{"id":1049,"date":"2018-01-30T15:00:05","date_gmt":"2018-01-30T14:00:05","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1049"},"modified":"2018-01-30T15:21:47","modified_gmt":"2018-01-30T14:21:47","slug":"the-book-of-job-8","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/01\/30\/the-book-of-job-8\/","title":{"rendered":"The Book of Job"},"content":{"rendered":"

The Book Of Job
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Biblical Research Monthly
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by Dr. David L. Cooper
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(Installment 16)<\/center>
Eliphaz’s Third Speech
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AS HAS already been noted, there are three cycles of speeches in which Job, Eliphaz, Bildad, and Zophar engage. These appear in chapters 3-31. In the first cycle (chaps. 3-14) the three friends view Job’s situation largely from the standpoint of Omnipotence and God’s relation to the world. In the second (chaps. 15-21) they look at things in the light of God’s providential government of the world. Finally, in the third cycle (chaps. 22-31) the viewpoint of the three friends has switched to a personal attack upon Job. They accuse him of downright sin and double-living.<\/p>\n

Eliphaz’s speech, chapter 22, falls naturally into three main divisions: (1) Job’s Sinful Life (vss. 1-11); God’s Observing and Punishing All Wickedness (vss. 12-20); and (3) Exhortations and Promises to Job (vss. 21-30).<\/p>\n

Job’s Sinful Life<\/center><\/p>\n

„Then answered Eliphaz the Temanite, and said, Can a man be profitable unto God? Surely he that is wise is profitable unto himself. Is it any pleasure to the Almighty, that thou art righteous? Or is it gain to him, that thou makest thy ways perfect? Is it for thy fear of him that he reproveth thee, That he entereth with thee into judgment? Is not thy wickedness great? Neither is there any end to thine iniquities. For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing. Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry. But as for the mighty man, he had the earth; And the honorable man, he dwelt in it. Thou hast sent widows away empty, And the arms of the fatherless have been broken. Therefore snares are round about thee, And sudden fear troubleth thee, Or darkness, so that thou canst not see, And abundance of waters cover thee.“ (Job 22:1-11)<\/p>\n

In verses 1-4 Eliphaz asks a number of questions, all of which demand a negative answer, when they are considered in the absolute sense of the term. God is not dependent upon man for anything. He is not made any happier, Eliphaz implies, by man’s fidelity to Him. Neither does any profit accrue to Him because of man’s worshiping Him. But when we look at these questions from another angle, we see that man can be profitable to God. The Almighty, in working out His plan, has chosen man that he shall cooperate with Him in the carrying out of His purposes. From this standpoint, the one who yields his life to God and serves Him most faithfully and most consistently is profitable to the Almighty in this limited sense. In a manner similar to this, God is pleased with men when they are living righteous, perfect lives.<\/p>\n

In verses 5-9 Eliphaz openly accuses Job of certain definite, specific, gross sins, which charges are absolutely groundless. Eliphaz’s theory concerning God’s dealing with men leads him to this conclusion. The trouble is that his theory is wrong.<\/p>\n

In verse 8 Eliphaz speaks of the mighty and honorable man, referring to Job in a sarcastic manner. In verses 10 and 11 he speaks of the snares and the darkness that are round about Job because of his gross sin. Not knowing the truth concerning God’s providential government of the world, and not knowing Job’s personal life, Eliphaz does an injustice to the sufferer in making such blatant charges as these against him.<\/p>\n

God’s Observing and Punishing the Wicked<\/center><\/p>\n

„Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, What doth God know? Can he judge through the thick darkness? Thick clouds are a covering to him, so that he seeth not; And he walketh on the vault of heaven. Wilt thou keep the old way Which wicked men have trodden? Who were snatched away before their time, Whose foundation was poured out as a stream, Who said unto God, Depart from us; And, What can the Almighty do for us? Yet he filled their houses with good things: But the counsel of the wicked is far from me. The righteous see it, and are glad; And the innocent laugh them to scorn, Saying, Surely they that did rise up against us are cut off, And the remnant of them the fire hath consumed.“ (Job 22:12-20)<\/p>\n

Eliphaz assumes that Job’s idea concerning God is that the Almighty is far away in the distant heavens, surrounded by thick clouds of darkness; therefore He can not see what man is doing upon the earth. Of course, this crude conception of God assumes that the Lord dwells in some part of the universe remote from the earth. It does not recognize that God fills all space–our matter-time universe. God is everywhere. He is omnipotent, omniscient, and omnipresent. He therefore knows everything that goes on everywhere and at all times. In this connection one would do well to study Psalm 139, which deals with the omniscience and the omnipresence of the Lord.<\/p>\n

In verses 15 and 16 Eliphaz asks Job:
\n„Wilt thou keep the old way Which wicked men have trodden? Who were snatched away before their time, Whose foundation was poured out as a stream, \u2026“ (Job 22:15-16)<\/p>\n

These verses are recognized by biblical students as a reference to the Flood, the catastrophic judgment which struck the earth in the days of Noah. Men before the Deluge were wicked, atheistic, having no regard for God whatsoever. Suddenly He sent the judgment of the Flood upon them and wiped them from the face of the globe. These men had refused to consider God whatsoever. They therefore said unto God, as we see in verse 17, „Depart from us; And, What can the Almighty do for us?“ Eliphaz therefore wishes to know whether or not Job is taking the same godless, atheistic attitude toward the Almighty that the ante-deluvians had assumed.<\/p>\n

Notwithstanding their attitude and conduct toward God, the Lord had filled their houses with good things. Again, Eliphaz asserts in this connection that the counsel of the wicked is far from him (vs. 18).<\/p>\n

In verses 19 and 20 he states that the righteous see the judgment of God, which destroys the wicked. The innocent, viewing things from the standpoint of the Almighty, laugh at the overthrow of such reprobates. In their exulting concerning the triumph of the good over the evil, they say, „… Surely they that did rise up against us are cut off, And the remnant of them the fire hath consumed.“ While Eliphaz is exaggerating in drawing an erroneous conclusion to support his universal proposition, what he says here will be pre-eminently true with regard to the Tribulation Period. At that time God, the Almighty, will destroy all the wicked out of the world.<\/p>\n

Then the innocent–the honest, conscientious, sincere truth seekers–will see it and will recognize the avenging hand of God in the destruction of the wicked. They will also perceive His loving kindness in the preservation of the lives of those who are seeking the truth and in His permitting them to enter into the glorious kingdom in which righteousness will prevail when our Lord reigns upon the earth for a thousand years.<\/p>\n

Exhortations and Promises to Job<\/center><\/p>\n

„Acquaint now thyself with him, and be at peace: Thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, And lay up his words in thy heart. If thou return to the Almighty, thou shalt be built up, If thou put away unrighteousness far from thy tents. And lay thou thy treasure in the dust, And the gold of Ophir among the stones of the brooks; And the Almighty will be thy treasure, And precious silver unto thee. For then shalt thou delight thyself in the Almighty, And shalt lift up thy face unto God. Thou shalt make thy prayer unto him, and he will hear thee; And thou shalt pay thy vows. Thou shalt also decree a thing, and it shall be established unto thee; And light shall shine upon thy ways. When they cast thee down, thou shalt say, There is lifting up; And the humble person he will save. He will deliver even him that is not innocent: Yea, he shall be delivered through the cleanness of thy hands.“ (Job 22:21-30)<\/span><\/p>\n

Had Job been the base hypocrite and sinner that Eliphaz insists he is, the latter’s exhortations would have been appropriate. But since he is absolutely mistaken in his conclusions, they are not apropos to Job’s case in any way whatsoever.<\/p>\n

The exhortation to one to acquaint himself with God and be at peace with Him is certainly excellent advice. The next exhortation, found in verse 22, concerning receiving the revelation of God is indeed appropriate for everyone of us. We need to study the Word and to ask for spiritual illumination that we may get its real import, to the end that we may conform our lives thereto and glorify God.<\/p>\n

Should we drift from the Lord and follow Him afar off, the exhortation of verse 23 is quite appropriate. We should return to Him in genuine repentance and in faith, looking to Him to strengthen us by His Spirit in the inward man that we might not thus drift any further.<\/p>\n

Should we have wickedness in our homes and hearts, we should put that away and live for God only.<\/p>\n

Eliphaz assumes that Job had gotten treasures of gold and precious stones fraudulently. He therefore exhorts him to lay these aside in genuine repentance toward God. If he does this, declares Eliphaz, the Lord will be his treasure and more than precious silver to him.<\/p>\n

Assuming that Job follows his exhortations, Eliphaz assures him that the Lord will be delighted in him, and that there will be a lifting up of his face unto God; that is, he will be restored to God’s favor and friendship (vs. 26). When one is thus in touch with God, he can pray for the things which are best for him. Every prayer will receive an answer, according to our Lord: „If ye abide in me,“ and my words abide m you, ask whatsoever ye will, and it shall be done unto you“ (John 15:7). Those who ask, receive; those who seek, find; those who knock, to them the door is opened.<\/p>\n

The ancients very frequently would make vows to offer various sacrifices to the Lord under certain conditions. Thus Eliphaz urges Job to carry out whatever vows he has made to the Lord.<\/p>\n

Being restored to fellowship with God, Job, according to Eliphaz, can have the light to shine upon his ways so that he may see what he is doing. Thus he may walk in the light of God (vs. 28).<\/p>\n

One who is in touch and fellowship with God may be certain that the Lord will lift him up, should anything cast him down. He will defend His faithful servant. Whenever a man is in fellowship with God, even his prayer and intercession will bring deliverance to the one who is in trouble and who is not innocent, if such is consistent with the will of God. This Eliphaz asserts in the following words:<\/p>\n

„He will deliver even him that is not innocent: Yea, he shall be delivered through the cleanness of thy hands.“ (Job 22:30)<\/p>\n

God takes care of His people, blesses them, and works in and through them. Let us maintain our relationship with the Lord and allow Him to work in and through us according to His good pleasure and wisdom.<\/p>\n

 <\/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
\n<\/span>
(Installment 17)<\/center>
Job’s Reply To Eliphaz’s Third Speech
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In reply to Eliphaz Job admitted that his complaint was or might be interpreted as rebellious; but he justified himself by saying that the stroke of judgment was heavier than his groanings. This statement was a frank admission concerning his attitude.<\/p>\n

Job’s Desire to Present His case to God<\/center><\/p>\n

In Job 23:3-9 the patriarch expresses a very strong desire that he might have the privilege of coming into the presence of God and submitting his case to Him. he was very conscious of his innocence, so far as gross sins were concerned. He therefore affirmed that he would fill his mouth with arguments and would present his case as a lawyer would plead a case before a judge. Moreover, he declared that he would then know the words with which God would reply to him. Being confident of the justice of his cause, he asked the question:<\/p>\n

Job 23:6 Would he contend with me in the greatness of his power? Nay; but he would give heed unto me.<\/p>\n

Job assumed that the almighty would listen to reason and would acquit him. God is open to reason, as we see in Isaiah 1:18. God here asserts that, regardless of the depths to which a person might sink in sin, he may come and reason with Him and receive pardon. Knowing that the Lord is righteous altogether and upright, Job was confident of his being acquitted:<\/p>\n

Job 23:7 There the upright might reason with him; So should I be delivered for ever from my judge.<\/p>\n

God is invisible. Job cannot find Him as one person finds another. He does not discover Him by going forward; neither does he locate Him by going backward. Thus Job comes to the conclusion that it is impossible for him to come into the presence of God and argue his case.<\/p>\n

Job’s Recognition of God’s Dealing with Him Directly<\/center><\/p>\n

Most beautifully did Job express the thought set forth in the subheading of this section :<\/p>\n

But he knoweth the way that I take; When he hath tried me, I shall come forth as gold. 11 My foot hath held fast to his steps; His way have I kept, and turned not aside. 12 I have not gone back from the commandment of his lips; I have treasured up the words of his mouth more than my necessary food. (Job 23:10-12)<\/p>\n

The Lord knows the way that each of us takes. Every son whom the Lord receives He chastens. He tests all of His people. He does this in order to purify them of all things that are obnoxious in His sight. When He has tried us, as Job asserts, we shall come forth as gold, or silver, refined seven times.<\/p>\n

It is vital for us to make certain that we know what the Word of God teaches and that we hold fast to His truths. It is evident from verses 11 and 12 that Job had certain portions of the Word of God, that which had been given by the Almighty up to his day and time. We are thankful that we have the entire, the complete, revelation of the Almighty. Let us be certain that we are laying up His Word in our hearts that we might not sin against Him.<\/p>\n

God’s Carrying Out His Purpose<\/center><\/p>\n

Job recognizes that God is sovereign, that He has a plan and that He is carrying this plan out as designed. He is convinced that nothing can turn the Almighty from the execution of his plan of the ages. In this Job is absolutely right. The Apostle Paul spoke of „the eternal purpose“ or plan of the ages, of the Almighty (Eph. 3:11). God knows everything–even the end from the beginning. He is interested in every one of His creatures and is doing the very best that He can, under the circumstances, for their good. He never forces anyone’s will. On the other hand, He uses all moral suasion to influence people to do that which is right and to make the correct choices. Job is right in 23:14: For he performeth that which is appointed for me: And many such things are with him.<\/span><\/p>\n

That which is appointed for each one of us is designed for our good, both in time and eternity. Although Job knew that God was dealing with people in love, it was hard for him to take that in. Being a mortal and realizing his imperfections and frailties, he was naturally terrified at the thought of coming into the presence of the Almighty and having dealings with Him. He therefore asserted:<\/p>\n

Therefore am I terrified at his presence; When I consider, I am afraid of him. 16 For God hath made my heart faint, And the Almighty hath terrified me; (Job 23:15-16).<\/p>\n

He said that God had thus brought him into the state of fear and terror. Had any one of us been in Job’s place we probably would have trembled as he did, and as Moses did when the Lord appeared to Him.<\/p>\n

The marginal reading of this verse in the revised Version is as follows: „Why is it, seeing times are not hidden, from the Almighty, That they who know him see not his days<\/i><\/span>?“ Both of these renderings are grammatically correct. If I should put the thought in my own words. I would say that Job is asking, „Why since God has a definite plan of the ages and He purposes to purge the World of all wickedness, does He not do it now, clean up the world, and stop all unrighteousness?“ In other words, why does not the Lord intervene now? Why allow evil to continue to run its course? These are questions with which the philosophers and theologians have wrestled through the centuries.<\/span><\/p>\n

The only framework in which we can see the truth is this: God has a moral government. The inhabitants thereof are all possessed with personality and freedom of choice. He never forces anyone’s will–neither that of men nor of celestial beings. He must give a righteous, square, just, and at the same time, a merciful deal to everyone. If he should force the will of any of His creatures, He would be violating the fundamental concepts of His regime. This thing He will never do.<\/p>\n

The Lord, as He stated through Isaiah, has to wait on men in order that He aught be gracious to them. This fundamental truth, or principle, which is the controlling factor in God’s Moral government, is set forth in this famous passage: „And therefore will Jehovah wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: for Jehovah is a God of justice; blessed are all they that wait for him“ (Isa. 30:18). The Lord is working all things together for the good of those who love Him, those who are called according to His purpose (Rom. 8:28). All trends will eventually start moving toward a given point, at which they eventually will arrive. When that time comes, the Almighty will intervene. Then the people of that day and time will see „His days.“ I am of the profound conviction that we are rapidly approaching that point toward which all-trends and movements lead. Without doubt we are in the last days. Things cannot continue as they are so very, very much longer. In my saying these things, I want to have the proper scriptural reserve and avoid all speculation. I therefore say, We know not the day nor the hour. Therefore, let us all be ready.<\/p>\n

In Job 24:2-17 we see various types of people. For instance, we recognize those people who remove the landmarks and violently seize tike property of others. In the ancient East rows of rocks indicated the boundary between one man’s property and that of another. In rainy seasons as there were no distinguishing features that were immovable, one man in the dark could move the row of stones a few feet on the other man’s property. The rains would obliterate his tracks and all evidence of the place where the rocks were originally placed. Thus there was a special prohibition against removing or changing, the landmarks. There were also those who would drive away another man’s flocks, or herds, or some of his livestock. Others there were who would turn the needy away and refuse to give any assistance whatsoever. The poor and the meek of the earth had to hide from the violent robbers and wicked outlaws.<\/p>\n

Following the description of these, in verses 5-8, Job spoke of certain social outcasts. These people had to work very hard under the most unfavorable conditions for a mere pittance. They did not have sufficient food to nourish their bodies, nor clothing to protect them from the cold of winter. Neither did they have houses in which to live. But they dwelt in caves of the earth. To supplement what little they could earn, they would have to glean „the vintage of the wicked.“ Some of them would have to lie all night without any bedclothes. They would have to lie out in the open and be wet by the showers of the mountains, or „embrace the rock for want of a shelter.“ Continuing his recital of the injustices perpetrated against the poor and unfortunate classes, Job mentions the heartless, merciless landowner that would pluck the fatherless from the breast and take a pledge of the poor in an unreasonable and ungodly manner so that these poor, unfortunate ones would go naked–without clothing and without food. They had to labor for their austere landlords, toiling daily in the olive fields and in the winepresses. In the cities there were those who suffered because of poverty and poor working conditions. Many of them would cry out to God from day to day. Yet Job declared that God would not regard their folly.<\/p>\n

Many social workers today, as they go around in the slums of the city and as they go among the migrant people of the country, can testify to like conditions that are brought about by the inhumanity of man to man. To many it appears that God is not interested in these poor, unfortunate people, but He is! „For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life“ (John 3:16). God is working is behalf of everyone in a special manner, who will give Him a chance by looking to Him in faith. Oh, that we could take the message of light and life to men and women in the various unfortunate strata of humanity!<\/p>\n

In verses 13-17 Job, having reviewed the condition of the poor migrants and slave-laborers, now looks at certain classes of reprobates who rebel against light and truth, trampling their consciences underfoot. Among these he mentions, first, the murderer. One does not have to strike a man dead to be a murderer. He can accomplish the death of others is various ways. But the one particular murderer of whom Job speaks in 24:14 is the one who, by his dealings with the poor and needy, bring such people to an untimely end.<\/p>\n

Next among these rebels against the light is the adulterer, or adulteress. These are those who give way to the baser passions of the fallen nature.<\/p>\n

In 24:16,17 Job, speaking of these evil wicked reprobates, talks about their doing things under cover of darkness, They know not the light. In midnight, usually, is the time for fear. But these who are accustomed to prowling around at night, plying their nefarious trades, are fearful at the coming of morning.<\/p>\n

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Two Theories Concerning God’s Dealing With the Wicked
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In verses 18-21 Job sets forth in an ironical manner the position taken by his friends concerning God’s dealing with the wicked. According to them, the wicked swiftly pass away upon the face of the waters. Their portion is cursed, and they do not have an opportunity to turn aside into the vineyards and eat the luscious fruit thereof. One calamity after another wipes them out of the land of the living and they soon pass away from all that is seen. Thus reasons Job’s friends. Since Job mentions this theory, and since he has opposed it in all of his discussions, we know that he in an ironical manner presents it in these verses.<\/span><\/p>\n

On the other hand, he sets forth in verses 22-25 his own conception of God’s dealings with the wicked. Here he tells us that God „preserveth the mighty by his power.“ He who has no assurance of life rises up and goes on in his own wicked course. God gives them security. They have perfect assurance and go forward in a rebellious course since God’s eyes are upon them. Various ones of them are exalted, for a little while, and then they are gone. Yes, said Job, they are brought low, and they are taken out of the way as all others–but not by any such judgments. And they are cut off as the tops of the ears of grain–at the regular time of their departure from life.<\/p>\n

Job concludes by asking the following question:
\nAnd if it be not so now, who will prove me a liar, And make my speech nothing worth? (Job 24:25)<\/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 18)
\n<\/span>
<\/center><\/center><\/center><\/center><\/p>\n

As we have already seen, both Eliphaz and Bildad made three different speeches, whereas Zophar made only two. Job replied to each one. In chapter 25, we have Bildad’s last speech, which is the shortest of all. Nevertheless, he touches upon vital, fundamental facts which each Christian should Know.<\/p>\n

Job 25:1-6 Then answered Bildad the Shuhite, and said, 2 Dominion and fear are with him; He maketh peace in his high places. 3 Is there any number of his armies? And upon whom doth not his light arise? 4 How then can man be just with God? Or how can he be clean that is born of a woman? 5 Behold, even the moon hath no brightness, And the stars are not pure in his sight: 6 How much less man, that is a worm! And the son of man, that is a worm!<\/p>\n

Dominion Belongs to God<\/center><\/p>\n

Bildad asserts that dominion and fear „are with God,“ or belongs to Him. He is the Sovereign of the universe.<\/p>\n

There was a time, back in the eternity of the past, when God alone existed. It is utterly impossible for any finite mind even to begin to grasp the thought of eternity in the past, and of the self-existence of the Almighty. It is just as impossible for the human, finite mind to comprehend the idea of the self-existence of God as it would be for a little ant to comprehend our solar system; but we have every reason to believe in the eternal self-existence of God and of His creating the material universe at a certain time during the past of eternity.<\/p>\n

But before the Lord created the physical, material universe, He brought into existence celestial beings who are called in Job 38:7 „the morning stars,“ and who are the sons of God. They were in existence when the Almighty called into being the material universe, for they were present and shouted for joy when they saw that manifestation of the might and the power of the Eternal.<\/p>\n

Later the Lord created the universe. As to how He did it,“ no one knows. He called it into being out of nothing, and at the proper time will reverse the process and cause it to cease to exist (Rev. 20:11)<\/p>\n

Modem astronomical instruments give us some faint idea of the unlimited space in which material universes abound. When larger and more perfect instruments are invented and manufactured, there can be no doubt that we shall be able to see regions far beyond that of the present vision of our modern telescopes. In order that we might have some little conception of God’s dominion and government, I shall quote from Psalm 103:19-22:<\/p>\n

Jehovah hath established his throne in the heavens;
\nAnd his kingdom ruleth over all.
\nBless Jehovah, ye his angels, That are mighty in strength,
\nthat fulfill his word, Hearkening unto the voice of his word.
\nBless Jehovah, all ye his hosts, Ye ministers of his, that do his pleasure.
\nBless Jehovah, all ye his works, In all places of his dominion:
\nBless Jehovah, O my soul.<\/p>\n

The Lord God Almighty has a throne room somewhere in this universe. From this He rules all physical realms throughout all nature. In this passage we see who are His ministers: angels of the various ranks and orders.<\/p>\n

In Psalm 89:5-18 we see another picture of the Almighty and of the great heavenly hosts gathered around His throne, giving an account to Him of their ministrations and receiving His instructions. Another beautiful picture is set forth in Job, chapters, 1 and 2.<\/p>\n

Throughout these vast, astronomical regions God is Sovereign and worship is rendered to Him by all the celestial hosts.<\/p>\n

Jehovah Makes Peace in His High Places<\/center><\/p>\n

According, to Job 25:2b „He maketh peace in his high places.“ When the universe was created there was perfect peace. As the generalissimo of the Lord’s armies, God brought into existence the anointed cherub, or „the cherub that covereth.“ (See Ezek. 28:11-19) After the rolling by of ages after ages, this commander-in-chief of the Lord’s hosts became conceited, proud, haughty, and instituted a rebellion against his Sovereign. He influenced one-third of the hosts of heaven to rebel against God with him (Rev. 12:4). Thus anarchy and revolution was brought about by the treason and treachery of Satan throughout all the high places of the universe. The Lord Almighty put down the revolt. For some reason, which has never been revealed to us, the insurgents were not incarcerated in a place of confinement; but were allowed to inhabit the air, the atmosphere around the earth. At the same time we know that both Satan and evil spirits do have access to the throne of God (Job, chaps. 1 and 2; Kings 22:19-23). Satan and all his hosts are under the express power and authority of God, even though they are allowed a certain amount of liberty and activity As they try to thwart the plans of the Almighty.<\/p>\n

We praise God that, though they do have a certain amount of liberty, they can never touch a servant of God, except by the express permission of his Lord. This was true in the case of Job and in that of the Apostles. „Simon, Simon, behold, Satan asked to have you [you is in the plural number], that he might sift you as wheat …“ (Luke 22:31). The Lord; who is faithful, will not allow Satan to tempt the children of God above that they are able to endure, but will, with every temptation make a way of escape that they might he able to endure (I Cor. 10:18).<\/p>\n

Bildad said that God makes peace in His high places. He not only put down the rebellion of Satan and the revolting angels, but He maintains peace by His authority and omnipotence. Such is the significance of the expression, „maketh peace.“ There never will be another revolt against the authority of the Almighty.<\/p>\n

Eventually Satan and an his hosts will be cast into the lake of fire which is prepared for the devil and his angels (Matt. 25:31-46).<\/p>\n

The Armies of the Almighty<\/center><\/p>\n

Bildad asks, „Is there any number „of his armies?“ (25:3): The good angels, those who kept their own principality and remained loyal and faithful to the Lord, are innumerable–we may believe from various hints that are given here and there in the Word. In the following passage of scripture we get a glimpse of the Almighty upon His throne and a vast host of angels that will be gathered around Him at the time foreseen in the passage: „I beheld till thrones were placed, and one that was ancient of days did sit; his raiment was white as snow, and the hair of his head like pure wool? his throne was fiery flames, <\/span>and<\/i><\/span> the wheels thereof burning fire. 10 A fiery stream issued and came forth from before him: thousands of thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set, and the books were opened“ (Dan. 7:9,10). There will be in those hosts, as we see, thousands of thousands, and ten thousand times ten thousand. Such expressions seem to indicate an innumerable host of celestial spirits who will attend the Lord at that great judgment seat when the Almighty issues the decree against the Antichrist, which fiat will accomplish Satan’s incarceration in the pit of the abyss for the thousand years‘ reign of our Lord. But we are not told that all the hosts of heaven will be gathered together on that occasion. We have every reason to believe that there will be vast hosts of other angels that will remain on duty throughout the illimitable realms of universal space. Thus we can see how it was that Bildad spoke of the innumerable armies of the Lord that maintain the peace of the universe, during the present time. Of course, after the incarceration of Satan and all the fallen angels–together with unsaved men who are cast into the lake of fire where they will be forever and ever–there will be no need of celestial patrols to maintain peace. In thus speaking, I am thinking in terms with which we are all familiar, namely, military might and prowess of earthly governments.<\/span><\/p>\n

 <\/p>\n

The Omnipresence of the Almighty
\n<\/span><\/center><\/p>\n

„And Upon whom doth not his light arise?“ By this rhetorical question Bildad meant to affirm that God’s presence is everywhere. The light of His countenance arises upon all realms, even to the remotest extent of the universe. Bildad means to affirm that God sees everything that transpires in the universe. He knows all things; yes, He knows the end from the beginning–the end of time from its beginning. What is true of time is also true of all eternity, past, present, and future. In this connection one should study very carefully Psalm 139. In order that the reader might have advantage of this marvelous truth before him, I am giving a quotation from this most illuminating portion of the Word of God:<\/span><\/p>\n

Psalms 139:1-12 For the Chief Musician. A Psalm of David.
\nO Jehovah, thou hast searched me, and known me.
\nThou knowest my downsitting and mine uprising;
\nThou understandest my thought afar off.
\nThou searchest out my path and my lying down, And art acquainted with all my ways.
\nFor there is not a word in my tongue, But, lo, O Jehovah, thou knowest it altogether.
\nThou hast beset me behind and before, And laid thy hand upon me.
\nSuch knowledge is too wonderful for me;
\nIt is high, I cannot attain unto it.
\nWhither shall I go from thy Spirit?
\nOr whither shall I flee from thy presence?
\nIf I ascend up into heaven, thou art there:
\nIf I make my bed in Sheol, behold, thou art there.
\nIf I take the wings of the morning,
\nAnd dwell in the uttermost parts of the sea;
\nEven there shall thy hand lead me, And thy right hand shall hold me.
\nIf I say, Surely the darkness shall overwhelm me,
\nAnd the light about me shall be night;
\nEven the darkness hideth not from thee,
\nBut the night shineth as the day:
\nThe darkness and the light are both alike to thee.<\/p>\n

 <\/p>\n

Man’s Nature Corrupt
\n<\/span><\/center><\/p>\n

Bildad certainly believed the account that is found in Genesis, chapter 3, concerning man’s fall when he yielded to the temptation of Satan and disobeyed the Lord Almighty. When man partook of the forbidden fruit, an evil spiritual force which was in the world by the rebellion of Satan, entered the human realm and totally corrupted man’s nature. Since then the heart of man has been deceitful above all things and is desperately wicked (Jer, 17:9) The potentialities and the powers of every imaginable sin lie within the realm of man’s fallen nature.<\/span><\/p>\n

In order to see the depths of the depravity of human nature, one should study Romans 1:18-32. A failure on the part of anyone to recognize the fallen, corrupt nature of man leads inevitably to grave errors and misdirected efforts. Man, being in his fallen nature, must be regenerated. He must be born again. Otherwise he cannot enter the kingdom of God (John 3:5).<\/p>\n

 <\/p>\n

The Universe Tainted by the Presence and Influence of Sin
\n<\/span><\/center><\/p>\n

5 Behold, even the moon hath no brightness,
\nAnd the stars are not pure in his sight:
\n6 How much less man, that is a worm!
\nAnd the son of man, that is a worm!“<\/span><\/p>\n

Since Satan has liberty and can probably move wherever he chooses throughout the universe, his very presence has tainted everything. Bildad therefore affirms that the moon and the stars are impure in God’s sight. They can be impure only in the sense that they have been affected by the presence and the influence of Satan and his wicked hosts. But when Christ shall have, at the end of the Millennium, put down the last enemy and the final rebellion against God, He will have rid the universe of every taint of sin. At that time, subsequent to the thousand years reign of our Lord the entire material universe, which is thus tainted by sin, will pass away, will cease to be. After that, God will create the eternal order, consisting of the eternal heavens, the eternal earth, and the eternal Jerusalem, which comes down out of heaven and rests upon the eternal earth. This will be an entirely new order. Not one particle of material that has been contaminated by the presence of sin will be built into that eternal universe.<\/p>\n

Great and wonderful are the plans of God Almighty for us poor mortals who are redeemed by the precious blood of the Lord Jesus Christ!<\/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 19)<\/center>
Job’s Final Reply To His Friends
\n<\/span>
<\/center><\/center><\/center><\/center><\/p>\n

IN THE first four verses of chapter 26 Job, in a sarcastic manner, reproves his friends for their attitudes and actions toward him. Hear him say:<\/span><\/p>\n

How hast thou helped him that is without power! How hast thou saved the arm that hath no strength! How hast thou counselled him that hath no wisdom, And plentifully declared sound knowledge! To whom hast thou uttered words? And whose spirit came forth from thee? (Job 26:2-4)<\/p>\n

These exclamations and his two questions are equivalent to affirmations that they had in nowise helped him in his predicament. Although Bildad had immediately preceded Job in speaking it is clear that, in these introductory verses, the latter had his other opponents in mind.<\/p>\n

Job philosophizes concerning the great fundamental principles involved in God’s control of the universe (vss. 5-14). He touches upon questions that are of such a fundamental nature, and that are so very comprehensive in their grasp, that, we hardly know how to answer them–even though having all the light of the revelation of God before us. There is little that we can say in regard to these things. The question immediately arises, How was it that Job, since he was not originally inspired (as we have already seen) when he made his various speeches, knew about these fundamental basic facts and principles? The probable answer is that he had the Word of God which was revealed to the early patriarchs, and from which he learned these great historic facts and basic principles. Eliphaz urged Job to receive the law of God from His mouth and to lay up His words in his heart (Job 22:22). Job asserted in 28:12: „I have not gone back from the commandment of his lips.“ These passages, together with one or two others in the Book of Job, show that the patriarchs did have the revelation of God. It is quite likely that the portion of said revelation, which they had in those early days, dealt with these great problems and was referred to in such a passage as Psalm 40:7 in the statement: „In the roll of the book it is written of me …“ But this primitive revelation has not been preserved to us. Doubtless it served its purpose, and then God let it pass out of existence, as He did with the letter which Paul wrote to the Corinthian, church, and which is mentioned in I Corinthians 5:9.<\/p>\n

They that are deceased tremble beneath the waters and the inhabitants thereof. (Job 26:5)<\/p>\n

Who are referred to in this verse? Some people think that the ones here before us are a primitive pre-Adamic race that was blotted out of existence by a Judgment of God, and that they dwelt, during their lives, on that portion of the earth which is now submerged beneath the waters of the sea. Those taking this position see a reference to the same ones given in Revelation 20:13; „And the sea gave up the dead that were in it. …“ Since this theory is built upon a pure hypothesis, we should be very careful in espousing it. At the same time we can pray and search for more light on this and on all other subjects mentioned in the Word of God.<\/p>\n

Sheol is naked before God, And Abaddon hath no covering. (Job 26:6)<\/p>\n

According to the Old Testament Sheol is a place in the center of the earth, to which all upon death went. But there were two apartments to this place of departed spirits: one for righteous, and one for the unsaved. From Adam until Christ all who died went to this place, which in the New Testament is called Hades. When, however, Christ won the victory on the cross and descended to Hades, He opened up that section where the righteous were, brought them forth, and, when He ascended on high, took them with Him to glory. But the spirits of the unsaved remained in the place where they were. All the unsaved from Adam until the present time go to, Hades and will remain there until the judgment of the great white throne (Rev. 20:11-15).<\/p>\n

We are told in Job 26:6 that Sheol is naked before God. His all-seeing eye comprehends everything throughout the vast spaces of the universe. (In this connection, one should read very carefully Psalm 139.)<\/p>\n

He stretcheth out the north over empty space, And hangeth the earth upon nothing. (Job 26:7)<\/p>\n

According to scientists there is an empty space in the north–that is in a position north of the earth. Even with the most powerful astronomical instruments no material bodies have been found to be in this place. That seems to be what Job is talking about, when he states that God stretched out the north over empty space. Man could not have imagined this phenomenon apart from revelation. Whatever God says is correct and is absolutely right.<\/p>\n

Moreover, we are told that God hangs the earth upon nothing. By this statement we are to understand that there are no material foundations upon which the earth is built. Newton has given us a correct conception of the gravitational system of the universe. Each of the heavenly bodies has a certain pull upon the others. There are what we might term „invisible ropes“ holding each of the heavenly bodies in its place. That seems to be what Job is talking about here.<\/p>\n

He bindeth up the waters in his thick clouds; And the cloud is not rent under them. (Job 26:8)<\/p>\n

The clouds here are thought of as containers, into which water is poured. Thus the Lord according to this conception, puts water into the clouds and then binds them up so that none can spill–except as He wills. Though there is a tremendous amount of water in the clouds, they are not rent asunder. In Job’s speaking of the clouds as he does, he is, of course, not thinking scientifically, but is employing the language of accommodation. At the present day we understand how the clouds are formed–by the evaporation of water upon the earth which, in the form of vapor, collects in the air. When this vapor strikes a layer of cool atmosphere, if becomes dense. When the atmosphere is of a certain temperature, this vapor is distilled into rain which returns to the earth to produce vegetation. The Lord’s system of watering the earth is a perfect one. There are those who think that they can produce rain and can improve upon the sprinkling system of the Lord! These men may take advantage of certain conditions that exist and produce precipitation, but there can be no rain unless the moisture is already in the atmosphere. „Are there any among the vanities of the nations that can cause rain? or can the heavens give showers? …“ asked Jeremiah of his contemporaries (Jer. 14:22). That rhetorical question demands the answer, No!“<\/p>\n

He incloseth the face of his throne, And spreadeth his cloud upon it. (Job 26:9)<\/p>\n

There is a place in the universe which is called „the heavens of the heavens,“ and which belongs especially to God. At the same time the Lord has given to man the earth (Ps. 115:16). God has enclosed this throne in a cloud–possibly a cloud of glory and of brightness (Ps. 104:1,2).<\/p>\n

When God’s ire and indignation are stirred to the depths, as they will be during be Tribulation, clouds of thick darkness will envelop the throne, as we see in Psalm 97:1,2. Thus the throne will be set for Judgment (Ps. 9:7).<\/p>\n

He hath described a boundary upon the face of the waters, Unto the confines of light and darkness. (Job 26:10)<\/p>\n

Here we are told that God has described a boundary upon the face of the waters. When one is at sea, especially if he will go up on the upper deck of the vessel on which he is traveling, he can look in all directions. There appears to be a boundary to the sea. Even when one is traveling across the ocean in an a plane at a height of twenty-three hundred feet, as our plane was when I went to Israel in ’49 the boundary that appeared upon the face of the water was much farther distant from us than it appeared to be when I was crossing the ocean upon a boat. It appears that our author is using the language of accommodation. Where the sky appears to meet and sink into the water, there seems to be the boundary of the visible world in which one lives, moves, and has his being. This especially becomes apparent as evening approaches and the shadows flee away. There seems to be a definite boundary between the light and the darkness, although in reality the boundary is not there.<\/p>\n

The scientists tell us that the realm of total darkness is reached when one goes up in a plane at a certain height. Just where that boundary of light and darkness is, which surrounds the earth one cannot say, because it varies with atmospheric and other conditions. Though we cannot comprehend all the scientific facts involved in this statement, we can see that Job had the proper conception, in a general way, concerning the relation of the realm connected with this earth and that which is beyond its limits.<\/p>\n

The pillars of heaven tremble And are astonished at his rebuke. He stirreth up the sea with his power, And by his understanding he smiteth through Rahab. By his Spirit the heavens are garnished; His hand hath pierced the swift serpent. (Job 26:11-13)<\/p>\n

Some think that the pillars of heaven mentioned by Job are the mountains, which are often shrouded with mist and clouds, and which are thought of as supporting the heavens. While it is true that doubtless many of the ancient people thought that upon these high mountains rested the material heavens above, it is not certain that that is the thought which Job is here expressing. The prophets at times spoke of God’s creating the earth in terms of the construction of a building. The builder first lays the foundation and then erects the superstructure thereupon. Psalm 104:1-4 and Amos 9:5,6 speak of the palace of God which has been built upon a foundation. Of course, such terminology is borrowed from human experiences and activities. Such descriptions were given in order to convey to our minds some adequate ideas of the realities concerning the universe which God has created.<\/p>\n

Some times these pillars of heaven tremble–on account of the power and might of God, whenever it is his good pleasure thus to act.<\/p>\n

In verse 12 Job says that God stirs up the sea with His power. The Hebrew word translated „stirreth“ also means stills<\/i><\/span>, or <\/span>calms.<\/i><\/span> In verse 13 we are told that by God’s Spirit He garnishes, or beautifies, the heavens because His hand has already „pierced the swift serpent.“ When these three verses are taken together as they naturally belong, a person can see in these statements a reference to the original catastrophe which struck the earth, as we are told in Genesis 1:2. God created the heavens and the earth perfect, but some calamity struck the earth and reduced it to a state of desolation and waste. As to how long after the original creation this catastrophe occurred, no one can tell. But when we read of the devastating of the earth, immediately the suspicion falls upon Satan, who became the great enemy of God. His revolt against the Almighty is set forth in Ezekiel 28:11-19.<\/span><\/p>\n

Satan is properly referred to by „the swift serpent“ mentioned in verse 13. Jehovah, the Son, is the one who pierced the monster of the sea (Isa. 51:9). Satan is probably set forth as a great sea monster and leviathan in Job, chapters 40 and 41.<\/p>\n

After the piercing of the swift serpent, the Almighty by the Holy Spirit beautified the heavens and prepared the earth for man, whom God purposed, to create and whom He did create, as we see in Genesis, chapter 1.<\/p>\n

Eventually „the dragon, the old serpent, which is the devil and Satan“ will be incarcerated in the pit of the abyss during the Millennium (Rev., chap. 20). After his being released for a little time, during which he will deceive the peoples upon earth, he will be „cast into the lake of fire and brimstone, where are also the beast and the false prophet; and they shall be tormented day and night for ever and ever“ (Rev: 20:10). There he will be imprisoned throughout all eternity. Then the Lord will create the eternal order, consisting of the new heavens, the new earth, and the new Jerusalem, which are mentioned in Revelation, chapters 21 and 22.<\/p>\n

Hints here and there are given us concerning things in eternity past and those things which we may confidently expect in the future ages of eternity. While we get only a bit of information here and there in the Scriptures with reference to the great fundamental principles and facts of the past, present, and future, there are vast storehouses of knowledge that man has never entered. As we live in the presence of the Lord throughout the ceaseless ages of eternity, we shall begin to see some of the fundamental and primary principles of God, His existence, and the universe. But we shall never be able to comprehend these great verities. There is no wonder, therefore, that Job, after mentioning these various things which we have noted, says:<\/p>\n

Lo, these are but the outskirts of his ways: And how small a whisper do we hear of him! But the thunder of his power who can understand? (Job 26:14)<\/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 20)
\n<\/span>

\n<\/span>
Job’s Final Reply To His Friends (continued)<\/center><\/center><\/center><\/center><\/center><\/p>\n

JOB’S last speech is found in chapters 26-31, yet it is divided into certain well-defined sections. As we saw last month, in chapter 26 Job discussed scientific data with reference to the great eternal verities relating to this earth: its past history and its present condition under the mighty hand of God.<\/p>\n

In chapters 27 and 28 Job reverts to his own situation and the accusations that his friends had brought against him.<\/p>\n

Job’s Protestation of His Innocence and
\nHis Determination to Continue in This State<\/center><\/p>\n

And Job again took up his parable, and said, As God liveth, who hath taken away my right, And the Almighty, who hath vexed my soul: (For my life is yet whole in me, And the spirit of God is in my nostrils); Surely my lips shall not speak unrighteousness, Neither shall my tongue utter deceit. Far be it from me that I should justify you: Till I die I will not put away mine integrity from me. My righteousness I hold fast, and will not let it go: My heart shall not reproach me so long as I live. (Job 27:1-6)<\/p>\n

In 27:1 and 29:1 we are told that „Job again took up his parable, and said …“ There are various shades to the meaning of the word parable. In the New Testament sense of this word, it signifies a comparison, the laying down of a known standard beside that which is unknown, in order to arrive, by reasoning at knowledge relating to the unknown quantity. In other words, a parable is an illustration. But that is not the usual meaning of the term in the Old Testament. Rather, this term signifies a terse saying. For instance, the Book of Proverbs is spoken of as the parables, of Solomon. These terse sayings are put in crisp, poetic style. The basis of the poetry of the Israelites is what is known by Bible scholars as Hebrew parallelism. Thus we are told that Job began to speak in a crisp, cryptic, poetic manner.<\/p>\n

In 27:2 Job really swears by the Lord. This fact is seen by the form of his language:<\/p>\n

As God liveth, who hath taken away my right, And the Almighty, who hath vexed my soul: (For my life is yet whole in me, And the spirit of God is in my nostrils); Surely my lips shall not speak unrighteousness, Neither shall my tongue utter deceit. (Job 27:2-4)<\/p>\n

Job was willing to back up his determination by an oath which he took in the presence of God. He was thoroughly conscious of his innocency of the charges that had been brought against him by his friends. In the consciousness of his purity, he was emboldened to swear by the Lord that he would continue in this innocent state. It is a wonderful thing to be conscious of one’s innocency. It is also great for one to have the determination, by the help of God, to continue in a walk of righteousness.<\/p>\n

The parenthetical expression: (For my life is yet whole in me, And the spirit of God is in my nostrils); is Job’s assertion that he is still alive and very much in possession of his intellectual and spiritual faculties. He therefore exclaims that his life is „whole“ within him, and that the „spirit of God“ is in his nostrils. The latter expression is rather vague. We are told in Genesis, chapter 2, that God breathed in man’s nostrils the „breath of lives,“ and he became a living soul. That statement refers to the impartation of spiritual and intellectual life into the body of man when he was first created. Is that the thing of which Job is here speaking? Or is he thinking about the Spirit of God’s dwelling in the heart of the believer? Either of these interpretations is possible. In view of the fact that we cannot be dogmatic on this point, let us hold our opinion in reserve awaiting more light.<\/p>\n

According to verses 4 and 5 Job is determined to maintain his integrity and to live an upright and honorable life in the presence of God. According to verse 6 he is determined that there shall be nothing that shall occur in his life which will be an occasion of the gnawings of a fearful and outraged conscience. It is a wonderful thing to have a conscience void of offense before both God and man.<\/p>\n

The Evils and Sufferings of the Wicked<\/center><\/p>\n

Let mine enemy be as the wicked, And let him that riseth up against me be as the unrighteous. For what is the hope of the godless, though he get him gain, When God taketh away his soul? Will God hear his cry, When trouble cometh upon him? Will he delight himself in the Almighty, And call upon God at all times? (Job 27:7-10)<\/span><\/p>\n

Some have thought that verse 7 is an imprecation. It is hardly that, but rather a plain statement of fact. The emphasis is not to be placed upon the word „enemy“ in the first line rather upon the term „wicked.“ Job realizes that the man who is his enemy is wicked for he himself has maintained himself in righteousness and holiness. In other words, Job wants those who are his enemies, being wicked, to be considered in their true light. In the second line of verse 7 the thought is repeated.<\/p>\n

Verse 8 asks what hope has the godless man when he departs this life–when he dies. This rhetorical question demands the answer that he has none.<\/p>\n

In verse 9 Job asks if God will hear the cry of the wicked man when he is in trouble. The answer to be expected is negative. People who ignore God and go on in their own way during times of prosperity need not think that God will hearken to them when they cry out to Him simply through pain and suffering. Men and women must be honest and conscientious before God and come to Him in faith.<\/p>\n

In verse 10 Job applies the question to all times during the life of the ungodly. This question demands the answer that God will not pay attention to the wicked at any time–so long as he is continuing in his sinfulness. The mental and spiritual agony, and suffering of the wicked is thus set forth in the verses which we have just considered.<\/p>\n

I will teach you concerning the hand of God; That which is with the Almighty will I not conceal. Behold, all ye yourselves have seen it; Why then are ye become altogether vain? (Job 27:11-12)<\/p>\n

In these verses Job insists on teaching his friends the truth concerning the hand of God. He assures them that he will not conceal anything which he has discovered about God and His dealings with man. In verse 12 he affirms that his friends have seen the things which he was about to discuss. Notwithstanding this fact, they had become vain and conceited. In other words, they are of such an attitude and frame of mind that he is doubtful that his teaching will reach their souls. God reveals His truth to those who are of a humble spirit and of a contrite heart. On the other hand. He resists the proud but gives grace to the humble.<\/p>\n

This is the portion of a wicked man with God, And the heritage of oppressors, which they receive from the Almighty: (Job 27:13)<\/p>\n

In this passage Job proposes to tell his friends what is the portion of a man who oppresses his fellow-man with God and what is the heritage of the man who lives contrary to the will of God. He assumed that God deals with men during this life upon the basis of their merits and demerits. From many passages in the Scriptures we learn that God does deal with the individual at all times, meting out to him that which is calculated to bring him into line with life’s duties and responsibilities, and that which is in keeping with God’s plans and purposes for the individual both in time and in eternity. David, for instance, when he, on account of lack of faith, numbered the children of Israel, recognized that God was dealing with him personally. God’s chastening His children is corrective in nature and often brings the disobedient one back into line with the divine plan for his life. Before I was afflicted I went astray; But now I observe thy word. (Psalms 119:67)<\/p>\n

In Job 27:14 the patriarch declares:<\/p>\n

If his children be multiplied, it is for the sword; And his offspring shall not be satisfied with bread. (Job 27:14)<\/p>\n

Job is certain that if a wicked man’s children increase, this growth of the family is simply for the sword. Moreover, he asserts that the progeny of the wicked will not be satisfied with bread. In other words, Job believes in this verse that God deals at the time with each individual according to his case. The punishment or chastisement, is immediate. Job does not argue through the debate this position. He seems to vacillate and fluctuate from one position to another in his speech recorded in chapter 27.<\/p>\n

Job, in verse 15, asserts:<\/p>\n

Those that remain of him shall be buried in death, And his widows shall make no lamentation. (Job 27:15)<\/p>\n

The death of the wicked man’s family seems to be taken for granted, as occurring immediately after the man’s death. His widows make no lamentation. Here is the idea of polygamy. That was practiced in ancient days–without, of course, the approval of Almighty God.<\/p>\n

Should the wicked man heap up a vast amount of treasures, these will not benefit him at all for, declares Job:<\/p>\n

Though he heap up silver as the dust, And prepare raiment as the clay; He may prepare it, but the just shall put it on, And the innocent shall divide the silver. (Job 27:16-17)<\/p>\n

Here Job asserts that the just, or righteous people, will fall heir to the wealth and raiment of the wicked man upon his death. This certainly is not in accordance with life as we know it today. Neither is it in accordance with the records of history. In this Job is wrong.<\/p>\n

He buildeth his house as the moth, And as a booth which the keeper maketh. He lieth down rich, but he shall not be gathered to his fathers; He openeth his eyes, and he is not. Terrors overtake him like waters; A tempest stealeth him away in the night. The east wind carrieth him away, and he departeth; And it sweepeth him out of his place. For God shall hurl at him, and not spare: He would fain flee out of his hand. Men shall clap their hands at him, And shall hiss him out of his place. (Job 27:18-23)<\/p>\n

The wicked man, after having built up his house and fortune, according to verses 18 and 19, lays down his riches. But he is not gathered to his fathers. What did Job mean by saying that „he shall not be gathered to his fathers<\/i><\/span>„? Usually this expression indicates the departure of one and his going to Sheol to be associated with his fathers who are <\/span>saved,<\/i><\/span> and who are awaiting his coming. Probably Job assumes that the fathers of the wicked men have served their day and generation, have gone to Sheol, and are there awaiting future developments. But this wicked man, upon death, will not go to that apartment of Sheol to which the righteous fathers went. On the contrary, he goes to the other part of Sheol (Hades) as set forth in Luke 16:19-31.<\/span><\/p>\n

The ungodly, or unrighteous, opens his eyes for the last time, and he slips away, out of this body and goes to that place of confinement in Sheol designed for the wicked. In his death there are terrors: „A tempest stealeth him away in the night,“ According to verse 21, the east wind carries him away, and he departs–is swept away from his place. All of this is the result of God’s hurling His judgments at him and not sparing him. The wicked one would like to flee from the pursuit of the Almighty, but he can not–as Job asserts in verse 22. At this one’s departure men clap their hands in glee.<\/p>\n

Such is Job’s conception as he expresses it in this speech, concerning the mental and bodily suffering of the wicked, unsaved man.<\/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 21)
\n<\/span>

\n<\/span>
Where Is Wisdom To Be Found?
\n<\/span>
<\/center><\/center><\/center><\/center><\/center><\/center><\/p>\n

The Twenty-Eighth chapter of the Book of Job is a unique portion of the Word of God. It is a classic on the subject of wisdom. It falls naturally into three parts:<\/p>\n

\n

I. Wisdom is not to be found in mines beneath the earth (vss. 1-11);
\nII. Wisdom is not to be purchased in the markets of men (vss. 12- 22);
\nIII. God knows where wisdom is to be found (vss. 23-28).<\/p>\n<\/blockquote>\n

In this classic passage on the subject Job asserts wisdom is not to be found in silver mines nor can it be discovered in gold deposits. Not only are silver and gold dug up out of the bowels of the earth, but iron and copper, metals absolutely essential to modem life, are likewise to be found there. Job affirms (vs. 2) that copper is „molten out of the stone,“ the stone of the mountains. This reference immediately causes one to think of such a passages as Deuteronomy 8:9: „\u2026 a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig copper.“ Here we are told that copper and iron are in the mountains of Palestine. Solomon developed and operated copper and iron mines, one of the sources of his abounding wealth, in that portion of the southern part of the country known as the Negev, especially in the southern end of the Jordan Valley south of the Dead Sea, which extends to the Gulf of Akaba. Recent excavations have been made there which bring to light the very extensive mining operations of Solomon. In this connection, let me call attention to the fact that there are great mineral resources in the Dead Sea. Reports come that oil also has been discovered in the State of Israel, and that the supply is comparable to that in Iraq. Men can go down into the bowels of the earth and can bring forth these precious metals and oil and minerals, that are so very essential to modern life today. Job speaks of sinking a shaft into the earth for the purpose of finding the metals (vss. 3,4).<\/p>\n

Verse 5 Is quite revealing: „As for the earth, out of it cometh bread; And underneath it is turned up as it were by fire.“ Everyone knows that the bread and the food we eat comes ultimately from the soil, as is asserted in this verse, and as we learn from Genesis, chapter 3. Moreover, we are told by Job that underneath the crust of the earth is fire, which is turned up. This is verified by the volcanoes which we have. Doubtless the many gems which we have are the result of fires in the central part of the earth and the intense pressure to which various elements have been subjected. Therefore, Job said, the stones thereof are the place of sapphires and they have the dust of gold (vs.6)<\/p>\n

Our author asserts that the birds of prey and the beasts of the field know nothing of the places underneath the surface of the earth. All they know is that which is on and above the surface of the earth (vss. 7, 8).<\/p>\n

According to the information contained in verses 9 and 10, God overturns the mountains, uproots them, and cuts channels in the rocks for the rivers. His eye sees every precious thing that is hidden beneath the surface of the earth. Also He binds up the streams, subterranean canals, and reservoirs of water, which are mentioned in such passages as Psalm 24:1,2, and causes them to cease trickling. By His overruling providence He brings various things to light. From all this information we see that God knows and understands what is in the center of the earth, what is in its crust, and what grows upon its bosom. He is in absolute and full control of everything.<\/p>\n

But Where Is Wisdom?<\/center><\/p>\n

But where shall wisdom be found? And where is the place of understanding? Man knoweth not the price thereof; Neither is it found in the land of the living. The deep saith, It is not in me; And the sea saith, It is not with me. (Job 28:12-14)<\/p>\n

Job understood the various things which he mentioned in the first eleven verses of this chapter. He, a man, knew where to get these material things; but the question which was uppermost with man was Where to get wisdom? Who knows its place, or the price thereof? If the deep were a person, it would answer and say, „It is not in me,“ and the sea would say, „It is not with me.“ Man may, by his labors, ingenuity, and industry, find the precious things–or the things which men consider precious. But in his quest he cannot–in the strength of natural man–find the richest treasure, wisdom.<\/p>\n

Wisdom Is Not to Be Purchased in the Marts of the World<\/center><\/p>\n

Regardless of how much gold and silver a person may have, he cannot go out into the markets of the world and purchase wisdom, which is not to be compared with the finest gold of Ophir, with the onyx, or with the sapphire. The pavement upon which the throne of God is represented as resting is sapphire (Ex. 24:9,10). Gold and glass cannot equal wisdom; no type of jewels of finest gold, or coral, or crystal can compare with it. „Yea, the price of wisdom is above rubies.“ The Egyptian topaz does not equal it, nor is it to be valued with pure gold.<\/span><\/p>\n

Since wisdom is so very wonderful and valuable, and since it cannot be purchased in the marts of the world at any price, where, then, can this most important of all commodities in all the universe be obtained?<\/p>\n

Wisdom and understanding are almost synonymous terms. But this statement is not true concerning knowledge. Knowledge is the acquisition of facts and principles. Wisdom and understanding constitute the ability to appraise, to evaluate situations, and to act accordingly. Thus it becomes apparent that wisdom is of paramount importance.<\/p>\n

But, according to verse 21, wisdom is hid from the eyes of the living and also from the birds of the heavens. „Death and Destruction,“ personified in verse 22, are represented as saying: „We have heard a rumour thereof with our ears.“ Destruction, here, is Abaddon<\/i><\/span> the place in which evil spirits are incarcerated (Rev. 9:1-11) When we take a survey of the first twenty-two verses of Job, chapter 28, we see that wisdom, which is so very indispensable to life, cannot be found in the mines of the world? neither can it be found in the strata of the earth; nor down in the depths of the central part of it. It is not to be purchased in the markets of the world; nor found in the land of the living. It cannot be discovered in the depths of the sea. Where, then, can it be found?<\/i><\/span><\/p>\n

 <\/p>\n

God Knows the Place of Wisdom
\n<\/span><\/center><\/p>\n

God understandeth the way thereof, And he knoweth the place thereof. For he looketh to the ends of the earth, And seeth under the whole heaven; To make a weight for the wind: Yea, he meteth out the waters by measure. When he made a decree for the rain, And a way for the lightning of the thunder; Then did he see it, and declare it; He established it, yea, and searched it out. And unto man he said, Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding. (Job 28:23-28)<\/span><\/p>\n

Since man does not know where wisdom is and cannot find it, he is told where it can be obtained (vss. 23-28). In describing the place of wisdom, Job speaks of God in His activity in creating the universe, and, by inference, he tells us that wisdom is to be found in God and God alone. When anyone studies the physical sciences and sees the order, the symmetry, in the universe, and observes the relations that exist between the multitudinous things of the cosmos, and when he understands the dependence of one thing upon another, and how various things serve different purposes, he comes to the conclusion that the Being who has thus created and is controlling the universe is the very quintessence of wisdom.<\/p>\n

After drawing this analogy, with its great lesson, Job in plain words said; behold, the fear of the Lord, that is Wisdom; And to depart from evil is understanding“ (vs. 28).<\/p>\n

The conclusion Job reached is in perfect harmony with the teaching of Proverbs chapter 8. In the first twenty-one verses of this passage wisdom, as an abstract quality is personified and represented as crying to the children of men and trying to impart the lessons of wisdom too them. But by the time we reach verses 22-31, we find that the writer has ceased to think of wisdom as an abstract quality; and now conceives of it as being embodied in a Being who was with God from all eternity, and who created the material universe. This is such a wonderful passage on the subject of wisdom that I deem it appropriate to quote it here:<\/p>\n

Jehovah possessed me in the beginning of his way, Before his works of old. I was set up from everlasting, from the beginning, Before the earth was. When there were no depths, I was brought forth, When there were no fountains abounding with water. Before the mountains were settled, Before the hills was I brought forth; While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. When he established the heavens, I was there: When he set a circle upon the face of the deep, When he made firm the skies above, When the fountains of the deep became strong, When he gave to the sea its bound, That the waters should not transgress his commandment, When he marked out the foundations of the earth; Then I was by him, as a master workman; And I was daily his delight, Rejoicing always before him, Rejoicing in his habitable earth; And my delight was with the sons of men. (Proverbs 8:22-31)<\/p>\n

When these verses are studied in the light of such a portion of scripture as John 1:1-18, it becomes immediately apparent that this Being of whom Solomon spoke was none other than the Word, the Logos, of God which was in the beginning with God, was associated with God, and was very God: „In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God“ (John 1:1,2). He therefore, was and is the very embodiment of wisdom; „… Christ the power of God, And the wisdom of God“ (I Cor. 1:24). The whole material universe is indeed a reflection of His knowledge, power, might, glory, and wisdom.<\/p>\n

When the Word, the Lord Jesus Christ, laid aside His glory and came to earth, taking upon Himself the form of flesh and dwelling among men He was „made unto us wisdom from God, and righteousness and sanctification, and redemption: 31 that, according as it is written, He that glorieth, let him glory in the Lord“ (I Cor. 1:30,31).<\/p>\n

Where is wisdom to be found?<\/i><\/span> Only in the man, Christ Jesus, who was made the very expression of the wisdom of God, having become „one mediator also between God and men, <\/span>himself<\/i><\/span> man, Christ Jesus, 6 who gave himself a ransom for all; the testimony <\/span>to be borne<\/i><\/span> in its own times …“ (I Tim. 2:5-7). The one who comes to the Lord Jesus Christ, and is born again, and who allows the Spirit of God to dwell in his heart richly, finds the Source of all wisdom.<\/span><\/p>\n

Although the Word of God made flesh, the Lord Jesus Christ, is the very embodiment of true wisdom, we find that the Written Word–the expression of the wisdom of the Living Word–is also the source of wisdom. We who have come to Christ, the Living Word, should likewise come constantly to the Scriptures, the Written Word, and by digging down into its mines of eternal truth, obtain there the wisdom, the understanding, and the fear of God. On this point let us again hear Solomon:<\/p>\n

My son, if thou wilt receive my words, And lay up my commandments with thee; So as to incline thine ear unto wisdom, And apply thy heart to understanding; Yea, if thou cry after discernment, And lift up thy voice for understanding; If thou seek her as silver, And search for her as for hid treasures: Then shalt thou understand the fear of Jehovah, And find the knowledge of God. For Jehovah giveth wisdom; Out of his mouth cometh knowledge and understanding: He layeth up sound wisdom for the upright; He is a shield to them that walk in integrity; That he may guard the paths of justice, And preserve the way of his saints. (Proverbs 2:1-8)<\/p>\n

Thus both in the Living Word<\/i><\/span>, the Lord Jesus Christ, and in <\/span>the Written Word<\/i><\/span>, the Holy Scriptures, we have the wisdom of God. Let us therefore „… seek her as silver, And search for her as for hid treasures. 5 then shalt thou understand the fear of Jehovah, And find the knowledge of God.“<\/span><\/p>\n

 <\/p>\n

\n

weiter<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

The Book Of Job Biblical Research Monthly by Dr. David L. Cooper (Installment 16)Eliphaz’s Third Speech AS HAS already been noted, there are three cycles of speeches in which Job, Eliphaz, Bildad, and Zophar engage. These appear in chapters 3-31. In the first cycle (chaps. 3-14) the three friends view Job’s situation largely from the … <\/p>\n

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