TODAY IN THE WORD

[Soldier4Christ]

Read: Job 18:1-21
Will your long-winded speeches never end? - Job 16:3
TODAY IN THE WORD
It goes without saying that nobody likes a temper tantrum. Crying, yelling, and flailing of arms and legs--this is no time for rational discussion! People often claim that temper tantrums are a toddler’s attempt to get attention, but some experts claim that children have tantrums when they hit a point of intense frustration. They may be trying to do something as simple as tying their shoes or as normal as asserting their independence. Whatever the cause, a temper tantrum is not a pleasant experience.

Unfortunately, Job’s friend, Bildad, would like to dismiss Job’s recent behavior as a series of adult temper tantrums. According to Bildad, Job thinks that if he gets angry enough, he can change the laws of creation, such as the placement of rocks (v. 4). He exhorts Job to stop his foolish outbursts and to be sensible.

As we noted before (see Sept. 7), Bildad is a traditionalist. In his second speech, today’s passage, he returns to the same tune he sang the first time around, namely that the fate of the wicked has been clearly spelled out. Although he does not appeal to the ancients in this speech, he reiterates many of the points that he made the first time, based on the wisdom of the ancients. His speech reads like a series of well-worn proverbs. Each point that Bildad makes has some correspondence with the events of Job 1 and 2, so it’s clear that Bildad sees Job as the wicked man of these proverbial statements.

His current charge to Job, “Be sensible, and then we can talk,” sounds good at first. But being sensible for Bildad means agreeing that the root of Job’s problem is sin and the solution is repentance. So Bildad reminds Job--one more time--of the horrors that await those who refuse to repent and who do not know God (v. 21).
TODAY ALONG THE WAY
We might wonder why the same arguments concerning suffering and sin are repeated so much in Job. Perhaps it’s because these faulty viewpoints are so popular, both in Job’s day and in our own. Bildad has only one way of looking at the world, and he refuses to reconsider his position when things don’t line up with it. If we’re getting tired of hearing the same thing, imagine how painful it is for the one who is suffering innocently to be told again and again, “Repent, and everything will be fine.”

[Soldier4Christ]

Read: Job 19:1-29
I know that my Redeemer lives, and that in the end he will stand upon the earth. - Job 19:25
TODAY IN THE WORD
One of the most touching Bible stories is that of Ruth and Boaz. You may recall that Ruth was the daughter-in-law of the Israelite Naomi. Because both Ruth and Naomi were widowed, they returned to the ancestral home of Naomi’s husband. According to Israelite custom, Ruth hoped to marry one of her late husband’s relatives to preserve the family inheritance. Eventually that person turned out to be Boaz, who acted as a kinsman-redeemer for Ruth and Naomi.

The responsibilities of this human redeemer included avenging a family member’s murder or effecting the release of a relative forced into debt bondage. But the kinsman-redeemer also pictured God Himself, who released the nation from Egypt. Today’s passage gives another powerful picture of God as our Redeemer.

After Bildad’s speech (see yesterday’s study), Job’s sharp reply is no surprise. But as we look carefully at Job’s and Bildad’s words, we observe an important difference. For all Bildad’s piety, his view of God is actually distant. Bildad talks a lot about God, but we don’t sense that he’s talking to God. Job, on the other hand, sees God actively involved in his plight and often speaks directly to God. Job doesn’t abstractly say that the wicked are caught in a trap. Instead, he says that God has trapped him (v. 6)! Job feels utterly abandoned by God (vv. 7–12), by his friends and family (vv. 13–14), and by guests and servants (vv. 15–16), and he is unafraid to say so. In his cries, we find an echo of the suffering servant of Isaiah 53:3, which pictures Jesus’ own innocent suffering.
TODAY ALONG THE WAY
It’s hard to match the exalted words of Job 19:25–27. They have inspired several beautiful hymns, including the beautiful soprano aria in Handel’s Messiah.

[Soldier4Christ]

Read: Job 20:1-29
How long will you torment me and crush me with words? Ten times now you have reproached me. - Job 19:2–3
TODAY IN THE WORD
In music, a composition often presents a musical theme and then follows up with successive variations on that theme. A good example of this technique is Beethoven’s Ninth Symphony. The final movement repeats and develops various themes that were introduced in the first and third movements. Parts of this symphony can even be heard in several of Beet-hoven’s earlier works, such as his Choral Fantasy, Opus 80.

In the “symphony” of speeches given by Job’s friends, all three play a variation on the same theme. The theme is “retribution theology,” and the variants include “You reap what you sow,” or “Suffering is the result of sin.” The fact that Zophar repeats his own variation shows how little he has heard Job. About the only thing that Zophar has heard is Job’s rebuke. It seems he cares more about his own reputation than about Job’s spiritual well-being. The wording of verses 2 and 3 also suggests that Zophar is only interacting with his own thoughts and understanding. He’s hardly the model of active listening!

Zophar is likely reacting to Job’s warning of judgment (19:25–27). For Zophar, Job has rejected God by questioning the way that He administers justice. So Zophar condescendingly reminds Job of the obvious fact that from the beginning of time, as everyone knows, the joy of the wicked is fleeting and their life short-lived (vv. 6–8).

But Zophar presents only part of the story. In reality, the way of all humanity is brief, as Psalm 103:15–16 and other verses attest. At least Job has understood that despite the brevity of human existence, there is an afterlife where final reward or judgment occurs.
TODAY ALONG THE WAY
None of Job’s friends could grasp the idea of innocent suffering, but it is very important that we understand this essential theological point. As we noted, much of Job’s suffering anticipates the undeserved suffering of our Lord. Take some time today to read through Isaiah 52:13–53:12, which describe the Suffering Servant. Take note of the ways that Job’s experience parallels the circumstances of our Lord. For example, both were rejected by family and misunderstood by friends. Both looked to God in heaven for their vindication.

[Soldier4Christ]

Read: Job 21:1-34
He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. - Matthew 5:45
TODAY IN THE WORD
From 1945 to 1949, the world followed with intense interest the Nuremberg war crimes trials. Hundreds of Nazi officers, such as Hans Frank, the so-called “Butcher of Krakow,” and Foreign Minister Joachim von Ribbentrop were tried and convicted. Yet despite efforts to track down and prosecute war criminals, the fact remains that some perpetrators escaped justice and quietly blended back into mainstream society. They took on new identities and led normal lives. In the end, they died, apparently never paying for their awful crimes.

This is only one example of the particularly difficult question that theologians call “theodicy.” Why is there evil in the world? Related to this is the question of why the wicked seem to get away with their wrongdoing. There’s no easy answer to this problem, and this fact forms the basis of Job’s reply to round two of his friends’ speeches. In this speech, for the first time, Job does not address the Lord, but instead counters his friends’ claims. This speech is also much less emotional.

The biggest problem with retribution theology, Job begins, is that it doesn’t really explain the ways of the world. As he looks around, he finds numerous examples of the wicked prospering. They grow old (v. 7), they are safe (v. 9), and they are successful (vv. 8, 10–11). What’s more, they die happy (v. 13), even though they deny God. The picture that Job paints here is similar to the one that Eliphaz drew of the good man (5:17–27), so it may be that Job intends a deliberate contrast. Ironically, Job’s friends have accused him of opposing God by challenging His ways, but it is they themselves who have been, in essence, telling God how the world should be run.
TODAY ALONG THE WAY
The book of Job doesn’t answer the problem of evil. We need to look elsewhere in Scripture to consider various aspects of this difficult question. Psalm 73 is a good place to start. Here the psalmist considers the apparent success of the wicked and wonders if he has been faithful in vain. The turning point comes in v. 17, where the psalmist begins to understand the final destiny of the wicked beyond this life. Then his heart is encouraged, as he considers his own eternal destiny with the Lord.

[Soldier4Christ]

Read: Job 22:1-30
A despairing man should have the devotion of his friends. - Job 6:14
TODAY IN THE WORD
One of the most popular recent TV shows, Friends, followed the lives of three men and three women who were close friends living in New York City. For five of the ten years this show ran, it ranked the number-one comedy show among adults aged 18–49. Much of the program’s success no doubt has to do with the desire all of us have for close-knit, supportive friendships.

Such friendship is what Job wanted from his three friends. Instead, in this final round of speeches, we find that Job’s friends leave much to be desired.

Eliphaz’s final speech is especially sad. It’s clear that he really cares about Job. While he has misdiagnosed the problem, he’s concerned for the patient. But he’s frustrated. Conse-quently, he’s becomes harsh, even cruel.

He begins by refuting Job’s idea that God is indifferent to the ways of the wicked. He claims that God doesn’t determine if a person is good or bad--he gains no benefit from the affairs of humans because He is the Almighty (vv. 2–4). Instead, success or failure lies within individuals. Therefore, Job’s claim that he suffers innocently is unthinkable.

Because Eliphaz hasn’t found real examples of sin in Job’s life, he invents some. He accuses Job of being wicked (v. 5), unjust to family members (v. 6), and uncaring to the poor and oppressed (v. 7–9). With his tidy list, Eliphaz confidently asserts that Job is now getting what he deserves (vv. 10–11). But if Job had done such cruelties, everyone would have seen it.

Eliphaz accuses Job of concealing his sin from both God and his friends. He seems to respond to Job’s claim that the wicked go unpunished in this life (see yesterday’s study) by suggesting that Job is like that godless person. Even more cruelly, Eliphaz implies that he rejoices in the ruin that Job apparently deserves (v. 19).

Eliphaz concludes his speech with his familiar appeal to repent. As we read carefully through this final section (vv. 22–30), we find more than one suggestion of a “salvation by works” mentality.
TODAY ALONG THE WAY
It’s clearly right for Eliphaz to care about correct doctrine, namely that sin doesn’t go unpunished. But it’s wrong for him to insist on only one way of viewing things.

[Soldier4Christ]

Read: Job 23:1-24:12
If only I knew where to find him; if only I could go to his dwelling. - Job 23:3
TODAY IN THE WORD
The story of Martin Luther is one of the most inspiring in history. After nearly being struck by lightning, Luther entered a monastery

in 1508, hoping to find a deeper relationship with God. But over the next few years, despite all Luther’s efforts, he felt that God was not only distant, but that His wrath burned against Luther. Unable to meet the demands of the Mosaic law, Luther finally came to the realization that salvation was possible only through faith in Jesus Christ.

In today’s passage, we find a similar yearning for God. Job laments that he can’t find God, and his complaint remains bitter (23:2). Despite all the words that have passed between Job and his friends, Job has not given up his conviction that his only hope is to be heard before God. Although Job has said some harsh things about God and although he now believes that God is difficult to find, Job retains his steadfast belief that a righteous man can ultimately find justice with God (vv. 6–7).

More importantly, Job recognizes that God knows the truth about his life (v. 10), and that He is purifying Job by using this trial. Here Job articulates one possible divine purpose for suffering, namely, the testing of our faith and our sanctification. Still, Job is unafraid to admit that in the meantime, God seems to have His hand against Job, which makes him faint of heart (v. 16). Job implies that if God can be found, it must be a gift.
TODAY ALONG THE WAY
Job’s bold declaration about the path that he has followed (23:11–12) is a powerful example for all believers. Despite his trials, Job has maintained three practices that are vital for the life of a believer. First, he has continued to follow God’s ways: he has not forsaken the Lord as Satan had predicted, and he has not sought the counsel of unbelievers. Instead, he has continued to walk steadfastly with the Lord. Second, Job has kept God’s commands. Third, Job has continued to treasure God’s Word in his heart.

[Soldier4Christ]

Read: Job 25:1-26:14
These are but the outer fringe of his works; how faint the whisper we hear of him! - Job 26:14
TODAY IN THE WORD
In the field of logic, careful attention is given to how a conclusion is reached. It’s easy to see that if initial assumptions are wrong, then you won’t arrive at a correct conclusion. It’s not as easy to see that even with a correct premise, you can still end up with a wrong conclusion.

For example, yesterday we saw that Job correctly observed many examples of innocent suffering, but he wrongly concluded that God is unjust. Today we’ll see Job’s friend, Bildad, also coming to a faulty conclusion.

Bildad begins his final speech by accurately observing God’s power and sovereignty (25:1–3). And he correctly observes that humans are utterly helpless before God’s power. But he goes on to describe humans as mere worms. Bildad falsely says that humans have no hope of righteousness before God and are actually insignificant before Him. Yet humans are not disgusting maggots; rather, humans are created in the image of God and have inestimable worth. Bildad’s conclusion is wrong.

It’s not clear who’s speaking in Job 26. Some commentators believe this section continues Bildad’s remarks. But it’s more likely that this is Job’s response, because it doesn’t reach the same neat conclusions that Bildad usually does.

Job begins by once again despairing of the advice and comfort that his friends have offered. But he continues by challenging his friends’ view of God. Throughout their speeches, they have tried to instruct Job in what they believe are the true ways of God. But in the second part of Job 26, we find a magnificent declaration of the awesome power of God in creation. The God of Eliphaz, Bildad, and Zophar is far too small! Instead, Job looks out over the heavens and the earth, and he’s amazed.

There’s no error in Job’s logic here. Looking at the vastness of creation, one has to admit to seeing only a part, not the whole. Viewing creation is like seeing a shadow or hearing a whisper of the totality of God. Job’s view of God is beginning to expand.
TODAY ALONG THE WAY
Commentator Andrew Blackwood writes, “Faith does not comprehend the divine plan. Yet faith knows that God reigns in the world visible and the world invisible. And, though he does not understand, the man of faith can trust.”

[Soldier4Christ]

Read:  Job 27:1-23
Give ear to my words, O Lord, consider my sighing. Listen to my cry for help. - Psalm 5:1–2
TODAY IN THE WORD
In his classic book, A Grief Observed,

C. S. Lewis writes, “In grief, nothing 'stays put.’ One keeps on emerging from a phase, but it always recurs. Round and round. Every-thing repeats. Am I going in circles, or dare I hope I am on a spiral? But if a spiral, am I going up or down?”

Today’s passage concludes Job’s interchange with his friends. Throughout this debate, we’ve observed Job’s journey. Chaplain David Atkinson lists the stages of Job’s grief: silence, lament, questioning, denial, anger, anxiety, and the beginnings of hope. But this hasn’t been a neat progression. Like the circles that C. S. Lewis describes, we’ve seen Job begin to hope and then return to despair. We’ve seen him express both anger and fear in the same breath. In short, we’ve seen a real person dealing with real pain.

Job begins his final response to his friends by reaffirming his integrity and honesty. His friends have been cruel and unjust. They have falsely accused him of committing and concealing grave sin. In essence, they have told him that his situation is hopeless, because there appears to be no hope for the godless (vv. 8–10).

In this final response, he once again acknowledges that unrepentant sinners suffer in this life or through their posterity (vv. 13–23). Some commentators ascribe this last speech to Zophar, but they are more likely Job’s summary remarks. (It’s probably just as well that Zophar doesn’t say anything in this third round of speeches, because he’s clearly the harshest of the three!)
TODAY ALONG THE WAY
In verse 6, Job declares that his conscience is clear, but our conscience is not always a reliable indicator. It’s only as we surrender to the Lord Jesus Christ that our conscience becomes a more reliable guide. Dietrich Bonhoeffer stated this well when he wrote in his book, Ethics, “Jesus Christ has become my conscience.” This underscores the importance of remaining in the Lord at all times, but especially in the midst of severe trials. Thus, our conscience must ultimately be directed by God’s Word and the Holy Spirit.

[Soldier4Christ]

Read: Job 28:1-28
The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding. - Proverbs 9:10
TODAY IN THE WORD
When most of us think about gold mining, we envision gold-panning prospectors in the Wild West. But gold mining is quite complex. Today, gold is extracted from ores that often contain little gold. The ore is crushed to expose small gold particles. Chemical treatments complete the process.

The opening verses of today’s passage (vv. 1–11) describe other difficulties associated with extracting precious metals and gems. Miners are willing to risk descending deep into the earth’s dark caverns in search of these prized elements. Now you may be wondering why Job has switched from talking about God’s justice (the end of Job 27) to a lecture for Mining 101! Indeed, some have questioned whether this passage even belongs here in the book of Job. Yet this interlude serves two important functions.

First, to paraphrase this passage for today, Job marvels at humanity’s technological abilities. Humans are able to do what even the mightiest of the animal kingdom can’t do (vv. 7–8). But even with this ability, humans aren’t able to find the most important treasure, wisdom.

This is Job’s second point. Although men can enter dark tunnels to find ore, people can’t enter the darkness of life and find wisdom. Wisdom simply cannot be found in the same way as precious material elements (vv. 12–19). In short, wisdom is hidden from every living creature and even from death itself (v. 22).

The point of this entire passage, therefore, is to show that there’s only one source of wisdom, and that’s God. God Himself knows the way of wisdom because He created the universe. Consequently, wisdom can’t be found like gold or rubies. Instead, wisdom is God’s gift to humans (v. 28). Wisdom must begin with God, and it can only come from God.
TODAY ALONG THE WAY
Old Testament scholar Eric Heaton had defined wisdom as “the ability to cope.” Job’s hymn to wisdom helps him, and us, see that the way forward is only through God’s wisdom. Because all the treasures of wisdom are hidden in Jesus Christ (Col. 2:3), our starting place must be Him, who leads to a true hatred of evil and avoidance of sin.

[Soldier4Christ]

Read: Job 29:1-25
How I long for the months gone by, for the days when God watched over me. - Job 29:2
TODAY IN THE WORD
In her song, “Those Were the Days,” Mary Hopkins captures well that nostalgic longing for the “good ol’ days”: “Those were the days, my friend / We thought they’d never end / We’d sing and dance forever and a day.”

There’s a tendency to look back on good times longingly, perhaps remembering them better than they actually were. In Job’s case, however, we find honest reflection on truly better days. After the hymn to wisdom, Job begins an extended monologue (Job 29–31) that looks at his past and his present and offers a public testimony to his integrity and innocence. We’ll spend a day on each of these chapters, beginning with Job’s look at the past.

We are immediately drawn into Job’s pain in the opening verses. There are three things for which Job longs, probably in order of importance: his fellowship with God, the love of his children, and respect from others in his community.

Job recalls the high esteem in which he was held (vv. 10–11). Scholar Andrew Blackwood summarizes Job’s words as follows: “He was blessed and tried to be a blessing to others.” This directly contrasts Eliphaz’s false claims that Job had neglected the poor (Job 22:6–9; see Sept. 17). Perhaps this is why Job gives so many examples of his care for the oppressed (vv. 12–17). In addition to vindicating Job’s character, this list gives us great insight into the high moral standards of Job’s day. It’s important to notice that much of Job’s focus is on proactive conduct. In other words, Job was not only concerned to avoid evil, but he also took the initiative to do what was right regarding others. To use New Testament language, we could say that Job was willing to go the extra mile (Matt. 5:41).
TODAY ALONG THE WAY
Job’s ministry to those around him is quite remarkable. Indeed Job 29:12–17 is a wonderful model for all believers. Yet this passage also shows that our ministry often goes “unrewarded” this side of heaven.

[Soldier4Christ]

Read: Job 30:1-31
I cry out to you, O God, but you do not answer. - Job 30:20
TODAY IN THE WORD
In his book, I Believe, noted scholar Helmut Thielicke wrote the following about God’s own hurt in our suffering: “This is the holy God for whom our lost lives are an unspeakable hurt, and who nevertheless says Yes to us . . . God himself suffers there where the Crucified hangs. That is what all this means. When he cries, 'My God, my God, why hast thou forsaken me?’ the eternal heart abandons itself to all the forsakenness and despair that a man suffers in his separation from God.”

Truly when we hear Job’s heart in today’s passage, we see poignantly the forsakenness and despair that Job felt when he believed that God had abandoned him. What a contrast to Job’s reflection of how his life had once been that we read about yesterday. How difficult it must have been to be mocked and ridiculed by those who formerly would have shown well-deserved respect to Job. The very dregs of the community, whose fathers had been shunned from decent society, now spit upon Job in disdain (v. 10). Recall from yesterday’s study that Job went out of his way to help the less fortunate. The bitter irony that some of these same individuals now refused to show Job any compassion no doubt only increased his pain.

The cruelty that Job experienced from his own community was in addition to the chronic physical pain that had come to define Job’s existence (vv. 16–17).

Job is more than willing to point the finger squarely at God to explain his condition. Moreover, the sheer horror of Job’s perception that he has been utterly abandoned by the Lord comes to its fullest expression (vv. 20–23). Notice that even in his accusations, Job doesn’t deny the Lord. Though he wrongly attributes malicious actions and motives to God, he still directs his anguish to Him.
TODAY ALONG THE WAY
Job’s reaction to tribulation isn’t that uncommon. During trials, it’s easy to think that God has somehow rejected us. Once again, however, our greatest example is Jesus Christ. On the cross, he experienced the full brunt of God’s wrath and true separation from God. But because of Him, as believers, we’ll never have to face the horror of complete abandonment by God. Instead, although we may feel separated from God, the truth is that He is always with us (Matt. 28:20). This is what Job was also about to discover.

[Soldier4Christ]

Read: Job 31:1-40
I have been blameless before him, and have kept myself from sin. - Psalm 18:23
TODAY IN THE WORD
On April 16, 2004, the Associated Press ran a story about a man who served 18 years in prison for a murder he didn’t commit. DNA evidence led to the conviction of another man, who confessed to the crime. “Finally, my innocence is recognized,” Darryl Hunt said. “For so many years I have been trying to prove my innocence only to be told I was lying and to finally have it official means a lot.” Hunt received a “pardon of innocence,” and monetary compensation for his time imprisoned.

We might call today’s passage Job’s request for a “pardon of innocence.” After reflecting on his past and present (Job 29–30), Job refutes charges leveled without evidence. This long passage uses the legal formula, “If I have done X, then may some curse Y happen,” summarizing the high moral standards by which Job lived.

In the preamble (vv. 1–4), Job upholds the law of retribution for sin, which he has never denied. His own commitment to righteousness begins by keeping his eyes pure. He then declares his innocence regarding dishonest business practices (vv. 5–8) and adultery (vv. 9–12). Neither has Job been unjust toward servants (vv. 13–15), whom he sees as fellow heirs of grace, a startling thought in Job’s day.

Job again refutes Eliphaz’s reckless accusations (22:6–9) concerning his conduct toward the poor. The strength of Job’s denial is seen in the curse that he invokes (bodily dismemberment, v. 22) if he has failed in this regard.

Job continues, denying greed and idolatry (vv. 26–27). He hasn’t rejoiced in his enemies’ misfortune (cf. Matt. 5:44), or failed to show proper hospitality, which was supremely important in Job’s time. Finally, he denies concealed sin.
TODAY ALONG THE WAY
Job’s righteous conduct is remarkable. It’s actually close to the high standards of the Sermon on the Mount (Matthew 5–7).

[Soldier4Christ]

Read:  Job 32:1-14; 33:1-25
I tell you, in this you are not right, for God is greater than man. - Job 33:12
TODAY IN THE WORD
In many parts of the world, titles of respect are reserved for the elderly. For example, in Greece, an esteemed old man is called geronda. In many Hispanic cultures, an older woman is addressed as Doña. These titles affirm the honor associated with age in many world cultures throughout history.

Such respect explains why the youngest human character in the book of Job, Elihu, waits to speak last. He has heard each side’s argument, and he’s bursting to say something (32:19), but he has held off out of respect. Yet he’s not afraid to speak because he’s prompted by the Spirit (32:.

Elihu gives one of the longest speeches in the book (Job 32–37). He will offer an important rebuttal to Job, because he has unfairly criticized God, and to his friends, because they haven’t been fair to Job. They’ve given up on him because “he was righteous in his own eyes.” Elihu attempts to provide a mediating position.

Although Elihu demonstrates the proper respect for his elders, his words sound a bit pompous. He seems at times rather confident of himself! Yet Elihu is a fair theologian, who argues for God’s wise and loving providence. Unlike the first three friends, Elihu moves beyond retribution theology to suggest that God has His own purposes for the circumstances of life. Because of this, the only human response is humble submission. Elihu shows that both sides have misunderstood the situation.
TODAY ALONG THE WAY
Simone Weil once wrote, “The extreme goodness of Christianity lies in the fact that it does not seek a supernatural remedy for suffering, but a supernatural use for it.”

[Soldier4Christ]

Read: Job 34:1-37
I desire mercy, not sacrifice. - Hosea 6:6
TODAY IN THE WORD
Perhaps you’ve heard a story like Deborah Johnson’s. After an accident on the job forced her out of work, she battled for nearly five years to get her workers’ compensation claim settled. When it was finally paid, she found out that her medical bills wouldn’t be covered. It was like pouring salt on wounds.

That’s likely what Job felt. Although Elihu claims to have something new to say, in reality, he continues very much like Job’s friends, insisting that God is just to punish evildoers. Like them, Elihu missed the fact that Job has never denied this. Thus, right when Job might have hoped for comfort, he receives insult on top of injury.

Elihu claims that Job “drinks scorn like water.” In other words, Job should be counted among the wicked. Now Elihu is right to question Job’s claim of complete innocence. As we’ve seen, there’s an element of pride in Job’s protestations (see Sept. 24), as he himself will come to realize. And Elihu would be right to challenge Job’s claim that it profits a person nothing to please God (v. 9), except that Job never claimed this. Instead, Job pointed out that calamity falls upon both the righteous and the wicked (9:22–24) and that the wicked do prosper in this life (21:7–13).

Much of what Elihu says is perfectly correct. God cannot do evil (v. 12). He’s so intimately involved in the world that if He withdrew His life-giving spirit, all would collapse (v. 15). And because nothing truly escapes God’s notice (vv. 21–30), Job is wrong to suggest that God overlooks evil.
TODAY ALONG THE WAY
We need to be fair to Elihu. We have an insight that he didn’t have, because we were allowed to overhear the interview between God and Satan (Job 1–2). So even though Elihu understood a lot about the Lord, more that the first three friends, there are ways and purposes belonging to God that even Elihu could not imagine. As we have suggested before, we need a lot of humility when we attempt to counsel those who suffer. We just don’t see the entire picture as the Lord does.

[Soldier4Christ]

Read: Job 36:1-7; 36:22-37:26
He is wooing you from the jaws of distress to a spacious place free from restriction. - Job 36:16Job 36:16Job 36:16Job 36:16
TODAY IN THE WORD
When it first began over twenty years ago, no one anticipated the popularity of The Weather Channel. The idea of an entire cable station devoted to the weather was a bit risky. But today, it’s not that uncommon to hear people confess that they enjoy watching The Weather Channel, even beyond the local forecast. Perhaps people are fascinated by the weather because, despite modern technology, it remains somewhat unpredictable and mysterious. Forecasters can still be surprised by tornadoes or a hurricane’s path. This is a good reminder that God retains final control of His creation.

This is the point that Elihu makes in the conclusion of his speech. At last, we find some softening in his words, although his presumptuous claim that God has spoken directly to him implies that God hasn’t spoken to Job or the other three.

We find increased sensitivity toward Job as Elihu acknowledges that the afflicted need not necessarily be sinful (v. 6). Thus Elihu also introduces a whole new idea by stating that God does not just give affliction as punishment, but that he “woos” the afflicted and heals them. For the first time, the idea is presented that God is compassionate and brings people into a new understanding of the world through suffering that heals.

Although Elihu may have started off a bit arrogant in the first part of his speech (see yesterday’s study), he certainly ends it on a glorious note. The second part of today’s reading focuses on the sheer wonder of who God is (vv. 22–26). To illustrate God’s wonder, Elihu offers a marvelous description of a mighty thunderstorm, in which the deafening sounds of thunder appear as God’s voice. At such a display, Elihu can only marvel. The point of this weather lesson is to show that God is in complete control. The series of questions that follow show that Job is not!
TODAY ALONG THE WAY
As we noted, Elihu’s speech has shifted the discussion’s focus. Job’s first three friends looked for reasons to explain his suffering, hoping to find some hidden sin in Job. But Elihu begins to look upward, anticipating what God might be doing. He doesn’t ask “Why?” but “What?” . . . “What