{"id":1045,"date":"2018-01-30T14:59:29","date_gmt":"2018-01-30T13:59:29","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1045"},"modified":"2018-01-30T15:11:01","modified_gmt":"2018-01-30T14:11:01","slug":"the-book-of-job-6","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/the-book-of-job-6\/","title":{"rendered":"The Book of Job"},"content":{"rendered":"

The Book Of Job
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Biblical Research Monthly
\n<\/span>
by Dr. David L. Cooper
\n<\/span>
(Installment 8)<\/center>
Zophar’s First Speech
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<\/center><\/center><\/center><\/center><\/p>\n

AS WE have already seen, Eliphaz and Bildad made speeches to Job, analyzing his case according to their theory regarding God’s punishing man for his sins. To each of them Job replied, being conscious of the fact that he had lived an honest, conscientious, sincere life before God and man, without any hypocrisy. He therefore rejected their explanation of his case. To them, the fact of God’s causing, or permitting, any trouble to come to one of His servants was equal to an affirmation by the Lord of the guilt of the one thus suffering. They thought that Job would acquiesce in such teaching, and that it would be an easy matter for them to persuade him to repent and to get right with God. Job made it plain in his speech to Bildad that he did not hold any such theory. According to his conception, God punishes and afflicts even the innocent and righteous for reasons known to Himself. Zophar attacks this doctrine and attempts to correct Job on the same.<\/p>\n

Zophar’s Rubuke of Job’s Speeches<\/center><\/p>\n

„Then answered Zophar the Naamathite, and said, Should not the multitude of words be answered? And should a man full of talk be justified? Should thy boastings make men hold their peace? And when thou mockest, shall no man make thee ashamed? For thou sayest, My doctrine is pure, And I am clean in thine eyes.“ (Job 11:1-4)<\/p>\n

Zophar first called attention to the multitude of words which Job employed in defense of his case. For instance, Bildad had made a speech comparatively short, using only twenty-two verses, chapter 8. In reply Job gave a lengthy speech covering two long chapters. His reply to Eliphaz was as lengthy as Eliphaz’s speech. So Zophar thought that Job should be rebuked for making such lengthy speeches.<\/p>\n

Zophar considered Job’s speeches as nothing but boastings. He therefore asked: „Should thy boastings make men hold their peace? And when thou mockest, shall no man make thee ashamed?“ Should Job’s dogmatic assertions make people fear and desist from replying? asked Zophar.<\/p>\n

Job’s speeches are interpreted by Zophar as the former’s mocking and ridiculing his friends, and possibly God. Zophar affirmed that he would not be intimidated by such braggings and mockings, but would reprove Job.<\/p>\n

Zophar considered Job’s claim concerning his doctrine as being an evidence of proud boastings and blasphemous mockings. He therefore quoted Job’s statement; „My doctrine is pure. And I am clean in thine eyes.“ Job had said what Zophar here declares. What did he mean by his „doctrine“? His teaching in general? No, but his teaching, his position, on the point of God’s chastisement of man for his wickedness. In 9:21 Job had asserted: „I am perfect; I regard not myself; I despise my life.“ Again, in 10:7, Job affirmed: „Although thou [God] knowest that I am not wicked, And there is none that can deliver out of thy hand?“<\/p>\n

Job affirmed that his doctrine regarding God’s punishing innocent men when they do not deserve any chastisement whatsoever is a pure doctrine. God had, according to him, punished him, although he was absolutely innocent. Moreover, Job affirmed that he was clean in God’s eyes. This passage which I have just quoted shows that Job did take that position. In this he was correct, because the Lord, in the sequel to this drama, declared the same concerning Job. This doctrine which Job is here emphasizing was indeed counter to the theory of Zophar and the friends.<\/p>\n

Zophar’s Wish Regarding God’s Revealing to Job His Real Condition<\/center><\/p>\n

„But oh that God would speak, And open his lips against thee, And that he would show thee the secrets of wisdom! For he is manifold in understanding. Know therefore that God exacteth of thee less than thine iniquity deserveth.“ (Job 11:5-6)<\/p>\n

Zophar is far from being convinced of the correctness of Job’s teachings and position. He expresses a profound wish that God would speak and utter language that would condemn Job and convict him of his sin.<\/p>\n

Moreover, he desired that God would show Job the real secret of wisdom. This wish implies that Job does not understand the very elemental fundamentals of wisdom and knowledge. Since he is thinking of God, evidently the wisdom here would embrace the omniscience of the Almighty, His knowledge of all things. This omniscience of the Almighty is manifold. Man’s puny brain staggers instantly before the thought of God’s unlimited omniscience.<\/p>\n

Zophar, having condemned Job for his presumption and having charged him with blasphemous utterances, and having become bold, asserts that God is exacting of Job far less than his iniquity deserves. Since Job’s sufferings were in the extreme and his calamities were so very thoroughgoing, Zophar was of the opinion that Job’s life was one of base hypocrisy, which deserves far greater punishment than the affliction which the Lord was bringing upon him.<\/p>\n

What Zophar said concerning Job, namely, that God’s punishment was not commensurate with his sins, is true, as a rule, of all people. God does not willingly afflict the children of men. If God should mark iniquity, who then could stand? (Ps. 130:3). The chastisement of God which He brings upon people for their sins is determined by each individual case. Hence the design in bringing chastisement upon a person is to cause him to correct his errors and forsake his sins. In some instances it takes more punishment to correct a given sin in one person than it does in another. Thus each individual case must be evaluated according to the personal equation and the crime or crimes committed.<\/p>\n

The Unfathomableness of the Knowledge of God<\/center><\/p>\n

„Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than Sheol; what canst thou know? The measure thereof is longer than the earth, And broader than the sea. If he pass through, and shut up, And all unto judgment, then who can hinder him? For he knoweth false men: He seeth iniquity also, even though he consider it not. But vain man is void of understanding, Yea, man is born as a wild ass’s colt.“ (Job 11:7-12)<\/span><\/p>\n

In these verses we have a panegyric of the omnipotence, omniscience, and omnipresence of the Lord. In verses 7 and 8 Zophar asked some questions, all of which demand the negative answer. Could Job, or anyone else, search out God in all of His perfections? The answer immediately is, „No.“ We may learn something<\/i><\/span> about the Almighty, but it is utterly impossible for us, with our finite minds and limitations, to get any adequate conception of Him. This knowledge of God is, thought of in terms of physical measurements, higher than the heavens. What then can man, who is just a speck on this little earth, do in an attempt to understand and to comprehend God in His perfections? This knowledge is deeper than Sheol. Man cannot go down to Sheol and measure distances; neither can he comprehend God. Still expressed in linear measurements, this understanding of the omniscience of God is longer than the earth and broader than the sea.<\/span><\/p>\n

Man practically knows nothing of God and of His movements. If the Almighty passed through the land–as Job intimated in 9:11–the Almighty could shut up the individual, that is, arrest him, and bring him into judgment, bring him into trial. What could man in his impotence do in the hands of the omnipotent Creator? Echo answers, „Nothing!“<\/p>\n

The Lord, as He passes through the world among men, knows exactly who are true and who are false. This is affirmed in verse 11. Sometimes, however, as Zophar stated, the Lord passes by a man engaged in iniquity who is false and does not seize him and arrest him–does not call him to a strict account for his deeds. Some, however, the Lord does bring into trial and administers punishment.<\/p>\n

But man is vain and is void of understanding. He is compared by Zophar to the wild ass’s colt, that has no understanding. In saying this, Zophar was not including himself probably, but was making a thrust, or „dig,“ at Job whom he claimed to be a vain man–in the category of the ass’s colt.<\/p>\n

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Zophar’s Exhortation to Job to Repent With the Promise of Restoration
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In verses 18-19 Zophar calls upon Job to repent and to forsake his sins in order that God might restore him. Thus he asserted:<\/span><\/p>\n

„And thou shalt be secure, because there is hope; Yea, thou shalt search about thee, and shalt take thy rest in safety. Also thou shalt lie down, and none shall make thee afraid; Yea, many shall make suit unto thee.“ (Job 11:18-19)<\/p>\n

According to this advice Job would have to get his heart right, or focus his thoughts upon God while in a penitent mood and stretch out his hands, lifting up holy hands unto God. Moreover, if he was aware of iniquity in his life, he was to put it away and likewise to see that everything in his house was adjusted properly and all wrongs righted. Then he could be certain that God would forgive him, cleanse him, and restore him to His favor. Being thus cleansed, forgiven, and restored to God’s favor, Job, according to Zophar, could then lift up his face without spot–yes, he would be steadfast, and would not have to fear anything. All of the miseries would be a thing of the past and as water that has passed under the bridge (vss. 15,16).<\/p>\n

In verse 17 Zophar makes some wonderful promises:<\/p>\n

„And thy life shall be clearer than the noonday; Though there be darkness, it shall be as the morning.“ (Job 11:17)<\/p>\n

According to Zophar, genuine repentance would clear up everything for Job. Then he would bask in the sunlight of God’s blessing as under the noonday sun. Though there might come some dark experience in his life, it would quickly be turned into morning and thus be banished from his life.<\/p>\n

Continuing these wonderful promises, Zophar assured Job that, in the case of his repenting and forsaking sin, he would be secure, have hope of all things, and should lie down at rest in perfect safety. None would make him afraid. Then people would come to him as they had done in former days. Again, he would be a source of inspiration to many people. Thus he would be restored to his former position in the community.<\/p>\n

On the other hand, those who persist in their sinfulness shall be in darkness. They shall have no way to escape from the troubles and difficulties of life. They shall have no means of escaping the calamities of this life, except by giving up the ghost–dying. This statement concerning the end of the wicked man is thrown in at the last as a warning to Job to spur him on to repentance and to the forsaking of his sins in order that God might restore him.<\/p>\n

There are some things that Zophar said in this speech that are fundamental and true, concerning repentance before God, and regarding iniquity and sin and the forsaking of them. But an examination of the Scriptures and experience teach us that the one who does turn to God with all his heart, forsaking his sin and iniquity, does not always enjoy worldly blessings and freedom from all care. David sinned grievously before the Lord. In bitterness of spirit he repented of his sin, but he was warned that the sword should never depart from his house–neither in his own day nor in subsequent times. This threat has been carried out.<\/p>\n

But we can promise the penitent one who forsakes his sin and seeks divine forgiveness that he will be acceptable to God and will be restored to His favor. As to material blessings, however, the multiplication of them, and the freedom from all future anxiety, these are things that we cannot promise to the penitent, trusting one. God deals with each case according to its merits and the needs of the individual. Should any of us who know God fall into sin, let us repent of the same in godly sorrow and forsake it, allowing Him to have His way in our lives. Then we can say of whatever He permits to come into our lives: „This is designed for our good, for ‚… we know that to them that love God all things work together for good, even<\/i><\/span> to them that are called according to <\/span>his<\/i><\/span> purpose'“ (Rom. 8:28).<\/span><\/p>\n

It may be necessary, for our spiritual development and growth, for us to suffer reverses at times, financially and possibly in other ways. But if we are really trusting God, He will put His hand of blessing upon each experience which He permits to come into our lives, and He will make it contribute to our eternal, everlasting blessing.<\/p>\n

 <\/p>\n

 <\/p>\n

\n

The Book Of Job
\n<\/span><\/p>\n

Biblical Research Monthly
\n<\/span>
by Dr. David L. Cooper
\n<\/span>
(Installment 9)<\/center>
Job’s Reply To Zophar
\n<\/span>
<\/center><\/center><\/center><\/center><\/p>\n

AS WE have already seen, Zophar featured in his speech the wisdom and the omnipotence of God in trying to condemn Job for impiety and hypocrisy. The latter, realizing his innocence, in answering the charges brought against him and the implications of the same, begins his reply (as recorded in chapter 12) with a sarcastic remark concerning his accusers: „No doubt but ye are the people, And wisdom shall die with you“ (vs. 2). He then asserts that he has just as much understanding as they and is in no wise inferior to them, and that the things which they are saying are simply matters of common knowledge among men in general.<\/span><\/p>\n

In verse 4 Job declares: „I am as one that is a laughing-stock to his neighbor, I who called upon God, and he answered.“ And he adds: „The just, the perfect man is a laughing-stock.“ This statement probably echoes the general feeling and attitude of Job’s friends and neighbors. People, as a rule, during times of prosperity, little appreciate and evaluate the condition of one who is suffering reverses of fortune. Thus they are not qualified to sympathize in the proper way with the one upon whom the stroke of misfortune has fallen. Job tries to refute the position of his accusers by noting the fact that robbers prosper, and even those who provoke God are secure, „Into whose hand God bringeth abundantly“<\/i><\/span> the good things of life (vss. 5, 6). To Job’s mind these facts disprove the contention of his opponents. If the doctrine held by his opponents, that God punishes all wickedness is true, how could they account for the fact that robbers and men who defy God prosper? Doubtless Job could make many citations along this line to prove his position.<\/span><\/p>\n

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Job’s Recognition of God’s Activity in the Earth
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Job thinks of the animal creation and of the earth itself as being persons whom anyone can consult concerning God’s activity in all things (vss. 7-9). If a person will therefore ask both animate and inanimate creation, the reply will be that God is working in all things (12:9). In this contention Job is absolutely right. We know that God has given certain properties to material nature, and that like causes under like conditions produce like results the world over. At the same time Job recognizes the fact that God is working all things according to the counsel of His will, which truth is asserted in Ephesians 1:11: „… having been foreordained according to the purpose of him who worketh all things after the counsel of his will; …“<\/span><\/p>\n

According to Isaiah 41:17-20 the time will come when the Lord returns, lifts the curse, and brings about new conditions in the physical, material earth. In doing this, He will supply water in the thirsty places of the earth for His people.<\/p>\n

In 12:10 Job presents the very thought that Paul mentioned in Acts 17:28 concerning our living, moving, and having our being in God, and of our being absolutely dependent upon Him for all things. Thus Job is scriptural in his position on this point. Just as the palate tastes food, just so, asserts Job, does „the ear try words.“ With age comes experience, wisdom, and understanding (vss. 11,12).<\/p>\n

God is the Absolute Sovereign of His universe, according to verse 13, since He has all wisdom and might, counsel and understanding. Whenever God breaks anything down, it is utterly destroyed and cannot be rebuilt. He shuts one man up, and there can be no release for him–until He brings the deliverance. He it is who withholds the rains and the waters, which act produces droughts and causes crop failures. This Job asserts in verse 15. And yet the latter part of this verse seems to go beyond natural rainfall and includes floods–if not the<\/i><\/span> Flood of Noah’s time, or possibly the primeval deluge as set forth in Genesis 1:2. Having strength and wisdom, God is able to deal successfully with the deceived and the deceiver. He leads counsellors away stripped and makes fools of judges. Moreover, He looses the bonds of kings and binds them as prisoners. He demotes priests and overthrows the mighty ones. He takes away the understanding of the elders and pours contempt upon princes. In fact, Job tells his accusers that God is such a Master that He uncovers the things that are hidden and brings to light the shadow of death (Job 12:13-22).<\/span><\/p>\n

Thus Job asserts that God is working in history, punishing the wicked and overruling in the lives of men. In these things the patriarch is right. At the same time, we must recognize the fact that, while He uses all moral suasion to lead men into the path of right and rectitude, He always stops short of forcing the will of any one of His creatures.<\/p>\n

Thus in 12:13-22 Job is talking about individuals and God’s personal dealings with them. But in verses 23-25 he applies the principles of God’s dealings with the individual to that of His dealings with the nations and groups of nations. He increases nations in general and then destroys them–when they become wicked. In this conclusion Job is absolutely correct. For instance, God wiped out all the peoples of the earth at the time of the Flood. God has wiped out nations of antiquity that filled up the cup of their iniquity. When they advance in wickedness to a certain extent, God wisely takes away the understanding of their leaders and brings about destruction. What Job says in verse 24 was asserted later by Isaiah concerning God’s turning the counsellors of Pharaoh into fools. This He did by sending an evil spirit to becloud their minds. Thus they led Egypt into a national catastrophe (Isa. 19:11-15). When God removes the understanding, those thus blinded grope in the darkness and stagger like a drunken man.<\/p>\n

After making these general observations of what he has seen and noted, Job asserts that what his friends know he likewise understands.<\/p>\n

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Job’s Desire to Speak to the Almighty
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Conscious of his being innocent of the charges brought against him by his friends, Job desires earnestly to talk to God about his problems and to present his case to the Almighty. He desires to reason with the Lord. God is a reasonable Being. Through Isaiah He gave the invitation to Israel to „Come now, and let us reason together …“ (Isa. 1:18). Whenever people are willing to reason a matter out with the Lord, in the spirit of meekness and gentleness, God always meets them and brings providentially into their lives such circumstances and facts as will enable them to see clearly whatever matter is under consideration. Thus Job speaks vehemently against his friends, calling them „forgers of lies,“ and denounces them saying:<\/span><\/p>\n

„Surely I would speak to the Almighty, And I desire to reason with God. But ye are forgers of lies; Ye are all physicians of no value.“ (Job 13:3-4)<\/p>\n

Seeing that they missed diagnosing his case, he asserts that they would show wisdom if they would hold their peace. Continuing to reprimand them, he pleads with them to listen to his reasoning. Then he charges them with trying to justify God upon unrighteous and unjust principles and by deceitful talking. Why should they, Job asks, show partiality even for God? God does not need any defense that man might improvise for Him. „Is it good that he should search you out?“ Job asks. „Or as one deceiveth a man, will ye deceive him?“ Job warns them that God will surely reprove them for showing such partiality and such deceit. „Shall not his majesty make you afraid, And his dread fall upon you?“ Job asks. Job concludes his personal attack upon his friends by saying:<\/p>\n

„Your memorable sayings are proverbs of ashes, Your defences are defences of clay.“ (Job 13:12)<\/p>\n

Finally, in desperation Job charges his friends by saying: „Hold your peace, let me alone, that I may speak; And let come on me what will“ (vs. 13). Then he challenges God for having dealt with him as He has. He believes that now, in challenging the Almighty, he is taking his life into his own hands and expects the Lord to strike him down. Nevertheless, he pleads with the Lord to listen to his declaration and to consider the things which he proposes to set in order before Him. He is emboldened to do this because, as he asserts, he is righteous:<\/p>\n

„Behold now, I have set my cause in order; I know that I am righteous. Who is he that will contend with me? For then would I hold my peace and give up the ghost.“ (Job 13:18-19)<\/p>\n

Job wants God, according to verses 20 and 21, to do two things: to withdraw His hand of chastisement from him and to cease from making him afraid. Then he will talk with the Lord and reason with Him.<\/p>\n

The speech which Job utters, and which is found in 13:22-28, approaches dangerously near to blasphemy. But we must remember that he was driven to the point of desperation by the false accusations of his friends. That the reader might see the extent of such boldness I wish to quote these verses:<\/p>\n

„Then call thou, and I will answer; Or let me speak, and answer thou me. How many are mine iniquities and sins? Make me to know my transgression and my sin. Wherefore hidest thou thy face, And holdest me for thine enemy? Wilt thou harass a driven leaf? And wilt thou pursue the dry stubble? For thou writest bitter things against me, And makest me to inherit the iniquities of my youth: Thou puttest my feet also in the stocks, And markest all my paths; Thou settest a bound to the soles of my feet: Though I am like a rotten thing that consumeth, Like a garment that is moth-eaten.“ (Job 13:22-28)<\/p>\n

Job wants God to call, and he assures the Almighty that he will answer Him; but, if the Lord will not do this, then Job asks God to let him speak, and the Lord answer. Then he challenges the Lord to point out his sins and his iniquities. He asks the Lord to make him know his transgression and his sin. The sufferer is perplexed as to why God seemingly hides His face from him and considers him as His enemy. Continuing his tirade, in verse 25 he asks the Almighty if He will harass a driven leaf, or pursue dry stubble. Then he charges the Almighty with having written bitter things against him, and having held him responsible for the iniquities of his youth. So far as we know, God had not written anything against Job. Job’s reference to the iniquities of his youth doubtless was a result of the echoes resounding in his soul because of follies which he had committed when he was a young man. Compare this with Psalm 25:7. Job compares the Lord’s treatment of him to that meted out to a desperado who has been arrested and put into confinement. Such a person has his feet put fast into the stocks, while someone watches over everything he does. Job says that God thus deals with him.<\/p>\n

„28 Though I am like a rotten thing that consumeth, Like a garment that is moth-eaten.“<\/p>\n

In verses 14:1-6 Job speaks of the fallen nature of man.<\/p>\n

„Man, that is born of a woman, is of few days, and full of trouble. He cometh forth like a flower, and is cut down: He fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such a one, And bringest me into judgment with thee? Who can bring a clean thing out of an unclean? not one. Seeing his days are determined, The number of his months is with thee, And thou hast appointed his bounds that he cannot pass; Look away from him, that he may rest, Till he shall accomplish, as a hireling, his day.“ (Job 14:1-6)<\/p>\n

Man, upon being born, is doomed to trouble, disappointments, and heartaches throughout his entire life. He comes forth as a flower that has blossomed, only to be cut down. He flees as a shadow and does not continue. Thinking of the temporary nature of the journey through life, the sufferer asks God if He thus treats such a creature as that and brings him into judgment. According to verse 4 Job feels that it is not right for the Almighty to deal with man and hold him to such a strict account, since no one can bring a clean thing out of an unclean–not one. This statement is an echo of the fallen nature of man which was caused by Adam’s transgression. Thus Job reasons that, since God limits the span of life of each individual, and since He has appointed the sphere in which each will move during his life, the Lord should look away from man that he might have a little rest till he accomplishes his day–just as a galley slave. To Job the problem of God’s chastening and dealings with man, even according to his folly, is inexplicable. God, in His thoughts, should take all conditions connected with man and his environment into consideration and deal with him in moderation and kindness. From other passages in the Scriptures we know that God does do this very thing. He does not deal with us according to our sins, nor reward us according to our iniquities. This is especially true with reference to those who are born again, who accept the atoning blood of the Lord Jesus Christ.<\/p>\n

Being convinced that man’s stay upon earth is short and is full of trouble, Job looks out into the future, beyond this life, and sees the possibility of the rectification of the many evils that are attendant upon this life and a just and adequate compensation for what man suffers here. Thus he wonders if there might not be a future life where man will be at rest and will cease from suffering.<\/p>\n

„For there is hope of a tree, If it be cut down, that it will sprout again, And that the tender branch thereof will not cease. Though the root thereof wax old in the earth, And the stock thereof die in the ground; Yet through the scent of water it will bud, And put forth boughs like a plant. But man dieth, and is laid low: Yea, man giveth up the ghost, and where is he? As the waters fail from the sea, And the river wasteth and drieth up; So man lieth down and riseth not: Till the heavens be no more, they shall not awake, Nor be roused out of their sleep.“ (Job 14:7-12)<\/p>\n

Looking at a tree which is cut down, Job reasons that, through the moisture that is in the ground, this tree will sprout and send forth new shoots and thus gain a new life after it has been hewn down–after death. Thus, reasoning by analogy, Job wonders if, after man is cut down by death, it is not possible that he might, through the mercy of God, sprout forth into a new existence and then enjoy compensation for all his sufferings and live in an environment suited to happiness.<\/p>\n

Job is not certain that this analogy holds good; for man lies down and rises not–„Till the heavens be no more, they shall not awake, Nor be roused out of their sleep“ (14:12). In these words Job seems to rise on the wings of faith and looks forward to man’s resurrection and his coming back to life, when the time arrives for the dissolution of the present material order. Then they awake out of their long sleep and are aroused to life and activity. If we read this in the light of subsequent revelation, we see that Job believes in man’s remaining in the grave while his spirit stays in Sheol until the close of the Millennial Age. At that time, according to Revelation 20:11-15, the judgment of the great white throne is set. Then will all the lost be raised and appear before that tribunal to be sentenced and consigned to their place of outer darkness from which they will never return. Of course the righteous dead are raised before the thousand years begin. They come to life and reign with Christ during His glorious Kingdom Age, which lasts for a thousand years.<\/p>\n

In 14:13-17 Job begins to explore the possibilities of the future life:<\/p>\n

„Oh that thou wouldest hide me in Sheol, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? All the days of my warfare would I wait, Till my release should come. Thou wouldest call, and I would answer thee: Thou wouldest have a desire to the work of thy hands. But now thou numberest my steps: Dost thou not watch over my sin? My transgression is sealed up in a bag, And thou fastenest up mine iniquity.“ (Job 14:13-17)<\/p>\n

In verse 13 Job expresses the wish that God would hide him in Sheol until the Almighty’s wrath is past, and that He would appoint a set time and remember him, bringing him forth out of Sheol. If such a thing were possible, Job declares that he would wait all the days of his warfare patiently for release after the passing away of God’s wrath. Then God would call to him in Sheol and he would answer. Then God would have a real desire for the sufferer who is the work of His hands. But Job has very little hope of this, for he says that God numbers his steps and watches over his sins. He has a record of Job’s transgressions, and He fastens up his iniquity. These thoughts rather discourage Job, in his thinking of the possibility of this future life.<\/p>\n

„But the mountain falling cometh to nought; And the rock is removed out of its place; The waters wear the stones; The overflowings thereof wash away the dust of the earth: So thou destroyest the hope of man. Thou prevailest forever against him, and he passeth; Thou changest his countenance, and sendest him away. His sons come to honor, and he knoweth it not; And they are brought low, but he perceiveth it not of them. But his flesh upon him hath pain, And his soul within him mourneth.“ (Job 14:18-22)<\/p>\n

In the conclusion of his speech, verses 18-22, Job sees death and decay changing and affecting everything. Even the durable mountains, by the processes of denudation and erosion, are gradually changed. The rocks are moved out of their places; the waters wear the stones away; and the floods wash the dust of the earth. Thus God destroys the hope of man. He is here in prosperity for a while, but the floods of God’s Judgments rush upon him, and he is taken away. Thus God prevails over man; his countenance changes; his physique is affected; and he is swept away.<\/p>\n

His sons come to honor, but he does not know it. On the other hand, they may be brought low, but he does not perceive that either. The experience of mankind is that his flesh has pain, and his soul within him mourns–a very gloomy picture of life.<\/p>\n

Thus with this speech, which for the first time expresses the hope of immortality, the suffering patriarch sinks back into the slough of despair and lapses for the time being into silence.<\/p>\n

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The Book Of Job
\nBiblical Research Monthly
\nby Dr. David L. Cooper
\n(Installment 10)<\/p>\n

Eliphaz’s Second Speech<\/p>\n

ELIPHAZ was the first of the friends to deliver his message to the suffering Job (chaps. 4, 5). In this speech Eliphaz emphasized the holiness of God. At the same time he claimed that he had a revelation from God, which showed both the holiness of the Almighty and the sinfulness of man. The sufferings of Job were proof to Eliphaz that the former was guilty of secret and unknown sins. His advice to Job, therefore, was that he repent and turn to God, who would gladly forgive him upon such conditions. Both Zophar and Bildad held the same theory concerning the sufferings of the human family and were in perfect agreement with Eliphaz. They, however, tackled the problem from a little different angle. Bildad emphasized tradition as the basis for his position, whereas Zophar argued from the standpoint of God’s wisdom and omniscience.<\/p>\n

In this first cycle of speeches (chaps. 4-14) Job is thoroughly convinced that he is absolutely innocent of all sin, and that he is being punished by the Almighty unjustly. On the other hand, his friends are of the profound conviction that Job has been living a hypocritical life, has been hiding things from the public gaze, and that now his sins have found him out. They hold the same theory concerning the cause of all suffering–that is, sin–when they begin the discussion. By the time they had gone through the first cycle of discussion, they are more convinced than ever before that they are correct in their opinion. On the other hand, Job is absolutely convinced that he has done nothing to merit the treatment which God is dealing out to him. He has come to the firm conviction that he stands in a position of isolation, both from God and man. He has hoped that his friends would sympathetically understand his position; but, as the discussion continues, it becomes increasingly evident to him that they do not.<\/p>\n

Eliphaz, in his second speech, chapter 15, to a certain extent continues in the same groove as he traveled in his first speech. Here, however, he reprimands Job most severely for his sin and impiety and predicts the certain judgment that is coming upon the wicked one.<\/p>\n

Eliphaz’s Caustic Reproof of Job Regarding His Contemptuous
\nStatement Concerning the Opinions of His Friends<\/p>\n

In 15:1-16 Eliphaz upbraids Job for his utter recklessness in discarding the wisdom of anyone’s attempting to answer a man who is very vain and boastful. He is especially convinced of this fact because, as he sees the situation, Job is doing away with the reverence and the worship of God and hindering devotion to the Almighty. According to Eliphaz iniquity is teaching Job’s, mouth, and he is choosing a crafty tongue. In a bold assertion Eliphaz declares;<\/p>\n

„Thine own mouth condemneth thee, and not I; Yea, thine own lips testify against thee“ (vs. 6).<\/p>\n

In other words, Eliphaz is claiming that Job’s story is inconsistent, and that his own lips are testifying against him.<\/p>\n

Eliphaz then asks Job:
\n„Art thou the first man that was born? Or wast thou brought forth before the hills?“ (vs. 7).<\/p>\n

Such a statement as this would indicate great age. In other words, if Job were the first man who was born, or was created, then he would have an opportunity of knowing things that people now do not, having lived at the fountainhead of the human family. Of course, this question demands a negative answer.<\/p>\n

Approaching Job from another and different angle, Eliphaz then inquires of him if he has heard the secret counsels of God; if he limits wisdom to himself. Then, with boldness, Eliphaz asserts that whatever Job knows, he himself and his friends know. Then he states that „both the gray headed and very aged men,“ who are much older than Job’s father, are in his company. This sentence is quite possibly a delicate reference to Eliphaz himself. This position is especially probable owing to the fact that Eliphaz strengthens his position by asking Job if he considers the consolations of God too small for him and too insignificant, an echo from his first speech.<\/p>\n

Eliphaz is greatly perplexed, because apparently Job’s heart is carrying him farther from God. His eyes are flashing, indicating wrath and indignation. In fact, Eliphaz accuses him of turning against God and speaking words against the Most High (vss. 12-13). Eliphaz reasons that man, in his present condition, is unclean. It is clear that he understands the fallen nature of man–at least to a certain extent. If God, argues Eliphaz, does not put any trust in „his holy ones“–the angels that still remain faithful and true to the Lord–it is reasonable to suppose that He does not put His trust in fallen mankind (vss. 14-16).<\/p>\n

Eliphaz Instructs Job Concerning the Troubled
\nConscience and the Fate of the Wicked<\/p>\n

In verses 20-36 Eliphaz represents the attitudes and actions of wicked man, and how he, under the judgment of God, finally passes out of this life. He therefore urges Job to listen to him while he tells him what he has seen. That which he has observed, he informs Job, the wise men of old have likewise observed and have passed on to succeeding generations. These observations, declares he, have come down from their fathers to wise men, unalloyed by foreign influence since those who have passed these facts on from generation to generation were those to whom God had originally given the land. This fact, Eliphaz thinks, is sufficient guarantee of the purity of the traditions (15:17-19).<\/p>\n

We are constantly told that a guilty conscience needs no accuser. This hackneyed expression, without question, is true. The outraged conscience of the wicked is constantly sounding an alarm in his soul that judgment and punishment will come inevitably. The wicked man, therefore, is travailing with pain all his life. The lashings of his outraged conscience causes the wicked person to imagine that there are terrors which are ready to seize upon him, even when there are no indications of it. Even in prosperity, when everything is going along well with him, he is in fear and dread. He is apprehensive of every situation. He is constantly dreading the possibility of prosperity’s being turned into misfortune and evil days‘ overtaking him. He therefore wanders abroad for bread, saying, „Where is it?“ He is confident that the day of darkness is ready at hand (vss. 23, 24).<\/p>\n

Why is the wicked thus tormented with such fears? Eliphaz answers this question in verses 25-28, where he asserts that the wicked man stretches out his hand against God and attempts to fight against Him, behaving himself proudly against the Almighty. Like a bold, daring warrior clad in heavy armor, he rushes upon God, figuratively speaking, in his fight against Him.<\/p>\n

The wicked, having enjoyed the sensual pleasures of this life and grown rich in material things, has also grown fat, strong, and powerful. He is, therefore, emboldened to fight against his Maker. But, declares Eliphaz, he will find himself dwelling in desolate places. Eliphaz’s description of the wicked man who is thus fighting against God might be thought of in terms of the Gadarene demoniacs (Matt. 8:28-34). These wicked men, being demon-possessed, ferocious, and vicious, left their homes, went out into desolate places, and dwelt in the tombs. They were vicious toward all who might come near them. Thus, says Eliphaz, the wicked „hath dwelt in desolate cities, In houses which no man inhabited, Which were ready to become heaps\u2026,“ and had fought against God.<\/p>\n

Continuing his speech, Eliphaz informs Job that those who are rich and wicked should not continue to enjoy their earthly possessions. Having turned from God, and having trusted in his riches, the wicked will experience the judgment of God and never depart out of the darkness. In other words, calamity will come upon him. Eliphaz is certain that the stroke of judgment will fall upon such men, and he declares:<\/p>\n

„The flame shall dry up his branches, And by the breath of God’s mouth shall he go away“ (vs. 30).<\/p>\n

This statement may possibly be an echo of the destruction of Sodom and Gomorrah, as we read in Genesis, chapter 18, 19.<\/p>\n

Eliphaz therefore urges the wicked not to trust in vanity, because those doing so will be punished. Even prematurely he shall be punished. He shall be like the grapevine or the olive tree that, being struck with some plague, cast the unripened grapes and the flower of the olive tree.<\/p>\n

He shall shake off his unripe grape as the vine, And shall cast off his flower as the olive-tree. For the company of the godless shall be barren, And fire shall consume the tents of bribery“ (vss. 33-34).<\/p>\n

Eliphaz gives the reason for this tragic judgment of the wicked:<\/p>\n

They conceive mischief, and bring forth iniquity, And their heart prepareth deceit“ (vs. 35).<\/p>\n

Although Eliphaz speaks in general terms, he definitely has Job and his predicament in mind. Believing that Job has led a hypocritical life and is guilty of gross sin, Eliphaz feels that his condition is the result of his sin.<\/p>\n

 <\/p>\n

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The Book Of Job
\n<\/span><\/p>\n

Biblical Research Monthly
\n<\/span>
by Dr. David L. Cooper
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(Installment 11)
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\n<\/span>
Job’s Reply To Eliphaz’s Second Speech<\/p>\n

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(Friends, you, are urged to read Job, chapters 16 and 17, before reading this installment of the series on the Book of Job.)<\/i><\/span><\/p>\n

THE CONSTANT reiteration of Job’s guilt, on the part of his friends, brought Job to the point of desperation. Their continually saying that he was guilty of base hypocrisy–talking one way and living another–caused Job to assert that he had heard such things before and to affirm that they were miserable comforters. He branded their words and sayings as „vain words.“ He also asked what was provoking them to answer him. He seemed to think that there were ulterior motives, possibly, that were causing them to talk to him as they did. He asserted that he could talk as they were doing. He also declared that, if they were in his place, he would act differently toward them. Instead of trumping up charges against them, he would strengthen them with his speech and would bring solace to them in their grief and sorrow.<\/p>\n

There was certainly truth in what Job was saying. His friends held to certain theories that were, in Job’s case at least, wrong. He was conscious of their error. He therefore vehemently denied their baseless accusations. In their accusing Job, they were going contrary to the fundamental principle enunciated by our Lord in Matthew, chapter 7. There Jesus warned people not to judge, lest they themselves in turn should be judged. At the same time, Jesus recognized that a tree is known by its fruit. But for one person to judge another without any absolute proof is a violation of the injunction which He set before the Apostles. This is for us today.<\/p>\n

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Job’s Complete Isolation
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Having disposed of their baseless accusations in such a summary manner as just indicated, the sufferer said that giving expression to his feelings neither assuaged nor lessened his pain, which was growing continually worse. Sometimes a person who is suffering mentally can get some relief when he expresses himself to a confidential, sympathetic friend. But it was not that way in Job’s case.<\/p>\n

In verses 6-17 Job falsely accuses God with a tirade of words which dangerously approach blasphemy. The reader should note verse 7 particularly. In the first part of the sentence Job speaks of God in the third person, He; and then, in the latter clause, he speaks directly to God, addressing Him as „Thou.“ This is a characteristic of Hebrew poetry and must be recognized. Otherwise, there will be serious misunderstanding in interpreting a given passage. In this verse Job accuses God of bringing him to a point of desolation and isolation.<\/p>\n

In verse 8 Job accuses the Lord of laying His hand heavily upon him and of his leanness being a testimony against him. There is truth in what Job said, for God allowed Satan to lay his hand upon Job and upon his property though there was no cause–as God stated in 2:3. This quotation means that Job had not done anything that would merit punishment or chastisement. At the same time God permitted Job’s suffering, because the latter unconsciously had spiritual pride. The Lord, knowing that and knowing what would cure him of this awful malady, permitted Job to pass through the experiences narrated in the book.<\/p>\n

In verse 9 he asserts that God in His wrath had persecuted him and, like a vicious beast, had gnashed upon him with His teeth. If there ever was a false accusation made by anyone, this is it! In love God had permitted various calamities to come upon Job.<\/p>\n

When God permitted Job thus to suffer, all his friends stood aloof from him and gaped upon him with their mouths. He, according to verse 11, was delivered by God over to the ungodly, who were mocking him.<\/p>\n

Continuing his tirade against the Lord, verses 12 and 13, Job pictures his former life of ease, plenty, and prosperity. From this state he was snatched ruthlessly. The Lord’s soldiers, or armies, as he complained, compassed him about; and the Lord had smitten him with disease so that his gall was poured upon the ground. Job represents in verse 14 the Lord’s striking him continuously until He had broken him.<\/p>\n

In his affliction Job had repented and sewed sackcloth upon his skin. He continually wept penitential tears and never resented anything that the Lord had done against him. These claims Job set forth in verses 15-17.<\/p>\n

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Job as a Martyr Desires Vindication
\n<\/span><\/center><\/p>\n

In 16:18-17:9 Job is confident that he is dying as a martyr. He will pass off the stage of action in disgrace in the sight of men. But it is his desire that in some way the earth will not cover his innocent blood. This thought, expressed in the language regarding Abel’s blood, would cry out for vindication and reparation after he passes from the stage of action. That which encourages him to hope for such vindication is his conviction that he has a witness in the heavens who testifies in his behalf later and vouches for him. He therefore declares: „Even now, behold, my witness is in heaven, And he that voucheth for me is on high.“ What is the full meaning of the witness to whom Job refers is not clear–from this passage. When Jacob left Laban to return to Palestine, Laban pursued him and overtook him. He reprimanded Jacob very severely. Finally, they entered into a covenant. There they set up a pillar of stone to be witness that they had entered into this covenant, which was brought to a conclusion by their eating beside the heap of stones which they named–in both Hebrew and Aramaic–„the heap of witness.“ Laban called Jacob’s attention to this fact: „… see, God is witness betwixt me and thee“ (Gen. 31:50). It is clear that the witness referred to by Laban is none other than God. But when anyone reads Job 16:20, 21, he sees that the word „witness“ here probably means far more than Laban indicated by his use of the same term.<\/p>\n

„My friends scoff at me: But mine eye poureth out tears unto God, 21 That he would maintain the right of a man with God, And of a son of man with his neighbor!“<\/p>\n

Notwithstanding the fact that his friends were scoffing at him, Job constantly and with tears poured out his petition to God „That he [God] would maintain the right of a man with God, …“ Here we see the thought of God’s intervening and imploring God. What can this mean? Some have tried to explain it this way: Job thinks of God as He was and as He had acted toward him ordinarily. Thus at first he conceives of God as kindly disposed to him and his friends. But for Job that day has passed. God has become his enemy. Now he wants God as his friend in former days to intercede with and implore God as He now is, Job’s enemy. This explanation may satisfy some, but it seems to me that it does not meet the requirements of the passage. There is no indication of such a mixing up of thought.<\/p>\n

The more plausible explanation is that here is a recognition of at least two divine personalities within the Godhead. If this is what is meant, it presupposes Job’s knowledge of the Trinity. He believes that one of these personalities of the Trinity is persecuting him; whereas the other is a witness to this fact and, in an impartial manner, will intercede for him and cause the other one to cease His ill treatment of him. That the doctrine of the Trinity, or the plurality of the divine personalities constituting the Godhead, was known to the early Hebrews is quite certain. For instance, in Genesis 1:1 we read: „In the beginning Gods created the heavens and the earth.“ The word <\/span>Gods <\/i><\/span>is used in the plural; yet it has a verb in the singular. This unusual phenomenon is in perfect accord with the thought that there is a plurality of divine personalities; yet at the same time they constitute a unity. This doctrine is asserted in Israel’s great confession: „Hear, 0 Israel, Jehovah our Gods is Jehovah a unity: …“ (Deut. 6:4, lit. trans.). A number of other passages in the Old Testament are in perfect alignment with such teachings regarding the Holy Trinity. As stated above, Job thinks of his witness in the heavens as one who will intercede in his behalf with God and thus have the rod of chastisement lifted from him. When we come to consider Job’s speech in chapter 19, we shall see that his idea concerning this witness who is in heaven, and who is God, is also his Redeemer, the one who will bring final and eternal deliverance and redemption for him.<\/p>\n

According to 16:22-17:2, Job is certain that the end of his earthly career is at hand, and that he will pass out of life in the midst of godless mockers.<\/p>\n

Then he pleads with God to be surety for him with Himself. This is the same petition which was expressed by Hezekiah when Isaiah instructed him to set his house in order for he was to be called hence–into the other world. Hezekiah was upset by this order from the Lord. He wept, mourned, and prayed that God would become surety for him: that is, a Redeemer, one who would take his place, defend him, and turn away the wrath of God from him. Job speaks of God’s becoming surety for him in terms of the usual custom of the parties making a covenant and their shaking hands. In the second half of 17:3 Job asks the question: „Who is there that will strike hands with me?“ Job wants God to become surety for him and strike hands with him because he knows that his comforters will not, since God has hidden understanding from them. Concerning them, that is, his supposed friends and comforters, Job hurls the following accusation: „He that denounceth his friends for a prey, Even the eyes of his children shall fail.“ Evidently this is an insinuation that Eliphaz or some of his friends had done that very thing, and that the judgment of God would eventually fall upon their children.<\/p>\n

In verses 6 and 7 Job describes himself as he is, having been afflicted by the, Lord. Then he is confident that upright and just men will see the situation and will be stirred against the godless ones, who were deceitfully accusing him. Notwithstanding the false accusation „the righteous“ (in this case Job is the righteous one) will hold to his way. Then Job, whose hands are clean, will wax stronger and stronger. Here for the first time he seems convinced that he will come through his trials and will eventually be vindicated. There is, however, a sudden reversal of attitude expressed in verses 6-9 from that which was expressed in 16:22-17-2.<\/p>\n

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Job Certain of Death
\n<\/span><\/center><\/p>\n

In verse 10 Job challenges his friends by saying that he will not find a single wise man among them. In reality they have not shown themselves wise, in that they have accepted a theory which does not square with facts in God’s providential dealings with men. Being committed to a theory, they refuse to see anything in life except that which is in conformity with their man-made hypothesis. In that they thus close their eyes to further light, they show a lack of wisdom.<\/p>\n

Suddenly Job again reverses his opinion and asserts that the time for him to die has come. His days are therefore passed, his purposes are broken off, and the thoughts of his heart are to fail of realization.<\/p>\n

He is on the brink of eternity, notwithstanding the fact that his friends have held out fair promises to him. In their doing this they are changing the night into day. They admit that times are dark for Job, but assert that the light is soon to break and his situation will change–if he will only repent and turn to God.<\/p>\n

In verses 13 and 14 Job expresses the thought that he is now ready to depart this life.<\/p>\n

„If I look for Sheol as my house; If I have spread my couch in the darkness; If I have said to corruption, Thou art my father; To the worm, Thou art my mother, and my sister;“ (Job 17:13-14)<\/p>\n

He is practically dead according to these verses. He has spread his couch in the darkness. He has admitted that corruption is his father, and that the worm is his mother. They have him in charge. If then he is in this situation, where is there any hope? Can anyone see a ray of light anywhere? This hope of survival will go down through the bars of Sheol when his body is laid to rest in the dust of the earth.<\/p>\n

During Old Testament days whenever anyone died–saved or unsaved–his spirit went down into Hades, which is in the heart of the earth, and which consisted of two apartments, one for the righteous and one for the unrighteous. When, however, our Lord died on the cross, His Spirit went to Hades and there seized the keys of death and Hades, opened up that apartment where the righteous were, and brought them forth when He arose from the dead. When He ascended on high, He took those whom He had released from Sheol back to glory with Him. They have remained there ever since.<\/p>\n

Since Christ won the victory over death, all the saved of this dispensation have upon death gone immediately into the presence of Christ. They are there awaiting the time when the Lord will descend from heaven to the air, will raise their dead bodies, which will reunite with their spirits, and will catch up the living saints out of the earth.<\/p>\n

But the lost upon death still go down to Sheol, or Hades, where they remain in confinement throughout the Millennial Age, awaiting the judgment of the great white throne, which will occur after Christ has reigned here for one thousand years (Rev. 20:11). When they are thus brought before the judgment of the great white throne, their names not being found written in the Lamb’s Book of Life, they will be condemned and will be assigned to that place of outer darkness from whence they shall never emerge–lost, world without end. Sad, sad is this fact! But these things are true.<\/p>\n

May everyone who contemplates this life and the one to come turn to the Lord Jesus Christ, accept His salvation, and be saved for time and for eternity!<\/span><\/p>\n

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The Book Of Job Biblical Research Monthly by Dr. David L. Cooper (Installment 8)Zophar’s First Speech AS WE have already seen, Eliphaz and Bildad made speeches to Job, analyzing his case according to their theory regarding God’s punishing man for his sins. To each of them Job replied, being conscious of the fact that he … <\/p>\n

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