We have all “heard of the patience of Job”
(James 5: 11; AV), and if that had been all there was to hear, it
would only exacerbate our own disappointment, for in adversity
we conspicuously fail to
produce patience like
his. But the verse
does not end there: “Ye have heard of the patience of Job, and have
seen the end of the Lord; that the Lord is very pitiful, and of
tender mercy”. Thus there is something for us to
see as well as to
hear; and that thing
to see is “the
end of the Lord”, even that “the
Lord is very pitiful and of tender mercy”. But this end is
only seen by those who have been made broken in heart and contrite
in spirit under the Lord’s mighty hand (see Ps. 34: 18). Yes, the
patience (or endurance) of Job is proverbial but this is not the
point of the book. The paramount question is this, ‘Have we seen
“the end of the Lord” that He had in view in all His dealings with
Job and which He brought about in His own perfect way?’ There is
just one grand objective in the book of Job. Whatever is said and
done, whoever speaks or acts—all has reference to one person, and
all is designed to bring about one “end”. Heaven and Earth, Jehovah
and Satan, the Chaldeans and the Sabaeans, fire from heaven and wind
from the wilderness, Job’s friends, Job’s wife and Job’s
children—all are engaged in order to secure this one object.
Job is a wonderful book in itself, apart from
either the patience of Job, or the end of the Lord. We might study
it with respect to its place in the canon of Scripture, its
structure, the time when it was written, its language and the
references to zoology, meteorology and astronomy. All these and more
might well form subjects of separate study, but we leave them aside,
because, however interesting each might be in itself, they are not
the “end” for which the book is given to us.
That the book is ancient is beyond all
dispute—it probably belongs to the period covered by Genesis. Its
lesson is the oldest we could have for it takes us back to the very
first lesson taught in the Bible. In Genesis 3 we have the fall of
man, and that chapter ends with man being driven out of the Garden
of Eden (see v24). Then in chapter 4 we are shown the
way back to God in
grace, and man’s reaction to it.
God’s way is the way which Abel took, and
man’s way, is the way
which Cain invented. This, therefore, is the oldest lesson in the
world. Now the book of Job follows this up and expands the lesson by
answering the solemn question: “How can man be just with God?” (Job
9: 2). This matter is not only the oldest lesson, but it is the most
important one that it is possible for us to learn. Indeed, if we do
not understand it, then it does not matter what else we may know.
Our knowledge may be vast, extensive, and deep on all other
subjects, but it will never secure eternal blessing. No wonder then
that at the very opening of God’s Word we have the foundation of
eternal truth securely laid. The “end” which the Lord had in view in
Job was to enforce this great lesson in such a way that it should
serve as an object lesson for all time.
Job was “perfect” (Job 1: 1)—the Hebrew means
upright,
sincere without guile. He
did possess that
wisdom and understanding which fears the Lord, and departs from
evil, but that is only a
beginning (see Prov.
9: 10), and is not enough. Job was a stranger to the wisdom which
always justifies God and
condemns oneself, and
to teach him that important lesson was the “end” of all that we read
in the book that carries his name. Until man knows what is “a broken
heart” and “a contrite spirit” (Ps. 34: 18) he cannot know either
God or himself.
To bring about this objective, Satan was
allowed to be the willing instrument to disturb Job’s nest. And yet
infinite love controlled, permitted and overruled all, and caused
all things to work “together for good” (Rom. 8: 28) to one who loved
God, and who was called according to purpose. This was why the Devil
was allowed access to our first parents. It was to bring forth the
precious promise of the seed of the woman, and the announcement of
Satan’s doom (see Gen. 3: 15). This was why Satan was allowed to
bruise the heel of the Lord of glory, so that not only might men and
women be saved, but that “through death” he who had the power of
death might be ultimately defeated (see Heb. 2: 14), and his head
crushed for ever. The Devil may intend one thing, but God uses him
for another. In all these things satan is a minister—used for the
ultimate blessing and comfort and help of God’s people, and for
their present spiritual profit. He cannot go beyond the limits
assigned to him (see Job 1: 12; 2: 6). Although allowed to be the
author of Job’s trials and losses, all his labour was wasted, for it
ended in Job receiving a double blessing for time and for earth, and
the blessing of God for eternity.
In response to the first assault of the Enemy,
designed to get him to curse God (see Job 1: 11), Job instead
uttered those memorable words “Jehovah gave, and Jehovah hath taken
away; blessed be the name of Jehovah!" (v21). When tempted a second
time to curse God (see Job 2: 9), he replied “We have also received
good from God, and should we not receive evil?” (v10). These are the
sentiments of a pious, God–fearing soul but there is, as yet, no
understanding of that deeper wisdom
that justifies God, and
condemns oneself. It is to arrive at this “end” that the
rest of the book of Job is written, both for his blessing and ours.
Divine love ruled and overruled all. It wounded that it might heal,
it brought low that it might lift up, and it humbled that Job might
be exalted. May we have the grace to learn the same precious lesson,
and receive the same everlasting blessing! May our eyes be opened to
see the great lesson of this book, and the perfection of the divine
words and ways which brought about “the end of the Lord”.
The largest section of the book (chapters
2–31), records the conference of Job with his three friends, the
design of which is to show that man, apart from divine revelation,
has no real wisdom and cannot know God or find out himself. He may
understand Jehovah’s “works” but Jehovah’s “ways” he cannot know.
God’s works are seen by all but His ways are secret and hidden and
can be known only by revelation. Hence we read “He made known his
ways unto Moses, his
acts unto the children
of Israel” (Ps. 103: 7, my emphasis).
Too much importance may be placed upon the
utterances of the various speakers for they are merely the gropings
of the human mind to “find out the Almighty” (Job 11: 7), the vain
opinions of a darkened understanding. We must not quote the
sentiments, either of Job or his friends, as though they were
necessarily Bible–truth. We have the exact, and truly inspired,
record of what these men said,
but it does not follow that what they said was necessarily either true
or inspired.
The reasonings of the three friends are the
same as those of men today. Eliphaz largely reasons on human
experience (see Job 4: 8; 5: 3, 27; 15: 17), Bildad reasons on human
tradition (see Job 8: 8), while Zophar reasons on human merit (see
Job 11: 13, 14). If we look at the three speakers as a whole, the
one great lesson for ourselves is this: man, with all his wisdom,
and all his powers, cannot get to know God, and cannot meet man’s
need. He can neither satisfy the righteous claims of God, nor heal
the wounds of the sinner’s heart. All the reasonings of the three
friends were false in their premise and wrong in their conclusions.
The friends reasoned from the
particular to the
general: that is, they
argued that what they had seen and observed in their own respective
spheres was also true universally. They may have spoken truly of the
“acts” of God, and of what they had seen in the case of individuals,
but it did not follow that they could gather from these few
instances what the law was that regulated the “ways” and dealings of
God with mankind.
The theme of Eliphaz, Bildad and Zophar is
natural religion. Though proceeding on different lines, using
different arguments, and appealing to different evidence, they were
all agreed, as all false religions are today, in one thing. That one
thing is that man
must do something to
merit God’s favour and
that if he does not do it, he will be punished. They cannot agree as
to what that
something is to be,
but they are agreed that it must be
something (though if
your something is not like theirs, they may perhaps kill you as Cain
killed Abel).
Man is
fallen. He cannot turn and prepare himself, by his own natural
strength and good works, to faith, and calling upon God. What is he
to do? Ah! That is the very thing that Job’s friends cannot tell
him. They can talk of everything else, but, when it comes to this,
they stop short, or speak words that are utterly vain and useless.
Hence, neither Eliphaz’s experience, nor Bildad’s tradition, nor
Zophar’s merit, could bring relief to Job. Job and his three friends
all spoke “without knowledge” (Job 38: 2 etc.). They said many
things that were true and sublime, eloquent and beautiful, but they
did not know the truth of God, and therefore could not speak it.
True wisdom always
justifies God, and condemns
oneself. In NT language: “let God be true , and every man
false … that he should be just, and justify him that is of [the]
faith of Jesus” (Rom. 3: 4, 26). One may reverence the Lord and yet
not justify Him. One may depart from sin, and yet not condemn
oneself, but rather, find in this very departure a ground for
self–justification, instead of self–condemnation. The great “end” of
the book of Job is to show that divine wisdom is evidenced by a
broken heart and a contrite spirit. There can be no true fear of God
without the one, and no effective departure from evil without the
other. At the “end” of the whole matter Jehovah tells the three
friends that “ye have not spoken rightly of me” (Job 42: 7). Neither
had Job, until he confessed himself a sinner.
Then, and only then, could
Jehovah say “ye have not spoken rightly of me,
like my servant Job” (v7,
my emphasis). But that is not yet—at this stage the three friends
did not really know God, and Job did not really know himself.
Elihu’s ministry occupies the central section
in the structure of the book (see chapters 32–37) because it is the
explanatory link between what has gone before and the preparation
for what is to follow. This section is necessary, so that Elihu may
show us where Job was wrong and where Job’s friends were wrong:
“Against Job was his anger kindled, because he justified himself
rather than God; and against his three friends was his anger
kindled, because they found no answer, and [yet] condemned Job” (Job
32: 2, 3). Elihu shows Eliphaz, Bildad and Zophar that they had not
answered Job, points out to Job his fundamental error in justifying
himself, and, most important of all, justifies God and speak on His
behalf. Elihu’s ministry has this one peculiarity, which makes it
stand out in sharp contrast with other ministries, ancient and
modern: it is all for God. Elihu
does not reason, as the three friends of Job had done. He used no
arguments based on human experience, tradition, or merit, for in all
this could be found no answer to Job’s great question “How can man
be just with God?” (Job 9: 2). The three friends had condemned Job
but had not convicted him. This has always been man’s method from
that day to this. But God’s way is first to convict a man, so that
man may then
condemn himself.
Unless, and until that is done, nothing will be achieved. Truly,
God’s thoughts are not our thoughts, nor our ways His ways (see Is.
55: 8).
Truth soon exposes folly. Job had said “I am
clean without transgression; I am pure, and there is no iniquity in
me” (Job 33: 9), while in the very same breath, he brings utterly
false charges against God: “Lo, he findeth occasions of hostility
against me” (v10). In one sentence Elihu lays the sharp axe of truth
at this corrupt root when he says, “God is greater than man” (v12).
How simple and yet how powerful! It follows, of course, that, if
this be so, God must be the judge as to what is right and wrong, and
not man. He alone can determine the standard of righteousness which
He demands. But this declaration is the very truth that man will not
have, either then or now. Whether he be infidel or religious,
whether he speak from the university chair or the pulpit, man
constantly sits in judgement on God: on His works, on His Word and
on His ways. Man presumes and dares to decide what God has said,
what God has done, what God will do, and what God ought to do. He
gives high–sounding names to his philosophising—as if that gives it
credence, whereas it only makes clear his stupidity. He assumes the
position of judge, and decides what is, or is not, worthy of God.
None of this is new. It is exactly what God has given us in this
book of Job. There we are shown that what is, has ever been. Job and
his friends utter the same follies as those we hear on all sides
today. But there is also something else that is not new and that is
that “God is greater than man”.
Oh that there were more men and women like Elihu, able to speak “on
God’s behalf” (Job 36: 2, AV) and point men to the living God!
God Himself now speaks (see Job 38–41). Let us
note, and mark it well:
Jehovah’s address is entirely
about Himself. No other subject is allowed to share or
distract our attention. This is what brings about “the end of the
Lord”. What an important lesson for all who would minister or speak
for God! He Himself is to be the one great theme of all testimony.
Nothing lower, nothing else and nothing different. How solemn that
the pulpits of today are occupied with the praises of man! It is the
gospel of humanity that is preached, rather than the Gospel of God.
His Word, instead of being proclaimed, is criticised. Instead of
obeying Scripture, man sits in judgment upon it. The oldest lesson
in the world therefore comes like a lightening flash, exposing the
vanity of much of what passes for ministry today, and illuminating
the darkness by which we are surrounded. No wonder that instead of
the sinner being humbled in the dust before the mighty God, he is
exalted with self–righteousness and pride. No wonder that instead of
being brought down, he is puffed up. No wonder that the results of
man’s ministry are so opposite to the results of Jehovah’s ministry,
as we see it in this book. The gospel of humanity lifts man into a
temporary sense of being more or less right, while the object of the
Gospel of God is to convict him of being altogether wrong. Man must
be humbled before he can be exalted. Eliphaz, Bildad, and Zophar are
as busy today as ever—trying
to make men good, by reasoning and persuasion. But they only
“darkeneth counsel by words without knowledge” (Job 38: 2). This is
the lesson which we learn from the fact that when God intervenes,
and undertakes to accomplish everything where all others have
failed, He speaks only of Himself. The effect of the first address
of Jehovah (see Job 38: 1–40: 2) is to bring forth this first sign
of conviction from Job’s heart. The very man who had said he was
“pure” and “clean” (Job 33: 9), now calls out “I am vile” (Job 40:
4; AV). What has brought about this great change? Only the ministry
of Jehovah. We must have a true sense of the glory and greatness of
God. That alone will show us, and convince us, that we are “nought”
(Job 40: 4). Yet God’s work with Job is not yet complete. He who had
begun this good work will finish it (see Phil. 1: 6) and hence
Jehovah continues to speak, demanding of Job “Wilt thou also annul
my judgment? wilt thou condemn me that thou mayest be righteous?”
(Job 40: 8). How important it is to get true thoughts of God! This
is to get right indeed, and, if we are right here, we shall be right
about other things. Finally, Job confesses “I had heard of thee by
the hearing of the ear, but now mine eye seeth thee: Wherefore I
abhor [myself], and repent in dust and ashes” (Job 42: 5, 6).
No more contention with God or with man. No
more self–justification. All such things are lost in a true
apprehension of the greatness and glory of the living God. This is
far more than assenting to the doctrine of ‘moral depravity’. It is
far more than saying we are ‘miserable sinners’. It is the
experimental realisation of the accomplishment of a divine work:
“Mine eye seeth
THEE, wherefore I
abhor
MYSELF” (my emphasis). These two things are insuperably linked
together. It is impossible to do the one without the other.
When Job got right with God and had new
thoughts about Him, he not only had new thoughts about himself but
also got new thoughts about his friends, and much else. In Job 42:10
we are told that he “prayed for his friends”. He interceded for
those with whom he had so bitterly contended, and toward whom he had
used such vitriol. All Eliphaz’s experience was gone. All Bildad’s
tradition was flung to the winds. All Zophar’s merit was now seen to
be of no avail. All alike are now humbled before God. All contention
was over. The revelation of the glory of God, followed by the
manifestation of His grace, has ended in conviction of sin, tears of
repentance, the sweet savour of the burnt–offering, and the voice of
prayer.
What more is there for us to be told? The
overthrow of the Adversary! At the beginning he had robbed Job of
all his possessions; at “the end”, “Jehovah gave Job twice as much
as he had before” (Job 42: 10) and we are told “Jehovah blessed the latter
end of Job more than his beginning” (v12). This is “the end”. It was
not Job’s wisdom, or Job’s good works, it was not Job’s merit, or
Job’s repentance, but “Jehovah gave” (v10) and “Jehovah blessed”
(v12). Job had been brought to the end of himself, and was thus in a
right position to see the “end of the Lord”, that, though God is
very great, yet He is also “full of tender compassion and pitiful”
(James 5: 11). May we have the grace to learn the same precious
lesson, and receive the same everlasting blessing! May our eyes be
opened to see the great lesson of this book, and the perfection of
the divine words and ways which brought about “the end of the Lord”.
May it indeed be so!
