books and jobs

Doctrinal Significance
Perhaps the main importance of the book of Job is to answer the simple question as to why a loving God permits evil. Viewed from this standpoint, Job represents mankind grappling with the facts of sin and death around him. As representing man, Job can only be used in a limited sense. Man’s condition is a direct result of his own sin. Job had done mostly noble deeds and lived an upright life when his evils befell him.
Job however, like all mankind, has been pushed into an ever more defensive posture by false arguments that has caused a measure of self-righteousness. Faultless as Job was at the beginning of the book, he was justifying himself by the conclusion of the debates.
The final remedy of a double restoration required five components:
1. The need for a ransom, as pointed out by Elihu (Job 33:24). Even then, there is always a possibility of sinning to such a degree, after being redeemed, that there is no more ransom available (Job 36:18).
2. The need for man to recognize the supremacy of God, and therefore his own sinful and undone condition (Job 40:4). As the Apostle Paul worded it, it is possible, even after knowing God, to glorify "him not as God" (Rom. 1:21).
3. The need to proceed beyond such a recognition of personal sin to a full repentance of that sin (Job 42:6).
4. The necessity for man to forgive and accept those who have been counted as their enemies (Job 42:10).
5. The need of man of full instruction in the laws of God so that he may do them—rendering "unto man his righteousness" (Job 33:26).
Two other doctrinal points are worth mentioning in the book of Job.
1. The resurrection of the dead—"If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands"—Job 14:14, 15
2. Resurrection dependent upon redemption – "For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God" (Job 19:25, 26).

The Contrast of Job and Solomon
The lives of Job and Solomon yield a sharp contrast. Job was a righteous man who was afflicted through no direct cause of his own. Solomon was a man who often strayed far from God, and yet was a man of fabulous wealth. On the surface, Job was a good man who suffered bad things and Solomon was a bad man who enjoyed a majestic life style. Yet both had some things in common—both desired to be servants of God, both had a relationship with the Creator, and both earnestly sought what it was that God desired of them.
Solomon writes three books on his search for this relationship. In his first writing, The Song of Solomon, he reveals his search for emotional security. In his second, Proverbs, he reveals the progress of his mental being. But it is final book, Ecclesiastes, that opens his heart as he notes the vanity of riches and discovers the true meaning of serving God: "Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil (Eccl. 12:13. 14).
The book of Job arrives at the same conclusion: "Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding" (Job 28:28).

Job as an Allegory
In the allegory, Job represents natural Israel in the harsh experiences of their Diaspora. What happens to Israel is really a microcosm of the experiences of all mankind. Therefore the lessons are almost the same—the reason why God permits evil.
Allegorically the three comforters represent three different, though closely related, opinions as to why man’s, or Israel’s, troubles have come. Eliphaz ("my god is gold") giving the materialistic or mercantile answer, prosperity is the indicator of divine favor; Bildad ("disputant, or son of contention") the philosophic explanation; and Zophar ("sparrow, or twitterer") the reply of organized religion. The young man Elihu, in contrast, gives the theologically sound answer of ransom and redemption, representing the answer of the true church.
God’s answer is given from the midst of the storm, even as he sends his breath upon Israel from amidst the four winds (Ezek. 37:9, 10). And as the vision of the dry bones (Ezek. 37) further shows, there is one series of developments that brings about a partial reconciliation with Israel (the gathering and putting on muscle and tissue) the full restoration begins after the further act of the "four winds."
The final restoration of Job 42 is replete with allegorical pictures of this rehabilitation, including:
1. Job’s enemies must come to Job, acting as their priest, to have him offer their sacrifice for them. The Gentiles must come through Israel to approach God. In this manner, he will be working with Israel as priests and Levites (Isa. 66:21).
2. As Job’s prosperity was not returned until he prayed for his comforters, so Israel will have to pray for those who have been their persecutors in order to receive their full blessing.
3. All Job’s acquaintance and kin must dine with him, bewail, and bemoan him, and give him two gifts—a golden earring and a piece (literally "a lamb") of money. So all mankind must dine with, or make "a covenant of salt" with Israel, express their sympathies for Israel’s unjustified evil treatment, and bring two gifts—their "ears" by paying attention to the teachings of restored Israel and a "lamb" of money, the recognition of the value of what Christ, the "lamb of God," has done for Israel and for all mankind.
4. Job’s original count of 12,000 animals—7,000 sheep, 3,000 camels, 500 yoke (or 1,000 total) oxen, and 1000 asses (assuming each of the 500 "she" asses was accompanied by a "he" ass) was doubled to 24,000. So Israel’s original 12 tribes will be considered as "doubled," or duplicated when the kingdom work is complete and the Gentiles are all grafted in to the original "olive tree" (Rom. 11).
5. Job’s three named daughters may show three works of the holy spirit through Israel in the future since all three names are oft-used symbols of the spirit. Jemima (dove) showing the peace making work with Israel, Kezia (cassia, one of the ingredients of the holy anointing oil—Exod. 30:23-25) representing the anointing of Israel to a special work in the kingdom, and Karen-happuch (horn of cosmetic oil) the sweet aroma of the blessing that will come about through them.
6. As Job’s life was extended to the third and fourth generation, so Israel shall carry on their work among restored mankind until all men are brought back to full perfection—covering man’s sin unto "the third and fourth genration" (Exod. 34:7).

Character Lessons
In addition to the doctrinal, allegorical, and historic lessons to be gained from a study of the book of Job, there are a number of important character attributes illustrated therein.
1. The patience of Job—bearing up over the removal of all our temporal possessions and even our health, still praising the Lord.
2. The dangers of the "wedge"—allowing ourselves to react to criticism and thus seeking to defensively justify ourselves.
3. The danger of questioning God’s dealings with us, as Job so frequently did in the later part of the dialog with his friends.
4. The tact of Elihu in his kindly approach to Job before leveling his own criticisms.
5. The carefulness to seek always to speak, as Elihu did, in the "uprightness" and sincerity of our hearts.
6. The avoidance of the harsh spirit of superiority or judgment over our fellows, as was used by the three so-called comforters.
7. The appreciation of the greatness of God which he demonstrated in showing Job the power and wisdom that went into the creative process.
8. The recognition that when we condemn God’s people it is him that we are speaking ill of, and not just the person we criticize.
9. The necessity of praying, even for our enemies, before we can hope to obtain full divine favor. "Forgive us our debts we forgive our debtors" (Matt. 6:12).
Job, for all his natural faults and failings as a natural human being, is still a remarkable example of righteousness and faith. Though at times his faith faltered, it never failed. His hopes, even though dim for a season, became fully realized. He was a doer of righteousness. So we must do the same.

books and jobs

Elihu’s Message of Redemption—Job 33:23-30
These verses are the heart of the theological message of the book of Job. The Revised Version, as well as many other of the more accurate translations, renders verse 23, "If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him." This introduces a section which accurately describes the work of the Mediator in the Millennial Age work of reconciliation.
It is through the payment of the ransom that mankind will be delivered from going down to the pit. Then, in the resurrection of the dead, their flesh shall become fresher than a child. They will be then shown what is right for them and required just to do it, having the perfect ability to do so, with all influences to evil being restrained.
Thus mankind can properly pray to the Father, for they will be fully just when Christ renders unto man their righteousness. Because of that Mediator, any who will then unintentionally sin may pray for forgiveness, his soul shall be prevented from returning to the pit—to the condition of non-existence in death.
Thus, being sheltered from instant judgment, he will learn through his faults and he will see the light and the wisdom of doing things God’s way, of following in the paths of righteousness. And this will not be a one-time for all chance, but God will work with man repeatedly throughout that thousand-year day (verses 29, 30).

Elihu’s Second Address to the Comforters—Job 34:1-36:26
Elihiu now turns from Job and addresses the friends of Job, the self-presumed "wise men." Not trying to answer their accusations, even agreeing to a small extent with them, he says in essence, "This is not our judgment to make. Leave it to God. He will not pervert judgment" (Job 34:13). His words are similar to that of wise Gamaliel at the trial of Peter and John, "Refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: But if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God" (Acts 5:38, 39).
He finishes his extended ode to the justice of God by uttering a truism, "When he giveth quietness, who then can make trouble" (verse 29). Then, while condemning Job for his self-righteousness, he excuses him because his wrong position was a result of "his answers for wicked men" (verse 36), an obvious reference to the comforters for the rebellion they brought about in Job.
The first half of chapter 35 is further devoted to the judgments and the chastisements of God. To them will hearken he assurance a long life, to the wicked he predicts that their will be no deliverance from their suffering. If he is indeed including Job in the list of the wicked, as may be inferred, he would shortly be proven wrong by his own reasoning—for God would restore Job, and that twofold. Job would be among the poor delivered from their oppression (Job 36:15).

The Gathering Storm—Job 36:27-37:24
While Elihu appears to be continuing his preceding discourse in this section, the fact that an actual storm occurred is confirmed in Job 38:1. Therefore it is logical to treat these verses as describing the onsetting squall. While they accurately describe a thunderstorm coming in from the north, the words may also be typical of the time of trouble with which the present dispensation shall come to an end.
The soft early drops of rain and the distant sound of thunder are noticed first. The oncoming clouds obscure the sun and the cattle are discontent. Then the lightning flashes in the sky as the thunder become a crashing roar. He notices the beasts take cover and the cold turn the rain into sleet and hail. His sharp eye catches the balance of the clouds—the one high and overhanging with the lower clouds filled with moisture. Contrasting the usual warm southerly winds, with this fast charging storm from the north, he is awestruck by the power and majesty of the scene.
Even so, in the times of harvest, it was the early rains of truth which foretold of God’s coming judgments. As the enlightenment from the Lord became more clear, the noise of the progressing trouble was distinctly heard. Men could not see this as the Lord’s dealings because these troublous time hid them from the Lord. God’s true message noted the contrast of the warm winds of God’s favor with the harsh north winds of his judgments. Both were necessary to accomplish their individual tasks. The Christian profits from both, as the wise man poetically said, "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out" (Cant. 4:16).

Jehovah Speaks—Chapters 38-39
It is from the midst of the storm, now termed a whirlwind, that Jehovah reveals himself to Job. It is in similar manner that Christ, at his apokalupsis, reveals himself to Israel and mankind (2 Thess. 1:7).
While some feel that the recrimination in Job 38:2, "Who is this that darkeneth counsel by words without knowledge?" refers to Elihu, the last speaker; and some to all the comforters combined; it is more likely, in view of verse 1, that it refers to Job himself.
The majestic beauties and manifest wisdom in the ordering of creation form the basis for these words of God. The fascinating consideration of the specifics, noting the degree of modern scientific knowledge revealed in these chapters, is a complete study in itself. A short catalog of these details might include:
1. The foundations of the earth—probably referring to the continrental rock massifs that connect the land surface of the globe with its central core (Job 38:4).
2. The careful balancing of the water and land area of the planet referred to in Job 38:8.
3. How the cloud and rings of water provided the earth a protective greenhouse covering during the creative process (Job 38:9)
4. The interesting comparison between the planet’s underground water supplies and ocean depths to the moral degradation and death itself (Job 38:16, 17).
5. The water reserves of the snows to provide year-round irrigation of the land, and how he uses these in times of trouble and battle, as in the flooding of the Kishon in the battle of Deborah and Barak against Sisera (Job 38:22, 23; Jud. 5:21).
6. The astronomical accuracy of the verbs used in the poetic descriptions of such stellar constellations as Orion, the Pleiades, Arcturus, and all the signs of the zodiac [Mazeroth in the Authorized Version] (Job 38:31, 32).
7. The provision of sustenance for the animals and the balancing of the food chain (Job 38: 41.
8. The varying gestation periods of all of the animals (Job 39:1, 2)
9. The ability of God to provide and use even such untamable animals as the rhinoceros, the unicorn of Job 39:9.
10. To provide the rich variety of plumage for the wild fowl (Job 39:13).
The list could go on, not even giving time for consideration of the possible symbol significance of many of the pictures used.
The question remains—How does this description of the greatness of the Creator relate to the afflictions of Job and his enigma of understanding them. The answer lies in the beginning of chapter 40 where God ends his first discourse with the words, "Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it."
Jehovah is emphasizing that Job must learn to trust him for caring for him and that as he has shown adequate ability to care for all other elements of creation, both animate and inanimate, so he has the ability and will to care for Job as well. This a sharp reproof to Job’s becoming so defensive to the fallacious arguments of the comforters as to develop a self-righteous posture, even accusing God of finding occasions against him. This would make God petty and reactive to human style emotions, instead of proactive in arranging the affairs of all his creation.

Job’s First Response to God—Job 40:3-5
Job got the message. "Behold, I am vile" is his response. After hearing of the majesty of his Creator, what else could he say? He promises to raise his voice no longer in self-justification. "Once have I spoken," then ye adds, "yea, twice," but he vows not to do so again. One things is lacking, however. While there is a promise to not justify himself again, he does not yet repent for having done so previously. It takes God’s next discourse to accomplish that feat.

Jehovah’s Second Discourse—Job 40:7-41:34
Immediately God calls attention to this omission by saying in Job 40:8, "Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayest be righteous?" He then asks him to look upon all who are proud and see how God controls them (verse 12). Then he chose two examples to demonstrate his point.
The balance of chapters 40 and 41 deal with two animals, the identity of which we cannot be certain. The first of these is called in the Authorized Version, "behemoth," and the latter "leviathan." Behemoth, debatably, has been identified with the hippopotamus and leviathan with the crocodile. Whether or not these identifications are accurate is a moot point. The important point is that which man cannot control is easily managed by God.
Jehovah concludes his discussion of these two by labeling the latter "a king over all the children of pride." This emphasizes his point.

The Restoration of Job—Chapter 42
This is sufficient for Job. Now he repents fully, saying in Job 42:6, "I abhor myself, and repent in dust and ashes." He mentions that he had uttered things "too wonderful for me" (verse 3). The word here for "wonderful" is pala (Strong’s 6381) and would be better translated "incomprehen-sible." Neither he nor his friends could comprehend a satisfactory reason for suffering.
Earlier in the dialog section of the book, Job had uttered the hope "yet in my flesh shall I see God" (Job 19:26); now he says, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." Now he comprehends not only that Jehovah is the great Creator, but now he is the personal God of Job and all his people, overseeing their every experience and testing to see whether they will serve him "for naught" (1:9).
Yet there remains one more test for this patient patriarch. God commands Eliphaz, evidently the leader as well as the older of the three, to contact his friends and have them bring a peace offering to Job, "for him will I accept" (verse 8). It is worth noting that he does not charge them with speaking ill of Job, but because "they have not spoken of me the thing which is right" (verse 8). On the other hand he says that Job has so spoken. He does not refer to the comments of Job during the dialogs but after his repentance. He desires the same of them.
In verse 10 we read that it was only "when" Job prayed for his friends that his restoration began. He received double of all of his livestock, and had ten more children—three daughters and seven sons—even as he had originally. This, in itself, may hold a valuable point of truth. The livestock that were lost in the first chapter were lost forever, but he received twice as many back. The children who were killed at the beginning, however, will come back in the resurrection; therefore now he receives not twice the number of children, but the same as he had had. When the resurrec-tion is complete, he will have also a double number of offspring.
Not only did the three comforters have to come with their peace offerings, but all of Job’s brothers, sisters, and acquaintances had to come also and dine with him, showing their sorrow for his afflictions and each giving him two gifts—a coin and a gold earring.
In contrast to other Old Testament accounts, where we often learn of the names of the males and not the females, in Job’s case it is the females whose names are recorded. Their names are rich in meaning: Jemima (a dove); Kezia (an aromatic herb, a sweet perfume); and Karen-hapuch (a horn of antimony, a cosmetic oil). All three were noted for their beauty (verses 14, 15).
The book closes with the information that lived for another 140 years (perhaps indicating his age at 70 when he was afflicted). This longevity permitted him to see his second set of children and their posterity until the fourth generation. Undoubtedly he could look back years later with the clear knowledge that his patience was well rewarded, that, hard as the experience was, it was not to be compared to his future life.