That's a view that many lean toward.
I happen to lean the other way.
I do have a question .....
Where do you suppose that might be?
Perhaps a community get together of worship, like maybe in the town square?
Bible Study - the Book of Job
- Thread starter Tambora
- Start date
I happen to lean the other way.
I do have a question .....
Perhaps a community get together of worship, like maybe in the town square?
Jason0047
Member
Dear S:
Now, I do not want to presume the reasons behind what you believe, but I think most Christians who have a hard time in making the connection that the "sons of God" are angels is for primarily one reason. It would mean that they would have to believe in the existence of Nephilim, which are the offspring of fallen angels and human women. For it is a disturbing notion to think that such things would exist. Yet they existed before and after the flood. And legends in many cultures have included giant men who had more than five fingers on their hands.
Joshua and his men had ran into these beings when he was spying out the promised land, and David had fought one with a sling shot.
In addition, it is also a lot more comfortable to think that satan does not accuse the saints up in Heaven at this very moment to God, too. For it raises unexplained questions, such as, "How could a Holy God allow evil in Heaven?"
Well, here is a descent article that addresses this issue....
http://www.gotquestions.org/Satan-access.html
Anyways, I hope this helps.
And may God bless you, my friend.
With loving kindness to you in Christ:
Sincerely,
~Jason.
...
Oh, but I do believe in the existence of the Nephilim, for their existence is often mentioned in Scripture, but it is an imposition on scripture that these were the offspring of fallen angels and human women, though this is a very popular opinion, the text(Gen 6) does not say this.
.
Yep!
Rev_12:7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
:idunno:
There's lots of opinions on this subject. I've studied it for years and am very familiar with the various positions.
You, too!
Steko
That's a view that many lean toward.
I happen to lean the other way.
Yes...I know. We've discussed this before.
Though the events in Job are post-flood, I think that a practice was established post-Eden to build altars and call upon the name of YHVH.
Though, while Eden still existed, men came to the entrance where the Cherabim were and offered sacrifice in order to commune with YHVH(the reason for the Cherabim on Mercy seat later on).
I do agree with you that the events in Job's life occured around the time of Abraham. I applaud your research into the lineage of the various peoples mentioned in Job. I've done similar studies but not quite to some of the detail that you have. By the way, in Job, the same monetary exchange is used as in the time of Abraham/Abram.
Anyway, when the Sons of God came to present themselves before YHVH, in Job, it does not state where this takes place. It is assumed that this event takes place in heaven and that these are angelic beings.
I am open to consider that this just might not be the case. :idunno:
I still believe that the term 'Sons of GOD' is an honorable term in Scripture not to be used of those who's will is in opposition to GOD's will. Rom 8:14
"town square''
:e4e:
theme
theme
By all appearances, it would seem to most that Job was indeed being cursed by God.
And if not for the fact that we have knowledge of what went on behind the scene, we probably would think the same thing if we were to see it happen.
And we, like Job’s friends, would be coming up with all sorts of biblical truths to defend that position.
But in the case of Job, we would be dead wrong!
That is one of the reasons I started this study.
So that perhaps we would be a little more sensitive to the exceptions that the bible often speaks about, instead of trying to put a big ol’ fat PERIOD after one verse or one situation in scripture. (“That’s the way it is, PERIOD!”)
In other words, what holds absolutely true for one situation may not hold true for all situations.
And I believe Job is just the book to teach us that.
Over the years I have done 3 other detailed studies of Job, and each had a different theme of a particular focus in mind.
I’ve just described my theme for this study above.
But even though that is my theme, it is by no means all that will be gleaned from studying Job.
(There are soooooo many subjects that the book of Job relates to.)
It’s no wonder that many scholarly men view the book of Job as the greatest literary masterpiece of all time (not just in the biblical community, but secular as well).
So, as we continue to study the book of Job, always keep this in mind …..
Job, himself, was blameless for all the suffering that befell upon him.
It was actually because of his righteousness that disasters were thrown at him, not for lack thereof.
theme
By all appearances, it would seem to most that Job was indeed being cursed by God.
And if not for the fact that we have knowledge of what went on behind the scene, we probably would think the same thing if we were to see it happen.
And we, like Job’s friends, would be coming up with all sorts of biblical truths to defend that position.
But in the case of Job, we would be dead wrong!
That is one of the reasons I started this study.
So that perhaps we would be a little more sensitive to the exceptions that the bible often speaks about, instead of trying to put a big ol’ fat PERIOD after one verse or one situation in scripture. (“That’s the way it is, PERIOD!”)
In other words, what holds absolutely true for one situation may not hold true for all situations.
And I believe Job is just the book to teach us that.
Over the years I have done 3 other detailed studies of Job, and each had a different theme of a particular focus in mind.
I’ve just described my theme for this study above.
But even though that is my theme, it is by no means all that will be gleaned from studying Job.
(There are soooooo many subjects that the book of Job relates to.)
It’s no wonder that many scholarly men view the book of Job as the greatest literary masterpiece of all time (not just in the biblical community, but secular as well).
So, as we continue to study the book of Job, always keep this in mind …..
Job, himself, was blameless for all the suffering that befell upon him.
It was actually because of his righteousness that disasters were thrown at him, not for lack thereof.
That is true.
The thing is that Job was experiencing in his flesh what God was experiencing from man all along.
This is why King David lost his son Absolum. He then knew what he had done to the Lord.
People think God can take it as if he has no feelings.
Suffering his sufferings, changes people and makes them fit to reign with Him.
LA
Chapter 3
Chapter 3
Job's lamentation
Notice in verse 3 that it is a man child conceived.
Not a glob of cell mass.
This Hebrew word is the same as “redeem”.
Job believed that in death, his life would be redeemed.
He also alludes to this later in Job 19:26.
This is the same Hebrew word for “Leviathan” that we learn more of in later chapters.
This may perhaps be in reference to ancient myths about Leviathan. That some had the power to arouse him to do their bidding (mainly to devour or destroy).
If you saw the move Clash of the Titans, you might remember the scene in which Perseus uses the head of Medusa to turn a sea monster (that the woman he loved was to be sacrificed to) into stone; therefore destroying the monster before it could devour his love. The huge sea monster was supposedly based on this myth of Leviathan being summoned.
This is not to say that Leviathan was not a real creature itself, but that there were some mythical stories about Leviathan.
Job illustrates that there can actually be a blessing in death ---- rest for the weary and freedom of the slaves.
In death, there is no respecter of persons, all are equal --- no rich or poor, no master or slave, etc.
Let us remember that Job’s affliction had already befallen him.
So, if Job was in any way unjust (for wishing he was never born) it is not the reason for his affliction, because the affliction happened BEFORE Job wished he were dead.
Anyone who has been in pain and anguish should sympathize with Job. I know I have been there, when I felt as though death would be a sweet release. Afterwards, I may feel like what I had said was somewhat impetuous, but I never once felt like what I had said was a slur against God’s character.
It was not as though I regretted my life, but that if I had never been born then I would not be in pain now.
One can speak truthfully to God about their feelings of anguish without it being a curse towards God.
Because of my affliction I may have cursed the day I was born (as Job did), but I never cursed God for it (and neither did Job).
Again, silencing the accusations of Satan that if Job were afflicted, he would curse God to His face (Job 1:11 & 2:5).
Even our Lord Jesus, in his anguish, wished that the cup could be taken from Him (Mark 14:36); and even cried out “My God, my God, why have you forsaken me?”. (Mark 15:34)
There are some that accuse Job of being suicidal, and consider that a grave sin.
But Job only says he longs for the rest of the dead. He never said, “I want to kill myself”.
Chapter 3
Job's lamentation
Job 3 KJV
(1) After this opened Job his mouth, and cursed his day.
(2) And Job spake, and said,
(3) Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived.
(1) After this opened Job his mouth, and cursed his day.
(2) And Job spake, and said,
(3) Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived.
Not a glob of cell mass.
(4) Let that day be darkness; let not God regard it from above, neither let the light shine upon it.
(5) Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
(5) Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.
Job believed that in death, his life would be redeemed.
He also alludes to this later in Job 19:26.
(6) As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months.
(7) Lo, let that night be solitary, let no joyful voice come therein.
(8) Let them curse it that curse the day, who are ready to raise up their mourning.
(7) Lo, let that night be solitary, let no joyful voice come therein.
(8) Let them curse it that curse the day, who are ready to raise up their mourning.
- Young’s Literal Translation:
Job 3:8 YLT
(8) Let the cursers of day mark it, Who are ready to wake up Leviathan.
This may perhaps be in reference to ancient myths about Leviathan. That some had the power to arouse him to do their bidding (mainly to devour or destroy).
If you saw the move Clash of the Titans, you might remember the scene in which Perseus uses the head of Medusa to turn a sea monster (that the woman he loved was to be sacrificed to) into stone; therefore destroying the monster before it could devour his love. The huge sea monster was supposedly based on this myth of Leviathan being summoned.
This is not to say that Leviathan was not a real creature itself, but that there were some mythical stories about Leviathan.
(9) Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day:
(10) Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.
(11) Why died I not from the womb? why did I not give up the ghost when I came out of the belly?
(12) Why did the knees prevent me? or why the breasts that I should suck?
(13) For now should I have lain still and been quiet, I should have slept: then had I been at rest,
(14) With kings and counsellors of the earth, which built desolate places for themselves;
(15) Or with princes that had gold, who filled their houses with silver:
(16) Or as an hidden untimely birth I had not been; as infants which never saw light.
(17) There the wicked cease from troubling; and there the weary be at rest.
(18) There the prisoners rest together; they hear not the voice of the oppressor.
(19) The small and great are there; and the servant is free from his master.
(10) Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes.
(11) Why died I not from the womb? why did I not give up the ghost when I came out of the belly?
(12) Why did the knees prevent me? or why the breasts that I should suck?
(13) For now should I have lain still and been quiet, I should have slept: then had I been at rest,
(14) With kings and counsellors of the earth, which built desolate places for themselves;
(15) Or with princes that had gold, who filled their houses with silver:
(16) Or as an hidden untimely birth I had not been; as infants which never saw light.
(17) There the wicked cease from troubling; and there the weary be at rest.
(18) There the prisoners rest together; they hear not the voice of the oppressor.
(19) The small and great are there; and the servant is free from his master.
In death, there is no respecter of persons, all are equal --- no rich or poor, no master or slave, etc.
(20) Wherefore is light given to him that is in misery, and life unto the bitter in soul;
(21) Which long for death, but it cometh not; and dig for it more than for hid treasures;
(22) Which rejoice exceedingly, and are glad, when they can find the grave?
(23) Why is light given to a man whose way is hid, and whom God hath hedged in?
(24) For my sighing cometh before I eat, and my roarings are poured out like the waters.
(25) For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
(26) I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
(21) Which long for death, but it cometh not; and dig for it more than for hid treasures;
(22) Which rejoice exceedingly, and are glad, when they can find the grave?
(23) Why is light given to a man whose way is hid, and whom God hath hedged in?
(24) For my sighing cometh before I eat, and my roarings are poured out like the waters.
(25) For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me.
(26) I was not in safety, neither had I rest, neither was I quiet; yet trouble came.
So, if Job was in any way unjust (for wishing he was never born) it is not the reason for his affliction, because the affliction happened BEFORE Job wished he were dead.
Anyone who has been in pain and anguish should sympathize with Job. I know I have been there, when I felt as though death would be a sweet release. Afterwards, I may feel like what I had said was somewhat impetuous, but I never once felt like what I had said was a slur against God’s character.
It was not as though I regretted my life, but that if I had never been born then I would not be in pain now.
One can speak truthfully to God about their feelings of anguish without it being a curse towards God.
Because of my affliction I may have cursed the day I was born (as Job did), but I never cursed God for it (and neither did Job).
Again, silencing the accusations of Satan that if Job were afflicted, he would curse God to His face (Job 1:11 & 2:5).
(((REMINDER: )))
After all his possessions were taken and his children were killed ….
After his body was afflicted ….
After all his possessions were taken and his children were killed ….
- Job 1 KJV
(21) And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD.
(22) In all this Job sinned not, nor charged God foolishly.
After his body was afflicted ….
- Job 2 KJV
(10) …. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.
Even our Lord Jesus, in his anguish, wished that the cup could be taken from Him (Mark 14:36); and even cried out “My God, my God, why have you forsaken me?”. (Mark 15:34)
This brings me to something I also hope is realized in this study.
To start noticing the parallels of Job and Christ, such as:
To start noticing the parallels of Job and Christ, such as:
- None on the earth like him.
- From prince to pauper, and restored to prince again.
- The affliction was not due to any of their own wrong doing.
- Wrongly accused of wrong doing by others.
There are some that accuse Job of being suicidal, and consider that a grave sin.
But Job only says he longs for the rest of the dead. He never said, “I want to kill myself”.
Rev 9:6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
Tambora, thank you for putting up a study of Job.
When at the graveside service I call our attention that we are in the "City of Silence", where there is no "welcome" or "Please Come Again" sign.
Then when I'm at the grave I use Job 3:17-19 for part of the service.
When at the graveside service I call our attention that we are in the "City of Silence", where there is no "welcome" or "Please Come Again" sign.
Then when I'm at the grave I use Job 3:17-19 for part of the service.
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Jason0047
Member
Eternal Judgments & Blessings Are What Counts:
Our God wanted to deeply seed into the heart of the Hebrew people the fact that a person's welfare did not always coincide with their spiritual state. He wanted people to understand that if things were going well in life for a person, then he was not always in God's favor.
The opposite would be true too. If things were going terrible, and this is what we see in Job, this should not necessarily be interpreted as God's rejection of that person. If the Jewish people did not have access to the truth that comes from the book of Job, then they would not be able to believe in Christ's work.
God does not immediately judge us for then we would all be wiped out and there would be no redemption.
The opposite is true too.
God does not immediately bless the righteous because He has greater plans that can best be implemented through pain and suffering.
The fact is that God will always judge sin and bless righteousness as Job's friends so persistently indicated. What they didn't know was that God delays this judgment and reward. From their perspective, suffering always indicated judgment for sin.
So they concluded that Job's pain was because of hidden sin. His restoration was dependent upon repenting and doing right (Job 8:5-6). They were wrong. The Book of Job so powerfully rips through these overly simplistic perspectives of the world. Life is not what it often seems.
The Lord conditioned the Israelite people to allow for exceptions. Yes, the wicked would be judged as wicked, and the righteous would be rewarded as righteous. But in the meantime, we sometimes see incidences where what happens is a bit fuzzy.
Job was such a case. Christ’s was an exception too. And evidently it seems to happen much more than we would care to acknowledge. Notice Jesus’ response to His disciples. We need to develop a fuller theology as Jesus encouraged His disciples below.
John 9:2-3 -
"And His disciples asked Him, saying,
"Rabbi, who sinned, this man or his parents, that he should be born blind?"
Jesus answered,
"It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him.""
Job's sufferings prepared the way for the Messiah.
The last chapters of Job parallel the last chapters of the Gospels where light overcomes darkness. No one can reverse or hold back the mighty tides of justice embedded into this world by its Maker.
The righteous might suffer. He might need go through persecution. But there will always be a good ending. We need not tremble to see the righteous suffer nor the wicked triumph, for they are but temporary images for time.
Eternal judgments and blessings are what counts.
Job's story does end in time, but it seems to continue into a future life. Indeed it wasn't a resurrection, but Job’s renewed life and double blessing seems to point to his 'second' life, (Which parallels our new born again life in Christ and the riches we have in Him). For as we can see in the story of Job, after a time of intense pain, God had rewarded Job with what was right.
Source:
http://www.foundationsforfreedom.net/References/OT/Poetical/Job/Job00_Purpose.html
Our God wanted to deeply seed into the heart of the Hebrew people the fact that a person's welfare did not always coincide with their spiritual state. He wanted people to understand that if things were going well in life for a person, then he was not always in God's favor.
The opposite would be true too. If things were going terrible, and this is what we see in Job, this should not necessarily be interpreted as God's rejection of that person. If the Jewish people did not have access to the truth that comes from the book of Job, then they would not be able to believe in Christ's work.
God does not immediately judge us for then we would all be wiped out and there would be no redemption.
The opposite is true too.
God does not immediately bless the righteous because He has greater plans that can best be implemented through pain and suffering.
The fact is that God will always judge sin and bless righteousness as Job's friends so persistently indicated. What they didn't know was that God delays this judgment and reward. From their perspective, suffering always indicated judgment for sin.
So they concluded that Job's pain was because of hidden sin. His restoration was dependent upon repenting and doing right (Job 8:5-6). They were wrong. The Book of Job so powerfully rips through these overly simplistic perspectives of the world. Life is not what it often seems.
The Lord conditioned the Israelite people to allow for exceptions. Yes, the wicked would be judged as wicked, and the righteous would be rewarded as righteous. But in the meantime, we sometimes see incidences where what happens is a bit fuzzy.
Job was such a case. Christ’s was an exception too. And evidently it seems to happen much more than we would care to acknowledge. Notice Jesus’ response to His disciples. We need to develop a fuller theology as Jesus encouraged His disciples below.
John 9:2-3 -
"And His disciples asked Him, saying,
"Rabbi, who sinned, this man or his parents, that he should be born blind?"
Jesus answered,
"It was neither that this man sinned, nor his parents; but it was in order that the works of God might be displayed in him.""
Job's sufferings prepared the way for the Messiah.
The last chapters of Job parallel the last chapters of the Gospels where light overcomes darkness. No one can reverse or hold back the mighty tides of justice embedded into this world by its Maker.
The righteous might suffer. He might need go through persecution. But there will always be a good ending. We need not tremble to see the righteous suffer nor the wicked triumph, for they are but temporary images for time.
Eternal judgments and blessings are what counts.
Job's story does end in time, but it seems to continue into a future life. Indeed it wasn't a resurrection, but Job’s renewed life and double blessing seems to point to his 'second' life, (Which parallels our new born again life in Christ and the riches we have in Him). For as we can see in the story of Job, after a time of intense pain, God had rewarded Job with what was right.
Source:
http://www.foundationsforfreedom.net/References/OT/Poetical/Job/Job00_Purpose.html
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I want to link this to Genesis 6. There is no reason to even say the sons of God with the daughters of men, unless it is two different groups/beings.
Jason0047
Member
The Advocate & The Accuser:
The devil is ever more active in our world, bringing affliction on humanity and by blinding the minds of men (Isaiah 14:12) (2 Corinthians 4:4) (1 Peter 5:8). The devil also continues to attack the saints by accusing them before God as he did with Job… and yet, because of Christ we have hope in our sufferings in this world, because of our salvation from sin and our relationship with Christ, we also have an advocate on high who intercedes for us against the accuser.
An advocate or mediator that Job talked about (Job 9:33).
One of Job’s friends asked the question in chapter 14, “Who can bring a clean thing out of an unclean?”
We now know the answer to that question is not “there is not one,” but rather, there is one, Jesus Christ, who has brought a clean out of an unclean by saving a wretch like me and every other believer who trusts and follows Christ.
For the powers of the devil have been defeated by Christ through his death and resurrection, and his hold on humanity and his accusations against the saints is coming to an end.
For those who are truly in Christ can overcome by the blood of the Lamb and by the word of their testimony (Revelation 12:11).
The devil is ever more active in our world, bringing affliction on humanity and by blinding the minds of men (Isaiah 14:12) (2 Corinthians 4:4) (1 Peter 5:8). The devil also continues to attack the saints by accusing them before God as he did with Job… and yet, because of Christ we have hope in our sufferings in this world, because of our salvation from sin and our relationship with Christ, we also have an advocate on high who intercedes for us against the accuser.
An advocate or mediator that Job talked about (Job 9:33).
One of Job’s friends asked the question in chapter 14, “Who can bring a clean thing out of an unclean?”
We now know the answer to that question is not “there is not one,” but rather, there is one, Jesus Christ, who has brought a clean out of an unclean by saving a wretch like me and every other believer who trusts and follows Christ.
For the powers of the devil have been defeated by Christ through his death and resurrection, and his hold on humanity and his accusations against the saints is coming to an end.
For those who are truly in Christ can overcome by the blood of the Lamb and by the word of their testimony (Revelation 12:11).
Good study topic, subscribing
Chapter 4 Eliphaz answers Job
Chapter 4 Eliphaz answers Job
Eliphaz came as a friend to comfort Job.
Job had become desolate with nothing.
His body had become so distorted that his friends couldn't even recognize him.
His pain never ceased.
In later chapters we will get further insight of how the public had been treating Job. They had scorned him, made him an outcast, laughed and mocked at him, physically attacked him while he is defenseless, and even spit on him as they walked by.
The children even made up mocking songs about him.
So, let's see how Eliphaz decides to comfort Job, after just hearing the great lamentation from Job.
If you will think about your own situations in life, you will realize that we have just about all used this tactic when we have a friend who is angry or upset and starts complaining. We say things like,
“Please don’t get mad at me for pointing this out, but you asked, so I‘m gonna be upfront with you and tell it like it is".
To paraphrase:
“Haven’t you seen others in the situation you are now in, Job? Didn’t you counsel them?
Now it is you in the predicament, and you are the one in need of being counseled.
You should practice what you preach, Job.”.
I do find it interesting that the same characteristics of Job are mentioned that we learned about him (behind the scene).
He feared the Lord and was upright.
Eliphaz seems to recognize that this was the correct characterization of Job, and thus, he was blessed for it ….. in the past.
But what about now, Job? Why have things drastically changed for you now?
Sound doctrine.
You reap what you sow.
We see many examples in scripture of God richly bestowing blessings on the righteous, but famine, plagues, and despair are cursed upon the wicked.
But is this true in the case of Job?
NO!
(((Reminder: Job, himself, was blameless for all the suffering that befell upon him.)))
These are verses that actually make me kinda mad at Eliphaz.
It seems as if he is purposely using the metaphors of the old powerful lion and his young lions becoming desolate and broken as an implication of what has happened to Job and his children.
Eliphaz does not implicitly say that Job is being afflicted because of some wrong doing he has done.
But the implications are still there, and perhaps he is hoping Job will recognize it.
Sorta like when Nathan told David about a man’s only little lamb being stolen from him (2 Samuel 12).
He was really setting David up to realize how bad that was. And Nathan was using that analogy to really show David wrong doing in stealing another man’s wife (Bathsheba).
Eliphaz starts off rather mildly with just hints of his true feelings about the situation.
As the dialogues with him and the other friends progresses, they will become more direct and outspoken of their accusations toward Job.
I realize Eliphaz (as a friend) is trying his level best to be helpful to Job.
But man, to start bringing into the conversation implications about one’s children is just sooooooooo wrong to do right after one (Job) has just lost all his children.
To me, that is just downright inappropriate, and will being no comfort at all to a grieving one.
Hmmmm.
How many times have you heard one say to another, I have direct knowledge given me through a vision, or a dream, or a still small voice from a spirit being?
Sound doctrine. We have many instances in scripture where revelation was given to man through such.
And it is true that no creature formed is more pure than the Creator.
But what does this have to do with Job’s situation??????
(((Reminder: Job, himself, was blameless for all the suffering that befell upon him.)))
The problem I see with this statement (by the spirit being) is that it is only a partial truth. It paints mankind in a seemingly hopeless perpetual unworthy state, and completely leaves out any hope or remedy of being cleansed from that state.
So, what exactly did the spirit being say that was supposed to comfort Job?
Another partial truth from this spirit being is that God puts no confidence in angels, and even less in man. True in some situations, but not for all.
There have been times when angels and men have been entrusted to reveal God’s truths.
So, while what the spirit being told Eliphaz can be viewed as correct in some cases, it does not tell the whole story of the trustworthiness of all angels and men at all times.
This spirit being needed Paul Harvey alongside him to tell “the rest of the story”. (You older folks will get that!)
Eliphaz came as a friend to comfort Job.
And while this 1st speech is the more gentle of the 3 speeches Eliphaz gives; just exactly what was in this speech, so far, that is supposed to be COMFORTING for Job????
Eliphaz will continue his answer to Job in chapter 5 (in my next post).
Chapter 4 Eliphaz answers Job
Eliphaz came as a friend to comfort Job.
Job had become desolate with nothing.
His body had become so distorted that his friends couldn't even recognize him.
His pain never ceased.
In later chapters we will get further insight of how the public had been treating Job. They had scorned him, made him an outcast, laughed and mocked at him, physically attacked him while he is defenseless, and even spit on him as they walked by.
The children even made up mocking songs about him.
So, let's see how Eliphaz decides to comfort Job, after just hearing the great lamentation from Job.
Job 4 KJV
(1) Then Eliphaz the Temanite answered and said,
(2) If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
(1) Then Eliphaz the Temanite answered and said,
(2) If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking?
“Please don’t get mad at me for pointing this out, but you asked, so I‘m gonna be upfront with you and tell it like it is".
(3) Behold, thou hast instructed many, and thou hast strengthened the weak hands.
(4) Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
(5) But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
(4) Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.
(5) But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.
To paraphrase:
“Haven’t you seen others in the situation you are now in, Job? Didn’t you counsel them?
Now it is you in the predicament, and you are the one in need of being counseled.
You should practice what you preach, Job.”.
(6) Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways?
He feared the Lord and was upright.
Eliphaz seems to recognize that this was the correct characterization of Job, and thus, he was blessed for it ….. in the past.
But what about now, Job? Why have things drastically changed for you now?
(7) Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
(8) Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
(9) By the blast of God they perish, and by the breath of his nostrils are they consumed.
(8) Even as I have seen, they that plow iniquity, and sow wickedness, reap the same.
(9) By the blast of God they perish, and by the breath of his nostrils are they consumed.
You reap what you sow.
We see many examples in scripture of God richly bestowing blessings on the righteous, but famine, plagues, and despair are cursed upon the wicked.
But is this true in the case of Job?
NO!
(((Reminder: Job, himself, was blameless for all the suffering that befell upon him.)))
(10) The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.
(11) The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.
(11) The old lion perisheth for lack of prey, and the stout lion's whelps are scattered abroad.
These are verses that actually make me kinda mad at Eliphaz.
It seems as if he is purposely using the metaphors of the old powerful lion and his young lions becoming desolate and broken as an implication of what has happened to Job and his children.
Eliphaz does not implicitly say that Job is being afflicted because of some wrong doing he has done.
But the implications are still there, and perhaps he is hoping Job will recognize it.
Sorta like when Nathan told David about a man’s only little lamb being stolen from him (2 Samuel 12).
He was really setting David up to realize how bad that was. And Nathan was using that analogy to really show David wrong doing in stealing another man’s wife (Bathsheba).
Eliphaz starts off rather mildly with just hints of his true feelings about the situation.
As the dialogues with him and the other friends progresses, they will become more direct and outspoken of their accusations toward Job.
I realize Eliphaz (as a friend) is trying his level best to be helpful to Job.
But man, to start bringing into the conversation implications about one’s children is just sooooooooo wrong to do right after one (Job) has just lost all his children.
To me, that is just downright inappropriate, and will being no comfort at all to a grieving one.
(12) Now a thing was secretly brought to me, and mine ear received a little thereof.
(13) In thoughts from the visions of the night, when deep sleep falleth on men,
(14) Fear came upon me, and trembling, which made all my bones to shake.
(15) Then a spirit passed before my face; the hair of my flesh stood up:
(16) It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,
(17) Shall mortal man be more just than God? shall a man be more pure than his maker?
(18) Behold, he put no trust in his servants; and his angels he charged with folly:
(19) How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
(20) They are destroyed from morning to evening: they perish for ever without any regarding it.
(21) Doth not their excellency which is in them go away? they die, even without wisdom.
(13) In thoughts from the visions of the night, when deep sleep falleth on men,
(14) Fear came upon me, and trembling, which made all my bones to shake.
(15) Then a spirit passed before my face; the hair of my flesh stood up:
(16) It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,
(17) Shall mortal man be more just than God? shall a man be more pure than his maker?
(18) Behold, he put no trust in his servants; and his angels he charged with folly:
(19) How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
(20) They are destroyed from morning to evening: they perish for ever without any regarding it.
(21) Doth not their excellency which is in them go away? they die, even without wisdom.
Hmmmm.
How many times have you heard one say to another, I have direct knowledge given me through a vision, or a dream, or a still small voice from a spirit being?
Sound doctrine. We have many instances in scripture where revelation was given to man through such.
And it is true that no creature formed is more pure than the Creator.
But what does this have to do with Job’s situation??????
(((Reminder: Job, himself, was blameless for all the suffering that befell upon him.)))
The problem I see with this statement (by the spirit being) is that it is only a partial truth. It paints mankind in a seemingly hopeless perpetual unworthy state, and completely leaves out any hope or remedy of being cleansed from that state.
So, what exactly did the spirit being say that was supposed to comfort Job?
Another partial truth from this spirit being is that God puts no confidence in angels, and even less in man. True in some situations, but not for all.
There have been times when angels and men have been entrusted to reveal God’s truths.
So, while what the spirit being told Eliphaz can be viewed as correct in some cases, it does not tell the whole story of the trustworthiness of all angels and men at all times.
This spirit being needed Paul Harvey alongside him to tell “the rest of the story”. (You older folks will get that!)
Eliphaz came as a friend to comfort Job.
And while this 1st speech is the more gentle of the 3 speeches Eliphaz gives; just exactly what was in this speech, so far, that is supposed to be COMFORTING for Job????
Eliphaz will continue his answer to Job in chapter 5 (in my next post).
Chapter 5 - Eliphaz continues his 1st speech.
Chapter 5 - Eliphaz continues his 1st speech.
Trouble doesn’t just spring up for naught, Job.
Trouble has a cause, as the sparks that fly upward arise because of a fire being set.
For the foolish one, his children are cursed and his substance is swallowed up.
Wow. What a powerful accusation to say to one that just lost all his children and all his substance, along with physical affliction.
Some “comfort”, huh?
Little did Eliphaz know, that while what he said is true in some cases, it was absolutely false in the case of Job.
Here is a direct statement that Eliphaz views the suffering of Job due to being chastised by God.
And while it is true that God does chastise the righteous when they do something wrong at times …… this is not the case with Job.
These “fiends” will keep coming up with reason after reason that Job should doubt his upright standing before God; even though they can never specify a single thing Job himself did wrong.
They will judge Job on generalities, because they, themselves, have no knowledge of anything specific that Job has done wrong.
We already know that Job was blameless and that his affliction was without cause.
But what if we didn’t already know that? Wouldn’t the words of Eliphaz sound completely reasonable to us if we were not already privy to what was really going on?
Would we join Eliphaz and the friends and say, “Yeah, I agree, because everything you say can be backed up by scripture.”?
I am going to suggest that these “friends” are have reverted from their initial intention of “comforting” Job to accusing and judging Job. And all their accusing and judging springs from their perceived ego of their knowledge and understanding.
And therefore have become nothing more than as noisy, clanging, cymbals.
Now don’t get me wrong. I am not saying that the friends are being in any way evil or wicked.
They are truly sincere in believing they are “helping” Job.
They do have a zeal for the Lord and knowledge of His ways.
The problem is that they are accusing without being an actual witness to any crime of Job.
Chapter 5 - Eliphaz continues his 1st speech.
Job 5 KJV
(1) Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
(2) For wrath killeth the foolish man, and envy slayeth the silly one.
(3) I have seen the foolish taking root: but suddenly I cursed his habitation.
(4) His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
(5) Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
(6) Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
(7) Yet man is born unto trouble, as the sparks fly upward.
(1) Call now, if there be any that will answer thee; and to which of the saints wilt thou turn?
(2) For wrath killeth the foolish man, and envy slayeth the silly one.
(3) I have seen the foolish taking root: but suddenly I cursed his habitation.
(4) His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.
(5) Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance.
(6) Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground;
(7) Yet man is born unto trouble, as the sparks fly upward.
Trouble has a cause, as the sparks that fly upward arise because of a fire being set.
For the foolish one, his children are cursed and his substance is swallowed up.
Wow. What a powerful accusation to say to one that just lost all his children and all his substance, along with physical affliction.
Some “comfort”, huh?
Little did Eliphaz know, that while what he said is true in some cases, it was absolutely false in the case of Job.
(8) I would seek unto God, and unto God would I commit my cause:
(9) Which doeth great things and unsearchable; marvellous things without number:
(10) Who giveth rain upon the earth, and sendeth waters upon the fields:
(11) To set up on high those that be low; that those which mourn may be exalted to safety.
(12) He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
(13) He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
(14) They meet with darkness in the daytime, and grope in the noonday as in the night.
(15) But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
(16) So the poor hath hope, and iniquity stoppeth her mouth.
(17) Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
(9) Which doeth great things and unsearchable; marvellous things without number:
(10) Who giveth rain upon the earth, and sendeth waters upon the fields:
(11) To set up on high those that be low; that those which mourn may be exalted to safety.
(12) He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise.
(13) He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong.
(14) They meet with darkness in the daytime, and grope in the noonday as in the night.
(15) But he saveth the poor from the sword, from their mouth, and from the hand of the mighty.
(16) So the poor hath hope, and iniquity stoppeth her mouth.
(17) Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:
And while it is true that God does chastise the righteous when they do something wrong at times …… this is not the case with Job.
(18) For he maketh sore, and bindeth up: he woundeth, and his hands make whole.
(19) He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
(20) In famine he shall redeem thee from death: and in war from the power of the sword.
(21) Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
(22) At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
(23) For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
(24) And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
(25) Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
(26) Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
(27) Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
(19) He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee.
(20) In famine he shall redeem thee from death: and in war from the power of the sword.
(21) Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh.
(22) At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth.
(23) For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee.
(24) And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.
(25) Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth.
(26) Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season.
(27) Lo this, we have searched it, so it is; hear it, and know thou it for thy good.
They will judge Job on generalities, because they, themselves, have no knowledge of anything specific that Job has done wrong.
We already know that Job was blameless and that his affliction was without cause.
But what if we didn’t already know that? Wouldn’t the words of Eliphaz sound completely reasonable to us if we were not already privy to what was really going on?
Would we join Eliphaz and the friends and say, “Yeah, I agree, because everything you say can be backed up by scripture.”?
I am going to suggest that these “friends” are have reverted from their initial intention of “comforting” Job to accusing and judging Job. And all their accusing and judging springs from their perceived ego of their knowledge and understanding.
And therefore have become nothing more than as noisy, clanging, cymbals.
- 1 Corinthians 13 KJV
(1) Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.
(2) And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
Now don’t get me wrong. I am not saying that the friends are being in any way evil or wicked.
They are truly sincere in believing they are “helping” Job.
They do have a zeal for the Lord and knowledge of His ways.
The problem is that they are accusing without being an actual witness to any crime of Job.
Typical of those who accuse.
Jason0047
Member
The Good & the Bad in Eliphaz's Words:
(Job Chapter 5):
The Bad:
One thing is for sure, Eliphaz was not telling the whole story about God and man. Yes, man lives in a house of clay that turns to dust and man's life can be snuffed out like swatting a moth or pulling down a tent. But man is also made in the image of God and the God who made him is a God of grace and mercy as well as a God of justice.
Eliphaz's second argument is based upon his own personal observations of life (Job 5:1-7). He has seen sinners prosper and take root, only to be destroyed and lose everything. This was a not-so-subtle description of Job's situation. It must have hurt Job deeply to hear that it was his sin that killed his children.
In fact, Eliphaz's observations about life was one of the popular theologies of that day; For it was the thought that if a person suffered, it was because they had some type of sin within their lives. A person should not suffer if they are not innocent. That theology was present in Jesus day as it is in our day. The reason it hangs on is because in some cases it is true. Some people do suffer because of what they have done. “You reap what you sow.” – is scriptural. However, there are cases when innocent people suffer also. The crucifixion of Jesus is such a case and the story of Job is too.
So Eliphaz reasoned, "Trouble doesn't grow out of the ground, like weeds; It's a part of man's birth, because man was born a sinner" (Job 5:6-7). If Job is in trouble concludes Eliphaz, he caused it himself because he sinned against God. Therefore, Job must repent of his sins and ask God's forgiveness.
But in Psalm 73, Asaph takes a wholly different view. He concludes that God allows the wicked to prosper in this life because it is the only "heaven" they will ever know. God will adjust things in the next life and see to it that His people are rewarded and the wicked are punished.
However, the problem with arguing from observation or an unbiblical form of theology is that our observations and or personal theologies can be severely limited. Furthermore, we cannot see into the human heart as God can, and determine who is righteous in his sight. Some sinners suffer judgment almost immediately, while others spend their lives in prosperity and then they die in peace (Ecclesiastes 8:10-14).
The Good:
Although Eliphaz's words to Job are back handed, Eliphaz sincerely believes he is helping Job. So if we look deeper beyond his accusations, there is another side of Eliphaz's words that do in fact provide assurance, too (Job 5:17-27). For Eliphaz tells us that there are blessings or benefits in following God.
In fact, here is a list from Eliphaz in the...
Blessings within Following the LORD:
1. You will be safe from slander.
2. You will not be afraid when destruction comes.
3. You will laugh at famine.
4. You will not be afraid of wild animals.
5. You will be established like the rocks.
6. Animals will be at peace with you.
7. Your home will be in order and secure.
8. You will have many children.
9. You will live to a ripe old age.
10. He makes whole.
Truly to follow God is a blessing. Even if we do not receive all the things that Eliphaz speaks of, God has already provided the best gift of all for everyone to receive (if they want it).
A gift that is "Eternal Life."
(John 3:16) (2 Corinthians 9:15)
Anything more is truly a blessing. Job said it himself: Naked I came from my mother’s womb, naked I’ll return to the womb of the earth. The LORD gives, and the LORD takes away. Blessed be the name of the LORD. (Job 1:21 - MSG, HCSB, KJV); Bless the LORD because everything good in this life is a blessing. For the same God who wounds will also heal (Deuteronomy 32:39) (Hosea 6:1-2).
Psalm 103:1-2 - "Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits"
This post was strategically compiled together with a bit of work from the following sources below:
Warren W. Wiersbe's Bible Commentary:
http://www.amazon.com/Wiersbe-Bible-Commentary-Vol-Commentaries/dp/0781445418
Sermon Central:
http://www.sermoncentral.com/sermon...-sermon-on-hardship-of-life-104126.asp?Page=1
(Job Chapter 5):
The Bad:
One thing is for sure, Eliphaz was not telling the whole story about God and man. Yes, man lives in a house of clay that turns to dust and man's life can be snuffed out like swatting a moth or pulling down a tent. But man is also made in the image of God and the God who made him is a God of grace and mercy as well as a God of justice.
Eliphaz's second argument is based upon his own personal observations of life (Job 5:1-7). He has seen sinners prosper and take root, only to be destroyed and lose everything. This was a not-so-subtle description of Job's situation. It must have hurt Job deeply to hear that it was his sin that killed his children.
In fact, Eliphaz's observations about life was one of the popular theologies of that day; For it was the thought that if a person suffered, it was because they had some type of sin within their lives. A person should not suffer if they are not innocent. That theology was present in Jesus day as it is in our day. The reason it hangs on is because in some cases it is true. Some people do suffer because of what they have done. “You reap what you sow.” – is scriptural. However, there are cases when innocent people suffer also. The crucifixion of Jesus is such a case and the story of Job is too.
So Eliphaz reasoned, "Trouble doesn't grow out of the ground, like weeds; It's a part of man's birth, because man was born a sinner" (Job 5:6-7). If Job is in trouble concludes Eliphaz, he caused it himself because he sinned against God. Therefore, Job must repent of his sins and ask God's forgiveness.
But in Psalm 73, Asaph takes a wholly different view. He concludes that God allows the wicked to prosper in this life because it is the only "heaven" they will ever know. God will adjust things in the next life and see to it that His people are rewarded and the wicked are punished.
However, the problem with arguing from observation or an unbiblical form of theology is that our observations and or personal theologies can be severely limited. Furthermore, we cannot see into the human heart as God can, and determine who is righteous in his sight. Some sinners suffer judgment almost immediately, while others spend their lives in prosperity and then they die in peace (Ecclesiastes 8:10-14).
The Good:
Although Eliphaz's words to Job are back handed, Eliphaz sincerely believes he is helping Job. So if we look deeper beyond his accusations, there is another side of Eliphaz's words that do in fact provide assurance, too (Job 5:17-27). For Eliphaz tells us that there are blessings or benefits in following God.
In fact, here is a list from Eliphaz in the...
Blessings within Following the LORD:
1. You will be safe from slander.
2. You will not be afraid when destruction comes.
3. You will laugh at famine.
4. You will not be afraid of wild animals.
5. You will be established like the rocks.
6. Animals will be at peace with you.
7. Your home will be in order and secure.
8. You will have many children.
9. You will live to a ripe old age.
10. He makes whole.
Truly to follow God is a blessing. Even if we do not receive all the things that Eliphaz speaks of, God has already provided the best gift of all for everyone to receive (if they want it).
A gift that is "Eternal Life."
(John 3:16) (2 Corinthians 9:15)
Anything more is truly a blessing. Job said it himself: Naked I came from my mother’s womb, naked I’ll return to the womb of the earth. The LORD gives, and the LORD takes away. Blessed be the name of the LORD. (Job 1:21 - MSG, HCSB, KJV); Bless the LORD because everything good in this life is a blessing. For the same God who wounds will also heal (Deuteronomy 32:39) (Hosea 6:1-2).
Psalm 103:1-2 - "Bless the LORD, O my soul: and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits"
This post was strategically compiled together with a bit of work from the following sources below:
Warren W. Wiersbe's Bible Commentary:
http://www.amazon.com/Wiersbe-Bible-Commentary-Vol-Commentaries/dp/0781445418
Sermon Central:
http://www.sermoncentral.com/sermon...-sermon-on-hardship-of-life-104126.asp?Page=1
Last edited:
Jason0047
Member
Oh, and if anyone is interested, Psalm 103:1-2 is the two middle verses within the King James Bible.
If you want to discover the beauty behind the design of these two middle verses in the KJV, I would highly recommend checking out this article here...
http://www.biblebelievers.com/believers-org/kjv-stats.html
Blessings, love, and peace.
Sincerely,
~Jason.
...
If you want to discover the beauty behind the design of these two middle verses in the KJV, I would highly recommend checking out this article here...
http://www.biblebelievers.com/believers-org/kjv-stats.html
Blessings, love, and peace.
Sincerely,
~Jason.
...
Chapter 6a Job replies to Eliphaz
Chapter 6a Job replies to Eliphaz
This chapter may be a bit painful for some who have recently suffered a loss or affliction.
It will remind you of emotions you felt.
But please, keep reading, for it may also help to alleviate any guilt you may have felt for being angry or crying out “God, why have you done this?” during that time.
Many translations have this as “my words are rash” (verse 3).
Job is in severe anguish and pain. It is overwhelming and consuming.
He’s not holding anything back. He is telling it like it is.
If his grief were measured with the calamity that fell upon him, his grief would far outweigh them.
On the side of the balance where his grief is, it would be as heavy as all the sand.
Anyone who has ever lifted a small bag of sand knows ….. IT’s HEAVY!
And that’s just one small bag. Image ALL the sand.
Job is doing his best to describe just how much grief he is feeling.
Make no mistake; while it was Satan doing the direct attack on Job, it would not have happened unless God Himself had pulled back His protective hand. If not for that action of God Himself, this would not have happened.
Doesn’t matter if one person does good things for you, and another does bad things against you; BOTH were allowed by God to do so.
Job describes 2 scenarios here.
If one receives what is satisfactory, one does not cry out.
If one receives what is not satisfactory, one does not want to have anything to do with it.
Job is using a poetic description of the “comfort” his friend was serving up to him compared with food/meat.
If that comfort were indeed satisfactory, Job would swallow it.
If not satisfactory, Job would not swallow it.
His friend had been offering up the “meat” (that Job had committed some wrong deed).
Job wasn’t going to swallow that sorrowful meat at all! For he knows he had always refused that “meat”.
Job’s request was for God to take his life, let him die. That would be a sweet release he would welcome from God. Even for death, Job would not conceal the words of God.
As he said in chapter 1, the Lord gives and the Lord takes away.
Job realized that his life and his death were in the sure hands of the Lord, and no one else.
Again, Job describes his sorrow and pain in such poetic majesty.
I’m flesh and blood, with feelings. Not some piece of stone or brass that feels nothing.
And even a healthy body does not hold up as long as a piece of stone or brass would.
While a healthy body can have some amazing strengths to heal itself, an unhealthy body falls prey to deterioration.
Job knows this. He knows his body cannot last much longer in the shape it is in.
The light is growing dim.
.
.
.
.
This post is already long, so I will continue chapter 6 in the next post, when Job really lays it on the line what he thinks about the “comfort” from his friend.
As if his suffering isn't already worse than anything they could imagine, he has to defend himself of false accusations too!!!!
I can almost hear the wheels turning in Job’s mind ….. “With friends like you, who needs enemies!”
Chapter 6a Job replies to Eliphaz
This chapter may be a bit painful for some who have recently suffered a loss or affliction.
It will remind you of emotions you felt.
But please, keep reading, for it may also help to alleviate any guilt you may have felt for being angry or crying out “God, why have you done this?” during that time.
Job 6 KJV
(1) But Job answered and said,
(2) Oh that my grief were throughly weighed, and my calamity laid in the balances together!
(3) For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
(1) But Job answered and said,
(2) Oh that my grief were throughly weighed, and my calamity laid in the balances together!
(3) For now it would be heavier than the sand of the sea: therefore my words are swallowed up.
Job is in severe anguish and pain. It is overwhelming and consuming.
He’s not holding anything back. He is telling it like it is.
If his grief were measured with the calamity that fell upon him, his grief would far outweigh them.
On the side of the balance where his grief is, it would be as heavy as all the sand.
Anyone who has ever lifted a small bag of sand knows ….. IT’s HEAVY!
And that’s just one small bag. Image ALL the sand.
Job is doing his best to describe just how much grief he is feeling.
(4) For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me.
Doesn’t matter if one person does good things for you, and another does bad things against you; BOTH were allowed by God to do so.
(5) Doth the wild *** bray when he hath grass? or loweth the ox over his fodder?
(6) Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
(6) Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg?
If one receives what is satisfactory, one does not cry out.
If one receives what is not satisfactory, one does not want to have anything to do with it.
Job is using a poetic description of the “comfort” his friend was serving up to him compared with food/meat.
If that comfort were indeed satisfactory, Job would swallow it.
If not satisfactory, Job would not swallow it.
(7) The things that my soul refused to touch are as my sorrowful meat.
Job wasn’t going to swallow that sorrowful meat at all! For he knows he had always refused that “meat”.
(8) Oh that I might have my request; and that God would grant me the thing that I long for!
(9) Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
(10) Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
(9) Even that it would please God to destroy me; that he would let loose his hand, and cut me off!
(10) Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One.
As he said in chapter 1, the Lord gives and the Lord takes away.
Job realized that his life and his death were in the sure hands of the Lord, and no one else.
(11) What is my strength, that I should hope? and what is mine end, that I should prolong my life?
(12) Is my strength the strength of stones? or is my flesh of brass?
(13) Is not my help in me? and is wisdom driven quite from me?
(12) Is my strength the strength of stones? or is my flesh of brass?
(13) Is not my help in me? and is wisdom driven quite from me?
I’m flesh and blood, with feelings. Not some piece of stone or brass that feels nothing.
And even a healthy body does not hold up as long as a piece of stone or brass would.
While a healthy body can have some amazing strengths to heal itself, an unhealthy body falls prey to deterioration.
Job knows this. He knows his body cannot last much longer in the shape it is in.
The light is growing dim.
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This post is already long, so I will continue chapter 6 in the next post, when Job really lays it on the line what he thinks about the “comfort” from his friend.
As if his suffering isn't already worse than anything they could imagine, he has to defend himself of false accusations too!!!!
I can almost hear the wheels turning in Job’s mind ….. “With friends like you, who needs enemies!”