Job's Sin, God's grace, with additional thoughts...

This week we discussed Job’s response to God’s monologue in chapters 38-41. But first, we began the class with a hypothetical I read earlier this month.

What About Bob?

There’s a guy, let’s call him Bob. He’s a nice guy. He has a sweet family. He has a good job. He works very hard. He obeys the traffic laws. He pays his taxes. He goes to church. An offering plate never passes by that he doesn’t put something in it. Is he a good guy? Sure.

Oh, there’s one other thing: when he gets the urge, Bob likes to molest little children. Or, Bob likes to blow up Federal buildings and commit mass murder. Pick your one heinous crime. Is Bob still a good guy?

Of course not. With that one piece of information, all of the “good” things Bob does are nullified by that one horrible act. In fact, many of you are thinking, “There’s a lot of undeveloped land in East Texas where we could hide the body of a guy like that.”

But, what about all this other good stuff Bob does? Well, I think it is safe to assert that we value children more than traffic laws, don’t we? Or the lives of everyday people over Bob putting something in the offering plate.

The Greatest Commandment

So why do we, Christian or non-Christian, so regularly commit an even worse error in our evaluation of what is good and evil? What is the greatest moral responsibility? (Mark 12:28-31). We are appalled at the horrible crimes of Bob, but why don’t we realize that if we don’t love God with everything within us, we have committed the worst crime of all. We usually judge the rightness or wrongness of an act based on our opinion. It is an extremely rare occasion when we judge the rightness or wrongness of a matter by its offensiveness to God.

Sin Unplugged

How do we define sin? I’ve tended to define it as selfishness, but is that a proper definition? In his very readable and well-written Systematic Theology, Wayne Grudem points out that (1) the Bible does not define sin this way, (2) much self-interest is good and approved by Scripture (for example, when Jesus exhorts us to “lay up for yourself treasures in Heaven” or God’s appeal to the sinful, “Turn back, turn back from your evil ways; for why will you die, O house of Israel?” (Ez. 33:11) (3) What about selfless devotion to a false religion? (a Muslim suicide bomber is doing a selfless act, right?) (4) What about God, since God’s highest goal is to seek His own glory (Isa. 42:8; 43:7, 21; Eph 1:12) ?

Grudem defines sin as any failure to conform to the moral law of God in act, attitude or nature. I have also heard John Piper define sin as “Trading the glory of God for other things.”

Scripture certainly defines sin in relation to God and His moral law. (1 John 3:4; Rom 2:15, 17-29) All people sin due to their lack of conformity to the moral law of God.

Well, what is the moral law? Exodus 20 – the Ten Commandments. Have you examined your life in light of these ten simple commands? Where do you stand? Have you examined your life in light of Jesus’ illumination of the commandments in Matthew 5? He says the commandments go beyond the external actions, but also focus on the internal attitudes. We further see in James 2:8-11, that to violate one commandment is to violate all of the commandments. That’s a pretty hard pill to swallow. How can violation of just one commandment be the same as violation of all?

James tells us that it is because of Who we are offending by our breaking of the law. The law is not just a piece of divine legislation, it is a revelation of the very infinitely worthy character of God Himself. Any violation is an affront to Him, and He takes it personally, as well He should.

Job, Isaiah and the state of being “undone”

What in the world does all of this have to do with Job? We have seen that Job’s suffering had two purposes. At the beginning it was to demonstrate God’s value and glory. But later, God permitted the suffering of Job to continue in order to fulfill the ongoing purpose of refining Job’s righteousness.

A thunderstorm gathers at the end of Elihu’s speech. Somehow, out of the whirlwind, the voice of God speaks to Job. It’s a pretty ominous beginning.

“Who is this that darkens counsel by words without knowledge?”

We know that God is talking about Job, because Job knows God is talking about Job…(42:3, Job quotes the question and answers it by stating that he is putting his hand over his mouth.) God interrogates Job with questions that show God’s infinite greatness compared to Job’s finite and flawed understanding of the reality of things. God focuses on things above the earth, on the earth and under the earth. The point is that Job is ignorant and helpless. He doesn’t know where these things come from, how to make them work, and is utterly surrounded by mysteries.

“Behold, I am Vile.”

At Chapter 40, God gives Job a breather to respond, and we see that Job is starting to get it. What is his response in the face of the infinite and holy God? “Behold, I am vile.”

This is one of the few times that I prefer the KJV rendition. The Hebrew word “Qalal” can mean “of small account” or “insignificant” or other similar expressions. However, I think “vile” captures the contrast between the previous attempts of Job to justify himself and his attitude when faced with the holiness of God. This is also consistent with other accounts of saints being in the presence of God. See Isaiah 6.

Faced with God’s majesty, Job is surprised at his own sin: “Behold!”

It’s the word, “behold” that tips us off to Job’s astonishment at his own sin and finitude. The discovery was unexpected. He’s spent the entire book extolling his own righteousness and the great case he was going to make to God about how he has been mistreated. But, in the presence of a holy and all-powerful God, the realities come crashing in on him. Consider this quote by Charles Spurgeon.

“I believe we generally find out most of our failings when we have the greatest access to God. Job never had such a discovery of God as he had at this time. God spoke to him in the whirlwind, and then Job said, ‘I am vile.’”

We don’t get our sin

Doesn’t this show us how much we just don’t get the vileness of our own sin? Christian and unbeliever alike. Both the Christian and non-Christian have this in common: there is a nature that is in rebellion to God. The difference is that the true Christian realizes it because of the eye-opening power of the Holy Spirit and is compelled to make war against it out of a God-given desire to want to be pleasing to God by reflecting as much of His character in his life as he is able. (Of course, I use the masculine pronoun for the Christian in a non-gender specific way, ladies)

Sin, it’s so natural

It is important to realize that there are acts that people who have not trusted Christ do which we would consider good in relation to those around us. There are actually Muslims who do not murder. There are Buddhists who do acts of benevolence such as feed the poor. A group of atheists can pull together and repair houses after a hurricane. But, Scripture tells us that whatever is not from faith is sin. (Romans 14:23) The issue is - what moral and spiritual character does that act have in relation to God?

John Piper posits the analogy that if a king teaches his subjects to fight well and those subjects rebel against their king using the very skill he taught them to resist him, then even those skills are evil. Since all people are in total rebellion, everything they do is the product of the rebellion and cannot glorify God. It only further condemns them for their rebellion. With such darkened minds and corrupt hearts, how could we ever change? Consider the testimony of Scripture.

For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. (Ro 8:7-8)

Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. (Eph 4:17-19)

(God lets us freely do what we most love to do).

To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled. (Tit 1:15)

The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. (1 Co 2:14)

What kind of freedom of choice does Scripture say the unbelievers whom you know actually have? Apart from the work of the Holy Spirit, does Scripture say whether or not they will change their fundamental rebellion against God?

Self-mutilation for the Kingdom of God? (The call of Christ to gouge the eyes and cut off hands)

As believers, we know that through the power of the Holy Spirit we have been born again. The nature that once reigned over us has been stripped of its dominion. We are no longer slaves to sin. However, we still sin. As Christians, we are given some stern warnings about our own sin. 1 Cor 6:9-10; Gal. 5:19-21. Consider the warnings of Jesus concerning how radical we are to deal with sin in our lives.

If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell. (Mt 5:29-30) (see also Mark 9:43)

Of course, He also says that sin comes from the heart, so it is clear that He does not mean literally cut off your hand or gouge your eye. But, who talks like this? Jesus talks like this. Those who see the vileness of sin talk like this. The vast majority of us do not talk like this. We don’t take our sin seriously. If this does not seem obvious to you – that sanctification is worth any pain on this earth – it is probably because you don’t abhor sin and prize holiness the way God does and the way we all should.

As believers, we are to make war against our sin nature. This sin that so easily besets us is a traitor to us. We are to be radical in our hate of the nature that rebels against the God Who has given us so much grace.

We will not be perfect as Christ is perfect this side of eternity. Romans 7:13-25. Sanctification is a life-long process. But, as you look back over the last few years of your Christian life, can you see a pattern of definite growth in the fruits of the Spirit? Are you more righteous today than you were a few years ago? If we are not, we should test ourselves to see if our faith is genuine.
Philippians 2:12-13; 3:12-16; 2 Cor. 13:5

God acted with purpose, not arbitrarily, in sanctifying Job. He acts with purpose in sanctifying us.

Job’s response should be ours

We see three acts of submission by Job on chapter 42:1-6

v. 1-2 – He submits to God’s absolute sovereignty: that He can do whatever He pleases, and is not constrained by anything outside of Himself.

v. 3 – He quotes God and then gives his response. He submits to God’s infinitely greater wisdom and knowledge: Job recognizes that he has spoken about things of which he is very ignorant.

v. 4-6 – He again quotes God and gives his response. He repents.

Getting a realistic picture of our sin and God’s holiness only serves to magnify His grace towards us. It also magnifies our great dependence upon Him for the very ability to not sin.

“Grant us the will to do as You command. Then command us to do as You will,” Saint Augustine prayed.

I can’t remember where this quote came from, but I remember it was from an old saint on his deathbed. I think he was asked what he had learned in the many years he had lived as a Christian. His response was classic, “I have learned that I am a great sinner, and that I have a Great Savior.”

Let us remember that the writer of Hebrews admonishes us, “Let us consider how to stir up one another to love and good works…” (Heb. 10:24-25)

Job - With Friends Like These...

Two Sundays ago, Scott taught on what we learn NOT to do from Job's three friends.

Job's three friends, Eliphaz, Bildad, and Zophar teach us:

I. THE WRONG WAY TO HELP A FRIEND WHO IS HURTING

1. Don't make FALSE assumptions about why (they're hurting)
2. Don't make FAULTY conclusions about God's will

II. THE RIGHT WAY TO HELP A FRIEND WHO IS HURTING

1. BE THERE for them
2. CRY with them
3. LISTEN more TALK less
4. ATTEND to their physical needs
5. PRAY with them

III. HOW YOU SHOULD RESPOND WHEN FRIENDS FAIL YOU

1. Don't DENY your disappointment
2. Don't let them make you BITTER – Job 12: 2-3
3. PRAY for them – Job 42:10

Job - Dialogue with Three Friends (3)

III. Second and Third Verse: Same as the First

The first cycle of speeches has ended. There are really no new arguments in the next two cycles. Job's friends spiral downward into more harshness and less credibility in the light of Job's integrity and realism.

The friends continue to insist that suffering follows wickedness. In fact, Eliphaz gets really brutal in his last speech. "Is not your evil abundant?" he asks critically, "There is no end to your iniquities." (22:5). These are not facts, but just Eliphaz' delusions, forced upon him by his inadequate theology to deal with the reality of Job's situation.

It gets really ridiculous when Bildad makes his last speech in Chapter 25 and can only manage 6 little verses about the general sinfulness of man. The important thing to note is that the friends are not entirely false in their statements to Job. They are just incomplete. God is righteous and holy. Man is sinful and evil to his core. But that is not the whole story, especially as it relates to Job.

Zophar finally just remains silent. The symmetry is broken because the theology of Job's friends cannot sustain itself in the end. The simple principle of justice cannot stand. Job is a good man. But he suffers far worse than many wicked people. The cause and effect of wickedness and suffering in this world simply does not hold in every case.

IV. Job's Progression from Despair to Future Hope

Job's cry in Chapter 3 against the wisdom of God at Job’s birth almost defeats the initial stand of faith he took in 1:21 and 2:10. But little by little we watch his faith regaining its strength as he fights against the superficial theology of his friends.

He is finally firmly established in his trust of future hope in God by chapter 19 (19:25-27) Job is confident that beyond the grave he will meet God as a Redeemer and not an angry Judge. He will be redeemed from the misery of the world. This does not answer all of Job's questions or solve his theological problems. He is still utterly confused as to why he should have to suffer in the first place. His suffering continues and God seems arbitrary in the way He parcels out suffering and comfort in this life. But, this confidence in future grace enables him to hold on to his three convictions: the sovereign power of God, the goodness and justice of God, and the faithfulness of his own heart.

He holds out against the simplistic doctrine of justice as argued by his friends and eventually puts them to silence. And so, we are left with Job magnifying the mysterious power of God (26:14); the unsearchable wisdom of God (28:12-13, 23); and relentlessly holding on to his own integrity (27:6)

V. The Point?

First, notice that Job and his friends are agreed on the sovereign power of God. They simply do not question that everything that has happend to Job is sovereignly decreed by a good and just God.

Today we try to limit God to our own imaginations and not as He is shown to be in Scripture. We arrogantly claim to know the unsearchable wisdom of God and claim that He would not will an illness, or an explosion, or a hurricane, so He must not be in control. He is a limited God.

Job and his friends have this great common ground: God reigns. As John Piper has stated, no solution to the problem of suffering that questions God's sovereignty will ever satisfy the heart of a saint. God reigns.

Second, What passes for acceptable doctrine and tactics of "spiritual warfare" today (think TBN) really boils down to methods to seek to avoid suffering.

John McArthur reminds us that

Job's story demolishes the notion that we can avoid Satan's attacks if we're sufficiently strong, or skilled enough, or trained in how to wage warfare against Satan. No one was more spiritually fit than Job. Yet God allowed Satan to ravage him anyway – and there was nothing Job could do about it. Job finally prevailed in the face of Satan's merciless assault, not because he found some secret way to beat the devil, not because he rebuked him or ordered him to desist, but because God was in control all along. He knew how much Job could bear. And He would not permit Satan to cross that boundary. When Satan reached that limit, God stopped him and his attacks ended.

Scripture in fact warns us to be prepared for struggles in the Christian life.

Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (1 Co 10:12-13)

What does going through this section of Job teach us about comforting those who are suffering? What does it teach us about what our focus should be when we suffer? Freedom comes through abiding not avoiding. Jesus never promised health, wealth and prosperity in this life. Though He assures us the ultimate victory, He never guarantees that Satan will not attack. In fact, He promises that Satan will. Although we oftentimes don't know why God permits Satan to test or persecute us, we are assured that "for those who love God all things work together for good, for those who are called according to his purpose." (Ro 8:28) Satan never acts without God's permission. When God gives permission, He uses Satan's work for His own purposes: often to exalt His power and prove our faithfulness and devotion. Our peace should be grounded in Christ and His cross on our behalf, not our circumstances.

Job - Dialogue with Three Friends (2)

II. Speeches Start with Job's Outburst

Weeks of relentless pain take their toll on Job. After seven days of silence with his friends (3:1-3), Job opened his mouth and cursed the day of his birth.

And Job said, "Let the day perish wherein I was born…"

Job's serenity is gone. He questions God (v. 11; v. 20). He can not see any reason for why he had even been given life or why it should be preserved if there is such misery. His protest against his birth is, of course, a protest against God. It is "the Lord give and the Lord takes away." (1:21) This irks his three friends and they cannot be silent any longer. After seven days, they begin to voice their opinions on Job's suffering.

A. Eliphaz Takes the First Shot (4-5)

Eliphaz sets the course for Bildad and Zophar. He spells out a principle that runs through all the speeches of the three friends. (4:7-8) In the theology of the ancient world, trouble comes to those who sin, but the innocent do not perish. Suffering is the result of sin, and prosperity is the result of righteousness. But, Eliphaz notes that all men are sinners (4:17). He also admits that some suffering is the loving chastening of God (5:17)

But his application to Job exposes his theology as superficial and insensitive. He rebukes Job in 4:5-6 for being impatient and dismayed. It was an unnecessary rebuke to a righteous man in agony. This is the insensitive part of Eliphaz' application. Next, insinuates that Job has not sought God like he should (5:8). Also, he implies that Job would be delivered if he would just commit his way to God (5:18-19). There is the superficial part of Eliphaz' theology – just commit your way to God and your fortunes will be restored. In other words, "Job, your faith just isn't strong enough. If you had more faith, you wouldn't suffer like this."

B. Job's Response – It's Too Simplistic

Eliphaz' theology is too simple because it fails to answer the hard questions. Some suffer in an extraordinary way even though they have not sinned in an extraordinary way, but in fact may even be godly and upright. Some prosper abundantly, even when they have sinned abundantly. Recognizing this in his own situation, Job protests that he is innocent (6:10) "I have not denied the words of the Holy One." So Job rebukes Eliphaz (6:24). He cannot see how Eliphaz' simple principle of justice answers his own case.

C. Bildad – Less Gentle

Bildad continues vigorously on the "justice" principle. He even has an answer for the deaths of Job's children (8:3-4) Bildad claims that Job's children were probably guilty of some unknown sin, that's why they were crushed in their house. Bildad then applies the justice principle even more harshly to Job (8:11-13). Bildad is convinced that the problem must be that Job is not pure and has not called on God as he should. Job is accordingly admonished by Bildad. (8:6-7)

D. Job's Response to Bildad – That's not Reality

Job states that the "justice" principle is not in sync with reality. (9:22-24) Job never surrenders his belief in the sovereignty of God, but he knows that it is too simple to say that things go better on this earth for all of the righteous. He insists that he is not guilty as charged by his friends. He prays in 10:6-7 that God would seek out his sin even though God has declared that Job is righteous.

E. Zophar – The Party Line Even More Harshly

Zophar takes it up a notch in chapter 11. He rebukes Job for claiming that he's innocent (vv.4-6) and tells him to put away his sin so that God might restore him. (11:14-15) According to Zophar, Job is suffering because he refuses to put sin far from him.

F. Job Cracks

At this point, serene Job completely disappears, and Job gets very sarcastic. Chapters 12-14 show Job being caustic to the advise of these three friends.

Everybody knows these things, he says. I am not inferior to you! (12:3) Your maxims are proverbs of ashes (13:12) Worthless physicians are you all (13:4) He wants to argue his case to God because he knows God is just and Job is convinced he is innocent. (13:3) This is just round one of the discussion and Job has found himself on defense against the accusations of these "comforters." For the next two cycles of dialogue, the attempt to comfort becomes more of a cross-examination at a trial.

Job - Dialogue with Three Friends (1)

I. Sometimes it's Best Just to not Say Anything

We are exploring why God allowed Job's suffering to continue even after He had already defeated Satan's challenges concerning Job in chapters 1 and 2. Let's look together at these months of Job's misery and the comfort offered by his friends, starting with 2:11-13.

Now when Job's three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him. And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great. (Job 2:11-13)

If it had stopped there, we might have admired them as friends with great compassion for their suffering friend. But, unfortunately, like many of us, it did not stop with them quietly comforting Job. For the next 29 chapters (through 31) Job will be responding to what these three friends have to say about his suffering. There are three cycles in the conversation.

Cycle 1 Eliphaz – 4&5 Job – 6&7 Bildad – 8 Job – 9&10 Zophar – 11 Job – 12 –14

Cycle 2 Eliphaz – 15 Job – 16 &17 Bildad – 18 Job – 19 Zophar – 20 Job – 21

Cycle 3 Eliphaz – 22 Job – 23 & 24 Bildad – 25 Job – 26 – 31 Zophar (silence)

After this long conversation, comes a six chapter speech by a young man named Elihu (32-37). Then God Himself speaks to Job (38-41), as well as the last chapter of reversal and restoration.

The question is: what does the author of this book want us to learn from the speeches of Job's three friends and Job's responses to them as he endures month after month of this misery? First, we will consider the practical lessons involved in being a friend to someone who is going through a trial. Then we will consider the theology of the three friends and the implications for us. We will finally consider Job's response and his progressive movement from despair to confidence in the justness and goodness of God.

Job - Dialogue with Three Friends (0)

I. The Three Friends - Job 2:11 – 31:40

Would you agree with me that it is one thing to have a sudden tragedy, like the loss of a child or the discovery of a dreaded sickness and quite another to experience the relentless misery of that loss for months or even years afterward? I have heard of mothers lifting cars off of their children only later to collapse later under the shock of the event. There is a spiritual counterpart for Christians. Initially, the earnest Christian may exclaim with Job, "The Lord gives, the Lord has taken away, blessed be the name of the Lord." But, then under the relentless sequence of empty rooms or chemo treatments, many Christians collapse in dismay at what they are going through.

In one afternoon, Job lost ten children and all of his wealth. Shortly afterward he was afflicted with a serious and horrible skin disease. In both of these tragedies, he kept his faith and revered the sovereign hand of God. In 1:21, he said, "The Lord gave and the Lord has taken away; blessed be the name of the Lord." In 2:10, after being afflicted with the skin disease, he said, "Shall we receive good at the hand of God and shall we not receive evil?" He affirmed the absoluteness of God's control over all things and he humbled himself in submission to these devestating blows.

But God did not reward Job by a quick healing of his disease. Job says in 7:2-3, "Like a slave who longs for the shadow, and like a hired hand who looks for his wages, so I am allotted months of emptiness, and nights of misery are apportioned to me."

The question now is why? Hasn't God made His point to Satan? Job had shown that God was more precious to him than even his own health. Why don't we now skip to chapter 42 where he gets all his stuff back and more?

The answer is that Job has much yet to learn about suffering and about God. Those among us who have had to endure month after month of misery would feel that the story is naïve and inauthentic if it ended at chapter two. And so, Job sits silent as probably weeks go by and his "comforters" come and sit with him quietly. We will begin our overview of their conversations with Job in the next post.

Job - Elihu's Speech (4)

E. How does What We Learn in Job Apply to the Christian After the Cross?

We know by the testimony of Scripture that God freely chose those who are in Christ from before the foundation of the world; He regenerated us freely by the work of His Spirit; and, He justified us freely through the gift of saving faith. Now, He is sanctifying us freely by His grace through suffering according to His infinite wisdom.

Suffering is not given out by God in a whimsical fashion. It is individually designed by God for the Christian's good. It comes in many forms. But all of the suffering of the righteous is expert therapy by the loving hand of the Great Surgeon. Even the suffering we endure as a result of our own sin is not punishment. Punishment for all sin was paid for by Christ on the cross for all of those who are in Christ. There are consequences for our sin, to be sure, but even the consequences work for our ultimate good because through the Spirit those truly in Christ are ultimately humbled by the sinfulness of their flesh, repent, and are again thankful for His undeserved grace in their lives. Discipline is a grace of God preserving the saint.

John Piper points out four reasons for God's purpose in suffering for the Christian.

1. That faith might be refined;

In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith - more precious than gold that perishes though it is tested by fire - may be found to result in praise and glory and honor at the revelation of Jesus Christ. (1 Pe 1:6-7)

2. Holiness might be enlarged;

For they [our earthly fathers] disciplined us for a short time as it seemed best to them, but he [God] disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained [sanctification] by it. (Heb 12:10-11)

3. The soul might be saved; and,

For we do not want you to be ignorant, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead. (2 Co 1:8-9)

4. God might be glorified.

Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing. (Jas 1:2-4)

We, of course, do not seek suffering. However, if it is upon us, our goal should not be the avoidance of pain and trials, but endurance of them to let suffering have the effect that God has purposed - conformity to the image of His Son.

Job - Elihu's Speech (3)

II. The Argument of Elihu - There is Purpose in the Suffering of the Righteous

Although Job was correct to challenge the accusations of the three friends concerning their belief that he was beingjudged byy God for some great hidden sin, Elihu thinks Job is wrong in some of what he said. (33:17; 35:12; 36:9)

A. Residue of Pride In the Righteous

The core of Elihu's argument is found in 33:8-12.

"Surely you have spoken in my ears, and I have heard the sound of your words. 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.' Behold, in this you are notrightt. I will answer you, for God is greater than man." (Job 33:8-12)

Job is wrong to declare his innocence at the expense of God's grace, and in fact repents in 42:6. His suffering drove him to say things that were overly optimistic about himself and disrespectful about God. Even though Job was righteous, he was not sinlessly perfect. There was a sediment of pride that began to cloud Job's purity as it was stirred up by his suffering.

B. God's Purpose in Pain for the Righteous is not to Punish, but to Save

Elihu argues that God's purpose in pain for the righteous is salvation for their souls - to conform them to the image of Christ, by New Testament language.

For God speaks in one way, and in two, though man does not perceive it. In a dream, in a vision of the night, when deep sleep falls on men, while they slumber on their beds, then he opens the ears of men and terrifies them with warnings, that he may turn man aside from his deed and conceal pride from a man; he keeps back his soul from the pit, his life from perishing by the sword. Man is also rebuked with pain on his bed and with continual strife in his bones, (Job 33:14-19)

What does this tell us about God?

Elihu puts sickness and visions of the night side by side as two ways God speaks to man for his good. The purpose is described in v. 17 : The purpose of suffering for the righteous is not to punish, but to save. There is a difference between a stranger who plunges a knife into a child and a surgeon who performs an appendectomy on a child. To call someone righteous does not mean sinless. (36:6-15)

C. Distinguish Between the Righteous and Wicked

Elihu identifies two groups of people: the righteous and wicked. If he had stopped at v. 6, he'd be like Eliphaz touting the karma principle. To some extent, ultimately that's true. Those who are in Christ, the righteous, will be rewarded with an eternity in Heaven. The unrighteous, those who are not in Christ, will be condemned to an eternity in Hell. But, the question we wrestle with in the book of Job is why do the righteous suffer in the short run? (v. 8)

Elihu admits that righteous suffer in fetters and cords of affliction. The righteous are far from perfect because there is much of old nature left. We by nature follow the dictates of our fallen hearts and corrupt minds. Elihu recognizes that suffering in Job's case is to open the ear of the righteous to the sediment of evil that remains in his heart (v. 10)

It is good for me that I was afflicted, that I might learn your statutes. (Ps 119:71)

D. Elihu Advances the Understanding Beyond Karma

Elihu was angry at Job because he justified himself rather than God. Job argued that the wicked suffer, the righteous do not; therefore, God must have made some mistake! Elihu was also angry at the three friends because they found no answer, even though they had declared Job to be wrong. Their argument was that the wicked suffer, the righteous do not; Job must have really sinned and just isn't telling us.

Elihu's anger was justified in both cases. The righteous do suffer, but the purpose is different - it is a refinement of the righteous. Suffering is for the purpose of deepening righteousness. Sometimes, it takes affliction to point out that we are not as holy as we think we are. Job had no better explanation than his friends. His concept of God's justice was same as theirs. Only Job insisted he was righteous and could not make his suffering fit with God's justice. He became so frustrated that he began to see God as his enemy. (13:23-24)

But, Elihu argued that God was not Job's enemy. (36:8-12) Job was not as pure as he thought he was. God was in fact, Job's loving Father. God gets the glory over Satan in chapters 1 and 2. That victory was quick. Through Job's prolonged suffering, God deepens Job's understanding, trust, and his godliness. This was God's sovereign grace, not punishment.

Job - Elihu's Speech (2)

II. The Spirit of God Brings Wisdom, Not Someone's Age

I said, 'Let days speak, and many years teach wisdom.' But it is the spirit in man, the breath of the Almighty, that makes him understand. It is not the old who are wise, nor the aged who understand what is right. Therefore I say, 'Listen to me; let me also declare my opinion.' "Behold, I waited for your words, I listened for your wise sayings, while you searched out what to say." (Job 32:7-11)

What do these verses tell us about respecting the wisdom of elders? It is important to note that Elihu did give his elders the respect of waiting for them to finish their speeches. Also note that it is not necessarily true that youth brings wisdom either.

There is both a warning and an encouragement here. As grow older, must not assume that ideas we hold the longest are the truest. We must test all things by the standard God has given us – His Word. In 32:8, Elihu credits the "breath of the Almighty" as the source of understanding. We have seen something similar to this verse in the New Testament.

All [pasa = all, every, each] Scripture [graphe] is breathed out by God [theo-pneustos] and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work. (2 Ti 3:16-17)

Notice that it does not say that what we feel is right is breathed out by God. If you live by your feelings and your own heart, it's paganism. What is the testimony of Scripture concerning our hearts?

The heart is deceitful above all things, and desperately sick; who can understand it? (Jer 17:9)

This is an evil in all that is done under the sun, that the same event happens to all. Also, the hearts of the children of man are full of evil, and madness is in their hearts while they live, and after that they go to the dead. (Eccl 9:3)

For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God. (Ro 8:7-8)

Remember, there was warning and encouragement. If the spirit of God has filled you with words – don't let youth hinder you. But again, you better make sure that it is the Spirit of God and not your fallen, clouded, corrupt feelings. Test it by Scripture. If there is not a biblical mandate for what we want to say, we should put our hand over our mouth.

Seek counsel from those who give evidence of God's Spirit working in their lives – young or old. Conversely, don't seek counsel from those who have given evidence of trusting in their own hearts and own understanding. There is a way that seems right to a man, but in the end will bring him death. Without the anchor of the revealed Word of God, we are adrift with an unreliable guide. In fact, it is a guide bent on guaranteed failure. Let us not lean on our own understanding, but trust the Lord and His Word. Let's next consider what Elihu adds to our understanding of why the righteous suffer.

Job - Elihu's Speech (1)

I. The young man waits to speak

The three friends progressively arrive at harsher and harsher accusations. They are convinced that Job must have some sin he has committed to suffer so much. Eliphaz ultimately gets delusional, accusing Job of outlandish sins. Bildad makes his final argument with only six verses that people are generally sinful. Zophar does not even respond on the third round of speeches.

But, Job finishes his speeches by defending himself and his righteousness before God. (Job 27:1-6; 31:35-37) The friends are silent. Job won the argument, but has not answered the question. Job has established that suffering is not based simply on karma/justice principle. However, the answer we are left with at this point is that God is capricious and arbitrary in how He doles out suffering.

For 29 chapters, a younger man, Elihu, has been sitting quietly by listening to Job and his three aged comforters. When Job finishes defending himself, and the three friends finish defending their karma principle, Elihu explodes like a champagne bottle.

So these three men ceased to answer Job, because he was righteous in his own eyes. Then Elihu the son of Barachel the Buzite, of the family of Ram, burned with anger. He burned with anger at Job because he justified himself rather than God. He burned with anger also at Job’s three friends because they had found no answer, although they had declared Job to be in the wrong. Now Elihu had waited to speak to Job because they were older than he. And when Elihu saw that there was no answer in the mouth of these three men, he burned with anger. (Job 32:1-5)

What follows is not just another misguided effort at solving the problem with bad theology. Many commentators say that Elihu is just more of the same stuff as Eliphaz, Bildad and Zophar. However, there is clear evidence from the text that he is God’s messenger, preparing the way for Chapters 38 on to 41 where God speaks.

Here are four reasons why that is the case:

1. Job is silent at the end of Elihu’s speech. "If you have any words, answer me; speak, for I desire to justify you." (Job 33:32); but God picks up right where Elihu leaves off;
   
2. God expresses anger at the three friends, but not Elihu. After the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite: "My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has." (Job 42:7)
   
3. Elihu says he’s going to say something different. He disagrees with both sides. "He has not directed his words against me, and I will not answer him with your speeches." (Job 32:14)
   
4. If he is simply going to repeat the other arguments, why would the writer go on with Elihu for another six chapters after we’ve just gone through 29 chapters of half-truths?

We need to pay attention to Elihu’s speech. He’s not just repeating the same arguments. He says some of the same things the friends have said. Not everything the friends said was error. Sometimes Elihu may be too harsh in his criticism of Job, but he does provide an answer to the problem of why the righteous suffer in the short term. But before we get to that, let's examine why Elihu was confident that he had something to offer to the conversation.

Job - Elihu's speech (0)

Over the past several weeks we have been studying the book of Job. Before we go through last Sunday's lesson on the speech of Elihu, let's first have a quick recap of what we've seen so far.

You recall that the book begins with how good, prosperous and religious Job was. The writer tells us that Job had seven sons, three daughters, millions of dollars worth of livestock, lots of servants. He was righteous and he was rich. Then we are shown a meeting between Satan and God during which God brings the righteousness of Job to Satan's attention. At this meeting in chapter 1, we are told of Satan’s first challenge to God: Job only worships you because you prosper him. So, God gave all that Job had into Satan's hand.

God lengthened Satan's leash to destroy Job's prosperity. In one day, his live stock are stolen or destroyed and a house collapses on all ten kids. All but 3-4 of his servants were killed and they were the ones to bring him the news of the destruction of all of his security.

Nevertheless, Job retains his trust in the Lord in his response to this first day of calamity. "The Lord gave, and the Lord has taken away. Blessed be the name of the Lord." Job glorified God and Satan’s first challenge was defeated. "In all this Job did not sin or charge God with wrong." It is not wrong to see God's power and will behind our calamities. In fact, the best place to start is a humble recognition of His sovereign hand operating in all things. What is wrong is to accuse Him of wrong and challenge His right to do what He sees fit.

In chapter 2, Satan again challenges God: Job only praises you because he has his health. Once again, God lengthens Satan’s leash and Satan strikes Job with wickedly painful sores from his head to his feet. And again, Job’s response is righteous: “Shall we receive good at the hand of the Lord and not receive evil?” The writer again adds, “In all this Job did not sin with his lips.”

But the suffering did not end. It hung on. Job had already held fast in the first two challenges. God had defeated Satan's challenge. So why don't we skip to the end of the book where Job gets all his stuff back and is blessed even more than he was at the beginning?

As the weeks wear on , Job's clear testimony to God's sovereign rights wavered. He questions the wisdom of God for even allowing Job to be born. For the next 29 chapters, Job wrangles with three friends, Eliphaz, Bildad, and Zophar about the problem of his suffering in view of God's justice and Job's own integrity.

The three friends were arguing the Justice Principle, some call it the Retribution Principle. The righteous are rewarded for their good deeds. The wicked are punished for their bad deeds. It's karma, right? Isn’t that the foundation of every major world religion? Do good and prosper? Do bad and you'll get it in the end?

BUT, God Himself in 1:8 and 2:3 had said that Job was a God-fearing man of integrity, who turned away from evil. How then could a just God unleash such suffering on Job? There must be some mistake! Job is persuaded that he is innocent before God and that God is not treating him justly. He can only conclude that God is acting like his enemy, at least for now.

For I know that my Redeemer lives, and at the last he will stand upon the earth. And after my skin has been thus destroyed, yet in my flesh I shall see God, whom I shall see for myself, and my eyes shall behold, and not another. My heart faints within me! (Job 19:25-27)

Job's argument toward God moves from God was unjust to give him life to God will be just to Job in the afterlife, but is Job's enemy while he is on earth. Ultimately, we will see that Job's three friends have no answer for Job's reply. They are convinced that there is some horrible secret sin that Job has committed to justify such incredible suffering inflicted upon him by God...