Wisdom From Solomon
Chapter 17
9. Love prospers when a fault is forgive, but dwelling on it separates close friends.
10. A single rebuke does more for a person of understanding, than a hundred lashes on the back of a fool.
27. A truly wise person uses a few words; a person with understanding is even-tempered.
28. Even fools are thought wise when they keep silent; with their mouth shut, them seem intelligent.
Chapter 18
2. Fools have no interest in understanding; they only want to air their own opinions.
12. Haughtiness goes before destruction; humility precedes honor.
22. The man who finds a wife finds a treasure; and he received favor from the Lord.
Tuesday, August 31, 2010
Monday, August 30, 2010
Proverbs 16
Plans
"Plans are worthless; planning is priceless." (paraphrase of a Pres. Eisenhower quote).
There are several notable verses on plans in this chapter. The last verse puts our plans in perspective, "We may throw the dice, but the Lord determines how they fall." We plan and make plans and the reality is that despite our most sincere effort, and despite the amount of money and time we invest, we still must depend on the Lord for a correct outcome. "We can make our own plans, but the Lord gives the right answer." (16:1). Thus, our plans must be in concert with His will, otherwise we arrive at the "wrong" answer.
Many times are plans do not resonate with the will of God or the Word of God. We proceed while asking God to bless and be with us, knowing we are out of His will. "People may be pure in their own eyes, but the Lord examines their motives." (16:2). Why are we making plans? What end is desired? Have we weighed the risks and counted the cost? Did we seek the mind of the Lord first or just proceed with hobnailed shoes where angels fear to trod? Yes, the Lord has a permissive will, but it comes at a great cost. We want His perfect will. "Commit your actions to the Lord, and your plans will succeed." (16:3).
There are those times when the Lord is silent, when He expects us to step out in faith. This is not the permissive will of the Lord, this is a testing time, to see if you really do have the faith you profess. This is the time when the Lord finds out if you believe in His grace and trust in His mercy. "We can make our plans, but the Lord determines our steps." (16:9). We pray and ask for His guidance, we make our plans, then we let Him direct us.
My God bless you and bless the reading of His Word.
"Plans are worthless; planning is priceless." (paraphrase of a Pres. Eisenhower quote).
There are several notable verses on plans in this chapter. The last verse puts our plans in perspective, "We may throw the dice, but the Lord determines how they fall." We plan and make plans and the reality is that despite our most sincere effort, and despite the amount of money and time we invest, we still must depend on the Lord for a correct outcome. "We can make our own plans, but the Lord gives the right answer." (16:1). Thus, our plans must be in concert with His will, otherwise we arrive at the "wrong" answer.
Many times are plans do not resonate with the will of God or the Word of God. We proceed while asking God to bless and be with us, knowing we are out of His will. "People may be pure in their own eyes, but the Lord examines their motives." (16:2). Why are we making plans? What end is desired? Have we weighed the risks and counted the cost? Did we seek the mind of the Lord first or just proceed with hobnailed shoes where angels fear to trod? Yes, the Lord has a permissive will, but it comes at a great cost. We want His perfect will. "Commit your actions to the Lord, and your plans will succeed." (16:3).
There are those times when the Lord is silent, when He expects us to step out in faith. This is not the permissive will of the Lord, this is a testing time, to see if you really do have the faith you profess. This is the time when the Lord finds out if you believe in His grace and trust in His mercy. "We can make our plans, but the Lord determines our steps." (16:9). We pray and ask for His guidance, we make our plans, then we let Him direct us.
My God bless you and bless the reading of His Word.
Sunday, August 29, 2010
Proverbs 14 - 15
The Way
Chapter 14
7. Stay away from fools, for you won't find knowledge on their lips.
12. There is a path before each person that seems right, but it ends in death.
15. Only simpletons believe everything they are told! The prudent carefully consider their steps.
29. People with understanding control their anger; a hot temper shows great foolishness.
34. Godliness makes a nation great, but sin is a disgrace to any people.
Chapter 15
11. Even Death and Destruction hold no secrets from the Lord. How much more does he know the human heart!
16. Better to have little, with the fear of the Lord, than to have great treasure and inner turmoil.
28. The heart of the godly thinks carefully before speaking; the mouth of the wicked overflows with evil words.
32. If you reject discipline, you only harm yourself; but if you listen to correction, you grow in understanding.
"There is a path before each person that seems right, but it ends in death." (14:12). The KJV reads, "There is a way that seemeth right unto a man, but the end thereof are the ways of death."
There is a way. A "way" is a path, a road, a trail along which we can travel from where we are to somewhere else. In life we have many ways. We have the way to work, the way back home. The way to friends, to places of business, to meetings, to church. We have the way to walk around the neighborhood. We have metaphorical "ways", to happiness, to wealth and prosperity, to spiritual enlightenment, to God.
Most of the ways we travel have been defined for us by others. Even when we do not know the way we can consult a map or use a GPS system to tell us the way. Some ways are faster, some ways are more scenic, some ways riskier, some ways require a car, others ways can only be trod by foot, and still yet other ways require a bicycle, a boat, and airplane or some other specific mode of transportation. Yet in all cases, the way takes us from where we are to somewhere else.
Sometimes the way, the journey, is more important than the destination. Other times the way is just one more impediment, one more expenditure of time and effort to reach the destination. Some ways are long and time consuming, other ways are quick, and still yet other ways are a great joy, a real pleasure. Still, we come back to the idea of a way - to get from where we are to somewhere else.
The simple fact is most ways we travel are mundane - mere requirements in life, part of the rhythm, the beat, the day-in, day-out, weekly, monthly, yearly travels we all have accepted and incorporated into our routines. We go to work. We come back home. We go to eat, we go to shop, we go to church, we come back home. We go our "ways."
As we mature and grow into our place in our families, communities, economies, and networks, we realize there are other ways, much more important ways, much more demanding ways that require our time and attention that are beyond the mundane ways of life. We have to determine the way to knowledge we will choose - formal education? technical training? trades and skill? on-the-job? Many of us will use a combination of these ways. Some will spend their entire life in the pursuit of knowledge, many will reach a level of satisfaction with their knowledge, and sadly, many will choose to remain ignorant.
We will find our way to prosperity. Again, the level depends on the way we choose. Some will choose wealth to the exclusion of everything else, others will be happy in poverty, the majority of Americans will find a balance between wealth and happiness and then take extreme measures to maintain the status-quo.
This scripture, Proverbs 14:12, while applicable to the physical ways, and the ways to happiness, wealth, and knowledge, is primarily focusing on the ways to spiritual growth and a relationship with God. "There is a way that seems right..." In our folly and our dismissal of God and our desire to be independent and responsible for our own way, we seek that which "seems right" but whose end is "the ways of death." While we may think that because we can find the way from home to work, or Tucson to Tacoma, or from rags to riches, or first grade to PhD, we can also find and make our way to God. But, we are sadly mistaken. This is a way that we cannot make. Every attempt to make this way ends in death!
"I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14:6). This is the only way to God and ties in perfectly with Proverbs 14:12. The end of this way is eternal life. It is a way that Jesus made and it is a perfect way, completely risk free, completely cost free, and completely right. It not only seems right, it is right! Notice that Jesus is first - the way, then the truth, and the life. First we must take His way. Once we are on His way, then we learn His truth and are filled with His life.
Lord, let me take the way that You have provided!
May God bless you and bless the reading of His Word.
Chapter 14
7. Stay away from fools, for you won't find knowledge on their lips.
12. There is a path before each person that seems right, but it ends in death.
15. Only simpletons believe everything they are told! The prudent carefully consider their steps.
29. People with understanding control their anger; a hot temper shows great foolishness.
34. Godliness makes a nation great, but sin is a disgrace to any people.
Chapter 15
11. Even Death and Destruction hold no secrets from the Lord. How much more does he know the human heart!
16. Better to have little, with the fear of the Lord, than to have great treasure and inner turmoil.
28. The heart of the godly thinks carefully before speaking; the mouth of the wicked overflows with evil words.
32. If you reject discipline, you only harm yourself; but if you listen to correction, you grow in understanding.
"There is a path before each person that seems right, but it ends in death." (14:12). The KJV reads, "There is a way that seemeth right unto a man, but the end thereof are the ways of death."
There is a way. A "way" is a path, a road, a trail along which we can travel from where we are to somewhere else. In life we have many ways. We have the way to work, the way back home. The way to friends, to places of business, to meetings, to church. We have the way to walk around the neighborhood. We have metaphorical "ways", to happiness, to wealth and prosperity, to spiritual enlightenment, to God.
Most of the ways we travel have been defined for us by others. Even when we do not know the way we can consult a map or use a GPS system to tell us the way. Some ways are faster, some ways are more scenic, some ways riskier, some ways require a car, others ways can only be trod by foot, and still yet other ways require a bicycle, a boat, and airplane or some other specific mode of transportation. Yet in all cases, the way takes us from where we are to somewhere else.
Sometimes the way, the journey, is more important than the destination. Other times the way is just one more impediment, one more expenditure of time and effort to reach the destination. Some ways are long and time consuming, other ways are quick, and still yet other ways are a great joy, a real pleasure. Still, we come back to the idea of a way - to get from where we are to somewhere else.
The simple fact is most ways we travel are mundane - mere requirements in life, part of the rhythm, the beat, the day-in, day-out, weekly, monthly, yearly travels we all have accepted and incorporated into our routines. We go to work. We come back home. We go to eat, we go to shop, we go to church, we come back home. We go our "ways."
As we mature and grow into our place in our families, communities, economies, and networks, we realize there are other ways, much more important ways, much more demanding ways that require our time and attention that are beyond the mundane ways of life. We have to determine the way to knowledge we will choose - formal education? technical training? trades and skill? on-the-job? Many of us will use a combination of these ways. Some will spend their entire life in the pursuit of knowledge, many will reach a level of satisfaction with their knowledge, and sadly, many will choose to remain ignorant.
We will find our way to prosperity. Again, the level depends on the way we choose. Some will choose wealth to the exclusion of everything else, others will be happy in poverty, the majority of Americans will find a balance between wealth and happiness and then take extreme measures to maintain the status-quo.
This scripture, Proverbs 14:12, while applicable to the physical ways, and the ways to happiness, wealth, and knowledge, is primarily focusing on the ways to spiritual growth and a relationship with God. "There is a way that seems right..." In our folly and our dismissal of God and our desire to be independent and responsible for our own way, we seek that which "seems right" but whose end is "the ways of death." While we may think that because we can find the way from home to work, or Tucson to Tacoma, or from rags to riches, or first grade to PhD, we can also find and make our way to God. But, we are sadly mistaken. This is a way that we cannot make. Every attempt to make this way ends in death!
"I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14:6). This is the only way to God and ties in perfectly with Proverbs 14:12. The end of this way is eternal life. It is a way that Jesus made and it is a perfect way, completely risk free, completely cost free, and completely right. It not only seems right, it is right! Notice that Jesus is first - the way, then the truth, and the life. First we must take His way. Once we are on His way, then we learn His truth and are filled with His life.
Lord, let me take the way that You have provided!
May God bless you and bless the reading of His Word.
Saturday, August 28, 2010
Proverbs 11 - 13
Passages That Spoke To Me
Note: This covers Friday and Saturday's readings.
Chapter 11:
1. The Lord detests the use of dishonest scales, but he delights in accurate weights.
14. Without wise leadership, a nation falls; there is safety in having many advisers.
23. The godly can look forward to a reward, while the wicked can expect only judgement.
Chapter 12:
1. To learn, you must love discipline; it is stupid to hate correction.
11. A hard worker has plenty of food, but a person who chases fantasies has no sense.
13-14. The wicked are trapped by their own words, but the godly escape such trouble. Wise words bring many benefits, and hard work brings rewards.
15. Fools think their own way is right, but the wise listen to others.
23. The wise don't make a show of their knowledge, but fools broadcast their foolishness.
Chapter 13:
4. Lazy people want much but get little, but those who work hard will prosper.
16. Wise people think before they act; fool's don't - and even brag about their foolishness.
24. Those who spare the rod of discipline, hate their children. Those who love their children care enough to discipline them.
Note: This covers Friday and Saturday's readings.
Chapter 11:
1. The Lord detests the use of dishonest scales, but he delights in accurate weights.
14. Without wise leadership, a nation falls; there is safety in having many advisers.
23. The godly can look forward to a reward, while the wicked can expect only judgement.
Chapter 12:
1. To learn, you must love discipline; it is stupid to hate correction.
11. A hard worker has plenty of food, but a person who chases fantasies has no sense.
13-14. The wicked are trapped by their own words, but the godly escape such trouble. Wise words bring many benefits, and hard work brings rewards.
15. Fools think their own way is right, but the wise listen to others.
23. The wise don't make a show of their knowledge, but fools broadcast their foolishness.
Chapter 13:
4. Lazy people want much but get little, but those who work hard will prosper.
16. Wise people think before they act; fool's don't - and even brag about their foolishness.
24. Those who spare the rod of discipline, hate their children. Those who love their children care enough to discipline them.
Thursday, August 26, 2010
Proverbs 10
The Proverbs of Solomon
Chapter 10 begins the proverbs of Solomon. These continue through chapter 22. These chapters contain short sayings in the format of antithetical parallelism contrasting good and evil. The first proverb is this section is a good example, "A wise child brings joy to a father, a foolish child brings grief to a mother." (10:1). The sayings are usually not grouped in themes or have any literary flow from one saying to the other. For example, 10:2 states, "Tainted wealth has no lasting value, but right living can save your life." The subject matter and lesson are completely different from the previous verse. Both have the same format, both deal with contrasting themes, but one is talking about children and parents and the next is talking about wealth and right living.
One of my favorites in this chapter is 10:10, "People who wink at wrong cause trouble, but a bold reproof promotes peace." Not rebuking wrong is tacit acceptance.
May God bless you and bless the reading of His Word.
Chapter 10 begins the proverbs of Solomon. These continue through chapter 22. These chapters contain short sayings in the format of antithetical parallelism contrasting good and evil. The first proverb is this section is a good example, "A wise child brings joy to a father, a foolish child brings grief to a mother." (10:1). The sayings are usually not grouped in themes or have any literary flow from one saying to the other. For example, 10:2 states, "Tainted wealth has no lasting value, but right living can save your life." The subject matter and lesson are completely different from the previous verse. Both have the same format, both deal with contrasting themes, but one is talking about children and parents and the next is talking about wealth and right living.
One of my favorites in this chapter is 10:10, "People who wink at wrong cause trouble, but a bold reproof promotes peace." Not rebuking wrong is tacit acceptance.
May God bless you and bless the reading of His Word.
Wednesday, August 25, 2010
Proverbs 8 - 9
Wisdom, Again
Proverbs 8 and 9 are another paean from Solomon to wisdom. Once again, wisdom makes it call. Wisdom stands at the crossroads and the gates (8:2-3) for all those who have to make a decision and for those leaving and entering. Thus, God's wisdom makes its call to mankind at all stations of life-the times of going and coming, the times when choices are presented. Only those who rely on the wisdom of God position themselves for ultimate success. Wisdom calls to the simple and the foolish (8:4-5), to kings (15), rulers and nobles (16), i.e. to all stratas of society.
In chapter 8, verse 18 - 36, wisdom is personified. Wisdom existed as long as God existed - even before the world was created. Wisdom rejoiced with God when the creation was finished. Wisdom imparts joy. The personification of wisdom by Solomon indicates that the wisdom of God is a living, animating force, alive in the believers life and a gift or attribute of the Holy Spirit.
Chapter 9 contrasts the "house" of wisdom with the house of a woman called "Folly." The house of wisdom is a blessed place with food and drink for the hungry and thirsty. Instruction for the wise and righteous are imparted in this house. The days of the dweller are increased and Godly knowledge abounds.
At Folly's house, the simpleton and weak minded is beckoned with the promise of "secret food" and "stolen water" (9:17). Yet this house is trap. "...little do they know that the dead are there. Her guests are the depths of the grave." (18).
Proverbs 8 and 9 are another paean from Solomon to wisdom. Once again, wisdom makes it call. Wisdom stands at the crossroads and the gates (8:2-3) for all those who have to make a decision and for those leaving and entering. Thus, God's wisdom makes its call to mankind at all stations of life-the times of going and coming, the times when choices are presented. Only those who rely on the wisdom of God position themselves for ultimate success. Wisdom calls to the simple and the foolish (8:4-5), to kings (15), rulers and nobles (16), i.e. to all stratas of society.
In chapter 8, verse 18 - 36, wisdom is personified. Wisdom existed as long as God existed - even before the world was created. Wisdom rejoiced with God when the creation was finished. Wisdom imparts joy. The personification of wisdom by Solomon indicates that the wisdom of God is a living, animating force, alive in the believers life and a gift or attribute of the Holy Spirit.
Chapter 9 contrasts the "house" of wisdom with the house of a woman called "Folly." The house of wisdom is a blessed place with food and drink for the hungry and thirsty. Instruction for the wise and righteous are imparted in this house. The days of the dweller are increased and Godly knowledge abounds.
At Folly's house, the simpleton and weak minded is beckoned with the promise of "secret food" and "stolen water" (9:17). Yet this house is trap. "...little do they know that the dead are there. Her guests are the depths of the grave." (18).
Tuesday, August 24, 2010
Proverbs 7
The Den of Death
Proverbs 7:27, "Her house is the road to the grave. Her bedroom is the den of death." Solomon, once again, speaks of the lure of illicit sexual activity and how the "young man" to whom he speaks must shun all advances by promiscuous women. To fall into this activity is a sure road to ruin and will mark a believer for the rest of his/her life.
May God bless you and bless the reading of His Word.
Proverbs 7:27, "Her house is the road to the grave. Her bedroom is the den of death." Solomon, once again, speaks of the lure of illicit sexual activity and how the "young man" to whom he speaks must shun all advances by promiscuous women. To fall into this activity is a sure road to ruin and will mark a believer for the rest of his/her life.
May God bless you and bless the reading of His Word.
Monday, August 23, 2010
Proverbs 5 - 6
Immorality
Today's reading, chapter 5 and the last part of chapter 6, deals with the pitfalls of immorality. From the beginning of time Satan has used the lure of sexual pleasure to deceive and destroy humanity. Solomon gives his son's a stern and graphic warning to shun the temptation of sexual conduct outside of marriage. The temptation is always so cunning and sly, Solomon likens it to the sweetness of poison, but the end is always death - poison in a man's veins. It brings on heartache, disease, murder, the destruction of the family unit, and alienation from God.
In addition to the lessons on immorality between a man and a woman, chapter 5, in particular, is a type (or metaphor) of spiritual immorality between a believer and a God-denying religion. Women are always symbolic of the church in scripture. Thus, and immoral woman is symbolic of a church system that would lure a believer away from the truth of the Gospel and the teachings of the Bible. Just like it brings on natural death and disease when a man commits fornication with an ill-famed woman or prostitute, spiritual death is brought on the believer when he shuns God's words and believes false teachings and doctrines.
Chapter 6 digresses from the teachings on immorality in verses 1-20, discussing instead the mistakes of co-signing or collateralizing the debts of others to the point that your own financial security is compromised. The sin is in not rectifying the situation promptly and getting out from under the burden immediately. Solomon discusses the virtues of hard-work and the vices of laziness.
The remainder of the chapter returns to the lessons on adultery and sexual misconduct - emphasizing the evil of taking another man's wife. Solomon calls the adulterer a fool and a person subject to murder.
May God bless you and bless the reading of His Word.
Today's reading, chapter 5 and the last part of chapter 6, deals with the pitfalls of immorality. From the beginning of time Satan has used the lure of sexual pleasure to deceive and destroy humanity. Solomon gives his son's a stern and graphic warning to shun the temptation of sexual conduct outside of marriage. The temptation is always so cunning and sly, Solomon likens it to the sweetness of poison, but the end is always death - poison in a man's veins. It brings on heartache, disease, murder, the destruction of the family unit, and alienation from God.
In addition to the lessons on immorality between a man and a woman, chapter 5, in particular, is a type (or metaphor) of spiritual immorality between a believer and a God-denying religion. Women are always symbolic of the church in scripture. Thus, and immoral woman is symbolic of a church system that would lure a believer away from the truth of the Gospel and the teachings of the Bible. Just like it brings on natural death and disease when a man commits fornication with an ill-famed woman or prostitute, spiritual death is brought on the believer when he shuns God's words and believes false teachings and doctrines.
Chapter 6 digresses from the teachings on immorality in verses 1-20, discussing instead the mistakes of co-signing or collateralizing the debts of others to the point that your own financial security is compromised. The sin is in not rectifying the situation promptly and getting out from under the burden immediately. Solomon discusses the virtues of hard-work and the vices of laziness.
The remainder of the chapter returns to the lessons on adultery and sexual misconduct - emphasizing the evil of taking another man's wife. Solomon calls the adulterer a fool and a person subject to murder.
May God bless you and bless the reading of His Word.
Sunday, August 22, 2010
Proverbs 4
Wisdom Is A Prize
Today's portion is a continuation of the teachings of Solomon to his sons in which he reiterates the value of obtaining the wisdom of God. Solomon exhorts the listener to heed his parent's teaching and obey their commands. This will instill good judgment. We are to seek after and highly value the wisdom of God. Wisdom provides protection and yields great benefits. A wise man is a man of honor and greatly sought after.
In obeying one's parents, seeking wisdom, and developing good judgment, we are promised a long and fulfilled life. Wisdom is guide that opens doors when we walk and removes obstacles when we run. With good judgment we learn to shun evil influences and live in peace. We become a light that grows stronger as the day of our life progresses (v. 18) and provide a stark contrast to the darkness of evil, such as perverse talk and lusts of the flesh. If we obtain wisdom are path is straight, leading directly to God.
May God bless you and bless the reading of His Word.
Today's portion is a continuation of the teachings of Solomon to his sons in which he reiterates the value of obtaining the wisdom of God. Solomon exhorts the listener to heed his parent's teaching and obey their commands. This will instill good judgment. We are to seek after and highly value the wisdom of God. Wisdom provides protection and yields great benefits. A wise man is a man of honor and greatly sought after.
In obeying one's parents, seeking wisdom, and developing good judgment, we are promised a long and fulfilled life. Wisdom is guide that opens doors when we walk and removes obstacles when we run. With good judgment we learn to shun evil influences and live in peace. We become a light that grows stronger as the day of our life progresses (v. 18) and provide a stark contrast to the darkness of evil, such as perverse talk and lusts of the flesh. If we obtain wisdom are path is straight, leading directly to God.
May God bless you and bless the reading of His Word.
Saturday, August 21, 2010
Proverbs 2 - 3
Wisdom
Solomon teaches the young man that the wisdom of the Lord is a gift to be greatly treasured. We must seek after God's wisdom (2:2-3) praying for it day and night. The Lord will reward those who seek after His way and truth and grant them wisdom (2:6). Wisdom provides integrity, an understanding of fairness and justice, and provides protection from evil. When one is wise in the ways of the Lord, then temptation is more easily and quickly resisted and shunned. One is not tempted by the lure of sin and lust.
Solomon admonishes his student to "never forget the things I have taught you." (3:1) so that the young man may live a long and fruitful life. By understanding and applying the wisdom of God and shunning our own ways of understanding, we gain favor with God and receive the promise of a long life. "Joyful is the person who finds wisdom, the one who gains understanding." (3:13).
May God bless you and bless the reading of His Word.
Solomon teaches the young man that the wisdom of the Lord is a gift to be greatly treasured. We must seek after God's wisdom (2:2-3) praying for it day and night. The Lord will reward those who seek after His way and truth and grant them wisdom (2:6). Wisdom provides integrity, an understanding of fairness and justice, and provides protection from evil. When one is wise in the ways of the Lord, then temptation is more easily and quickly resisted and shunned. One is not tempted by the lure of sin and lust.
Solomon admonishes his student to "never forget the things I have taught you." (3:1) so that the young man may live a long and fruitful life. By understanding and applying the wisdom of God and shunning our own ways of understanding, we gain favor with God and receive the promise of a long life. "Joyful is the person who finds wisdom, the one who gains understanding." (3:13).
May God bless you and bless the reading of His Word.
Friday, August 20, 2010
Proverbs 1
Purpose
The Proverbs are a collection of discourses from a father to a son, a young man just entering adulthood. Solomon is the chief author and was a man with many sons and many wives and a man of great spiritual wisdom from God. This book, though written by an Israelite king, is for a much broader audience than just Israel. It is directed from father to son, but again, the audience is anyone who seeks a Godly life and spiritual learning.
The introduction clearly states its purpose, "Their purpose is to teach people wisdom and disciple...to lead disciplined and successful lives, to help them do what is right, just, and fair." (v. 2-3). Those who are wise will become wiser, those with understanding will gain direction. And those who do not fear God and shun this wisdom are and will remain fools before God and man.
May God bless you and bless the reading of His Word.
The Proverbs are a collection of discourses from a father to a son, a young man just entering adulthood. Solomon is the chief author and was a man with many sons and many wives and a man of great spiritual wisdom from God. This book, though written by an Israelite king, is for a much broader audience than just Israel. It is directed from father to son, but again, the audience is anyone who seeks a Godly life and spiritual learning.
The introduction clearly states its purpose, "Their purpose is to teach people wisdom and disciple...to lead disciplined and successful lives, to help them do what is right, just, and fair." (v. 2-3). Those who are wise will become wiser, those with understanding will gain direction. And those who do not fear God and shun this wisdom are and will remain fools before God and man.
May God bless you and bless the reading of His Word.
Thursday, August 19, 2010
Job 42
Job Restored
As quickly as Job's trials start, they even more quickly and tersely end. In just a few short verses, his trials are all over. His family and friends are fully restored unto him. Job's wealth is double what it was before his ordeal began, and he is given seven more sons and three more daughters, doubling the number of children - for he will reunite with his first children during the resurrection.
In reiteration of my analysis of Job in the first chapter, Job's life has three distinct periods: 1. Before the ash heap; 2. On the ash heap; 3. After the ash heap. The majority of the book is in period two, the time of his suffering and ordeal. Even though Job had to repent of his self-righteousness he manifested when discussing his plight with his friends, he was still found not guilty by God as it relates to his suffering.
The Lord's testimony about Job never changed through all three periods of his life. Job 1:1 and 1:7, Job 2:10, and Job 42:10 and 42:12 all show that the Lord was pleased with Job and his testimony. He considered Job a faithful and true servant and required Eliphaz, Bildad, and Zophar to repent and have Job pray for them to be restored. God proved to Job's friends that Job suffering was not a penalty, but a purifying and remedial act for God's pleasure to prove to Satan that the Lord has people who will serve Him and irrespective of their circumstances.
May God bless you and bless the reading of His Word.
As quickly as Job's trials start, they even more quickly and tersely end. In just a few short verses, his trials are all over. His family and friends are fully restored unto him. Job's wealth is double what it was before his ordeal began, and he is given seven more sons and three more daughters, doubling the number of children - for he will reunite with his first children during the resurrection.
In reiteration of my analysis of Job in the first chapter, Job's life has three distinct periods: 1. Before the ash heap; 2. On the ash heap; 3. After the ash heap. The majority of the book is in period two, the time of his suffering and ordeal. Even though Job had to repent of his self-righteousness he manifested when discussing his plight with his friends, he was still found not guilty by God as it relates to his suffering.
The Lord's testimony about Job never changed through all three periods of his life. Job 1:1 and 1:7, Job 2:10, and Job 42:10 and 42:12 all show that the Lord was pleased with Job and his testimony. He considered Job a faithful and true servant and required Eliphaz, Bildad, and Zophar to repent and have Job pray for them to be restored. God proved to Job's friends that Job suffering was not a penalty, but a purifying and remedial act for God's pleasure to prove to Satan that the Lord has people who will serve Him and irrespective of their circumstances.
May God bless you and bless the reading of His Word.
Job 38 -41
God Answers Job
Note: For consistency I have included all of the answer from God in today's reading and will have chapter 42 for tomorrow's portion.
God finally answers Job in chapter 38 to 41. He answers him from a whirlwind (38:1 and 40:6) as a sign of His presence and power. His answer begins with a challenge (38:3 and 40:7) to Job to stand up like a man and be prepared to answer the questions God will ask. This implies that the questions are not merely rhetorical but will cause Job to look deep inside himself and prepare to respond to God Almighty.
The Lord asks Job cosmic questions, then meteorological questions, and questions about animal life?
For the cosmic questions, the Lord takes Job on a journey through creation which parallels, in imagery, the Genesis creation story in chapters 1 and 2. He asks Job "where were you" when all of the universe was being designed? When the souls of men were created? When the universe was being formed and the waters of heaven separated? Where was Job when the stars were hung in place and the Sun provide light to the Earth? Where were you, Job, when the seas were separated and the fresh water sprang forth. Were you there when the gates of death and gloom were set in place?
Next he asks Job about the weather - snow, hail, rain, ice, clouds, dew, frost, lightning, and the earth. He then lists the animal life starting with the lion and the deer - the fierce killer of the savannah and the regal herbivore of the forest. Next he asks job about the donkey and the ox-beasts of work and burden. He inquires of Job his knowledge of the ostrich - the swiftest land-bound bird and the horse - the animal of battle, the animal that serves mankind in many capacities. Finally he discusses the eagle - the heavenly bird of prey.
For Job these questions are to challenge his thinking - to make him realize his knowledge is nothing compared to God's. Job is stunned and humbled to the point of not speaking (40:4) and realizes that he could never provide an adequate answer to God's questions. The Lord asks these question not to penalize Job, but to abase him into genuine humility.
Chapters 40 and 41 discuss animals, the Behemoth and the Leviathan, that are mythological in their descriptions when compared to modern beasts. The Behemoth could be descriptive of an elephant or hippopotamus, but the description stretches our modern perception of either of these beast. The Leviathan may be alligator, but this is a real stretch since alligators do not breathe fire! I believe they are symbolic or metaphorical for the collective power of God in nature. Beasts in the Bible are almost always representative of spiritual power and these are probably not an exception to this.
The point is that God's power is beyond the carnal understanding and imagination of man. Man is not in a position to challenge God or to question his will for our lives.
May God bless you and bless the reading of His Word.
Note: For consistency I have included all of the answer from God in today's reading and will have chapter 42 for tomorrow's portion.
God finally answers Job in chapter 38 to 41. He answers him from a whirlwind (38:1 and 40:6) as a sign of His presence and power. His answer begins with a challenge (38:3 and 40:7) to Job to stand up like a man and be prepared to answer the questions God will ask. This implies that the questions are not merely rhetorical but will cause Job to look deep inside himself and prepare to respond to God Almighty.
The Lord asks Job cosmic questions, then meteorological questions, and questions about animal life?
For the cosmic questions, the Lord takes Job on a journey through creation which parallels, in imagery, the Genesis creation story in chapters 1 and 2. He asks Job "where were you" when all of the universe was being designed? When the souls of men were created? When the universe was being formed and the waters of heaven separated? Where was Job when the stars were hung in place and the Sun provide light to the Earth? Where were you, Job, when the seas were separated and the fresh water sprang forth. Were you there when the gates of death and gloom were set in place?
Next he asks Job about the weather - snow, hail, rain, ice, clouds, dew, frost, lightning, and the earth. He then lists the animal life starting with the lion and the deer - the fierce killer of the savannah and the regal herbivore of the forest. Next he asks job about the donkey and the ox-beasts of work and burden. He inquires of Job his knowledge of the ostrich - the swiftest land-bound bird and the horse - the animal of battle, the animal that serves mankind in many capacities. Finally he discusses the eagle - the heavenly bird of prey.
For Job these questions are to challenge his thinking - to make him realize his knowledge is nothing compared to God's. Job is stunned and humbled to the point of not speaking (40:4) and realizes that he could never provide an adequate answer to God's questions. The Lord asks these question not to penalize Job, but to abase him into genuine humility.
Chapters 40 and 41 discuss animals, the Behemoth and the Leviathan, that are mythological in their descriptions when compared to modern beasts. The Behemoth could be descriptive of an elephant or hippopotamus, but the description stretches our modern perception of either of these beast. The Leviathan may be alligator, but this is a real stretch since alligators do not breathe fire! I believe they are symbolic or metaphorical for the collective power of God in nature. Beasts in the Bible are almost always representative of spiritual power and these are probably not an exception to this.
The point is that God's power is beyond the carnal understanding and imagination of man. Man is not in a position to challenge God or to question his will for our lives.
May God bless you and bless the reading of His Word.
Tuesday, August 17, 2010
Job 37
Elihu Concludes
Note: I will cover chapter 38 with tomorrow's reading.
Elihu concludes his speech to Job by discussing God's awesome power (this began in chapter 36, verse 22). He reiterates all of the things that God manifests his power in through nature. His voice is like thunder. He controls the clouds and rains. God controls the heat and cold. The whole universe is under his control.
Elihu's final plea to Job is for Job to consider this power of God. If God controls all the elements and natural events on Earth, then God controls what happens to people. "We cannot imagine the power of the Almighty; but even though he is just and righteous, he does not destroy us." (v. 23). The message of Elihu is that God's power is beyond human understanding, thus it is possible that this which Job is suffering is beyond Job's ability to understand it, at least at the moment.
Because Elihu is more descriptive of the mercy and understanding of God, his speech to Job is differentiated from those by his other three friends. Elihu demonstrates a close walk and knowledge of the Almighty and, though not content with Job's attitude, provides a way for Job to put his suffering and condition within a context of God's will. Note that Job never refutes Elihu and that God does not rebuke him with the other friends (see 42:7-9).
May God bless you and bless the reading of His Word.
Note: I will cover chapter 38 with tomorrow's reading.
Elihu concludes his speech to Job by discussing God's awesome power (this began in chapter 36, verse 22). He reiterates all of the things that God manifests his power in through nature. His voice is like thunder. He controls the clouds and rains. God controls the heat and cold. The whole universe is under his control.
Elihu's final plea to Job is for Job to consider this power of God. If God controls all the elements and natural events on Earth, then God controls what happens to people. "We cannot imagine the power of the Almighty; but even though he is just and righteous, he does not destroy us." (v. 23). The message of Elihu is that God's power is beyond human understanding, thus it is possible that this which Job is suffering is beyond Job's ability to understand it, at least at the moment.
Because Elihu is more descriptive of the mercy and understanding of God, his speech to Job is differentiated from those by his other three friends. Elihu demonstrates a close walk and knowledge of the Almighty and, though not content with Job's attitude, provides a way for Job to put his suffering and condition within a context of God's will. Note that Job never refutes Elihu and that God does not rebuke him with the other friends (see 42:7-9).
May God bless you and bless the reading of His Word.
Monday, August 16, 2010
Job 35 - 36
Elihu Continues
Elihu continues to speak to Job. One of the notable differences in Elihu's speech and the speeches of Job's other friends is the depth of understanding Elihu demonstrates about God. Additionally, Elihu's speech is not as caustic or accusatory but has a more factual tone.
Chapter 35 starts with a rhetorical question which effectively traps Job into a logical dilemma. If Job claims he is righteous before God (which he does), then why did Job question the worthiness of a righteous life? There has to be more to it than just sin versus righteousness. As Elihu states, sin does not change God, neither does human righteousness impress God. Only the manifestation of the Holy Spirit in the believer gets God's attention. Only the cry for mercy and a display of faith in God's promises moves God. Thus, in Elihu's estimation, Job's complaints and his friend's fixing blame are invalid expressions before God. If Job wants mercy and deliverance from his suffering and wants justice for his accusers, then he must wait on the Lord (35:14).
May God bless you and bless the reading of His Word.
Elihu continues to speak to Job. One of the notable differences in Elihu's speech and the speeches of Job's other friends is the depth of understanding Elihu demonstrates about God. Additionally, Elihu's speech is not as caustic or accusatory but has a more factual tone.
Chapter 35 starts with a rhetorical question which effectively traps Job into a logical dilemma. If Job claims he is righteous before God (which he does), then why did Job question the worthiness of a righteous life? There has to be more to it than just sin versus righteousness. As Elihu states, sin does not change God, neither does human righteousness impress God. Only the manifestation of the Holy Spirit in the believer gets God's attention. Only the cry for mercy and a display of faith in God's promises moves God. Thus, in Elihu's estimation, Job's complaints and his friend's fixing blame are invalid expressions before God. If Job wants mercy and deliverance from his suffering and wants justice for his accusers, then he must wait on the Lord (35:14).
May God bless you and bless the reading of His Word.
Sunday, August 15, 2010
Job 32 - 34
Elihu Speaks
One who has been silent throughout the conversations Job has had with his three friends, finally reaches a point where he is compelled to speak. Elihu is obviously an acquaintance of Job and has some knowledge of Job's friends, but Elihu does not place himself in the same social category as Eliphaz, Bildad, and Zophar. He is a much younger man than Job and his three friends and affords them the proper respect their age demands.
However, Elihu is disturbed at the speech of Job and his friends. He essentially agrees with Job that his three friends have done nothing to assist Job in is despair and suffering. While old and supposedly wise, Elihu is unimpressed stating, "Sometimes the elders are not wise. Sometimes the aged do not understand justice." (32:9). Their age did not automatically imply wisdom, because to Elihu, "the breath of the Almighty within them, makes them intelligent." (32:8). So while it was traditional for elders to be deemed wise and for the younger to give them their say, when it comes to the things of God, the Holy Spirit's influence on a person's life is of greater import than age itself.
Elihu approaches his speech with honor and fairness towards Job. "I won't play favorites or try to flatter anyone." (32:21) "I won't come down hard on you." (33:7). Yet, in Elihu's estimation, even though Job's friends are incorrect in their assessment of Job's life and condition, Elihu expresses that Job is also incorrect, especially in Job's assessment of God. 33:12 - "But you are wrong, and I will show you why. For God is greater than any human being."
Job's chief complaint was that God did not respond to his cries for help and explanation. But Elihu explains that God does speak but that man does not listen or perceive His presence. (33:14). He speaks in visions, in dreams, to person's heart, and through circumstances (15-18). He allows suffering to get a person's attention and reveal His mercy to them (v.22). He allows people to fall into sin and then, after repenting, restores them (vs. 26-30). So, in Elihu's estimation, Job's suffering is not necessarily a result of sin by Job, but Job is now sinning by not learning from his condition.
May God bless you and bless the reading of His Word.
One who has been silent throughout the conversations Job has had with his three friends, finally reaches a point where he is compelled to speak. Elihu is obviously an acquaintance of Job and has some knowledge of Job's friends, but Elihu does not place himself in the same social category as Eliphaz, Bildad, and Zophar. He is a much younger man than Job and his three friends and affords them the proper respect their age demands.
However, Elihu is disturbed at the speech of Job and his friends. He essentially agrees with Job that his three friends have done nothing to assist Job in is despair and suffering. While old and supposedly wise, Elihu is unimpressed stating, "Sometimes the elders are not wise. Sometimes the aged do not understand justice." (32:9). Their age did not automatically imply wisdom, because to Elihu, "the breath of the Almighty within them, makes them intelligent." (32:8). So while it was traditional for elders to be deemed wise and for the younger to give them their say, when it comes to the things of God, the Holy Spirit's influence on a person's life is of greater import than age itself.
Elihu approaches his speech with honor and fairness towards Job. "I won't play favorites or try to flatter anyone." (32:21) "I won't come down hard on you." (33:7). Yet, in Elihu's estimation, even though Job's friends are incorrect in their assessment of Job's life and condition, Elihu expresses that Job is also incorrect, especially in Job's assessment of God. 33:12 - "But you are wrong, and I will show you why. For God is greater than any human being."
Job's chief complaint was that God did not respond to his cries for help and explanation. But Elihu explains that God does speak but that man does not listen or perceive His presence. (33:14). He speaks in visions, in dreams, to person's heart, and through circumstances (15-18). He allows suffering to get a person's attention and reveal His mercy to them (v.22). He allows people to fall into sin and then, after repenting, restores them (vs. 26-30). So, in Elihu's estimation, Job's suffering is not necessarily a result of sin by Job, but Job is now sinning by not learning from his condition.
May God bless you and bless the reading of His Word.
Saturday, August 14, 2010
Job 31
Job's Words Are Ended
Note: I am adding chapter 32 to tomorrow's reading since 31 ends Job's speeches and 32 begins Elihu's.
Job finalizes his case before his friends and God and maintains his innocence. His final speech is a series of rhetorical questions in the format of "if-then-for" which adds to the overall legal sound of his speech. His initial declaration seems antithetical, "I made a covenant with my eyes not to look with lust at a young woman." (31:1). None of his friends had accused Job of sexual misconduct or physical lust, yet Job begins his final plea with this covenant. Why? The eye is the last moving part of the body. It is a portal to the mind of man and the most superior of all the physical senses. Above the eyes is the mind when the mental sense reside, imagination, reasoning, memory, etc.
Job is establishing that he had subjected his physical senses to the law of God. He wants his friends to know the seriousness of his dedication and that he was in control of all of his physical senses to the point that he did not allow them to be a gateway to sin. Next he begins to enumerate the sinful behaviors he had shunned: lying, lust, deception, stealing, stinginess, aggression, murder, and idolatry. He has not committed schadenfreude, nor defrauded his servants. As he has stated numerous times in previous responses, Job has maintained his integrity and knows that his suffering is not a result of sin.
This speech is reflective of the Ten Commandments yet many believe that Job was a contemporary of Abraham - i.e. he lived prior to the giving of the Law. Because he was a man of God and cognizant of the leadership of God in his life, it is no surprise that Job would live in accordance with the Law of God. His if-then-for's all have a recurring theme: If I am a sinner, then I would have lived like a sinner, for God will not continue to be with a sinner. Because I did not sin, and did not live as a sinner, then my suffering must be the result of God testing me, is the gist of Job's final plea.
Job ends his speech. Next to speak is Elihu. There were four messengers who brought news of the calamities that began Job's suffering. We also see, with the introduction of Elihu, there are four friends who speak to Job of his condition. We will also see that Elihu's words are on a different plane than those of Job's other "friends."
May God bless you and bless the reading of His Word.
Note: I am adding chapter 32 to tomorrow's reading since 31 ends Job's speeches and 32 begins Elihu's.
Job finalizes his case before his friends and God and maintains his innocence. His final speech is a series of rhetorical questions in the format of "if-then-for" which adds to the overall legal sound of his speech. His initial declaration seems antithetical, "I made a covenant with my eyes not to look with lust at a young woman." (31:1). None of his friends had accused Job of sexual misconduct or physical lust, yet Job begins his final plea with this covenant. Why? The eye is the last moving part of the body. It is a portal to the mind of man and the most superior of all the physical senses. Above the eyes is the mind when the mental sense reside, imagination, reasoning, memory, etc.
Job is establishing that he had subjected his physical senses to the law of God. He wants his friends to know the seriousness of his dedication and that he was in control of all of his physical senses to the point that he did not allow them to be a gateway to sin. Next he begins to enumerate the sinful behaviors he had shunned: lying, lust, deception, stealing, stinginess, aggression, murder, and idolatry. He has not committed schadenfreude, nor defrauded his servants. As he has stated numerous times in previous responses, Job has maintained his integrity and knows that his suffering is not a result of sin.
This speech is reflective of the Ten Commandments yet many believe that Job was a contemporary of Abraham - i.e. he lived prior to the giving of the Law. Because he was a man of God and cognizant of the leadership of God in his life, it is no surprise that Job would live in accordance with the Law of God. His if-then-for's all have a recurring theme: If I am a sinner, then I would have lived like a sinner, for God will not continue to be with a sinner. Because I did not sin, and did not live as a sinner, then my suffering must be the result of God testing me, is the gist of Job's final plea.
Job ends his speech. Next to speak is Elihu. There were four messengers who brought news of the calamities that began Job's suffering. We also see, with the introduction of Elihu, there are four friends who speak to Job of his condition. We will also see that Elihu's words are on a different plane than those of Job's other "friends."
May God bless you and bless the reading of His Word.
Job 29 - 30
Job Looks Back And Considers His Condition
Chapter 29 is a poignant recollection by Job of his past life. He had great joy and wealth. His family was with him and rejoicing. His cows gave great amounts of milk and his olive trees gave countless gallons of oil. Job was a man who was well respected and honored by all in the city, from the least to the greatest, the poorest to the richest, the young and the old. All reverenced his presence.
Job was not haughty or aloof in his greatness and wealth. He was a charitable man assisting the poor and the orphans (a direct rebuttal to the accusations of his friends). He helped the widows, led the blind, carried the lame, fathered the orphaned, and assisted strangers in need. He smote the oppressors of the down-trodden. In all of this, Job was secure and looked forward to a long and peaceful life of happiness. His counsel and wisdom was sought out by many, including the leaders and captains. "I lived like a king..." (29:25).
But of course, all of this changed drastically. In his condition, no one seeks his counsel. Ironically, his friends give their unsolicited counsel. He is mocked by the lowest and most degraded members of society, "young men whose fathers are not worthy to run with my sheepdogs." (30:1). These people doggedly pursue and torment Job daily. They sing mocking songs and lay traps for him. They spit on him and kick him when he is down.
While at one time he had numerous friends, now he has no one (v. 13). He thought he would live a long peaceful life, but now his very life is slipping away in anguish and insufferable pain. He is in constant torment physically. In addition, he feels like the very God who was so good to him early in his life has not completely abandoned him. "I cry to you, O God, but you don't answer." (v.20). His good deeds to others are not reciprocated by them. The needy he used to help have done nothing for him. Those he once assisted have abandoned him. "I stand in the public square and cry for help." (v. 28), but none is forth coming. The arc of Job's life has brought him to a point of inescapable despair where even his good memories haunt him.
May God bless you and bless the reading of His Word.
Chapter 29 is a poignant recollection by Job of his past life. He had great joy and wealth. His family was with him and rejoicing. His cows gave great amounts of milk and his olive trees gave countless gallons of oil. Job was a man who was well respected and honored by all in the city, from the least to the greatest, the poorest to the richest, the young and the old. All reverenced his presence.
Job was not haughty or aloof in his greatness and wealth. He was a charitable man assisting the poor and the orphans (a direct rebuttal to the accusations of his friends). He helped the widows, led the blind, carried the lame, fathered the orphaned, and assisted strangers in need. He smote the oppressors of the down-trodden. In all of this, Job was secure and looked forward to a long and peaceful life of happiness. His counsel and wisdom was sought out by many, including the leaders and captains. "I lived like a king..." (29:25).
But of course, all of this changed drastically. In his condition, no one seeks his counsel. Ironically, his friends give their unsolicited counsel. He is mocked by the lowest and most degraded members of society, "young men whose fathers are not worthy to run with my sheepdogs." (30:1). These people doggedly pursue and torment Job daily. They sing mocking songs and lay traps for him. They spit on him and kick him when he is down.
While at one time he had numerous friends, now he has no one (v. 13). He thought he would live a long peaceful life, but now his very life is slipping away in anguish and insufferable pain. He is in constant torment physically. In addition, he feels like the very God who was so good to him early in his life has not completely abandoned him. "I cry to you, O God, but you don't answer." (v.20). His good deeds to others are not reciprocated by them. The needy he used to help have done nothing for him. Those he once assisted have abandoned him. "I stand in the public square and cry for help." (v. 28), but none is forth coming. The arc of Job's life has brought him to a point of inescapable despair where even his good memories haunt him.
May God bless you and bless the reading of His Word.
Thursday, August 12, 2010
Job 27 - 28
Job's Final Speeches
Job closes out his case before his friends and God in five chapters (including today's two). He begins his final appeal by declaring again his innocence and integrity. To accede to the demands of his three friends and admit to something he did not do is reprehensible to Job. His adamant tone leaves no questions, "I will never concede that you are right; I will defend my integrity until I die. I will maintain my innocence without wavering. My conscience is clear for as long as I live." (27:5-6). He then begins to lay out the fate of the wicked in a speech that is eerily reflective of those his friends gave.
Chapter 28 is an interlude on the wisdom of God. Some scholars believe this is the author of Job speaking and not Job himself. In either case, the words are a beautiful teaching on wisdom. Man seeks wisdom and understand but cannot find it. They mine the earth and find its treasures riches. The employ sophisticated methods to extract the wealth from the earth. The find what no animal can find or what no bird can see. Yet in all their efforts, Job asks, "But how do people know where to find wisdom? Where can they find understanding" (v. 12).
No one can find true wisdom in mankind. The earth does not hold it. It cannot be purchased, even with great riches and precious jewels. It in hidden from the mind of man. Nature does not reveal wisdom, and death and destruction know nothing of it. (vs 13-22).
Only God understands the way to wisdom (v. 23). His whole creation is a reflection of his wisdom and understanding. For mankind the way is told by God (v. 28), "The fear of the Lord is true wisdom; to forsake evil is real understanding."
May God bless you and bless the reading of His Word
Job closes out his case before his friends and God in five chapters (including today's two). He begins his final appeal by declaring again his innocence and integrity. To accede to the demands of his three friends and admit to something he did not do is reprehensible to Job. His adamant tone leaves no questions, "I will never concede that you are right; I will defend my integrity until I die. I will maintain my innocence without wavering. My conscience is clear for as long as I live." (27:5-6). He then begins to lay out the fate of the wicked in a speech that is eerily reflective of those his friends gave.
Chapter 28 is an interlude on the wisdom of God. Some scholars believe this is the author of Job speaking and not Job himself. In either case, the words are a beautiful teaching on wisdom. Man seeks wisdom and understand but cannot find it. They mine the earth and find its treasures riches. The employ sophisticated methods to extract the wealth from the earth. The find what no animal can find or what no bird can see. Yet in all their efforts, Job asks, "But how do people know where to find wisdom? Where can they find understanding" (v. 12).
No one can find true wisdom in mankind. The earth does not hold it. It cannot be purchased, even with great riches and precious jewels. It in hidden from the mind of man. Nature does not reveal wisdom, and death and destruction know nothing of it. (vs 13-22).
Only God understands the way to wisdom (v. 23). His whole creation is a reflection of his wisdom and understanding. For mankind the way is told by God (v. 28), "The fear of the Lord is true wisdom; to forsake evil is real understanding."
May God bless you and bless the reading of His Word
Wednesday, August 11, 2010
Job 25 - 26
Bildad's Final Speech, And Job's Response
Bildad's final speech is a fizzle compared to the other speeches by him and Job's other friends. There is nothing left to say. All three say the same thing, albeit in different ways, but essentially the same message:
Job is a hypocrite and a sinner. His suffering is deserved. He has no hope even if he repents.
On a purely human level, it is sad to read, and was even more sad to Job, that his friends, his "comforters," could offer no compassion, no sympathy, no empathy, no hope, nothing to assist Job in his time of greatest need. This is the unspoken message of Job. While it is clear (and overtly spoken) that Job is being tested, what is not said is that Job's friends are also being tested. And they utterly failed their test. They demonstrated none of the attributes of God, when it comes to grace, love, and mercy. To a person, all they did was condemn and vilify. Even when studied through the alembic of God's law (which at this point had only partially been given) Job's friends revealed that they did not have the slightest cursory understanding of forgiveness and mercy. In addition to the physical pain, and the feelings of spiritual abandonment by God, Job had to endure the mocking and coldness of his purported friends.
Job's response to Bildad, in chapter 26, articulates, in a sarcastic way, his frustration and disappointment with his friends. He asks six questions of his friends(vs 2-4):
May God bless you and bless the reading of His Word.
Bildad's final speech is a fizzle compared to the other speeches by him and Job's other friends. There is nothing left to say. All three say the same thing, albeit in different ways, but essentially the same message:
Job is a hypocrite and a sinner. His suffering is deserved. He has no hope even if he repents.
On a purely human level, it is sad to read, and was even more sad to Job, that his friends, his "comforters," could offer no compassion, no sympathy, no empathy, no hope, nothing to assist Job in his time of greatest need. This is the unspoken message of Job. While it is clear (and overtly spoken) that Job is being tested, what is not said is that Job's friends are also being tested. And they utterly failed their test. They demonstrated none of the attributes of God, when it comes to grace, love, and mercy. To a person, all they did was condemn and vilify. Even when studied through the alembic of God's law (which at this point had only partially been given) Job's friends revealed that they did not have the slightest cursory understanding of forgiveness and mercy. In addition to the physical pain, and the feelings of spiritual abandonment by God, Job had to endure the mocking and coldness of his purported friends.
Job's response to Bildad, in chapter 26, articulates, in a sarcastic way, his frustration and disappointment with his friends. He asks six questions of his friends(vs 2-4):
- How have you helped the powerless?
- How have you saved the weak?
- How have you enlightened the stupid?
- What wisdom have you imparted?
- How did you wise sayings help?
- Whose spirit speaks through you?
These all indicate that Job is not pleased with the help his friends have provided. They have denied any motivation, and have trampled him in his weakness. They have added nothing to his understanding of God but have only spoke in trite parables. Most importantly, they have manifested an evil spirit and not the Holy Spirit.
Job finishes his response with a paean to the greatness of God who is all powerful, who saves the weak, and enlightens the feeble minded. His is the fount of all wisdom and the father of every wise saying. He is the provider of the Holy Spirit. "Who then can comprehend the thunder of his power?" (v. 14).
May God bless you and bless the reading of His Word.
Tuesday, August 10, 2010
Job 23 - 24
A Fair Hearing
In Job's final response to Eliphaz, he maintains his innocence. If he could but find the "court of God" he would present his case. "Would he [God] use his great power to argue with me? No, he would give me a fair hearing."(23:6). This demonstrates the wisdom of Job. God does not argue, or need to argue with his people. He is just and fair and will consider the case one presents before him. Unlike Job's friends who feel compelled to rationalize and justify Job's condition, Job knows that the providence of God is at work in his life. "Once he has made his decision, who can change his mind?" Job asks in verse 13.
God is sovereign, doing as he pleases. In a type of the suffering of Christ, Job is allowed to suffer only because it pleases God to permit it. There is no other contributing factor. Yes, Job suffers, and the suffering is real, painful, even horrific, but God limits what Satan is granted to do. And, ultimately God delivers Job and teaches his friends a lesson in humility and forgiveness.
Verse 8-12 are some of my favorite verses in Job and all of the Bible, especially 8 and 9. "I go east, but he is not there. I go west, but I cannot find him. I do not see him in the north, for he is hidden. I look to the south, but he is concealed." Here is Job, in tremendous torment, having lost everything of material value, having lost his progeny, his wife rebuking him, and his friends accusing him. He seeks God in every direction, yet God is not there. He is seemingly totally alone in the world. He cannot go forward or backwards. He cannot veer to the right or left. He knows there is a God, but he cannot perceive him in any manner. The hopelessness of the situation stretches the imagination.
Yet, God knows Job and is mindful of his situation. He has chosen him, above all men, to suffer for the Lord's name, to please and glorify the testimony of God concerning Job. Verse 10, "But he knows where I am going. And when he tests me, I will come out as pure as gold." Praise the Lord! So in Job's existential loneliness and in the irrationality of his existence, God is still there despite Job's inability to witness his presence.
The promise of this thought is faith inspiring.
May God bless you and bless the reading of His Word.
In Job's final response to Eliphaz, he maintains his innocence. If he could but find the "court of God" he would present his case. "Would he [God] use his great power to argue with me? No, he would give me a fair hearing."(23:6). This demonstrates the wisdom of Job. God does not argue, or need to argue with his people. He is just and fair and will consider the case one presents before him. Unlike Job's friends who feel compelled to rationalize and justify Job's condition, Job knows that the providence of God is at work in his life. "Once he has made his decision, who can change his mind?" Job asks in verse 13.
God is sovereign, doing as he pleases. In a type of the suffering of Christ, Job is allowed to suffer only because it pleases God to permit it. There is no other contributing factor. Yes, Job suffers, and the suffering is real, painful, even horrific, but God limits what Satan is granted to do. And, ultimately God delivers Job and teaches his friends a lesson in humility and forgiveness.
Verse 8-12 are some of my favorite verses in Job and all of the Bible, especially 8 and 9. "I go east, but he is not there. I go west, but I cannot find him. I do not see him in the north, for he is hidden. I look to the south, but he is concealed." Here is Job, in tremendous torment, having lost everything of material value, having lost his progeny, his wife rebuking him, and his friends accusing him. He seeks God in every direction, yet God is not there. He is seemingly totally alone in the world. He cannot go forward or backwards. He cannot veer to the right or left. He knows there is a God, but he cannot perceive him in any manner. The hopelessness of the situation stretches the imagination.
Yet, God knows Job and is mindful of his situation. He has chosen him, above all men, to suffer for the Lord's name, to please and glorify the testimony of God concerning Job. Verse 10, "But he knows where I am going. And when he tests me, I will come out as pure as gold." Praise the Lord! So in Job's existential loneliness and in the irrationality of his existence, God is still there despite Job's inability to witness his presence.
The promise of this thought is faith inspiring.
May God bless you and bless the reading of His Word.
Monday, August 9, 2010
Job 22
The Third Round Begins With Ridiculous Questions
Eliphaz makes his final speech to Job. He begins his lecture with a series of sardonic questions that appear to be rhetorical, but are nothing more than vain accusations. The questions are asked in a manner and tone that indicates that Eliphaz thinks the correct answer is "No!" Yet, for some of the questions, the answer is an emphatic "Yes!"
"Can a person do anything to help God?" (v.2) - No, but a person can act according to God's will and thus help the cause of God/Christ.
"Is it any advantage to the Almighty if your are righteous? Would there be any gain to him if you were perfect?" (v.3). In this case, the answer is "yes." God is pleased with righteousness and perfection/maturity. It is His desire that His children live in righteous and attain the perfection of God through the Holy Spirit.
"Is is because you are pious that he accuses you and brings judgment against you?" (v. 4). In this case the answer is a qualified yes. First the question is not really a question but an accusation. But does God allow Satan to tempt a pious man? Of course! That is one of the central themes of this book.
Verse 5 reveals Eliphaz's true feelings, "It is because of your wickedness! There's no limit to your sins." This is the main contention of all three of Job's friends and is one that is repeated in all their speeches. Job is a sinner in their eyes and is suffering because of his sin. They are so blinded by their own intellect and legalism that it never enters their minds that God may be proving or testing a righteous man strictly for His own good pleasure.
Eliphaz's statements become more outrageous, bordering on blasphemous. In verse 19 he all but denies the grace and mercy of God stating, "The righteous will be happy to see the wicked destroyed, and the innocent will laugh in contempt." KJV version states it this way, "The righteous see it, and are glad; and the innocent laugh them to scorn." While the righteous may rejoice that the Lord is a God of justice, they never pray for the sinner to be judged and to suffer. A righteous person prays for mercy for the sinner. The innocent do not laugh at the misfortune of others, they pray for the deliverance of others.
May God bless you and bless the reading of His Word.
Eliphaz makes his final speech to Job. He begins his lecture with a series of sardonic questions that appear to be rhetorical, but are nothing more than vain accusations. The questions are asked in a manner and tone that indicates that Eliphaz thinks the correct answer is "No!" Yet, for some of the questions, the answer is an emphatic "Yes!"
"Can a person do anything to help God?" (v.2) - No, but a person can act according to God's will and thus help the cause of God/Christ.
"Is it any advantage to the Almighty if your are righteous? Would there be any gain to him if you were perfect?" (v.3). In this case, the answer is "yes." God is pleased with righteousness and perfection/maturity. It is His desire that His children live in righteous and attain the perfection of God through the Holy Spirit.
"Is is because you are pious that he accuses you and brings judgment against you?" (v. 4). In this case the answer is a qualified yes. First the question is not really a question but an accusation. But does God allow Satan to tempt a pious man? Of course! That is one of the central themes of this book.
Verse 5 reveals Eliphaz's true feelings, "It is because of your wickedness! There's no limit to your sins." This is the main contention of all three of Job's friends and is one that is repeated in all their speeches. Job is a sinner in their eyes and is suffering because of his sin. They are so blinded by their own intellect and legalism that it never enters their minds that God may be proving or testing a righteous man strictly for His own good pleasure.
Eliphaz's statements become more outrageous, bordering on blasphemous. In verse 19 he all but denies the grace and mercy of God stating, "The righteous will be happy to see the wicked destroyed, and the innocent will laugh in contempt." KJV version states it this way, "The righteous see it, and are glad; and the innocent laugh them to scorn." While the righteous may rejoice that the Lord is a God of justice, they never pray for the sinner to be judged and to suffer. A righteous person prays for mercy for the sinner. The innocent do not laugh at the misfortune of others, they pray for the deliverance of others.
May God bless you and bless the reading of His Word.
Sunday, August 8, 2010
Job 20 - 21
Zophar Speaks Again, And Job Answers
This is Zophar's final speech to Job and it is no more comforting or consoling than his first speech. Zophar is a pompous no-it-all that has the answers. He is self-reliant, led by his own spirit instead of the Holy Spirit (20:3). In Zophar's mind, Job is a sinner and a hypocrite who is getting what he deserves. In his estimation, if Job soon does not repent he shall go the way of all evil people.
Empiric evidence to the contrary, in Zophar's mind, God always and quickly pronounces and visits judgement upon all wicked people. His descriptions are animated and vivid employing vipers, and dung, and anger rained down upon them. This is the fate that Zophar sees for Job.
Job responds in chapter 21. He asks Zophar to listen (v. 1) as this is the only consolation Zophar can offer Job. If he will listen, the Job will permit him to continue his mocking (v. 3). For the seventh time, Job attempts to explain that his concern, his case, is with God and not with people, including his friends. Job has wronged no one. He has maintained his integrity, yet God is punishing him and he cannot understand why.
In direct response to Zophar, Job contradicts his contention that the wicked suffer. Job states the opposite, "Why do the wicked prosper, growing old and powerful?" Job was a man of great wealth and stature. He dealt with good men and wicked men, yet he did not perceive a correlation between goodness/wickedness and prosperity/indigence. Many wicked people enjoy life. They see their children and grandchildren grow up and prosper. Many of them want for nothing and live safe secure lives from cradle to grave. Some openly mock God to their grave and still never suffer the judgments of God in this life. This completely refutes Zophar's contentions.
"One person dies in prosperity, completely comfortable adn secure, the picture of good health, vigorous and fit. Another person dies in bitter poverty, never having tasted the good life. Both are buried in the same dust, both eaten by the same maggots." (21:23-26). This is the experience of Job. While all human flesh ends in the dust, the life they live and enjoy or suffer is not necessarily related to how good or evil they are.
Job asks Zophar, and his friends, a question, "How can your empty cliches comfort me?" (v. 34). To this point, they have only added to Job's suffering.
May God bless you and bless the reading of His Word.
This is Zophar's final speech to Job and it is no more comforting or consoling than his first speech. Zophar is a pompous no-it-all that has the answers. He is self-reliant, led by his own spirit instead of the Holy Spirit (20:3). In Zophar's mind, Job is a sinner and a hypocrite who is getting what he deserves. In his estimation, if Job soon does not repent he shall go the way of all evil people.
Empiric evidence to the contrary, in Zophar's mind, God always and quickly pronounces and visits judgement upon all wicked people. His descriptions are animated and vivid employing vipers, and dung, and anger rained down upon them. This is the fate that Zophar sees for Job.
Job responds in chapter 21. He asks Zophar to listen (v. 1) as this is the only consolation Zophar can offer Job. If he will listen, the Job will permit him to continue his mocking (v. 3). For the seventh time, Job attempts to explain that his concern, his case, is with God and not with people, including his friends. Job has wronged no one. He has maintained his integrity, yet God is punishing him and he cannot understand why.
In direct response to Zophar, Job contradicts his contention that the wicked suffer. Job states the opposite, "Why do the wicked prosper, growing old and powerful?" Job was a man of great wealth and stature. He dealt with good men and wicked men, yet he did not perceive a correlation between goodness/wickedness and prosperity/indigence. Many wicked people enjoy life. They see their children and grandchildren grow up and prosper. Many of them want for nothing and live safe secure lives from cradle to grave. Some openly mock God to their grave and still never suffer the judgments of God in this life. This completely refutes Zophar's contentions.
"One person dies in prosperity, completely comfortable adn secure, the picture of good health, vigorous and fit. Another person dies in bitter poverty, never having tasted the good life. Both are buried in the same dust, both eaten by the same maggots." (21:23-26). This is the experience of Job. While all human flesh ends in the dust, the life they live and enjoy or suffer is not necessarily related to how good or evil they are.
Job asks Zophar, and his friends, a question, "How can your empty cliches comfort me?" (v. 34). To this point, they have only added to Job's suffering.
May God bless you and bless the reading of His Word.
Saturday, August 7, 2010
Job 18 - 19
Bildad Speaks Again, and Job Answers
After reading Bildad's second response, I don't know which is worse - the accusations or the monotony of his (and his friend's) speech. Bildad scolds Job for speaking and defending himself, then Bildad defends his and his friend's intelligence, and warns Job against histrionics. That alone would be enough to torment Job considering his terrible condition, but Bildad is not finished.
He preaches a lecture, in a chiding and condescending tone, about wicked people and the punishment they will receive. Is Bildad trying to say that Job is in the class of people about which he speaks? Is he trying to warn Job against wickedness. His metaphors are thinly veiled and he even uses hunting devices, a net, snare, and noose, to say that the sin of wicked ones lead them to a trap (18:8-10). Again, like the first speech of Bildad, there is not a tinge of compassion in anything he says.
Job responds tersely to Bildad in chapter 19. Job wants to know how long they will continue to torment and accuse him. The words they speak hurt and he asks them to examine their attitudes and words in humilty (v. 3). Verse 4 sums up the interaction, "Even if I have sinned, that is my concern and not yours." He answers Bildad's lesson on hunting snares in verse 6 stating, "It is God who has wronged me, capturing me in his net."
Job wants mercy. He wants compassion and empathy. He wants God and his friends to enter into his suffering and offer words of understanding. He reiterates his hopelessness and wonders why this has happened. He has reached a point where is he physically repulsive to all of those who know and knew him (vs. 13-20) (some of the more poignant and lucid descriptions of his physical suffering). Job begs his friends for mercy in verse 21 - a call they do not heed.
Verses 25 - 27 are prophetic and allude to the redemptive power of Christ. In all his suffering and abandonment by God and man, Job know that his redeemer lives and will raise him up to new life some day. The King James version states this in more poetic terms than the NLT. "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though the skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another: though my reins be consumed within me." Yes, Job is suffering. Yes, he is seemingly alone in his struggle, but he knows, he knows the grace of God will manifest in his life.
May God bless you and bless the reading of His Word.
After reading Bildad's second response, I don't know which is worse - the accusations or the monotony of his (and his friend's) speech. Bildad scolds Job for speaking and defending himself, then Bildad defends his and his friend's intelligence, and warns Job against histrionics. That alone would be enough to torment Job considering his terrible condition, but Bildad is not finished.
He preaches a lecture, in a chiding and condescending tone, about wicked people and the punishment they will receive. Is Bildad trying to say that Job is in the class of people about which he speaks? Is he trying to warn Job against wickedness. His metaphors are thinly veiled and he even uses hunting devices, a net, snare, and noose, to say that the sin of wicked ones lead them to a trap (18:8-10). Again, like the first speech of Bildad, there is not a tinge of compassion in anything he says.
Job responds tersely to Bildad in chapter 19. Job wants to know how long they will continue to torment and accuse him. The words they speak hurt and he asks them to examine their attitudes and words in humilty (v. 3). Verse 4 sums up the interaction, "Even if I have sinned, that is my concern and not yours." He answers Bildad's lesson on hunting snares in verse 6 stating, "It is God who has wronged me, capturing me in his net."
Job wants mercy. He wants compassion and empathy. He wants God and his friends to enter into his suffering and offer words of understanding. He reiterates his hopelessness and wonders why this has happened. He has reached a point where is he physically repulsive to all of those who know and knew him (vs. 13-20) (some of the more poignant and lucid descriptions of his physical suffering). Job begs his friends for mercy in verse 21 - a call they do not heed.
Verses 25 - 27 are prophetic and allude to the redemptive power of Christ. In all his suffering and abandonment by God and man, Job know that his redeemer lives and will raise him up to new life some day. The King James version states this in more poetic terms than the NLT. "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: and though the skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another: though my reins be consumed within me." Yes, Job is suffering. Yes, he is seemingly alone in his struggle, but he knows, he knows the grace of God will manifest in his life.
May God bless you and bless the reading of His Word.
Friday, August 6, 2010
Job 15 - 17
Eliphaz Speaks Again and Job Answers
Eliphaz speaks to Job again, and this time his language is harsher and his accusations more personal. He call Job a windbag (15:1) and accuses him of not fearing God (15:4). This is an overt contradiction of Job 1:1 which clearly states that Job does fear God. Eliphaz's fundamental contention is unchanged, i.e. Job is a sinner and is being punished for sinning. In Eliphaz's reasoning this is the only conclusion.
Eliphaz again invokes the "secret counsel" (v. 8) and the "wisdom of the elders" (v.10). He simply cannot see that he is wrong. His own words condemn him. In verse 15:14 he asks, "Can any mortal be pure?" Although rhetorical, his answer for everyone is "No!, Except for me!" If no man can be pure, then Eliphaz is a sinner and deserving of the same punishment Job is suffering. Delude by his own mysticism, Eliphaz is unable to perceive his own hypocrisy. He even offer to give Job advice from his own experience (v. 17), then proceeds to offer up a diatribe on wicked people. Like his first speech, Eliphaz provides no comfort to Job.
Job responds to Eliphaz refuting his claims and accusing him of "blowing hot air" (v.16:2) a clear reference to 15:1. Job is aggravated that all his friends can do is demean him and add insult to injury. They are all miserable comforters (16:1). Job refuses to believe he would be so hypocritical, yet he feels helpless, "Instead, I suffer if I defend myself, and I suffer no less if I refuse to speak." (v. 6).
Realizing the futility of expecting any help from his friends, Job pleads his case to God one more time. He recounts his plight and enumerates the thing God has done to him. The fatalistic tone returns and Job despairs of life. No friends, silence from God, and horrific suffering have brought him to a low point once again.
In chapter 17, Job continues to ask God to act on his behalf. He asks God to open the understanding of his friends and show them the error of their way. He makes another appeal to his friends, asking them to "Come back with better argument." (17:10) knowing they will not. The chapter ends with Job asking, "Where is my hope? Can anyone find it? No, my hope will go down with me to the grave."
May God bless you and bless the reading of His Word.
Eliphaz speaks to Job again, and this time his language is harsher and his accusations more personal. He call Job a windbag (15:1) and accuses him of not fearing God (15:4). This is an overt contradiction of Job 1:1 which clearly states that Job does fear God. Eliphaz's fundamental contention is unchanged, i.e. Job is a sinner and is being punished for sinning. In Eliphaz's reasoning this is the only conclusion.
Eliphaz again invokes the "secret counsel" (v. 8) and the "wisdom of the elders" (v.10). He simply cannot see that he is wrong. His own words condemn him. In verse 15:14 he asks, "Can any mortal be pure?" Although rhetorical, his answer for everyone is "No!, Except for me!" If no man can be pure, then Eliphaz is a sinner and deserving of the same punishment Job is suffering. Delude by his own mysticism, Eliphaz is unable to perceive his own hypocrisy. He even offer to give Job advice from his own experience (v. 17), then proceeds to offer up a diatribe on wicked people. Like his first speech, Eliphaz provides no comfort to Job.
Job responds to Eliphaz refuting his claims and accusing him of "blowing hot air" (v.16:2) a clear reference to 15:1. Job is aggravated that all his friends can do is demean him and add insult to injury. They are all miserable comforters (16:1). Job refuses to believe he would be so hypocritical, yet he feels helpless, "Instead, I suffer if I defend myself, and I suffer no less if I refuse to speak." (v. 6).
Realizing the futility of expecting any help from his friends, Job pleads his case to God one more time. He recounts his plight and enumerates the thing God has done to him. The fatalistic tone returns and Job despairs of life. No friends, silence from God, and horrific suffering have brought him to a low point once again.
In chapter 17, Job continues to ask God to act on his behalf. He asks God to open the understanding of his friends and show them the error of their way. He makes another appeal to his friends, asking them to "Come back with better argument." (17:10) knowing they will not. The chapter ends with Job asking, "Where is my hope? Can anyone find it? No, my hope will go down with me to the grave."
May God bless you and bless the reading of His Word.
Thursday, August 5, 2010
Job 12 - 14
Job Answers Zophar
In these three chapters, Job answers Zophar and the others. Additionally, he makes his case before God. Job is not impressed with Zophar, Bildad, or Eliphaz. He openly and sarcastically rebukes them at the beginning of chapters 12 and 13. "You people really know everything, don't you?" he asks sarcastically. There sayings are nothing new.
They provide no comfort to Job or show any compassion. They make no attempt to empathize with his plight or to understand what the Lord's purpose is in testing Job. They just automatically assume Job is a sinner and then start to spout off already recognized truths. They attempt to show how spiritual they are by comparing their condition to Job's condition. Since they are not suffering, then they cannot be wrong, thus it is only Job that is incorrect.
Job recognizes that true wisdom and power, true knowledge and strength are found in God alone (12:13, 16). He dismisses all that his friends have said and challenges them to prove they are worthy to argue God's case to Job. In 13:20-28, Job makes his case to God. He asks the Lord to remove his hand from him and not to terrify him. He asks the Lord to reveal to him his sin.
Chapter 14 is a beautiful lamentation on resurrection and hope of eternal life. Man's life is a flower, breif, fragile, subject to death. Job sees resurrection in nature (v. 7-9), but wonders what happens to a man when he dies. Is the grave it? Does man live again after death? (v.10, 14). If man can live again, then Job has hope. He welcomes death if resurrection is possible.
In this answer to Zophar, we see growth in Job's thinking. This is the least fatalistic of all the responses Job has given to date. He stills agonizes over why he is suffering, but he begins to understand that if there is hope after the grave, perhaps there could be hope in the present, even while suffering (v. 15).
May God bless you and bless the reading of His Word.
In these three chapters, Job answers Zophar and the others. Additionally, he makes his case before God. Job is not impressed with Zophar, Bildad, or Eliphaz. He openly and sarcastically rebukes them at the beginning of chapters 12 and 13. "You people really know everything, don't you?" he asks sarcastically. There sayings are nothing new.
They provide no comfort to Job or show any compassion. They make no attempt to empathize with his plight or to understand what the Lord's purpose is in testing Job. They just automatically assume Job is a sinner and then start to spout off already recognized truths. They attempt to show how spiritual they are by comparing their condition to Job's condition. Since they are not suffering, then they cannot be wrong, thus it is only Job that is incorrect.
Job recognizes that true wisdom and power, true knowledge and strength are found in God alone (12:13, 16). He dismisses all that his friends have said and challenges them to prove they are worthy to argue God's case to Job. In 13:20-28, Job makes his case to God. He asks the Lord to remove his hand from him and not to terrify him. He asks the Lord to reveal to him his sin.
Chapter 14 is a beautiful lamentation on resurrection and hope of eternal life. Man's life is a flower, breif, fragile, subject to death. Job sees resurrection in nature (v. 7-9), but wonders what happens to a man when he dies. Is the grave it? Does man live again after death? (v.10, 14). If man can live again, then Job has hope. He welcomes death if resurrection is possible.
In this answer to Zophar, we see growth in Job's thinking. This is the least fatalistic of all the responses Job has given to date. He stills agonizes over why he is suffering, but he begins to understand that if there is hope after the grave, perhaps there could be hope in the present, even while suffering (v. 15).
May God bless you and bless the reading of His Word.
Wednesday, August 4, 2010
Job 11
Zophar's Severity
Note: To maintain the natural breaks between the speakers, I will cover 12 through 14 in tomorrow's commentary.
Zophar is the most severe and terse (he only speaks twice while Eliphaz and Bildad speak three times) of all of Job's friends. His comments to Job are simple: Job is a sinner and is getting less than he deserves (v.6)! Job cannot figure God out or understand God (vs. 5-9). The only thing Job can do is follow what the "all-knowing" Zophar tells him - prepare his heart, lift his hands, and leave iniquity. There is not even a shred of compassion in Zophar's speech, nor is there any acknowledgement of Job's integrity.
Zophar is a religious dogmatist of the first order. He is a know-it-all, the self-appointed judge of everyone else. Zophar is typical of those we meet in our Christian experience who always seem to know what is best for everyone else. They can enumerate everyone's sins but their own. Everyone else needs to repent, to pray, to ask for forgiveness, except them.
At this point we begin to see the varying traits of Job's friends.
1. Eliphaz is the loquacious and mysterious one, the one reliant on mystical and secret experiences with God. He feigns compassion for Job, but still insists Job is a hypocrite and a secret sinner.
2. Bildad is the wise one, drawing on the wisdom of the elders. He thinks Job is a hypocrite and a sinner because there is no other conclusion one can draw when filtered through Bildad's theology. Bildad even states that Job is suffering because of the sins of Job's children, implying that Job must have passed along a "sin gene" to them and offering this a proof of Job's sin.
3. Zophar is the judge. He is above the fray, too good to be a sinner, but not too vain to point out everyone else's sins. He claims Job is a hypocrite and sinner and is getting what he deserves. He expresses that Job should be glad he is not being punished even more severely.
All three are dogmatic and insistent that their conclusions are correct. Their platitudes are spoken not to enlighten but to tear down. Their way of salvation is to follow their advice, not to ask for grace and mercy from God.
May God bless you and bless the reading of His Word.
Note: To maintain the natural breaks between the speakers, I will cover 12 through 14 in tomorrow's commentary.
Zophar is the most severe and terse (he only speaks twice while Eliphaz and Bildad speak three times) of all of Job's friends. His comments to Job are simple: Job is a sinner and is getting less than he deserves (v.6)! Job cannot figure God out or understand God (vs. 5-9). The only thing Job can do is follow what the "all-knowing" Zophar tells him - prepare his heart, lift his hands, and leave iniquity. There is not even a shred of compassion in Zophar's speech, nor is there any acknowledgement of Job's integrity.
Zophar is a religious dogmatist of the first order. He is a know-it-all, the self-appointed judge of everyone else. Zophar is typical of those we meet in our Christian experience who always seem to know what is best for everyone else. They can enumerate everyone's sins but their own. Everyone else needs to repent, to pray, to ask for forgiveness, except them.
At this point we begin to see the varying traits of Job's friends.
1. Eliphaz is the loquacious and mysterious one, the one reliant on mystical and secret experiences with God. He feigns compassion for Job, but still insists Job is a hypocrite and a secret sinner.
2. Bildad is the wise one, drawing on the wisdom of the elders. He thinks Job is a hypocrite and a sinner because there is no other conclusion one can draw when filtered through Bildad's theology. Bildad even states that Job is suffering because of the sins of Job's children, implying that Job must have passed along a "sin gene" to them and offering this a proof of Job's sin.
3. Zophar is the judge. He is above the fray, too good to be a sinner, but not too vain to point out everyone else's sins. He claims Job is a hypocrite and sinner and is getting what he deserves. He expresses that Job should be glad he is not being punished even more severely.
All three are dogmatic and insistent that their conclusions are correct. Their platitudes are spoken not to enlighten but to tear down. Their way of salvation is to follow their advice, not to ask for grace and mercy from God.
May God bless you and bless the reading of His Word.
Tuesday, August 3, 2010
Job 9 - 10
When He Comes Near, I Cannot See Him
Job's response to Bildad is as glorifying to God, as Bildad's speech to Job was dispassionate. He acknowledges the platitudes of Bildad as obvious truth, but successfully contends that a simplistic diagnosis does nothing to bring about healing. Presented in near legalese, Job (in chapter 9) ironically builds a case that existential man has no standing in God's courtroom. Man's declaration of innocence is meaningless. Man's understanding of God is totally dismissed. God, alone, is great and man is nothing.
Chapter 9, verses 2 through 10 describe God as the creator, and the source of all wisdom, as one with immutable sovereignty over all of creation from the mountains to the stars. Yet when this great God comes near, Job cannot see him, when he passes by Job does not perceive him (v. 11). O the frustration of Godly knowledge - to know that the Lord exists and not feel or perceive His presence. For Job, the clarity of God's magnificence is overwhelming to the point of despair. "So who am I that I should try to answer God or even reason with him?" (v.14).
Job's answer to Bildad is reflected in verse 20, "Though I am innocent, my own mouth would pronounce me guilty." There is no man-made reconciliation with God's judgment. All are guilty. All deserve death and annihilation. Thus Eliphaz and Bildad's contention that Job's condition is the result of sin in nullified by God's sovereign will. If God chooses for a man to suffer and be tested, then the man's guilt or innocence is irrelevant.
Job continues his lamentation and in the remainder of chapter 9 and in all of chapter 10. These are less of a response to Bildad and Eliphaz and more of the complaint and questioning Job initially spoke. Why was I born? Why do I continue to live? The fatalistic tension in Job is palpable. He fully understands that God formed him from the dust of the earth and was integral to each step of his development from conception, to birth, to life (10:8-12). This being true, then "Why?" Why does the Lord permit this horrific suffering? Why does God not allow Job to die?
May God bless you and bless the reading of His Word.
Job's response to Bildad is as glorifying to God, as Bildad's speech to Job was dispassionate. He acknowledges the platitudes of Bildad as obvious truth, but successfully contends that a simplistic diagnosis does nothing to bring about healing. Presented in near legalese, Job (in chapter 9) ironically builds a case that existential man has no standing in God's courtroom. Man's declaration of innocence is meaningless. Man's understanding of God is totally dismissed. God, alone, is great and man is nothing.
Chapter 9, verses 2 through 10 describe God as the creator, and the source of all wisdom, as one with immutable sovereignty over all of creation from the mountains to the stars. Yet when this great God comes near, Job cannot see him, when he passes by Job does not perceive him (v. 11). O the frustration of Godly knowledge - to know that the Lord exists and not feel or perceive His presence. For Job, the clarity of God's magnificence is overwhelming to the point of despair. "So who am I that I should try to answer God or even reason with him?" (v.14).
Job's answer to Bildad is reflected in verse 20, "Though I am innocent, my own mouth would pronounce me guilty." There is no man-made reconciliation with God's judgment. All are guilty. All deserve death and annihilation. Thus Eliphaz and Bildad's contention that Job's condition is the result of sin in nullified by God's sovereign will. If God chooses for a man to suffer and be tested, then the man's guilt or innocence is irrelevant.
Job continues his lamentation and in the remainder of chapter 9 and in all of chapter 10. These are less of a response to Bildad and Eliphaz and more of the complaint and questioning Job initially spoke. Why was I born? Why do I continue to live? The fatalistic tension in Job is palpable. He fully understands that God formed him from the dust of the earth and was integral to each step of his development from conception, to birth, to life (10:8-12). This being true, then "Why?" Why does the Lord permit this horrific suffering? Why does God not allow Job to die?
May God bless you and bless the reading of His Word.
Job 8
Bildad Speaks
The second of Job's friends speaks to Job. Much more terse and to the point than Eliphaz, Bildad begins his discourse with a question, "How long will you go on like this?" He is already disgusted with Job and shows no empathy for his plight at all.
Bildad's conclusion is the same as Eliphaz's - Job must have sinned and is getting what he deserves. He blatantly states in verse 4, "Your children must have sinned against him, so their punishment was well deserved." This is a denial of Job's integrity and a repudiation of Job's practice of making a sacrifice for his children. Essentially Bildad is saying that Job's obedience to the law was ineffective. All Job has to do is repent and God will restore (v. 5).
While Eliphaz over analzyed, Bildad over simplifies. He goes off on a platitudinous oration of ancestral practices, of how Job can learn from the wisdom of the elders, how all "who forget God" evaporate and hang over destruction by a thread. He does not explicitly lump Job in with the godless, but he implies Job's fallen state with the statement, "God will not reject a person of integrity, nor will he lend a hand to the wicked." Where does put Job? If Job is a person of integrity, then why did God reject him. And if he is rejected, then there is no hope that God will help him.
As quickly as Bildad accuses Job, he ends his brief discourse with an almost mocking promise that God will restore Job and destroy his enemies. Bildad completely misses the point. Job's plight is not the result of his enemies, nor any personal attack. Neither is Job's condition the result of unremitted sin. Yet, in Bildad's mind, there can be no other explanation.
May God bless you and bless the reading of His Word.
The second of Job's friends speaks to Job. Much more terse and to the point than Eliphaz, Bildad begins his discourse with a question, "How long will you go on like this?" He is already disgusted with Job and shows no empathy for his plight at all.
Bildad's conclusion is the same as Eliphaz's - Job must have sinned and is getting what he deserves. He blatantly states in verse 4, "Your children must have sinned against him, so their punishment was well deserved." This is a denial of Job's integrity and a repudiation of Job's practice of making a sacrifice for his children. Essentially Bildad is saying that Job's obedience to the law was ineffective. All Job has to do is repent and God will restore (v. 5).
While Eliphaz over analzyed, Bildad over simplifies. He goes off on a platitudinous oration of ancestral practices, of how Job can learn from the wisdom of the elders, how all "who forget God" evaporate and hang over destruction by a thread. He does not explicitly lump Job in with the godless, but he implies Job's fallen state with the statement, "God will not reject a person of integrity, nor will he lend a hand to the wicked." Where does put Job? If Job is a person of integrity, then why did God reject him. And if he is rejected, then there is no hope that God will help him.
As quickly as Bildad accuses Job, he ends his brief discourse with an almost mocking promise that God will restore Job and destroy his enemies. Bildad completely misses the point. Job's plight is not the result of his enemies, nor any personal attack. Neither is Job's condition the result of unremitted sin. Yet, in Bildad's mind, there can be no other explanation.
May God bless you and bless the reading of His Word.
Sunday, August 1, 2010
Job 6 - 7
Job's First Response To Eliphaz
Eliphaz attempted to convince Job that Job's suffering was the result of sin and that Job's initial outburst was an example of how Job was hiding his sin with words. Yet Job knows the integrity of his own heart. He knows he has not denied the word of God (6:10). Thus Eliphaz's indictment is baseless and his attempt to counsel Job is nothing more that a poorly veiled accusation (6:21).
Job begins his retort with a passionate defense of his initial hyperbole. Simply put, Job is in great physical pain, emotional stress, and spiritual turmoil. His condition is horrid and repulsive (7:5). He has been in this condition for months (7:3) with no one to whom he can express himself. In Job's estimation, his reaction is natural and primal. Animals cry out when in distress (6:5), people complain about even the most petty things, unsalted food and tasteless egg whites (6:6). Does not Job have a right to complain to his friends about his deplorable state (6:3)? He reiterates his desire to die and still questions his purpose for living (6:9, 11).
Job wonders why, after seeing his pathetic state, does his so-called friend, Eliphaz, not empathize with him? Why does he automatically assume that Job has sinned? "You, too, have given no help. You have seen my calamity, and you are afraid." (6:21). Job reminds Eliphaz that he has never asked him for anything, yet all Eliphaz offers in criticism and no comfort.
Then Job returns to his lamentation to God in chapter 7. He is overwhelmed by the seeming futility of his existence. The condition of his flesh sickens him. His nights are endless misery, his days are fleeting arrows. He cannot see any happiness in his future, nor experience any pleasure in the present. He knows he has not sinned, yet he implores God to forgive him if he has. "Why make me your target?" (7:20).
While this questioning of God is uncomfortable to read, it is indicative of something in Job's heart that perhaps of which even Job was not aware: To question the purpose of his condition is to admit there must be some purpose! Yet, the Lord does not answer Job for know. He leaves that task to another of Job's friends, Bildad.
Eliphaz attempted to convince Job that Job's suffering was the result of sin and that Job's initial outburst was an example of how Job was hiding his sin with words. Yet Job knows the integrity of his own heart. He knows he has not denied the word of God (6:10). Thus Eliphaz's indictment is baseless and his attempt to counsel Job is nothing more that a poorly veiled accusation (6:21).
Job begins his retort with a passionate defense of his initial hyperbole. Simply put, Job is in great physical pain, emotional stress, and spiritual turmoil. His condition is horrid and repulsive (7:5). He has been in this condition for months (7:3) with no one to whom he can express himself. In Job's estimation, his reaction is natural and primal. Animals cry out when in distress (6:5), people complain about even the most petty things, unsalted food and tasteless egg whites (6:6). Does not Job have a right to complain to his friends about his deplorable state (6:3)? He reiterates his desire to die and still questions his purpose for living (6:9, 11).
Job wonders why, after seeing his pathetic state, does his so-called friend, Eliphaz, not empathize with him? Why does he automatically assume that Job has sinned? "You, too, have given no help. You have seen my calamity, and you are afraid." (6:21). Job reminds Eliphaz that he has never asked him for anything, yet all Eliphaz offers in criticism and no comfort.
Then Job returns to his lamentation to God in chapter 7. He is overwhelmed by the seeming futility of his existence. The condition of his flesh sickens him. His nights are endless misery, his days are fleeting arrows. He cannot see any happiness in his future, nor experience any pleasure in the present. He knows he has not sinned, yet he implores God to forgive him if he has. "Why make me your target?" (7:20).
While this questioning of God is uncomfortable to read, it is indicative of something in Job's heart that perhaps of which even Job was not aware: To question the purpose of his condition is to admit there must be some purpose! Yet, the Lord does not answer Job for know. He leaves that task to another of Job's friends, Bildad.
Subscribe to:
Comments (Atom)
Posts
