain the unexplainable. But a greater salve for our wounded souls is an overwhelming vision of God, in which His eternal presence and wise counsel become the anchor for our lives and guide us to whatever He might have next for us.
Lest we blame Job too much for his human weaknesses, for which Job later agreed really is no excuse anyway, let us remember that Job was suffering as a child of God, in a way that allowed God to show the angels and the world that Satan is a liar, a deceiver, a slanderer and a cheater.
In fact, the question of who is to blame for human suffering is further nuanced by Jesus’ uncomfortable answer to His disciples about why a man was born blind: “And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he should be born blind?” (John 9:2). They, like Job’s friends, assumed that the person suffering or his sinful parents were responsible for the blindness.
Jesus said that no human was necessarily at fault, but rather, that the suffering was actually God’s will: “Jesus answered, “It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him” (John 9:3).
When facing great suffering, it is the nature of man to ponder the purpose behind our suffering. “Why?” becomes the inescapable question. “Why me? Why now?” we wonder. We look inward and outward for any kind of meaningful answer. Having an innate sense of justice, we often want to find out who is at fault and assign responsibility.
One tragedy in this book is the fact that Job’s friends theologize while Job laments. They try to defend God while Job is lamenting and holding onto God from the depths of his despair. Let us be careful when we treat those who are suffering in the wrong way.
It is also very interesting to look at the kind of God that we have. He shows up to a trial, finds the person guilty, and then blesses them as one writer says beyond his wildest imagination.
But that is what our God does. We are guilty in His courtroom but we are justified freely by His grace through the redemption that came by Christ Jesus.
So remember therefore that our God is God.
Obedience is the only correct response to Him.
You must obey through all the pain and suffering for the Spirit is there to assist you in every respect.
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As the body of Christ, then, let us not be named among those who give or receive confident assertions regarding matters about which we are not well informed. May we take our cue from the Scriptures to speak about the matters which God speaks of, but to remain silent about those matters of which He does not speak.
Let us then take heed to the apostle Peter’s words to those whom he loved: “Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you…” (1 Peter 4:12). May we be assured that testing will come, but God always and forever has our best interest at heart, regardless of whether we have any understanding of His inscrutable purposes. He is good, and that is all the assurance that He may give us during our times of great testing. May it be enough for us, as it was to Job, as well as the many martyrs that have preceded us.