The Book of Job – Part five

“Out of the abundance of the heart the mouth speaks”.

The third of Job’s trials—the condemnation by those he had esteemed as his friends, and from whom he had expected comfort and consolation — accomplished what the loss of all his wealth. family, and the nerve-wracking suffering of a loathsome disease had failed to do. His tremendous self-discipline and control broke down for he now began to talk freely without reserve, and the true Job was revealed beneath the outward appearance of perfection.

The quotation with which we begin this article was spoken by Jesus, and is a profoundly true observation. The words that come out of our mouths carelessly, un­guardedly, without previous calculation, when moved by deep emotion – anger or excitement – are the truest reflection of the inner man: of our characters, our motives, and our real interests. It was without doubt with this thought in mind that Jesus said “every idle word will be taken in account in the day of Judgement”. Most of us wear a mask before our friends, consciously trying for effect on the opinions of others which they might have on us. It was so with Job : it was quite evident that he was acutely conscious of the effect of his words on his associates, of the great fear and respect that was accorded to him, cf. chapter 29:21-22 R.S.V. Now, however, rejected by friend and foe alike, and regarded with loathing by those who had previously reverenced him, nothing he can say being able to affect the position in which he finds himself, he sneaks without reserve. The answer to the question of motive, is now revealed, and in addition, the effect of this motive on his way of life and thinking: finally, the inadequacy of this way of life for salvation. In dealing with this phase of the whole subject, we will first consider “motive” as of course it is the most important. It will not be our accomplishments in the service of God, so much as our motives, that will determine the judgment of the Lord, the inner motivating forces, our true loves, hatreds and interests.

We might assume that a man of Job’s absolute integrity, and perfection of moral behaviour, would walk before God in complete tranquility of mind and trust in the Almighty : but several passages show us that he was anything but confident or quietly trustful in God. In chapter 3:23, we see the first hint of his attitude toward God: “Why is light given to a man whose way is hid, whom God has hedged in?” Job’s use of the word “hedge” is an interesting example of the dual significance of a word. The Adversary spoke of God “putting a hedge” about him – ch. 1 :9 – the connotation of the word being that of protection, as a counterpart of the blessings that had been bestowed upon him. In Isaiah 5, the very beautiful parable describing God’s care for the nation of Israel also uses the word “hedge” and the meaning is obvious. But we see that here is no sense of compassionate care in Job’s use of the word: Another example of this sense of irritation Job possessed is found in Ch. 7 :1, 17-18, “Has not a man a hard service on earth, are not his days like the days of an hireling ?” “What is man, that thou dost make so much of him, dost visit him every morning, and test him every moment ?” Readers will remember here the wonder of David at the gracious condescension of God expressed in Psalm 8 ;4, “What is man that thou art mindful of him”, etc.

But this is not Job’s feeling, he has a sense of a Being overly concerned with man ; hypercritical, watching him every moment, looking for flaws in his behaviour. A very eloquent passage in the 23rd Chapter, v. 14-17 also reflects the thinking of the man toward God.

Now what we have so far used to illustrate Job’s attitude is not in itself conclusive. It might be argued, and quite reasonably, that this is just a reflection of the results of his severe experiences. But two other passages confirm what so far is only hinted in the passages quoted. Job’s first speech concludes with those startling statements — Ch. 3:25-26, “The thing that I fear comes upon me, and what I dread befalls me, I am not at ease, nor am I quiet; I have no rest ; but trouble comes.” This great sense of uneasiness, and fear, is expressed in more forceful words in his oath of innocence in Ch. 31 :23 . . . “For I was in terror of calamity from God, and could not have faced his majesty”. The cumulative effect of these passages is to reveal to us a man whose life of perfection was based on “fear”—a fear of punishment. It is in this context that we see the force of the first verse of the book “he feared God and departed from evil” and the constant concern he shows about the behaviour of his children in Ch. 1 :5. We see then that the motive of Job’s way of life was “fear” and there was an element of truth in the Adversary’s question “doth Job serve God for nought ?” Self-interest did enter into his life of perfection.

“Fear of God” is not a wrong foundation for one’s life. We know, of course, that fear of God must to some degree enter into the lives of all God’s servants if they are to please Him. But there is quite a distinction between “fear” that is reverence, respect, concern lest we should offend the God we love, and “fear” that is fear of punishment.

In Proverbs 9, there is a verse that says “the fear of the Lord is the beginning of wisdom” and the Apostle John indicates the “end” of wisdom in his words in 1 John 4:17-18, of judgment, because as he is, so are we in this world. There is no fear in love, perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love”. As we see, this is far removed from the “terror” that moved Job to his life of perfection. We see also that no element of faith enters into his way of life ; faith has to do with purpose, beyond this life. Job was concerned with today, with blessings if he was obedient, with calamity if he were disobedient. His was a righteousness based on law, which, “if a man do these things he shall live by them”.

If we seek a Scriptural source for Job’s conception of Divine Law, we would find it in Deut. 28. Blessings, verses 1-5; and cursing’s, verses 15-to end. It was a narrow interpretation of this law that produced the philosophy of the Jews in the days of Christ. This is revealed in the comment concerning the blind man (John 9) “Did this man sin, or his parents that he was born blind” ; or the illustrations used by the Jews recorded in Luke 13:1-5. Blindness, disease, poverty, calamity — all were taken to be a direct result of disobedience to law ; and in reverse, wealth, position, etc., were also believed to be due to obedient of view, and it was a most dangerous belief, for it brought the Divine blessings down to the level of wages. Man became the author of his own Salvation, able, by the exercise of great self-discipline, to earn Divine self-righteousness; in Job’s case, his wealth, possessions, family, and greatness were a “right” he had earned. Note for example, his words in Ch. 27: 1-2, and 16:21 . . . keeping in mind also, the Jews position as spoken of in Romans 10:1-3.

It is an essential element in the approach of man to God, that he recognise that Divine favour is a matter of love and grace. That there are privileges and responsibilities but no “rights” involved at all. Job did not recognise this element, and we come to our third point : the inadequacy of Job’s religious philosophy. The effect of Job’s way of life, and the very perfection he achieved, made it impossible for him to see any meaning in what was happening to him. So completely absorbed was he in “his own integrity”, that he was unable to see the righteousness that comes from God.

It remains for us now to examine the development of thought—Job’s own words, as he poured out his complaint, and questioned the Divine Judgement. The points raised so far should fit into his pattern of thought and be in harmony with the conclusions reached later by Elihu.