The book of Job addresses the question of why righteous men suffer, and exposes the betrayal of people who try to justify themselves being exempt, by creating an illusion that they are deserving. I must warn you that I could not find this view expressed in any of the lofty publications so I cannot attach that type of support.
Chapters 1 to 10 recount the background to Job's suffering and the initial reaction of his friends. From the point of view of the sufferer it shows that God is well aware and that we could not be in better hands. From the perspective of friends, the book makes it clear that when people are suffering we need to provide support and not offer unsolicited judgements that we have no evidence for. We should always insist that God cannot harbour evil intentions, however we cannot predict how He handles the details of individual people's lives.
This website arbitrarily divides the book into four sections i.e. section 1 is chapter 1 to chapter 10, section 2 is chapter 11 to chapter 20, section 3 is chapter 21 to chapter 30 and section 4 is the remainder of the book (chapter 31 to chapter 42).
Introduction
How is it that righteous people suffer? Sometimes trouble can come directly from God (Acts 12:23 - Herod smitten because of pride), or Satan (Luke 13:16 - Christ heals a woman crippled by Satan). Sometimes trouble comes primarily to glorify God and through no fault of the person (man blind from birth, John 9:3; Lazarus, John 11:4) but primarily to prepare them for God's Kingdom (1 Peter 1:5-9, 1 Peter 4:12-13). Interestingly James summed up the issue with Job in this manner.
God's purpose is talking about why God exists not just His current plan, His reason for being. He exists to show His love just like a car's purpose is to transport people. God always wanted to bless Job, not afflict him. Jeremiah puts it this way.
God pushed the issue until Satan had to admit Job's righteousness. God's intention was to prove that Job was genuine and therefore worthy of His blessing and, as it turned out, worthy of an even greater blessing which ultimately is becoming a citizen of the Kingdom of God.
The simple answer to why righteous men suffer is that it is because God wants to know something about righteousness and He uses a righteous man as a guinea pig. But the problem originates from the fact that we have an accuser. We have several problems. One is that we do not understand. If we did then we would be on the same level as God, i.e. our minds would be developed to the point where our minds are processing the same thing that His mind is processing. That leads to the second problem which is that we want to help ourselves get out of the suffering in a hurry. That is not always possible because our knowing the test would falsify the results. Our main problem, however, is that we have an accuser (Satan) that will try to deny us our blessing (Revelation 12:10, 1 Peter 5:8). Unfortunately he is often assisted by other Christians like Job's friends, and maybe even our own families.
He can even turn our closest friends against us. God provides for us to require two or three witnesses against us for us to be convicted of severe crimes.
It is interesting that Job had three friends who claimed to be his comforters.
But he never got any comfort from them (Job 6:10; Job 7:13, Job 9:27; Job 10:20). They became like false witnesses making up the required two or three.
and so Job was condemned by three witnesses.
Job's friends took the position that God spends His time ensuring that there is no injustice in the earth. They were faced with a dilemma. As they saw it:
- if God is good and all powerful then He can solve Job's problem.
- If God is good then He cannot be the source of the problem.
- If God is not the source then it has to be Job.
However their assessment was incorrect. Job sensed that what was missing had to do with the judgement of his case although he did not understand the magnitude. As Job saw it :
- The prosecution has laid a case against Job before God
- There is no defense for Job
- Job is condemned by default
So from Job's point of view he had to make his own defense but how could that be and how would that be possible? For God to be all powerful then He cannot be duped by lack of understanding, but Job felt that somehow He was in his case. On top of all that Job knew that he was just a slave and had no real rights with God.
Even after Job was able to silence his friends he still had to deal with the youthful, idealistic Elihu. In Elihu's view God is not accountable to anyone or anything. He does as He pleases and we accept it as correct. In his view it is fortunate for us that God's will is always to ensure that good always follows good people and evil always follows evil people.
The positions taken by all four of Job's companions were incorrect and led to them unjustly condemning Job. In hindsight, we now know that God wanted to prove to Satan that His judgement and insight was superior to Satan's and He is justified in blessing whomsoever He pleases. Satan had his chance to prove otherwise. That test case undoubtedly supports our situation today where we have an advocate with the Father
. Maybe He wants to justify our blessing too.
Job had no defence but we now have been given an advocate to defend us (Find out more on what's so special about an advocate). The book of Job tells us why we suffer. God wants to bless us but we are His natural enemies. We are foreigners.
According to Ephesians (which we just read) we certainly used to be strangers and foreigners, and that status would not change if we did not have and advocate. What if we are infiltrators and traitors? We have an accuser who takes that position and if not for our advocate we would not stand a chance.
Job 1 (Job in Satan's hands)
Job was from the land of Uz. Uz was Abraham's great, great, great, great, great grandfather (Genesis 10:21-24, Genesis 11:16-27). Job was therefore Semitic but from the dating of his friend Eliphaz, lived during the time of the Edomites and from Bildad the Shuhite, lived after the time of Abraham and Keturah.
From Wikipedia May 8, 2018, captioned Land of Uz
, https://en.wikipedia.org/wiki/Land_of_Uz . . .According to the Dead Sea document, The War Scroll, the land of Uz is mentioned as existing somewhere beyond the Euphrates possibly in relation to Aram. In Column 2 verse 11, it is noted, "they shall fight against the rest of the sons of Aramea: Uz, Hul, Togar, and Mesha, who are beyond the Euphrates."
Uz is sometimes identified with the kingdom of Edom, roughly in the area of modern-day southwestern Jordan and southern Israel.[2] Lamentations 4:21 reads: "Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz." Other locations proposed for Uz include more southern Arabia, especially Dhofar, said to be the home of the original Arabs;[3] Bashan in modern-day southern Syria/western Jordan; Arabia east of Petra, Jordan;[4] and even modern-day Uzbekistan. . .
I agree with Rabbinic tradition which ascribes the authorship of Job to Moses. Maybe he came to know about it first hand when he was living in Midian or maybe it was Jethro or one of his fore-parents. By the time of Ezekiel (who wrote during the Chaldean Empire and before the destruction of Jerusalem) the book of Job was already famous in Hebrew culture (Ezekiel 14:14 ,20), but scholars seem to agree that it was written between the 7th and 4th centuries BC, and favour the 6th century BC as the most likely period for their own reasons.
The origin of the word Job
is unclear. One school of thought suggests that it means something like one who turns back to God
. I think that is highly unlikely since there is no evidence that he ever was turned away from God. I believe there is more support for another view, which is that it has something to do with enemy
, based on similarities with the Hebrew verb ayap
. By nature we are enemies of God (Romans 5:10; 8:7) just as many refugees are to the nations in which they seek asylum. Job atoned for his family just in case they had slipped but he had no evidence that they ever did. In spite of this all of the sacrifices in the world could not change his true status (For it is not possible that the blood of bulls and of goats should take away sins
, Hebrews 10:4 [KJV], For all have sinned, and come short of the glory of God
, Romans 3:23 [KJV]). He was an alien to God's Kingdom having been born in Satan's, thereby inheriting its sins, and if not for Christ and the Holy Spirit (Ephesians 2:13-19 quoted earlier) his position would be hopeless despite all that he did. Job was a bondman, a slave, Strong's H5650, Hebrew ebed
: a servant, as given by . . . hast thou considered my servant Job . . .
(Job 1:8 [KJV]). Job did not have to breach a specific law in order to be an enemy. He was property being considered for becoming a part of the family. As an enemy we are not entitled to the same treatment as someone who is a born citizen or born in the household. That should simplify our perspective, Job was purchased property being considered for inclusion into the family and God wanted to know more about him. The discussion was above his level, being undertaken by two masters. Picture a slave trader, a slave, and a slave owner. Having said that, Job and all of his family were righteous
Job even accounted for it may be
, i.e. just in case he did something that he was unaware of. He was aware that they were celebrating each on his day and at this time God told Satan that Job was a perfect and an upright man
(Job 1:8). In spite of what men say about Job being self-righteous, God (the one who really knows) makes it clear that the three most righteous men that ever lived are Noah, Daniel and Job (Ezekiel 14:14).
Job Chapter 1 breakdown
| Scripture | Comment |
|---|---|
| [1] There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. | This is what God clearly says about the man. Any contradiction is of Satan. |
| [2] And there were born unto him seven sons and three daughters. | |
| [3] His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses {*1}, and a very great household; so that this man was the greatest of all the men of the east {*2}. | 1__notice everything in tens and sevens implying perfection. 2__Job was very likely a king or duke from the east since he was the greatest. |
| [4] And his sons went and feasted in their houses, every one his day {*3}; and sent and called for their three sisters to eat and to drink with them. | 3__some claim that his daymeans his birthday based on Job 3:1. Even so there is no evidence here that this was wrong, hence no support for condemning birthday parties. |
| [5] And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered 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 {*4}. Thus did Job continually. | 4__notice that Job was perfect according to God and he was not concerned that the children were celebrating birthdays but that they might curse God in their hearts. Job even considered sins that only occurred in their thoughts and yet found no sin. |
| but Job had an unseen problem | |
| [6] Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. | |
| [7] And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. | |
| [8] And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?{*1} | 1__God Himself said that Job was perfect. He was a servant, a bondservant or slave and his name came up for commendation. The big boys were talking. |
| [9] Then Satan answered the LORD, and said, Doth Job fear God for nought? {*2} | 2__but there was someone powerful in God's presence to accuse Job and discredit him. |
| [10] Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. | |
| [11] But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. | Satan claims to know better than God. |
| [12] And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. | God gives him the chance to prove it. |
| [13] And there was a day when his sons and his daughters were eating and drinking wine in their eldest brothers house: | |
| [14] And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: | |
| [15] And the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. | |
| [16] While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. | |
| [17] While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. | |
| [18] While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brothers house: | |
| [19] And, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. | |
| Job worshipped God in his distress | |
| [20] Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped{*1}, | 1__Job worshipped! His actions were to worship. The mantle represents the responsibilities of an important position or job. A mantle is a loose piece of cloth that is worn over other clothes. Elijah cast his over Elisha (1 Kings 19:19), and also rolled it up in order to strike the river Jordan, causing its waters to part (2 Kings 2:8). Job accepted God's judgement that his mantle was torn. He also shaved his head indicating a loss of power over himself and a desire to have it restored. |
| [21] And said, Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. | He just accepted God's sovereignty. |
| [22] In all this Job sinned not, nor charged God foolishly.{*2} | 2__Job's words were upright. He never said a word against God and Satan never accused him of doing any evil. Satan only mentioned what he could do. |
God Himself considered Job perfect but Job's number 1 problem was his defence. He had nobody with the skill and access to organise his defence, support him and defend his cause ( see "The_Role_of_our_Advocate"). The New Testament tells us that Christ is our advocate (1 John 2:1) but in Job's time that did not oficially exist. Because power was on the side of his accuser (Ecclesiastes 4:1) we see a travesty of justice and all of Job's children and his wealth was abruptly snatched away (Job 1:13-19), nevertheless Job's righteousness stood firm. Satan has power in this world as he told Christ, And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. [6] And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it
(Luke 4:5-6 [KJV]).
Job 2 (Satan intensifies suffering, Job's friends come)
Job Chapter 2 starts with a repeat and escalation of the injustice ending chapter 1. Again we see power on Satan's side (verse 1-2) even though God said that what was done to Job was without cause (verse 3). God shows that what happened to Job is unjust, i.e. he was treated as an enemy (Psalms 109:1-7) but that is to be expected if you are a refugee being considered for sensitive privileges.
Chapter 2 ends with the entrance of human comforters
, his wife and his three friends
who said that they had come to comfort him (verse 11). Job 15:10 indicates that Job's friends are much older than he by at least a generation. He would be like a son to them. They show evidence of their sincerity but they suffer from the limitations of human beings as far as wisdom is concerned. Our wisdom is foolishness to God (1 Corinthians 1:21-25, 1 Corinthians 3:18-20).
Job Chapter 2 breakdown
| Scripture | Comment |
|---|---|
| [1] Again there was a day when the sons of God {*} came to present themselves before the LORD, and Satan came also among them to present himself before the LORD. | *__angels are God's sons. |
| [2] And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it {*}. | *__Satan reports on his domain. |
| [3] And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. | Satan is warned that he has made strike one. You caused me to go against my servant without cause. Satan does not say, but he is self-righteous. Satan accepts God as being right and himself being wrong i.e. Job is a perfect and an upright man. |
| [4] And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. | again Satan claims to know better than God. He goes for strike two. |
| [5] But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. | |
| [6] And the LORD said unto Satan, Behold, he is in thine hand; but save his life. | again God gives him the chance to prove it. |
| [7] So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. | |
| [8] And he took him a potsherd to scrape himself withal; and he sat down among the ashes. | The postherd was probably to scrape out the worms (Job 7:5). The ashes may be an amazing act of worship (he accepted what he was in relation to God) or a practical medical intervention. |
| Now we see various people reasoning from human perspectives | |
| [9] Then said his wife unto him, Dost thou still retain thine integrity{*}? curse God, and die. | *__The Hebrew word translated integrityis Strong's H8538, tummah. It literally means innocence. His wife is saying I know that you are innocent, so curse God and give Him something to kill you for. |
| [10] But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. | |
| [11] Now when Job's three friends{*} heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. | *__they were his friends. Human friends can be worse than enemies. |
| [12] And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. | |
| [13] So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. |
Ashes versus Dung Heap
The Hebrew word translated as ashes is identified by Strong's H665 epher
(or ay'-fer
) according to Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries (Michelson). It is not talking about excrement or putrefying refuse. Consider this list:
- Genesis 18:27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
- Numbers 19:9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.
- Numbers 19:10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.
- 2 Samuel 13:19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.
- Esther 4:1 When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry;
- Esther 4:3 And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.
- Job 2:8 And he took him a potsherd to scrape himself withal; and he sat down among the ashes.
- Job 13:12 Your remembrances are like unto ashes, your bodies to bodies of clay.
- Job 30:19 He hath cast me into the mire, and I am become like dust and ashes.Job 42:6 Wherefore I abhor myself, and repent in dust and ashes.
- Psalms 102:9 For I have eaten ashes like bread, and mingled my drink with weeping,
- Psalms 147:16 He giveth snow like wool: he scattereth the hoarfrost like ashes.
- Isaiah 44:20 He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?
- Isaiah 58:5 Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?
- Isaiah 61:3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
- Jeremiah 6:26 O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us.
- Lamentations 3:16 He hath also broken my teeth with gravel stones, he hath covered me with ashes.
- Ezekiel 27:30 And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes:
- Ezekiel 28:18 Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.
- Daniel 9:3 And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes:
- Jonah 3:6 For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes.
- Malachi 4:3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts.
Job was not the only person in the Bible to sit in ashes. The king of Nineveh did the same thing, For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes
(Jonah 3:6[KJV]). He was not the first person in the Bible to associate himself with ashes either because Abraham was the first, And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.[27] And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes:[28] Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five? And he said, If I find there forty and five, I will not destroy it
(Genesis 18:26-28[KJV]). It is Abraham that provides the greatest clue to its meaning. It is what we are made of, just a bunch of minerals, that is what ashes is. By associating yourself with ashes you are saying to God that you realise that you are not on the same level as He is. He is spirit and you are just a bunch of minerals that He made sentient.
Ashes were very plentiful in the Hebrew household and were collected in a heap rather than making everywhere untidy. People cooked with wood every day and the ashes accumulated. If Job was chief of a significant tribe then the ash heap would have been sizeable and a convenient place to get enough fresh ashes to tend to his sores. Job went to the ash heap as an act of worship and medical prudence. Ashes are not dirty but are proven to be beneficial for healing wounds. The abstract below was taken from
Isra Medical Journal. 2009; 1 (3): 72-78 in English | IMEMR | ID: emr-125393
Responsible library: EMRO
The use of ashes as a natural medicine for wound healing was evaluated in surgically induced wounds in the rabbit skin wound model. Ashes were prepared from dried buffalo dung, wood, and charcoal and their contents were analyzed with atomic absorption spectrophotometry. Each type of ashes was used as an experimental application on surgically induced skin wounds in the rabbit; an antibacterial ointment was used as a control. The healing results were evaluated over approximately 13 days. Consistent healing was observed in all the experimental wound sites, which was comparatively more rapid than the control wound site. The healing was deemed complete on eleventh day only with charcoal ash whereas for dung-cake ash and wood ash, the completion time was approximately 13 days. Ashes have unique properties to influence and enhance safe and sepsis-free wound healing in the rabbit skin wound modelDin Muhammad, Shaikh; Hamid Zia, Shaikh Ash as a unique natural medicine for wound healingVHL Regional Portal - Information and Knowledge for Health https://pesquisa.bvsalud.org/portal/resource/pt/emr-125393?lang=en2023-05-16
Job might actually have known a lot more about healing than we realise. The Bible might actually have taken it for granted that we have enough common sense to realise that is why Job went there. It was the most sensible place to be considering his condition, especially if he was put out from the tribe to avoid contact with his repulsive disease.
Job 3 (Job voices his anguish)
Job's friends' priorities were wrong. In the story of the good Samaritan the first concern was to look after the physical well-being of the injured not to determine the state of his religion (Luke 10:30-37). Job examines the curse and futility of life without peace and his anguish and despair is so intense that he welcomes death.
Job Chapter 3 breakdown
| Scripture | Comment |
|---|---|
| [1] After this opened Job his mouth, and cursed his day.{*1} | *__If his dayis seen as his birthdaythen this gives credence to the view that when Job's sons feasted (Job 1:4) it was on their birthdays alone. |
| [2] And Job spake, and said, | |
| [3] Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived. | |
| [4] Let that day be darkness; let not God regard it from above, neither let the light shine upon it. | |
| [5] Let darkness and the shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it. | |
| [6] As for that night, let darkness seize upon it; let it not be joined unto the days of the year, let it not come into the number of the months. | |
| [7] Lo, let that night be solitary{*}, let no joyful voice come therein. | *__Mickelson says solitaryis Strong's H1565, Hebrew galmuwdmeaning sterile; but it goes on to show that it is from H1563 galammeaning to foldso Job wants it neatly tucked away and forgotten |
| [8] Let them curse it that curse the day, who are ready to raise up their mourning{*}. | *__In the Hebrew from both the LXXE and the Masoretic this refers to leviathan not their mourning. It seems to refer to the dawn of day you have to fight Leviathan. |
| [9] Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it see the dawning of the day: | |
| [10] Because it shut not up the doors of my mother’s womb, nor hid sorrow from mine eyes. | |
| [11] Why died I not from the womb? why did I not give up the ghost when I came out of the belly? | |
| [12] Why did the knees prevent{*1} me? or why the breasts that I should suck{*2}? | 1__ this is an archaic use of the word prevent. It really means precedeor go before. 2__ LXXE says and why did I suck the breasts? |
| [13] For now should I have lain still and been quiet, I should have slept: then had I been at rest, | |
| [14] With kings and counsellors of the earth, which built desolate places for themselves; | |
| [15] Or with princes that had gold, who filled their houses with silver: | |
| [16] Or as an hidden untimely birth I had not been; as infants which never saw light. | |
| [17] There the wicked cease from troubling; and there the weary be at rest. | |
| [18] There the prisoners rest together; they hear not the voice of the oppressor. | |
| [19] The small and great are there; and the servant is free from his master. | |
| [20] Wherefore is light given to him that is in misery, and life unto the bitter in soul; {*} | *__Why are some people given such terrible lives (v20-22)? |
| [21] Which long for death, but it cometh not; and dig for it more than for hid treasures; | |
| [22] Which rejoice exceedingly, and are glad, when they can find the grave? | |
| [23] Why is light given to a man whose way is hid, and whom God hath hedged in? {*} | *__Why does God give life and not provide clear solutions to the obstacles against a good life (v23-24)? |
| [24] For my sighing cometh before I eat, and my roarings are poured out like the waters. | The fundamental problem here appears to be that his food does not stay down. I believe that his roaringsare bouts of vomiting. |
| [25] For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me. {*} | *__Even with our best efforts it is the thing we least expected, the bad things that we worked hard to avoid, that still can overtake us (v25-26). |
| [26] I was not in safety, neither had I rest, neither was I quiet; yet trouble came {*}. | *__should be present tense, I cannot have peace, neither can I rest, neither can I sit still; trouble has come. |
Job 4 & 5 (Eliphaz 1 - you always reap what you sow)
Eliphaz reacts to Job expressing his anguish by creating unfounded accusations. Eliphaz was a Temanite indicating that he was a descendant of Esau (the Edomites) through his son Eliphaz and grandson Teman (Genesis 26:11; I Chronicles 1: 35-36). Job is from the land of Uz which is also in Edom. The common view is that Eliphaz means El is pure gold
, but some contend that it may be better translated My God Is Skill
. The difference is traced to the Hebrew verb pazaz
. The name Eliphaz is constructed from El and pazaz. El is the Canaanite version of the the Hebrew word meaning Lord
while the Babylonian version (Baal or Bel) is evidenced in Bildad.
Pazaz may have two meanings. One is gleaned from 1 Kings 10:18 or 2 Chronicles 9:17 which talks about Solomon's ivory throne made and overlaid with some kind of gold. Since the word for gold here is undisputed the verb describing it is assumed to mean refined or pure, but this verb could mean to be agile or malleable, and the type of gold applied to his throne would then be gold leaf.
The other meaning is based on Genesis 49:24 where Jacob said that Joseph's arms were agile and 2 Samuel 6:16 when Michal saw David dancing and being agile. If both meanings are actually the same then Eliphaz may not mean El is pure Gold as is commonly referenced but more like EL is flexible or malleable and can be reasoned with, and hence is accommodating to those who please Him. He would not allow this to happen to His own, only to a questionable refugee or unproven bondservant.
Job 4
Job's friends represent the wisdom of the East which was renowned (1 Kings 4:30). Eliphaz seems to have a personal relationship with God (verse 4). Based on his understanding of the situation it is a matter of either Job is righteous or God is righteous, and of course he chooses God. We gather this from, Shall mortal man be more just than God? shall a man be more pure than his maker? [18]Behold, he put no trust in his servants; and his angels he charged with folly: [19]How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?
(Job 4:17-19 [KJV]). He is convinced that Job's plight is a result of him doing the very things that he has warned others of. God is more just than the best of men so for Him to allow such a terrible tragedy then the person has to be evil.
Job 5
Eliphaz continues. He talks of God bringing the foolish people who secretly harbour anger and envy to justice. This justice should be seen as chastening from the Almighty so that a man can repent and be delivered out of his troubles. It is a veiled accusation that Job secretly harbours anger and envy.
Job Chapter 4 breakdown
| Scripture | Comment |
|---|---|
| [1] Then Eliphaz the Temanite answered and said, | introducing Eliphaz, the wisdom of a godly man based on an accommodating God. Job asked the question why are some people given such a raw deal in life and Eliphaz responds that they are reaping what they sowed. |
| [2] If we assay to commune with thee, wilt thou be grieved? but who can withhold himself from speaking? | |
| [3] Behold, thou hast instructed many, and thou hast strengthened the weak hands. | |
| [4] Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. | |
| [5] But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. | |
| [6] Is not this thy fear, thy confidence, thy hope, and the uprightness of thy ways? | another way of translating this is: Is not your fear, your confidence, your hope, and your uprightness based on your own way and standards?. |
| [7] Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off? | This view expressed in v7-11 is of course not absolute as brought out in the New Testament many years later. Sometimes trouble comes primarily to glorify God and through no fault of the person [see comments below]. |
| [8] Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. | You always reap what you sow |
| [9] By the blast of God they perish, and by the breath of his nostrils are they consumed . | suffering is always a sign of God's retribution. |
| [10] The roaring of the lion, and the voice of the fierce lion, and the teeth of the young lions, are broken. | |
| [11] The old lion perisheth for lack of prey, and the stout lions whelps are scattered abroad. | |
| [12] Now a thing was secretly brought to me, and mine ear received a little thereof. | Eliphaz indicates that he has a close, personal relationship with God (nowadays they may claim that they have the Holy Spirit). |
| [13] In thoughts from the visions of the night, when deep sleep falleth on men, | |
| [14] Fear came upon me, and trembling, which made all my bones to shake. | |
| [15] Then a spirit passed before my face; the hair of my flesh stood up: | It was revealed to him in vision. |
| [16] It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying, | |
| [17] Shall mortal man be more just than God? shall a man be more pure than his maker? | You (Job) cannot be just because that would mean that God is unjust/unfair. |
| [18] Behold, he put no trust in his servants; and his angels he charged with folly: | |
| [19] How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? | |
| [20] They are destroyed from morning to evening: they perish for ever without any regarding it. | |
| [21] Doth not their excellency which is in them go away? they die, even without wisdom. |
The views expressed by Eliphaz are not absolutes. While those things are often true there are clearly cases where they are not:
John Chapter 9 (case #1 - Man blind from birth, note especially verse 3)
Notice that the people who had all the pedigree were blinded by their self-righteousness and the beggar was accepted. Since they claimed to know and refuse to accept that they did not Chris said that their sin remained un-forgiven.
(Lazarus, John chapter 11 note especially verse 4)
John Chapter 11 (case #2 - Lazarus, note especially verse 4)
In this example there are humble people who did not understand. Jesus wept for them but brought them to a better understanding. The same crew who did not want to admit that they did not understand are now driven to plot murder. They must be seen as the pre-eminent ones and would rather kill, not die, to secure the blessing that they believe that they are to people.
Very often such things are primarily to prepare people for God's Kingdom (1 Peter 1:5-9, 1 Peter 4:12-13) and the self-righteous accusers are the ones being disregarded.
If we look at the lives of the great men of the Bible we see that most of them suffered unjustly, starting with Abel, and often became outcasts for a considerable portion of their lives. Noah was an outcast, Jacob had to run away from home, Joseph was sold, Moses had to run to Midian, David was hounded by Saul, Jeremiah was thrown into a pit, Daniel was thrown into a lion's den, Isaiah was murdered by Manasseh, Ezekiel had to watch his wife die and the list goes on. In spite of this people who claim to be godly people want to ascribe sin to people who are less fortunate. Maybe they think that God was in jail or something when these things happened. It is just crazy.
Job Chapter 5 breakdown
| Scripture | Comment |
|---|---|
| [1] Call now, if there be any that will answer thee; and to which of the saints {*1} wilt thou turn? | 1__Hebrew: qdshim= holy ones. Everybody holy has turned their backs on you because of your wickedness. |
| [2] For wrath killeth the foolish man, and envy slayeth the silly one. | |
| [3] I have seen the foolish taking root: but suddenly I cursed his habitation. | |
| [4] His children are far from safety, and they are crushed in the gate, neither is there any to deliver them. | |
| [5] Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up their substance. | |
| [6] Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground {*2}; | 2__affliction and trouble do not grow like weeds i.e. they are sown. |
| [7] Yet man is born unto trouble, as the sparks fly upward {*3}. | 3__but they are certain. |
| [8] I would seek unto God, and unto God would I commit my cause {*4}: | 4__Your answer is to turn from your evil and turn to God. |
| [9] Which doeth great things and unsearchable; marvellous things without number: | |
| [10] Who giveth rain upon the earth, and sendeth waters upon the fields: | |
| [11] To set up on high those that be low; that those which mourn may be exalted to safety. | |
| [12] He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. | |
| [13] He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. | |
| [14] They meet with darkness in the daytime, and grope in the noonday as in the night. | |
| [15] But he saveth the poor from the sword, from their mouth, and from the hand of the mighty. | |
| [16] So the poor hath hope, and iniquity stoppeth her mouth. | |
| [17] Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty: | |
| [18] For he maketh sore, and bindeth up: he woundeth, and his hands make whole. | |
| [19] He shall deliver thee in six troubles: yea, in seven there shall no evil touch thee. | |
| [20] In famine he shall redeem thee from death: and in war from the power of the sword. | |
| [21] Thou shalt be hid from the scourge of the tongue: neither shalt thou be afraid of destruction when it cometh. | |
| [22] At destruction and famine thou shalt laugh: neither shalt thou be afraid of the beasts of the earth. | |
| [23] For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. | |
| [24] And thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin. | Job 5:24 [LXXE] Then shalt thou know that thy house shall be at peace, and the provision for thy tabernacle shall not fail. |
| [25] Thou shalt know also that thy seed shall be great, and thine offspring as the grass of the earth. | He blames Job for the death of his children. |
| [26] Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season. | |
| [27] Lo this, we have searched it, so it is; hear it, and know thou it for thy good. |
Job 6 & 7 (Job - Let's assume that I sinned, either tell me what you want from me or kill me)
Job 6
Job responds by first repeating the depths of his despair, then he lets Eliphaz know that he does not need religion in his state, instead he should be offering comfort and assistance (Job 6:14-30). We referenced this earlier with Luke 10:30-37 which talks of the Good Samaritan. Job says that they are afraid to admit his righteousness because it would mean that it could happen to them too (Job 6:21).
Job 7
Job starts by asking if a man is not entitled to look forward to good once he has fulfilled his life's obligations (verse 1), and points out that he is not fairly rewarded. Job tries to be his own advocate with God (verse 7-11). He says that when you are dead you cannot complain so he has to now. In verse 12 he begins a new sub-topic. Seafarers had to keep an eye on the sea. In the time when sailing ships ruled, the master or mate would sit in the crow's nest at the top of the main mast, sometimes for hours at a time. On sailing ships, this position ensured the widest field of view for these lookouts to spot approaching hazards especially with the later use of optical devices such as telescopes. These are advancements to positions that were long held on sailing craft. Similarly, if there are dangerous monsters lurking then you need to keep a watch. Is he that dangerous? Why scrutinise him so closely. In verses 17-21 Job gives God some advice! Let's assume that Eliphaz is right, then just tell me what I am doing wrong or let me die, but there is no point to living aimlessly. He is no terrible monster or weather system that you have to keep a close watch over until it goes away or dissipates.
Job Chapter 6 & 7 breakdown
| Scripture | Comment |
|---|---|
| [1] But Job answered and said, | Job responds. |
| [2] Oh that my grief were throughly weighed, and my calamity laid in the balances together! | |
| [3] For now it would be heavier than the sand of the sea: therefore my words are swallowed up{*}. | Job apologises! Even though this insensitive cretin is talking nonsense. Both the LXXE and the Westminster Leningrad Codex show that swallowed upis better translated spoken rashly |
| [4] For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. | |
| [5] Doth the wild ass bray when he hath grass? or loweth the ox over his fodder? | |
| [6] Can that which is unsavoury be eaten without salt? or is there any taste in the white of an egg? | |
| [7] The things that my soul refused to touch are as my sorrowful meat. | |
| [8] Oh that I might have my request; and that God would grant me the thing that I long for! | |
| [9] Even that it would please God to destroy me; that he would let loose his hand, and cut me off! | |
| [10] Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; for I have not concealed the words of the Holy One. | |
| [11] What is my strength, that I should hope? and what is mine end, that I should prolong my life? | |
| [12] Is my strength the strength of stones? or is my flesh of brass? | |
| [13] Is not my help in me? and is wisdom driven quite from me? | NET Bible:Is not my power to help myself nothing, and has not every resource been driven from me?. |
| [14] To him that is afflicted pity should be shewed from his friend; but{*} he forsaketh the fear of the Almighty. | *__In my opinion the buthere should be except. |
| [15] My brethren have dealt deceitfully as a brook {*}, and as the stream of brooks they pass away; | *__dries up when you are depending on it. |
| [16] Which are blackish by reason of the ice, and wherein the snow is hid: | |
| [17] What time they wax warm, they vanish: when it is hot, they are consumed out of their place. | |
| [18] The paths of their way are turned aside; they go to nothing, and perish. | |
| [19] The troops of Tema looked, the companies of Sheba waited for them. | In the Hebrew this has nothing to do with troops. It is talking about normally reliable trading caravans from maybe from Etheopia(Sheba) or Saudi Arabia (Teman). |
| [20] They were confounded because they had hoped; they came thither, and were ashamed. | |
| [21] For now ye are nothing; ye see my casting down, and are afraid. | they are afraid to admit that Job could be just because it would meant that this calamity could also happen to them. |
| [22] Did I say, Bring unto me? or, Give a reward for me of your substance? | I never begged you for anything. I never asked you to bail me out. |
| [23] Or, Deliver me from the enemy's hand? or, Redeem me from the hand of the mighty? | |
| [24] Teach me, and I will hold my tongue: and cause me to understand wherein I have erred. | Educate me with sound information not baseless accusations |
| [25] How forcible are right words! but what doth your arguing reprove? | Genuinely sound information is transforming but talking nonsense is a waste of time. |
| [26] Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind? | The NET seems to have the best translation of this. It talks of treating the words of a desperate man as worthless. |
| [27] Yea, ye overwhelm the fatherless, and ye dig a pit for your friend. | Apparently Job's father was dead, he was fatherless. Job 6:27 [NET], Even because ye attack the fatherless, and insult your friend. Job had been a friend to them and they were repaying him with treachery. |
| [28] Now therefore be content, look upon me; for it is evident unto you if I lie. | Do you really think that someone in my desperate condition would lie? |
| [29] Return, I pray you, let it not be iniquity; yea, return again, my righteousness is in it. | |
| [30] Is there iniquity in my tongue? cannot my taste discern perverse things? |
| Scripture | Comment |
|---|---|
| [1] Is there not an appointed time {*1} to man upon earth? are not his days also like the days of an hireling? {*2} | 1__Hebrew: tzba= enlistment. 2__to me this is asking if man is not entitled to any reward for performing his obligations in life. |
| [2] As a servant earnestly desireth the shadow, and as an hireling looketh for the reward of his work: | A slave looks to the end of chores in the evening. A hireling looks to get paid. |
| [3] So am I made to possess months of vanity, and wearisome nights are appointed to me. | Job was sick for months with no end in sight. |
| [4] When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. | |
| [5] My flesh is clothed with worms{*} and clods of dust; my skin is broken, and become loathsome. | *__Hebrew rimmahmeaning maggots. There were worms crawling from his skin. |
| [6] My days are swifter than a weavers shuttle, and are spent without hope. | |
| [7] O remember that my life is wind: mine eye shall no more see good. | |
| [8] The eye of him that hath seen me shall see me no more: thine eyes are upon me, and I am not. | |
| [9] As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. | |
| [10] He shall return no more to his house, neither shall his place know him any more. | |
| [11] Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. | |
| [12] Am I a sea, or a whale{*}, that thou settest a watch over me? | *__whale = Hebrew tanniyn: a land or sea monster. Am I a perilous sea or sea monster? |
| [13] When I say, My bed shall comfort me, my couch shall ease my complaint; | |
| [14] Then thou scarest me with dreams, and terrifiest me through visions: | |
| [15] So that my soul chooseth strangling, and death rather than my life. | |
| [16] I loathe it; I would not live alway: let me alone; for my days are vanity. | |
| [17] What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? | How can a man be so important that you focus such attention on him? |
| [18] And that thou shouldest visit him every morning, and try him every moment? | |
| [19] How long wilt thou not depart from me, nor let me alone till I swallow down my spittle? | |
| [20] I have sinned; what shall I do unto thee{*}, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? | *__OK. Let's assume that I have sinned, then Just tell me what you want from me. |
| [21] And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I shall not be. |
Job 8, Bildad 1 (the perfect always prosper)
Bildad was a Shuhite. Abraham married Keturah after the death of his first wife, Sarah; Abraham and Keturah had six sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (from whom we get Shuhites). Bildad (in Hebrew Bildad means Bel has loved
), the Shuhite was a descendant of Shuah, son of Abraham and Keturah (Genesis 25:1-2). For many his name indicates that he has had pagan influence since Bel
is closely linked with Baal
, a name used for a false god, but actually the name merely means lord
. Actually bel
can typically mean Lord
(from its root baal
) or worthless
(from its alternate root bala
). The more common usage of bala
suggests decay or wearing out or nothingness, but in Job its other meaning is suggested by the use of the feminine Hebrew noun ballaha
, meaning terror (terrors - Job 18:11) or calamity (Isaiah 17:14, Psalm 73:18). This word ballaha
, is the sole derivative of this second strain of the root-verb bala
which itself occurs only once in the Bible (Ezra 4:4). Bearing all this in mind suggests that God, who can be a God of terrors to people like Job, has shown Bildad only His benevolent side as Lord and treated him well. Bildad is a stranger to God's harshness, so as he sees it, if we are good like him we can expect to be treated similarly.
Bildad does not indicate the same personal relationship with God as Eliphaz but he has learned from his elders (verses 8-10). He has learned from the religious establishment. He sought out God, learning from those who lived before and turned away from evil and became perfect. If Job were perfect like him then he would automatically prosper: If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous.[7]Though thy beginning was small, yet thy latter end should greatly increase
(Job 8:6-7 [KJV]). Eliphaz cannot identify anything that Job did wrong either but he knows that good people always prosper so Job ought to quit his evil.
Job Chapter 8 breakdown
| Scripture | Comment |
|---|---|
| [1] Then answered Bildad the Shuhite, and said, | Bildad - the wisdom of a godly man that is a stranger to God's harshness. |
| [2] How long wilt thou speak these things? and how long shall the words of thy mouth be like a strong wind? | |
| [3] Doth God pervert judgment? or doth the Almighty pervert justice? | |
| [4] If thy children have sinned against him, and he have cast them away for their transgression; | |
| [5] If thou wouldest seek unto God betimes, and make thy supplication to the Almighty; | |
| [6] If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. | If you were a good person then God would never put you in this situation. |
| [7] Though thy beginning was small, yet thy latter end should greatly increase. | |
| [8] For enquire, I pray thee, of the former age, and prepare thyself to the search of their fathers: | |
| [9] (For we are but of yesterday, and know nothing, because our days upon earth are a shadow:) | |
| [10] Shall not they teach thee, and tell thee, and utter words out of their heart? | |
| [11] Can the rush grow up without mire? can the flag {*2} grow without water? | 2__Hebrew: achuw=bulrush. |
| [12] Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. | |
| [13] So are the paths of all that forget God; and the hypocrite's hope shall perish: | |
| [14] Whose hope shall be cut off, and whose trust shall be a spider's web. | |
| [15] He shall lean upon his house, but it shall not stand: he shall hold it fast, but it shall not endure. | |
| [16] He is green before the sun, and his branch shooteth forth in his garden. | |
| [17] His roots are wrapped about the heap, and seeth the place of stones. | |
| [18] If he destroy him from his place, then it shall deny him, saying, I have not seen thee. | |
| [19] Behold, this is the joy of his way, and out of the earth shall others grow. | |
| [20] Behold, God will not cast away a perfect man, neither will he help the evil doers: | God would never do such to a nice person just as He never allows good things to fall on evil people; Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning(James 1:17). |
| [21] Till he fill thy mouth with laughing, and thy lips with rejoicing. | |
| [22] They that hate thee shall be clothed with shame; and the dwelling place of the wicked shall come to nought. |
Job 9 & 10, Job (How can anyone be perfect with God?)
Job 9
Job wants to know just how are you supposed to be perfect (pure and upright
as Eliphaz put it in verse 6 of chapter 8) in the sight of someone like God: I know it is so of a truth: but how should man be just with God
(Job 9:2 [KJV])? It is impossible. All of us are the same to him: evil, guilty. When natural disasters (scourges or acts of God) happen everybody, good and evil, suffer the same so it would mean that none are innocent. Job craves an audience that he could at least try to defend himself.
Job 10
Job tries to give God some more advice. Why has God gone to such trouble to make him just to abandon him to the wicked instead of fixing him: I will say unto God, Do not condemn me; shew me wherefore thou contendest with me.[3]Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked
(Job 10:2-3 [KJV])?
Proud helpers. Literally, helpers of Rahab.
One Bible tool (ISA Basic) translates verse 13 If God will not withdraw his anger, the proud helpers do stoop under him
(Job 9:13[KJV]), as is rendered in the table below:
| Hebrew | alue | la | ishib | aph·u | thchth·u | thchthi·u | shchchu | ozri | reb |
| English | Eloah | not | he-is-reversing | anger-of·him | beneath·him | beneath·him | they-prostrate | ones-helping-of | audacity |
ISA Basic uses the Westminster Leningrad Codex for the Hebrew, which is considered one of the best examples of the Masoretic text. Brenton's Septuagint renders the verse, For if he has turned away [his] anger, the whales under heaven have stooped under him
.
Mickelson translates proud helpers
by from Strong's H7293, Hebrew, rahab
: proud, strength. Rahab means pride but the helpers of pride
or the proud helpers
does not fit in as a specific example like the rest of what Job cites and as you can see the Hebrew does not connect directly with Rahab. It certainly has nothing to do with Rahab in the book of Joshua because Job was written before the entry to the Promised Land. However the salvation of Rahab speaks even more loudly to us knowing that the word is connected to the same Egypt that had the Israelites in bondage.
In Psalm 87:4 and Isaiah 51:9 Rahab is a name for Egypt:
Abraham and Jacob sought refuge in Egypt.
It does not seem to have been a secret that Egypt was a secure and proud land from the time of Abraham. The source of its pride appears to have been supernatural.
This gave rise to an unnatural pride that was used in the Exodus to picture Satan the pinacle of pride. The helpers were sorcerers and wise men (Exodus 7:11). Pharaoh did not hesitate to resort to these when threatened.
It appears that Job was being prophetic as well as insightful. Egypt did not initially bow to God in the plagues but God did not relent and hence they died the Red Sea. Egypt was pictured as a dragon like Satan. In Isaiah 51:9 [KJV], . . . cut Rahab, and wounded the dragon. . .
implies that Rahab and the dragon are the same.
Job 41:31-34 describes Leviathan graphically and verse 9 says Behold, the hope of him is in vain; shall not one be cast down even at the sight of him
? God tells us In Psalm 74 that He will break the heads of Leviathan in pieces
and give his flesh to Israel in the wilderness. God made him along with the many other wonders of the universe as shown by Psalm 104 (note verse 26). Isaiah also pictures Leviathan as a powerful enemy symbolic of Babylon, Assyria and Egypt. God will destroy him at the end of this age according to Isaiah 27.
Proud helpers (the magicians copied the plagues) were with Egypt or Rahab and will again surface at the end of the age in the final rebellion against God.
On the other hand proud helpers
could simply be referring to knees being bent or it could be both explanations. While I cannot be dogmatic about the original text or the precise translation, the point of the verse appears to be that everybody prostrates before God, or is brought to heel, if God does not restrain Himself.
Job Chapter 9 & 10 breakdown
| Scripture | Comment |
|---|---|
| [1] Then Job answered and said, | the floor returns to Job. |
| [2] I know it is so of a truth: but how should man be just with God? | Bildad had said in verse 6 of the previous chapter, If thou wert pure and upright; surely now he would awake for thee, and make the habitation of thy righteousness prosperous. Job accepts this so he cannot be self righteous. Job believes that there is something wrong with him but that he just cannot identify it. |
| [3] If he will contend with him, he cannot answer him one of a thousand. | |
| [4] He is wise in heart, and mighty in strength: who hath hardened himself against him, and hath prospered? | |
| [5] Which removeth the mountains, and they know not: which overturneth them in his anger. | |
| [6] Which shaketh the earth out of her place, and the pillars thereof tremble. | |
| [7] Which commandeth the sun, and it riseth not; and sealeth up the stars. | |
| [8] Which alone spreadeth out the heavens, and treadeth upon the waves of the sea. | |
| [9] Which maketh Arcturus, Orion, and Pleiades, and the chambers of the south. | |
| [10] Which doeth great things past finding out; yea, and wonders without number. | |
| [11] Lo, he goeth by me, and I see him not: he passeth on also, but I perceive him not. | |
| [12] Behold, he taketh away, who can hinder him? who will say unto him, What doest thou? | |
| [13] If God will not withdraw his anger{*a}, the proud helpers do stoop under him{*b}. | *a__ Mickelson says anger is translated from Strong's H639, Hebrew aph: 1. (properly) the nose or nostril. 2. (hence) the face, and occasionally a person. 3. (also, from the rapid breathing in passion) ire. *b__ Everybody prostrates to God. |
| [14] How much less shall I answer him, and choose out my words to reason with him? | |
| [15] Whom, though I were righteous, yet would I not answer, but I would make supplication to my judge. | Job does not believe that he is righteous and could therefore claim justice. He says that he would beg for mercy. |
| [16] If I had called, and he had answered me; yet would I not believe that he had hearkened unto my voice. | If He did answer me I would not believe it because I know that I am not worthy of His attention. |
| [17] For he breaketh me with a tempest, and multiplieth my wounds without cause. | without causemeaning unnecessarily. I am willing to comply. |
| [18] He will not suffer me to take my breath, but filleth me with bitterness. | |
| [19] If I speak of strength, lo, he is strong: and if of judgment, who shall set me a time to plead? | |
| [20] If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. | |
| [21] Though I were perfect, yet would I not know my soul: I would despise my life. | Even a perfect version of me could not identify my reality, really know me inside out to identify the problem. I hate myself. |
| [22] This is one thing, therefore I said it, He destroyeth{*} the perfect and the wicked. | From Mickelson the Hebrew translated as destroyethis H3615, kalah: to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume). God brings the good people and the evil people to their completion. |
| [23] If the scourge slay suddenly, he will laugh at the trial of the innocent. | Job 9:23 [LXXE] For the worthless die, but the righteous are laughed to scorn. Presumably diehere means die peacefully. Good people have to suffer to complete them. Evil people just need to die. |
| [24] The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where, and who is he? | God is responsible. If not then who is? |
| [25] Now my days are swifter than a post: they flee away, they see no good. | |
| [26] They are passed away as the swift ships: as the eagle that hasteth to the prey. | |
| [27] If I say, I will forget my complaint, I will leave off my heaviness, and comfort myself: | |
| [28] I am afraid of all my sorrows, I know that thou wilt not hold me innocent. | |
| [29] If I be wicked, why then labour I in vain? | |
| [30] If I wash myself with snow water, and make my hands never so clean; | |
| [31] Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. | |
| [32] For he is not a man, as I am, that I should answer him, and we should come together in judgment. | |
| [33] Neither is there any daysman{*} betwixt us, that might lay his hand upon us both. | Mickelson says daysmanis Strong's H3198, Hebrew yakach: 1. to be right (i.e. correct). 2. (reciprocal) to argue. 3. (causatively) to decide, justify or convict. He is talking about an arbiter. |
| [34] Let him take his rod away from me, and let not his fear terrify me: | |
| [35] Then would I speak, and not fear him; but it is not so with me. |
| Scripture | Comment |
|---|---|
| [1] My soul is weary of my life; {*1} I will leave my complaint upon myself; I will speak in the bitterness of my soul. | 1__Job is tired living like this. |
| [2] I will say unto God, Do not condemn me; shew me wherefore thou contendest with me. | Why are you wasting time on a nobody like me? |
| [3] Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked? | Job does not know it but this is just what is happening. Satan has power and authority and God appears to respect it until Satan is proven to have corrupted it. |
| [4] Hast thou eyes of flesh? or seest thou as man seeth? | |
| [5] Are thy days as the days of man? are thy years as man's days, | |
| [6] That thou enquirest after mine iniquity, and searchest after my sin? | Trying to find incriminating evidence. |
| [7] Thou knowest that I am not wicked; and there is none that can deliver out of thine hand. | |
| [8] Thine hands have made me and fashioned me together round about; yet thou dost destroy me. | |
| [9] Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again? | |
| [10] Hast thou not poured me out as milk, and curdled me like cheese? | |
| [11] Thou hast clothed me with skin and flesh, and hast fenced me with bones and sinews. | |
| [12] Thou hast granted me life and favour, and thy visitation hath preserved my spirit. | |
| [13] And these things hast thou hid in thine heart: I know that this is with thee. | |
| [14] If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity. | YLT Bible says If I sinned, then Thou hast observed me, And from mine iniquity dost not acquit me. Job is saying that if he sinned then God would have seen and know the solution but would not rectify him. |
| [15] If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head. I am full of confusion{*}; therefore see thou mine affliction; | *__Job does not know what to believe. |
| [16] For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me. | |
| [17] Thou renewest thy witnesses against me, and increasest thine indignation upon me; changes and war{*} are against me. | *__It could be changes of warfare. Job is talking about fresh troops coming to relieve the tired ones. |
| [18] Wherefore then hast thou brought me forth out of the womb? Oh that I had given up the ghost, and no eye had seen me! | |
| [19] I should have been as though I had not been; I should have been carried from the womb to the grave. | |
| [20] Are not my days few? cease then, and let me alone, that I may take comfort a little, | Job did not expect to survive for much longer |
| [21] Before I go whence I shall not return, even to the land of darkness and the shadow of death; | |
| [22] A land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness. |
Acknowledgements
Throughout the study of Job I have frequently consulted the website Abarim Publications
, https://www.abarim-publications.com/, and Wikipedia
, https://en.wikipedia.org/wiki/Main_Page for background in various areas.
Dictionary used by default is Mickelson's Enhanced Strong's Greek and Hebrew Dictionaries
(Michelson)
Other less frequently access websites include Britannica
, https://www.britannica.com/
Young's Literal Translation [YLT]
English Septuagint (Brenton’s) [LXXE]
Interlinear Scripture Analyzer (ISA basic): Hebrew-English Interlinear (14 Jan 2008)