{"id":1035,"date":"2018-01-30T14:58:11","date_gmt":"2018-01-30T13:58:11","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1035"},"modified":"2018-01-30T15:08:04","modified_gmt":"2018-01-30T14:08:04","slug":"the-book-of-job-5","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/the-book-of-job-5\/","title":{"rendered":"The Book of Job"},"content":{"rendered":"

The Book Of Job
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Biblical Research Monthly
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by Dr. David L. Cooper
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(Installment 4)<\/center>
Eliphaz’s First Reply To Job
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WHEN a person reads the various speeches of Job and his friends, he sees clearly that they had very clear cut and definite ideas concerning God as the Creator of the universe and as the one who directs the course of history–dealing directly with nations and tribes, as well as with individuals, punishing them for their delinquencies and failures, and blessing them for their faithfulness and loyalty to the divine precepts. Thus God was considered by them as the Sovereign Creator, who overrules in all human affairs. He is sovereign above all nature and immanent in nature. While they recognized the fact that God punishes and chastens His people for their sins and iniquities, which position is correct, they also insisted that all calamity was an evidence of God’s displeasure and chastening hand. In this they were mistaken. Everything that Job’s friends said was spoken from such a background of ideas and must he evaluated from that point of view.<\/p>\n

Now let us examine carefully the speech which was Eliphaz’s reply to Job’s first outburst of indignation against his having been born and his not having died at birth.<\/p>\n

Job, the Comforter of Others, Wilting
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Under the Hot Blast of God’s Displeasure<\/center><\/center><\/p>\n

In 4:1-11 Eliphaz calls Job’s attention to the fact that he had instructed many people, that he had strengthened the weak hands of others, that his words had upheld many who were tottering and falling, and that he had made firm the feeble knees of many. Although he had been a tower of strength to those who were thus suffering, he was falling prostrate, figuratively speaking, under the mighty stroke of God’s wrath.<\/p>\n

In verse 6 Eliphaz noted the fact that Job had been a worshiper of God, and that he had trusted in the integrity of his ways as the basis for his hope of God’s favor. Notwithstanding this fact he had succumbed under the mighty hand of God. Since, however, Job was crushed by these new and unusual experiences, Eliphaz was of the conviction that Job was reaping what he had sowed, and that he was being chastened for his sins. Finally, in verses 10 and 11, he compares Job and his family to a lion with his young lions, in his den. The roaring of the old lion ceases, together with that of the young lions. Their teeth are broken. „The old lion perisheth for lack of prey. And the whelps of the lioness are scattered abroad.“ Thus it was with Job and his family, declared Eliphaz. In this manner he sought to explain Job’s present condition and predicament.<\/p>\n

God’s Holiness Contrasted with Man’s
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Limitations and Sinfulness<\/center><\/center><\/p>\n

In 4:12-5:7 Eliphaz claims that he had received a revelation from God in which he was shown the unapproachableness of the Almighty. In contrast with Him in His holiness and purity, he was shown the limitations and imperfections of all of God’s creatures, both the heavenly hosts and man. Moreover, he warned Job, from his experiences, not to complain against the Almighty.<\/span><\/p>\n

He claims that a matter was revealed to him when he was in deep thought concerning visions of the night. Evidently Eliphaz had experienced visions at night, or thought that he had. On this particular occasion he lay awake, thinking concerning the supposed visions which he had already received. Men have, according to him, visions of the night in the dead still hours of darkness when men are fast asleep. As Eliphaz was in deep thought and meditation concerning the significance of certain visions, suddenly fear came upon him, and he began to tremble. His whole body was shaking through fright and terror. Then a spirit passed before him, which was hardly discernible by him. The hair stood up upon his flesh. He became terrified. Then as he lay on his bed, petrified with terror, the appearance of the spirit became more visible. Eliphaz did not venture a word but remained in absolute silence. Then the spirit spoke, uttering the message found in 4:17-21.<\/p>\n

The question arising at this point is this: Did Eliphaz actually have the experience that is mentioned here? Let us remember that Job and his friends uttered various things in their speeches–chapters 3-37–that we know do not accord with the truth as revealed in other portions of the Word. We therefore know that they were not inspired when they engaged in these debates. Yet they said many things that were true. Did Eliphaz experience an hallucination? or was there some spirit that actually came and spoke to him? We have no way of answering these questions. It is altogether possible that he did one night have some strange experience that terrified him. His mind was thrown into confusion, and he possibly imagined certain things. Did he keep telling it until he actually believed the story as it had evolved in his mind?<\/p>\n

On the other hand, it is altogether possible that a good spirit from God did make a revelation to him. Daniel, as we see from his record, did experience night-visions by the Spirit of God when he was lying on his bed (Dan., chap. 7). Daniel’s was a true and an infallible revelation from God. In this connection, we might think of Nathan, who received a revelation from the Lord at night. Then he delivered the message to David (II Sam. 7:1-17).<\/p>\n

It is also possible that an evil spirit could have appeared to Eliphaz. But it is hardly likely that this was true. My reason for this assertion is that evil spirits would not likely speak of the holiness of God, as Eliphaz states here.<\/p>\n

Passing by the question whether or not Eliphaz actually did have a vision in which a spirit appeared to him, let us ask ourselves this question; Does God make revelations to men now in visions of the night and warn them of certain things and does He bring certain information and disclosures to people today? There are certain people who claim that they have had visions. I shall not attempt to go into this question, but shall content myself with calling attention to the fact that God warned against visions that might come from evil spirits. „To the law and to the testimony! if they speak not according to this word, surely there is no morning for them“ (Isa. 8:20). Spiritism was active in the days of Isaiah. The people were being led astray by the occult. Hence the prophet insisted that the people should consult the law and the testimony which God had given, the written Word. Especially must people be warned against spiritism at the present day. The Apostle Paul declared that „… the Spirit saith expressly, that in later times some shall fall away from the faith, giving heed to seducing spirits and doctrines of demons, 2 through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron …“ (I Tim. 4:1,2).<\/p>\n

God has given us His revelation–the faith once for all delivered to the saints. We need no further disclosures and revelations from the Lord, in addition to the Word of God. Let us therefore beware of all things that savor toward the idea of new revelations or visions being granted to the people of God today.<\/p>\n

Eliphaz claimed that the spirit which appeared to him laid emphasis upon the fact that God is unapproachable in holiness. On the point of God’s holiness he was certainly right. One of the dominant characteristics of the Almighty, which is set forth in the Scriptures, is His holiness.<\/p>\n

But Eliphaz claimed that the voice revealed to him that „… he putteth no trust in his servants; And his angels he chargeth with folly.“ These statements are true with reference to those angels that kept not their own principality, but left their proper habitation, being influenced by Satan when he rebelled against the Almighty. But there is no evidence whatsoever for the proposition that God now charges those angels that remained faithful, loyal, and true to Him with folly, sin, and limitations. The fact that Eliphaz claimed that the spirit, speaking to him, stated that God does not have confidence in His angels is proof, to my mind, that, if there was a revelation made by a spiritual being to Eliphaz it was an evil one.<\/p>\n

In 4:19-21 Eliphaz quotes this spirit as saying that God certainly does not have any confidence in man, who is sinful, who is crushed like the moth, and who perishes between the dawning of morning and the coming of evening.<\/p>\n

Since Job was making his complaint against God for having afflicted him, Eliphaz asked him if there were any of „the holy ones“–doubtless the angels who are ministering spirits for the sake of those who shall inherit salvation (Heb. 1:14)–to whom he could turn in his distress and expect help in any way whatsoever. He intimated that Job was plagued with vexation and was burning in his soul with indignation against God for having treated him as he had (5:1,2).<\/p>\n

Then Eliphaz warned Job against such indignation and rage against the Almighty by calling attention to the case of a foolish man who was prospering and enjoying the good things of life, but suddenly the stroke of judgment fell upon him. Then he was crushed and disappeared from the human stage (5:3-6).<\/p>\n

Judgments, trying experiences, and difficulties, declared Eliphaz, do not simply arise out of the dust–accidentally, as it were. But man is predestined by the Lord to be afflicted with sorrows, troubles, and disappointments, said Eliphaz, and is „born unto trouble, As the sparks fly upward“ (vss. 6,7). According to the New Testament trials are sent upon the servants of God for the proving of their faith (Rom. 5:1-5; James 1:2-4; I Pet. 1:6-9).<\/p>\n

He exhorted Job to turn to God, who protects and delivers. He advised him to „seek unto God,“ and to commit his case to the Lord, „Who doeth great things and unsearchable, Marvelous things without number.“ It is He, said Eliphaz, who sends his rain upon the righteous, who lifts the lowly one to positions of honor and trust, who frustrates the devices of the crafty and designing, and who delivers the trusting one from the sword of the mouth of his enemy. Thus the poor have hope of deliverance in the Lord. These promises are set forth in 5:8-16.<\/p>\n

In the last section of his speech, 5:17-27, Eliphaz continues his exposition concerning God’s treatment of His people. The man is happy (that is, in a blessed condition) whom the Lord corrects, for such chastisement is designed for the person’s good. One therefore is not to despise, or esteem lightly, the chastening of the Almighty. This is true. The Apostle James in the New Testament quotes this and put the seal of divine inspiration upon it. It is God who makes sore, and who binds up; who wounds, and who makes whole. All of God’s dealings with His people are designed for their good.<\/p>\n

According to verse 19 the Lord delivers His people out of six troubles, yes, out of seven, said Eliphaz. His use of these numbers in this verse is to show that God brings complete deliverance. Moreover, in time of famine He will deliver, or redeem one, from death, „And in war from the power of the sword.“ God can protect a person in the midst of the fiercest battle ever fought. He can protect and can deliver one, though he should be in the area of the explosion of an atomic bomb–or any other type of bomb, as far as that is concerned. The Lord knows how to deliver His people; but it is not always His will to deliver them. Many of God’s people are brought to a place where there is danger, which bursts forth upon them, and which takes them out of the land of the living. Evidently that is the way that God has of taking them home to glory.<\/p>\n

The tongue of man is very frequently vitriolic. It will set on fire, as James says, the whole course of nature. With the tongue much damage can be done. But the Lord, according to 5:21, hides His people „from the scourge of the tongue.“ Also, because of the delivering and protecting power of God, the one who is in covenant relationship with Him, can laugh at destruction and dearth. Neither shall they be afraid of the wild beasts of the earth. God is able to deliver a Daniel out of the mouth of the lion. The Lord is able to keep the tent, the home, of the trusting one in peace and security. Moreover, He is able to protect the property of one from all harm and danger (vs. 24). Frequently, because of the faithfulness of a man, God brings prosperity to his offspring, as we see in verse 25.<\/p>\n

In verse 26, however, Eliphaz promises that the one who is at peace with the Lord shall fill out his days to full age and be like a shock of grain that is gathered in its season. Not all of the servants of God are permitted to fill out the full number of days allotted to man–threescore and ten, or if by reason of health and strength, fourscore years. Very frequently some of God’s choicest and most noble men and women are taken away in the very prime of life, or even before then. Thus what Eliphaz says in verse 26 is not a general rule. It is, all things being equal, true in many instances. Eliphaz gives as his authority for making such generalizations as he has in the verses mentioned above, „Lo this, we have searched it, so it is.“ He says that he had searched out the matter and that it was true. Believing that he was right in his deductions, Eliphaz insisted that Job listen to him and act accordingly. „Hear it,“ he told Job, „and know thou it for thy good.“<\/p>\n

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The Book Of Job
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Biblical Research Monthly
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by Dr. David L. Cooper
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(Installment 5)
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\nJob’s Rejoinder To Eliphaz
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AS WE saw in the last installment of this series, Eliphaz charged Job with having sinned and asserted that he was being punished by the Lord. He maintained the righteousness and justness of God and asserted the overruling providence of the Almighty. He furthermore assured Job that the ordeals were individual, and that he who accepted the chastisement in the spirit in which it should be received would be protected and delivered from the trial through which he is caused to pass because of his sins. Hence the latter end of such a one is much greater and more blessed than the former. In the main Eliphaz was correct in his position, but on some points he was mistaken. Job makes a rejoinder to Eliphaz, which is found in chapters 6 and 7.<\/p>\n

Job’s Vexation and Perplexity<\/center><\/p>\n

In 6:1-7 Job asserts that his vexation concerning his calamity is indeed very, very heavy. If it should be put into balances, it would be heavier than the sands of the sea. Since, however, his difficulties and perplexities are so very great, he admits that his words that he had spoken in his first utterances (as recorded in chapter 3) were rash. But, thought he, why should they not be; for arrows of the Almighty, which He had shot at him, pierced his flesh, and his body was drinking up poison of these arrows. The terrors of God were, as he asserts, setting themselves in array against him. Being thus the target of the Lord’s wrath, he explains that he could not do otherwise than complain. The experience was a bitter morsel for him to swallow without gagging. When the wild ass and the ox have food, they do not bray and low. Neither would he be speaking as he did if he were given the bounties of life and comforts such as he had in former days experienced. Thus Job justified his vexation and his hasty remarks against God’s providential dealings with him.<\/p>\n

Since most of us are walking mainly by sight, and very little by faith, it is difficult for us to hold our peace and not to say rash words concerning God’s providential dealings with us. The only antidote against complaining about the lot which the Lord appoints for us is an unswerving faith in God’s goodness and in His overruling providence. If we only realized that God is working all things together for our good, that His sustaining grace is sufficient for us in every time of need, and that at the appropriate time He will bring the deliverance desired, we would count it all joy when we fall into temptation. In Romans 5:3-6 Paul showed how tribulations work for our good to bring us to the point where God wants us in order that he might work in and through us for His glory and honor and for our good, both in time and in eternity.<\/p>\n

Job’s Desire for Death<\/center><\/p>\n

In verses 8-13 Job expressed a very strong and determined desire to pass out of this life and thus be rid of the miseries with which he was being plagued. This longing is found in verses 8 and 9. He desired that the end would come, when his troubles would be over. Many people today, being vexed with the difficulties and perplexities of life, finally yield to the spirit of despair, and want to quit this life by taking their own lives. They think that by so doing they will end all of their troubles. But someone has said that the one who thus takes his life does not end his troubles, but simply starts them. No one can give life. Therefore no one has a right to take life–not even his own. The one who takes his own life is a murderer. This is a fearful crime. God, the righteous and just One, will of course deal with each case according to its merit; but no one has any right to end his life in any way. Each person was put here for a purpose, and he should seek to fulfill that purpose. The primary object of our existence is to glorify our God; a secondary purpose is to help and bless our fellowman to the limit of our strength, possibility, and opportunity.<\/p>\n

Good old Simeon, of whom we read in Luke 2:22-32, upon taking the Baby Jesus in his arms, was bubbling over with joy and praise to God. He had realized the ambition of his life, namely, that he might see the Messiah in person upon His coming to earth. Thus, looking into the face of the child, he prayed, „Now lettest thou thy servant depart, Lord, according to thy word, in peace …“ (Luke 2:29). But Job’s attitude was a strong desire that God would take him out of the land of the living. Of course in this he was wrong, as the sequel of the story shows.<\/p>\n

A very important revelation is given to us in verse 10. Job found comfort in the thought that, even in all of his troubles and vexations, he had not „denied the words of the Holy One.“ Job, as we have already shown, probably lived back in the days of Abraham–four hundred years before the giving of the law and the revelation of God at Sinai, through Moses. It was an earlier revelation of God that Job had. (See installment 3 in the March issue.) Again Job refers to this same primitive revelation in 23:10-12. An additional hint at the primitive revelation possessed by the patriarch is found in Genesis 26:6. Here we are told that Abraham „obeyed my [God’s] voice and kept my charge, my commandments, my statutes, and my laws.“ Thus there was a legal code which God had given, and which Abraham obeyed and observed. It is quite likely that this primitive revelation was in the hands of Melchizedek, who lived in the days of Abraham, and who was king of Salem and priest of God Most High–the king-priest of a little kingdom of God, headed up at Jerusalem in that day and time. God called Abraham out of the Ur of Chaldea into this little kingdom of God, over which Melchizedek reigned, as we know. Melchizedek as the king-priest was a type of the Lord Jesus Christ in His millennial reign. See Psalm 110; Hebrews 5:6-10; 6:17-20.<\/p>\n

In verses 11-12 Job, in rhetorical questions, asserts that his strength could not endure such afflictions. Moreover, it seemed to him there was no point in his enduring these afflictions. Of course, in this he was entirely mistaken. Everything which God permits to come into the life of any of His children is designed for that one’s good. Moreover, God’s grace is sufficient for everyone, if he will only look to the Lord to work out all of his problems.<\/p>\n

The Deceitfulness of Job’s Friends<\/center><\/p>\n

In 6:14-30 Job boldly charged his friends, who had come to advise with him, of being deceitful. In these verses he compared them to the streams of water which would flow down from the mountains and through the wastes of the desert land and be swallowed by the sand. The snow in the mountains in the wintertime would fall into the swollen waters of the gorges, and with the earth would be washed from the mountainside and would become black. As the snows would melt and swell the streams running through these channels, the waters would flow out into the desert and would soon be swallowed up by the thirsty, parched land. The caravans, knowing of these wintertime streams, would try to reach them in good time to quench their thirst. Sometimes, upon arrival at the edge of the stream, they would find the water no longer running; but they would hope that, by going up through these gorges, they would finally come to the water before it sank into the sands. In vain would they pursue their way up such gorges, for they would ultimately perish for lack of water. Thus Job compared his friends to such deceitful streams. He had hoped to get some comforting and encouraging words from their conversation, but all in vain.<\/p>\n

In verses 21-23 he boldly declared that they were nothing, and in a flash of anger he let them know that he had not asked them for anything, even for being redeemed from his oppressors. He concluded his tirade against his friends by insisting that they teach him, while he held his peace. He intimated that they were trying to prove words, trying to argue and to debate and to convince him logically of his sins. But their words could not meet the needs of one who was in desperation. He even charged them with mercenary motives. He insisted, however, that they look upon him and listen to his story, for he would not lie to them. At this point, when it seemed that they were ready to get up and leave, he insisted that they return; for, said he „\u2026 my cause is righteous.“<\/p>\n

Job’s Wearisomeness of Life<\/center><\/p>\n

Job at this point pours forth, from the depths of his heart, his feeling of wearisomeness of life (Job 7:1-10). He could no longer see any joy in living and in service, for he was convinced that man’s life is but a warfare here upon earth. To a certain extent he was right in this decision. There is a continuous warfare and battle with the powers of the unseen world. This is clearly shown in the New Testament teachings. The Apostle Paul asserted that „all that would live godly in Christ Jesus shall suffer persecution“ (II Tim. 8:12). The believer shall battle with Satan, but he should remember that the Devil is a conquered foe. If we, by being strong in our faith, would resist him, he would flee from us (James 4:7; I Pet. 5:9). Job was mistaken in thinking that there was no purpose in life. In this speech he asserted that a person is just like a hireling who is looking for the end of the day when he can collect his wages. He is not interested in rendering service and serving a divine purpose in life. The reason for this somber, pessimistic view of life was that Job had for months lain on the ash heap outside the city, all the time being racked with pain from head to foot. He could not rest at night, the hours of which dragged by wearisomely. He would roll and toss until dawning of the day. All through the night he would be looking forward to the coming of the day, but when the day broke, it would pass by more swiftly than the weaver’s shuttle. He complained that clouds of dust had accumulated on his body and that the worms were likewise preying upon his flesh.<\/p>\n

Though Job complained of the swift passage of time, he yet asserted that he would soon be gone and men would no longer be able to see him. He would depart this life and descend into Sheol. After he had thus once died, Job asserted, he would never come back to this earth again. The people of his community would never see him again. Upon these points he was right. He would not come back and resume his life here in the flesh as at the time he was making his complaints.<\/p>\n

We know that all people, both saints and sinners, who lived from Adam to Christ, upon death went down into Hades, or Sheol. There were two apartments in Sheol: to one the righteous went; to the other, the wicked. As we have already seen in a former article, when Christ won the victory over Satan at the cross, in His spirit He went into Hades, made the announcement to the spirits that had been disobedient in the days of Noah, and unlocked the gates of Hades, releasing the saved from their confinement. He therefore brought them forth, and when He ascended on high, He led them into glory. The child of God today, upon death, goes into the presence of Christ and does not descend into Sheol, as was the case before Christ’s victory.<\/p>\n

Job’s Remonstrance with God<\/center><\/p>\n

Job concludes this speech with a bold, defiant challenge of the Almighty’s conduct with him. This is found in 7:11-21. The more Job’s friends said, the more were his feelings stirred, and the more rash he was in his assertions and in his challenging the rectitude and the justice of the Almighty. He gave vent, in his speeches, to outbursts of anger and defiance against the Almighty. In doing so, he dangerously approached the sin of blasphemy. But praise be to God, he never went that far! On this occasion he declared: „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.“ Job, on account of his weakened condition and the nervous strain under which he had been placed, lost control of himself, it seems, and gave way to rash and bitter expressions.<\/span><\/p>\n

In 7:12-21 we have preserved the challenge which Job hurled at the Almighty concerning His dealings with him. He began talking to the Lord by asking Him if He, the Lord, considered him, Job, a sea or a sea monster, that He would watch him all the time. As proof that the Lord was watching him constantly, Job pointed out that, when he retired at night, hoping to have some surcease from pain and desiring to rest and thus recuperate physically, he was unable to do this because, as he asserted, „Then thou [the Lord] scarest me with dreams, And terrifiest me through visions: So that my soul chooseth strangling, And death rather than these my bones“ (vss. 14-15). With these words Job reveals vividly and graphically that he was on the point of nervous prostration. His nerves were frayed to the limit so that, when he dropped off to sleep, suddenly he would, in his dreams, see something that would terrify him. In other words, he had nightmares throughout the night. These dreams and nightmares would scare him, so that he preferred being strangled to death, rather than remain in his physical body. Job accused the Lord of sending something to terrify him and to cause him to have these bad dreams that frightened him. It was not the Lord who was doing this. It was simply the result of the condition of Job’s nerves.<\/p>\n

God did give dreams to His prophets–for instance, Daniel. In his dreams, Daniel saw four different beasts coming up out of the agitated waters of the great sea (Dan., chap. 7). They were all hideous monsters, especially the fourth one. Following these dreams, Daniel was given a vision of the Almighty sitting upon His throne of Judgment, rendering decisions against the last world emperor. Finally he was given the last vision of this same throne of the Almighty and one like unto the Son of Man who came before the throne and was invested with world-wide, everlasting dominion. These revelations caused Daniel to be grieved in spirit and to be troubled. Then there appeared an angel to whom he went and from whom he asked an explanation of what he had seen in vision. Thus God was making a revelation concerning the four world empires that would arise in history. Daniel was perplexed and overawed by what was shown him.<\/p>\n

But this is not what Job was talking about. His dreams were not revelations from God, as were those of Daniel. As stated above, the dreams that Job was talking about were the result of his nerves being frayed and of his being at the point of nervous prostration. Job then asserted that he would not live always and wanted the Lord to let him alone, because the rest of his days would be simply for vanity–for nothing.<\/p>\n

In verses 17 and 18 Job asked, „What is man, that thou shouldest magnify him, And that thou shouldest set thy mind upon him, And that thou shouldest visit him every morning, And try him every moment?“ These verses remind one of Psalm 8, but they have a different meaning entirely. In Psalm 8 David is asking the Lord why He is so very much interested in man, who appears to be simply a mere speck, infinitesimally small and insignificant in comparison with God’s universe. God proposes to pay a visit to man. Why will He do it? What is there about man that engages the attention of the Almighty? Such is David’s perplexity in Psalm 8. But Job has a different idea in our verses under consideration. He is perplexed by the thought that God is watching man all the time, and is trying him every moment of his life. The implications of these questions seems to be that there is some sinister motive that prompts God to keep His eye upon man and to deal with him as He does.<\/p>\n

In verse 19 Job asks the Lord to turn away from him and let him have Just a moment of privacy. Then boldly he challenges the Lord for dealing with him thus: „If I have sinned, what do I unto thee, 0 thou watcher of men? Why hast thou set me as a mark for thee. So that I am a burden to myself?“ Here Job speaks of God as a watcher of men. This certainly is true, because there is nothing that is not laid bare before the eyes of Him with whom we have to do; but God is not the watcher of the saints as Job so uses it.<\/p>\n

Job concludes his remonstrance with the Lord by asking Him why He did not pardon his transgressions and take away his iniquities. In other words, forgive him and then let him lie down in the dust. That is, let his body be buried and his spirit go on to Sheol and be at rest with the kings and the great ones of earth (cf. 3:13-19).<\/p>\n

If God would only let Job lie down and die, then He would seek for him in the land of the living, but he would not be. Thus would end his stormy earthly career. We would have been impoverished very greatly had the Lord allowed Job to die then. We praise His holy name that He dealt kindly with Job and brought him through to the place where He could pour out the riches of His grace upon him. All of God’s dealings with His children are designed for their good and the advancement of His plans and purpose.<\/p>\n

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The Book Of Job
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Biblical Research Monthly
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by Dr. David L. Cooper
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(Installment 6)
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Bildad’s First Speech
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WHEN JOB had finished replying to Eliphaz’s charge against him, Bildad, the Shuhite spoke up and expressed himself concerning Job’s condition. Thus he made his contribution near the beginning of the debate. He, likewise, held the general theory that all calamity, of a physical nature at least, is punishment from God for the sin of the one upon whom the stroke of judgment falls. To him, therefore, any calamity that might come upon one was certainly to be understood as punishment from the Lord for sin. Bildad, together with Job’s other friends, went upon the theory, „… be sure your sin will find you out.“ The position that a man’s sin finds him out is correct, because God declared such to be the case (Num. 32:23). But all calamity and evil that overtake a man is not necessarily punishment for wrongdoing. This truth we have seen in our study of chapter 2 of the Book of Job. There it is stated that Satan moved God to bring the afflictions upon Job without cause–that is, without Job’s having done something that deserved divine chastisement. These great and general principles were unknown to Job’s friends, and possibly to him until the stroke fell upon him, and he was conscious of the fact that he was not guilty of known sin.<\/p>\n

Bildad’s Condemnation of Job and his Vindication of God<\/center><\/p>\n

Bildad begins in Job 8:2 by condemning Job, accusing him of speaking words that were like a mighty wind. He spoke of Job as being a blustery, excitable, irresponsible person, giving vent to his feelings without due consideration of the facts. Having accused Job thus, he seeks to vindicate God in the verses following, asking, in verse 3, „Does God pervert justice? Or does the Almighty pervert righteousness?“ Everybody who has any knowledge at all concerning God must answer these questions in the negative.<\/p>\n

Abraham said; „… shall not the Judge of all the earth do right?“ (Gen. 18:25). All people will answer in the affirmative.<\/p>\n

Continuing his vindication of God, Bildad declared:<\/p>\n

If thy children have sinned against him, And he hath delivered them into the hand of their transgression; If thou wouldest seek diligently unto God, 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. (Job 8:4-6).<\/p>\n

We recall, from our study of chapter 1, that the patriarch’s sons and daughters were killed by a thunder and lightning storm. Bildad knew of this and assumed that Job’s children had sinned; therefore this calamity had come upon them. Continuing his argument, he declared that, if Job would seek diligently unto God, and that if he were pure and upright, God would hear and answer his prayer and would make the habitation of his righteousness prosperous. If there were no mitigating circumstances, such is true. This position is proved by the case of Job himself. Since his children had all been slain, and since Job did seek the will of God diligently, and since he was pure and upright, the Lord did hear and answer his prayer, delivering him and blessing him in a twofold manner, above that which he had enjoyed in the very beginning (Job 42:12).<\/p>\n

It is altogether possible, however, that there might be someone, who was just as pure in heart and sincere as was our patriarch, who would suffer a catastrophe such as Job’s and yet God would not necessarily bless him by giving him double that which he had possessed, but had lost. The Lord has a plan, very definite and specific, for every man’s life. This plan is made by the Lord so that each person might function by the exercise of his own free will, be of the greatest service to humanity, and forward the glory of God in the mightiest way possible. According to such a plan, therefore, it might not be best for one to be blessed with material goods. Thus, in our interpreting such a case, we must say that the restoration of the material wealth is contingent upon God’s special plan for the life of the person involved. Bildad, however, was dogmatic on this point and declared, „… though thy beginning was small, Yet thy latter end would greatly increase.“<\/p>\n

But that, as I have just said, all depends upon the plan that God has for the individual.<\/p>\n

Lessons From the Former Age<\/center><\/p>\n

In verses 8-10 Bildad urges Job to do a little research–to inquire concerning the „former age“ in an effort to see if the position which he (Bildad) advocated was not correct, and had not been demonstrated to be true by various examples, even from the former age. In this challenge is reflected the thought that Bildad was, more or less, a traditionalist and depended upon that which he learned from the past.<\/p>\n

To be a traditionalist, in a certain sense of the term, is an excellent thing, but from another standpoint it is not. Wisdom and understanding come through age and experience. History, we are told, does repeat itself. History has some marvelous lessons to teach. The one who is wise will certainly take note of that which has occurred in the past. He will try to seek fundamental principles of human nature, of psychology, and of God’s dealings with men to determine, if possible, the understanding of a present local situation.<\/p>\n

On the other hand, a person can be a traditionalist in the sense of his losing all interest in individual growth and investigation. He can believe that men are deteriorating in so far as intellect and understanding, wisdom and knowledge are concerned. He can be bound by tradition so that he cannot make any progress. May God deliver us from such an attitude as this!<\/p>\n

Bildad refers to „the former age,“ or dispensation. If Job were a contemporary with Abraham, he lived approximately four hundred years after the Flood. This statement being true, it is quite likely that „the former age“ to which Bildad referred was the period prior to the Flood. Confirmation of this position is found in Job’s speech recorded in 9:1-12, where he speaks about a calamity that overtook the earth. His description of this catastrophe can well refer to the Deluge of Noah’s time and the awful destruction caused thereby.<\/p>\n

Bildad thought that he and his contemporaries had not lived long enough to acquire the necessary understanding of life. Said he, „For we are but of yesterday, and know nothing, Because our days upon earth are a shadow.“ There may be reflected in this language the longevity of the antediluvian patriarchs who, according to the Genesis account (Gen., chap. 5) lived to be anywhere from eight hundred to nine hundred and sixty-nine years of age. During such a long period of time as that, men would certainly have time to think, study, and observe, and accumulate a vast amount of knowledge. On the other hand, in the days of Abraham longevity had disappeared. Abraham lived to be but one hundred, seventy-five years of age, a great reduction from nine hundred and sixty-nine years–the age of Methuselah. Thus Bildad could say that the life of him and his contemporaries was simply „a shadow“–in comparison with the antediluvian patriarchs.<\/p>\n

Continuing his point, Bildad declared, „Shall not they teach thee, and tell thee, And utter words out of their heart?“ Of course, these antediluvians had lived their lives, and those who were on the earth when the Flood came–with the exception of Noah and his immediate family–had been swept away by that catastrophe. Yet Bildad speaks of their being able to teach the people of his and Job’s generation. The only way they could do that would be by their having left written documents, in which they had recorded the knowledge they had acquired, and the facts they had learned. That the ancients did write on clay tablets has been proved by archaeologists. Bildad knew this and doubtless referred to this fact.<\/p>\n

Let us go back to the ancients; let us go back to the past and read the very best literature that the thinkers of former ages have left for our benefit. At the same time, let us investigate and make discoveries that have never been known, and let us record them–true findings, apart from speculation and guessing–and leave them to our successors.<\/p>\n

God Deals, According to Bildad, With All Righteously<\/center><\/p>\n

With this thought Bildad concludes his speech, a discussion which is found in verses 11-22. He makes a beautiful comparison in verses 11 and 12: „Can the rush grow up without mire? Can the flag grow without water?“ These rhetorical questions demand a negative answer. While either the rush or the flag is still green, it is cut down, and it withers before any other herb. So, according to Bildad, „are the paths of all that forget God; and the hope of the godless man shall perish.“ What he has, and the things in which he has confidence, are broken asunder–like the spider’s web. He may build himself a secure house and lean upon it, but it shall not stand. Calamity will overtake him and his possessions. Like a plant, declares Bildad, „He is green before the sun. And his shoots go forth over his garden. His roots are wrapped about the stone-heap, He beholdeth the place of stones.“ Then suddenly he is destroyed from his place; some calamity takes him away; and the very surroundings deny him, saying, „I have not seen thee.“ Then in irony Bildad declared:<\/span><\/p>\n

„Behold, this is the joy of his way; And out of the earth shall others spring“ (vs. 19).<\/p>\n

Such is the way of the wicked, godless man, declared Bildad.<\/p>\n

But God does not deal with a righteous, perfect man in any such manner, continued Bildad.<\/p>\n

„Behold, God will not cast away a perfect man, Neither will he uphold the evil doers“ (vs. 20).<\/p>\n

This statement is certainly true. Job was a perfect man, as we learned in the prologue of his book–a man who hated evil and turned away from it, a man who feared God and worshiped Him devoutly and reverently. God did not cast Job off for one second. He was simply proving him and demonstrating to the world that he was a true character–one that the Almighty could depend upon. On the other hand, declared Bildad, God will not uphold the evildoers. By this statement he was affirming that God will not bless and support evildoers. The Lord may allow men to continue in evil and continue to enjoy the good things of life; but whenever He permits that, He has a good and a benign purpose in doing so.<\/p>\n

From verses 21 and 22 it appears that Bildad perceived that Job was a perfect man; for he declared: „He will yet fill thy mouth with laughter, And thy lips with shouting.“<\/p>\n

These words seem to imply that Bildad recognized the fact that Job was perfect. If that is the true meaning of his words, then he changed his position during his speech for at his very first utterance he condemned Job. Continuing his thought and concluding his speech, Bildad declared:<\/p>\n

„They that hate thee shall be clothed with shame; And the tent of the wicked shall be no more.“<\/p>\n

This verse seems to be in the same tenor as the preceding one. It appears, from Bildad’s words, that there were those who hated Job. Concerning them, he assured the suffering patriarch that God would bring calamity upon them and thus bring them to the point where they would be put to shame, and that the tent of the wicked would be no more. Their latter end would be in accordance with the merit of their wickedness. On the other hand, Job would be restored to his former position of influence and power, his mouth would be filled with laughter, and his lips with shouting. The wonderful sequel to the story shows that this really did happen in Job’s case, as we shall see when we come to the close of the Book of Job.<\/p>\n

We wonder who were Job’s enemies, and why it was that there were those who hated him. By what we learn from the Word of God and from human nature, we realize that, if a person believes in Christ Jesus, he shall suffer persecution. Cain hated his brother because Abel was good and Cain was wicked. God accepted Abel’s offering, but He rejected Cain’s. David said that his enemies hated him because he loved that which was good.<\/p>\n

„But mine enemies are lively, and are strong;
\nAnd they that hate me wrongfully are multiplied.
\nThey also that render evil for good
\nAre adversaries unto me,
\nbecause I follow the thing that is good“ (Ps. 38:19,20).<\/p>\n

If a person loves God, the world will hate him. Let us always remember that general principle. But let us also remember; „Blessed are they that have been persecuted for righteousness‘ sake; for theirs is the kingdom of heaven. Blessed are ye when men<\/i> shall reproach you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven …“ (Matt 5:10-12).<\/p>\n

Our little survey of Bildad’s speech to Job shows that, while in most ways he was correct in his conclusions, he made too many faulty inductions and did not take all of the factors into consideration. May we always be slow in jumping at conclusions!<\/p>\n

 <\/p>\n

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The Book Of Job
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Biblical Research Monthly
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by Dr. David L. Cooper
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(Installment 7)<\/center>
Job’s Reply To Bildad
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<\/center><\/center><\/center><\/center><\/p>\n

THE SPEECHES made by Job and his friends run in cycles. Each of the friends made a speech to which Job replied. The first cycle is completed with chapter 14. The second closes with chapter 21. The third and last is incomplete in that Zophar did not reply. Job’s last speech of this third series is a very lengthy one, consisting of chapters 26-31.<\/p>\n

In the main, Bildad is correct in the positions that he takes. He missed, however, the truth on some things. As we have already seen, he depends more or less upon tradition, holding to the theory that God punishes all sin, and that all suffering is punishment for sin. Bildad in his theology has no place for the scriptural teaching that God sometimes allows certain calamities to come upon a person who is not deserving of chastisement in order that He might demonstrate to the world what the religion of God does for and through a man who is faithful to Him, and who is loyal to his convictions.<\/p>\n

Job begins his reply to Bildad by saying, „Of a truth I know that it is so; but how can man be just with God?“ Thus Job admits the general truthfulness of the positions that are taken by Bildad. Whether or not Job means by these words to concede that every position that Bildad has taken is correct is another question. He could admit that in a general way Bildad is correct (Job 9:1,2).<\/p>\n

The Almighty the Invincible One<\/center><\/p>\n

Job exclaims, „But how can man be just with God?“ He asks this question in view of the fact that he recognizes the stupendous fact that God is the Invincible One. God in His omnipotence and His omniscience overwhelms anyone who should be so presumptuous as to think that he can argue his case with Him. Job therefore declares, „If he [man] be pleased to contend with him, He cannot answer him one of a thousand.“ Man in the presence of God would be overawed and would not be able to reply to one question out of a thousand that God might put to him. In explaining this, Job avows that God is „wise in heart, and mighty in strength.“ Though he simply admits that God is wise, which statement is true, he could have said that God is all-wise, that is, that He knows all things. He knows the end from the beginning, as is set forth in Isaiah 46:10. Here arises the question. The beginning and end of what? Certainly not of eternity, because that had no beginning; neither does it have any ending. Evidently then, it is <\/span>time<\/i><\/span> concerning which the prophet is speaking. But, what is time? Time is that period of eternity during which the material universe is in existence. As is well known and as is proved by various and sundry statements, the material universe had a beginning (Gen. 1:1), and it will have an ending (Rev. 20:11). God knows everything that has occurred or will take place in time. He „has outlined the course of the ages from the beginning to the end. He knows everything and has wisdom with which to cope with every problem that arises. Under His moral regime all intelligent creatures are allowed the privilege of making their own free choices. It takes the wisdom of God to permit these creatures to act thus and at the same time to overrule their decisions and actions and to make them contribute to the advancement of His eternal plans and purposes.<\/span><\/p>\n

The Lord is indeed mighty in strength, as Job declares. His strength is unlimited. „Power belongeth unto God“–even that which Satan and the hosts of evil possess. These rebels were unfaithful to the trust reposed in them and, from ulterior motives, have prostituted the power that was granted them, for the carrying out of plans in opposition to the will of God. Nevertheless, this power which they still exert under God’s moral regime is ultimately from God. Though Satan and his cohorts of evil, fallen spirits and wicked men may abuse the power delegated to them, God by His wisdom overrules and brings glory out of their wicked designs and diabolical actions.<\/p>\n

Since God is so very wise and powerful, Job asks, „Who hath hardened himself against him and prospered?“ This rhetorical question demands the negative answer–no one. In order to enforce this point, Job refers to some great catastrophe that God brought upon the world in the past. Here Job affirms that God moves the mountains, but they do not realize what is going on, being inanimate objects. He overturns them in His anger, shakes the earth out of its place, and causes the pillars thereof to tremble. In connection with this general upheaval, He commands the sun that it rise not, seals up the stars, stretches out the heavens, and treads upon the waves of the sea (Job 9:5-8). When did God do this? is the question. Some think that it is an allusion to the destruction of the earth referred to in Genesis 1:2: „And the earth became a desolation and a waste. …“ (lit. trans.). It is altogether possible that Job is referring to this historical occurrence. Certainly these things were done at that time. When the waters prevailed upon the surfaces of the deep, there was a total blackout according to Genesis 1:2. Others, however, think that Job is talking about that which occurred at the time of the Flood, and which is recorded in Genesis, chapters 6-9. This is also a possible interpretation of the language.<\/p>\n

After this calamity occurred, the Lord cleared away, as it were, the debris, and introduced conditions that were favorable for man. He caused the heavenly bodies to appear in the skies by removing the darkness that had been surrounding the earth and had been shutting out the light. He therefore „maketh the Bear, Orion, and the Pleiades, and the chambers of the south …“ Regardless of the destruction occurring in the heavens, God adjusted everything and restored normal operations.<\/p>\n

Contemplating what God had done in the past, Job declares that the Almighty does things that are past man’s finding out, even many marvels without number. This indeed is a wise observation. Continuing his discussion concerning the Almighty, Job declares that He passes by him, and that he himself does not see any evidence of the Lord’s presence. While there is a place in the universe called the heavens of the heavens, which are in modern theology called „the immediate presence of God,“ the Lord is everywhere. He is transcendent above nature and immanent in nature. We cannot get away from His presence.<\/p>\n

But Job misrepresents God in verse 12 when he declares: „Behold, he seizeth the prey,<\/i><\/span> who can hinder him? Who will say unto him, What doest thou?“ Here God is represented as a ferocious, vicious, wild animal that seizes upon its prey, tears it to pieces, and drags it away. God does not do anything of that nature. He is good, merciful, and kind, even to the disobedient and froward. It is true that, when God lays His hand upon a person, there is no such thing as someone’s delivering him out of the grip of the Almighty. But that is not what Job meant to imply.<\/span><\/p>\n

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God’s Arbitrary Dealing With Man
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In 9:18-24 Job seems to accuse God of dealing arbitrarily with man. Abraham did not believe that, for he said, „… shall not the Judge of all the earth do right?“ So does everyone who thinks clearly and in an unprejudiced manner.<\/span><\/p>\n

Job asserts that God will not withdraw His anger. This is not representing the Almighty correctly. God does withdraw His anger whenever man by his conduct permits His doing so. But his next statement is correct: „The helpers of Rahab do stoop under him.“ The word „Rahab“ has three significations: Sometimes it refers to Satan; at other times, to Egypt; and sometimes it is the name of a woman, as for example, Rahab the harlot. But here it is evident that it has the first of these meanings. Satan, though the most powerful being whom God brought into existence, wilts under the mighty stroke of God’s power. If he who is the most powerful of created beings thus cringes, how much more will man whose strength is nothing in comparison with that of Satan?<\/p>\n

Then Job asserts that, though he be righteous, he would not answer–would not attempt to justify himself but rather would plead for mercy. It is hard for Job to believe that he can call upon God, and that the Almighty will hear his voice (vs. 16).<\/p>\n

In verse 17 he declares that the Lord is breaking him with the tempest and is multiplying his wounds without a cause. There is no reason, as we learned in chapter 2, verse 3, for God’s chastening Job. Job declares that he has no respite from his sufferings, and that, if he should consider reasoning his case with God, he would not do so; because the Lord is all-powerful and no one could dare to challenge His justice. He concludes that, though he was righteous, if he attempted to make his defense, he would say the wrong thing and would condemn himself. Then with the resurging of resentment at God’s dealings with him, he declares, „I am perfect; I regard not myself; I despise my life.“ He then asserts that God deals with all alike, the perfect and the wicked. In this declaration he is wrong.<\/p>\n

 <\/p>\n

Job’s Innocence No Protection
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In verses 25-28 Job speaks of the swiftness of the passing of the days. If he should say that he will lay aside consideration of his present condition and will be of good cheer, then the Lord frightens him. Then he becomes very conscious of the fact that the Lord will not hold him innocent. No matter how he may act, so he declares, he is not considered innocent. God will push him into the ditch. Under those conditions there will be no one to take his part. In asserting this he declares, „There is no umpire betwixt us, That might lay his hand upon us both“ (vs. 33). The sufferer asserts that, if God will take His hand off him and remove the pain and the distress through which he is passing, then he will speak and will not be afraid of God; for he declares that he is not of a fearful nature.<\/span><\/p>\n

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Job’s Protest–Almost Blasphemous–Against God’s Severe Treatment of Him
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In 10:1-17 Job, losing his poise, has an outbreak of bitterness of soul against the Lord, declaring that he will give free course to his complaint. In verse 2 he challenges the Lord to show him why He is thus contending with him. Then in verse 3 he in substance asks if it is good for God thus to treat him as he does and to smile upon the wicked. Following this, he wonders if the Lord is as a man and acts and is motivated as men are. Being of the nature that He is, He deals with him as he is, although He, the Almighty, knows that Job is innocent.<\/span><\/p>\n

Job is aware, verses 8-11, that God is the one who created him, and who „framed me and fashioned me Together round about; yet thou dost destroy me.“ If Job is the wicked one such as God evidently thinks he is, he thinks, then God is responsible for making him because He is the Creator. God is responsible, therefore, for his being and acting as he does. Yes, God did create man–but in a perfect condition. Then he was holy in his being and righteous in all his acts. When Satan beguiled the woman and she trespassed, sin entered the world and corrupted the nature of man. Since then sin in the flesh has driven him to do things that are contrary to the will of God. Thus God is not responsible for men’s lives and actions.<\/p>\n

Job speaks of God, in verse 8, in a manner similar to the way in which the psalmist in Psalm 139 does concerning the creation of man. Verses 14, 15, and 16 of this psalm should be studied in connection with Job 10:11.<\/p>\n

Instead of the Lord’s looking upon man and treating him as a criminal because of his sinfulness and wickedness, the Lord looks upon him and pities him as a father does his children. God’s heart is compassionate toward men even though the latter is engaged in wickedness and in sin. The Lord Jesus in the parable of the lost boy (prodigal son, Luke, chap. 15) presented God’s attitude toward men in general and sinners in particular by the father who was looking for the return of his way-ward boy that had wasted all his substance in riotous living. When the boy in genuine repentance returned to his home, the father’s heart leaped for Joy. That is the way the Lord Jesus represented God and His attitude toward us. In Psalm 103 the writer again shows us the kindness and compassionate love of God toward all His children.<\/p>\n

In 10:14-17 Job declares, „If I sin, then thou markest me, And thou wilt not acquit me from mine iniquity. If I be wicked, woe unto me; And if I be righteous, yet shall I not lift up my head Being filled with ignominy, And looking upon mine affliction. And if my head<\/i><\/span> exalt itself, thou huntest me as a lion; And again thou showest thyself marvellous upon me. Thou renewest thy witnesses against me, And increasest thine indignation upon me: Changes and warfare are with me.“ All of these statements are untrue with reference to God. These sentiments are expressions of rashness and foolishness and are utterly contrary to fact. The psalmist gave an entirely different picture of the Lord, which is absolutely correct: „If thou, Jehovah, shouldest mark iniquities, 0 Lord, who could stand? But there is forgiveness with thee, That thou mayest be feared“ (Psa. 130:3,4). God does not gloat over man’s failures, but is rather made sad by them. He does not mark iniquity and then delight in the fact that He has found man guilty of sin. Had Job held his peace, and had he considered what he was saying, he would never have uttered the thoughts expressed in the quotation above. It is very easy for one under stress and strain to misinterpret God as well as men.<\/span><\/p>\n

 <\/p>\n

Job’s Plea for a Surcease of His Pain
\n<\/span><\/center><\/p>\n

He cannot see why it was that he was allowed to be born and to live. He wishes, however, that he had died at birth, and that no mortal eyes had ever looked upon his form. Since he did not die then but has lived and has come to the present moment, he thinks of his life as being of a few days which flit away very quickly. The days of ease and comfort do fly by with lightning rapidity. But when adversity comes and pain grips one, the picture is entirely different.<\/span><\/p>\n

But Job does wish that God would cease tormenting him and let him have a little respite from incessant pain, „Before I go whence I shall not return, Even<\/i><\/span> to the land of darkness and of the shadow of death; The land dark as midnight, <\/span>The Land<\/i><\/span> of the shadow of death, without any order, And where the light is as midnight“ (Job 10:21,22). From the fall of man to Christ’s victory on the cross and in Hades all who died went through the portal of death and down into Sheol, or Hades as it is called in the New Testament. It is pictured as a land of darkness and the shadow of death, a land as dark as midnight where there is no order, and where the light is as midnight. When we study Sheol in the light of the New Testament Scriptures, we see that there were two apartments; one called Paradise to which the righteous went; the second, known as Tartarus, the place to which the wicked went. There was a gulf between the two places. (See Luke 16:19-31.) In Sheol there was no such thing as the worship of the true and the living God, the proclamation of His Word, or the returning of thanks. Existence seems to have dragged heavily upon those who were in that place. Job realizes that when he departs this life, he will go to that place, and greatly dreads it. So would you and I, dear Christian friend.<\/span><\/p>\n

But praise God, after Christ won the victory for us, He opened up a new and living way, an approach to God by the blood of His cross. Now, when the Christian dies, his spirit leaves the body and goes immediately into the presence of God; but the wicked, the unsaved, upon death descend to Sheol as before. They remain there until the judgment of the great white throne, which occurs after the thousand years of our Lord’s earthly reign. But the righteous, being with Christ, are now in a blessed, happy condition. However, they are not thoroughly satisfied, because they do not have their resurrection bodies (Rev. 6:9-11). But they must wait until the time of the rapture for their resurrected, glorified bodies. When the Lord descends from heaven into the air, He will raise the bodies of the departed saints and catch up the living believers, immortalizing their bodies. Then they go and remain with the Lord forever and ever.<\/p>\n

Thanks and praise be to God through our Lord Jesus Christ for the triumph which He won for us in purchasing our redemption and opening up this new and living way, whereby we go immediately into the presence of God and enjoy the bliss of eternal life forever and ever!<\/p>\n

 <\/p>\n

\n

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The Book Of Job Biblical Research Monthly by Dr. David L. Cooper (Installment 4)Eliphaz’s First Reply To Job WHEN a person reads the various speeches of Job and his friends, he sees clearly that they had very clear cut and definite ideas concerning God as the Creator of the universe and as the one who … <\/p>\n

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