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LM Grant
PREFACE
Job 6 Job 7 Job 8 Job 9 Job 10
Job 11 Job 12 Job 13 Job 14 Job 15
Job 16 Job 17 Job 18 Job 19 Job 20
Job 21 Job 22 Job 23 Job 24 Job 25
Job 26 Job 27 Job 28 Job 29 Job 30
Job 31 Job 32 Job 33 Job 34 Job 35
Job 36 Job 37 Job 38 Job 39 Job 40
PREFACE
In this book Israel is not mentioned, so that it seems Job lived previous to the time of Israel's history, perhaps about the time of Abraham. This book is poetic and magnificently beautiful in its language. Alfred Lord Tennyson, a renowned poet, called it "the greatest poem whether of ancient or modem literature." The writer is unknown, but it is plainly dictated by God, who knew perfectly all the circumstances, the exact words that Satan spoke as well as the Lord in the first and second chapters, the exact words of Job and of his three friends and of Elihu, then the words God Himself spoke from chapter 38 to 42:6. Considering all that took place, it could be only God who is the Author.
This does not mean that Job's words or those of his three friends were a revelation from God, but rather that God accurately reported what they said, though in some cases they were wrong. In other cases their words were right, but their application of the truth was not correct. Elihu's words were a much more accurate presentation of the truth.
The work of God in dealing with an individual is displayed wonderfully in this book. Even the most upright and commendable character was reduced to a state of poverty and depression, and afterward recovered and blessed beyond his former dignity. What a lesson for all of us! Can we, who cannot claim (as did Job) any self-righteous honour, expect to escape being humbled if we are to learn rightly of God?
There are five major divisions in the book. Chapters 1 and 2 give a historical introduction. Chapters 3 to 31 record the controversies between Job and his three friends. Chapters 32-37 record the testimony of Elihu. Chapters 38-42:6 give the words of the Lord in reference to His great glory in creation; and finally the last section displays "the end of the Lord," that is, the wonderful result of God's dealings in restoring Job to greater blessing than ever before.
CHAPTER 1
JOB, HIS FAMILY AND HIS PROMINENCE (vv.1-5)
Uz is considered to have been in the area between Syria and Babylon. There Job lived with his wife, seven sons and three daughters. He is first spoken of as "blameless and upright, one who feared God and shunned evil." Thus there is no doubt he was born again, though, as with many believers, he needed to know the heart of God as he did not know it (vv.1-2).
His possessions are recorded as being remarkably great, 7000 sheep, 3000 camels, 500 pair of oxen, 500 female donkeys and a very large household, that is, many servants. In fact, he enjoyed the reputation of being the greatest of all the people of the east (v.3). It is frequently the case that when one is seeking to honour God by walking honourably, he will increase in wealth, in spite of the fact that he is not making wealth his object. There is no reason to doubt what Job said in chapter 29:11-17 as regards his genuine care for the poor, the fatherless, those perishing, the widow and the lame, etc. So that he was definitely not greedy of gain, but used his wealth in kindness toward those in need.
His sons made a practice of feasting, each on a special day and inviting their sisters to eat and drink with them (v.4). This does not necessarily imply that they were given up to a fife of self-indulgence and pleasure, but when each season of feasting was finished, Job considered that the danger of such pleasure might be to lead them into sin and disregard for God. Therefore Job would rise early in the morning and offer burnt offerings for all of his children, thus sanctifying them, that is, setting them apart from the world of the ungodly. This is another evidence that he lived in the time of Genesis, in which book burnt offerings only are mentioned. In the nation Israel sin offerings, trespass offerings and peace offerings were later introduced in Exodus and Leviticus.
A LOOK BEHIND THE SCENES (vv.6-12)
Only God could reveal what is written in this section, and faith recognises it must be seriously considered. The sons of God presented themselves before God. These sons of God are angels, though the designation can be true of men also, as in Genesis 6:2 which evidently refers to the line of Seth in contrast to the line of Cain; and in Galatians 3:26, where all believers today are said to be sons of God by faith in Christ Jesus. In all of these cases the son's place is to represent the Father, though in Genesis 6:2 they failed to do so. The sons of God here in Job 1:6 appear to be unfallen angels, for fallen angels are not sons of God. Satan came among them, though not one of them.
In answer to the Lord's question as to where he had come from, Satan replied, "From going to and fro on the earth, and from walking back and forth in it" (v.7). This establishes the fact that Satan is not omnipresent, as God is. Satan can be only in one place at a time, however quickly he may travel. Yet he has many agents, evil spirits, who carry on his wicked work throughout the world, and we know that work is prospering dreadfully. Some have questioned too whether Satan knows our thoughts. Absolutely not! Only God knows the hearts and the thoughts of mankind. He only is omniscient.
When Satan came among the sons of God, God questioned Satan as to whether he had considered God's servant Job, concerning whom there was none like him in all the earth, a blameless, upright man who feared God and shunned evil (v.8). Satan's reply showed how void of respect he was toward God. He imputed to Job the same self-centred motives that animate Satan. He said that God had so greatly blessed Job that it was this profitable existence that caused Job to fear God. He forgot to consider that Job's wealth had been only gradually accumulating, as we are sure was the case, for his increase was the result of his faithfulness to God, - not the other way around. In fact, Satan admitted that Job's possessions had "increased in the land" (v.19), so he had not always had such possessions.
Satan boldly asserted that if God would "touch" all that Job had, in other words, take his possessions from him, Job would curse God to His face! (v.11). It seems almost amazing that Satan would dare to speak this way to the Creator of heaven and earth, but "a lying tongue hateth those who are injured by it" (Prov.26:28 - JND trans.). When one lies against another, hatred moves him to do so, and Satan's ties against God are prompted by hatred. Also, one moved by hatred does not stop to consider how foolish his words or actions are.
A matter of great importance is made clearly manifest here. Satan realised that he could do nothing to Job without God's permission. But God did give Satan permission to do as he pleased with Job's possessions, though not to touch his person. Did God allow this only to prove that Satan was speaking falsely? No, for God had work to do with Job himself, to accomplish greater blessing for him than he could have imagined was possible. God would use the enmity of Satan to this end, just as later He used Job's three friends for this purpose.
JOB LOSES HIS POSSESSIONS AND HIS CHILDREN (vv.13-22)
Satan marshalled his forces concertedly against Job, so that Job had news of four sudden calamities that deprived him of all his possessions and all of his children on the same day. The first messenger told him that a marauding band of enemies (the Sabeans) had killed Job's servants who were in charge of his oxen and donkeys, and had stolen the animals (vv.14-15). Satan had allowed one man to live, who carried this message to Job. But while he was still speaking, another messenger came to tell Job that fire had fallen from heaven and burned up Job's sheep and servants, only sparing this one man to bear the message (v.16). It was of course Satan who had power to bring this fire, whatever the source may have been, but the servant called it "the fire of God."
While this messenger was still speaking, another came with the message that three bands of Chaldeans had raided the habitat of the camels, stealing the camels and killing the servants; though Satan had allowed this one man to escape and bring the message to Job (v.17).
But the most crushing blow of all followed immediately. While this man was speaking, another came to inform Job that while his sons and daughters were feasting in their oldest brother's house, a great wind (perhaps a tornado) struck the house, destroying it utterly and killing all of Job's ten children (vv.18-19). The messenger said he alone had escaped to bring the report to Job. He may have been one of the servants of Job's son. But Satan allowed these four messengers to remain alive so that Job would receive the news rapidly, blow upon blow. Satan designed these things with the object of totally devastating Job, so that he would curse God.
What must Satan have thought when he found himself completely defeated? Job arose and tore his robe (a sign of repentance), shaved his head, a picture of his being exposed before God in a condition of weakness, then fell to the ground in humble prostration before his Creator. All of these are negatives, implying denial of self. But lastly, and most important of all, he worshiped, giving God the place of highest honour and dignity (v.20). To those who have no faith in the living God, worship is one thing they would not think of considering. It is natural rather to bitterly complain that they do not deserve the treatment they are receiving. Thus the majority of men would be willing to be deceived by the same selfish motives that energise Satan, rather than to be moved by a true response of faith to all the bitter experiences of life. Job's words then should deeply impress themselves on every person who hears them, "Naked I came from my mother's womb, and naked shall I return there. The Lord gave, and the Lord has taken away. Blessed be the name of the Lord" (v.21). A complaining attitude will never change matters for the better, while a thankful heart will be more greatly blessed in the end.
Therefore, what an answer is Job's attitude to those who claim that their hard circumstances are an excuse for sinning! "In all this Job did not sin nor charge God foolishly" (v.22). Many since Job's time have proven this though enduring terrible afflictions and trouble. Rather than alienating them from God, their troubles have driven them into His presence to find comfort and joyful communion with the Lord. Job still had much to learn, as we oft do, yet his response to trouble shows the reality of his faith in the Lord.
CHAPTER 2
SATAN INFLICTS BODILY SUFFERING ON HIM (vv.1-10),
Another day comes when Satan presents himself to God among the sons of God, and his response to God's first question was the same as in Chapter 1. Then God faces him with the fact that Job had not done what Satan said he would if deprived of his possessions (v.3). Certainly Satan ought to have acknowledged he had been wrong and to have apologised for his manifest error. But Satan is like too many people. Instead of admitting wrong, they want to bolster their pride by introducing another possibility which is just as faulty as Satan's first claim.
Satan's words, "Skin for skin! Yes, all that a man has he will give for his life" are sadly true of an unbeliever, but faith is something that Satan does not understand. He confidently asserted that if God would afflict Job bodily, Job would surely curse God to His face (vv.4-5).
Therefore God gave Satan permission to do as he pleased in afflicting Job's body, while sparing his life (v.6). It may seem heartless on God's part to give Satan such permission, but God's pure love was in this in a way that unbelief cannot understand, for this eventually worked for greater blessing, But Satan did show himself heartless, for he wanted only to accomplish Job's downfall.
We may wonder how Satan has ability to inflict a man with painful boils from the sole of his foot to the crown of his head (v.7), but this does show that Satan can cause physical ills as well as promoting spiritual falsehood, and he will use all of these to the fullest advantage he can. But thank God, Satan cannot steal away the faith of the child of God! In fact, when Satan has done his worst, he vanishes from the scene, for we do not read any more about him in this book. Though he was so completely defeated, we do not read that he ever honestly admitted defeat.
However, we read much more of Job. Sitting in an ash heap, he used a potsherd to scrape the sores that pained him. What a dreadful contrast to his former prosperity and dignity! Also, his wife, his only near relative remaining, was not only no help to him, but practically abusive. She could not understand his uncomplaining attitude, and asked him, "Do you still hold fast to your integrity?" But worse still, she advised him to "curse God and die!" (v.9).
How true and faithful was Job's response! - "You speak as one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity?" (v.10). Job did not call her a foolish woman, but rightly said she was speaking as one. He was careful still to guard his lips, so that in all this he did not sin. This is not the usual way in which men would be affected, and his patient self-restraint is surely to be admired.
THREE FRIENDS COME (vv.11-13)
Though Satan had been defeated, yet God had serious lessons still for Job to learn, so that He allowed three of his friends to come in order that Job would express to them what was really in his heart, and at the same time that his friends would learn the sin of their own hearts. These friends had made an appointment to come together to commiserate with Job and comfort him (v.11). This was their avowed object, though they actually went further than this.
On arrival they were deeply affected in seeing Job's condition, they wept and tore their garments, sprinkling dust on their heads in token of humbly feeling their compassion for him (v.12). They must have had a great deal of regard for Job, for they sat down with him for seven days, not speaking (v.13).
CHAPTER 3
JOB'S BITTER COMPLAINT (vv.1-26)
Though Job would not dare to curse God for his trouble, yet it seems that the presence of his friends only caused a stronger, gradual build-up of bitter distress in the heart of Job, so that eventually the thoughts of his heart broke out in words of painful complaint.
WISHING HE HAD NEVER BEEN BORN (vv.1-10)
Job did not even now charge God foolishly, but he did curse the day of his birth. This was not directly blaming God, but however little he realised it, he was indirectly blaming God, for it was God who gave him life. The language of Job is amazingly graphic, as indeed are all his succeeding speeches and those of his friends. Job's grief was so deep that he did not even consider that what he was saying was an impossibility. How could the day perish in which Job was born? (v.3). How could history reverse itself? That day had passed long before and at the time was a day of light that a man-child had been born into the world. Could Job's words change that light to darkness? He mentions God once in this section, desiring that God would ignore that day (v.4). Later Job would thank God he had been born, and that thankfulness will endure for eternity. But when trouble comes such as Job was called to bear, we do not tend to think soberly and with calm deliberation, though wishful thinking will never accomplish anything. The doors of Job's mother's womb had been opened long ago (v.10), and Job knew this could never be reversed. But he was moved by his anguish, not by faith.
WISHING HE HAD DIED AT BIRTH (vv.11-19)
If it could not be that Job could reverse the fact of his birth, yet he now expressed the wish that he had died at birth. Was there any more hope of this than that he had never been born? Of course not! If only he had died, he says, he would be at rest (v.13). In death at least, he affirms, the wicked cease from troubling, the weary are at rest, the prisoners are released and the slave is free from his master (vv.17-19). But wishing is not facing facts as they are. Faith faces facts and gives God credit for doing what He knows is best. But Job's faith had become very weak.
WISHING FOR DEATH NOW (vv.20-26)
In these verses Job comes closer to facing facts as they actually were. He was in misery and bitterness of soul, and he questions why life should be given to one in such a state, though he longs for death and it does not come. It is good, however, that he does not even consider suicide, as many would do today who are in such a condition. Satan had been told to spare Job's life while being allowed to make him suffer so grievously, and God knew Job's sufferings were necessary to accomplish results of great blessing. So that Job's wish for death was not according to the will of God. Job would not die until God ordained it so.
In verse 25 Job records the fact that the thing he greatly feared had come upon him. Such a thing often happens. He had not been feeling secure and confident of continuing in constant prosperity. He greatly feared that he might be reduced as now he found himself to be. Sometimes people are mortally afraid they might contract a certain disease, and that disease overtakes them. Why? Is it not because God is showing them that His grace is sufficient for them even in the most dreaded circumstances? Thus Job was not at ease, not quiet; he had no rest, yet trouble came (v.26). He needed to learn the heart of God as he did not know it.
CHAPTER 4
ELIPHAZ: COMMENDATION TWISTED INTO REBUKE (vv.1-6)
The three friends of Job could only think of God's justice in reference to Job's sufferings, and had no idea of God's love. Eliphaz no doubt thought he would help Job by his remarkable knowledge and ability in speaking, but his diagnosis of Job's ailment was totally wrong. He begins gently and kindly, "If one attempts a word with you, will you become weary? But who can withhold himself from speaking? (v.12). Then he rightly reminds Job that he (Job) had instructed many, he had strengthened weak hands, his words had supported those who stumbled, he had strengthened the feeble knees (vv.3-4). Since this was true, should Eliphaz not have given due weight to such excellent character on Job's part, and expressed some genuine appreciation of it?
Instead, Eliphaz virtually thrust a sword into Job's soul by criticising him for being depressed when trouble comes to him (v.5). Why did Eliphaz not do as he says Job had done in the past, strengthening the weak hands and upholding those who stumbled? It is easy for us to discern what we think is wrong in another without providing for him what might be for his help. He asks Job, "Is not your reverence your confidence?" Because Job had true reverence toward God he had confidence in regard to all his former life. Also he speaks of Job's integrity (which he knew to be true) being his hope, that is, that Job had a right to look forward to the future because of his integrity.
ELIPHAZ INFERS THAT JOB HAD SINNED (vv.7-11)
Eliphaz therefore comes quickly to the conclusion that Job must have badly compromised his reverence and his integrity, since he was now reduced to a pathetic state. He had absolutely no evidence that Job had sinned but he considered Job's condition evidence enough that he must have sinned. He says, "Who ever perished being innocent?" But Job had not perished." "Where were the upright ever cut off?" But Job was not cut off. God might indeed cut off a wicked man because he continued to refuse God's reproofs, as Proverbs 29:1 tells us, "He who is often rebuked and hardens his neck, will suddenly be destroyed, And that without remedy." But there was not the slightest indication that this applied to Job, whom God said was "a blameless and upright man, one who fears God and shuns evil" (Job.1:8).
In verse 8 Eliphaz appeals to his own observation as though this was a final authority. He had seen that those who plough iniquity and sow trouble reap the same. This was true enough, but had he seen Job ploughing iniquity or sowing trouble? Certainly not! But he assumed that since Job was suffering trouble, he must have secretly engaged in evil. He does not even consider the difference between a believer and an unbeliever in the way in which God deals toward them. An unbeliever, because of his sin, may perish by the blast of God and by the breath of His anger. The strength of this evil may be compared to the roaring of a lion, but even the teeth of the young lions would be broken. Since Job could be compared to a lion in the previous strength of his wealth, now he was like a lion that perishes or the lioness losing her cubs. Eliphaz does not say this to encourage Job, however, but to imply that Job must have brought this calamity on himself by secret sin.
A SOUL-STIRRING VISION (vv.12-21)
Eliphaz describes in most graphic language a night vision he had experienced in quiet secrecy that had a profound effect upon him. He was evidently in a deep sleep when he was shaken by a paroxysm of fear and trembling (v.14). A spirit passed before his face, causing his hair to stand up. A form was present, but undiscernible in its appearance. No doubt God intended by this to awaken the serious attention of Eliphaz, and He succeeded.
The vision was not the most vital thing here, but the message to which the vision drew attention. After a brief silence, Eliphaz heard a voice, "Can mortal man be more righteous than God? Can a man be more pure than his Maker? If He puts no trust in His servants, if he charges His angels with error, how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before a moth? They are broken in pieces from morning to evening; they perish forever, with no one regarding. Does not their own excellence go away? They die, even without wisdom" (vv.17-21).
How true and applicable are such words to all of mankind, but Eliphaz was applying it only to Job, not to himself, because Eliphaz did not consider himself "crushed before a moth" and "broken in pieces." This had happened to Job, so that Eliphaz considered his vision as applying directly to Job. But a vision or dream is intended to apply directly to the one who has it, and Eliphaz missed that one important fact. Similarly, we may hear good ministry which we think to be more applicable to others than to ourselves. Eliphaz could see that Job's excellence was going away, but the fact was that the excellence of Eliphaz would go away too, as in the case of all men. It appeared to him that Job's condition was such that he was about to die, but death would eventually claim Eliphaz also. Job did not die until years later, yet "it is appointed unto all men once to die" (Heb. 9:27). If Eliphaz had learned the lesson God intended, he would not have spoken to Job the way he did.
CHAPTER 5
FURTHER OBSERVATIONS BY ELIPHAZ (vv.1-27)
Eliphaz suggests to Job that he call out to creatures for help, even to holy ones - holy men or angels, - and see if anyone will answer him (v.1). He is implying that Job is not seeking God in his affliction, while in contrast to Job, Eliphaz claims, "As for me, I would seek God, and to God I would commit my cause" (v.8). He fears that Job has been guilty of too closely resembling a foolish man (v.2), and warns him as to what he had observed in the foolish taking root (v.3) but was suddenly exposed to a curse, his sons being far from safety, being crushed in the gate (v.3), Job's sons had died suddenly. Was Job therefore a foolish man? Eliphaz did not say so, but he implied that Job might be perilously close to such a charge, for Eliphaz had observed foolish people suffering, and reasoned that since Job was suffering as he did there must be in Job something seriously wrong. Job's harvest (all the substance he had gained) was eaten up (v.5). Why? For he says affliction does not come from the dust or trouble from the ground (v.6). In other words, trouble does not happen by chance. This is true, for there is no doubt that God is behind it; and the observation of Eliphaz in verse 7 is very true also, "man is born to trouble as the sparks fly upward. "Eliphaz was thinking of Job when he said this. But trouble is the portion of all mankind.
"But as for me," Eliphaz says, "I will seek God, and to God I would commit my cause" (v.8). Of course it is good to do this, but Eliphaz says it as though he was above Job's level. He continues to speak rightly of how great God is, doing great things, unsearchable and marvellous, sending rain for man's blessing, lifting up the lowly to places of dignity (vv.9-11). But Job at the time was not lifted up, so Eliphaz thought Job was not right with God!
On the other hand, he said God "frustrates the devices of the crafty, so that they cannot carry out their plans. He catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon them" (vv.12-13). He does not at first accuse Job of deceit, but implies this might be the case since Job's plans had been frustrated. Eliphaz had observed that such things happened to crafty men, but why did he not also observe that the righteous oftentimes suffered similar frustration?
He had observed too that the Lord saves the needy from the sword and from the mouth (the cruel accusations) of powerful men and from their persecution, so that the poor have hope and injustice is silenced (vv.15-16). This is true in the long run: God will certainly silence injustice. But in the meantime injustice often seems to prevail, and for this Eliphaz had no answer.
Again, he voices an excellent principle, "Happy is the man whom God corrects" (v.17). But Job did not feel happy. Of course, God was only beginning His correcting work with Job, and Job did not discern it. Eliphaz could tell him, "Therefore do not despise the chastening of the Almighty, for He bruises, but He binds up; He wounds, but His hands make whole. He shall deliver you in six troubles, yes, in seven no evil shall touch you" (vv.17-19). If Eliphaz had spoken this to Job in a kind and encouraging way, it may have helped Job, but he was blaming Job for not having gained such blessing by confessing he was guilty of secret sin.
In verses 20 to 27 Eliphaz describes the many blessings that would be Job's if he took the advice of Eliphaz. Actually, these blessings were eventually given to Job after God spoke to him in Chapters 38-41, and Job was broken down to judge the pride of his own sinful nature, but Eliphaz had not discerned what Job really needed, the same need that Eliphaz himself had. Perhaps Eliphaz learned this in some measure also after God spoke to him (Ch.42:7-9). But in verse 27 of chapter 5, he confidently told Job, "Behold, this we have searched out; it is true. Hear it, and know for yourself." Again, it is his own observation that he depends on, but he urges Job to hear it and know for himself. Can we so depend on another person's word as to know it is fact? No: we need more than another person's observation, we need the Word of God to be certain as to any serious matter.
CHAPTER 6
JOB'S REPLY TO ELIPHAZ (vv.1-30)
It is remarkable that Job, being in the painful condition he was, was still able to reply in such capable and stirring language to Eliphaz. He knew that Eliphaz had not shown any understanding of Job's predicament, and he again emphasised the unutterable pain and grief that had overtaken him. He knew Eliphaz had not weighed Job's grief accurately, or he would have had more compassion for the poor sufferer (vv.2-3). Job says, "Therefore my words have been rash," that is, he had spoken as one in deepest anguish, so that he had inferred that God was not just in allowing this suffering to one who was upright. Of course it is rash to say such a thing, but Job's friends should have realised that Job's condition was such that wrong words were virtually forced from his mouth. Could they not make some allowance for this?
He goes on to describe something of the awfulness of his grief, speaking of "the arrows of the Almighty" piercing him and God's terrors arrayed against him. "Does the wild donkey bray when it has grass," he asks. If his situation was favourable, would Job be crying out as he was? Why would he be like an ox lowing when it was satisfied? The ox will not do that. Where was the salt to give some savour to the things Job had to bear? What comfort could he get from having to virtually eat the slime of an egg? He was left with no desire for food, in fact considered food loathsome (v.7).
Again he expresses his desire for death, for which he had prayed before. He could not understand why God did not answer such a prayer, for he was sure death was preferable to the anguish he was suffering (vv.8-9). Yet he did not think of suicide being an option. He says he has not concealed the words of the Holy One. He had not been guilty of covering up anything that God has spoken (v.10): could God not then listen to Job's prayer for death?
He felt he had no strength to even hope for anything better on earth, and no prospect of anything better, for which his life should be prolonged (v.11). Was he as strong and hard as stone or bronze that he could bear all his affliction with no feeling? (v.12). He could not look within himself for any help, and soundness (even sound reasoning) was virtually impossible to him (v.13 - JND trans.).
In verse 14 Job rightly remonstrates to the effect that kindness ought to be shown to one who was afflicted, even if that one had gone so far as to "forsake the fear of the Almighty." Not that Job had done so, but Eliphaz suspected he was on the verge of this. But in contrast to showing sympathy for Job, he says, "My brothers have dealt deceitfully like a brook, like the streams of the brook that pass away," that is, the streams in winter swollen by snow and ice, promising blessing and refreshment, is soon dried up, leaving nothing of blessing behind (vv.16-17). Travellers may come, expecting water, but are disappointed to find nothing and are confused. Job thus expressed his own confusion at the words of Eliphaz (vv.19-20).
Job asks, "Did I ever say, 'Bring something to me?'" (v.22). Job had not even asked his three friends to come, let alone asking them for some benefit from their hands. Why did they then accuse him when all he needed was a little sympathy?
If they had something profitable and true to teach him, Job would willingly hold his tongue and listen. If he had erred as they supposed, why did they not tell him in what way he had erred (v.24). Right words would have been forceful and effective, but their arguments proved nothing (v.25). They rebuked his words that issued from his desperation, with no consideration of the depth of his suffering (v.26). They sought to overwhelm the fatherless, which seems to infer that Job's father had died, so that he did not have a father to help him; and they were undermining their own friend, a heartless attitude in contrast to former friendship (v.27).
Then Job pleads with them to just look at him. Did they see deceit in his countenance? He insists, "I would never lie to your face;" yet they were certain he must be concealing sin in his life (v.28). "Yield now," he tells them, let them not be guilty of injustice in their attitude. "Yes, concede my righteousness still stands!" Had his character changed since they last saw him?
CHAPTER 7
DOES GOD NOT RECOMPENSE GOOD DEEDS? (vv.1-16)
Job's questions in verse 1 indicate why he was so distressed at God's dealings. No doubt too his friends would agree to his questions. "Is there not a time of hard service for man on earth? Are not his days also like the days of a hired man?" How many people are like Job in this matter. They consider their relationship to God as being like that of a hired man working for a righteous employer. If they do right, their recompense should be good: if they do wrong, they expect a painful recompense. But Job was suffering agonising pain. Was this the recompense for the good he had done? He had looked eagerly for his wages for doing good (v.2), and found himself enduring months of futility and wearisome nights, tossing to and fro in his bed, his flesh caked with worms and dust (vv.3-5).
Thus, Job was inferring that God was unfair in recompensing evil for good. Of course God is not unfair, and his friends, in trying to defend God's righteousness, were guilty of deciding that God was recompensing Job for his secretly doing evil. How sadly wrong in their thoughts were both Job and his friends! God was seeking to teach Job that his relationship to Him must not be that of one working for wages, but that of one whom God loved and who loved God, therefore doing good simply out of a heart of love, expecting no payment for it. Job did not at this time understand this, and neither did his friends.
In verse 6 to 10 then Job continues his description of the anguish that he endured, his days spent without hope, expecting to never see good again (vv.6-7). Thus to him his future appeared bleak and hopeless. How wrong he was! - for God had designed greater blessing for him in the future than he had ever known before; and in fact eternity has infinitely greater blessing yet. But in the meanwhile Job's feelings were those of defeat and misery, considering his life as a cloud that appears and vanishes away. Death would overtake him and he would never return to his house (vv.9-10). Actually, he desired to die: why then did he think so hopelessly as to the results of death? But our feelings often cause us to be inconsistent. Of course at that time he could not know the marvel of the death of Christ completely answering the many distressing questions that death poses. We who know Christ today have reason for deepest thanksgiving for the value of His sacrifice on Calvary and His resurrection from among the dead.
However, Job, basing his words on the feeling he has expressed, says he will not restrain his mouth, but will speak in the anguish of his spirit and complain in the bitterness of his soul (v.11). If we give way to our feelings, the effects will always be this way: we shall not be able to restrain our mouths. Sober wisdom and concern for the truth will teach us to restrain our words, but our feelings will lead us to express ourselves unadvisedly. "Am I a sea," Job asks, that is, a huge, uncontrolled creature, or simply a sea serpent, so bent on its own will that Job's friends think it necessary to impose their authority upon him (v.12).
When he looked for comfort in lying down in his bed, then he says they "scare me with dreams and terrify me with visions" (vv.23-24). He refers to the vision Eliphaz claimed to have had, and which Job considered to be, not for his comfort, but to frighten him, and this moved him all the more to choose to die, so that he declares bitterly, "I loathe my life; I would not live forever. Let me alone, for my days are but a breath" (v.16). We can understand that Job would prefer to be left alone rather than to have the cold criticism of his friends.
JOB SPEAKING DIRECTLY TO GOD (vv.17-21)
Though answering Eliphaz, Job now addresses God directly, and in the same complaining way. "What is man?" he asks, that God should exalt him to a place where he is subjected to many direct inflictions that he considers sent by God Himself. Was Job so important that God should spend such time in dealing so hardly with him, testing him every moment? (vv.17-18). The actual answer to this is, "Yes." God considers every believer important enough for God to spend time in putting him through serious trials of faith. "How long?" (v.19). It seemed too long to Job, but God knows just the length of time that is necessary to accomplish His own ends in every case.
"Will you not look away from me and let me alone till I swallow down my saliva?" He realised that God was actually putting the pressure on him, and pleaded for relief from this. Supposing it true that he had sinned, yet what harm had this done to God whom he calls the Observer of men?" (v.20). Was God observing merely with a cold vindictive attitude, making Job a target for His temper - so that Job became a burden to himself? If Job had sinned in whatever minor measure, why would God not pardon this and take away his iniquity? (v.21). He knew he had not willingly rebelled against God in any way, and could not understand why God would not pardon any minor infractions. Now all he could do was lie down in the dust, so humiliated that God would not even be able to find him! - he would "no longer be." Of course Job's words are ill-considered, the expressions of a tortured mind. Yet it is as well that what is in the heart comes out.
CHAPTER 8
BILDAD'S CRUEL RESPONSE (vv.1-22)
Bildad's response to Job was much more brief than that of Eliphaz, but following along the same line. He did not begin in the conciliatory way that Eliphaz did, however, not even attempting to show any understanding of Job's feelings. Rather, he spoke as one exasperated, immediately accusing Job of allowing words to issue from his mouth that were only "a strong wind" (v.2). "Does God subvert judgment? Or does the Almighty pervert justice?" he asks (v.3). He was ignorant of how God was dealing with Job, but was sure God was punishing him righteously, though he had no knowledge of any actual evil on Job's part.
Then he makes a cruel thrust at Job by suggesting that Job's sons had died because they had sinned against God, so that God coldly cast them away for their transgressions (v.4). This was not true, but what was Job to answer? Thus, Bildad condemned Job's dead sons, then proceeded to attack Job himself, telling him that if he would earnestly seek God in supplication and if he were pure and upright, then God would surely immediately awake for him and turn his misery into prosperity (vv.5-6). Of course in this he implied that Job had not been pure and upright and had not before earnestly sought God. But now, if he would do as Bildad advised, Job's end would increase abundantly, though his beginning was small (v.7).
Eliphaz had appealed to his own observation in supposing that Job was guilty of some secret sin (ch.4:8), but his observation settled nothing. Now Bildad appealed to tradition , "Inquire, please, of the former age, and consider things discovered by their fathers; for we were born yesterday, and know nothing, because our days on earth are a shadow. Will they not teach you and tell you and utter words from their heart?" (vv.8-10). Actually, in this Bildad contradicted what Eliphaz had said, for if Eliphaz had only been born "yesterday", what value was his observation? But Bildad's appeal to tradition was just as empty as the appeal of Eliphaz to observation, for Bildad came to the wrong conclusion also.
Yet Bildad had much to say that was right and good. The papyrus will not grow without a marsh, nor the reeds without water (v.11). There is always a reason for things developing, but Bildad did not interpret that reason accurately in Job's case. Also he says that a reed may wither while yet green, and he uses this as a simile for those who forget God (vv.11-12). True enough, but he was suggesting wrongly that Job had forgotten God, and the fact that Job's hope seemed to be perishing indicated that he must be a hypocrite (v.13). It is certainly true that the hypocrite's hope shall perish, but to apply this to Job was totally unfair.
Bildad saw that Job' confidence had been shaken, and considered his confidence was "cut off," as though he had been trusting a spider's web (v.14). He further says, "He leans on his house, but it does not stand" (v.15). Of course he is thinking of the fact that Job had depended on the stability of his house, but it had collapsed: all his family was gone.
In verses 16 and 17 he speaks of the hypocrite at first growing green in the sun, his branches spreading out, his roots wrapped around the rock heap, seemingly prospering well. But he may be destroyed from his place, with his place denying that it had ever seen him (v.18), that is, with no evidence that he had ever been prosperous. This description may be true indeed of the hypocrite in his eventual exposure and humiliation, but Bildad hinted that since Job had suffered things similar to the destruction he speaks of, therefore Job must be a hypocrite! But Bildad did not yet know the end of the story, and his assumptions were ill-considered and false.
"Behold, this is the joy of his way" (v.19), that is, the joy of the hypocrite is only brief and ends abruptly. "And out of the earth others will grow." The hypocrites will be forgotten, for others will be born to take their place. In contrast to this, "God will not cast away the blameless, "while He will not uphold evil doers (v.20). If Job were blameless, God would fill Job's mouth with laughing and his lips with rejoicing (v.21). No doubt Bildad was implying that Job could even yet find such blessing if he would return to living a blameless life. Then also, even those who hated Job would be clothed with shame, and the dwelling place of the wicked would be reduced to nothing (v.20). He did not mean to say that Job was wicked, but that the wicked who opposed Job would then be subdued.
If we consult the psalms of David, we shall find that David had a far better understanding of God's ways than either Eliphaz or Bildad expressed, and far better also than Job understood when passing through his dreadful ordeal. Psalm 11:4-5 tells us, "The Lord is in His holy temple, the Lord's throne is in heaven; His eyes behold, His eyelids test the sons of men. The Lord tests the righteous." Faith recognises that the Lord is high above us, His wisdom infinitely greater than we realise. And from His place of highest authority, He tests the children of men. This is through adversity and trouble. No doubt He tests all men, but when some fail the test they are virtually discarded. What then? Then "the Lord tests the righteous." He gives them additional trouble to test them thoroughly. Job only learned this later.
CHAPTER 9
HOW CAN MAN BE JUST BEFORE GOD? (vv.1-13)
Job's reply to Bildad occupies two chapters, 35 verses longer than Bildad's arguments had taken. But Job acknowledged, "Truly, I know it is so," that is, he knew that what Bildad said of the end of the hypocrite was true, not the way in which Bildad inferred that Job might be a hypocrite. Then he asks a question of deepest significance, "But how can a man be righteous before God?" (v.2). Comparatively speaking, Job knew that he had been righteous before men, and God Himself had confirmed this in speaking to Satan (ch.1:8). But only the New Testament answers Job's question satisfactorily. It , is said of believers, "you are in Christ Jesus, who became for us wisdom from God - and righteousness and sanctification and redemption" (1 Cor.1:30). The work of Christ in His sacrifice on Calvary has accomplished a righteous basis for our eternal salvation, so that by faith in Christ we are counted righteous before God. Of course Job could not understand this at the time, for Christ had not yet died for us.
But Job acknowledges in verse 3 that even if he wished to argue his case with God, the odds against him were at least 1000 to one! There was evidence enough that God was wise in heart and mighty in strength. If one hardened himself against God he would certainly not prosper. God could remove mountains by an earthquake, shaking the earth and causing its most stable influences to tremble. Also, high above the earth, He could command the sun not to rise, that is, so far as our vision is concerned. Of course He does this by placing clouds in the sky, so that the stars too are sealed off from view. He "alone spreads out the heavens, and treads on the waves of the sea." Whether the earth or sky or sea, He is in perfect control. There is a precious New Testament confirmation of His control of the sea, when "Jesus went to them, walking on the sea" (Mt.14:25), a clear proof that Jesus is God.
"He made the Bear, Orion, and the Pleiades and the chambers of the south" (v.9). All the constellations of the stars are His workmanship. Notice, at this early date these astronomical facts were known. Job could speak knowledgeably of the greatness of God just as effectively, if not much more so, than Bildad. As he says, God "does great things past finding out, yes, wonders without number" (v.10). In fact, God's movements are such that Job could not see Him in action, though God can accomplish what no one can hinder (vv.11-12). He will not withdraw His anger from anything contrary to Him, and those who identify themselves with the proud will be prostrated under His feet.
JOB FINDS HE CANNOT DEFEND HIMSELF (vv.14-20)
What words does Job have with which to answer God? He feels unable to choose words that might have any effect. However righteous he may be, he felt hopelessly unable to make any impression on God by his speaking. He feels he could only beg for mercy from Him whom he calls, "my Judge," but even then he doubted that God would listen to his voice (vv.15-16). For instead of God listening, Job saw Him as crushing him with a tempest and multiplying Job's wounds without any actual cause (v.17). This seemed so incessant that Job felt God was not giving him time to even catch his breath, so that he was filled with bitterness.
If Job thought of strength (of which he had none), it was borne upon him that God is strong; and if of justice, of course God has both strength and justice on His side, but Job felt he was not even allowed a day in court to plead his cause. In fact, if he were given this privilege, he felt that though he was righteous, just opening his mouth would prove his undoing: even though blameless, his mouth would prove him perverse! (v.20). What does he mean? Is he not saying, in effect, that no matter how blameless he is, just his speaking proves to his friends that he must be dishonest and perverse?
THE BLAMELESS SUFFER LIKE THE WICKED (vv.21-24)
Job insists that he is blameless (v.21), yet in spite of this he was brought down to despise his life (v.21). He was, put on the same level as a wicked man: "it is all one thing," that is, the righteous and the wicked were lumped together in the way God dealt with them. "Therefore I say, He also destroys the blameless and the wicked" (v.22). It is true that this appears to be the case more often than not in our present life. How different however in the long run!
But Job goes too far in verse 23, "If the scourge slays suddenly, He laughs at the plight of the innocent." Job felt that God was practically laughing at Job's distress, as though it was no matter for Job to complain about at all. Thus Job felt utterly in the minority, for the earth seemed to be given into the hand of the wicked, with God covering the faces of its judges, since judges were unreliable men. If God was not in control of these things, who else could possibly be in control, he argues (v.24). When we see everything on earth in confusion, it seems to many people that there is no God in control of things at all. In all of these things, if we depend on our own understanding, we shall be left in utter confusion; and thus Job needed the verse that was written much later in history, "Trust in the Lord with all, your heart, and lean not on your own understanding" (Prov.3:5).
PURITY IMPOSSIBLE AND NO MEDIATOR (vv.25-35)
Job felt his days swiftly passing with nothing accomplished: "they flee away, they see no good" (v.25). Could he force himself to put off his sad face and wear a smile? How could he do this when his painful sufferings left him in fear? He feels that God does not hold him innocent or he would not be suffering as he was (v.28). Why did he labour to do what was good if this only led to his being condemned? If he had done his best to wash himself with snow water and cleanse his hands with soap, this energy was proven worthless, for God plunged him into a pit of mud, so that his own clothes would be insulted if he put them on (vv.30-31). What value was there therefore in his labouring to maintain purity?
Where could Job turn in such a case? For, as he says, God "is not a man as I am." that is, God is so much higher than Job that he could not expect God to come down to his level, as in a law court, so that there could be an understanding between them (v.32). "Nor is there any mediator between us, who may lay his hand on us both (v.33). Thus Job recognised the need of a mediator between God and men, and this verse surely anticipates the coming of the Lord Jesus as seen in the New Testament, "For there is one God and one Mediator between God and men, the Man Christ Jesus" (1 Tim.2:5). The Word of God insists that Christ is "The Man," who can lay His hand upon men, and being also "God manifest in flesh" He can lay His hand upon God. Job did not know this, but later on when the young man Elihu spoke (ch.32-37), his words were much like a mediator, for he is a type of Christ.
Meanwhile, however, Job pleaded for God to withdraw His rod of correction from him, for he felt his dread of God to be terrifying. If God would only do this, Job might not be afraid to speak to Him, but as he says, "it is not so with me" (vv.14-15).
CHAPTER 10
AN ATTEMPT TO REASON WITH GOD (vv.1-22)
Since there was no mediator, Job in this chapter (from verse 2 on) directs all of his words directly to God, reasoning with Him as regards why God should deal with him in the way He was doing. He begins his compliant by repeating that his soul loathes his life, therefore he would allow himself to give free course to his bitter complaint by directly addressing God, pleading with Him, "Do not condemn me." God had certainly not condemned him, though he felt as though this was true because of his sufferings. "Show me why You contend with me" (v.2). In one respect it was true that God was contending with Job, and Job did not learn why until the last chapter of this book. He required this painful experience to learn that his own nature was sinful and to learn the pure grace and goodness of the Lord Himself.
"Does it seem good to You that You should oppress, that You should despise the work of Your hands, and smile on the counsel of the wicked?" (v.3). It is true that Job was the work of God's hands, for his own nature, as being born of God, was certainly God's workmanship. But it was not true that God was despising His own work, though Job felt that way, and specially so when he saw that wicked men appeared to prosper some of the time, but certainly all the wicked do not prosper all the time.
Do You have eyes of flesh? or do You see as man sees?" Job asks the Lord (v.4). Was God coming down to the level of a mortal man, that He should occupy Himself with searching out what might be iniquity in Job, as his three friends were doing, although, as Job says, God knew that Job was not wicked (vv.5-7). The friends might suppose that Job was guilty of hidden wickedness, but God knew this was not true. Still, God's hand was heavy on Job, and no one could deliver Job from that hand. Actually, God's hand was accomplishing blessing for Job that he did not then understand, so it was good for Job to be kept in God's hand, even when he felt it to be hard. "Your hands have made me and fashioned me, an intricate unity" (v.8). This was true of Job physically and true also spiritually. All the various members of the body are marvellous in their individual functions and marvellous in their functioning unitedly It might have helped Job to consider this more thoroughly, for none of us can understand how the eye, the ear, the tongue, the brain, the heart are able to function in the amazing way they do, and how all can act in perfect unison with one another. For this is God's work, much beyond our understanding. We should therefore expect God to do things in connection with us that are also higher than we can understand. If Job would just have patience in trusting God; then God would eventually make matters clearer to him. Complaining would accomplish nothing, yet Job complains that God now, after having wrought so marvellously in making him, is seeking to destroy him. Did he have to tell God to remember that He had made Job like clay? (v.9). But he felt he was being turned into dust again, the moisture gone out of the clay. In the past he recognised that God had spent time on him to pour him out like milk and curdle him like cheese, clothe his body with skin and flesh and join it together with bones and sinews (v.11), given life to that body and showing gracious favour to Job, caring too for more than his body, but preserving his spirit (v.12).
Since God had shown Himself most kind and considerate of Job in the past, Job could not understand why God could now be acting inconsistently with His previous dealings with him. "These things You have hidden in Your heart," he says (v.13). However, since this was true, God must have a good reason for hiding His counsels, and Job ought to have realised that God would reveal His mind in His own time.
On the one hand, Job knew that if he sinned God would mark this and not acquit him, for at that time Job did not know "the grace of our Lord Jesus Christ," but for sin he could only expect "woe." On the other hand, even if he was righteous (as he considered himself to be), he could not lift up his head, for he was in a state of misery and confusion, full of disgrace (vv.14-15).
His head had been exalted, but now he feels that God is hunting him like a fierce lion, showing Himself so awesome as to inspire fear in the poor man's heart (v.16). Also God had arrayed witnesses against him in the persons of his three friends, thus increasing His indignation against Job (v.17). He felt himself continually changing from one evil to another as though his own soul was the area of warfare.
If thus Job was living only for trouble, he considered, why then had God allowed him to be born? How much better he thought it would have been if only he had died before birth, so that he not be seen on earth, but rather carried from the womb to the grave (vv.18-19). His days were few enough without having troubles multiplied. So he tells God to "cease," that is, to leave him alone (v.20). Did he not stop to think this was an insolent way to speak to his Maker? But he was too distressed to think soberly.
Should he not have a little comfort before he went to the place from which he would not return, the land of darkness and the shadow of death, where even the light is like darkness? (vv.21-22). Little did he realise that God would give him more than a little comfort in this present world, and that he would go eventually to a land of pure light and unspeakable joy. For he did not have the great revelation that believers have today, of the matchless grace of the Lord Jesus for every present need and the eternal glory of His presence into which every believer will enter in the future.
CHAPTER 11
ZOPHAR'S CRUEL ACCUSATION (vv.1-6)
Zophar was likely the youngest of the three men, and what he lacks in maturity he makes up for in bitter accusation against Job. He did not have such restraint as Eliphaz, nor such ability for argument as Bildad, but he does not restrain his bad temper. His appeal was not to his observation (as was that of Eliphaz), nor to the traditions such as Bildad had learned, but rather to his own intuition. He considered he instinctively knew the answer to Job's dilemma, and thought that Job needed only to learn "the secrets of wisdom" (v.6) as Zophar discerned them. He was evidently the most arrogant of all three friends of Job, the most self-confident.
He immediately attacks Job for his "multitude of words." Those words were too much for him to answer, so he resorts to the subterfuge of accusing Job of being merely "full of talk," and "empty talk" at that (v.2). He did not stop to consider that Job's words had been directed to God, not to him, but seems to think that he can answer satisfactorily for God! He was going to show Job that if Job could talk, he could talk too: he would not hold his peace. He accused Job of mocking, which was not true: Job was too intensely distressed to mock, but Zophar thought he needed to be reproved (v.3). Since Job had indicated his doctrine was pure and his conduct clean, Zophar was actually accusing God of being remiss in not speaking out against Job! (v.4), so that Zophar does what he thinks God ought to have done! He knew Job had criticised God, but now he was doing the same without realising it! He had found the secrets of wisdom (or he just knew these secrets by intuition), and he wished God would show such secrets to Job! These secrets were double what men generally realised, but Zophar knew them! (vv.5-6). Zophar even knew that God was punishing Job less than his iniquity deserved! Who told this to Zophar? Only his own superior intellect.
ZOPHAR AFFIRMS GOD'S INSCRUTABLE GLORY (vv.7-12)
Following his unfair accusations against Job, Zophar now tells Job in effect that he is unable to discern the deep things of God. Certainly it was true that Job could not search out the depths of God's wisdom, or "find out the limits of the Almighty." Did Zophar think God has any limits? He is infinite, not limited in any way. Zophar applied his words only to Job, but they were just as applicable to Zophar too! But he thought himself so wise that he did not need to learn, as Job did. God's thoughts are higher than the heaven, deeper than Sheol (v.8). No one can know them unless God reveals them. Their height and depth are first mentioned, then their length and breadth (v.9). These things are all mentioned in Ephesians 3:18, as matters now revealed in Christ, yet still "passing knowledge," for indeed the actual glory of Christ is infinitely beyond our understanding, though revealed to us in a very real and wonderful way by the Spirit of God. We do know Him, yet at the same time realise how little we know Him.
Zophar continues to speak in verse 10, "If He pass by, and shut up, and call to judgment, who can hinder him" (JND). This may well be considered. No one can thwart the judgment of God when it comes. Of course Zophar, in speaking thus, considered that God was judging Job, which was not the case. "For He knows deceitful men; He sees wickedness also. Will He not then consider it?" (v.11). Thus Zophar implied that Job was both deceitful and wicked, and that the proof of this was present in that God had considered Job's state and was judging him for it.
"Yet a senseless man will make bold, though man be born [like] the foal of wild ass" (v.12 - JND). It is true that senseless men will boldly assert themselves, though their very nature is that of such rebellion that is evident in a wild donkey's colt. But Zophar did not mean that as a general observation; rather he considered Job as a senseless man acting stubbornly, and not really recognising the greatness of the glory of God.
ZOPHAR'S ADVICE TO JOB (vv.13-20)
Since Zophar thinks that he has established the proof of Job's guilt and has shown Job something of the greatness of God, then he proceeds to urge Job to change his ways. He does not say in what Job has been guilty, but is sure he must be guilty of something. "If you would prepare your heart, and stretch out your hands toward Him; if iniquity were in your hand, and you put it far away, and would not let wickedness dwell in your tents; then surely you could lift up your face without spot; yes, you could be steadfast, and not fear; because you would forget your misery, and remember it as waters that have passed away, and your life would be brighter than noonday" (vv.13-17). Zophar thought he was giving Job the remedy for his depressed condition, but his diagnosis was totally wrong and his remedy was therefore not what Job needed.
Yet he is sure that if Job would simply take his advice, the results would be of great blessing to Job. He would be secure and take rest in safety, he would lie down without fear, and many would court his favour (vv.18-19). Before Job's deep trial, many indeed had sought Job's favour, and Zophar thought that since this was not true now, the only reason could be Job's falling into sin. In fact, he implies this in adding, "But the eyes of the wicked will fail, and they shall not escape, and their hope - loss of life!" (v.20). He is warning Job that if he does not take Zophar's advice he will not escape, but end in dreadful judgment.
CHAPTER 12
JOB EMPHASISES GOD'S GREATNESS AND WISDOM (vv.1-25)
Job's reply to Zophar was understandably sarcastic, "No doubt you are the people, and wisdom will die with you!" (v.2). Zophar had implied that he had intuitive wisdom such as Job lacked, and Job rightly reproved him in saying, "But I have understanding as well as you; I am not inferior to you" (v.3). In fact, Zophar had said only what was common knowledge: everyone knew these things.
Job felt the pathos of being mocked by his friends, ridiculed, though just and blameless (v.4). He had been a lamp, giving light, but now was despised in the thoughts of these friends who were comfortably at ease, who were ready to put down those whose feet slip. He even suggests that his friends were acting like robbers who were prospering, for they were stealing away his integrity and actually provoking God while pretending to speak on God's behalf. Job was puzzled that his friends could be so secure, resting in the blessing God had provided them, while speaking falsely for God! (vv.5-6). Why did they prosper while he suffered? He proceeds then, in verse 7, to show far more than Zophar did, the greatness and wisdom of God. He appeals to creation, the beasts, the birds, the earth, the fish as witnesses of the great variety of actions of power and greatness on the part of the Creator. "The hand of the Lord has done this" (v.9).
In that hand of power is the life of every living thing, Job affirms, and the breath of all mankind, - not only his own breath, but that of his three friends also. He would not let them think of themselves as merely detached onlookers, who could judge matters without being judged themselves. With his ears he tested their words, and he tasted what was fed to him, to discover whether it was palatable or not (vv.10-11). Thus, he sets Zophar's professed wisdom aside by telling him that "wisdom is with aged men, and with length of days, understanding" (v.12).
Speaking of wisdom, however, brings Job face to face with God, who is infinite in wisdom and strength, He has counsel and understanding beyond all that is human. "If He breaks a thing down, it cannot be rebuilt" (v.14). In fact Job had been broken down, but he did not realise that the One who broke him down could also rebuild him, though Job could not do it. If God imprisons one, man cannot release him, though God can do so. God could use waters also as He saw fit. If He withheld the water the earth would dry up: if He sent a torrent of water this could cause an overwhelming flood (v.15). These two extremes have often followed one another and men are helpless, though God does not explain why He does this.
There are various things of which Job speaks that he gives God credit for, without realising their significance as regards his own case. God had strength and prudence; the deceived and the deceiver were both under His control (v.16), "He leads counsellors away plundered, and makes fools of the judges," that is, He deprives counsellors of the value of their counsel: thus man's wisdom is brought to nothing, and the judges become foolish: man's authority becomes as useless as his wisdom. Those who have been considered dependable are deprived of speech, the ability to be of help to others, and even elders who have been recognised for their experience will find their discernment taken away (vv.17-20).
"He pours contempt on princes, and disdains the mighty" (v.21). To princes (those in the place of dignity) God sees fit to show contempt, so contrary to what they might expect. The powerful He disarms, taking their power from them. If Job had taken time to consider the significance of these things, he might not have sunk so low in his miserable state. He sees the facts, but fails to apply their lessons in his own case. He says of God, "He uncovers deep things out of darkness, and brings the shadow of death to light" (v.22). Actually, Job was experiencing the pangs of darkness: he himself could not uncover deep things from the darkness, nor bring light from the shadow of death, but he realised God can do this. Could He not do it in Job's case? Yes indeed, and He did so before long.
God could and did make nations great, and then as He saw fit, destroy them. He could enlarge the nations and guide them too, but then take away the understanding of the chiefs of the people, to reduce the nation to a wandering wilderness path, to grope in the dark without light, made to stagger like a drunkard (vv.23-25). Thus the nations are an object lesson for all mankind. God blesses them and they become proud of themselves, therefore they require the humbling dealings of God.
CHAPTER 13
JOB DECLARES HIMSELF FULLY EQUAL TO HIS FRIENDS (vv.1-12)
Job has spoken at length of God's wisdom and power, now he tells Zophar that his eye has seen all this, his ear has heard it and understood it. What Zophar knew Job knew also: he was not inferior to his critics (vv.1-2). In fact, what Job has said proves him more knowledgeable than they, so his words in verse 2 are an understatement.
In verse 3 he infers that it was no use talking to them: he wanted to speak to the Almighty, to reason with God, who at least would not be a forger of lies, as they were. They were "worthless physicians," he said, and would be wise if they kept silent (vv.4-5). He was seeking to reason and to plead with them, but they were not listening, and instead were speaking wickedly on God's behalf, using deceit in claiming to speak for God. Job knew that God was fully aware that the charges of his friends were not true, so God was certainly not backing them up. Job knew that God was not deceitful, as his friends were proving to be, and when the time came, God would search them out and would surely rebuke them. Of course Job was wondering why God did not intervene immediately, but he asks them a pointed question, "Will not His excellence make you afraid, and the dread of Him fall upon you?" (v.11). Men should deeply fear to misrepresent God whose glory is so high above the heavens. Therefore Job likens their arguments to ashes and to clay (v.12).
JOB PLEADS FOR A LISTENING AUDIENCE (vv.13-19)
Having exposed his friends' ignorance, Job asks them to keep quiet and listen to him. Actually, he could not give them the answer to the many questions that troubled him, but he could show them that their answers were empty and wrong. At least, he wants time to speak, then "let come on me what may" (v.13), Perhaps he had the faint hope that it might be so. He asks them, "Why do I take my flesh in my teeth, and put my life in my hands?" (v.14). Did his friends consider why he would so expose himself to their ridicule and criticism? Was there not a reason for this? In fact, he declares positively that though God would slay him, yet he would trust Him. Did his trust in God indicate that he was guilty of hidden sin? No! he says, I will defend my own ways, before Him" (v.15).
Would God desert him? No! God would be his salvation. He was fully confident of this, though appearances did not persuade his friends, it was true. If one by sinning was turning away from, God, he would not have such confidence in God as Job had, "for a hypocrite could not come before Him" (v.16). Therefore Job urges his friends (or critics) to listen carefully to what he says. He had not been haphazard in preparing his case for judgment, but was fully certain his case deserved careful consideration, for he says, "I know I shall be vindicated" (v.18). Doubtless it was true he would be vindicated in the eyes of men eventually, but in the eyes of God it is a different matter, as Job acknowledges in chapter 42:5-6, when his case was fully considered before God. Meanwhile he questions who could rightly contend with him, for his friends' contentions were empty. He felt it needful to defend himself - or perish (v.19). How different were his words when God spoke directly to him: "I lay my hand over my mouth" (ch.40:4), that is, he held his tongue.
A PRAYER OF DESPERATION (vv.20-27)
After answering his friends' accusations, Job resorts again to prayer. Was this not because he could expect no understanding from his friends? Where could he find help but in God?
He asks, "Only two things do not do to me" (v.20). If so, then Job would not try to hide from God. First, "Withdraw your hand far from me," that is, do not continue this trying affliction that Job felt he could not stand; and secondly, "let not the dread of You make me afraid" (v.21). He did not want to be terrified by the contemplation of the glory of God.
Was there not a possibility of some communication with God? Either let God call him and let Job answer, or let Job speak and God respond to him (v.22). He asks God, "How many are my iniquities and sins?" His friends had accused him of sinning, but God knew just how many were his sins. Of course it was not because of Job's sins that he was afflicted, but neither he nor his friends could think of any other reason for it. Was there some hidden guilt that Job was not aware of? Then let God reveal this to Job.
The fact that God did not respond seemed to Job that God considered Job to be His enemy (v.24). He compared himself to a leaf or to dry stubble, not worth any attention. Why would God frighten an object so insignificant? He felt that God was writing bitter things against Him - not literally, but at least in effect, and that he was bringing up the sins of Job's youth, for his more recent sins would not be as flagrant as those of his youth (v.26). Verse 27 intimates that God was confining Job to painful limitations. Verse 28 is true concerning all mankind, but Job was thinking of himself as in a state of decay and complaining about it. But sin is inherent in our nature received from Adam, and we cannot escape the resulting decay, which ends in death.
CHAPTER 14
MAN'S DECAY AND DEATH (vv.1-12)
What Job had said in chapter 3:28 he expands upon in these verses, giving a vivid description of the evanescent character of man's life on earth. This is generally true of all mankind, though men do everything in their power to alleviate this condition. "Man who is born of woman is of few days and full of trouble" (v.1) Though Job himself lived 140 years after his bitter experience, yet when it was finished, it was only "few days." Like a flower, man comes forth and fades away. Like a shadow he does not continue (v.2). In view of this brevity of life, Job wondered why God troubles Himself to bring him to judgment, as he thought God was doing.
"Who can bring a clean thing out of an unclean? Not one! This is impossible for any human being. Yet God is able to purify man's hearts, cleansing them through the blood of Jesus Christ (1 Jn.1:7), by faith (Rom.3:25). But this is found only in the New Testament, so Job did not understand such a marvellous gospel.
He recognises that God has determined the length of a man's life, and man cannot overstep his limits. But why did Job not at this time fully submit to the superior work of God, and not chafe at the limits God had placed him under? (v.5). "Look away from him that he may rest," Job says. Did he mean he wanted God to relax the limits, so he could rest comfortably? For he was only like a hired man: could he not finish his day's work in peace?
In verses 7-10 Job contrasts himself to a tree, which can sprout again after being cut down. This is often seen, that a new tree begins to grow out of the stump of one cut down. Though the stump is dead, yet with moisture a new tree will sprout. "But man dies and is laid away Indeed he breathes his last and where is he?" (v.10). However, the fact is that, though man's body is totally decayed in the grave, yet the new sprouting of a tree is a comparison, not a contrast to the eventual "sprouting" of a new body from the old. Man's resurrection is longer delayed, but it is just as certain. In fact, Job knew this, as he declares in chapter 19:26, but in chapter 14 he is too concerned about the immediate future to take into proper consideration the distant future.
In verses 11-12 he likens man's death to water evaporating from the sea or a river becoming dried up. "So man lies down, and does not rise till the heavens are no more." This is an exaggeration because the time seemed so long to Job, as though death was the end of everything.
ANOTHER PLEA FOR DEATH (vv.13-17)
Though he has inferred that death is the end of everything, Job pleads with God that he might die, thinking that he might thus be hidden until God's anger had subsided. For he thought that his troubles stemmed from the wrath of God (v.13). In this he was totally mistaken. If only God would set a definite time where He might relax His trying dealings with Job, then Job would understand. But if he died, would he live again? (v.14). We have seen that he answered this himself in chapter 19:26-27, but his words show the state of confusion he was in, which caused him to often speak inconsistently.
He says, "All the days of my hard service I will wait till my change comes," that is, wait for death - but not wait patiently! Meanwhile God was numbering Job's steps, but Job did not want Him to watch over his sins, which he considered "sealed up in a bag," not apparent, only needing covering by God Himself, for he did rightly think God could do this.
JOB THINKS GOD PREVAILS AGAINST MAN (vv.18-22)
Not only does Job recognise that man dies, but in this life Job saw the evidence of God's power being used to break man down to the dust. Is this what God thinks of His creation? Does He take pleasure in demolishing the work of His hands? "As a mountain falls and crumbles away, and as a rock is moved from its place; as water wears away stones, and as torrents wash away the soil of the earth; so You destroy the hope of man." Why is God not content with letting man die, rather than to make him suffer before death?
Job sees only power on God's side, God prevailing against man without man having any chance of recovery: man passes on. God changes His countenance (from pleasant to depressing) and sends man away (v.20), left alone to wander in misery Yet in reality God was dealing in pure love toward Job, not merely in power. Whether man's sons come to honour or whether they are brought low, the father is so reduced as not to perceive it (v.21). Of course, before this Job's sons had all been killed, but he thinks of this situation as a general truth, that man can find no pleasure in his family, no more than in himself. Rather, his flesh will be in pain and his soul will mourn (v.22). How painful and dismal is the picture he portrays!
CHAPTER 15
ELIPHAZ CLAIMS JOB CONDEMNS HIMSELF (vv.1-6)
This response of Eliphaz lacks the measure of self-restraint he had shown in his first address. He had first at least spoken with a measure of consideration for Job, but now he directly accuses him of gross sin and hypocrisy. He says in effect, if Job considered himself wise, why did he speak with empty knowledge, his words like the east wind? Eliphaz does not directly answer what Job has said, but accuses him of unprofitable talk and speeches that can do no good (vv.2-3). He says, "You cast off fear, and restrain prayer before God." But Job's words showed very definite fear and he had actually prayed to God in the presence of his friends. What was Eliphaz talking about?
He tells Job that his own iniquity leads him to speak as he does and that Job chose cunningly devised words to cover up his sin (v.5). Plainly, Eliphaz was strongly condemning Job, but he says that was not condemning him, but that Job's own words condemned him. He does not tell Job what words actually condemned him, but used this sweeping accusation to nullify all that Job had said. Of course this was grossly unfair, but he smugly insists, "Your own lips testify against you" (v.6).
DID JOB THINK HIMSELF WISER THAN OTHERS? (vv.7-13)
In this accusation of Eliphaz, suggesting that Job inferred that he was wiser than all others, Eliphaz is again absolutely unfair. Zophar had told Job, "O that God would speak and open his lips against you, that He would show you the secrets of wisdom" (ch.11:5-6). He inferred that he knew the secrets of wisdom, and Job did not. Job had answered this, "No doubt you are the people, and wisdom will die with you" and he had protested, not that he was wiser than his friends, but that "I have understanding as well as you; I am not inferior to you" (ch.12:2-3).
Therefore it was dishonest of Eliphaz to ask him, "Are you the first man who was born? or were you made before the hills? Have you heard the counsel of God? Do you limit wisdom to yourself?" (vv.7-8). Job had asked his friends virtually the same question that Eliphaz asks in verse 9, "What do you know that we do not know? He had said, "What you know, I also know; I am not inferior to you" (ch.13:2), but Eliphaz accused him of claiming to be superior to them. Eliphaz ought to have reproved Zophar for assuming that he knew the secrets of wisdom and that Job did not, but the arguments of Eliphaz only exposed his partiality.
He proceeds also to imply that he and his friends were actually wiser than Job, for he tells Job, "Both the grey-haired and the aged are among us, much older than your father" (v.10). He had appealed to tradition before: now he says that not only tradition, but those who originated tradition, were on the side of these three men!
What does Eliphaz mean by asking, "Are the consolations of God too small for you, and the word spoken gently with you?" (v.11). No doubt he meant that he and his friends had brought the consolations of God to Job, and Job did not appreciate such help. Also, he says that they had spoken the word gently to Job. Why did Job not respond to this gentleness? Of course Job did not think their words were gentle, nor did he consider that they were showing him "the consolations of God." No wonder Job said in chapter 16:2, "miserable comforters are you all!"
Eliphaz considered that Job's heart was carrying him away and he was turning his spirit against God (vv.12-13). Why? Because his spirit was turned against what his friends were saying, and Eliphaz thought they were speaking for God. He could strongly reprove Job for his letting such words as Job spoke ever come forth from his mouth. But Eliphaz did not stop to consider that he needed to restrain such words as came from his own mouth.
GOD'S HOLINESS IN CONTRAST TO MEN (vv.14-16)
There is excellent truth in these verses, if Eliphaz would apply it as positively to himself as to Job, but he wanted to convict Job by the truth he expressed rather than take it seriously to his own heart. In any absolute sense, no man is pure or righteous, as verse 14 implies. But Eliphaz wanted Job to therefore confess to sins that Job had not actually committed. Yet if we think of Job as compared to other men, God had said that Job was the most righteous man on earth.
Eliphaz continues, "If God puts no trust in His saints (evidently angels), and the heavens are not pure in His sight, how much less man, who is abominable and filthy, who drinks iniquity like water!" (vv.15-16). From God's viewpoint this too is true, but would Eliphaz have appreciated it if Job called him "abominable and filthy?" Thus Eliphaz was seeking to use a general truth to convict Job of worse guilt than was actually true of Job.
THE STUBBORNNESS OF WICKED MEN (vv.17-26)
Though Eliphaz had shown mankind generally to be "abominable and filthy," now he dwells on the character and actions of wicked men, so that he does make a distinction between the wicked and the righteous, but he wants to compare Job to the wicked man. "I will tell you, hear me," he says, implying that this was the instruction Job needed. For he was depending on what wise men had told, receiving it from their fathers, showing again that tradition was most important to Eliphaz. He says, "No alien passed among them," that is, that there were none to disagree with their conclusions.
Thus tradition said, "The wicked man writhes with pain all his days" (v.20). Of course Job was writhing with pain, so this was another cruel thrust at Job. "And the number of years is hidden from the oppressor." Did he mean that Job did not know for how many years he would writhe in pain because he was guilty of being an oppressor? "In prosperity the destroyer comes upon him" (v.21). It was when Job was enjoying prosperity that trouble came suddenly to him, therefore Eliphaz concluded that Job must be a wicked man, for he did not stop to consider that others beside wicked men had trouble too. And because Job had expressed himself as despairing of any hope of returning from the dark state into which he had come, Eliphaz took advantage of this to further convict Job (v.22).
He speaks of the wicked wandering in search of bread, that is, some return to a former state. "Trouble and anguish make him afraid" (v.24). Therefore since Job admitted he was afraid because of his great suffering, Eliphaz considered this another proof of Job's wickedness. "He stretches out his hand against God, and acts defiantly against the Almighty, running stubbornly against Him" (vv.25-26). These were things that Eliphaz saw in Job, so that he felt himself right in comparing Job to wicked men. Certainly in all this Eliphaz showed painful lack of discernment and unfeeling cruelty.
THE RECOMPENSE OF THE WICKED (vv.27-35)
But now Eliphaz proceeds to warn Job as to what the wicked can expect to reap as reward for their wickedness. Though he built himself up with great prosperity, he would dwell in desolate cities, in houses that were coming to ruin (vv.27-28). His riches would dissipate (v.29). Darkness would overcome him, fire would dry up his branches. As he had lived in futile pursuits, futility would be his reward (vv.30-31). This would be accomplished before he had time to enjoy life (v.32). He may have grapes on his vine, but not ripe, cast off before being of any use. Blossoms on his olive tree, showing promise of fruit, would also be cast off before fruit came. "The company of hypocrites will be barren, and fire will consume the tents of bribery" (v.34). Eliphaz had before implied that Job was a hypocrite (vv.5-6), now he suggests that Job might be guilty of bribery too. At any rate, all that the wicked conceive is trouble, and this ends in futility (v.35). This is what he considered Job's end would be!
CHAPTER 16
JOB REPROVES THEIR HEARTLESSNESS (vv.1-5)
Eliphaz had claimed to be giving Job "the consolations of God," and this moves Job to reply bitterly, "Miserable comforters are you all!" (v.2). Instead of comfort, they had given heartless accusations, which Job terms "words of wind." He says that if they were in his place, he could heap up words against them in similar cruel accusation, but he would not do so: he would use his words to strengthen and encourage them in order to give them some relief. He longed for this himself, but they had nothing for him.
JOB FEELS GOD HAS MOVED MEN TO PERSECUTE HIM (vv.6-14)
Whether Job spoke or remained silent, he found no relief. He feels that God has worn him out by making all his company (his friends) desolate of any help, and thus Job was shrivelled up. In verse 9 it may be doubtful that he is referring directly to God, for in verse 10 he uses the plural "they" three times. But he evidently thought God was practically influencing others to tear Job in His wrath. Did he think God was responsible for the hatred of man? In fact, we know that God would not approve of such persecutions that Job lists in verses 9 and 10, but his friends were claiming to be speaking for God!
Because Job had found no help or encouragement from his three friends, but rather the opposite, he pathetically declares, "God has delivered me up to the ungodly, and turned me over to the hands of the wicked" (v.11). Just as Eliphaz had exaggerated Job's condition by calling him wicked, so Job exaggerates by referring to his friends as wicked. He felt that God was taking sides with the ungodly against him. A resisting attitude will always have wrong thoughts about God and His ways, whereas a submissive attitude will find its thoughts wonderfully corrected.
Still, it is commendable that Job recognised that in the final analysis he was dealing with God, so that he looks beyond his friends to see that God was behind all that was coming upon him. This shows he was a true believer, though he made deductions that were wrong, for he was virtually blaming God as though God was doing wrong. "I was at ease," he says, "but He has shattered me; He also takes me by the neck and shakes me to pieces. He has set me up for His target, His archers surround me. He pierces my heart and does not pity, He pours out my gall on the ground. He breaks me with wound upon wound; He runs at me like a warrior" (vv.12-14).
If Job had only realised that it was because of God's pure love to him that He allowed such things to try him, how different would his attitude have been! Eventually he was brought to such a conclusion, however, so that the end of the history is bright with God's praise and Job's great blessing.
JOB LOOKS TO HEAVEN FOR HELP (vv.15-22)
Job now draws attention to the extreme misery he was passing through, concerning which Zophar had callously said Job's suffering was less than he deserved. "I have sewn sackcloth over my skin, and laid my head in the dust, my face is flushed from weeping, and on my eyelids is the shadow of death" (vv.15-16). If he had been guilty of violence and hypocrisy, this would be understandable, but he insists that no violence was in his hands and his prayer was pure.
He calls to the earth not to cover his blood, that is, not to cover up the fact of his undeserved suffering; and not to let his cry have a resting place, apparently that his cry should be heard rather than silenced. For he had confidence that the witness of his innocence was in heaven, though his friends on earth had refused it and scorned him (vv.18-20).
"Oh that one might plead for a man with God, as a man pleads for his neighbour!" (v.21). We today know the wonderful answer to this in the New Testament. "We have an advocate with the Father, Jesus Christ the righteous" (1 Jn.2: 1). The Lord Jesus does indeed plead for us before the Father's face, a true and gracious Intercessor whose petitions the Father will never deny.
Even in Job's day, his faith could have anticipated this if only he had a submissive spirit. However, in a state of despondency he says, "For when a few years are finished I shall go the way of no return" (v.22). He therefore expected to live a few years more, but thought of those years only as continuing his present misery, and says nothing of the bright prospect of eternity, which at least today should be a matter deeply precious to a believing heart, - that is, eternal glory and eternal blessing with Christ. How marvellous is the advantage the children of God have today over those of Old Testament days!
CHAPTER 17
Job has much more to say than his friends had, and we may marvel at the detailed way in which he describes his present condition in contrast to what he had once enjoyed. "My spirit is broken, my days are extinguished, the grave is ready for me" (v.1). Was it true that mockers were with him? They might think they were comforters, but were they not mocking? (v.2).
Job considered himself so despised that no one would even shake hands with him, and he thought that God had hidden their heart from understanding (vv.3-4). In verse 5 he certainly was not accusing his friends of flattering him, but did he mean that he would not dare to flatter them?
But rather than being flattered by people, Job now thought that God had made him a byword of the people (v.6), one in whose face men would spit. If this was not literally true, it was true figuratively. His sorrow had affected his eyesight and he felt his bodily members were like shadows. (v.7). If men were upright they would be astonished at Job's sufferings, but his friends showed no such astonishment. In fact Job, knowing himself innocent of the charges against him, was stirred up against the hypocrisy of his friends, and Job would hold to his way in spite of the opposition. As he says, "he who has clean hands will be stronger and stronger" (v.9). This is true, but at the time did Job feet stronger and stronger? Thank God his experience would certainly end in his being strengthened.
In verse 10 Job pleads with his friends to come back again, that is, no doubt, to come back to a sensible position of actually being comforters, for he had found none of the three to be wise men. (v.11). It seemed to him his life was finished, and there was nothing to live for. In verse 12 it seems he refers to his friends as changing the night into day, that is, regarding Job's distressing night time experiences as light enough for them to understand that his troubles were because of his sin.
CHAPTER 18
BILDAD'S STRONG REPROOF (vv.1-3)
Bildad did not learn from Job's words to be a little more considerate than before, but shows only more strong opposition, reproving Job unjustly. He considered Job's words as being without understanding and advised him to "gain understanding" so that his friends would be more free to speak to him. He asks, "Why are we counted as beasts and regarded as stupid in your sight?" (v.3). No doubt if Bildad had not acted like a beast, Job would not have spoken to him as he did. Yet Job had not accused them of being stupid, but had rather protested that he was not inferior to them, and that he did not find a wise man among them (ch.12:2; 17:10). Why did Bildad not at least modify his unfair attitude?
BILDAD LIKENS JOB TO A WICKED MAN (vv.4-7)
Job had spoken of others making him suffer and God apparently doing so too. But Bildad tells him that he tears himself in his anger, in other words, that Job was causing himself all his trouble. Does Job expect the earth or the rocks to yield to his will? This was an exaggeration of what Bildad thought he perceived in Job's attitude. In verse 5 he refers back to Job's claim that his friends were changing the night into day, saying the light is near in the face of darkness (ch.17:12). "The light of the wicked indeed goes out," Bildad says, implying that since Job had no clear light in the darkness of his experience, then Job must be wicked.
Therefore he enlarges on the condition of the wicked, words true enough, but not applicable to Job as though he were wicked. What light the wicked man has is only darkness, and God will see that his lamp is totally put out (v.6). His life will be shortened and his own counsel leads to his downfall (v.7). This graphic description of the expectation of the wicked is right and good, but is no help to Job.
THE WICKED, UNWATCHFUL, ARE SNARED (vv.8-11)
In these verses Bildad tells Job that the wicked, being unaware of danger because of ignorance, are easily snared by evil. The snare may be a noose hidden on the ground, perhaps covered by leaves, but drawn when one walks into it. Bildad thought that because Job had not expected the evil that came to him, therefore he had not watched against being snared, and had walked into the snare. Of course this was not the case with Job, though it is commonly true of the wicked.
RESULTING DISEASE AND DEATH (vv.12-15)
Bildad goes farther here to speak of the disease that overtakes the one who is snared. His words are really a description of what Job was suffering at the time, but he embellishes this with additional fearsome afflictions intended to frighten the poor sufferer. His strength is reduced to nothing and his destruction is imminent. Disease breaks out in patches of his skin, and "the king of terrors" (death) is set as the prospect before his eyes. Others who are not of his family will take over his dwelling, scattering brimstone on it, leaving it unfit for him. Everything Bildad said may not have been literally true of Job, but it was close enough that Job knew Bildad was thrusting at him.
ROOT AND BRANCH DRIED UP (vv.16-19)
Thus, disease will lead to complete stagnation, both root and branch dried up and the very memory of the person perishing from the earth. Nothing is left, no name among those who are renowned, but practically driven from light to darkness, chased out of the world with no children to carry on his name. How desolate a picture! It is true of the wicked, and since all Job's children had been killed, then Bildad used this as a cruel thrust at Job as evidence that he must be wicked. At the time of course Job had no children to carry on his name; but later on he did have as many children as he had before! (Ch.42:13). Also Bildad intimated that Job would have no name among those who are renowned; but the name of Job has been one of remarkable renown for centuries since that time. As to his possessions too Job was given twice as much as he had before the dreadful experience he was given to bear (Ch.42: 10). Bildad did not consider the possibility of the whole picture changing completely, as did happen before too long.
THE END OF MAN'S DAY (vv.20-21).
Finally Bildad speaks of people both from the west and the east witnessing in astonished fear the bitter end of the wicked (v.20). He does not even think of a way out for Job, but places him alongside of the wicked who dwell in fear, as all the evidence shows. "This is the place of him who does not know God," he says. He ignores the fact that Job had spoken much of God and His ways, for he considered that Job's words have been hypocritical. When God eventually intervened in this matter, how totally astonished Bildad himself must have been, to witness in Job, not "the bitter end of the wicked," but the wonderful end of an honourable believer who had suffered for a while and who learned patience in his suffering. But that patience was not learned through the help of his friends, rather through the wise dealings of the Lord with him.
CHAPTER 19
JOB'S REPLY TO BILDAD (vv.1-6).
Though Job did not lose his temper at the unjust accusations of Bildad, he shows here that the reproaches of his friends have struck deeply into his soul. "How long will you torment my soul, and break me in pieces with words?" (v.2). He is appealing to the fact that the best he can say of their words is that they are unfair. Ten times they had reproached him. Should they not be ashamed that they had actually wronged him? They had accused him of evil without knowing anything on his part that was evil. If he had erred, therefore, his error was only known to himself. They were only making thrusts in the dark.
They pleaded the fact that Job was disgraced as evidence of guilt on his part, so that they felt themselves secure in taking an exalted position over him (v.5). But he insists that God has wronged him and virtually bound him in a net (v.6). This is strong language against God, but he felt that his troubles were not deserved, and since he had the same misconception as his friends that God meted out suffering according to man's measure of guilt, he concluded that in his case God had been unfair
JOB FEELS GOD IS AGAINST HIM (vv.7-11)
God does not deal with man on a legal basis, as men generally think; thus Job speaks of crying out of wrong and being ignored by God. Where was the justice in this? (v.7). Job felt so constricted as to be a virtual prisoner unable to find any way out, with darkness hedging him in (v.8). His prosperity and dignity had been stripped from him, and he says God has broken him down on every side, leaving him not even an avenue of hope (vv.9-10).
Thus, he considers he is the subject of God's bitter anger and that God counts him as His enemy (v.11). How totally wrong Job was in all this. But when one is bound up in "self" he will always think of God in this accusatory way. Yet in all the trouble Job was experiencing, God was acting toward him in genuine love and compassion. At the moment Job could not see this, as later he would.
PEOPLE ALSO AGAINST JOB (vv.12-20)
Since people generally live by a legal principle, it is understandable that they had the same attitude toward Job as did his friends. But Job counted them as God's troops come together, "building roads" against him. Of course Job's surmise was wrong. God did not move these people against him, though no doubt Satan did so. Job's brothers had removed themselves from him, and Job blamed God for this. His acquaintances, relatives and close friends had distanced themselves from him (vv.12-14). Even those living in his own house, including maid servants, acted toward him as though he had been a stranger, a foreigner not to be considered (v.15).
At least Job's three friends did sit with him, and listened to him, but his servants would not even answer when he called. His breath was offensive to his wife, which was no doubt literally true. His wife was evidently no help to him in his sufferings (vv.16-17). Also he says, "I am repulsive to the children of my own body Even young children despise me." Of course he was not speaking of his sons and daughters, who had before been taken in death, so it is likely his grandchildren of whom he speaks. We can understand what children's feelings would be in seeing him sitting in an ash heap covered with sore boils, yet Job felt the fact of their recoiling from him in contrast to their former respect for him. But if he arose, he said, they would speak against him. At least, however they felt, even young children should not be so callous as to speak against a sufferer.
"All my close friends abhor me, and those whom I love have turned against me." Certainly anyone who has experienced such rejection cannot but feel the pain of it, yet Job's friends seem not to have even considered how deeply Job must be affected. His body must have been emaciated - his bones clinging to his flesh - and he feels he has barely escaped death, as by the skin of his teeth, - a metaphor indicating the finest margin.
JOB'S PLEA FOR PITY (vv.21-24)
If no one else will have pity on Job, at least he feels that his friends who have come to comfort him should manifest some measure of pity rather than of accusation. He pleads with them therefore, for as he says, "the hand of God has struck me." Should they add to his suffering, thinking it right to do so because God had made him suffer? He felt God was persecuting him, which was not true, but it was true that his friends were persecuting him, being not satisfied that his flesh had suffered enough.
At this point Job expresses his longing that his words were indelibly written (vv.23-24), for he was sure he was speaking truthfully. In fact, what he has said is inscribed in the Word of God for eternity, more lasting than if engraved in rock with an iron pen with lead inserted in the letters. Job however will not for eternity consider all those words as true, for after this he learned that God was indeed not a persecutor, but One who in everything sought the greatest good of his servant.
FAITH'S BEAUTIFUL TRIUMPH (vv.25-27)
In the midst of Job's deep depression it is wonderful to hear him speak so positively in these three verses, "I know that my Redeemer lives." Thus his faith is seen to surmount his feelings, which he had allowed to discourage him. Notice, he says "my Redeemer." The Lord would therefore certainly redeem him from all the adversities he was experiencing. How could he then have spoken so critically of the Lord before? But such is the inconsistency of our fleshly nature. Also, "He shall stand at last on the earth." Thus Job becomes a prophet, for this could have been revealed to him only by the Lord Himself. We know it is true because scripture subsequent to Job has revealed it, but it appears that God virtually put these words into Job's lips for his own encouragement. Of course it was true when the Lord Jesus came by way of the virgin Mary, and again it will be true when He returns in glory (Zech.14:4).
But more than this, Job says, "And after my skin is destroyed, this I know, that in my flesh I shall see God" (v.26). How amazing it is that Job could say this. Only by divine revelation could he know this, for he recognised that though he was destroyed by death, yet in his flesh he would see God. This certainly means resurrection. Also, the only way he (or anyone) will see God is in the person of the Lord Jesus (Jn.1:18).
He adds, "Whom I shall see for myself, and my eyes shall behold, and not another" (v.27), that is, it would not be by proxy, but a personal, vital matter. No wonder he is moved to say, "How my heart yearns within me!" This should have been enough to lift him high above the trauma of his bitter experiences, and perhaps for the moment he was lifted up, but his history at this time was very generally a conflict between faith and feelings.
A CLOSING APPEAL (vv.28-25)
In verses 28 and 29 Job returns to admonish his friends, whom he considered were seeking means or words to persecute him, because they thought the root of Job's troubles was really in himself. But he tells them to be afraid in having such an attitude, afraid of a punishing sword. For God's wrath would bring such punishment, that they might know there is a judgment. Such words from Job ought to have made his friends to consider seriously at least whether or not they might be persuaded by them.
CHAPTER 20 - ZOPHAR EXPOUNDS ON THE WICKED MAN
THE WICKED MAN'S BRIEF TRIUMPH (vv.1-5)
Zophar does not even consider the possibility that Job is not wicked, but again strongly condemns the wicked, making it evident that he is really speaking of Job. He was evidently greatly stirred, not by the Spirit of God, but by his own misguided thoughts (v.2). Job had asked for some pity, but Zophar thinks he only deserves the opposite. He had heard Job's rebuke that was a reproach to Zophar, but makes it clear that he will accept no rebuke. He fights back with "the spirit of his understanding" (v.3), not by the Spirit of God.
Did Job not know that "he triumphing of the wicked is short?" (vv.4-5). Of course Job knew this, but Zophar was thinking of Job's earlier history as the triumphing of the wicked, now cut short by his adversity. His joy being cut short was proof to Zophar that Job was a hypocrite. However, was the triumphing of the wicked always as short as Zophar implied? No. Asaph speaks of this in Psalm 73 when he "saw the prosperity of the wicked" (v.3). They might go through life with no real adversity, but their triumph is cut short at least when they die, as Asaph learned in the sanctuary, as he says, "I went into the sanctuary of God; then I understood their end" (Ps. 73:17).
THE WICKED SOON CUT OFF (vv.6-11)
"Though his haughtiness mounts up to the heavens, and his head reaches to the clouds, yet he will perish forever like his own refuse" (vv.6-7). These words were cruelly unfair to Job. While he was remiss in the way he spoke of God, yet Job's words cannot be rightly considered haughty. Zophar speaks as though Job's haughtiness was excessively bad, and goes so far as to predict that Job would perish forever! Of course this was absolutely false as to Job, though it is true of the wicked.
The following verses (8-9) speak of people missing the wicked man, asking where he is, for as a dream he goes as quickly as he comes. Why "his children seek the favour of the poor" may not be too easily understood, and there is some question as to the translation, "his hands restore his wealth." But his bones that were once full of fruitful strength will be reduced to the dust of death (v.11).
POISONED WITH HIS OWN VENOM (vv.12-16)
Zophar is remarkably graphic, and correct, in describing the plight of the wicked man. This section shows that man's wickedness comes back upon himself. Evil may be sweet in his mouth, virtually hiding it under his tongue, willing to speak wickedness instead of judging it and forsaking it (vv.12-13). He keeps it in his mouth and soon swallows it, and his stomach turns sour (v.14). What he swallows becomes as cobra venom.
Zophar continues his graphic description of the wicked man, saying that he swallows down his criminally obtained riches, but vomits them up again (v.15). He is like a drunkard with delirium tremens. At first when he drinks, the pleasure of it deceives him, and his pleasure soon turns to bitterness. He has himself been guilty of sucking the poison of cobras, and the results of this can be only his own fault: he destroys himself (v.16).
NO REFUGE IN PAST PROSPERITY (vv.17-20)
Thus, the wicked will not see what he has in the past depended on, "the rivers flowing with honey and cream." That for which he laboured will not sustain him now (v.18), and from the proceeds of his past business he will get no resulting enjoyment. The reason for this Zophar considers to be that "he has oppressed and forsaken the poor, he has violently seized a house which he did not build" (v.19). Of course this may be true of some wicked men, but to charge Job with such crime was itself a repulsive crime.
"Because he knows no quietness in his heart, he will not save anything he desires." It is true that God will allow no quietness in the heart of a wicked man; but Job did not enjoy quietness in his heart because of his sufferings. Zophar knew this and supposed Job was therefore wicked. Would Job then save nothing he desired? Thus Zophar would discourage Job from ever expecting any good to come out of his afflictions. How little he knew the heart of God, who moved Paul at a later date to write, "Our light affliction, which is but for a moment, is working for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17).
RETRIBUTION (vv.21-25)
Not only could a wicked man find his own wickedness recoiling on him, and find no help in his past experiences, but he could also expect harsh retribution from the hand of God. "Nothing is left for him to eat," Zophar says; his prosperity will not last, his self-sufficiency will only serve to mock him, and misery would come on him from every hand (vv.21-22). Though he intends to fill his stomach in self-satisfaction, God would cast on him the fury of His wrath and rain His anger on him while he is eating (v.23). Job felt that this was practically what God was doing to him, and Zophar seemed glad to "rub it in," to make Job all the more miserable. But this could not persuade Job that he was wicked, for he knew such accusations against him were false.
"He will flee from the iron weapon" (v.24). This may remind us of Joseph, who "was laid in irons" (Ps. 105:18), the iron speaking of hard, unyielding circumstances, that in Joseph's case found him calmly submissive, but caused Job to want to flee, as with most of us, we want to avoid the hardness of trials. One might ask, would Zophar feel submissive if an iron weapon threatened him? or would he want to flee from it? But he was not in the same predicament as Job, and could speak quite confidently about others. "A bronze bow will pierce him through," evidently speaking of the arrow from the bow. Thus he is pierced through with terror.
GOD'S WRATH WITH NO ALLEVIATION (vv.26-29)
This section emphasises more strongly Zophar's words of the previous section, declaring the total, unmitigated wrath of God toward a wicked man. "Total darkness is reserved for his treasures" (v.26). Actually total darkness will be the case for all who reject the grace of God in Christ Jesus, "the blackness of darkness forever (Jude 13). But Job had said, "In my flesh I shall see God" (ch.19:26): he certainly did not expect the blackness of darkness forever. Nor would the fire of hell consume him, as the wicked will experience. It is true enough that the heavens would reveal the iniquity of the wicked, and even the earth would rise up against him. All that he has gained on earth will depart, nothing left to show for his life here, in the day of God's wrath (vv.27-28). Thus Zophar ends his discourse, "This is the portion from God for a wicked man, the heritage appointed to him by God" (v.29). There was a good measure of truth in what he said, but his inferring that Job was identified with such a class of evil-doers was not only unfair; it was inexcusably false.
From this time on Zophar had nothing more to say, though both Eliphaz and Bildad responded again to Job's strong protests, Eliphaz rather briefly, and Bildad much more briefly. Then the whole field was left to Job, whose closing arguments occupied nine chapters, and left his friends with nothing in the way of response. Very likely Eliphaz was the eldest of these friends, and Zophar the youngest, for Eliphaz appears to have had more experience, and experience that should have given him more understanding of Job's actual condition and needs. Zophar however, as is often the case with young and inexperienced men, assumed that he had more discernment than his elders, particularly Job, who was no doubt much older than he, but whom he did not hesitate to castigate without proper reason. Eliphaz had at least at first shown some consideration of Job, and when he witnessed the inconsiderate viciousness of Zophar, one would think he would at least have cautioned the younger man against excessive speech. But they were sadly united in their opposition to Job.
CHAPTER 21
JOB SILENCES ZOPHAR (vv.1-34).
The callous cruelty of Zophar's speech would surely cause some men to be bitterly angry, but while Job was incensed by such treatment, he did not lose his temper. He was well in control of himself in spite of so deeply feeling the anguish of his sufferings as well as the unfeeling criticism of his friends. After Job's speaking in this chapter, Zophar has nothing more to say.
THE SOLEMNITY OF DEALING WITH GOD (vv.1-16)
Rather than replying in the same controversial spirit that his friends had used, Job calmly appeals to them to consider carefully what he is saying. The fact that he controlled himself as he did ought to have impressed them sufficiently to at least give him some serious consideration. He asked them to bear with him in his speaking to them, and after he has had his say, to continue their mocking (vv.2-3). He had little hope that they would change their minds, no matter how solemnly he speaks.
He asks them, "Is my complaint against man?" Actually, his complaint was against the way God was dealing with him. But if they thought it was against man, then why should he not be impatient? (v.4). If it were men who were causing his suffering he would have had plenty of reason to complain. But it was God who was dealing with him. Were they really considering this fact? "Look at me," he says, "and be astonished, put your hand over your mouth" (v.5). They might well keep quiet, for they were not answering for God, the God who had allowed (or caused) him to be terrified and trembling (v.6). If they had been really concerned for Job, could they not have prayed to God as to how to be of help to the poor sufferer? Probably they never thought of praying for him because they were sure they had the right answers for God without need of prayer.
WHY DO THE WICKED PROSPER? (vv.7-16)
Zophar had spoken of the wicked being cut off, but Job has questions now that Zophar does not even attempt to answer. Sometimes wicked men are cut off, but some wicked men live and become old and become mighty in power above others (v.7). Why? Their children often get along well with hardly a setback (v.8). They seem to have nothing to fear and the discipline of God's government seems not to apply to them (v.9). "Their bull breeds without failure; their cow calves without miscarriage" (v.10), while often the righteous find just the opposite experience. Their children enjoy life with its music and dancing, spending their days in wealth, "and in a moment go down to the grave" (vv.11-12). In other words, they know nothing of the painful experiences of Job all through their life, then die without suffering. Asaph observed this also, as he records in Psalm 73:3-9, and added in verses 16-17, "It was too painful for me - until I went into the sanctuary of God; then I understood their end." He learned that God's accounts are not settled in this life: there is a future to be considered.
At present, such wicked men can boldly say to God, "Depart from us, for we do not desire the knowledge of Your ways. Who is the Almighty that we should serve Him?" (vv.14-15). Can we imagine that God is indulgent with such an attitude? Certainly not! He shows marvellous patience, but this does not mean indifference. Those who defy God are in a far more dangerous condition that they realise, and future judgment is infinitely more terrible than Job's few years of suffering. They consider they have no profit in praying to God. Such is the self-centred pride of man! Their object is present advantage, but in ignorance they do not realise that even in this life they may find great profit in depending on God's grace.
They may think their prosperity is in their own hands, that they have only themselves to thank for this. How false indeed! God is the Giver of every temporal thing as well as spiritual. But men do not give God the credit due to Him (v.16). No wonder Job says, "The counsel of the wicked is far from me."
THE CHILDREN OF THE WICKED (vv.17-21)
Job asks, "How often is the lamp of the wicked put out?" It is certainly not always the case in this life, in fact it is not often the case (v.17). Sometimes, in an aggravated case, destruction might overtake them, but not often. They may be like straw or chaff before the wind, and therefore carried away eventually by death, but present judgment does not seem to be often carried out (v.18). It may be rightly said, however, that "God lays up one's iniquity for his children," that is, that the children may afterward suffer for their fathers' sins, as Exodus 34:7 indicates, speaking of God "visiting the iniquity of the fathers upon the children and the children's children to the third and fourth generation." This is certainly a warning to parents that their children will suffer the consequences of their parents' wickedness. God knows how to mete out recompense in an appropriate way (v.19).
Eventually the eyes of the wicked will see his own destruction, and he will drink the wrath of God, but it is a sad comment, "what does he care about his household after him?" Such is the callous selfishness always attending a course of wickedness. Though the number of his months is cut in half, this makes no difference to him (v.21).
CONTRARY EXPERIENCES (vv.22-26)
How foolish one is to suppose that he can teach God knowledge (v.22), since He judges those on high just as He does the lowest. Among the wicked there is such disparity that it is folly to think of judging by their experiences. Why? Because "one dies in his full strength, being wholly at rest and secure" (v.23). His possessions are kept intact and his health remains good until he dies (v.24). On the other hand, another wicked man dies in bitterness, his entire life having been deeply unpleasant. At the end "they lie down alike in the dust," that is, the end of the one is the same as the other, though their lives on earth were contrary. Who can possibly answer why? Zophar thought he had the answer to Job's troubles, but he had not considered this disparity with which Job faced him. Certainly the answer to all such questions must remain until after death.
JOB CHALLENGES HIS FRIENDS (vv.27-31)
Job strongly takes the offensive in this section. He discerns the schemes by which his friends would wrong him (v.27). For they asked, "where is the house of the prince?" - as much as to say that a person of princely character would not be reduced to dwell in the misery that Job was bearing (v.28). They thought that the dwelling place of the wicked corresponded to Job's circumstances. Had they not asked those who travelled the road of varied and contrary circumstances what was the reason for their disparity? (v.29).
Then Job speaks of what his friends had entirely missed, that is, the judgment of the future. "For the wicked are spared for the day of doom" (v.30). "Spared" is the proper translation here, indicating that God now spares them trouble in view of a later "day of doom." Though allowed to hide from present recompense, they will be brought out in the day of God's wrath.
Job then asks, "Who condemns his way to his face? and who repays him for what he has done?" (v.32). Job's friends were condemning him to his face, but there is only one answer to the two questions he asks. Only God has the right to condemn. Only God will recompense man's sin.
THE END IN DEATH (vv.32-33)
At least in death the end of a wicked man's prosperity is reached: he is brought down to the grave (v.32). His burial may be with a vigil and outward display of great honour. Large numbers may follow his coffin to the grave with such pomp and ceremony that is really only a mockery since he has actually "died without mercy. "
HIS CONCLUSION (v.34)
Job's friends certainly did not think that Job's end would be with such fanfare, but many of the wicked would end in this way. Therefore Job could rightly ask them, "How then can you comfort me with empty words, since falsehood remains in your answers?" They had compared Job to the wicked, but not to the wicked who prospered in the world: the fact of the wicked prospering they had not even considered.
At this point Job has clearly won the argument, so that the replies of Eliphaz and Bildad, while couched in impressive language, are practically empty. Eliphaz is totally unfair in his response, and Bildad's response is both brief and weak. Zophar is silenced, while Job afterward speaks with unabated vigour for six chapters.
CHAPTER 22 - THE IRRITABLE REPLY OF ELIPHAZ
JOB'S SIN EXPOSED BEFORE GOD (vv.1-8)
Eliphaz considered that he was representing God in speaking, and exposing what he imagined were the sins of Job. He first asks a question that it is well worth considering, "Can a man be profitable to God, though he who is wise may be profitable to himself?" (v.2). Certainly it is folly for anyone to think that he is doing God a favour by his righteousness, for to be perfectly right is nothing more than he should be. But in Eliphaz speaking to Job, this was beside the point, for he considered that Job was wicked, not righteous.
Eliphaz questions, "Is it because of your fear of Him that He corrects you, and enters into judgment with you? (v.4). Eliphaz considered this impossible, and therefore that Job did not fear God at all. But actually it was true that, because of Job's fear of God, God was correcting him. But what Eliphaz considered God's judgment against Job was not judgment at all, but discipline and correction.
Then Eliphaz comes out with his strong accusation against Job, though having not the slightest proof if it, "Is not your wickedness great, and your iniquity without end? (v.5). Probably Eliphaz considered that Job's professed fear of God was total hypocrisy, and therefore Job deserved the greatest censure. Eliphaz was just the man to give that censure, for he was sure he was speaking for God. How sad was the delusion under which he was labouring! How carefully we must watch against any tendency on our own part to jump to conclusions as regards the condition of any other believer, or as regards our suspicion of anything in their life that may seem questionable. "Love believes a