There seems to be some controversy over Job’s speech in Job 27:11-23. Many scholars believe it contradicts Job 24:2-24, and, therefore, conclude that he is retracting what he claimed there, believing Job’s words must have been tentative and controversial. The problem is, if he does that, he would be agreeing to what the friends had been saying all along (viz. Job 27:11-23), namely that the wicked are punished in this life! If this is true, then Job has cast aside much more than his claims in chapter 24. Nevertheless, the viewpoint of some fewer scholars that Zophar had taken an opportunity to respond, making the claims of 11-23 seems untenable, because this would mean the verse introducing Zophar would have been lost, as well as that reintroducing Job in 28:1. Moreover, the idea of others that Job anticipates the friends’ response in these verses is equally unsupportable, because it would be ridiculous to state the friends’ argument without replying to it, showing how they would be wrong. So, if none of these arguments satisfy, what is Job’s argument in Job 27:11-23? Read the rest of this entry »
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Most scholars translate the text in verse-13 to say: “he (God) is one…” vis-à-vis of one mind or purpose (Job23:13), then going on to say that the Lord is unchangeable. However, I think the better rendering is, according to the minority reading, “he is alone…” (so the Vulgate) and even, “it is he, himself, alone” (so Coverdale). The idea seems to be that no one is with God! That is to say, he has no partner, who would be powerful enough to disagree with him and thereby influence his will or purpose for mankind. Certainly, man is unable to change the Lord’s mind or will, but more to the point, neither is there anyone with God who would be able to do so. Thus, the Lord is unchangeable! Whatsoever he proposes to do is what he does, and no one is able to prevent that from occurring (Job 23:13-14; cp. Isaiah 55:8-11). Read the rest of this entry »
It seems that Zophar’s declaration about the fate of the wicked alluded to Job’s own remarks about death (Job 17:16). Nevertheless, Job’s point at that time made it clear that the same fate that awaited him also awaited the friends. All would go down to the grave whether one was righteous or wicked, so where was the friends’ argument here? Moreover, not even once did Zophar attempt to show any difference between the friends and Job, as that pertains to the fate of both being ultimately the grave. Zophar claimed that the strength of Job’s youth would decay with him in the dust (Job 20:11), but how would this be any different for any of the friends? Wouldn’t they also grow old, and wouldn’t their bones decay in the grave as well? Read the rest of this entry »
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Job speaks out in irony to his friends. Eliphaz had begun a second round of debate, so Job says: “Yes, come once more, all of you; restate your argument, if you please. Nevertheless, I shall not find a wise man among you!” (Job 17:10). Folks who are bent on defending a false premise are doomed to repeat the errors they’ve already made . It doesn’t take a genius or a prophet to understand that two errors would never add up to the truth, so let the games begin. Say what you will, but it will all be in vain. Although Job may be ready to hear his friends state their cases once more, and although he would discern whether or not they succeeded in offering him any wise counsel or any words of comfort, he wasn’t holding out much hope for such an eventuality. Read the rest of this entry »
Earlier, Eliphaz claimed that Job had “stretched out his hand against God, and set himself against the Almighty” (Job 15:25). Here, Job replies to that accusation by saying that not only hadn’t he stretched out his hand against the Lord, but he had figuratively sewn sackcloth to his body (probably a reference to his clothes [sackcloth? – Job 2:8] sticking to the open sores of his skin). Moreover, instead of casting ashes upon his head, as those in mourning do, while dressed in sackcloth (cp. Ezekiel 27:30; Jonah 3:6), Job claimed that he had cast his head (literally horn, an emblem of power, authority dignity, etc.) in the dust. The sense is that Job was completely and utterly humiliated, devoid of any strength to strike back at anyone, much less attack the Almighty, and the proof of this is apparent in Job’s face. It is red from his tears and his eyelids were so darkened that it appeared he was at the point of death. Thus, Job pointed out the utter nonsense of Eliphaz’s accusation (Job 16:15-16). Far from lifting up his hand against God, the Lord had utterly destroyed Job’s life and any strength he might have had to resist him. Job stood alone and without any means of defense or retaliation. Read the rest of this entry »
Zophar concludes his first reply to Job by saying: “If you prepare your heart…” In other words, he was telling Job to direct his heart in a different direction than what he had been doing. He began his reply by accusing Job of being full of words (Job 11:2), which indicates he was a sinner (Proverbs 10:19), but not merely a sinner (past tense), but in the act of sinning. That is, Zophar accused Job of fighting with God, which is the opposite view that Job put forth (Job 10:2). In other words, Zophar was accusing Job of not having a right heart toward God. According to Job, God fought with him, that is, the Lord was the aggressor. However, Zophar accused Job of picking a fight with the Lord. His wickedness is what caused the Lord to respond in judgment. Read the rest of this entry »
Zophar continues his reply to Job by describing the greatness and ineffable nature of God. He asks Job if he could find out God by searching (Job 11:7). However, concerning the greatness and ineffable nature of God, Job had previously said: “he does great and unsearchable things, and wonderful things without number. If he passes by me, I cannot see him, if he goes by, I cannot perceive him. If he snatches away, who can turn him back? Who dares to say to him, ‘What are you doing?’” (Job 9:10-12). Job’s argument concerned the fact that God is invisible, and so, naturally, we can’t know him. On the other hand, Zophar’s question concerned the actual works of God. The word used for searching is cheqer (H2714) and would be better rendered examining. In other words, Zophar was asking Job if he could come to a complete and perfect knowledge of God simply by examining his creation. The obvious and expected answer, of course, would be: no one was able to do such a thing. Read the rest of this entry »
Who is Job speaking to in verse-7? Is he speaking to God, or to his friends at this point? All the Biblical scholars I’ve read say he turns to God at this point, lamenting over his life and wonders why these things have happened to him. However, I have my doubts that this is so. I wonder, if Job isn’t still speaking with his friends. Certainly, by verse-17 Job lifts his voice to God, but in these ten verses, Job 7:7-16, I think he’s probably still speaking to his friends. So, he asks them to remember that his life is but wind or a breath, and that he will never know good again. What do they expect from him, when all the real living is over? He celebrated his wedding decades ago, and he raised a family, but, now, they are gone, and he was probably mourning their deaths in the seven days of silence in Job 2:13. He was once a celebrated figure in the city gate, where folks sought after his advice. Nevertheless, none of these things will be enjoyed ever again (Job 7:7). All the good in life is behind him. It’s all in the past, and he will know it no more! Read the rest of this entry »
In Eliphaz’s reply to Job’s outcry of pain and comfort, he repeatedly threatened him with death, if he didn’t repent of his sins (Job 4:9, 20-21; 5:2). However, Job responds with: how can death be punishment, when it is his utmost desire (cp. Job 6:8-10)? How could Job find comfort in what Eliphaz calls his punishment for lack of repentance, if, indeed, God would kill Job for an unrepentant heart? The fact is, Job tells Eliphaz that his argument makes no sense; it is tasteless (Job 6:6). Therefore, he rejects his advice out of hand (Job 6:7). In reality, Job would embrace death no matter what pain it brought (Job 6:10), because he knew, when it finally arrived, he would have rest! As far as unrepentance is concerned, Job tells his friends that he hasn’t ever denied the words of the Lord (Job 6:10)! Therefore, he would go to his grave in confidence, not as a fool who had no hope (cp. Job 13:16; 27:8). Read the rest of this entry »
Interestingly, satan is referred to by name fourteen times in the Book of Job, all in the first two chapters! He is mentioned in eleven verses, five in the first chapter (Job 1: 6, 7, 8, 9 and 12) and six in the second (Job 2:1, 2, 3, 4, 6, 7). Nevertheless, he is never mentioned or referred to again in the rest of the book! Why? Well, perhaps it’s because he was wrong on all counts. He observed Job, and, as is usually the case for the unrighteous who observe the righteous, he thought he knew what made Job tick, but he really didn’t, and the unrighteous never admit error, because that would be the righteous thing to do! Read the rest of this entry »
In our previous study we discovered that Job was the first to break the silence of the last seven days, when his three friends began sitting with him, weeping and mourning together in consolation (Job 2:13; 3:1). What did we find out? When Job finally spoke, did he reveal himself a hypocrite as Satan predicted (cp. Job 2:4-5)? Not at all! The fact is Job didn’t curse God. Instead, he cursed his own birth, and we have the Lord’s own testimony that he agreed with Job in that Job was forced to endure all this suffering undeservedly (Job 2:3). That is, he never committed any sin that would warrant such punishment or correction from the Lord. This is not to say Job didn’t sin at all, that’s not the point of this book. All men sin, but Job made a real effort to avoid evil. He lived his life in a self-correcting manner in an effort to keep from sinning against the Lord (Job 1:1, 8; 2:3). Read the rest of this entry »
Actually, the Bible is unapologetically a male centered work. In other words, it was written down by men. It was consecrated and canonized by males, and it, therefore, characterizes their understanding of the issues and events that took place in antiquity, and even those very stories were chosen from what they considered important. Thus, patriarchy, didn’t originate with the Bible. How could it have, since patriarchy predates the Bible, as written by Moses (first) and by prophets and wise men after him? In fact, patriarchy existed in places that never heard of what Moses and other men wrote down in the Bible. Therefore, it would be more accurate to say that the Bible reacts or responds to patriarchy, instead of originating it. So, if God didn’t invent patriarchy, does he at least approve it? Actually, no! he does not, and I believe we are able to clearly see this by reading the text as an unbiased student. Read the rest of this entry »
There are a few similarities between Jesus and Adam, as well as a few contrasts. For example, both appeared on the earth in the image of God (Genesis 1:27; 1Corinthians 4:4). Later, the Lord put Adam into a deep sleep (Genesis 2:21-22), but we aren’t told how long that was. Consequently, God made the woman and brought her out of Adam, and she became the mother of all living (Genesis 3:20). Jesus, also, was put into a deep sleep for three days and three nights (crucified and buried), after which he was raised alive. Fifty days later, the Woman, vis-à-vis the Church; Acts 2:1-4, was brought out of Jesus, and she became the mother of us all, vis-à-vis believers (Galatians 4:26). Read the rest of this entry »
Jesus mentioned to the Father that he (Jesus) was no longer in the world, no longer involved in its struggles etc., but these men, whom the Father had given him, were so involved. He was leaving them and returning to the Father. What was to become of them? Therefore, at this point Jesus actually began praying for his disciples, that is, he made requests on their behalf, and those requests aren’t something Jesus wanted the Father to do out of mercy or out of his good graces. No, Jesus prayed that the Father would fulfill an obligation. Read the rest of this entry »
Still in the upper room, and just before leaving, Jesus raised his eyes to heaven and spoke with God, his Father. This is both the longest and most solemn of Jesus’ recorded prayers, and has become known as his High Priestly Prayer (John 17:1-26). It has been divided into three parts by some scholars: Jesus first spoke specifically about himself to his Father (John 17:1-5). Next, he prayed for his disciples in the upper room (John 17:6-19), and, finally, he prayed for those who would believe their witness (John 17:20-26). Read the rest of this entry »
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