July 18 / Job 34-35

Job 34-35

Dear RTB’ers,

Elihu continues. He argues that God is just, that He would not favor one person over another, but that He would reward or punish according to man’s actions: For according to the work of a man He will repay him, and according to his ways He will make it befall him. Of a truth, God will not do wickedly, and the Almighty will not pervert justice. (vv. 34:12-13) Furthermore, God sees all and knows all, so if God is silent, He is still God: For His eyes are on the ways of a man, and He sees all his steps … When He is quiet, who can condemn? (vv. 34:21, 29a) Elihu then finds fault with Job’s earlier comments and challenges him accordingly: Would that Job were tried to the end, because he answers like wicked men. For he adds rebellion to his sin; he … multiplies his words against God. (vv. 34:36-37) He continues. God is so far above man that nothing that we do can affect Him: Look at the heavens, and see; and behold the clouds, which are higher than you. If you have sinned, what do you accomplish against Him? And if your transgressions are multiplied, what do you do to Him? If you are righteous, what do you give to Him? Or what does He receive from your hand? (vv. 35:5-7) Today’s reading closes with Elihu’s very simple charge against Job, that he …opens his mouth in empty talk; he multiplies words without knowledge. (v. 35:16)

Blessings!

See also:

July 17 / Job 32-33

Job 32-33

Dear RTB’ers,

I can remember when I first read the book of Job that Elihu seemed like a breath of life to me. I was tired of Job’s first three friends and I was sympathetic toward Job. Now a younger man comes on the stage (after standing by listening respectfully to the three older men) and claims that he has something to say, even that the Spirit of God is within him. (v. 33:4) I was excited to listen to him!

Elihu’s pattern is to speak directly to Job, recounting his words (sometimes as a direct quote, other times as a paraphrase) and then offering his own replies, typically countering what Job has said. Here’s a first example, first Elihu quoting Job: You say, ‘I am pure, without transgression; I am clean, and there is no iniquity in me. Behold, He finds occasions against me …’ Then offering his reply: Behold, in this you are not right. I will answer you, for God is greater than man. Why do you contend against Him, saying, ‘He will answer none of man’s words’? (vv. 33: 9-10a, 12-13) Elihu then follows with ways in which God speaks – through dreams and with the humbling brought about with our suffering. In both of these (and more?) God knows what He is doing: Behold, God does all these things, twice, three times, with a man, to bring back his soul from the pit, that he may be lighted with the light of life. (vv. 33:29-30)

My Study Bible pointed out that Elihu even addressed Job by name (vv. 33:1, 31), something that the three friends had never done! More from Elihu, four more chapters!

Blessings!

See also:

July 16 / Job 30-31

Job 30-31

Dear RTB’ers,

Job concludes his monologue today with two chapters, the first detailing his misery and the second again claiming his innocence. Yes, he is troubled by his current state, a dramatic contrast with how he felt about himself in prior days (as we read yesterday). He remembers people that he had once scorned in the first eight verses of chapter 30 and now they turn that scorn back to him in the next seven verses. He then reflects on his own situation again and directs his anger toward God: I cry to You for help and You do not answer me; I stand, and You only look at me. You have turned cruel to me; with the might of Your hand You persecute me. (vv. 30:20-21)

Today’s second chapter is beautifully written – in that chapter’s first 34 verses Job lists possible sins that he may have committed and the just punishment for those sins. In so doing, Job consistently proclaims his innocence. For example, If I have withheld anything that the poor desired, or have caused the eyes of the widow to fail, or have eaten my morsel alone, and the fatherless has not eaten of it, …if I have seen anyone perish for lack of clothing, or the needy without covering … then let my shoulder blade fall from my shoulder, and let my arm be broken from its socket. (vv. 31:16, 17, 19, 22) Job then “signs” the oaths that he has spoken and asks to be judged accordingly. He closes with a curse on his land if he is guilty of these sins.

Fittingly, The words of Job are ended. (v. 40b)

Blessings!

See also:

July 15 / Job 28-29

Dear RTB’ers,

Two very different chapters today, Job speaking in both. The first chapter is about wisdom, the second Job recounting days gone by. As for wisdom, Job contrasts mining for minerals in the first eleven verses with searching for wisdom in the next eleven verses. And yes, mankind can find minerals, but wisdom rests with God. Man can seek wisdom only by seeking God: And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’ (v. 28:28)

In today’s second chapter Job is remembering his past, how he had been blessed by the Lord and honored by mankind. I particularly like his claims for the good that he did for the needy. When people saw him, they approved: …because I delivered the poor who cried for help, and the fatherless who had none to help him. The blessing of him who was about to perish came upon me, and I caused the widow’s heart to sing for joy. (vv. 29:12-13, ff.) He continues listing his good deeds for another four verses. I really appreciated Job countering a false charge made by Eliphaz, You have sent widows away empty, and the arms of the fatherless were crushed. (v. 22:9) Job specifically mentions widows and orphans in the verses quoted above.

Job will continue his monologue another two chapters. But they will certainly have a different tone about them!

Blessings!

See also:

July 14 / Job 25-27

Job 25-27

Dear RTB’ers,

Not a lot to say today that hasn’t already been said. We conclude Job’s three friends’ speeches with the shortest of all – Bildad’s third speech, only six verses. (Zophar doesn’t even offer a third speech.) Bildad sees God’s power and man’s frailty: Behold, even the moon is not bright, and the stars are not pure in His eyes; how much less man, who is a maggot, and the son of man, who is a worm! (vv. 25:5-6) Maybe he had more to say, but Job jumps in with ultimate sarcasm: How you have helped him who has no power! How you have saved the arm that has no strength! How you have counseled him who has no wisdom… vv. 26:2-3a). Then Job continues with a long soliloquy, all the way through to the end of chapter 31.

Job first speaks of God’s power and our own minimal understanding of who He is: Behold, these are but the outskirts of His ways, and how small a whisper do we hear of Him! But the thunder of His power who can understand?” (v. 26:14) But then he reverts to his own innocence, his righteousness in the first six verses of chapter 27 before closing with his observation on the ultimate fate of the wicked.

We have two more days of Job’s long discourse. Stay tuned!

Blessings!

See also:

July 13 / Job 22-24

Job 22-24

Dear RTB’ers,

Eliphaz’ third speech, reprimanding Job without evidence. Was Job really so wicked? Has he exacted pledges … stripped the naked of their clothing … given no water to the weary … withheld bread from the hungry … with power possessed the land … sent widows away empty and crushed the arms of the fatherless? (vv. 22:6-9) Where is Eliphaz’ evidence? He has only unfounded accusations! Let’s go back to what God has said about Job: And the LORD said to Satan, “Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” (v. 1:8) Still, even with no evidence of Job’s wickedness, Eliphaz offers good counsel (for all of us!) to repent: If you return to the Almighty you will be built up; if you remove injustice far from your tents … then the Almighty will be your gold and your precious silver. (vv. 22:23, 25)

Job has apparently heard Eliphaz’ accusations and completely denies them. He claims that the exact opposite is true: My foot has held fast to His steps; I have kept His way and have not turned aside. I have not departed from the commandment of His lips; I have treasured the words of His mouth more than my portion of food. (vv. 23:11-12) Job goes on to describe true evil (Job 24:2-11), although God seems not to intervene (Job 24:1, 12). Job also identifies the wrongdoers – the murderers and adulterers and the darkness in which they do their evil deeds – but their end is the same as all mankind. Job refuses to yield to Eliphaz’ false accusations! This is the Job that I like to see!!

Blessings!

See also:

July 12 / Job 20-21

Job 20-21

Dear RTB’ers,

Zophar, the third friend now offers his second speech. Nothing new here, just the standard claim that the wicked will always get their due: The heavens will reveal his iniquity, and the earth will rise up against him. (v. 20:27) Unstated, but suggested is that Job is hiding his sin and that he is among those wicked and that he is suffering his just desserts.

Job says no, the wicked flourish in life and die in peace! Their houses are safe from fear, and no rod of God is upon them. They spend their days in prosperity, and in peace they go down to Sheol. (v. 21:9, 13) His friends believe that the wicked suffer in this life, “For you say, ‘Where is the house of the prince? Where is the tent in which the wicked lived?’” (v. 21:28) But Job sees just the opposite, that reality shows otherwise: …that the evil man is spared in the day of calamity, that he is rescued in the day of wrath? (v. 21:30) He closes with a strong accusation against their non-friendship: How then will you comfort me with empty nothings? There is nothing left of your answers but falsehood. (v. 21:34) Ouch…!!

Blessings!

See also:

July 11 / Job 18-19

Job 18-19

Dear RTB’ers,

Today we have the second of Job’s friends, Bildad giving his second speech. This second speech is the shortest that we have seen from Job’s friends. And he has little to say. After initially chastising Job, he spends the rest of his time responding to Job’s desire to die with his own soliloquy on death. For Bildad, death is not attractive. Even man’s name, his reputation, memory of him are gone: His memory perishes from the earth, and he has no name in the street. (v. 18:17) He closes with a harsh word for Job, implying that Job denies God and that an evil fate awaits him: Surely such are the dwellings of the unrighteous, such is the place of him who knows not God. (v. 18:21)

Job is insulted by Bildad’s remarks and responds accordingly: These ten times you have cast reproach upon me; are you not ashamed to wrong me? And even if it be true that I have erred, my error remains with myself. (vv. 19:3-4) Job continues to blame God for his troubles: He has kindled His wrath against me and counts me as His adversary. (v. 19:11) But finally, a light of hope for Job, a (temporary?) turning point in this book: For I know that my Redeemer lives, and at the last He will stand upon the earth. … yet in my flesh I shall see God… (vv. 19:25, 26b) So, is this a real transition for Job??!! It’s hard to wait one more day to see what’s next!

Blessings!

See also:

July 10 / Job 15-17

Job 15-17

Dear RTB’ers,

I hope you’ve been reading through John’s “See also…” comments. They are very good – much better than mine!

Today, three chapters in Job, one of our longer daily readings as we begin a second round of Job’s friends’ speeches. First up, Eliphaz again. Although his first speech was probably the least critical of the three friends in his belief in Job’s unrighteousness, he continues in the road that he began, but magnifies his charges against Job. In the last portion of this speech, beginning with “The wicked man writhes in pain all his days…” (v. 15:20a), Eliphaz paints a caricature of a wicked man using a variety of metaphors, essentially tying Job to that caricature. His harshest words depict a wicked man who “has stretched out his hand against God and defies the Almighty, running stubbornly against Him…” (v. 15:25a) Does Eliphaz really believe that Job is actively defying God? Harsh words…!

Job responds again in today’s last two chapters. I love his beginning: …miserable comforters are you all. (v. 16:2b) He argues that if the shoe were on the other foot that he would be that good friend, that gentle comforter. (vv. 16:4-5) Then he continues to argue for his own innocence and believes that God has made him His target: I was at ease, and He broke me apart; He seized me by the neck and dashed me to pieces; He set me up as His target; His archers surround me. (vv. 16:12-13a) He yearns for death in the hope that in the afterlife he might have an advocate who will argue for him before God: Even now, behold, my witness is in heaven, and he who testifies for me is on high. (v. 16:19) Sadly, Job must wait for death to meet that “witness”.

The contrast is dramatic. Those of us on this side of the Cross do have that “witness” that Job is hoping for, our own advocate in Heaven, Jesus! But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. (I John 2:1b) See also Romans 8:34 and Hebrews 7:25, 9:24. Still feeling sorry for Job…!

Blessings!

See also:

July 9 / Job 13-14

Job 13-14

Dear RTB’ers,

Job continues his response to Zophar from yesterday. Job is tired of hearing his friends smear him; he suggests that they will have a difficult time when they themselves appear before God. Even though Job was blaming God yesterday for all his troubles, he maintains his faith. I really appreciate this one verse: Though He slay me, I will hope in Him; yet I will argue my ways to His face. (v. 13:15) He still wants an audience with God. Job is not arguing that he is sinless. But he does not believe that any sin that he committed is worthy of the troubles that he is enduring. He wants God to tell him what he has done wrong: How many are my iniquities and my sins? Make me know my transgression and my sin. (v. 13:23)

In the next chapter, though it is not totally clear Job seems to be yearning to die. The chapter provides an excellent discourse on the topic of death, especially contrasting nature’s “death” with man’s. He also seems to be accepting the fact that no mediator, no audience with God is possible, so he will simply live out his miserable existence until he dies: All the days of my struggle I will wait until my relief comes. (v. 14:14) As with my earlier close, Job is not a happy man.

Blessings!

See also: