What Do You Expect? 8/28/11

Sunday, August 28, 2011

WHAT DO YOU EXPECT?

When we read the gospel accounts of Matthew, Mark, Luke, and John, we come face to face with Jesus Christ. We see Him doing things that please His Father, and we see Him teaching about His Father. Jesus wasn’t just drifting through life. His days on this earth were numbered and He knew it. Jesus had an agenda; He had a goal. His own words make it very clear that He lived with purpose. “My meat is to do the will of him that sent me and to finish his work” (Jn. 4:34). “The Son of man is come to seek and to save that which was lost” (Luke 19:10). “I am come that they might have life, and that they might have it more abundantly” (John 10:10). And at the end of His life, Jesus had accomplished what He came to do. That is why He could say to His Father in John 17:4, “I have glorified thee on the earth; I have finished the work which thou gavest me to do.”

I. Great Expectations of Jesus

What about the people Jesus encountered? What did they expect from Jesus? Some of them expected nothing at all. As a matter of fact, some of them became so angry at Jesus that they plotted to kill Him. That was especially true of the scribes and Pharisees. Jesus’ righteousness exposed their self-righteousness. Others flocked after Jesus because of their own selfish desires. From Jesus’ early ministry in Jerusalem we read these words: "Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. 24. But Jesus did not commit himself unto them, because he knew all men, 25. And needed not that any should testify of man: for he knew what was in man" (John 2:23-25). They believed on Jesus because they saw the outward miracles He performed. Fast forward to chapter 6 and we find Jesus feeding the 5,000 with two fish and five little little loaves of bread. Some of those who saw the miracle were so impressed that they tried to force Him to become their king (6:15). Others began to follow Him wherever He went. This is how Jesus responded to them… (John 6:25-27a)

And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? 26. Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. 27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life…

Jesus told them bluntly that they were following Him for one reason -- because they got their bellies full.

Praise God that there is more to the story. Some people came to Jesus expecting more than flashy miracles and a handout. Let me remind you of such a woman. Her pursuit of Jesus is described in Mark 5:25-28, "And a certain woman, which had an issue of blood twelve years, 26. And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27. When she had heard of Jesus, came in the press behind, and touched his garment. 28. For she said, If I may touch but his clothes, I shall be whole." She had been to all the doctors, but none could help her. In the eyes of men, her disease was incurable. Nevertheless, she came to Jesus with great expectation. “If I can just touch his garment, I will get well.” We read in verse 29, "And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague." Jesus commended her: “Daughter, your faith has made you whole…” (5:34).

I remember another woman who came to Jesus with great expectation. Let’s read about her encounter with Jesus. Mark 7:24-30…

And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. 25. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26. The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. 27. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.

This woman expected something from Jesus. Even when He put her off by saying that it wasn’t fit to throw the children’s bread to the dogs, she kept pursuing Him. Don’t take that lightly. Jesus was saying, “Ministering to you would be like taking what is designed for God’s children -- the Israelites -- and giving it to a Gentile.” And the Jews considered the Gentiles to be dogs. I can’t say for sure why Jesus made this harsh statement, but I get the idea that He was testing her to see how serious she was. Did she really believe that Jesus could and would cast the demon out of her daughter? She spoke with humble persistence. “Yes, Lord, I know I am a Gentile dog, but just as the dogs are given the table scraps, that’s enough for me.” Jesus commended her faith. Yes, she expected Jesus to heal her daughter.

What about the centurion of Luke 7 (also recorded in Matthew 8)? Let’s read it in Luke 7:1-10…

Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. 2. And a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5. For he loveth our nation, and he hath built us a synagogue. 6. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: 7. Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. 8. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9. When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10. And they that were sent, returning to the house, found the servant whole that had been sick.

This man was a Gentile, but he was kind and generous to the Jews, furnishing them with money to build their synagogue. But that wasn’t what impressed Jesus. He sent the well-respected Jewish elders to plead with Jesus to come heal his servant. But when they had gone to Jesus and persuaded him to come to the centurion’s house, he sent friends to intercept Jesus. I don’t know whether he originally intended Jesus to come to his house or not. But when he knew they were on their way, he sent friends to give Jesus that simple message: “Lord, I’m not worthy for you to come to my house. Just say the word and my servant will be healed. I give orders to the soldiers under me, and they do what I say. I know that if you say the word, even this sickness will flee.” What did that man expect? He expected Jesus to heal his servant, and that is exactly what Jesus did. Not only that, but He commended this Roman centurion for his faith, noting that He hadn’t found that kind of faith among the Israelites.

Now let’s come to the end of that same chapter and read again that familiar story about the “sinner” woman who came to Jesus. Read Luke 7:36-50…

And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. 40. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. 41. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. 42. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 43. Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. 44. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48. And he said unto her, Thy sins are forgiven. 49. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50. And he said to the woman, Thy faith hath saved thee; go in peace.

We won’t elaborate on that story, because we have gone over it quite a number of times. However, let’s just be reminded that Simon and his fellow-Pharisees saw this woman as terribly sinful and wicked. They did so for good reason -- she had a reputation as being a sinful woman. Nevertheless, she was intent on coming to Jesus. I can only imagine how the respectable people gathered in Simon’s house viewed this woman (just as Simon did). No doubt, they whispered about her. Now I asked you, did this woman expect anything from Jesus? It’s kind of hard to say what she expected. She certainly didn’t ask Him for anything. There is no evidence that she spoke a single word. She simply stood at His feet, wept, washed His feet with her tears, dried them with her hair, kissed his feet, and anointed them with the perfume she had brought. So what did she expect from Jesus? Wasn’t she seeking His acceptance? It seems that all she wanted was for Jesus to allow her to do this. She believed that He would; that’s why she brought the perfume. She expected to anoint the feet of Jesus. It was enough if He would simply let her, such an unworthy person, anoint His feet. Praise God that this woman got more than she expected. Not only did Jesus receive her, but He announced that her sins were forgiven, as demonstrated by the loving affection she poured out on Him.

What about the four men who brought their lame friend to Jesus? Let’s read it in Mark 2:1-12…

And again he entered into Capernaum after some days; and it was noised that he was in the house. 2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 3. And they come unto him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6. But there were certain of the scribes sitting there, and reasoning in their hearts, 7. Why doth this man thus speak blasphemies? who can forgive sins but God only? 8. And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? 10. But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

We know nothing about the attitude of the lame man, but we know more about the four friends who brought him to Jesus. Do you think they expected anything from Jesus? We know they did, because the text says, “When Jesus saw their faith” (verse 5). And what do you think they expected? It seems pretty clear that they believed if they could get this man into Jesus’ presence, Jesus would heal him. Praise God that they got far more than they expected. Before there was any physical healing, Jesus dealt with the real problem -- He forgave the man of his sins. Does that mean that his sins caused his paralysis? Be careful before you say, “No.” The truth is -- we don’t know. What we do know is that this man needed his sins forgiven, whether they caused his lameness or not. What a blessing that he had four friends who took him to Jesus with great expectation.

We could go on. We could throw in the blind man we read about Wednesday evening. Or what about Mary and Martha, who sent for Jesus when their brother was critically ill? While some opposed Jesus and a few might have been apathetic toward Him, we see a number who came to Jesus expecting Him to work. I want to ask you the simple question this morning: What do you expect from Jesus? My question implies that Jesus is a real living person who interacts with people on this earth today. He is not a system of beliefs, nor is He one who once lived and now remains in the grave. After He had purged (cleansed) our sins, He sat down on the right hand of the Majesty on high (Heb. 1:3). He lives! He reigns! He acts today! What are you expecting from Jesus?

II. Our Expectations

By now more than a few of you have wondered why we aren’t in the 12^th chapter of Job this morning. A few of you are disappointed, but I suspect more of you were ready for a break from Job. So why are we doing something different this morning? Primarily because of our prayer meeting this past Wednesday evening. Almost half of us were in that meeting. Those of you who were there, what did you expect when you came? We might hang our heads in shame and think, “I wasn’t expecting anything; I just came because it was time to come to Wednesday evening prayer meeting.” On the other hand, we did come with some expectation, or we wouldn’t have come at all. While our expectation might not be what it ought to be, most of you do not come out of obligation on Wednesday evening. There aren’t many people that persevere in coming to prayer meetings. We keep coming because we believe it is important to come before God in prayer as a body, even if we struggle with actually doing it. And when God blesses us with His presence as He did Wednesday evening, we are reminded of how blessed we are to be a part of His people.

I remember when I was 17. I was a junior in high school and I was on the varsity basketball team. That was a thrill for me, because I did enjoy playing basketball. One day our coach came to me and told me I had been selected, along with one of my teammates, to play on an all-star team against the Harlem Stars. You know, those teams always have to have some other team to beat up on. It was kind of an honor to be selected to play on the team. But then I found out the game was going to be on Wednesday evening. I politely told my coach I couldn’t play. “Why not?” “Because that is when we have prayer meeting.” He tried to impress upon me that this was very important and I probably would never get another opportunity to do something like that. I informed him that being at prayer meeting was more important and I would never get another opportunity to be at that particular meeting. I don’t know that my attitude was perfectly pure, but I have no regrets about making that choice. My coach thought I was crazy, but he already thought that because he couldn’t get me to be upset when we lost a game. I did have expectations about meeting with my brothers and sisters.

If you weren’t here, you may wonder what happened Wednesday evening? In a sense, nothing that should be unusual. We read a portion of scripture, talked about it, shared our burdens with one another, prayed for one another, and rejoiced in the Lord. That’s about it. In short, we were obedient to Gal. 6:2, which says, “Bear one another’s burdens, and so fulfill the law of Christ.” This law of Christ is not some kind of rule; it is the principle by which the followers of Christ live. But how can we bear one another’s burdens, if we don’t know what they are? But maybe we don’t have any burdens. I am thankful that one young sister was burdened and refused to hide it. At the invitation to share our burdens, she confessed that she felt separated from God. Her humble honesty opened the floodgates, as we began to share and earnestly pray for one another.

Now why is that such a big deal? It is a big deal because we got a greater taste than we have in a long time of what it means to be the body of Christ. We were all conscious that the Lord met with us in an unusual way. Granted, it shouldn’t be unusual, but because of our weakness, it is unusual. But praise God it doesn’t have to be. Wednesday evening was a reminder that God isn’t through with us yet. We are not doomed to routine; we are destined for reality.

I have spent time praying about how to handle what happened Wednesday evening. We do not want to cling to an experience and demand that God provide that same experience next week. On the other hand, we can say without apology that we long for more of God’s presence and the opportunity to learn the one-anothering life that is described in the New Testament. It is our desire to move beyond our self-consciousness and pride and live openly before one another in His presence.

Perhaps there is one thing that stands out more than anything else. Before I explain that, we must acknowledge that God cannot be manipulated. We don’t do certain things in order to force God to behave as we want Him to do. Never. On the other hand, there are principles in the scripture that we can heed and obey. Through the years we have emphasized the importance of God’s Word. Whenever we meet, the Word of God will play a part. The Lord has trained us as His people and we are convinced that if the Word isn’t going to be a part, then the meeting will not be extremely valuable. Praise God for that conviction. However, the New Testament is very strong on this principle of one-anothering. The church of the New Testament is dominated by participation, not the spectator mentality. When God’s people are satisfied to have a few individuals do most everything and the leaders are content with that arrangement, we cease to be the church the Lord wants us to be.

Wednesday evenings are the prime example. If the Lord doesn’t work in us, we have a tendency to fall back into someone leading a song or two, someone sharing the Word, and 20 or 25% of the people leading us in prayer. I realize that the one-anothering of the New Testament is not confined to our scheduled meetings, but it is in those meetings that we are trained in the way we live as the church. When we come together to pray for one another, for the community, and for the world, we don’t come together to spectate, but to participate.

Even in our Sunday morning meetings, our tendency is not to have too much participation. We tend to fall back and expect a few people to participate. Granted, it may not be possible for every person to share the Word, testify, and pray every Sunday morning (although I think most of us would hang around for that)… but it is possible over a month or two for most everyone to take an active part. Suppose you are experiencing a situation where it seems like you just can’t forgive a certain person. How do you handle that? You pray. Yes. If you know where to find them, you read passages where the Lord deals with that. But what if you still can’t or won’t forgive that person? What do you do? You call on your brothers and sisters to bear that burden with you. You ask them to pray for you. On Sunday morning? Not always, but there is not a thing wrong with that. If the burden is there on Sunday, why wait until Wednesday. When you do that, it reminds all of us that we are in a crucial battle and others are in it with us. When no one is willing to share his/her burdens, our meetings become artificial. We sing and pray and study the Word, but it seems that it doesn’t have anything to do with real life. Can this principle be abused? Is it possible to share things in a meeting like this that shouldn’t be shared? Yes, but I don’t remember that being much of a problem over the years. If it ever is, the Lord has given your pastor/elders the responsibility of helping us understand what is appropriate and what is not. The far greater danger is that we play it save and fail to expose our need.

Of course, I trust we all realize that participation does not just mean that you have to speak out. The attitude with which you sing, pray when someone else is leading, and even listen to a sermon will identify you as either a spectator or a participant. I heard a statement the other day that went something like this: “There is no casual worship of God.” We can’t wander in on Sunday morning, mouth a few words of a song, passively listen to prayers and sermons and define that as worship. As that same man said, we must come with “reverent adoration.” In other words, we come with expectation, realizing that we are assembling to declare the worth of the living God. The scripture says that man looks on the outward appearance, but the Lord looks on the heart (I Sam. 16:7), but that does not mean that the Lord cannot see the outward appearance. Our expression and even our posture say something about the attitude of our heart.

Conclusion

So what are you expecting from the Lord? Let’s expect Him to do what He tells us He will do -- conform us to the image of Christ. Rom. 8:28-29, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." The New Testament makes it crystal clear that He will do that in the context of the body of Christ. So let’s expect Him to give us the grace to increasingly share our lives together until we can say with our whole heart, “How good and how pleasant it is for brothers (and sisters) to dwell together in unity” (Ps. 133:1). That does not mean there won’t be hard times, but even then we realize that God is using that difficult brother or sister to mold us and shape us to be like Christ.

Please allow me to give so specific suggestions for our Sunday morning meeting…

1. Before you go to bed Saturday evening, get ready to gather for worship on Sunday morning.

Guys, if you were going on a hunting trip, you would make preparation the night before. Meeting with the saints in the presence of the living God should make any hunting trip dull. It cries out for preparation.

2. Wake up Sunday morning with expectation in your heart and a prayer on your lips.

You say, “But I don’t wake up that way.” Then get there just as fast as you can. If the first place you go is into the bathroom, post you a note: "O come, let us worship and bow down: let us kneel before the LORD our maker. 7. For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, harden not your heart…" (Ps. 95:6-8)

3. Pray for our time together. You don’t have to wait until Saturday evening and Sunday morning, but definitely take time then to pray.

As we do this, we will begin to realize that what happens when God’s people meet together is vitally important. This kind of carefulness will deliver us from the monotony of routine.

4. Be sensitive and obedient to the Spirit of God.

Let me ask you a simple question: Do you expect the man preaching to depend upon the Spirit, as he delivers the Word of God? Surely so. For my part, you can pray that I will do that when I am preaching. If that is important, is it just as important that you depend upon the Spirit of God during that same meeting? Brother, sister, it is. You argue: “No, it isn’t. I’m not sharing the Word; you are.” Ask the Lord to change your attitude. Suppose it isn’t the plan for me to preach next Sunday morning. Rather, it is His plan for __________ to share a song, for ___________ to share a brief testimony, for ________ to read a passage of scripture, and for _______ to exhort us on the basis of that scripture. Would it not be vitally important for each of these to be prayer-fully depending upon the Spirit of God. Brothers and sisters, none of you know that God won’t call on you next Sunday morning to do one of those things. If you say, “No, I would never do any of those,” you need to repent until your attitude is: “Lord, I come willing to respond in obedience to you, regardless of what you want me to do.” If we want to worship the Lord in Spirit and in truth, if we want to exhort one another for His glory, then we must not rely upon a few people to pray, prepare, and depend upon the Spirit. That is the task of all of us who know Him.

5. Don’t restrict God’s working to the time period between the welcome and the benediction.

We do start the service at some point and end at some point, but that is just the formal opening and closing of our time together. I have heard one of the ladies say more than once, “The best part is after the last Amen.”

Why? Because that is a wonderful time for anyone and everyone to talk with one another about what God is doing in our lives. If you turn off all spiritual thinking and conversation as soon as we break from the circle, please examine yourself. If the Lord lives in you, He cannot be turned off and on with a switch. Let’s learn to appreciate that informal time and let the Lord use it for His glory. Unless you have an unsaved husband who expects you home shortly after the service is over, don’t make a habit of having to be somewhere right after the last Amen. Give yourself time. Pick out someone that you want to visit with and ask that someone how you can pray for him or her.

But what if you are here and you are not yet a child of God? Most of what I have said applies to you. Expect the Lord to work in you. Cry out for Him to reveal Himself to you. Make the meetings here a part of that process. Before you come, ask the Lord to speak to you and expect Him to do so. Thank Him for giving you the opportunity of meeting with His people and hearing His Word. Stay around after the service so that you can discuss His Word or ask someone you trust to pray for you. Your goal is to come to the place where you repent and believe, casting yourself upon Jesus Christ and Him alone.

Now a Word from Zophar -- 8/21/11

Sunday, August 21, 2011

NOW A WORD FROM ZOPHAR

Job 11

Each one of us possesses an instrument that has tremendous power. It is a vital part of you. No doubt, you have already used it a great deal this morning. While it can be a very useful tool, it can also be very vicious. We can use it to cut people to pieces. Some of you know what I am talking about. I am speaking of the tongue. We read in Prov. 18:21, “Life and death are in the power of the tongue…” Prov. 21:23, “Whoever guards his mouth and tongue keeps his soul from troubles” (NKJV). What wisdom we find regarding the tongue in James 3:1-10…

My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment. 2 For we all stumble in many things. If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body. 3 Indeed, we put bits in horses' mouths that they may obey us, and we turn their whole body. 4 Look also at ships: although they are so large and are driven by fierce winds, they are turned by a very small rudder wherever the pilot desires. 5 Even so the tongue is a little member and boasts great things. See how great a forest a little fire kindles!6 And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell. 7 For every kind of beast and bird, of reptile and creature of the sea, is tamed and has been tamed by mankind. 8 But no man can tame the tongue. It is an unruly evil, full of deadly poison. 9 With it we bless our God and Father, and with it we curse men, who have been made in the similitude of God.10 Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so.

Let me share a lighthearted little story which conveys a powerful truth…

John Wesley, the founder of Methodism in the eighteenth century, was once preaching when he noticed a lady in the audience known for her critical attitude. Through the entire service she sat and stared at his new tie. When the meeting ended, she came up to him and said, “Mr. Wesley, the strings on your bow tie are much too long. They are an offense to me!” Wesley asked if any of the ladies present might have a pair of scissors in their purse. One woman did. When the scissors were handed to him, Wesley gave them to his critic and asked her to trim the strings to her liking. After she clipped them off near the collar, he asked, “Are you sure they’re right now?” “Yes, that’s much better, she admitted.

“Now, let me have those shears a moment, If I may,” said Wesley. “I’m sure you would not mind if I also gave you a bit of correction. I do not want to be cruel, but I must tell you, madam, that tongue of yours is offensive to me. It is quite too long! Please stick it out. I’d like to take some off!” This woman got the point.

(taken from commentary on Job, by Steven Lawson, p. 101).

As we are going through these chapters of Job, the tongues seem to be getting longer and longer. Though Zophar will speak about as long as Bildad did, his tone will be sharper. Job’s response will be a good bit longer than his response to either Eliphaz or Bildad. Let’s face it, Job is a very wordy book. With the exception of chapters 1-2 and chapter 42, this entire book is made up of dialogue, and the Lord’s part only takes up 4 chapters. Job and these first three friends keep up their conversation for 29 chapters. We might find it hard to blame the person who suggests that the book of Job might be a bit simpler, if Charles Wesley or someone else might have been permitted to use the scissors on some of the tongues! Nevertheless, in His great wisdom God can use even the dialogues of this book to bring glory to Himself and to build up His saints.

So this morning we will be introduced to Zophar in chapter 11. Job’s response is found in chapters 12-14. As with his other speeches, the first part is spoken directly to Zophar, before he then turns to God Himself. This morning we will look at what Zophar says in chapter11 and then next week we will begin to examine Job’s direct response to him in 12:1-13:19. So let’s dive in to chapter 11.

Let’s begin by simply reading through chapter 11…

Then Zophar the Naamathite answered and said: 2 "Should not the multitude of words be answered? And should a man full of talk be vindicated? 3 Should your empty talk make men hold their peace? And when you mock, should no one rebuke you? 4 For you have said, 'My doctrine is pure, And I am clean in your eyes.' 5 But oh, that God would speak, And open His lips against you, 6 That He would show you the secrets of wisdom! For they would double your prudence. Know therefore that God exacts from you Less than your iniquity deserves. 7 "Can you search out the deep things of God? Can you find out the limits of the Almighty? 8 They are higher than heaven--what can you do? Deeper than Sheol--what can you know? 9 Their measure is longer than the earth And broader than the sea. 10 "If He passes by, imprisons, and gathers to judgment, Then who can hinder Him? 11 For He knows deceitful men; He sees wickedness also. Will He not then consider it? 12 For an empty-headed man will be wise, When a wild donkey's colt is born a man. 13 "If you would prepare your heart, And stretch out your hands toward Him; 14 If iniquity were in your hand, and you put it far away, And would not let wickedness dwell in your tents; 15 Then surely you could lift up your face without spot; Yes, you could be steadfast, and not fear; 16 Because you would forget your misery, And remember it as waters that have passed away, 17 And your life would be brighter than noonday. Though you were dark, you would be like the morning. 18 And you would be secure, because there is hope; Yes, you would dig around you, and take your rest in safety. 19 You would also lie down, and no one would make you afraid; Yes, many would court your favor. 20 But the eyes of the wicked will fail, And they shall not escape, And their hope--loss of life!"

I am going to suggest a simple outline to help us digest Zophar’s words.

I. Be Quiet and Let God Speak… (1-6)

1. You’re a windbag

2. You said…

3. God will show you

The fact that Zophar speaks last likely indicates that he was younger than Eliphaz and Bildad. Not only would this be customary in that day, but we see the same principle applied in chapter 32, where we are specifically told that a fourth speaker named Elihu yielded to these three because he was younger. But that does not stop Zophar from wading in with both feet and mounting a vicious attack on Job. He begins with both barrels blazing: “Should not the multitude of words be answered?” It sounds a great deal like Bildad’s opening words in chapter 8, “How long will you speak thes things, and the words of your mouth be like a strong wind?” Zophar would agree with Bildad that Job is a windbag, that he is full of hot air. Surely Job’s words demand an answer. Then, “And should a man full of talk be vindicated?” The idea seems to be: “If no one answers Job, people might think that what he says is right. Surely we can’t let that happen.”

In verse 3 Zophar turns directly to Job and says, “Should your empty talk make men hold their peace? And when you mock, should no one rebuke you?” All of these questions are rhetorical, demanding a strong NO for an answer. It is only right and proper that someone stand up and put you in your place, Job. And Zophar believes it is his turn to do it.

Notice how verse 4 starts, “For you have said…” That’s the kind of talk that is often heard when two people are arguing. “You said…” “But you said…” “Yes, but you said…” Just in case Job doesn’t remember what he just said, Zophar reminds him: “For you have said, ‘My doctrine is pure, and I am clean in your eyes.’” The “your” refers to God. Zophar claims that Job has stated that he is clean in God’s eyes. Let’s slide by the words about Job’s teaching being pure. I suspect Job did believe his teachings were pure and right. But what about Zophar’s assertion that Job claimed to be clean in God’s eyes. Zophar is saying that Job claimed to be sinless. He must base this on 10:7, where Job said, “Although you know that I am not wicked…” Job was not claiming to be sinless. Back in 7:20-21, he said, “Have I sinned? What have I done to You, O watcher of men? Why have You set me as Your target, so that I am a burden to myself? Why then to You not pardon my transgression, and take away my iniquity?” Whatever else Job may have said, he clearly acknowledges that he has committed iniquities and transgressions. Here in chapter 10, Job is simply saying that he had not committed the kind of terrible sin of which his three friends were accusing him.

Though Zophar misquotes Job, he doesn’t pause to consider it or allow anyone to correct him. He plunges on, emphasizing that Job should shut up and let God speak. Verse 5, “But oh, that God would speak and open His lips against you?” Notice that Zophar is certain that when God speaks, He will speak against Job. Verse 6, “That he would show you the secrets of wisdom! For they would double your prudence.” On this account, Zophar is absolutely right, because wisdom is with God. God is the only one of the four that will speak with any great wisdom. I don’t know why Zophar limits God’s wisdom to double that of Job? The wisdom of all men put together cannot approach the wisdom of our God. He goes on, “Know therefore that God exacts from you less than your iniquity deserves.” Surely this is his main point. “Job, you complain that God is afflicting you unjustly, but the truth is that He isn’t giving you nearly as much misery as you deserve.”

II. Consider Again the Greatness of God (7-12)

Just in case Job has forgotten the greatness of God, Zophar is ready to remind him. You will notice that he again uses rhetorical questions to drive home his point. He doesn’t need to wait for an answer to his questions, because the answers are more than obvious to Job and everyone else.

“Can you search out the deep things of God? Can you find out the limits of the Almighty?” (vs. 7). Of course Job can’t do so, nor can any other man who has ever lived. We are told in I Cor. 2 that only the Spirit of God knows the things of God. It is He and He alone who searches out the deep things of God. God’s greatness impressed David to cry out, “When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained, what is man that thou art mindful of him, and the son of man that thou visitest him?” (Ps. 8:3-4). The deep things of God and the limits of the Almighty are higher than heaven -- so what can you do, Job? They are deeper than Sheol, the grave -- so what can you know Job? Their measure is longer than the earth and broader than the sea. Zophar is trying to impress Job with God’s greatness, and he is doing a good job of it.

Verse 10, “If He passes by, imprisons, and gathers to judgment, then who can hinder Him?” No one. God has the first and the last say and everything in between. Verse 11, “For He knows deceitful men; He sees wickedness also. Will He not then consider it?” Surely Zophar has his sights set on Job again. Job is the one he accuses of being deceitful and wicked. By now, Zophar is on a roll and can’t seem to restrain the nasty sarcasm that comes next. Verse 12, “For an empty-headed man will be wise, when a donkey’s colt is born a man.” In other words, it isn’t going to happen. A stupid man will never gain understanding (ESV). There is little question that Zophar is pointing to Job as the stupid man.

III. If Only You Would Repent (13-20)

As Eliphaz and Bildad have called on Job to repent, now Zophar does the same. Though the word “repent” is not used, the intent is very clear. Notice that verses 13-14 contain the “if” part of the clause. “Job, if you would only do…” Verses 15-19 give us all the things that would result, if Job would do what Zophar suggests.

So what exactly does Zophar think Job should do? 13-14, “If you would prepare your heart, and stretch out your hands toward Him, if iniquity were in your hand, and you put it far way, and would not let wickedness dwell in your tents.” There it is. The message is very, very simple. “Job, if you would only turn to God and turn away from your sins.” That’s it -- nothing more, nothing less. Of course, the strong implication is that Job’s sins are many and he is stubbornly resisting God and refusing to forsake his wickedness.

Now listen to all the things that will happen, according to Zophar, if Job will truly repent. 15-16, “Then surely you could lift up your face without spot. Yes, you could be stedfast and not fear, because you would forget your misery, and remember it as waters that have passed away.” Job had just talked about not being able to lift up his head because he was full of disgrace and misery (10:15). But if he would turn from his sin, he would then be able to look up without guilt or shame. Job has also spoken of his fear. 9:34-35, “Let Him take His rod away from me, and do not let dread of Him terrify me. Then I would speak and not fear Him, but it is not so with me.” But Zophar promises Job that he would be stedfast and have no fear. Job has gone on and on about his misery, but Zophar says that if he will truly turn to God, all those miseries will be like water under the bridge.

17, “And your life would be brighter than noonday. Though you were dark, you would be like morning.” Job had just finished speaking about his anticipation of the darkness of death, but now Zophar paints a bright picture, using words like “brighter,” “noonday,” and “morning.” Why look to the darkness of death, when you can have the light of life? 18, “And you would be secure, because there is hope.” The mention of security would surely remind Job of his former life, and he would have to admit that he hasn’t expressed much hope in the things he has said, absolutely no hope for this life. 18b, “Yes, you would dig around you, and take your rest in safety.” While the KJV and NKJV read “dig,” most other translations render it “look around.” The reasons for the difference in translation are quite complicated, but the general sense is about the same. Whether he would dig in order to build or in order to search, it speaks of prosperity. If the idea is to look around, it goes back to the idea that he will be able to hold his head up and behold something other than his own misery. Surely the thought of safety would appeal to Job. Finally, verse 19, “You would also lie down, and no one would make you afraid. yes, many would court your favor.” Not only would Job be free of fear, but others would look to him for help and advice. That’s the way it used to be for Job; Zophar promises that it can be that way again.

This bright and glowing prospect all hinges on one thing -- Job’s willingness to admit that he has been playing the hypocrite, pretending to be innocent of the great sins he has obviously (in the eyes of his friends) committed. If Job will just turn to God and forsake his great sins, his future will be bright indeed. This is the same message Eliphaz and Bildad have preached to him. This was especially true of Eliphaz in chapter 5. Let me remind you of what he said in 5:18-27…

For He bruises, but He binds up; He wounds, but His hands make whole. 19 He shall deliver you in six troubles, Yes, in seven no evil shall touch you. 20 In famine He shall redeem you from death, And in war from the power of the sword. 21 You shall be hidden from the scourge of the tongue, And you shall not be afraid of destruction when it comes. 22 You shall laugh at destruction and famine, And you shall not be afraid of the beasts of the earth. 23 For you shall have a covenant with the stones of the field, And the beasts of the field shall be at peace with you.24 You shall know that your tent is in peace; You shall visit your dwelling and find nothing amiss.25 You shall also know that your descendants shall be many, And your offspring like the grass of the earth. 26 You shall come to the grave at a full age, As a sheaf of grain ripens in its season.27 Behold, this we have searched out; It is true. Hear it, and know for yourself."

Wow! But that isn’t the complete picture. All of those wonderful promises hinge upon what Eliphaz said just before he launched into his little utopia. 5:17, “Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty.” Eliphaz is saying that Job’s afflictions are nothing but the correction of the Lord. If Job wants to enjoy the great blessings of which Eliphaz speaks, he must cease resisting God and acknowledge that he is receiving the correction he deserves for his great wickedness. The strong implication is that Job was indeed despising

the discipline of the Lord. So Zophar is simply reiterating what Eliphaz had already said.

Now come back to chapter 11. After painting the wonderful picture of verses 15-19, conditioned only upon Job’s repentance, Zophar delivers his conclusion in verse 20: “But the eyes of the wicked will fail, and they shall not escape, and their hope -- loss of life.” Notice that all through verses 13-19 Zophar has spoken directly to Job, using the pronoun “you” over and over. “Then surely you could lift up your face without spot. Yes, you could be steadfast and not fear, because you would forget your misery…” But now Zophar doesn’t have the decency to address Job and tell him to his face that he has no confidence he will turn to the Lord. Rather, he goes back to the third person: “But the eyes of the wicked will fail, and they shall not escape, and their hope -- loss of life.” Everyone on the planet knows he is talking about Job, but he doesn’t have the courtesy to say it. He prefers to make sure that Job knows he is classed with the wicked, who can look forward to nothing but destruction.

Conclusion

What can we say about the first speech of Zophar? We can say that he makes many true statements. Zophar was certainly right when he said that when God speaks, He will reveal the secrets of wisdom (6). No one can argue with his contention in verses 7-9 that no man can understand the greatness of God. Yes, God certainly does know deceitful men and He sees all wickedness (11). And is it not true that if a man will turn to God and forsake His wickedness, the Lord will bless Him richly? No one can dispute the fact that Zophar has spoken some great truths.

Again, we learn that great lies can flourish even where there are disjointed truths. Though Zophar makes true statements, he applies them in such a way that his speech as a whole is a lie. His goal is to convince Job that he must quit hiding his great wickedness from God and man. He is convinced that Job is a great sinner and that is the reason he has experienced such loss of possessions, physical pain, and spiritual torment. The basic problem is that Zophar is trying to convince Job of something that is not true. No wonder he goes astray.

We would also have to say that Zophar has really added nothing new to the dialogue that is taking place between Job and his friends. Though his words are slightly different, his theme is the same as that of Eliphaz and Bildad. Zophar is like an echo to the first two. After reading the speeches of these first three, we might be tempted to say, “Lord, why did you give us all of this? Why is it important for us to know the details of what these three friends said to Job?” After we have asked that question, we then remember that this is only the first cycle. After looking at Job’s response in chapters 12-14, we will encounter two more speeches from Eliphaz, two more from Bildad, and one more from Zophar. Why all the details? I don’t have a clear answer yet, and maybe I never will. But I know this -- our wise Creator has definite reason for every word in the book of Job, and his reasoning is always perfect. It is best for us that we have everything included in this book. Until we understand why, we simply trust Him.

While we may not understand the reasons for the details in Job, praise God that we have no excuse for not understanding the central theme of this book. The glorious God, who has always been, created a universe that would ultimately bring glory to Him. As the all-giving and all-loving God, He made man as the pinnacle of that creation. He saved the best for last not because man is smarter than all the animals, but because this special creation has the greatest capacity to glorify God and enjoy Him for all eternity.

But there was a problem from almost the very beginning. Adam and Eve didn’t obey God. They chose to go their own way, and their descendants have been true to the nature of their parents, rebelling against their gracious Creator. All of us are the descendants of Adam and Eve, and we have proved it by doing exactly what they did. “All we like sheep have gone astray; we have turned everyone to his own way” (Is. 53:6).

But surely we could do better. No one who has ever lived has been able to stop sinning. And no matter how many good things we might try to do, they will not make up for our failures. As a matter of fact, God tells us that even our best deeds are like filthy rags. The best person on this earth can’t even begin to live up to God’s law, which is His perfect standard. And the penalty for breaking that law is death, even eternal death.

But what about forgiveness? God is a forgiving God. Can’t we just ask God to forgive us and then believe that He will. We can believe it, but it won’t happen. Almighty God doesn’t forgive anyone just for the asking. Why not? Because He is a righteous and holy God and because of that He cannot overlook sin, not a single one. Because He is a righteous Judge, every sin against Him must be punished.

Praise God there is a solution. That solution is not in what we can do, but in what God Himself did. For this bunch of wicked rebels, God sent His only Son Jesus into this world. And what did Jesus do? First of all, He lived a life that pleased His Father completely. Not only were His actions perfect, but so were His thoughts. God the Father could say to Jesus, “You are my beloved Son, in whom I am well pleased.” Then God Himself sent His perfect Son to the cross. We read it in Is. 53:10, “It pleased the Father to bruise [crush] Him.” Why? Because God sent His Son to be the propitiation for our sins. Yes, He was the sacrifice who bore the wrath of God while He was on that cross. God made Him who knew no sin to be sin for us, that we might be the righteousness of God. The just died for the unjust, that He might bring us to God.

How can anyone refuse to repent and believe in that Christ? How can anyone look at what Jesus did and not fall on his face before Him? If you haven’t, that is your great need. You have no hope outside of Jesus Christ. Fall down before Him and beg for His mercy. Ask Him to break your heart. Turn from yourself and your sin and put all your trust in the Lord Jesus Christ.

Sinking Deeper, While Talking to God -- 8/14/11

Sunday, August 14

JOB SINKING DEEPER, AS HE TALKS TO GOD

Job 10

Down through the ages there has been a continual conflict between reason and revelation. What will be authoritative for our lives -- the logical conclusions of our minds, or the truths revealed to us by God through His Word? This question has not only occupied the minds of people in centuries past, but it is a question that must be faced today. Unfortunately, the question is rarely asked. Most people operate from general assumptions, and one of the most powerful assumptions is that man’s logical reasoning is the most valid basis for authority. Man’s reason, aided especially by the teachings of the Enlightenment, rules. For a large portion of professing Christianity, God’s revelation is subject to the reason of man.

Let me put it practically: If the Bible reveals something about God that does not seem logically correct to you, how do you handle it? For example, Jesus said, “I am the way, the truth, and the life; no man comes to the Father but by me” (John 14:6). We would all have to agree that this is a very clear statement. It is not difficult for us to decide what Jesus meant. The difficulty comes at this point: what Jesus said does not fit in with the logical thinking of the individual nor with the logical conclusions of the world at large. Surely God would not condemn a man who has faithfully followed his own religion. Surely God would not condemn a person who has lived a good moral life and helped others, just because he didn’t follow Jesus. Who can believe that God would condemn one who lives in a remote culture and has not had the opportunity to respond to Jesus? Do we receive what Jesus said, or must we subject it to our own logic? If there is a conflict between our reasoning and what the Bible reveals, which do we choose?

That brings us to Isaiah 55:6-11…

Seek the Lord while He may be found, Call upon Him while He is near. 7 Let the wicked forsake his way, And the unrighteous man his thoughts; Let him return to the Lord, And He will have mercy on him; And to our God, For He will abundantly pardon. 8 "For My thoughts are not your thoughts, Nor are your ways My ways," says the Lord. 9 "For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts. 10 "For as the rain comes down, and the snow from heaven, And do not return there, But water the earth, And make it bring forth and bud, That it may give seed to the sower And bread to the eater, 11 So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it.

Notice especially those words in verses 8-9, “For My thoughts are not your thoughts, nor are your ways My ways, says the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways.” According to these verses, must we submit our thoughts to God’s thoughts, or can we submit God’s thoughts to our reasoning? If we believe what the Bible says, the answer is obvious. Even in our present religious society, we must swim upstream and maintain that because “God’s foolishness” is wiser than men, our reasoning must never bring God’s revelation into question. What God says is true and right, whether we understand it or not, whether we like it or not, whether we can explain it or not. We must continually remind ourselves that He is God. He knows and understands things that our minds are not capable of grasping. Our God is not obligated to explain everything He says and does, nor to tailor His actions to our liking. Since He is Creator and we are creature, we do well to receive what He says and adjust our lives accordingly.

And that brings us back to Job. We are in chapter 10 this morning. Bildad spoke to Job in chapter 8; Job is responding in chapters 9-10. In chapter 9, he spoke primarily to Bildad. Here in chapter 10, Job turns his attention to the Lord Himself. We see this in Job 10:2, “I will say to God…” Then Job continues to speak to the Lord throughout the chapter.

We are seeing and will continue to see that Job is tempted to rely upon his own reasoning power. What will he think and do when God does not seem to act in a way that he can understand? How will he respond to his own experience with God, when it doesn’t seem to make any sense at all? These are questions that are very appropriate for what we are going to read in chapter 10. Though Job wasn’t privileged with as much divine revelation as we possess, he did have a mind that was as highly developed as our own.

Before we read this chapter together, notice verse 1, “My soul loathes my life, I will give free course to my complaint, I will speak in the bitterness of my soul.” That is a pretty good preview of this entire chapter. Take the three statements of verse 1 in reverse order. “I will speak in the bitterness of my soul.” That is a good description of verses 2-7. “I will give free course to my complaint,” and he certainly does that in verses 8-17. “My soul loathes my life.” Job returns to this theme in verses 18-22.

Now let’s go ahead and read Job 10…

"My soul loathes my life; I will give free course to my complaint, I will speak in the bitterness of my soul. 2 I will say to God, 'Do not condemn me; Show me why You contend with me. 3 Does it seem good to You that You should oppress, That You should despise the work of Your hands, And smile on the counsel of the wicked? 4 Do You have eyes of flesh? Or do You see as man sees? 5 Are Your days like the days of a mortal man? Are Your years like the days of a mighty man, 6 That You should seek for my iniquity And search out my sin, 7 Although You know that I am not wicked, And there is no one who can deliver from Your hand? 8 'Your hands have made me and fashioned me, An intricate unity; Yet You would destroy me. 9 Remember, I pray, that You have made me like clay. And will You turn me into dust again? 10 Did you not pour me out like milk, And curdle me like cheese, 11 Clothe me with skin and flesh, And knit me together with bones and sinews? 12 You have granted me life and favor, And Your care has preserved my spirit. 13 'And these things You have hidden in Your heart; I know that this was with You: 14 If I sin, then You mark me, And will not acquit me of my iniquity. 15 If I am wicked, woe to me; Even if I am righteous, I cannot lift up my head. I am full of disgrace; See my misery! 16 If my head is exalted, You hunt me like a fierce lion, And again You show Yourself awesome against me. 17 You renew Your witnesses against me, And increase Your indignation toward me; Changes and war are ever with me. 18 'Why then have You brought me out of the womb? Oh, that I had perished and no eye had seen me! 19 I would have been as though I had not been. I would have been carried from the womb to the grave. 20 Are not my days few? Cease! Leave me alone, that I may take a little comfort, 21 Before I go to the place from which I shall not return, To the land of darkness and the shadow of death, 22 A land as dark as darkness itself, As the shadow of death, without any order, Where even the light is like darkness.' "

I. Foolish Questions (2-7)

So we will begin with foolish questions. Verses 2-7 consist of a series of questions. They are foolish in that Job is questioning the wisdom of the Almighty Creator. Remember, Job has said in verse 1, “I will speak in the bitterness of my soul.” Such bitterness is certainly seen in these questions.

Job prefaces his questions with the brief statement of verse 2, “Do not condemn me; show me why You contend with me.” Remember that these chapters are in the context of a legal setting. We see again and again legal terms used by Job and his friends. We would say that a man has a right to hear the charges brought against him. That is exactly what Job is saying to God. He doesn’t believe it is right for God to find him guilty without even revealing what the charges are. Job is pleading for God to lay out the charges so that he can answer them.

Then Job launches into this series of questions. Job is like a courtroom lawyer interrogating God. Verse 3, “Does it seem good to You that You should oppress?” Job wants to know if God finds it pleasurable to bring all these afflictions upon him. He then continues, “That You should despise the work of Your hands, and smile on the counsel of the wicked?” (3:b). Job feels that God is oppressing him by despising the work of His hands. After all, it was God who made him. Job will expand on this concept in the next section. His complaint is that God has no regard for the man he created. Rather than favoring him, Job contends that God is favoring the designs of the wicked. Again, we would have to conclude that Job is wrong in his thinking. He has drawn a conclusion that is not borne out in the things that God has revealed about Himself. The Lord never smiles on the counsel of the wicked. He never favors what the wicked do nor what they plan. Rather, the Lord says, “Blessed is the man who walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful” (Ps. 1:1). So how does Job come to this conclusion? By looking at the things that are happening to him and finding no good reason for it. If he can’t find a logical reason for his affliction, then he can’t understand how God could have a reason. If there is a reason, he wants to know what it is.

Verse 4-5, “Do You have eyes of flesh? Or do You see as man sees? Are Your days like the days of a mortal man? Are your years like the days of a mighty man?” Any of us can easily answer those questions. What is the answer? NO. God is not like any human being. He does not see as man sees. His days are not like those of mortal men, all of whom will one day come to the grave. The age span of the mightiest of men can never be like the years of Almighty God. If these questions can be answered so easily, then why does Job ask these things? Does he not know the answer? Job is hoping that God will look deeper than man looks. He figures that the Lord ought to have more insight into his spiritual condition than his three human friends. But in despair, he strongly implies that God was acting like a finite man who was limited by time.

Verse 6, “That You should seek for my iniquity and search out my sin?” Job was sure that his three friends were convinced of his great sin. But surely God looked deeper. He who created Job was capable of searching his life completely and identifying every iniquity and sin. God knows everything about every person He created. There is nothing hidden from his eyes. Not even the things in the depth of our being are hidden from Him. He sees and He knows. Job objects to the fact that God doesn’t seem to be any different than his friends. As they conclude that Job has committed great sins, so the Lord seems to have done the same. But it should not be so, for the Lord knows the truth. And that leads us to the next verse.

Verse 7, “Although You know that I am not wicked, and there is no one who can deliver from Your hand.” Because the Lord is able to search out the depths of a man, surely he knows that Job is not the wicked man his friends portray him to be. Job was absolutely confident that even when God searched every area of his life, He would find nothing that would deserve the kind of suffering he was presently enduring. The unspoken but implied question is this: “Why do you punish me like this, when you know that I am not guilty?”

Job has concluded that God could not possibly have any good reason for causing him to suffer this way. Nevertheless, he is fully aware that there is no higher court to which he can appeal. “There is no one who can deliver from Your hand.” In our system of justice it is common for men to appeal to a higher court, but there is no place of appeal for Job, for there is no one higher than God. No one can rescue from His hand.

So why do I call these foolish questions? They make a lot of sense, at least in the mind of Job. It is foolish to question God in such a way that tries to force God to think and act on our terms. No courtroom lawyer has a right to question God. Job was not questioning as a humble, penitent sinner before God. Rather, he was proceeding to interrogate the God of the universe.

II. Flawed Reasoning (8-17)

Now we move from Job’s foolish questions to his flawed reasoning. It is really more of the same, but the approach is a bit different. Rather than a series of questions, Job now focuses on one sustained theme. He seems to think that he has the power of well-reasoned logic on his side. His contention is basically this: “God, you have created me so that you can destroy me.” We would have to say that this is a rather serious charge to level against God.

Verse 8, “Your hands have made me and fashioned me, an intricate unity.” Here again we see that Job is capable of speaking great truth. His words call to mind David’s words in Ps. 139:13-16…

For You formed my inward parts; You covered me in my mother's womb. 14 I will praise You, for I am fearfully and wonderfully made; Marvelous are Your works, And that my soul knows very well. 15 My frame was not hidden from You, When I was made in secret, And skillfully wrought in the lowest parts of the earth. 16 Your eyes saw my substance, being yet unformed. And in Your book they all were written, The days fashioned for me, When as yet there were none of them.

Job’s words are a good summary of David’s more detailed statement. He is absolutely right in saying that the Lord made him and fashioned him.

Job doesn’t stop there. Verse 8b, “Yet You would destroy me.” The ESV reads, “Your hands fashioned me, and now you have destroyed me altogether.” The NIV and the NASV render it as a question: “Will you destroy me?” [Translators must supply the punctuation]. Whether statement or question, the impact is the same. Job accuses God of creating him so that He might destroy him. That makes no sense to him; he can’t understand how it can be so.

Verse 9, “Remember, I pray, that You have made me like clay. And will You turn me into dust again?” It is difficult to read this without thinking of what God said to Adam after he and Eve ate the forbidden fruit in the Garden of Eden. Gen. 3:19, "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." Job was certainly subject to that judgment; he would certainly return to dust. However, Job was speaking of a more immediate judgment. In an accusing tone, he was asking the Lord if he was going to continue destroying him at the present time. The idea of verses 8-9 is simply this, “Why would You make me, if You were going to turn around and destroy me?”

Verses 10-11, “Did you not pour me out like milk, And curdle me like cheese, 11 Clothe me with skin and flesh, And knit me together with bones and sinews?” This is a rather poetic description of God forming a baby in the womb, much like what we read from Psalm 139. I don’t know why Job used these specific images of milk and cheese, but it does point to development. As liquid milk becomes a more solid cheese, so the human embryo develops steadily through its various stages. Then later the Lord provides skin, bones, veins, and muscles. Job is again simply reminding God of how personally and carefully He had made him.

Now Job turns from the strictly physical to the spiritual aspect in verse 12, “You have granted me life and favor, and Your care has preserved my spirit.” Not only did God create his physical body, but He also chose to rain down upon him His covenant love. Let’s go back and read again the first five verses of the book of Job. Read Job 1:1-5…

There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil. 2 And seven sons and three daughters were born to him. 3 Also, his possessions were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys, and a very large household, so that this man was the greatest of all the people of the East. 4 And his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them. 5 So it was, when the days of feasting had run their course, that Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, "It may be that my sons have sinned and cursed God in their hearts." Thus Job did regularly.

Job was richly blessed by God. Not only was it a physical thing, but Job recalls how God’s care had preserved his spirit. Now the big question is, “What happened? How can it be that You have suddenly turned against me?” Job could not understand how God could destroy all He had labored to accomplish in His servant.

Now verse 13, “And these things You have hidden in Your heart; I know that this was with you.” ESV, “Yet these things you hid in your heart; I know that this was your purpose.” Do you catch what he is saying? Simply that God knew all along His plan to destroy Job, but He concealed the plan in His own heart and didn’t give Job so much as a clue. Job cannot understand why God would be so cruel as to be so kind to him for so long, while planning his destruction from the beginning.

Verses 14-15, “If I sin, then You mark me, And will not acquit me of my iniquity. 15 If I am wicked, woe to me; Even if I am righteous, I cannot lift up my head. I am full of disgrace; See my misery!” Job returns to the truth that God is able to search out a man’s life and find his sin. He says that when God finds out his sin, He does not acquit him. He is not really talking about forgiveness. Rather, he is saying that God would not count him innocent of great sin. But Job has no quarrel with that. “If I am wicked, woe to me.” In other words, “If it is true that I have committed some great wickedness, then I will take the punishment I deserve.” But Job continues to contend that he has not done any great wicked deed that would occasion such great suffering. And that’s where his problem is. Even though he is innocent, he can’t lift up his head. He is full of disgrace and misery. How can it be this way?

Verse 16, “If my head is exalted, You hunt me like a fierce lion, and again You show Yourself awesome against me.” Some would say that the lifting up of the head is a symbol of arrogance and pride, but that is not the case with David, who said, “For in the time of trouble, he shall hide me in his pavilion. In the secret of his tabernacle shall he hide me. He shall set me up upon a rock. And now shall my head be lifted up above mine enemies round about me…” (Ps. 27:5-6). Put Job’s statement in the context of the previous verse (15). “I can’t lift up my head… But even when I am able to lift my head, you hunt me down like a fierce lion would do.” As the power of the lion is great indeed, so Job sees God as showing His awesome power against His servant. The same power He used to create Job He is now using to hunt him down and destroy him. How different it was for David, who often described the Lord as his Shepherd.

Verse 17, “You renew Your witnesses against me, and increase your indignation toward me; changes and war are ever with me.” The witnesses he speaks of are the continual sufferings that come his way. They come one after another. One subsides, and the Lord sends another. The afflictions are witnesses in that they seem to testify to the world and even to Job’s three friends that he is a notoriously wicked sinner. Job sees this as another way that God increases His indignation against Job.

Then Job says, “Changes and war are ever with me” (17b). Interpretations of this statement differ. The changes may refer to the great changes that have occurred in Job’s circumstances. While he was a man of prosperity and dignity, now he has been reduced to a poor man who despises his own life. Or Job may be using the term to continue to speak of the onslaught of afflictions that are descending upon him. The word translated “changes” was used to speak of changes of clothes, as well as to soldiers keeping watch until they are relieved by a succeeding guard. This last usage fits well with “war,” which more literally refers to an army. Job pictures God sending his troops against him. This is what is behind the NIV translation: “your forces come against me wave upon wave,” as well as the ESV: “you bring fresh troops against me.”

As you can see, Job pursues his reasoning in great detail. His basic contention is that God has created him so that he can destroy him. Then he develops the details, picturing God as a fierce lion and as the commander bringing against him endless waves of troops. But Job’s reasoning is flawed. In spite of the way it appears to Job, God did not create him in order to destroy him. Again, God’s ways are higher than the ways of men and his thoughts are higher than ours.

Brothers and sisters, we must never let our circumstances inform us as to the character of God. Praise God that we have far more revelation than Job had. When we get to chapter 38 and God begins to speak to Job, you may argue with that, suggesting that Job had more revelation because God spoke to him directly. No, we have far more revelation than Job had. We have all of the scriptures. We have supreme revelation of the Son and what He did through His death and resurrection. Though God spoke directly to Job, He did not reveal as much as He has revealed to us. May we always look to the Lord’s revelation to form our view of Him.

III. Faulty Conclusion (18-22)

Job has asked his foolish questions and displayed his flawed reasons. Now we come to his last words of this discourse. What is his conclusion? As we will see, he adds to his foolish questions and his flawed reasoning a faulty conclusion. Let’s read it in 10:18-22…

'Why then have You brought me out of the womb? Oh, that I had perished and no eye had seen me! 19 I would have been as though I had not been. I would have been carried from the womb to the grave. 20 Are not my days few? Cease! Leave me alone, that I may take a little comfort, 21 Before I go to the place from which I shall not return, To the land of darkness and the shadow of death, 22 A land as dark as darkness itself, As the shadow of death, without any order, Where even the light is like darkness.' "

So what is Job’s conclusion? He concludes that it would have been better if he had not been born of if he had died shortly after birth. “Why did you bring me out of the womb? If you chose to do that, then why didn’t you let me die before anyone laid eyes on me? Then I could have gone straight from the womb to the grave.” Does that sound familiar? Go back to chapter 3, where Job spoke to his friends the first time. 3:3-4, "May the day perish on which I was born, And the night in which it was said, 'A male child is conceived.' 4 May that day be darkness; May God above not seek it, Nor the light shine upon it.” Job wished he had never been born. 3:11-13, "Why did I not die at birth? Why did I not perish when I came from the womb? 12 Why did the knees receive me? Or why the breasts, that I should nurse? 13 For now I would have lain still and been quiet, I would have been asleep; Then I would have been at rest.” If he had to be born, he wished he could have died at birth. Then he could have missed all the suffering that he is being forced to endure. Job’s thinking has not changed since chapter 3.

Now 10:20-21a, “Are not my days few? Cease! Leave me alone, that I may take a little comfort, before I go to the place from which I shall not return…” Now listen to Job. “I just have a few days left. Could you please just leave me alone and let me have a little peace and quiet before I die?” Do you detect a bit of self-pity in Job’s attitude? “This isn’t what I deserve, but if this is all there is, at lease give me a few moments of peace before I die.”

Listen again to his description of that land to which he will go. 21b-22, “To the land of darkness and the shadow of death, a land as dark as darkness itself, as the shadow of death, without any order, where even the light is like darkness.” What a cheery outlook! If I count right, in this brief statement he uses “dark/darkness” four times and “the shadow of death” twice. He mentions light, but he says that the light is like darkness.

If you are counting, you will notice that this is the third time Job has spoken to his friends. If you prefer, this is Job’s third speech. Each time he has ended by speaking about death (the first time -- chapter 3 -- that is about all he talked about). Job believed that death was preferable to a life of suffering and agony. Obviously, he does not paint a rosy picture of death. Wednesday evening we sang…

There is coming a day when no heartaches shall come
No more clouds in the sky, no more tears to dim the eye.
All is peace forevermore on that happy golden shore,
What a day, glorious day that will be.

There'll be no sorrow there, no more burdens to bear,
No more sickness, no pain, no more parting over there;

That’s what Job was singing -- no heartaches, no tears, rest, no burdens, no sickness, no pain. He saw death as the absence of the suffering in life. But Job couldn’t sing the end of the second verse and the chorus…

And forever I will be with the One who died for me,
What a day, glorious day that will be.

What a day that will be when my Jesus I shall see,
And I look upon His face,
The One who saved me by His grace;
When He takes me by the hand
And leads me through the Promised Land,
What a day, glorious day that will be.

Praise God that this is our song, when we truly know God through His Son Jesus Christ.

Conclusion

There are questions about the Old Testament conception of death and what comes afterward. If it weren’t for some later statements that Job made, we would get the idea that Job had little or no hope. But with all of our questions, we know two things. First of all, Job’s view was clouded by the pain and suffering he was enduring. He was not able to count it all joy when he encountered various trials (James 1:2). He did not glory in tribulations (Rom. 5:3). He did not consider his present troubles to be a light affliction (II Cor. 4:17).

The second thing we know is that God will enable us, His children, to endure the sufferings of this life with grace, and even with joy. But how can that be? If Job, a man who was blameless and upright, who blessed God after losing his ten children… if that man could only wish for death in the face of suffering, how can we hope to do better? This is where we look away from Job and look to Jesus. Someone might say that Job, because he lived before the cross, could not have done any better. We could argue about that, but what we can’t dispute about is what God expects of His children now. Like Paul, we can indeed say, “…We also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character; and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Rom. 5:3-5 NKJV). Yes, we can count it all joy in the face of various trials. How can we do that? We can do it because we have Jesus living within us, because we are “looking unto Jesus, the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame” (Heb. 12:2).
I remind you that Jesus suffered far greater affliction than any man who ever lived, including Job. Just this week someone sent me an email about the death of Jesus. It goes on and on about the severe physical suffering that Jesus endured -- the beating, the nails, the bleeding, the humiliation from the crowd. Then suddenly comes the punch line: “Jesus had to endure this experience, so that you can have free access to God. So that your sins could be washed away.” NO! It isn’t true. All of that did not provide forgiveness for even one sin. Other men have endured similar physical treatment. In some senses Job’s physical suffering may have been greater than that of Jesus. After all, his suffering lasted for months. Some of the modern martyrs have had indescribable things done to them. Please hear me. The cross is not about the physical suffering of Jesus. You say, “Are you making light of it.” No, but it is a light thing compared to the real suffering. Jesus, who knew no sin, was made sin for us, that we might be made the righteousness of God in Him. God sent His Son to be the propitiation for our sin. Because He bore our sins on the tree, He took upon Himself the wrath of God.

That’s why we who belong to Him are not the same any more. We are being transformed by the One who became our sacrifice and then rose from the grave to live forever more. And because He lives, we live also. We don’t just exist on this earth; we live in Him. And regardless of what comes our way, “our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (II Cor. 4:17-18). “For to me to live is Christ, and to die is gain” (Phil. 1:21).