In the final chapter of the Book of Job, the Lord addresses his rebuke to the friends, especially Eliphaz, the wisest of the three. They had defended the oral tradition that had come down to them from generation to generation. This tradition was held by the ancients and incorporated what they believed about God (cp. Job 8:8-9). However, no thought was given to the idea that such a tradition had become corrupted over the centuries (cp. Romans 1:18-25). They held that God is just, and he judges men, according to their deeds, and during their lifetime spent on earth. “What a man sows is what he reaps” (cp. Galatians 6:7) was a doctrine, which they held to absolutely and without question, even when Job proved the doctrine was obviously in error. Yet, not only wouldn’t they admit error, but they used a false doctrine to accuse Job of wickedness. Read the rest of this entry »
No matter how many times one would read the Book of Job, one glaring paradox would consistently appear, and that is, the Lord never directly replies to Job’s desire to know why he suffered. Instead, the Lord merely showed Job that someone wise enough and powerful enough to create this universe and place such a variety of life forms upon the earth, must know what he’s doing. In the end, however, this was enough for Job. Nevertheless, this isn’t enough for many other folks who have to endure suffering every day. People, today, still question why bad things happen to good people. However, God doesn’t answer that question directly, probably because the question is too simple, and suffering is a complex matter having many reasons for its occurrence. The word of God does, however, provide us with a kind of window, which provides partial answers (1Corinthians 13:12). Read the rest of this entry »
When the dialogue between Job and the friends began, Job expressed his ignorance over what the Lord was doing in his life, as well as his depression over the fact that his worldview had disintegrated before his very eyes, vis-à-vis for all intents and purposes, he faced nothing but chaos for the remainder of his life. Nothing made any sense anymore. How should Job live? In other words, Job felt lost, because everything that he built his life upon was like a foundation of sand that the great storm had taken away (cp. Matthew 7:26-27). Read the rest of this entry »
In the very first chapter of the Book of Job, our hero loses everything he has. He loses all his wealth through murderous attacks upon him by his enemies, and then he loses his family through an apparent act of God (Job 1:13-19). Job’s reaction was to accept it all as from the Lord. After he was destroyed, Job said: “Blessed be the name of the Lord” (Job 1:20-21)! While folks who heard Job’s reaction might think he was a holy and religious man, we need to consider the fact that the text really doesn’t say Job spoke to God, but only about him. He never addressed the Lord over what was done, only that the Lord had done all those things, but he (Job) would accept it all, just as he had accepted all the good things, the Lord had given him over the years (cp. Job 2:10). Read the rest of this entry »
Earlier Job expressed his desire to speak directly with God (Job 9:32-35; 13:18-22), and this astonished both the friends (Job 22:3-4) and Elihu. How could a man appear before God and live (Exodus 33:20). Elihu attempts to show Job the incongruity of his desire. The small group seems to be in the middle of a storm, and that storm appears to be a hurricane. The bright light of the ‘eye’ of the storm is suddenly at hand, and the men have trouble adjusting to the sudden brightness of the sun. Elihu continues, saying if a man is unable to behold the bright light of the sky, after the wind had cleared away the dark clouds (Job 37:21), how would one ever be able to behold the glory of God, which far surpasses the brightness of the sun exposed in the eye of the hurricane? Read the rest of this entry »
Elihu’s discourses are coming to an end, as we find him describing the approaching storm, out of which the Lord would thunder out his response to Job and the friends. However, Elihu used the phenomenon for the purpose of getting Job to understand his discourse. Nevertheless, regardless of the reason behind the approaching storm, Elihu does do a good job of describing the greatness and majesty of God, by describing the atmospheric conditions required to create the storm. Indeed, the same process occurs to bring the gentle rain, the snow and the great storms, like the hurricane, which probably was the type of storm that had been approaching the small group of debaters. Elihu’s point is that, just as the same process brings the gentle rain, and the snow, and the great storm, so the same Lord and God of the universe blesses and judges mankind, according to the purposes he has in mind, which may or may not be understood by those affected by his blessings and judgments (Job 37:7, 15-16). Read the rest of this entry »
Elihu continues to extol the greatness and majesty of God by pointing to the developments in the atmosphere (Job 37:6). He began by mentioning water as a vapor, which arose from the Earth and became a cloud in the sky (Job 36:27) and fell upon the earth again (Job 36:28) in the form of gentle showers and great storms (Job 37:6). Yet, none of these things that occur are chaotic, but they all have a purpose behind them. The same vapors of Job 36:27 become the gentle showers, the great storms, and also the marvels of snow. The one is clear, while the other is white. The one soaks into the ground and feeds the plants, another washes everything in its path away and destroys much of what it touches. Yet, in another form, the snow, it falls and covers the ground in the colder months of the year, protecting the young plant life from being destroyed by the freezing climate of the winter months. Read the rest of this entry »
Most, if not all scholarship, will tell us that Elihu is still speaking of the same subject in Job 37:1 that he was speaking of in Job 36:27-33, and I fail to understand how that could be refuted. Most scholars say the thought probably ends in Job 37:5, while others conclude it goes to verse-13, showing there is no clear separation for the two chapters. That said, Elihu continues to extol God’s greatness through describing weather patterns, especially a great storm, which some conclude was probably brewing at the time of Elihu’s discourses, and through which the Lord, himself, was about to announce his presence (Job 38:1). So, just as Jesus took advantage of his surroundings, when teaching his disciples (cp. Matthew 6:28), presumably Elihu does the same. Read the rest of this entry »
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Elihu concludes his discourse in chapter thirty-six by praising the greatness of God, and he advised Job to “Remember to magnify God’s work, which men celebrate with praise!” (Job 36:24). He had just accused Job of lusting after wealth (verse-19), preferring the fruits of unrighteousness, vis-à-vis the darkness of iniquity (Job 36:20-21) instead of the light, which is given a man who embraces the Lord’s discipline. The Lord’s discipline is intended to teach mankind the error of his ways and bring him to repentance (Job 36:15). Elihu’s point is that: what the Lord created reflects what kind of God he actually is. He is good, kind and impartial in his dealings with men, and, even when he speaks or thunders loudly through pain, it is for our good. Read the rest of this entry »
In our study of the Book of Job, we’ve come to Elihu’s discourses, which he made after Job and the friends finished their debate. Before they adjourned, it appears that Job and the friends paused to permit anyone else to speak, who was standing by, listening. There were others present, and Elihu responded, beginning in chapter 32. While he did rebuke the friends for being unable to silence Job, vis-à-vis convince him of his errors, Elihu’s main intent has been to rebuke Job and prove his argument wrong. In chapter 33 Elihu rebuked Job for saying he was innocent and was without iniquity, yet the Lord found occasion to contend with him (Job 33:9-10, 12). In chapter 34 Elihu rebuked Job for keeping company with wicked men (Job 34:8) and saying it profits no one to delight himself in God (Job 34:9). In chapter 35 Elihu went on to accuse Job of claiming he was more righteous than God (Job 35:2). In each of these discourses, however, Elihu had taken Job’s words out of context, and his arguments against him were thereby flawed! Read the rest of this entry »
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Those of us who are familiar with the game of chess understand there is a great difference between a pawn (the weakest piece) and a queen (the most powerful piece). The difference in power is also felt, but not as great, between the pawn and the other powerful pieces: the rook, the bishop and the knight. Yet, a well-placed pawn may mean the difference between loosing and victory. A well-placed pawn may allow the greater pieces to exalt their power over their opponent, while keeping the opponent’s powerful pieces from obtaining a winning position. Therefore, it would be unwise to devalue the importance of pawns. One could say that they permit other pieces to exalt their power, while keeping the opponents powerful pieces at bay and, in effect, take away a possible winning strategy. Read the rest of this entry »
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From time to time, as any of us who have attended church services could testify, we have noticed some folks will look at their watches, while the preacher is speaking. Usually, it probably indicates the sermon has gone on for some time, and at least a few listeners wonder when it might end. I don’t doubt that the act has not gone unnoticed by many pastors, because I’ve heard some of them comment on it in their sermons, which may indicate that the feeling is mutual. That is, they realize the sermon is longer than usual, and they feel a need to apologize. Nevertheless, I’ve never noticed anyone getting up to leave, immediately after glancing at their watches, which may point to a matter of respect, either for the pastor or the Lord, and I believe this is where we are, as Elihu continues his discourse in chapter 36 of the Book of Job. Read the rest of this entry »
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It’s almost a certainty that, as someone struggles in vain to defend his worldview, vis-à-vis his understanding of truth, he will eventually let his audience know he is defending God! Exactly how much of the partial truth (1Corinthians 13:9) that is possible to be known by anyone is known to him, who claims he is defending God, is a matter of conjecture. Nevertheless, it appears that something undefined occurred at this point in the Book of Job, and it may be that Job and the friends made a gesture to adjourn without addressing Elihu’s remarks. However, Elihu asked, if they would bear with him a little longer (Job 36:1-2), saying he had yet something to say on the Lord’s behalf, as though he were sent by God. Out of respect for the Lord, therefore, the righteous might be expected to continue to listen to someone who claims to act on behalf of God. Read the rest of this entry »
At this point in Elihu’s discourses (Job 35:14), he seems to point to Job’s argument that he was unable to perceive God’s purpose. There, Job claimed that no matter which direction he took in his dilemma, forward, backward or to the right or to the left, he was unable to perceive God’s design in treating him as he did (Job 23:8-9), and his question: “Why God, why?” points to his confusion. However, once again Elihu misrepresents what Job has said. Elihu says: “Although you say you will not see him, yet judgment is before him. Therefore, trust in him” (Job 35:14). In other words, Elihu accuses Job of despairing, because he was unable to understand what God was doing. So, he advises Job to wait upon the Lord. Be patient, because God is just, and he will come through eventually. You may not see his purpose today, but you will, because God is trustworthy! Read the rest of this entry »
We need to keep in mind, as we continue in our study of Elihu’s discourses, that he is determined to show that what is widely accepted as true, namely: what a man sows that shall he reap, is, in fact, so. Up to this point, Elihu had misinterpreted Job’s words, and it isn’t always clear how he could have done so with integrity. It seems Elihu is driven to defend his understanding of God, vis-à-vis his worldview, which Job has attacked in his previous discourses with the friends. By claiming his innocence of wrongdoing in the face of the widely accepted truth, or worldview, that men are rewarded and punished according to their deeds, Job had set himself up to be attacked by those who profess the then dominant worldview. Read the rest of this entry »
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