Job 39

God continues His questioning of Job, drawing examples from the animal kingdom to illustrate God’s superior knowledge and wisdom. He asks about mountain goats, wild donkeys, wild oxen, ostriches, horses, hawks, and eagles. God, of course, knows everything there is to know about all these creatures, for He is their Creator and Sustainer. Job is not…

…And neither are we. Nevertheless, I can hear the modern zoologist — totally missing the point — standing up and declaring that he does know when mountain goats give birth and he has observed the calving of the does. (v. 1) Golly! But was he there when the first mountain goat came to be? Don’t get me wrong. I think science is great, and we should pursue scientific discoveries and knowledge with gusto. The knowledge we gain should inspire even greater awe and worship of our marvelous Creator. But in pride our modern society tends to pit science against faith, arrogantly rejecting even the existence of God in the name of science. Hogwash! Their rejection of God has nothing to do with science; it has everything to do with human will. Perhaps a direct encounter with God (like Job is getting here) might change their perspective…but I doubt it. (See Luke 16:19-31.)

Job 38

Job has repeatedly complained that God has been silent. He wants his day in court, an audience with the Judge, so that he can present his impeccable record and stupendous case before Him. Be careful what you wish for, Job! Today God shows up and breaks His so-called silence:

Who is this that darkens counsel by words without knowledge?
Dress for action like a man;
I will question you, and you make it known to me.

Job 38:2-3

With this, God begins to put Job in his place, and it sets the tone for the entire chapter (well, actually, for all of Job 38-41). God proceeds to do exactly as He says here, asking a series of (somewhat rhetorical) questions and challenging Job to answer:

Where were you when I laid the foundation of the earth?
Tell Me, if you have understanding.
Who determined its measurements—surely you know!

Job 38:4-5a

And that is just the beginning. The whole chapter continues in the same vein, forcing Job (and each of us) to recognize that God has done (and continues to do) what Job (and we) could never do, that God knows what Job (and we) could never know. God is from eternity, and we are not. God is the Creator, and we are not. God directs the entire universe, and we do not.

Any time we start thinking we know better than God, these chapters are a good place to turn to remind us that maybe we don’t really know what we’re talking about. Even if we don’t think we’re smarter (or better) than God, most of us (at some point or another) may think we’re smarter (or better) than everybody else, in which case these chapters are still good to read to take us down a notch or two.

One good thing about Job 38-41 is that we know this is now God speaking, so we can implicitly trust all He says. We do not need to figure out what might be right and what might be off track. We do not need to wonder about the speaker’s motivation or ignorance or mistaken understanding or warped worldview. That doesn’t mean everything God says is straightforward or that the ancient word pictures are necessarily easy for us moderns to understand, but at least we do not need to filter any of it out as potentially suspect. So stay tuned for the next few chapters, and listen to God Almighty speak.

Job 37

Elihu completes his discourse today. He again extols God’s great power proclaimed in creation and in His command of the weather. (Job 37:1-13) Whether for correction or for His land or for love, He causes it to happen. (v. 13) I find it very interesting that Elihu would list love as one of God’s motivations for causing various weather events. We may know that love is primary with God, but it is not intuitively obvious from observing extreme weather…

Elihu goes on to say, Hear this, O Job; stop and consider the wondrous works of God. (v. 14) Elihu challenges Job to recognize his own limitations and that he is no match for God. (Job 37:14-20)

Elihu has taken quite a few words to get here, but he summarizes and concludes his argument rather succinctly:

The Almighty—we cannot find Him;
He is great in power;
justice and abundant righteousness He will not violate.
Therefore men fear Him;
He does not regard any who are wise in their own conceit.

Job 37:23-24

Job 36

Elihu continues, saying, Bear with me a little… 🙂

In Job 36:5-16 Elihu reminds Job of God’s wisdom and how He deals with the wicked, the afflicted, the righteous, and kings. He declares God’s justice and His righteousness in dealing with men. He says that God opens their ears to instruction and commands that they return from iniquity (v. 10), graciously giving men every opportunity to repent. Importantly, he says that God delivers the afflicted by their affliction and opens their ear by adversity. (v.15)

Then in Job 36:17-23 Elihu again focuses on Job, recognizing that judgment has come on Job, so Job needs a better response and should stop doing the things he has been doing: Beware lest wrath entice you into scoffing… (v. 18) Do not long for the night… (v. 20) Take care; do not turn to iniquity, for this you have chosen rather than affliction. (v. 21) God is in the right and has been trying to teach you, Job, so listen up and stop insisting that He is wrong. (vv. 22-23)

In Job 36:24-33 Elihu turns his attention back to God, telling Job to [r]emember to extol His work (v.24) and again describing God’s greatness as displayed in creation.

Elihu consistently defends God’s character, insisting that God is inherently right, and that anyone saying otherwise (i.e., Job) is wrong. Unlike the “friends” he does not accuse Job of some gross prior iniquity, but he does see that Job’s pride has led him down a false path. He therefore urges Job to reconsider his arguments, to turn away from his position in humble repentance. We would do well to listen.

Job 35

Elihu continues, asking Job:

Do you think this to be just?
Do you say, “It is my right before God,”
that you ask, “What advantage have I?
How am I better off than if I had sinned?”

Job 35:2-3

Elihu answers with the observation that Job’s sins do not hurt God, and his righteous acts do not enhance God — but his acts affect others. (Job 35:4-8) Regardless of Job’s goodness, God owes him nothing — and it’s not about Job anyway. That is to say, our motivation for righteousness should not just be what we get out of it, but how others benefit. (At least that’s how I read these verses. I’d be interested to hear what others think.)

Elihu then goes on to describe how people cry out under oppression but in their pride fail to seek or even acknowledge God, and so God does not pay any regard to their empty cry. (Job 35:9-13) Turning his attention back to Job specifically, Elihu continues:

How much less when you say that you do not see Him,
that the case is before Him, and you are waiting for Him!
And now, because His anger does not punish,
and He does not take much note of transgression,
Job opens his mouth in empty talk;
he multiplies words without knowledge.

Job 35:14-16

If God is silent toward Job, it is because Job has been asking the wrong questions and asking them in pride. Job has arrogantly put together a legal defense and challenged God. But not recognizing God’s silence as mercy and restraint, Job has continued digging his hole deeper and deeper.

How often I have done the same! In my discontent (for whatever reason) I “cry out” to God, but with an underlying attitude of resentment. And then I grow more discontent at what I perceive as stonewall silence from God. May I listen to Elihu and learn from Job’s experience! Perhaps a little humility when approaching the Almighty would be in order…

Job 34

Elihu continues:

Hear my words, you wise men,
and give ear to me, you who know;
for the ear tests words
as the palate tastes food.
Let us choose what is right;
let us know among ourselves what is good.

Job 34:2-4

Some may consider Elihu to be somewhat arrogant in his assessment of his own wisdom, but as Dizzy Dean once said, “It ain’t bragging if you can back it up.” He speaks sincerely and he is well motivated, seeking what is true and right and good. He wants his audience to pay attention, confident that when they hear what is right, they will recognize it as such.

He goes on to again summarize Job’s position:

For Job has said, “I am in the right,
and God has taken away my right;
in spite of my right I am counted a liar;
my wound is incurable, though I am without transgression.”

Job 34:5-6

Job has set himself as being in the right and that therefore God must be wrong and unjust. So Elihu then gets right to the heart of the matter:

Therefore, hear me, you men of understanding:
far be it from God that He should do wickedness,
and from the Almighty that He should do wrong.
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.

Job 34:10-12

Elihu declares that God will not do wickedly and will not pervert justice, so God cannot be in the wrong — Job is. The rest of the chapter drives this point home. God is the Creator. (vv. 13-15) God is the One Who is righteous and mighty. (v. 17) God is the One Who shows no partiality to princes, nor regards the rich more than the poor. (v. 19) God is the One Who sees everything and needs no investigation to pronounce judgment. (Job 34:21-26) Who, then, has a right to condemn God?

Men of understanding will say to me,
and the wise man who hears me will say:
“Job speaks without knowledge;
his words are without insight.”
Would that Job were tried to the end,
because he answers like wicked men.
For he adds rebellion to his sin;
he claps his hands among us
and multiplies his words against God.

Job 34:34-37

And in this Elihu hits the nail on the head. He sees that, in contrast to Job’s initial response in Job 2:10, where Job did not sin with his lips, Job subsequently turned his words against God in his own self-justification.

So, again, what about us? How might we be like Job? How might we feel ill-used by God? How might we set ourselves up as judges of God? (Hint: If you think you do not do this, and especially if you think you’ve never done this, you are probably mistaken and you should probably take a deeper look…) How might we need to listen more closely to Elihu?

Job 33

Having chastised the friends for their failure to answer Job, Elihu shifts gears to address Job directly. He tells Job to listen up (v. 1) and that his words are sincere. (v. 3) He puts Job on alert, saying, Answer me, if you can; set your words in order before me; take your stand. (v. 4) But he also tries to reassure Job, saying that he (Elihu) is also a man and will be gentle (unlike some of the cruel words from the three friends):

Behold, I am toward God as you are;
I too was pinched off from a piece of clay.
Behold, no fear of me need terrify you;
my pressure will not be heavy upon you.

Job 33:6-7

Elihu says that he has heard what Job has said (v. 8 — which is again somewhat in contrast with the three friends, who seem never to have really listened), and he rather succinctly summarizes Job’s argument:

You say, “I am pure, without transgression;
I am clean, and there is no iniquity in me.
Behold, He finds occasions against me,
He counts me as His enemy,
He puts my feet in the stocks
and watches all my paths.”

Job 33:9-11

He then directly states that Job is wrong: 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. 12-13) In response to Job’s contention that God is silent and doesn’t answer, Elihu makes a very interesting argument. He says that God does speak in at least two ways: through dreams (Job 33:15-18) and through suffering (Job 33:19-22), and that in both cases His intent is to warn man, to turn him away from sin and to save him from destruction. (Job 33:17-18, 29-30)

He goes on to say that in the latter case (suffering), there may also be a mediator…to declare to man what is right for him, and He is merciful to him, and says, “Deliver him from going down into the pit; I have found a ransom…” (vv. 23-24), with the result that the suffering man turns back to God in gratitude for redemption. (Job 33:26-28) It is perhaps easy for us to see Christ as such a Mediator, and that Christ Himself is the Ransom. I doubt, though, that Elihu had that all fleshed out in his mind. (Even the Apostles did not understand that until after the Resurrection.) Nevertheless, he points to God’s mercy, and he sees suffering not as punishment ending in death, but as discipline and as a call to repentance and humility (which Job has lacked), not as a pathway to destruction but as a pathway from destruction.

So, counter to Job’s perception, God is not silent. Rather, He is speaking quite loudly through Job’s suffering. But Job cannot hear Him because he is not listening properly — his pride has plugged his ears. Job needs to reframe the entire question, to see his suffering through a different lens, and to accept it as an opportunity to hear from God and to be shaped by God.

Elihu here offers a radical rethinking of suffering, which bears some serious consideration. Take some time to meditate on suffering as God’s call. Meditate on the Cross. And meditate on Romans 8:16-17: The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him.

Job 32

Today we meet Elihu, a younger man who has been sitting by quietly, listening to the debate between Job and his friends, Eliphaz, Bildad, and Zophar. Out of respect, Elihu has been deferring to the older men, but now that the friends have no further answer, Elihu can no longer keep silent. He is angry at all four of the older men — at Job for justifying himself at God’s expense, and at the three friends for failing to answer him.

First, I’d like to commend Elihu for his deference to his elders — something sorely lacking in our current culture! He has waited patiently, expecting wisdom from the older men. (Job 32:6-7,11) But now that the friends have exhausted their arguments without refuting Job, he speaks up, so I also want to commend him for his courage and boldness in doing so.

Although Elihu has honored the older men, he recognizes that old age and experience does not necessarily produce wisdom. (That requires actually learning from one’s experience — and mistakes — something some people never seem to do.) Today’s speech thus serves as a rebuke to the friends and an appeal for them to listen to this young upstart, who just cannot constrain himself any longer. (Job 32:18-20)

Spoiler alert: Elihu talks continually for 6 chapters (Job 32-37), so we’ll be hearing from him for the next five days, and although God rebukes Job’s friends, Elihu is not included in that rebuke (Job 42:7-8), which sounds a bit like an implicit endorsement. Stay tuned…

Job 31

Job makes his final appeal and closes his argument today. He continues to maintain his innocence, declaring that, were he guilty of any of various evils, he would accept his due punishment. But since he knows himself not to be guilty of those things, he remains defiant.

Although Job has argued against his three “friends” and refuted their notion that the wicked are always swiftly and surely brought down, throughout his discourse he has fundamentally shared the same “good things happen to good people and bad things happen to bad people” worldview. The friends have argued that the world does operate that way, and therefore Job must be guilty of something. Job, on the other hand, has argued that the world should operate that way but does not, and therefore God must be guilty. That is, he is contending that God is treating him unjustly and isn’t doing what he should be doing. Hence, Job considers himself to be a better arbiter of justice than God is. (And lest you think Job is alone in that notion, think again…)

As for this chapter in particular, I won’t go through all the different things that Job contends he is innocent of, but this chapter is well worth contemplating for self-reflection. That is, although Job may be innocent of all these evils, it is worth asking, “Am I?” Ask yourself that question, verse by verse. (Fr. Ben has encouraged us to take advantage of the Rite of Confession, preceding that confession with self-examination. This chapter might be a good place to start, as Job’s descriptions may evoke things we might not otherwise think about…)

Job 30

Yesterday, Job looked back at his glory days. Today he laments his current miserable condition:

• Job 30:1-15 — Job’s utter reversal of social standing
  • Younger men, whose fathers Job would have disdained, laugh at him (vv. 1-8)
  • The rabble, the lowest of society, abhor him and spit at him (vv. 9-14)
  • His honor and prosperity are gone (v. 15)
• Job 30:16-23 — Job’s physical suffering at God’s hand
  • He is constantly in pain (vv. 16-18)
  • God has cast him into the mire and he is filthy (v. 19)
  • God ignores his cries for help (v. 20)
  • God has turned cruel and will bring him to death (vv. 21-23)
• Job 30:24-31 — Job’s lack of help
  • Despite having given help previously, he receives no help from others (vv. 24-25)
  • He hopes for good, but receives evil, for light, but gets darkness (v. 26)
  • He is in constant affliction and cries for help, but no one answers (vv. 27-28)
  • He is an outcast and left to suffer alone (vv. 29-31)

What a contrast between Job’s former glory (Job 29) and his current plight! He is now utterly insecure. He is bereft of his children. He feels that God has abandoned him and afflicted him. He is an outcast from the community, mocked and derided. He is at the bottom of the heap, utterly alone and humiliated.

This contrast between Job’s former glory and his present humiliation reminds me of Christ, how He gave up His position of glory in heaven alongside the Father to take on human flesh:

[T]hough He was in the form of God, [He] did not count equality with God a thing to be grasped, but emptied Himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled Himself by becoming obedient to the point of death, even death on a cross.

Philippians 2:6-8

In his humiliation Job stands as a type of Christ, a foreshadowing of what Jesus would do. Clearly, the scale of Christ’s humiliation dwarfs that of Job. And Job’s suffering is entirely involuntary in marked contrast with that of Christ’s willing self-sacrifice. Nevertheless, Job’s treatment hints at what Christ endured for us in obedience to the Father. Neither Job nor Christ deserve their suffering, yet it is the will of the Father. Both Job and Christ ask God for a different path — Let this cup pass from Me. (Mt. 26:39) Both Job and Christ feel abandoned — My God, My God, why have you forsaken Me? (Mt. 27:46) But where Job defiantly resists his suffering, Christ humbly submits — …not as I will, but as You will. (Mt. 26:39)

The verses immediately preceding the above passage from Philippians read thus:

Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus…

Philippians 2:3-5

That is to say that we need to follow Christ’s example, to have His mindset of humility. In His suffering Christ identifies with us. In our suffering and in humility we have an opportunity to identify with Christ. Let’s not miss that opportunity.