The Book Of Job
\nBiblical Research Monthly
\nby Dr. David L. Cooper
\n(Installment 1)<\/p>\n
THE BOOK OF JOB is one of the most interesting and informative portions of the Word of God. Every type of literature appears in the Bible. The Book of Job is drama–the greatest drama in the world–judged simply as a piece of literature.<\/p>\n
The Background to the Book of Job<\/p>\n
Whenever it is possible, a person should seek to get the background of any portion of the Word of God in order that he might understand what he reads more perfectly and accurately. A perusal of the pages of the Book of Job reveals the fact that a primitive civilization constitutes the background of this work.<\/p>\n
Clearly patriarchal customs are reflected throughout the book. A primitive civilization likewise is observable on every hand. This fact leads one to the conclusion that Job, the hero of the book, was a real character, living in the midst of a primitive civilization. Ezekiel the prophet (Ezek., chap. 14:14) and James (5:11) corroborate this position.<\/p>\n
Since in the Book of Job a primitive civilization and culture are reflected, conservative scholars are of the opinion that Job lived about the time of Abraham, Melchizedek, and Hammurabi (the Amraphel of Genesis, chapter 14). Hammurabi, an illustrious king of the First Semitic Dynasty of the old Babylonian Empire, is famous because of the legal code which has been discovered, and which bears his name. He was very prominent in world affairs in his day and time. Abraham lived in his domain until he migrated, at the call of God, to Haran and thence to Palestine. Melchizedek was king of Salem, which is Jerusalem, and priest of God Most High. Job was one of the children of the East and lived possibly in the land southeast of Palestine, in the vicinity of Teman, Bozrah, and Petra. Three of these characters were true servants of God.<\/p>\n
Date and Authorship of the Book of Job<\/p>\n
A close examination of the Hebrew syntax appearing in the Book of Job, together with many of the words and forms, has led many conservative scholars to believe that the date of the composition of the Book of Job was probably during the time of Solomon. Moreover, the Wisdom Literature of the Bible arose in his day and time and is marked by the same characteristics–according to the experts–of the Book of Job. It is therefore highly probable that Job was written at that time of great literary activity.<\/p>\n
The Inspiration of the Book of Job<\/p>\n
One must study the data regarding the book in order to understand its nature. It was, like all other portions of the Word of God, written by a man of God who was fully and completely inspired to write God’s revelation inerrantly.<\/p>\n
But in studying the structure of the book, we see that Job and his friends were not inspired when they held their debates. The reason for this position is the fact that they made mistakes and contradicted other plain teachings of the Word of God. Job, however, made fewer mistakes than did his friends. Thus in their discussions these men expressed their human opinions concerning the Word of God and the problems of life; Sometimes they were right in what they said, and at other times they were wrong, as a perusal of Job, chapters 3-37, proves conclusively. When, however, the inspired author wrote the book, he gave us a faithful and inspired record of the various positions that had been taken by the disputants in the discussions. Thus the record of what they said is fully and inerrantly inspired, though–as has just been stated–the men when they uttered their thoughts originally were not inspired. I might illustrate this point by calling attention to the fact that I am using my ediphone in writing this article. The ediphone records faithfully everything exactly as I speak it and reproduces what I say. Thus the record is absolutely correct. But I could speak into the ediphone any thought that is wrong and incorrect. In other words, I can make mistakes as I dictate. The machine records faithfully that which I say, whether it be right and correct or not right and incorrect. Thus the inspired writer has given us a faithful and inerrantly inspired record of what was said by Job and his friends, even though they at times made mistakes and contradicted themselves and other plain passages of God’s Word.<\/p>\n
The prologue, chapters 1 and 2, was written originally by the inspired writer and of course is absolutely and inerrantly correct. The speeches which the Lord Jehovah made to Job and the epilogue to the book were written infallibly by the Spirit of God–just as they were spoken. In view of the fact that the speeches found in the Book of Job made by him and by his friends were not inspired, they cannot be relied upon as proof texts to substantiate any doctrine. A person can prove many false doctrines by statements that these men made when they were uninspired. Whenever we consider any one or more statement that were made by them, we must compare their statements with inspired statements that are found in other portions of the Word. If these are found to be in harmony with the Word of God in general, then we know that the original speakers stated that which was right and in harmony with the Word. When we apply this same text to other portions and find that they contradict the plain teachings of the inspired Word, then we know that the speakers were incorrect in what they said.<\/p>\n
The Wisdom Literature<\/p>\n
The Wisdom Literature of the Bible consists of Job, Proverbs, Ecclesiastes, and the Song of Solomon. These books present wisdom, knowledge, and understanding. They emphasize the importance of correct understanding and the necessity of wisdom. Knowledge is one thing, but wisdom is another. Knowledge is the scientific accumulation of facts, principles, laws; wisdom is understanding and the ability to interpret and to use the facts, principles and laws that are discovered.<\/p>\n
At the same time, wisdom is personified and is presented as the teacher of those who have understanding. But the personification of the wisdom, which one finds in the early chapters of Proverbs, blends into an exalted description of Wisdom, who alone was with God in the beginning. The description in Proverbs, chapter 8, rises to the exalted height of the most advanced teaching concerning the Logos of God, the Eternal Word of God (John 1:1).<\/p>\n
The Wisdom Literature also lays great emphasis upon practical everyday living and how to meet the problems of life in a real world. It also presents the philosophy of life and of government–both the divine government of the world and human government under God, the Sovereign of the universe. Thus the Book of Job recognizes the absolute sovereignty of God in relation to man and his relationship to his fellowman and to this Sovereign of the universe.<\/p>\n
The Theme of the Book of Job: The Problem of Suffering<\/p>\n
The philosophers of the heathen world concerned themselves with the problem of the origin of evil and that of the suffering of humanity. Did the one Supreme God, in whom we live, move and have our continual being, create evil? Our answer is an emphatic denial. All power belongs to God; He alone can create. If God alone created all things, and if there is such a thing as evil in the world, who brought it into existence? An examination of the material world, as well as that of the spiritual, proves that there are component parts which make the totality of substance in the material world and the reality of spiritual phenomenon. The chemist, for instance, can take the various substances and can separate any given substance into its elemental parts. He can then take these various elements and combine them according to a certain formula. By so doing, he can bring into existence combinations that are not seen in the physical realm, that is, in the natural state. He can take different elements, combine them, and produce substances that are not found in nature. In the light of these facts it becomes quite obvious that Satan, the great antagonist of God, as we shall see later, could have taken certain elements, combined them in new ways, and in an unauthorized manner produce substances and forces that were never intended by the Almighty. After the chemist makes his combinations, they remain, as he leaves. It is most highly probable that Satan took certain elements, contrary to the will of God, and made these combinations that have destructive force and power. What he could do in the physical realm was also possible in the spiritual realm. These forces are known as evil and remain in the world with their deadly, destructive power until the present time. In such a manner as this we can explain the origin of evil and sin–evil in the sense of calamity and disaster in the physical realm and sin in the spiritual realm.<\/p>\n
Having assumed in the preceding paragraph the existence of a mighty spiritual being who is the great antagonist of God, it is now proper that we should investigate the Scripture to ascertain if possible something about his origin and history. Since God is good and holy and cannot be associated with sin or evil in any form, we may be absolutely certain that he did not create an evil being. All of His works are good. But from Ezekiel, chapter 28, we see that there was the anointed cherub, or the „cherub that covereth,“ who was over the works of God’s hands. He was the highest type of being whom an omnipotent and omniscient God could bring into existence.<\/p>\n
Finally, as the ages of past eternity rolled by, he, being a free moral agent, conceived in his heart to rebel against the Almighty and to challenge His authority. This thing he did. At the same time he influenced and led into rebellion one-third of the angelic host. By his exercising his free will against the will of God Almighty, he corrupted his own nature and rendered himself incapable of submission to the will of God. Having sinned against all light, his rebellion was one of high treason and one that destroyed his ability to do the will of God. By his fall he became consumed by an inveterate wrath against all that is holy and sacred. From that time and onward he and all of those whom he influenced have been inveterate enemies against God and man. They endeavor to do all that they can against the Almighty and His servants.<\/p>\n
Since the angelic host and men are all free agents and are given liberty to make their own choices under God’s moral government, which is the highest possible, so long as men and angels do not leave their proper habitations or sink to a condition where they are incapable of making moral choices, they are permitted to continue their existence. At the same time the Lord overrules their free choices and makes everything contribute to the advancement of His cause eventually and to the blessing of all concerned.<\/p>\n
Suffering is one of the things which is used of God in the purging of sin and impurities from the hearts and the lives of His servants.<\/p>\n
At the proper time in the future, when our Lord returns, He will banish sin and all suffering from the world. Satan, the cause of the wreckage and ruin, will be incarcerated in the pit of the abyss where he can no longer deceive the nations. Then the problem of suffering and sin will cease.<\/p>\n
The Primitive Revelation<\/p>\n
If Job lived at the time of Melchizedek, Abraham, and Hammurabi, he lived approximately four hundred years before the days of Moses. Did he have any of the revelation of God? Most positively! In Job 6:10 and 23:11,12 we hear echoes of the Word of God. Job gloried in the fact that he had been faithful to God and had not departed from the words of His mouth. These passages show very clearly that there was a primitive revelation, and that Job and his friends had it. This is not to be a surprise to anyone who is familiar with the Word of God, because in Genesis 26:4,5 we see that there was a primitive revelation which Abraham and Isaac had, and which they obeyed. In Psalm 40 there is a reference to a prediction concerning the Messiah which was contained in „the roll of the book.“ One will look in vain in the early portion of the Old Testament for such a quotation as this. But there was that which is called „the roll of the book“ in which appeared this prophecy concerning the Messiah’s coming to do the will of God concerning the sacrifices. That book was in existence, and David quoted from it. But God did not see fit to preserve to us that ancient revelation, just as He did not preserve to us the first Epistle which Paul wrote to the church at Corinth. This is evident from the fact that in I Corinthians 5:9 Paul refers to a former letter which he had written to them, and which has not been preserved to this day.<\/p>\n
In view of these facts we come to the conclusion that Job and his friends had this primitive revelation and studied it. They drew certain erroneous conclusions from it. Job, however, seems to have been right more often than his friends and critics.<\/p>\n
It is amusing to see the various positions which the different ones took and how they interpreted life in the light of their knowledge of this primitive revelation.<\/p>\n
While each had his peculiar approach to the problem of suffering, Job’s friends held to this general theory: That God is the Sovereign of the universe and that He overrules in the lives of men. If anyone does wrong, God invariably punishes the sin and the wrongdoing. They attributed all suffering to sin in this life. The fact that Job was suffering was proof to them that he had been living a hypocritical life and had sinned secretly. Job retorted that he had not sinned, as they accused him, but that he had at all times maintained his integrity.<\/p>\n
A study of the Book of Job shows that while some suffering that people endure is the result of punishment for sin, there are sufferings and trials through which God calls even the most consecrated people to pass in order to lift them to greater heights of spiritual life and existence.<\/p>\n
Great Fundamental Doctrines<\/p>\n
It is amazing to one to see how clearly Job and his friends understood many of the great fundamental doctrines of the Word of God. It is clear that they must have received these impressions from the Word of God as revealed at that time.<\/p>\n
The Structure of the Book of Job<\/p>\n
Chapters 1 and 2 constitute the prologue and give us the stage setting in order that we might understand the unfolding drama which follows.<\/p>\n
Job and his friends, as stated in the beginning of this study, were not inspired by the Spirit of God in the things that they said. They were expressing their opinions as they had studied the revelation of God. Some had a more thorough knowledge of the Word than others. Job, for instance, was more nearly foursquare with the Scriptures than were his friends.<\/p>\n
After the long debate between Job and his friends, the Lord appeared on the scene and talked with Job. This is found in 38:1-41:34. It is marvelous what God said to His servant.<\/p>\n
Job finally answered the Lord (42:1-6). By the sufferings through which he had passed he had been humbled. He saw himself in the white light of God’s purity and holiness; he therefore abhorred himself in sackcloth and ashes and looked up in genuine humility and faith, figuratively speaking, into the face of God.<\/p>\n
When he took this attitude, the Lord blessed him abundantly–giving him twofold more than he had originally.<\/p>\n
It pays one to endure the sufferings and trials through which he is called by the Lord to pass. By these things the Master purges and purifies His servants and draws them closer to Himself and makes them more capable to do His will. We therefore thank Him for all He permits to come into our lives, since all things work together for good for those who love God, and who are called according to His purpose (Rom. 8:28).<\/p>\n
<\/p>\n
The Book Of Job AS WAS STATED in the preceding article in this series, the Book of Job is recognized as the greatest drama that has ever been written. It naturally appears in three acts. Act I, which falls into five scenes, consists of chapters 1 and 2. Act II, which comprehends all the speeches between Job and his friends, together with those from Jehovah himself, covers chapters 3:1-42:6. Finally, Act III consists of the epilogue found in 42:7-17.<\/p>\n The first scene of Act I of this drama is found in Job 1:1-5. It is laid in the city of Uz, which in all probability was in or near ancient Edom or the land of Midian, which lies east of the Gulf of Akabah. We know nothing, from an archaeological standpoint, of the city of Uz, where Job resided. He is spoken of as being a citizen of Uz and as being the greatest man of all the children of the East. Concerning the civilization and the advancement of this little city and the country in which it was located, we have little information. All we know is what we gather from the Book of Job itself, particularly that which is reflected in various statements made by the different speakers. As has already been stated, a primitive civilization is reflected throughout the entire book. We therefore must conclude that Job was a real character and lived in the midst of the environment thus seen in the book.<\/p>\n There are a number of wonderful things told about this great man of God. In the first place we are told that he was „perfect and upright, and one that feared God, and turned away from evil.“ Are we to understand from this statement that Job was perfect? That he was absolutely sinless? Or is this statement to be understood that, judged by the standards of the day, he was perfect? While the first interpretation may be correct, it is more likely that the second explanation is more in accordance with the facts. It is true that in Christ people can live victorious lives, as we see in Galatians 2:20: „I have been crucified with Christ; and it is no longer I that live, but Christ liveth in me; and that life<\/i> which I now live in the flesh I live in faith, the faith<\/i> which is in the Son of God, who loved me, and gave himself up for me.“ But one can live this way only in the power of the Holy Spirit and the indwelling Christ–as in the case of Paul. Job was perfect in his spirit and was upright. He had many dealings with various people. Whenever he engaged in any business transaction, everything was aboveboard and in accordance with the standards of justice, righteousness, and fair play. But he was also a religious man, one that feared God. The word „feared“ here is to be understood in the sense of the true spirit of worship and of reverence and not in the sense of being in awe and terrified by the thought of God.<\/p>\n If Job, back in the primitive days in which he lived, could by the grace of God live a perfect life and thus worship God and live acceptably to his fellowman, how much more should we, who live in the sunlight of the full revelation of the New Testament, as well as of the Old, live in the power of the Spirit of God and the indwelling Christ such lives as, will honor and glorify Him? There is no necessity for Christians living on the low plane of the world.<\/p>\n Job had a large family, seven sons and three daughters. To our first parents in the Garden of Eden the Lord God said, „Be fruitful, and multiply, and replenish the earth, and subdue it … (Gen. 1:28). Back in biblical times there was no such thing known as birth control. To Noah God spoke language of a similar import and expected the human family to follow out His instructions. In this day and time Christian people should read, meditate upon, and follow Psalm 127 on this point.<\/p>\n Job was a very wealthy man: „His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; …“ Certainly it was by the special blessing of God that his livestock increased as it did. The Lord blesses certain people and gives them the ability to make money. This is seen in Deuteronomy 8:18. If anyone has anything at all, it is a matter of God’s sovereign grace and His conferring to men ability and opportunities of acquiring wealth. Men therefore, should honor God with their tithes and offerings which should be commensurate with the goods with which God blesses them. Whatever wealth God entrusts to His servants, He intends them to use during His absence for His honor and glory. On this point one should read carefully Luke 16:1-13. What we have has simply been entrusted to us by our Lord. He expects us to use it in His cause. In connection with this passage one should study carefully the parable of the talents (Matt. 25:14-30); and the parable of the pounds (Luke 19:11-27). If God’s servants would only bring the tithes and offerings to Him, the work of God would flourish wonderfully and there would be no lack at any time or with respect to anything.<\/p>\n A man may have a large fortune and a vast estate today, together with a large bankroll, but riches are very uncertain. They take the wings of the morning and flee away, and leave one in distress and despair–when one does not know God and does not trust Him.<\/p>\n „And his sons went and held a feast in the house of each one upon his day; and they sent and called for their three sisters to eat and to drink with them“ (1:4). Human nature is the same today as it was in the time of Job. Man is a social creature. He needs the influence of friends and associates to develop his character as it should be. As the poet says, we are part of all we meet. Each one with whom we come in contact has an influence, more or less, upon us. In view of this fact each of us should be very careful regarding the influence that we may have upon others.<\/p>\n It was proper and right for these brothers and sisters to engage in social life as they did–provided nothing improper was done. All of us enjoy the social occasions when friends, relatives, and loved ones are gathered together for a time of such fellowship. But there is such a thing as going beyond the bounds of propriety–now as then. Job certainly did know human nature. He knew that there are evils connected with intimate social gatherings. People, when they are in a hilarious state of mind, frequently forget God and drift away from Him. There is something very fascinating and very thrilling about social events. The more one gives himself to these things–especially among worldly people–the more one throws himself open to many possibilities of evil. Frequently there is a chance meeting of young people on such occasions, which contacts forever make or mar the well-being and the happiness of those concerned. In view of these facts it behooves people to be very careful concerning the social life of the family.<\/p>\n Job was alert to the dangers of such social contacts. „We therefore read of him: „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 renounced God in their hearts. Thus did Job continually“ (1:5). From this passage we see that Job lived in a primitive civilization, where the father was priest, who officiated at the family altar. This fact, with many others found here and there in the book, proves positively that Job lived in the very early age of human history–probably, as was stated in last month’s article–in the days of Abraham.<\/p>\n Beginning with the expulsion of man from the Garden of Eden, sacrifices were instituted and were offered by the faithful servants of God at all times. All of these were typical of the one great, final sacrifice of the Lord Jesus Christ which He made for the human family nineteen hundred years ago. They were authorized and practiced to keep before the minds of the people always the necessity of redemption, redemption by blood.<\/p>\n When the law was delivered to Israel at Sinai, there were the five principal offerings: the whole burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. Each of these set forth Christ, the Lamb of God that taketh away the sin of the world, in some aspect of His supreme sacrifice which He made for us. They likewise, in a very limited way, set forth the worshiper who comes to God through Christ, as may be seen by a careful study of these matters in the Book of Leviticus.<\/p>\n When America was first settled, our forefathers, when they established their homes, immediately set up the family altar. There was always the daily Bible reading and prayers, together with the expression of thanks at the table for the bounties of life. On special occasions when God manifestly had blessed in an abundant manner, our forefathers had special days of thanksgiving and praise to God. Then during times of crop failure or disaster, they had days of prayer and fasting, interceding with God to bring deliverance. These religious exercises were entered into wholeheartedly and in faith, without any doubt. Under such conditions we may be sure that the life of the spirit was marvelous and people grew in grace and in the knowledge of the truth.<\/p>\n But now in modern times we have so very many things that distract our attention from spiritual matters and occupy our time so that we do not have time for God or for the development of our spiritual life. Oh, that we could get back to the family altar!<\/p>\n In 1:6-12 the scene is shifted from earth to heaven. Here we see the heavens of the heavens, the place where God’s throne is. When we read this passage in the light of related ones, we come to the conclusion that this was an august royal occasion. We may be certain that the Almighty was seated upon His eternal throne, that He was attended by innumerable hosts of spirits who minister unto Him day and night, constantly. There came flocking in from all over the universe various celestial beings to appear before God and to give an account of their ministrations in their respective spheres and in the discharge of their duties.<\/span><\/p>\n Among these who came to report to the Almighty was Satan, who seems to be one of the sons of God appearing to give an account of his ministrations. As we contemplate this marvelous scene, we should take the time and study carefully I Kings 22:19-23, Psalm 89:5-18, Daniel 7:9-12, and Revelation, chapters 4 and 5.<\/p>\n In all of these passages to which reference is made, we see God seated upon His throne. Since this is a similar situation, we may be certain that God was on the throne. But from none of the accounts is there given any definite idea concerning how God appeared to His servants when they were given a vision of Him. From Genesis to Revelation one will look in vain for any hint, any description, any attempt to describe God’s personal appearance. There is a reason for this fact: God withheld this information–as highly desirable as it is and longed for by all of us–lest man should make an image to represent Him and thus be led off into idolatry. We simply get a vague, general impression that God is an omnipotent Being, glorious in might and in holiness, who cannot tolerate sin or unholiness in any form.<\/p>\n We are told in verse 6: „Now it came to pass on the day when the sons of God came to present themselves before Jehovah, Satan also came among them.“ Clearly these sons of God are the celestial beings who came before God in heaven to give an account of their discharge of the obligations and duties resting upon them. The angelic hosts are called „sons of God“ in Job 38:7. These were created before God brought the material universe into existence. When He thus stepped forward in the unfolding of His plans, and spoke the physical, literal universe into existence, these „sons of God shouted for joy“ because by the physical world God was making a revelation known to them. They therefore delighted in the acquisition of new knowledge relative to Him in whom they lived, moved, and had their being. In Genesis 6:1-5 we likewise read of the sons of God who saw the daughters of men, that they were fair, and who came and co-habited with them. From these unholy unions there sprang a race of giants who were men of renown at that time. We have every reason to believe that these sons of God were none other than angels, who were allured by the daughters of men, and who left their proper habitation. On this point read Jude 5,6, and 7. In the light of all the Old Testament data we have every reason to believe that these sons of God were celestial beings.<\/p>\n Satan appeared among them in the presence of God. The Hebrew word, Satan, means an adversary.<\/i><\/span> Hence the anointed cherub, who pitted his will against God, and who fell and dragged one-third of the angels down with himself, became the greatest adversary of God and man. For this reason this general term became the name of this mighty opponent of God. We read of him in I Chronicles 21:1 and of his moving David to sin against the Lord. Again, we see Satan and hear him called by this designation in Zechariah 3:1-5. Though he is not known by this name in the account of the temptation in Genesis, chapter 3, yet the one who has spiritual discernment can recognize him and his presence working through the serpent for the downfall of the human family.<\/span><\/p>\n When we shall have finished the exposition of the Book of Job, we shall come to the conclusion that this same one who is recognized as Satan is likewise set forth under the symbolism of behemoth (40:15) and leviathan (41:1). In the New Testament he is called both by the name of Satan and the tempter, or the devil.<\/p>\n From all the teaching of Scripture we conclude that Satan was the highest creature whom the omnipotent and omniscient God could bring into existence. He was created with the freedom of choice. He finally chose to disobey God and to pit his will against that of the Almighty, which thing he did. This brought about his destruction. He led one-third of the angels in revolt against God. He is now the prince of the powers of the air, the spirit that now works in the sons of disobedience. He is the god of this world and has an inveterate hatred against God and all who are standing for the Lord. His kingdom is that of darkness. It is opposed to God and all that is true, good, and holy. There is a constant warfare going on between God, the saints, and good angels on the one hand and Satan and all his fallen, evil, wicked spirits on the other.<\/p>\n But eventually Satan will overstep himself, together with all his hosts of wicked, servile spirits. Then God will be justified in acting drastically and incarcerating them in the pit of the abyss, where they will remain for a thousand years. They will be unable to deceive the nations any more. Finally, at the end of the Millennium, Satan, with all his angels, will be cast into the pit of the abyss, where they will be incarcerated and can nevermore strike any of the saints or do any more damage.<\/p>\n When the Lord asked Satan where he had been, he told Him. Then immediately the Lord asked him, „Hast thou considered my servant Job?“ Instantly Satan began to hurl doubts and insinuations at Job’s integrity, saying that he simply was serving the Lord for the blessings which he knew would come from such loyalty to the Almighty. All of his insinuations and intimations were lies.<\/p>\n Then the Lord gave Satan permission to strike at Job’s property, but He would not allow him to touch Job’s person. God placed a hedge round about him beyond which Satan and his emissaries could never attempt to cross. Then the Lord gave Satan permission to strike at Job’s property, but not at him.<\/p>\n Satan must always get permission to strike at any of God’s servants. This is seen, for instance, in the case of the Apostles (Luke 22:31). Jesus knew that Satan had gone into the presence of God and had asked that he might sift the Apostles as wheat. But the Lord made intercession for them that they might not succumb to his titanic strokes of temptation. From I Corinthians 10:13 we learn that God will never permit Satan to tempt any of the saints above that which they are able to bear, but will with every temptation make a way of escape that the saints may go unscathed by their conflicts with Satan.<\/p>\n <\/p>\n In 1:13-22 the scene is again shifted; this time from heaven to earth. We see the Sabeans on the march, on the warpath. They come, destroy, and capture much of Job’s livestock. Only one of the herders survives the attack and comes to Job and reports what has happened. Later we see the Chaldeans, who do as the Sabeans had done. Only one messenger survives to tell the story. Then there arises a terrific windstorm, a hurricane, which strikes the house in which all of Job’s sons and daughters are having a social get-together. All are killed. There is only one who survives this catastrophe, and who reports to Job what has happened.<\/span><\/p>\n Having seen that God gave permission to Satan to strike at Job’s property and realizing the terrific foe that he is, we see that it was he who stirred up the Sabeans and Chaldeans and sent them on their marauding expeditions to steal all of Job’s livestock. We also see that Satan on this occasion had control of the elements and brought about a hurricane that killed all of Job’s sons and daughters. This gives us some idea of the power that Satan has. But we praise God that he does not have all power. Moreover, we are thankful that he cannot do anything against any of God’s saints without first getting permission from the Lord. In view of these stern realities we are thankful to God that He is faithful and will hear our cries when we call to Him against Satan, and when we resist him strong in our faith.<\/p>\n The reports of the loss of all his property and his children proved to be a stunning blow to Job–but more so to his wife, who should have been a source of comfort and cheer to her husband under such extreme circumstances. On the contrary, she accused him of being a weakling and urged him to „brace up,“ curse God, and die. But Job maintained his integrity and refused to accuse the Lord falsely. Moreover, he expressed his faith in God’s loving-kindness and care by saying, „Jehovah gave, and Jehovah hath taken away; blessed be the name of Jehovah“ (1:21). Thus Satan in the first round with Job was beaten.<\/p>\n <\/p>\n In 2:1-6 we see the scene shifted again from earth to heaven. On this occasion again the sons of God come to present themselves before the Lord. Satan likewise comes and presents himself among them before Jehovah, as on the former occasion (1:6). From these passages (1:6, 2:1) one logically concludes that there are stated intervals when the Almighty mounts the throne and calls in the sons of God to give an account of their offices and ministrations throughout the universe. Satan at such times appears with them. Since we know that the Lord is a God of order and regularity, it is no surprise to us to learn that He has these regular meetings with His attendants and requires them to give an account of their stewardship.<\/span><\/p>\n Then the Lord asked Satan as to his whereabouts. He admitted that he had been to the earth. Then the Lord asked him if he had considered Job, stating that „there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil.“ The Almighty added that, notwithstanding the fact of Satan’s having moved Him to afflict Job without a cause, he, Job had remained faithful (2:3). Every son whom the Lord receives He chastens and punishes all of the wrongs of His people. Job had done nothing that deserved or required any punishment or chastisement. Nevertheless, the Lord made a test case of Job, at the request of Satan, to prove to angels and to men that everyone does not have his price, but that there are men who can and who will stand for God under the most harrowing circumstances.<\/p>\n Satan did not like to admit his defeat; but he failed, nevertheless.<\/p>\n <\/p>\n Satan went forth from the presence of God and came to earth and afflicted Job with boils from head to foot. The poor sufferer moved out of his home and lay on an ash heap outside the city. His wife upbraided him again and insisted that he renounce God and die. Nevertheless this old patriarch remained faithful to his Creator, maintaining his integrity, and gave praise and glory to God. Moreover he charged his wife as speaking „as one of the foolish women speaketh,“ saying to her, „What? Shall we receive good at the hand of God, and shall we not receive evil?“<\/span><\/p>\n The report of the calamities that had overtaken this faithful man of God spread like wildfire to adjoining countries. Certain outstanding men, who had well-defined ideas concerning God’s moral government of the universe, came to see Job in order that they might convince him of the wickedness and the error of his ways and lead him to repentance in order that God might lift His hand which was resting heavily upon the sufferer. These visitors remained silent, saying nothing to Job for one week, „for they saw that his grief was very great.“<\/p>\n <\/p>\n The Book Of Job Job’s Frantic Cry For Death<\/p>\n AS WE HAVE already seen, chapters 1 and 2 of the Book of Job constitute the prologue which comprises the first act of this great drama of „the epic of the inner life.“ Act II consists of chapters 3:1-42:6. The last brief act is found in 42:7-16.<\/p>\n The curtain dropped at the close of Act I with Job’s lying on an ash heap outside of the city and with his friends, who had come from a distance to consult with him, remaining silent for seven days. At the end of this time Job’s feelings burst forth in a torrent of cursing and bitterness. In his speech he cursed the night on which he was conceived and the day on which he was born. He followed this by expressing a desire to depart this life because of the terrible sufferings and injustices, which he thought he had endured.<\/p>\n This explosive speech fired Job’s friends to begin their attack on him. Eliphaz, who seemed to be the eldest of these, began the discussion with a rather lengthy speech, consisting of two chapters (4 and 5). Job then replied in an equally long discourse, found in chapters 6 and 7. Bildad replied to Job in chapter 8. The latter gave his reply in two chapters; 9 and 10. Then Zophar took his turn and expressed his views concerning the sin problem and Job’s sufferings. This is found in chapter 11. By this time Job, who was suffering intensely–being racked with pain from head to foot–replied to him in a speech three chapters long (12-14). These speeches constitute the first cycle of the discussions in which these four participated.<\/p>\n Eliphaz, as on the former occasion, began the second cycle by delivering a speech found in chapter 15. In the second cycle each of the four took his turn and made his contribution to the discussion. This is found in chapters 15-21.<\/p>\n The third cycle begins with chapter 22 and runs through chapter 31. Only Eliphaz, Job and Bildad participated in this closing portion of the discussion. In chapters 32-37 the young man, Elihu, made his contribution to the discussion. Finally, Jehovah appeared on the scene and talked with Job, as we find in the last scene of Act II (chapters 38:1-42:6). The discussions found in chapters 3-37 are most instructive and informative. From the first the attention of the reader is gripped instantly and is sustained throughout.<\/p>\n As one reads these discussions, he must remember that Job lived in patriarchal times–possibly in the days of Abraham and Melchizedek. Let us remember that these men had the primitive revelation of God, to which reference is made in Genesis 26:5. Job, in 6:10, spoke of his not having „denied the words of the Holy One.“ He could not have made this statement unless he had enjoyed the privilege of the study of the Word of God. Again, he declared:<\/p>\n „My foot hath held fast to his steps; It is therefore clear that Job and his friends had the revelation of God that had been given up to then. Moreover, it is evident that at least Job had a very high regard for this revelation and considered it the expression of the divine will.<\/p>\n In this connection, let us remember that Job and his friends were not inspired when they spoke in this discussion. It is quite evident that they had studied the revelation that they had, but had come to different conclusions on various points. They were expressing their own opinions concerning the Word of God and concerning their interpretation of the facts of life. Sometimes they were correct; at others, they were wrong. They were like the people of today who study the Word of God, and who try to interpret the facts of life in the light of the Word. Some are more careful students than others. Frequently one is able to comprehend and understand portions of the Word because of experiences that they have had. Thus it was with these ancient patriarchs.<\/p>\n We must also observe this fact: Whereas Job and his friends were not inspired by the Spirit of God to express themselves as they did, the record of the positions that they took and the things that they said was inspired infallibly by the Author of the Book. As has already been noted, the evidence points in the direction that probably Solomon, or some one of his age, wrote the record by the inspiration of the Spirit of God. We can therefore depend upon the account as being accurate and true.<\/p>\n It is indeed a very interesting study to note that there is reflected in the speeches of Job a clear conviction of a Redeemer, of an „umpire,“ in heaven who would eventually champion his cause and bring him out into the light of God’s favor.<\/p>\n The great theme of the book is the problem of evil. The question as to the origin of evil does not seem to have bothered these men; it was its continuance and the misery that is caused by it.<\/p>\n The friends of Job held to the theory that all suffering, whether mental or physical, was chastisement for sin. It never occurred to them that God sometimes uses the very best and purest of His saints as demonstrations of His preserving grace to exhibit to men and to the angelic hosts that mortals who know God in a real way will stand for righteousness and truth and will be loyal to God under all circumstances.<\/p>\n A person should never take any of the verses in 3:1-37:24 as proof tests to substantiate some position which he holds. Some of the statements which Job made were incorrect. As a rule, however, when it came to doctrine he was right. But he made mistakes and misstatements–as did all the rest. On the other hand, many things that they said were true. What is said in these chapters, of course, must be tried and tested by the rest of the Word. In this connection, we must remember that the Book of Ecclesiastes is an inspired record–given with absolute inerrancy by the writer, who narrates, by the aid of the Spirit, the many experiences that he had had through life in his quest for satisfaction and joy. When he was going hither and thither, seeking here and there for peace, satisfaction, and comfort, he was not inspired by the Spirit of God. Finally, the Holy Spirit came upon him and enabled him to write infallibly an account of the various experiences through which he had passed in his quest for peace, safety, and satisfaction. The author was wrong in the things that he thought concerning where to find peace and joy in the past of his life; but, when the Spirit of God brought back all of those experiences to his memory and enabled him to write a correct and infallible account of them, his record of what he had actually thought, done, and said was absolutely infallible. No one will take a text out of the Book of Ecclesiastes to prove doctrine–except the last two verses of the last chapter. These words contain the advice of the Spirit. There are some statements, however, in the book that are correct. But they are not correct because the writer spoke out of his heart, as he thought. They are correct because they are in harmony with truth as stated in other portions of the Word. The rest of the Book of Job–chapters 1, 2; 38-42–was inspired of God originally and recorded infallibly. These portions may be used as proof text to prove the doctrines which are set forth in them.<\/p>\n Job’s Cursing the Day of His Birth<\/p>\n Job was conscious of the fact that he had lived a clean life, serving God always, and rearing his family as he knew from the Word of God that he should. He was sincere in all that he did. He walked, as it were, in the very presence of God. Job could see no justice in his being afflicted as he was. He therefore cursed the night on which he was conceived and the day on which he was born. He fervently desired that that day should be omitted from the calendar. Of course this was a hasty and a rash conclusion to which he came. He continues throughout the first ten verses of chapter three to harp on this one string, using various comparisons and statements to give emphasis to the thought that he abhorred the day of his being conceived and of his birth.<\/p>\n His feelings were running so very high that he declared: „Let them curse it [the day] that curse the day. Who are ready to rouse up leviathan“ (3:8). The question immediately arises, Who is „leviathan“? An examination of Job, chapters 40 and 41, shows that the first creature whom God brought into existence, and who is called „the king of the sons of pride,“ is represented as the beginnings of God’s ways and is called „behemoth“ (40:15) and „leviathan“ (41:1). Since God is there speaking of the first creature that He brought into existence, and since this same one is called the king of the sons of pride, it is evident that the Almighty was speaking of the anointed cherub, who was the generalissimo of the Lord’s hosts originally, and who revolted against Him, as we see in Ezekiel 28:11-19. This one is none other than Satan, the devil, the great adversary of God and man. In Job, chapters 40 and 41, this same one is represented under the symbolism of these wild beasts, or monsters of the sea. In connection with the study of Satan, when he is represented as a sea monster, one should look at Psalm 74:4-17, Psalm 89:9,10, Isaiah 51:9,10. Satan is a terrific foe, who is sometimes stirred up, and who fights ferociously against the people of God. When he thus makes his attacks, there is but one way to fight him, and that is by the Christian’s being strong in his faith and resisting him thus (I Pet. 5:8,9).<\/p>\n Let us therefore suppose for a moment that Job had died at birth. The world would have been much poorer, spiritually speaking, than it is today. God was enabled by the life of Job to set forth one of the truest characters in all history. The Book of Job has been a source of comfort and of good cheer to more people who are in distress than possibly any other book in the entire Word of God. We praise God therefore that Job did not die at birth, but that his life has enriched the world.<\/p>\n Sheol and Its Inhabitants<\/p>\n In Job 3:11-19 our sufferer speaks of Sheol, which is in the center of the earth. This was recognized by our Lord in Matthew 12:39,40. Sheol is the place to which all men went upon death from the sin of Adam until Christ died and He himself in spirit went to Sheol. One can get a glimpse of Sheol in Isaiah 14:3ff. He likewise frequently catches a clear glimpse of this place of departed spirits in Ezekiel 31:15,17 and 32:1-32. In these Old Testament passages one just catches glimpses of this place of departed spirits. There is no hint that it is divided into two apartments, as we shall presently see.<\/p>\n Our Lord added to our information concerning Sheol in His statements relative to the place to which the rich man and Lazarus went, of whom we read in Luke 16:19-31. This place of departed spirits is known in the New Testament by the Greek name, Hades. Let us remember that there is such a place in the center of the earth. Some have tried to break the force of the language by speaking of it as if it were a parable. Our Lord did not give any intimation of His language’s being used parabolically on this occasion. He simply made statements concerning the rich man and Lazarus, of their dying, and of their going to Hades. If He had been speaking of any other historical fact, which is a reality, He could not have used language any different from that which He employed in speaking of the place to which the rich man and Lazarus went upon death.<\/p>\n At the time that Jesus spoke of Hades and of the rich man and Lazarus‘ going there, there were two apartments of it, separated by a vast gulf. To one of these sections the lost went, whereas to the other the saved went. It is impossible for one to leave the place to which he went and cross that impassable gulf to the other place, or vice versa. Moreover, it was impossible for anyone to leave that place and come back to this earth. On one occasion, however, when Saul consulted the witch of Endor (I Sam., chap. 28), God opened up Hades and brought Samuel up to earth, who delivered a scathing message to Saul.<\/p>\n This is the only case of a person’s being released from Sheol and coming up to earth with a message; but let it be known that the Scriptures do not attribute Samuel’s coming up from Sheol to the effort put forth by the witch. She was amazed and terrified by Samuel’s appearance. This fact shows that this was an experience new to her. What she had always experienced was evil spirits and their impersonating the dead. There never has been and is not today any such thing as a person’s coming back from Sheol to this earth.<\/p>\n The case of Jonah was different from that of Samuel. Jonah died, having been drowned, as we see in Jonah, chapter 2, and his spirit went to Hades. The fish swallowed his body. It „was in the belly of the fish three days and three nights.“ At the expiration of this time God released Jonah’s spirit from Sheol. Then it came back and reunited with his body. When the fish vomited Jonah out upon the land, he went immediately to Nineveh and delivered the message that God had for that great, wicked city.<\/p>\n When our Lord descended to Hades upon His being put to death in the flesh, He went and conquered Satan and the powers of the unseen world. He came forth from there with the keys of death and Hades, leading all of the saved out of that place of confinement. When He ascended on high, these saved, liberated spirits ascended to heaven with Him. Since Christ’s triumph over the powers of Satan and the evil ones, the believer in Christ–the born-again one–departs this life, His body is placed in the tomb, but his spirit goes immediately into the presence of Christ. Paul said that to be absent from the body is to be present with the Lord–that is, for the Christians. They await the time when Jesus will descend from heaven with a shout, with the voice of the archangel, to raise the dead in Christ, that is, the bodies of the saints, and to catch up all the living saints. This grand event occurs before the Tribulation.<\/p>\n Our Lord’s triumph over Hades and the powers of Satan only affected the saved, the righteous. The unsaved, the unrighteous, upon death today go down to Sheol the same as they did before the crucifixion of Christ. All the lost, from Adam’s day to the present, are in Sheol and will continue there until the end of our Lord’s millennial reign. At that time they will be brought forth and will be summoned before the judgment of the great white throne, where they will hear their condemnation. (Read Revelation 20:11-15.) At that time they will go off into the outer darkness from which they will never return. They will be banished from the presence of God and the glory of His might forever and ever and ever–all because they have refused to accept the truth and the salvation which God, through Christ, offers to all.<\/p>\n Why Does God Continue the Life of the Wretched Sufferers Job concluded this last speech by discussing this theme, or rather, by asking questions concerning it. This is found in Job 3:20-26. It was indeed an enigma to him why God would allow men to continue in this life, suffering the agonies of death and mental tortures. Does God delight to afflict people? We may be certain that He does not. He does not willingly afflict the sons of men.<\/p>\n Possibly our answer may be found by an investigation of the principle that a man reaps what he sows. God chastens every son whom He receives. No one is exempt. The time for the chastening of the children of God is in this life. This fact may explain why so very many of the people of God have to suffer long and excruciating pain very frequently. It does not always explain such cases.<\/p>\n The case of Job shows that frequently God uses such a holy, righteous, and just man as Job was to demonstrate to the world that men can and will endure affliction and at the same time remain faithful and true to God. Satan moved God to allow him to bring all these afflictions upon Job, though there was no occasion of God’s permitting it, so far as Job’s life and conduct were concerned. The Lord exonerated him. But the Almighty used his case as one of demonstration to prove what the sustaining grace and power of God can do through and for the one whose heart is right and perfect toward Him.<\/p>\n We are sometimes told that man is „immortal“ until his work is done. That statement is not to be taken literally, but is to be understood as an affirmation that God is going to protect and take care of men until they accomplish that which He purposes for them to do in this life. This promise is a marvelous pillow upon which the weary soul can rest his head as he looks up by faith into the face of God and thanks the Almighty that He is at the helm of the universe, and that He is overruling all things for the good of those who love God, and who are called according to His purpose.<\/p>\n Very frequently the sufferings which are permitted to come into the lives of the faithful people of God are permitted for the express purpose of purging out even the secret faults, mentioned by David in Psalm 19, and drawing them closer to the Lord so that they can be prepared to occupy higher positions of glory and responsibility in the ages of eternity.<\/p>\n Though we may not be able to understand why God permits various adversities and afflictions to come into our lives, let us realize that He does all things well, and that He will gather us to Himself eventually. Then all will be well with us throughout all eternity.<\/p>\n <\/p>\n <\/p>\n
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\nBiblical Research Monthly
\nby Dr. David L. Cooper
\n(Installment 3)<\/p>\n
\nHis way have I kept, and turned not aside.
\nI have not gone back from the commandment of his lips;
\nI have treasured up the words of his mouth more than my necessary food“ (23:11,12)<\/p>\n
\nWhen They Long to Die?<\/p>\n
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