JOB 16 Job Chastises His Heartless Friends They Are Miserable Comforters

Transcription

1 JOB 16 Job Chastises His Heartless Friends They Are Miserable Comforters Introduction: In this chapter Job chastises his friends for their merciless verbal abuse and describes them as miserable comforters. They have been presumptuous and unsympathetic to Job s suffering and continuing to claim that Job was simply getting what he deserved because he must have sinned greatly. Their understanding, was No one suffers this much unless they have done something terrible. Now Job responds by rebuking the accusations his friends had been leveling at him and lets them know what he would have done if the circumstances were reversed. Perhaps it was his hope that he could shame his friends to understand his grief and that he had not done anything deserving such appalling affliction; the loss of his family, his wealth, his godly influence and last, but not least, his health. Job was grieving over his situation and deeply hurt and disappointed at his friends response. Job was miserable and his friends had made his misery worse they were indeed miserable comforters. vv. 1-6 JOB CHASTISES HIS FRIENDS & CALLS THEM MISERABLE COMFORTERS [1 Then Job answered and said: 2 I have heard many such things; miserable comforters are you all! 3 Shall words of wind have an end? Or what provokes you that you answer? 4 I also could speak as you do, if your soul were in my soul's place. I could heap up words against you and shake my head at you; 5 But I would strengthen you with my mouth and the comfort of my lips would relieve your grief. 6 Though I speak, my grief is not relieved; and if I remain silent, how am I eased? ] Job now answers the innuendos and accusations of his friends. He s going to reprimand them for both their insensitivity to his suffering and the presumption of his guilt. Up to this point, Job s friends had been neither capable counselors or caring comforters. Their speeches had been sarcastic, irritating and frustrating. There was nothing insightful or beneficial in what they said their words had missed the mark and they contained nothing that was spiritually or theologically useful to help job. Now Job basically is saying that he s heard it all and concludes that his friends are all miserable comforters! He had been deeply hurt and disappointed in what they had said. In reply, Job starts by using a metaphor that has been used previously he refers to his friend s words as wind 1 and asks when will they have an end 2. As we have seen before, such forms of expression were [and still are] common in the Middle East. Other expressions include; His promise, it is only wind, and Breath, breath: all breath. 1 The Hebrew word translated wind [ruah] is the equivalent to the Greek word [pneuma]; and both words refer to [ wind, breath or vital spirit ]. In the context of these verses in Job it refers to words which have no substance, i.e., vain words. Wind, like a spirit, is invisible but its effects are physically manifest. Jesus uses the word in this sense: The wind blows where it wishes and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit" {John 3:8}. 2 The Hebrew word translated an end [qets] is a contracted form of [qatsats], which means [ to chop off ]. It is related to the Hebrew word [qowts] referring to a [ sharp point ], such as a [ thorn ]. 1

2 This is a sarcastic reference to the fact that the words of his friends have had no effect in helping Job [they are like wind] and they are getting tiresome what is their point [when will they end?]. They had been reduced to debating the issue of Job s suffering, not resolving it. Bildad also uses this windy analogy for vain words in Job 8:2 when he asks Job, How long will you speak these things and the words of your mouth be like a strong wind? And in Job 15:2-3 Eliphaz asks; Should a wise man answer with empty knowledge and fill himself with the east wind? Should he reason with unprofitable talk or by speeches with which he can do no good? Job himself has used this metaphor to describe meaningless words before: How forceful are right words! But what does your arguing prove? Do you intend to rebuke my words and the speeches of a desperate one, which are as wind? Job 6:25-26 Here he admits that his own words are like wind in the sense that they are inconsequential, coming from a man who is in deep anguish. In effect he s saying, Don t listen to my words but, instead, look at the desperation of my suffering and sympathize with my heart. This, his friends have not been doing! Job then asks his friends what has provoked [lit. pressed ] them to answer him in the confrontational, derogatory and inflammatory manner in which they had. The ancient Aramaic Biblical text 3 renders v.3 as; Do not afflict me any more with speeches; for if you speak any more, I will not answer you. [I also could speak as you do.] The word translated speak in v.4 literally means to arrange and refers to arranging or stringing things together. The thought in this context is not of heaping up words, but rather arranging them together in a progressive sequence. Thus, Job claims that he could have done the same things as his friends did: arrange together a progressive sequence of impressive proverbs, sayings and truisms and throw those out to his friends. Job criticizes his friends for not offering up anything helpful and useful for his unique situation. All they had succeeding in doing was offering debate after debate and rebuttals. In other words, Job recognizes that his friends were not really trying to help or console Job, they were giving him nothing but proverbs and sayings, which ignored Job s plight and thus they carried no power to resolve Job s grief and anguish they were doomed in bringing comfort to someone who was suffering and in pain. Application: If we are not careful when we attempt to bring comfort and encouragement to someone we can fall into the trap and do the same thing as Job s friends did. We begin by applying cookie-cutter scriptural verses to try and help a person without first really understanding what the person is going through or feels. We try to put a round peg into a square hole. If we presume too many things we will miss the opportunity to really bring comfort and consolation to someone who desperately needs it. Perhaps all a person needs is another person for company as a silent partner, or a listening ear and someone who will pray for them. By-the-way, sermons and Bible study can also get off track in the same way! 3 From the Peshitta, which is the Syriac [ancient Aramaic] version of the Bible. The general, but not universal, consensus is that the Old Testament Hebrew and the New Testament Greek was probably translated into Syriac sometime in the 2 nd century A.D. 2

3 [..and shake my head at you] Even today, this is almost a universal act of contempt, ridicule and scorn. It is body-language which is projects disrespect, derision and disapproval. Job is reminding his friends that he could just as easily expressed such contempt and scorn as they did. It required so special skill and I m sure that he would have been fully up to the task. [But I would strengthen you with my mouth and the comfort of my lips would relieve your grief] Although Job could have responded to his friends the same way, in very poetic fashion, he says he would shown understanding and compassion. This is a key truth that contrasts Eliphaz, Bildad s and Zophar s character with that of Job. Job says that instead of answering his friends with platitudes, accusations and sarcasm; he would have instead [1] strengthened them with his words and [2] his lips would have provided comfort to relieve their grief. Now someone might question Job s statement that he would not have engaged in the same kind of mockery, condemnation and sarcasm as his friends did. But could it be that the hardness his friends hearts and their heartless response obliged Job to respond in likemanner? Perhaps in similar fashion to the apostle Paul {see 2 Cor. 11:16-28; 12:11-13}. I believe Job is being honest and true to himself here he would have strengthened his friends with his words and provided comfort to relieve their grief. Application: The apostle Paul talks about this in his letter to the Galatian churches [located in modern Turkey, which included the churches mentioned in the Revelation 2-3]. Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. Bear one another's burdens, and so fulfill the law of Christ. Gal. 6:1-3 Perhaps Job s statement helps us understand gives us insight into why he championed the cause of the poor and needy and was evidently kind of hero to those who were powerless to help themselves. It appears that Job s life had been a testimony to compassion, love, grace and mercy. In chapters Job summarizes his position and in chapter 29 he says: I delivered the poor who cried out, the fatherless and the one who had no helper. The blessing of a perishing man came upon me and I caused the widow's heart to sing for joy. I put on righteousness and it clothed me; my justice was like a robe and a turban. I was eyes to the blind and I was feet to the lame. I was a father to the poor and I searched out the case that I did not know. I broke the fangs of the wicked and plucked the victim from his teeth. Job 29:12-17 And because of this he also said: When I went out to the gate by the city, when I took my seat in the open square, the young men saw me and hid and the aged arose and stood; the princes refrained from talking and put their hand on their mouth; the voice of nobles was hushed and their tongue stuck to the roof of their mouth. When the ear heard, then it blessed me and when the eye saw, then it approved me. Because Job 29:7-11 The young and the old, dignitaries and nobles, all were in awe of Job s courage, boldness and power in helping the helpless. I have no doubt that he would have helped his friends as well. At this point his friends should have been experiencing some shame and embarrassment, perhaps even a bit of remorse. But as we shall see; that would not be the case. 3

4 In contrast to what Job says he would do for his friends, his own words and lips have not been able to strengthen him nor relieve his sorrow and anguish. And by remaining silent there is no relief either. Job considers himself doomed whether he speaks or keeps silent! At this point in his suffering, his predicament seems hopeless. vv JOB EXPRESSES HIS BELIEF THAT GOD HAS WORN HIM OUT [7 But now He has worn me out; You have made desolate all my company. 8 You have shriveled me up, and it is a witness against me; my leanness rises up against me and bears witness to my face. 9 He tears me in His wrath and hates me; he gnashes at me with His teeth; my adversary sharpens His gaze on me. 10 They gape at me with their mouth, they strike me reproachfully on the cheek, they gather together against me. 11 God has delivered me to the ungodly, and turned me over to the hands of the wicked. ] Since his friends have not been able to help relieve Job s distress & anguish, he now again turns his attention to God. That should be a good thing, but not when one has a distorted view of God s character. In the previous v.6 we see that Job himself has been unable to come to terms with why he suffering the way that he is both his speaking and his silence provide no comfort, no relief and no answers. So Job expresses a sentiment he has previously expressed [ref. Job 10:16-17; 13:24-25 ], which becomes a recurring theme [e.g., Job 19:11]; that God has become his enemy. Since Job knows that he has not committed some horrible sin, the only logical explanation that he can come up with [at least with his understanding of things] is that God must be angry at him, hates him and has become his adversary! Job makes seven statements in support of his conclusion. Let s take a look at them: FIRST Job says that God has exhausted his strength SECOND, Job says that God has made desolate all his company; the word here is to stun, to devastate or laid waste. Sometimes this Hebrew word is translated astonished. THIRD, Job says that God has shriveled [lit. to pluck, i.e., make wrinkled ] him up. This is probably a literal reference to his appearance of his skin because of the presence of all his sores from the top of his head to the soles of his feet. However, he could also be figuratively referring to the state of his soul. The former interpretation is supported by the fact that shriveling has become a witness against him. The sight of his open wounds, some infested with maggots, would also have resulted risen up into a leanness of his social life. His gruesome and repugnant condition bears dramatic witness to his situation. FORTH, Job says that God is tearing him in His wrath. The picture here is of one flaring his nostrils and breathing rapidly. FIFTH, Job says that God hates him in the sense that he feels persecuted. The literal meaning for the Hebrew word translated hate in v.9 is to lurk for referring to a person who is lying in wait to ambush a person, persecution. 4

5 SIXTH, Job calls God his adversary who sharpens his gaze on him. The irony here is that it was Satan who instigated all of Job s loss and suffering and he is really the one who is the believer s adversary, literally referring to someone or something that forces us into a narrow or tight place. SEVENTH, Job says that God has delivered him to the ungodly and turned him over into the hands of the wicked. This is a very serious charge, which of course was false. But from Job s perspective, his friends were treating him like an enemy. In attempting to help job they have been presumptuous, unfair and callous in their accusations and innuendos against Job. So naturally Job associates his friends with men that are ungodly and wicked. Application: You may know Christians today who can be more unkind, more callous, crueler and nastier, more malicious and despicable than an unsaved person. J. Vernon McGee says that There is nothing meaner than a Christian when he/she is mean. The lesson to us, again, is don t be like Job s friends in bringing comfort and encouragement to those who are suffering. Be humble and compassionate, putting yourself in their shoes. Application: Unfortunately Job was dealing with incomplete and partial knowledge of his situation and God s purpose in his life. We see that Job did not realize that it was in reality Satan who hated him and was his enemy. Satan had only been given permission by God {Job 1:12; 2:6} to cause all his calamity to come upon Job. As Christians, we too need to recognize that only God knows the beginning and end of all things we don t! To presume we do leads to many erroneous and harmful thoughts and conclusions; just as it was in Job s case. Note what Paul says: For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. And now abide faith, hope, love, these three; but the greatest of these is love. 1 Cor. 13:12-13 We need to stop and realize that oftentimes we don t have all the answers and actually need to quit looking for them. Sometimes it s best to simply rest in the knowledge that God will never leave or forsake us {Deut. 31:6, 8; Josh. 1:5; Heb. 13:5} and that He loves us with an eternal love {Jer. 31:3; Rom. 8:37-39; 2 Thess. 2:16-17} and that He will complete the good work He began in us until we see Him face-to-face {Phil. 1:6}. God is forever faithful to His promises and that alone should bring us peace and comfort in time of our need. We need to remain in faith, hope and love knowing that The just shall live by their faith {Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38}. AS CHRISTIANS WE ARE MOST VULNERABLE TO THE ATTACKS OF SATAN WHEN WE LET OUR PRIDE DO THE THINKING FOR US. vv JOB S MISTAKEN CONCLUSION THAT GOD IS ATTACKING HIM [12 I was at ease, but He has shattered me; He also has taken me by my neck, and shaken me to pieces; He has set me up for His target, 13 His archers surround me. He pierces my heart and does not pity; He pours out my gall on the ground. 14 He breaks me with wound upon wound; He runs at me like a warrior. ] Job was at ease, from a Hebrew word meaning tranquil, secure or successful. Indeed, in chapter 1 we learned that Job had it all, he was bountifully blessed: 5

6 Job had a large family of 10 children 7 sons and 3 daughters, which was considered a sign of divine blessing and a heritage from the LORD {e.g., Psalms 127:3-5}. We are also told Job was a man of wealth and prominence the greatest of all the people of the East {Job 1:3}. He was like a king of his day. Job was blessed with material wealth as is evident in the abundance of the livestock he owned 4 totaling $33.5 million dollars [refer to Table 16-1]. And this did not include the value of Job s household furnishings, his male and female servants or his crops. Additionally, Job probably owned a substantial amount of land because we are told that he was a farmer of crops {Job 31:38-40}. By today s standards, Job easily was a multimillionaire. Last, but not least, besides Job s great wealth, which made him well-known and powerful, his reputation for justice and righteousness made him a respected and influential member of his community {refer to notes on vv.1-6 and Job 29:7-17}. Table The Current Value of Job s Livestock Livestock Price 5 Value Sheep 7000 $ $ 1,750, Camels 3000 $10, $30,000, Oxen 500 $ 2, $ 1,000, Donkeys 500 $ 1, $ 750, But in a very short time all of this was gone {ref. Job 1:13-19; 2:7-8}. His friends had been of no help in consoling Job or bringing him comfort on the contrary, they were quick to jump to false conclusions and given their own, biased, opinion on why Job was suffering. They offered nothing of value particular to Job s situation and had strung together pithy sayings and quoted proverbs {v.4}. All of their words and counsel missed the point and were useless in helping Job come to terms with his pain and anguish. They had indeed been miserable comforters {v.2} Job has turned his attention back to God but unfortunately, its not with the right perspective nor with the right attitude. Since Job knows he has not committed iniquity so horrible as to warrant such intense suffering and pain, thus, in his spiritual pride, he seeks to justify himself rather than God. Instead of being at ease and blessed, now Job says that he is shattered [lit. broken apart ]. He s stressed and feels cursed. But what is remarkable is that he believes God has done all this He has shattered me! 4 Similar to the situation in ancient England and early America where one s wealth was oftentimes measured by the number of pigs, cattle and/or sheep a person owned. 5 Average 2014 international livestock prices. 6

7 In a desperate attempt to satisfy his soul with answers he can wrap his brain around and justify himself, he finds fault with God for having caused all this harm. In very descriptive and poetic language, Job goes on to describe how he feels and what God has done to him. Besides claiming to have been broken apart by God Job also claims: (a) God has taken him by the neck and shaken him to pieces. The description is of an animal taking its prey by the neck, oftentimes severing the jugular vain, and violently shaking the body to break its neck. The Hebrew word literally means dashed into pieces as if thrown against a wall. (b) God has set him up as His target and His archers surround him. Not only does he think God is after him, but others are also confederate with Him [perhaps angels?]. The Hebrew word for target or mark implies that God has drawn a bullseye on Job. It can also refer to the fact that Job feels like God has imprisoned him. We have seen Job allude to this before in Job 7:20: Have I sinned? What have I done to You, O watcher of men? Why have You set me as Your target, so that I am a burden to You? (c) God is piercing his heart and He has no pity. The Hebrew word rendered heart here literally refers to the kidneys, thus to vital organs necessary for life. While doing this, Job claims that God has no pity implying He is showing no mercy. (d) God pours the bile from his body to the ground. Perhaps this is an allusion to fluids which are released from the body when it is struck with an arrow, spear or sword. (e) God continues to cut him with wound after wound. The Hebrew word for wound here literally means a break, i.e., in the flesh. This is probably a reference to the numerous sores Job has from the crown of his head to the soles of his feet. Job feels he is being relentlessly, continuously being cut by God. (f) God is running at him like a warrior, like a powerful or mighty man. Job is overwhelmed at what he perceives to be a personal attack from God. All of these images evoke the sense that Job feels like he has become a Heavenly Enemy #1 with God and that God is pro-actively attacking him. What is sad and makes Job s condition even more tragic, is that, evidently during the time Job was suffering, he had no clue that it was Satan who had instigated his pain and suffering that Satan was the author of his troubles. Yes, God had given permission but it was in reality Satan that had attacked him! Ironically, Job would probably not have repented of his pride [which hinders spiritual intimacy with God] had Satan not been allowed to interfere with Job s life of ease and blessing. In that sense this was all a test to demonstrate Job s faithfulness and to cause Job to repent of his pride. Satan thought he was in control of the situation, but it was the LORD who was in control all along! It was out of Job s extreme suffering that he eventually saw the holiness, power, and majesty of God {Job 38-41}, which caused Job to come to the point of acknowledging the error of his ways and avail himself of the grace and mercy of the LORD by repenting of his pride {Job 42:1-6}. 7

8 Application: For a believer, it is Satan, not God, who is the enemy. It is Satan who fights against the child of God and seeks to destroy them just as he attempted to do with Job [who was blameless, upright, feared God and shunned evil ]. Just as we see him involved in inciting Herod against Jesus when he is born {Matt. 2:13-18; Rev. 12:1-6}, so too is Satan, the Devil, that serpent of old, who is the father of lies and murderer from the beginning {John 8:44}; it is He who is the believer s adversary and accuser {Rev. 2:10; 12:9; 20:2} And he has been so since the beginning in the Garden of Eden when he incited Eve to rebel against God and disobey His warning not to eat of the tree having the fruit of the knowledge of good and evil {Gen. 3:1-5}. Satan and his demons [fallen angels] can transform themselves in an angel of light to deceive even the righteous and faithful {2 Cor. 11:3-4, 13-15} if they are not humble and grounded in God s Word and therefore lack spiritual discernment. God beholds every high thing; He is king over all the children of pride {Job 41:34}. The child of God needs to understand his/her enemy and be prepared to battle him on spiritual terms in the power that God gives to a believer. Note the following: Finally, my brethren, be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Eph. 6:10-13 For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ, and being ready to punish all disobedience when your obedience is fulfilled. 2 Cor. 10:3-6 Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time, casting all your care upon Him, for He cares for you. Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour. Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world. 1 Pet. 5:6-9 It is interesting to note that as God was purging Job s pride while Satan was hoping to exploit it. Note that Satan was called Lucifer 6 prior to his rebellion against God and pride after all was the source of Lucifer s own downfall his intense pride and desire to become greater than God. 6 LUCIFER. Literally, Brightness, a reference to the brightness of the morning star, which described the planet Venus at certain times of the year. Lucifer is the designation of Satan prior to his Heavenly rebellion against God {Isa. 14:12-14}. The passage in Isaiah goes far beyond human history as it refers to a pivotal event at some unspecified time far before the Creation of the heaven and earth. It marks the beginning of iniquity and sin at which time Satan also apparently took a third of the angels with him {Rev. 12:4}, who then became the demons we read about in the Bible. Lucifer s pride, splendor and fall are symbolically represented by the Babylonian king [Nebuchadnezzar] and also the king of Tyre {Isa. 14:12-14; Ez. 28:12-14}. Note that Dan. 10:13 and Eph. 6:12 teach us that there are Satanic as well as human agencies at work in world governments under the control of demonic forces. Oftentimes, Satan attempts to work out his methods and schemes through earthly kings and rulers, whose pride allows them to readily take upon themselves divine-like attributes. They then rule in the spirit of Lucifer and accomplish the aims of Satan, whether they are actually aware of it or not. Ultimately, Satan will work through the anti-christ, giving him his power, throne and great authority {see Rev. 13:1-4}. 8

9 vv JOB EXPRESSES THE CONTRADICTION OF HIS PHYSICAL CONDITION [15 I have sewn sackcloth over my skin, and laid my head in the dust. 16 My face is flushed from weeping and on my eyelids is the shadow of death; 17 although no violence is in my hands and my prayer is pure. ] Here Job s words hint that he very well may have been close to death, the very threshold of death. He had wished for it, prayed for, yet he had no desire to commit suicide. He knew he was a very sick man and his disease seemed fatal and he probably felt that any moment he might die. Job describes four appalling symptoms of his physical condition and they are those of one who is close to death. [I have sewn sackcloth over my skin] Sackcloth was a material that was very rough and uncomfortable. Wearing sackcloth was a outward expression of extreme inward mourning and was meant to show a self-defacing attitude in the midst of deep grief. [laid my head in the dust] This symbolized the process of dying and laying one s body down on the ground ready for burial. [face is flushed from weeping] This described [lit. to boil up ] a face that was red and swollen from having done so much weeping. [on my eyelids is the shadow of death] This described the darkening of the eyelids and the skin around the eye, which became sunken. Shadow of death 7 or shade of death is a reference to being buried and going to the grave. Job expresses the inconsistency of why he is suffering he is in such a miserable condition, close to death despite the fact that there is no violence in his hands and his prayer is pure ; i.e., his prayer is literally clear/transparent and clean. As soon as Job said that he s justifying his complaint and at the same time saying that God was wrong, i.e., God had sinned, in letting him suffer as he is. He becomes God s judge! Job is putting himself in the position that the Apostle John plainly describes in 1 John 1:8-10: If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us. The irony is that Job s prayer cannot be pure because he s the one with pride, he s the one with sin and he s the one who doesn t have the proper perspective of God. God is holy, just and righteous and anything He does is right by definition regardless of whether we understand it or not. Now again we see rising to the surface the thing in the heart and life of Job that God needed to deal with: his pride and self-justification 8. 7 This phrase is used 10 times in the book of Job {Job 3:5; 10:21,22; 12:22; 16:16; 24:17a,17b; 28:3; 34:22; 38:17}, 4 times in the book of Psalms {Ps. 23:4; 44:19; 107:10, 14}, 1 time in Isaiah {Isa. 9:2}, 2 times in Jeremiah {Jer. 2:6; 13:16}, 1 time in Amos {Amos 5:8}, and where Isa. 9:2 is quoted 1 time in Matthew and 1 time in Luke. It always refers to imminent death. Refer also to Job 10:21 notes. 8 This was the big problem of the Pharisees they tried to justify themselves by seeking to establish their own righteousness instead of justifying God and His righteousness {see Rom. 10:2-4} 9

10 You see, the council of Job s friends has not been leading him to a place where he would realize he needed to judge himself. Paul says in 1 Cor. 11:31-32; For if we would judge ourselves we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. In a very real way, Job was being judged for his spiritual pride so that he would not be condemned with the rest of the word. Instead, his friends belligerent and condemning words actually ministered to his spirit of pride and self vindication in forcing Job to justify himself. Putting this another way, the problem was that his friends condemned Job instead of leading Job to condemn himself. They were using the wrong approach with him. vv JOB S DESIRE TO BE REMEMBERED & FOR SOMEONE TO PLEAD HIS CASE [18 O earth, do not cover my blood, and let my cry have no resting place! 19 Surely even now my witness is in heaven, and my evidence is on high. 20 My friends scorn me; my eyes pour out tears to God. 21 Oh, that one might plead for a man with God, as a man pleads for his neighbor! 22 For when a few years are finished, I shall go the way of no return. ] [O earth, do not cover my blood ] Later, in the Law, it was commanded that when blood has poured on the ground it was to be covered up and buried {Lev. 17:13; Ez. 24:7}. It was to be hidden from view. Here Job is requesting that not be done with him so everyone can see the tragedy of what has happened to him. [let my cry have no resting place] Similarly, Job wishes that his cry has no where to rest that it will constantly be heard. Application: Both of these requests speak to Job s desire not to be forgotten. It is sometimes our plea. The truth is, we may become cast down but the child of God is never forgotten! We are told that God will never leave or forsake us {Deut. 31:6, 8; Josh. 1:5; Heb. 13:5}! Note also: But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always delivered to death for Jesus' sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you. 2 Cor. 4:7-12 And unlike Job {see also Job 9:33}, believers do not need to look for someone to plead their cause or be their advocate because Jesus Christ and the Holy Spirit already do this! For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time 1 Tim. 2:5-6 Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them..but now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises. Heb. 7:25; 8:6 Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God. Rom 8:

11 Job wanted Heaven to be witness to the fact that his suffering, pain and anguish; and ultimately his death, has not been proportionate to any iniquity on his part. Of course this assumes equal retribution for equal sin, which as we have seen, is not an issue in Job s calamity. As in vv.11-12, Job expresses his complaint against his friends and says they just scorn him. Job must have done a lot of weeping because he reiterates that he has been pouring his tears out to God. What a pathetic creature Job had become he is someone we should pity and desire to show mercy, compassion and sympathy to. Job empties himself of pretense ironically, after having expressed his belief that God is attacking him, he is reduced to verbalizing his desire to find mercy and relief from God. This is a good thing! He cries out and asks for someone who might plead to God for him just a man would plead for a neighbor! And then, as if throwing his hands up, he acknowledges that he has lived relatively a short time, his few years are finished, he will go to the grave never to be seen or heard from again. What a sad state of mind to be in. But because we know that God is good and faithful we also know how all this turns out for Job. Unlike Job, we don t need to lose heart. It may be Friday [the crucifixion], but Sunday morning is coming [the resurrection]! 11

12 Table The Major Themes Repeated in Job s Responses First Round of Speeches Theme 1 st Speech 2 nd Speech 3 rd Speech Disappointment in his friends 6: :1-6; 13:1-12 Declaration of God s greatness 9: :7-25 Disillusionment with God s ways 7: :13-10:17 Despair with life (or desire to die) Desire for vindication with God 7:20-21 Bildad s Response 8:1-22 6:8-13; 7: : :1-22 Zophar s Response 11: :13-19 Eliphaz Response 15:1-35 Second Round of Speeches Theme 1 st Speech 2 nd Speech 3 rd Speech Disappointment in his friends 16:1-5; 17:3-5 19:1-4 21:1-6 Declaration of God s greatness 19: :19-22 Disillusionment with God s ways 16: : :7-18, Despair with life (or desire to die) Desire for vindication with God 16:18-17:2 Bildad s Response 18: :6-16 Third Round of Speeches 19:23-27 Zophar s Response 20:1-29 Eliphaz Response 22:1-30 Theme 1 st Speech 2 nd Speech Disappointment in his friends 26:1-4 Declaration of God s greatness 23: :5-27; 28:1-28 Disillusionment with God s ways 24:1-17 Despair with life (or desire to die) Desire for vindication with God 23:1-7 Bildad s Response 25:1-6 29:1-30:31 31:1-40 Elihu Speaks Chapters The LORD Speaks Chapters

13 Bibliography (1) New Unger's Bible Dictionary, Moody Press of Chicago, Illinois (2) Nelson s Bible Dictionary; Thomas Nelson Publishers, (3) Bible Knowledge Commentary/New Testament, Cook Communications Ministries; Copyright 1983, (4) Barnes Notes, (5) Thru the Bible Commentary: Poetry (Job), Vol. 16; J. Vernon McGee, Thomas Nelson; Nashville (6) Vincent s Word Studies of the New Testament, Hendrickson Publishers, Copyright (7) Wycliffe Bible Commentary, edited by Charles F. Pfeiffer, Everett F. Harrison, Moody Publishers, Copyright (8) New Exhaustive Strong's Numbers and Concordance with Expanded Greek-Hebrew Dictionary, International Bible Translators, Inc; Copyright 1994,