Chapter 1

(Verses 1 through 5) There was a man in the land of Uz , whose name was Job; and that man was perfect and upright, one that feared God, and eschewed evil. And there were born unto him seven sons and three daughters. His substance was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.

This gives us a very detailed background on Job. First of all, he was a man who “was perfect and upright, and one that feared God, and eschewed [hated] evil.” Since this is true, we can, before we start, lay aside any thought that whatever troubles may come upon him are because of his disobedience. Looking ahead to verse 5, we find that he was not only careful to maintain his own uprightness in the fear of God, but also that of his sons. After their feasts, he arose early the next morning, and offered up burnt offerings for each of them, not because he knew that they had sinned, but just in case they had “sinned and cursed God in their hearts.” It is to be kept in mind that this was in the dispensation under which God required sacrifices and burnt offerings. Job had a large family according to modern standards, but not according to the customs of the day in which he lived. Without recounting all the wealth he had, we only repeat that, from that viewpoint, he was “the greatest of all the men of the east.” Thus we have a description of Job’s character, his family, and his wealth.

(Verses 6 through 12) Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered My servant Job, that there is none like him in all the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth Thine hand now, and touch all that he hath, and he will curse Thee to Thy face. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD.

In verse six, the expression, “the sons of God,” has reference not to men, but to the angels of God, just as it does in Job 38:7. “When the morning stars sang together, and all the sons of God shouted for joy,” There seems to be sufficient scriptural evidence to prove that Satan was created an angel; but because of his rebellion he was cast down and reserved unto the great Day of Judgment to be punished. Jude says, “And the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day." Thus it would logically follow that when the angels of God were brought up for review Satan would come up among them. When the LORD addressed Satan, His first question was “Whence comest thou?” Apparently this question embraces not only where Satan was when summoned for review, but also what he had been doing. Satan answered, “From going to and fro in the earth, and walking up and down in it.” Although Satan does not say so in so many words, his meaning must also be that he was searching for someone whom he could drag down by temptation, trials, or tribulation. For the LORD’S answer to him was, “Hast thou considered My servant Job, that there is none like him in all the earth, a perfect and an upright man, one that feareth God, and escheweth evil?” Thus the LORD sets before Satan a challenge. I will not attempt to say why He did this, other than to say that it appears that it may have been to prove the fallacy of Satan's own doctrine, as he will set it forth in his answer to God. Perhaps one of man’s greatest faults is his propensity for asking “Why?” when something he doesn’t like takes place. Since God is the Creator of all persons and things, He has a perfect right to do with one, or all, as He will. And none has the right to question Him. Satan’s answer sets forth his doctrine, even as it is still preached today. It can be summed up in one word, “materialism.” According to it, God delights in giving to his servants all the wealth of this world that they want; and by it a man’s faithfulness to God may be judged by his material success. Obviously, this is contrary to God’s word, and to His way of dealing with His servants. Witness the life of the Apostle Paul, as well as most of His servants about whom we have any record. He can, and sometimes does, give wealth to one of His servants. But He has not promised to do so. Neither is material wealth, or the hope of it, the cause of His servants’ serving Him. This, Satan could not understand. So he answered, “Doth Job fear God for nought? Hast not Thou made a hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth Thine hand now, and touch all that he hath, and he will curse Thee to Thy face.” This doctrine is very much in keeping with a saying that is very popular today, “There is no free lunch.” That is, among men it is considered that everything has its price. So, in keeping with that idea, Satan says that Job’s righteousness will continue only so long as the LORD makes his way prosperous; but take away his prosperity, and his righteousness will also disappear. So the LORD said unto Satan, “Behold, all that he hath is in thy power; only upon himself put not forth thine hand.” With this answer the LORD dismissed Satan, who went out from His presence, with power over everything Job had, even his family, to destroy as he would. Only over Job himself he had no power. According to the account, he lost no time in getting to work.

Verses 13 through 19 have little need for explanation. They only give us the reports of Job’s only surviving servants. According to these reports, all of Job’s calamities took place on the same day. That “was a day when his sons and his daughters were eating and drinking wine in their eldest brother’s house.” This, as we see from verse 4, was not an unusual occurrence. However, wherever Job was, his servants begin to appear before him with very unpleasant news. The first declared that the Sabeans had come upon the oxen and asses, together with the servants who kept them. They had taken away all the animals, and killed all the servants who kept them, except the one who brought the message to Job. Before he finished with his story, the next messenger came, and reported that a great electrical storm (“the fire of God is fallen from heaven”) came and burned up all the sheep and all the servants except the one who made the report. Immediately another servant came with the message that the Chaldeans had come, taken all Job’s camels, and killed all the servants who kept them, leaving this messenger the only survivor of this group. Before he could finish his message, one came declaring that a great wind storm had come up from the wilderness, destroyed the house in which Job’s children were feasting, and killed all of them and all the servants present, except him who delivered this report.. Thus, in one day, all of Job’s wealth and all his children were destroyed.

(Verses 20 through 22) Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mother’s womb; and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly.

This needs little explanation. Surely Job was completely overwhelmed with grief because of the terrible events. But since his faith was in God, he recognized that since all these blessings were given of God in the first place, the LORD had a perfect right to take them away when, and as, He saw fit. This is a lesson, which, hard as it is, we all need to learn, and never forget. When He takes away some, or all, of the blessings He has given us, there is nothing for us to do, except declare His name blessed, and say, “Amen.” No doubt, when he said, “Naked came I out from my mother’s womb; and naked shall I return thither,” his reference is as much to the earth, which was by the ancients considered the mother of man, as to his biological mother. We are born with nothing; and we die with the same.

Since verses 1 and 2 are practically a repetition of verses 6 and 7 of the preceding chapter, there seems to be no need to give further explanation of them, So we pass on.

(Verses 3 through 6) And the LORD said unto Satan, Hast thou considered My servant Job, that there is none like him in all the earth, a perfect and an upright man, one that feareth God, and escheweth evil? And still he holdeth fast his integrity, although thou movest Me to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth Thine hand now, and touch his bone and his flesh, and he will curse Thee to Thy face. And the LORD said unto Satan, Behold, he is in thy hand; but save his life.

Again the LORD calls Satan’s attention to Job. He reminds him that in spite of all the trouble He has allowed him to bring upon Job, it has in no wise weakened his integrity or his faith. Although Satan has been proven wrong in his earlier declaration, he says it will still work if he can only have leave to afflict Job personally. That is, if he can inflict physical pain upon him. His theory is that a man will give everything he has and still maintain his course, but when he begins to suffer personal physical pain, that will make a difference. Again the LORD gives Satan leave to afflict Job in any manner he may choose; but with one restriction. He cannot take Job’s life. This is a restriction which God still maintains on behalf of His servants. He alone has the power of life and death over them.

(Verses 7 and 8) So Satan went forth from the Presence of the LORD, and smote Job with sore boils from the sole of his foot to his crown. And he took a potsherd to scrape himself withal and sat down among the ashes.

Thus Satan goes forth, and inflicts great suffering upon Job. Anyone who has ever experienced even a small boil, certainly knows the pain one can cause. But it is almost beyond human imagination to fathom the suffering of one covered from head to foot with such. Such was Job’s condition. He took a piece of broken pottery with which to scrape away the drainage of these boils, and sat down in the ashes. Sitting in the ashes, or putting them on one’s head or face was a sign of extreme suffering or sorrow.

(Verses 9 and 10) Then said his wife unto him, Dost thou still retain thine integrity? Curse God and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? Shall we receive good at hand of God, and shall we not receive evil? In all this did not Job sin with his lips.

It would be difficult, if not impossible, to say whether Job’s wife said what she did because she felt such sorrow for Job in his suffering that, for his sake she wanted him to die so his troubles would be over, or because his condition made him so repulsive to her that she wanted to be rid of him. In either case, his answer stands the same. “Shall we receive good at the hand of God, and shall we not receive evil?” In this question the consideration of “good” and “evil” is not according to our usual usage of the words, but as “pleasant things” and  “unpleasant things,” respectively. So in this Job did not say anything that could be considered a sin. He retained his integrity.

(Verses 11 through 13) Now when Job’s three friends heard of all the evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come and mourn with Him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voices and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and nights, and none spake a word unto him: for they saw that his grief was very great.

Thus we have the gathering of Job’s three friends, each from a different tribe of people, to mourn with him because of his suffering. When they first saw him they could not recognize him, because his suffering had so changed his appearance. So they tore their robes, cast dirt upon their heads, and sat down in the ashes with him to show their sorrow at his suffering. Seeing that his grief was so great, they waited for him to speak first. Thus they sat for a full week, with no one saying a word.

(Verses 1 through 5) After this Job opened his mouth, and cursed his day. And Job spake, and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. Let that day be darkness; let not God regard it from above, neither let the night shine upon it. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.

When Job finally spoke, it was not to greet his friends, but to wish a curse upon the day of his birth. As is readily seen from Job’s speech, when, in the scriptures it is said that someone cursed  something, or someone, it does not necessarily mean that he uses such language as we most often refer to as cursing, but rather that he pronounces, prays, or wishes, some evil upon that person or thing. Certainly the curse Job wishes upon the day of his birth is clearly enough stated that it needs no explanation. As we are so prone to do when suffering comes upon us, Job had forgotten God’s wonderful blessings upon him in former times, and was, at this point focusing only upon present troubles. In such a situation, he wished he had never been born.

(Verses 6 through 10) As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. Lo, let that night be solitary, let no joyful voice come therein. Let them curse it that curse the day, who are ready to raise up their mourning. Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day: because it shut not up the doors of my mother’s womb, nor hid sorrow from mine eyes.

Job calls for almost exactly the same curse upon the night of his birth as he has upon the day thereof, because he feels that it would have been better for him never to have been born than to suffer what he is presently enduring.

(Verses 11 through 16) Why died I not from the womb? Why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? For now should I have lain still and been quiet, I should have slept: then had I been at rest, with kings and counselors of the earth, which built desolate places for themselves; or with princes that had gold, who filled their houses with silver: or as an untimely birth I had not been; as infants which never saw light.

Here Job asks the universal question, that is, the one that is universally asked when extremely unpleasant experiences come upon men, “Why?” As we noted earlier, his focus is only upon the present suffering. That suffering is so great he cannot look beyond it in either direction. It blocks his memory of past blessings, and cuts off all consideration of the future. He imagines all manner of people who have already been taken by death, and thinks how wonderful it would be to be already at rest with them. So he asks , “Why didn’t I die at birth, or even be stillborn?” Such is often the foolish wandering of the mind of one who is under such terrible stress of pain and grief. Although “Why” is the question most often asked about great catastrophes, it is usually very foolish, because, most often there is no answer available to man. By far our best course is to say as did Job in Chapter 1, verse 21, “The LORD gave, and the LORD hath taken away; blessed be the name of the LORD.” Only then can we bear the sufferings and sorrows of life.

(Verses 17 through 19) There the wicked cease from troubling; and the weary are at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and the great are there; the servant is free from his master.

Certainly there is truth in what Job says here. That is why death is often called “the great equalizer.” Death stops the wicked from causing trouble; it gives rest to those who are weary from the toil and suffering of this life; and it frees the prisoner from his warden and the slave from his master. People of all classes are held in the grip of death, small and great, rich and poor, servant and master; but in death all are equal. There is no more class system. There is now to those who believe in the Christ, a brighter hope than this. For He has arisen from the grave, and now declares, “I am He that liveth and was dead; and behold, I am alive for ever more; Amen; and have the keys of hell and of death.” Therefore we know that death will not hold us forever.

(Verses 20 through 24) Wherefore is light given to him that is in misery, and life unto the bitter in soul; which longeth for death, but it cometh not; and dig for it more than for hid treasures; which rejoice exceedingly, and are glad, when they can find the grave? Why is light given to a man , whose way is hid, whom God hath hedged in? For my sighing cometh before I eat, and my roarings are poured out like waters.

Here we see how a man’s mind, not only Job’s, but ours as well, will wonder about the reason for things that are far above the reach of our understanding. Although this is a foolish waste of time and energy, we no doubt, would do just as did Job, if our circumstances were as were his. In fact, with much less provocation, we are likely to do as he did. We forget that our thinking is on a far lower plane that that of God. There is no doubt that everything He does, or permits to be done, is according to his purpose. And His purpose is always right. But our poor finite minds cannot comprehend it, because we see it only from our own personal perspective. We are constantly asking, “Why?” but likely we could not understand it if we were told the reason. We must consider His works only by faith. But sometimes our faith becomes weak, and we try to judge everything according to natural human reasoning, which often misses the mark. Job was in such sore straits that his sighs and groans took up all his time so that he could not even eat.

(Verses 25 and 26) For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. I was not in safety, neither had I rest, neither was I quiet; yet trouble came.

Many, when things are going well for them, get caught up in the enjoyment of their pleasures, and forget that God is the One Who blesses them; and think that their good times will go on forever. This was not the case with Job. He was well aware that his situation might change at any time. He was not resting in a false sense of security in worldly things. He knew that safety is only in the hands of the LORD. In fact, he was afraid of the very thing that has come upon him. Herein is a lesson for us. We often hear people, especially preachers, when trying to get someone to join their church, say, “If you will just trust in the LORD, and come and do what He wants you to do, your way will be made easy, and all your troubles will vanish away.” They may even quote what Jesus said in Matthew 11:28-30, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For My yoke is easy, and My burden is light.” This is indeed a wonderful promise, and a true one; but it is not a promise that all our troubles will be taken away. Rather, it is the promise of our Lord that in spite of all the troubles, trials, afflictions, etc., that will surely come upon us, He will help us to bear them, even as we are yoked together with Him. His strength helps us to bear our burdens, and because of it, these burdens do not weigh us down as they would without Him.

(Verses 1 through 6) Then Eliphaz the Temanite answered and said, If we assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking? Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee and thou art troubled. Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?

Since it was the usual custom for the younger members of a group to wait for the oldest to begin a conversation, we may assume Eliphaz to be the oldest of Job’s three friends. He begins his speech by asking if Job will be offended if they talk to him. Then he says that regardless of whether or not he will be offended, no one can refrain from speaking out in such a situation as this. He begins by recalling that many times Job has counseled others, and that his advice has always been greatly strengthening to those whom he counseled. Then, instead of trying to comfort Job, he begins to try to bring him further down. His words remind one of the ridicule the unbelievers heaped upon Jesus while He was on the cross. (Matthew 27:42) “He saved others; Himself He cannot save. If He be the king of Israel , let Him now come down from the cross, and we will believe Him.” Eliphaz says that, although Job has strengthened others, he has no strength when trouble comes upon him. He accuses Job of being unable to bear up under the same trouble as that in which he has been able to strengthen others. He has by no means considered the magnitude of Job’s condition, the loss of everything he owned, the death of all his children, and his own terrible personal affliction. Few indeed have ever endured so much. Eliphaz’s speech in verse 6 can be summed up thus: “Is this the kind of integrity you have? You can advise others in their troubles; but when it is your turn, you can only complain.”

(Verses 7 through 11) Remember, I pray thee, who ever perished, being innocent? Or where were the righteous cut off. Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. By the blast of God they perish, and by the breath of His nostrils they are consumed. The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. The old lion perisheth for lack of prey, and the stout lion whelps are scattered abroad.

It appears that Eliphaz has either not seen everything he claims to have witnessed, or he has misunderstood it. While it is certainly true that God has promised to preserve the righteous and bring the wicked to destruction, Eliphaz, apparently does not understand that He sometimes preserves the righteous by taking him out of this world. And He often lets the wicked prosper here, but face destruction on the Day of Judgment. Nowhere has He ever promised to keep the righteous free of troubles and afflictions in this world He does sometimes send afflictions upon those who are disobedient. But He also sometimes sends such to try their faith, that others may see it and glorify Him. But Eliphaz is a materialist all the way. According to him, God wants to give His servants all the material blessings and pleasures they want. And if they will only be obedient, He will make them prosper in all they do; while, on the other hand, if one is destroyed by affliction and brought to poverty by the loss of all his possessions, it is because he has sinned. Therefore, according to him, a man’s prosperity, or lack of it, in material things and in health would be a positive indicator of whether or not he is faithful to the LORD. But this neither fits the doctrine of God, nor His dealings with men, as we see them every day.

(Verses 12 through 19) Now a thing was secretly brought to me, and mine ears received a little thereof. In thoughts from the visions of the night, when deep sleep falleth on men, fear came upon me, and trembling, which made all my bones to shake. Then a spirit passed before my face; the hair of my flesh stood up: it stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, He put no trust in His servants; and His angels He charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening: they perish forever without any regarding it. Doth not their excellency which is in them go away? They die even without wisdom.

Notice how dramatically Eliphaz builds up to what he intends to say. He says this message came to him secretly, by a vision in the night. Since it was given secretly, it must be something of great importance, as well as something that no one else knows. The first thing he knew about it is that it was so frightening that there came upon him such a fear and trembling that it shook all his bones. Then, when a spirit passed before his face, the hair on his body stood up, another sign of great fear. Then this spirit stood still, but he could not discern the form, or shape, of it. All he knew was that an image of indeterminate shape stood before him. This was all said, no doubt, to impress Job with the importance of the message he is about to give, or, possibly, with the importance of Eliphaz, as a prophet. The message is indeed true, and of great importance; but one that Job already knew as well as did Eliphaz, in spite of the great build-up Eliphaz had given it. Certainly, no man can be more just than God, nor can he be more pure than his Maker. Also some of the angels He created rebelled, and were cast down from their “first estate.” So far as men are concerned, they “are destroyed from morning to evening: they perish forever without any regarding it.” Whatever honors they may achieve go away, or perish, and no one remembers them. That is, they are of no importance at all. And  they die, even without wisdom.” That is, their wisdom is not sufficient to keep them alive, or even cause them to be remembered. Although what is said here is true, Eliphaz is directing it wrongly. For he is using it in an effort to convict Job of being wicked, and therefore the cause of all the afflictions that have come upon him. This we know, from Chapters 1 and 2, is false.

(Verses 1 through 5) Call now, if there be any that will answer thee; and to which of the saints wilt thou turn? For wrath killeth the foolish man, and envy slayeth the silly one. I have seen the foolish taking root: but suddenly I cursed his habitation. His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. Whose harvest the hungry eateth up, and taketh it even out of the thorns. And the robber swalloweth up their substance. Although affliction cometh not forth of the dust, neither doth affliction spring out of the ground; yet man is born unto trouble, as the sparks fly upward.

Eliphaz continues with his speech, trying to apply more force of words against Job, in an effort to convict him of having brought all this suffering upon himself because of his sins. He sarcastically tells Job to call someone for help, if he can find any that will answer him. Then he says, “To which of the saints will you turn?” This is somewhat similar to a statement used by the mockers at the crucifixion of our Lord. (Matthew 27:43) “He trusted in God, let Him deliver Him now, if He will have Him: for He said, ‘I am the Son of God.’” Righteous men who had been long dead were sometimes referred to as “saints.” And many of the ancients also had a touch of ancestor worship in their religions. This may have accounted for Eliphaz’s reference to the saints. Although wrath and envy do sometimes kill foolish and silly people, it does not follow that every man who is suffering great calamities is wicked; and neither is it true that everyone who is enjoying great prosperity is righteous. All men must die. And the LORD, for reasons of His own, often lets the wicked prosper in this world, and die in old age. No doubt, Eliphaz had seen some foolish, or wicked men begin to prosper, and suddenly be cut down, leaving their children to the mercy of the oppressor. Yet the same thing sometimes befalls the righteous. But the latter part of that statement will not support his purpose. So he leaves it off. Just as do many preachers today. It will be found all the way through the speeches of Eliphaz and his two friends, that they, for the greater part, tell the truth. Their problem is that they do not tell all the truth. And the most dangerous lie possible is a half-truth. Eliphaz’s statements in verse 6 are designed to declare to Job that he is a sinner, and his sins have brought on all his sufferings, because afflictions do not come forth from the dust, nor do they spring up from the ground. In spite of this, he does admit that, just as sparks fly upward, man is born to trouble. Even this does not agree totally with his idea that Job has to be the cause of his own afflictions. He is, to say the least, inconsistent.

(Verses 8 through 11) I would seek unto God, and unto God would I commit my cause: Which doeth great things and  unsearchable; marvelous works without number: Who giveth rain upon the earth, and sendeth water upon the fields: to set up on high those that be low; that those that mourn may be exalted to safety.

How often we hear those who do not understand the situation, giving this advice: “I would do _ _ _.” Since Eliphaz is operating on a false basic premise, he cannot know what to do to bring about a proper conclusion of the matter. Although it is certainly true that the proper course for any one of us, when in trouble, is to take the whole matter to the LORD, Eliphaz’s manner of tying this advice on to what he has said before appears to have been only his effort to make Job confess that he had brought the whole thing on by his wickedness, and to set him forth as too rebellious to confess his sins. As we have earlier stated, much of what Eliphaz and his friends say may contain some truth; but, mostly, only half-truths. And their focus on the matter is always wrong.

(Verses 12 through 16) He disappointeth the devices of the crafty, so that his hands cannot perform their enterprise. He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. They meet with darkness in the daytime, and grope in the noonday as in the night. But He saveth the poor from the sword, from their mouth, and from the hand of the mighty. So the poor hath hope, and iniquity stoppeth her mouth.

This is a classic case of what many today call,  “preaching to the choir.” That is, setting forth a declaration, which, though true, is also well known to those present, and in no way applies to them in the present case. Certainly, God does those things of which Eliphaz speaks. But He also does many more that are not here mentioned. Although He does, as He sees fit, punish the wicked, cutting them off from their projects, and does exalt the righteous, delivering the poor from the oppressor, He also sometimes permits the wicked to prosper, and the poor to be downtrodden all their days. Yet He will, at the Day of Judgment, exalt the righteous and punish the wicked. Eliphaz seems to be totally ignorant of the fact that sometimes, the Lord lets affliction overtake the righteous to prove their faith, not to Himself, but to others, and in this case, even to Satan. Eliphaz and his two friends were all materialists, just as are many today. They think that the faithfulness of one’s service to God can be measured by the material blessings he enjoys; and his lack of it, can be measured by his troubles and afflictions. However, without even going beyond Chapters 1 and 2 of this book, we find both ideas completely disproved.

(Verses 17 through 22) Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: for He maketh sore, and bindeth up: He woundeth, and His hands make whole. He shall deliver thee in six troubles; yea, in seven shall no evil touch thee. In famine He shall redeem thee from death: and in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.

It is indeed a blessing to be corrected of the LORD. But job’s affliction was not for chastisement. It was a trial of his faith, as is shown from the beginning of this account. When God does chastise, “He maketh sore, and bindeth up: He woundeth, and His hands make whole.” In short, His chastisement is only for the purpose of correction, is always effective, and when it is finished, He gives all needed comfort. In verses 19 through 22 Eliphaz continues to make the same application he has made from the beginning, and one we often hear today, “If you will just serve the LORD, and be obedient to Him, He will remove all your troubles, even famine, the scourge of the tongue, destruction, war, and death.”

While He will certainly deliver us in six troubles, and permit no evil to touch us in seven, He will not, necessarily, take them all away. He may even use death to deliver us, as He did His martyr Stephen. Eliphaz declares that the LORD will deliver us “in” six troubles, not “from” them. And that is indeed true. He uses the number six to represent all the troubles in this life; and the number seven to represent death itself. And this part of his speech is indeed true. He will deliver us in all our troubles in life. He does not take away all of them, but even in them He provides deliverance , in that He gives us the necessary strength to bear them, and thus witness to the world of His grace and power. And in death He will permit no evil to touch us, but even through death we are delivered from this troubled world into His eternal Presence. Yet this, in no wise, says that He will remove these troubles, so that we will never experience them. Rather, in spite of them, He will give us the strength necessary to endure. Indeed He will redeem us from death. He redeemed His only begotten Son from death; but only by the resurrection. He still had to pass through death. Although He will, at His pleasure, deliver us from death, war, the power of the sword, destruction, famine, and even the beasts of the fields, yet He has promised us persecution and suffering in this world, “and in the world to come, eternal life.” The comfort He has promised us in this world is that He will be with us through both the floods and the fire. The flood shall not overflow us, nor the fire destroy us. Indeed, in all these things He will deliver us.

(Verses 23 through 26) For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in his season.

In the land of Israel one of the great problems for the farmer was the presence of so many stones in his fields. Often it was necessary to remove them before any successful plowing could be done. According to Eliphaz, this problem would be completely taken away, if Job would only confess his sin, repent of it, and turn to God. Even the wild beasts would also be tame to him. The remainder of his life would be peaceful, and profitable. His descendants would be greatly increased and enriched. And he would have no need to fear a premature death. For his life would be long and filled with joy. This is exactly the same as the modern doctrine of materialism. According to it, God delights in giving all material blessings to His children, if they will only serve Him faithfully. It is a wonderful sounding doctrine. Its principal trouble is that it is directly contrary to the teaching of God. He has, indeed, promised glory and honor to His servants; but not now. That is in the world to come, when His kingdom comes in all its glory, and it is eternal. Until then, He has promised us suffering and afflictions, with the Holy Ghost as our comfort and strength along the way. So do not be misled by Eliphaz’s next statement.

(Verse 27) Lo, this, we have searched it, so it is; hear it, and know thou it for thy good.

Notice what a dogmatist Eliphaz is, and how great he thinks is the ability of man, and especially of those to whom he refers as “we.” He does not say, “This is what the LORD has said.” Instead, “We have searched it, so it is.” “This is the conclusion we have by our wisdom come to. There is no way it can vary from this.” Just as man always does, when depending upon his own wisdom, he has gone in entirely the wrong direction. Yet he declares that there is no room for any other conclusion. How often we hear this idea set forth by men today! “We are right, and there is no other way, We know because we have studied it out.” The last part of Eliphaz’s statement can be slightly altered without changing its meaning. “You had better follow my advice for your own good.” Thus he signifies that if Job does not confess and repent of his sin, there are worse things in store for him.

Chapter 6

(Verses 1 through 7) But Job answered and said, Oh that my grief were thoroughly weighed, and my calamity laid in the balances together! For now it would be heavier than the sand of the sea: therefore my words are swallowed up. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: Doth the wild ass bray when he hath grass? Or loweth the ox over his fodder” Can that which is unsavory be eaten without salt? Or is there any taste in the white of an egg? The things which my soul refused to touch are as my sorrowful meat.

As Job begins his answer, he declares that his grief and suffering are so great that they are beyond weighing, or understanding. If it could be imagined that they were placed on one side of the scales, and the sand of the sea on the other, His grief and suffering would be heavier than the sand. The reason for this is that the Almighty has sent them upon him. They are His arrows. Because of this they completely sap his spirit, or his strength; and the terrors of God set themselves in array against him. He then asks a series of questions. The first two are designed to show that just as the wild ass does not bray when he has plenty of grass, and the ox does not low over his fodder, neither would he complain if things were going well with him. The next two show that his life has, by reason of his afflictions, become as distasteful to him as food that is without taste, and has no salt, or as the white of an egg. Yet that is all that is now left to him. Just as he would not have eaten such food as he has described, so he did not bring on this affliction by anything he has done. Although he does not clearly say so, he infers that he knows God can, and will, chastise His servants for disobedience, and therefore he would not do anything to bring on such an experience. Yet it has come upon him.

(Verses 8 through13) Oh that I might have my request; and that God would grant me the thing that I long for! Even that it would please God to destroy me; that He would loose His hand, and cut me off! Then should I yet have comfort; yea, I would harden myself in sorrow: let Him not spare; for I have not concealed the words of the Holy One. What is my strength, that I should hope? And what is mine end, that I should prolong my life? Is my strength the strength of stones? Or is my flesh of brass? Is not my help in me? And is wisdom driven quite from me?

Although none of us has ever had to endure such suffering as did Job, many of us have, at one time, or another, been brought to feel as he did. We desired that God would release us to slip away in death. But there is one particularly obvious point in all of this. Even though Job desired death, not once did he even suggest taking his own life. His desire was that God, Who alone has the right, might take it away. He declares that he has not concealed, or refused to declare, the words of the Holy One. As He considers his strength, he realizes that it is not sufficient for a foundation of hope. And he sees no future purpose great enough for him to try to prolong his life. His strength and his body are not so enduring as stones or brass. They must come to an end sometime. So he thinks, “Why not now?” He feels that his life, or strength is still in him, and his wisdom, though affected by his suffering, is not completely driven away.

(Verses 14 through 21) To him that is afflicted pity should be shewed from his friend; but he forsaketh the fear of the Almighty. My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away; which are blackish by reason of the ice, and wherein the snow is hid: what time they wax warm, they vanish: when it is hot they are consumed out of their place. The paths of their way are turned aside; they go to nothing, and perish. The troops of Teman looked, and the companies of Sheba waited for them. They were confounded because they had hoped; they came thither, and were ashamed. For now ye are nothing; ye see my casting down, and are afraid.

Verse 14 is certainly not hard to be understood. Although God has ordained that a man’s friend should show pity, or compassion, for him in his afflictions, Eliphaz has forsaken the fear, or the commandment of the Almighty, and instead of showing pity, has been, as it were, beating Job over the head with truisms, and his supposed wisdom. It seems that Job is also greatly disappointed in his own brethren. They have also dealt deceitfully with him. When all was going well with him, they were as loving, and refreshing as the brooks filled with the run-off of the melted snow and ice. But in his afflictions, they are nowhere to be found, just as are these brooks when the weather gets hot, and the dry ground and heat take up all the water. This is a sad state of affairs, but often a very real one, as we have often seen. He says that the paths of these streams are turned aside, and they perish. Even if the troops of Teman and the companies of Sheba look for them, they will only be disappointed. If they hoped for any comfort from them, they will be, for that hope, confounded. So it is with Eliphaz’s speech. It means nothing.

(Verses 22 through 25) Did I say, Bring unto me? or Give me a reward of your substance? Or Deliver me from the enemy’s hand? Or Redeem me from the hand of the Almighty? Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. How forcible are right words! But what doth your arguing reprove?

It appears that this series of questions, without changing their meaning, or their importance, might be prefixed with another question. “Why are you so angry at me, and so determined to prove me wicked? Did I say, _ _ _?” Since he has not asked them for any help, financial, or otherwise, why are they so bent on destroying him?  He says that if they will enlighten him on this matter, he will be quiet and listen. He wants to understand the matter. Of course, he knows they won’t do this. So he says, “How forcible are right words!” On the other hand, since their words do not even fit the situation, what can they accomplish. Even such truths as they sometimes speak, fail to apply to the present problem. Therefore “What doth your arguing reprove?”

(Verses 26 through 30) Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind. Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. Now therefore be content, look upon me: for it is evident unto you if I lie. Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. Is there iniquity in my tongue? Cannot my taste discern perverse things?

Job asks these friends if they think it proper, or worthwhile, to reprove empty words, which are what the speech of one who is suffering as he is, amounts to. They are no more than the wind, and are only wrung from a man by the suffering he is enduring. He directs an accusation against them, which, seemingly, could be paraphrased thus: “If you would thus dig a pit (or set a trap) for your friend, you would also oppress the fatherless.” Then he tells them to be content with the damage they have already done, and leave before they extend it into more iniquity. He declares that this matter involves his righteousness, which he maintains. Then he challenges them to find iniquity in what he has said; and by his question declares that he can still discern between truth and perverseness.

(Verses 1 through 6) Is there not an appointed time to man on earth? Are not his days also like the days of an hireling? As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work: so am I made to possess months of vanity, and wearisome nights are appointed to me. When I lie down, I say, When shall I arise, and the night be gone? And I am full of tossings to and fro unto the dawning of the day. My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. My days are swifter than a weaver’s shuttle, and are spent without hope.

Although Job may have believed that God has preset the length of every man’s life, and the day of his death, this does not seem to be the primary focus of his thoughts here, Rather, his thought seems to be, “Will I never get to the appointed time of death? For he compares his “days,” or his life, to the days of the hireling, who is longing for his time of service to end that he may receive the reward of his labor, and rest a while. As the servant looks for the “shadow,” the darkness of night that his work may be over for a while, and he may rest, so does Job long for the day that will end his suffering. He doesn’t like the night, because, instead of sleeping, he is constantly tossing back and forth, and finding no comfortable position in which he can rest. His flesh is covered with worms and clods of dust, from his sores and his sitting in the ashes as he has. No doubt, his boils have been draining, and, possibly, bleeding, since his skin is broken. So he has become an object of loathing, even to himself. His days seem to be passing very swiftly; probably, because he so much hates the night and his continual tossing around without sleep. His life continues on with no hope for the future. It just seems that his suffering can never end.

(Verses 7 through 10) O remember that my life is wind: mine eye shall no more see good. The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more.

Job calls upon these friends to remember that his life amounts to no more than the wind. It passes by, and is over. He expects never again to see any good thing. For, so far as he can see, his life will only be more suffering. And when that is finished, he will have vanished away. Just as a cloud that passes by, and fades away, so is he that goes to the grave. He will never return from the grave to his house or to his loved ones. Job is not denying the resurrection of the dead, but only declaring that they do not come back to their homes and their families. Considering the suffering he has endured, and is enduring, his mind might be so clouded by this, that he does not, at this point, even concern himself with any thought of the resurrection. That subject will come up later.

(Verses 11 through 16) Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. Am I a sea, or a whale, that Thou settest a watch over me? When I say, My bed shall comfort me, my couch shall ease my complaint, then Thou scarest me with dreams, and terrifiest me through visions; so that my soul chooseth strangling, and death rather than my life. I loathe it; I would not live always: let me alone; for my days are vanity.

Since all Job is able to see as his future is death, from which he cannot return to his home in this world, he will not bother to hold back his complaint, but will speak in the anguish of his spirit and the bitterness of his soul. Then he addresses the LORD, asking, “Am I a sea, or a whale, that Thou settest a watch over me?” Possibly, he is considering these friends as the watch the LORD has set over him. Since they are doing nothing constructive, and are rendering no comfort, they are only performing a watch. He may have something else in mind, but this seems the most obvious. Then he says that, when he thinks that he will be able to lie down and rest, the LORD sends dreams, or nightmares, and visions that frighten him so that he cannot rest. This continues on so much that he would prefer death to his life as it now is. He has been made to actually hate his life. He desires that the LORD would just let him alone, that is, that He would not prolong his life, but just let him die; for his days are nothing but emptiness and worthlessness.

(Verses 17 through 21) What is man that Thou shouldest magnify him? And that Thou shouldest set Thine heart upon him? And that Thou shouldest visit him every morning, and try him every moment? How long wilt Thou not depart from me, nor let me alone till I swallow down my spittle? I have sinned; what shall I do unto Thee, O Thou Preserver of men? Why hast Thou set me as a mark against Thee, so that I am a burden to myself? And why dost Thou not pardon my transgression, and take away mine iniquity? For now shall I sleep in the dust; and Thou shalt seek me in the morning, but I shall not be.

Have you ever noticed how much like Job we all are? I do not intend to compare our suffering to his. For, surely, none but our Lord Himself ever suffered so much as did he. But when we have any affliction, our minds become filled with questions, even sometimes with very foolish ones. Job’s first question here is, “What is there in man that makes him important enough for God to ‘magnify’ him, or, as it were, put him under the microscope, and examine him with such great care?” He puts man under a constant trial, and visits him every morning. This is a question which man has never been, and will never be, able to answer, other than to remember that it pleases God to do so. This is, of course, answer enough for any of God’s works, unless it also pleases Him to tell us a more detailed one. When Job asks, “How long wilt Thou not depart from me, nor let me alone till I swallow down my spittle?” one has to wonder if he had given any consideration to what he was saying, or if he simply spoke out of anguish without any thought except that he wanted his suffering to be over. Then he confesses his sin, and asks what he can do that will persuade God to remove his affliction. He also asks, “Why hast Thou set me as a mark (or target) against Thee, so that I am a burden to myself? And why dost Thou not pardon my transgression, and take away nine iniquity?” It seemed to him that God had singled him out, and set him up as a target, at which to throw all the affliction possible. He, knowing that God is merciful, and will pardon iniquity, could not understand why He would not pardon his sin and remove his suffering. He concludes this speech with, “For now shall I sleep in the dust; and Thou shalt seek me in the morning, but I shall not be.” Surely, at this moment his spirit is at such a low ebb that he cannot even consider anything beyond the grave, Later, however, his mind begins to turn in that direction, until he finally speaks forth one of the strongest declarations of the resurrection to be found in scripture.

Chapter 8

(Verses 1 through 7) Then answered Bildad the Shuhite, and said, How long wilt thou speak these things? And how long shall the words of thy mouth be like a strong wind? Doth God pervert judgment? Or doth the Almighty pervert justice? If thy children have sinned against Him, and He have cast them away for their transgression; if thou wouldest seek unto God betimes, and make thy supplication to the Almighty; if thou wert pure and upright; surely now He would awake for thee, and make the habitation of thy righteousness prosperous. Though thy beginning was small, yet thy latter end should greatly increase.

Bildad must have been the second in age among the three friends. So it becomes his turn to speak. Although in all of Job’s speeches so far, he has only declared his suffering to be so great that he would prefer death to life in his present condition, Bildad rebukes him sharply in his first two questions. In verse 20 of the preceding chapter, Job has confessed to God that he has sinned. Yet Bildad overlooks this completely as he launches his attack on Job. By his questions in verse 3 of the present chapter he brings against Job the accusation that he has charged God with perverting judgment and justice, which is totally false. For Job has made no mention of such, and neither has he implied it. Then he tells Job, “If God destroyed your children for their sins, you had better make your supplication to Him, because you are a sinner just like they were. If you were not, God would rise up for you, and return all of your prosperity.” (This is not an attempt to quote Bildad exactly, but to put his meaning in words more in keeping with our modern manner of speaking.) This is the doctrine of materialism from start to finish. And Bildad capped it off thus: “Though thy beginning was small, thy latter end should greatly increase.” Thus he, with no consideration of Job’s true situation, declares that the loss of Job’s wealth, children, and health, are all the result of Job’s wickedness: and if he will confess his sins, return to the LORD, and serve Him, all these afflictions and sorrows will vanish away, and he will be prosperous in all things. This is the same conclusion many reach by an exaggerated interpretation of Matthew 6:23. “But seek ye first the kingdom of God , and his righteousness; and all these things shall be added unto you.” They fail to notice that wealth and health are not mentioned. The only things under consideration are the necessities of life; not the luxuries.

(Verses 8 through 10) For inquire, I pray thee, of the former age, and prepare thyself to the search of their fathers; (for we are but of yesterday, and know nothing, because our days upon earth are a shadow:) shall not they teach thee, and tell thee, and utter words out of their heart?

It should be noted that Bildad does not refer to any teaching of God in this. All is based upon what man can learn from former generations. While it is true that there are lessons to be learned from history, without depending upon the LORD to guide, we will, invariably, come to the wrong conclusion. Historical facts, while in themselves true, can be interpreted to teach any lesson the teacher desires. This is why there are so many divergent views of history. Bildad’s approach in his statement, “For we are but of yesterday, and know nothing,” reminds us of many speakers we have heard. They announce that they know nothing; and then spend the remainder of the time of their speech trying to prove themselves liars. Instead, they usually prove that their first statement was true, which they certainly did not intend to do. Like them, Bildad intended to show his great wisdom; but completely failed.

(Verses 11 through 19) Can the rush grow up without mire? Can the flag grow without water? Whilst it is still in its greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God; and the hypocrite’s hope shall perish: whose hope shall be cut off, and whose trust shall be a spiders web. He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure. He is green before the sun, and his branch shooteth forth in his garden. His roots are wrapped about the heap, and seeth the place of stones. If He destroy him from his place, it shall deny him, saying, I have not seen thee. Behold, this is the joy of his way, and out of the earth shall others grow.

This entire speech is directed at proving that only the righteous can prosper, and only the wicked will be cut off, or destroyed. This sounds so wonderful that it is almost universally believed. If we have in view the final destiny of men, it is indeed true. But when we try to apply it to this life, we run into difficulty. Solomon says, in Ecclesiastes 7:15, “All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness” So Bildad’s argument is found false, just like so many of the things men think they have learned from history. While it is true that God can, and sometimes does give material prosperity to some of His servants, by far the majority of them have a much more meager existence in this world. Yet He always blesses His servants in their service to Him. But the greater part of present blessings to them consists of His presence with them in all their troubles, to strengthen, comfort, and sustain them so that they will not be overwhelmed thereby. Glory and joy is reserved for them in the world to come. At the same time, He can, and sometimes does, cut down the wicked in the midst of their prosperity. Yet with them, their great punishment is reserved until the Day of Judgment. Witness what Abraham said to Lazarus in our Lord’s illustration of the rich man and Lazarus. (Luke 16:19-31)

(Verses 20 through 22) Behold God will not cast away a perfect man, neither will He help the evildoers. Till He fill thy mouth with laughing, and thy lips with rejoicing. They that hate thee shall be clothed with shame; and the dwelling places of the wicked shall come to naught.

According to the quotation we used above from Solomon, Bildad is trying to stretch his statement further than it will reach. Certainly, in the end, God will preserve the righteous, or the perfect, man, but Solomon says that in this life he has seen the righteous man perish in his righteousness. Bildad says that God will not cast away a perfect man. And his meaning is that God will make him prosperous in this life. He says , “God will not” do this, which is the same as saying that He will never do it. How then did the righteous man, whom Solomon saw, perish in his righteousness? In spite of that righteous man’s perishing in his righteousness in this life, God will yet preserve him unto His heavenly kingdom. And is it not also by the mercy of God that the wicked man is allowed to prolong his life in his wickedness? So, since Bildad’s focus is on this life only, as is that of the materialist, his doctrine is not true. He is giving Job a false promise, just as he also laid a false charge against him. In fact those who rely upon materialism are always leaning upon a very weak support. Even verses 21 and 22, if considered as concerning this present life, as Bildad was considering them, become hollow and meaningless. For God’s promise to us here, is not prosperity and pleasure; but persecution and suffering here, with glory to come later.

Chapter 9

(Verses 1 through 12) Then Job answered and said, I know it is so of a truth: but how should man be just with God? If he will contend with Him, he cannot answer Him one of a thousand. He is wise in heart, and mighty in strength: who hath hardened himself against Him, and hath prospered? Which removeth the mountains, and they know not: Which overturneth them in His anger. Which shaketh the earth out of her place, and the pillars thereof tremble. Which commandeth the sun, and it riseth not; and sealeth up the stars. Which alone spreadeth out the heavens, and treadeth upon the waters of the sea. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. Which doeth great things past finding out; yea, and wonders without number. Lo, He goeth by me, and I see Him not: He passeth on also, and I perceive Him not. Behold, He taketh away, and who can hinder Him? Who will say unto Him, What doest Thou?

Contrast this with what both Eliphaz and Bildad have said. They have tried to tell Job that God wants to make the way of His servants smooth and prosperous in this world. But, in order for Him to do so, His servants must confess, and turn away from, their sins. Thus they limit the sovereignty of God in giving material blessings to men. Although they have never mentioned any spiritual or eternal blessings, surely they would hold to the same doctrine concerning them. Now, although Job has not yet reached any discussion of eternal things, he has set the stage for all things by declaring, in no uncertain terms, that God does exactly what He pleases, when it pleases Him to do it; and none can question or hinder Him. First he acknowledges that God shall finally glorify the righteous, and bring the wicked to judgment, declaring that he knows this as well as do his three friends. Although he may have asked it for rhetorical purposes, he does pose a question which all must consider. “But how can a man be just before God?” or “How can one justify himself before God?” Every Sunday morning and night, and even at other times through the week, someone can be found trying to answer this question. One will say, “You must believe in the Lord Jesus;” another, “You must confess your sins, and pray this prayer with me;” another, “Repent of your sins, and turn to God;” and on and on they go. This is all good advice. But it is all found to fall woefully short of justifying one before God. His word declares, “By the deeds of the law shall no flesh be justified.” And these things are all deeds of the law, for they are all the works of man. Our Lord Himself gave us the true answer. (Matthew 19:26) “With men this is impossible; but with God all things are possible.” The Apostle Paul declares that it is only by Christ Jesus that we can be justified. (Acts 13:39) “And by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses.” Although he does say, “all that believe,” it is evident that the believing only identifies those that are justified by Christ Jesus, and is not the means or cause of the justification. Job says that if God would condescend to talk with a man on what we call a “one to one” basis, no man could even answer one question in a thousand that God might ask. He would therefore be at a total loss. God, not man, is wise in heart and mighty in strength. None has ever been able to harden himself against God and win. This is Job’s denial of their charge against him. Since he knows this to be true, he would never be so foolish as to try to withstand God, or defy Him by continuing on in sin against Him. He even moves, or overturns mountains, shakes the earth, commands the sun, seals the stars, spreads the heavens, and walks upon the waters of the sea. He it is, Who made the constellations, and does so many and such great things, that man cannot even discover, or find out all of them. He can, and does pass, right by us, and we still can’t see Him. He can take away our choicest treasures, and none can hinder, nor even question Him. So how would one puny man fare in a contest against Him? The answer is obvious.

(Verses 13 through 21) If God will not withdraw His anger, the proud helpers do stoop under Him. How much less shall I answer Him, and choose out my words to reason with Him? Whom, though I were righteous, yet would I not answer, but would make supplication to my Judge. If I had called, and He had answered me; yet would I not believe that He had hearkened to my voice. For He breaketh me with a tempest, and multiplieth my wounds without cause. He will not suffer me to take my breath, but filleth me with bitterness. If I speak of strength, lo, He is strong: and of judgment, who shall set me a time to plead? If I justify myself, mine own mouth shall condemn me: if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul: I would despise my life.

Job knows that God is so much wiser and stronger than the greatest of men, that if He does not withdraw His anger, they can only perish. Why then, he asks, would he try to set himself against God. He would know neither what to answer Him, nor how to reason with Him. Even if he were righteous, he would, as it were, throw himself on the mercy of the court, and make his supplication to his Judge. He further declares that if he had called upon the LORD, and He had answered him, he could not believe that he had influenced God to answer him. He knows he is not worthy for God to have respect to him. He then says that God has broken him with a tempest, and multiplied his wounds without cause. He is not here charging God with being unjust, but simply saying that these afflictions are not the result of something he has done. They are not chastisement for his sins. As He points out at other times, God is just in everything He does, and has a perfect right to do whatsoever He will, whether the cause for such action is in us or not. Job here sets forth a complaint that God has laid upon him such an affliction, that it will not even permit him to draw a peaceful breath, but fills him with bitterness, or great distress. Some may argue that not God, but Satan laid this terrible affliction upon him. Satan was indeed the agent who put it upon him. But the LORD gave Satan leave to do so, and was even the One, Who called Satan’s attention to him in the first place. The reason men try to say that God is not the One, Who afflicted him is that they think God must be judged by their standards. And by their standards they judge Him to be unjust if He laid such suffering upon such a man as Job. However this is not Job’s view of the matter. He has already declared that the LORD has a perfect right to do whatsoever He will with any one of, or all, the objects of His creation, without any having the right to question either Him, or His action. So, when he says that, God will not suffer him to take a breath, that is, in peace, but fills him with great bitterness, we are well advised to leave it at that. God does not need us to defend Him, especially when we try to build that defense upon a false premise. Job says that when we speak of strength, we only need to look to God. He is strong. And if we are considering entering into judgment, in court, against God, who will set us a time of that judgment. When two parties come into court, the judge is the one, who sets the time of the trial. In order to be able to do this, he must have authority over both litigants. Since none has authority over God, who will, or even can, set the time of such a trial, or serve as judge? In verses 20 and 21, he declares that any attempt at self-justification on his part, would only, by his own testimony, condemn him. And if he were to claim perfection, that testimony would of itself prove him “perverse,” or contrary to the truth. So the result of this is, “though I were perfect, yet would I not know my soul: I would despise my life.” Whatever the situation regarding his innocence, he still would not be wise enough, would not know his soul well enough, to contend against God in the matter, if opportunity were afforded. Even then he would place a very low value on his life.

Now, let me give a quotation of verses 18 through 21, from THE NEW ENGLISH BIBLE; not that I would recommend it over the K. J. V., for I am not a student of the Hebrew Language, and therefore I cannot say which is nearer the true meaning of the original. But it clearly shows the direction of all modern effort of men. Every effort is being made to turn us away from what we have for the past three hundred, eighty plus years received as the word of God. It seems hardly likely that the Hebrew text has in that time become any clearer than it was. Now for T. N. E. B. translation. “He leaves me no respite to recover my breath, but fills me with bitter thoughts. If the appeal is to force, see how strong He is; if to justice, who can compel Him to give me a hearing? Though I am right, He condemns me out of my own mouth; though I am blameless, He twists my words. Blameless, I say; of myself I reck nothing, I hold my life cheap.”

(Verses 22 through 26) This is one thing, therefore I said it. He destroyeth the perfect and the wicked. If the scourge slay suddenly, He will laugh at the trial of the innocent. The earth is given into the hand of the wicked; He covereth the faces of the judges thereof; if not, where, and Who is He? Now my days are swifter than a post: they flee away, and they see no good. They are passed away as the swift ships: as the eagle that hasteth to the prey.

As Job continues, he sets forth some thoughts that some seem to think blasphemous. He declares that God destroys both the righteous and the wicked. And when a sudden calamity destroys a great number of people, He is pleased with the suffering of the righteous. This the world, and even many, who claim to be Christians, seem totally unable to accept. Yet they are comforted when they read in Isaiah 53:10, “Yet it pleased the LORD to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall prolong His days, and the pleasure of the LORD shall prosper in His hand.” Someone will immediately say, “Yes, but that is a prophecy of the suffering of Jesus for the sins of His people. That is why it pleased the LORD to bruise Him.” That is certainly true. And we have the witness of both prophecy and gospel to prove it. Yet, in the case of the multitudes of His righteous servants, who hav