(from Sunday School Student Manual)
Job 1–2. Job experiences severe trials. He remains faithful to the Lord despite losing his possessions, children, and health.
Job 13:13–16; 19:23–27. Job finds strength in trusting the Lord and in his testimony of the Savior.
Job 27:2–6. Job finds strength in his personal righteousness and integrity.
Job 42:10–17. After Job has faithfully endured his trials, the Lord blesses him.
What kind of man was Job? What trials did Job experience?
How did Job’s testimony of the Savior help him endure his trials? (SeeJob 19:25–27.) How can a testimony of the Savior give us strength during adversity?
Job’s integrity was another source of spiritual strength during his afflictions (Job 27:2–6). What is integrity? How did personal integrity strengthen Job during his trials? How can personal integrity help us during times of trial?
After Job had faithfully endured his trials, how did the Lord bless him? (See Job 42:10–15; James 5:11.) How does the Lord bless us as we faithfully endure trials? (See Job 23:10; 3 Nephi 15:9.)
Additional reading: Other chapters in Job; Doctrine and Covenants 121:1–10.
(Lesson starts here)
OT Gospel Doctrine lesson #32 - I Know that my Redeemer Lives
Job
Jehovah and his Adversaries look down upon Job, his wife and friends
It is unknown when Job lived. Certain portions of the book of Job are certainly ancient, such as chapter one. Other portions were possibly written later. Many scholars believe Job, as we now have it, was written as late as the fifth century BC.
The Divine Council of Heaven
Job 1-2
The Divine Council of Heaven - God with his divine Sons
The first thing to note in the Sunday School study guide for this lesson on Job was that the prescribed lesson plan jumps around the book of Job, skipping many chapters in between. This is, I’m sure, par for Sunday School study of Job as we obviously can’t cover 42 chapters in any detail in one lesson. But I wonder if most of us are even aware that there are so many chapters in this book. Whatever could the story be on about for so long? I was curious as to why these chapters were chosen while so many others were skipped. Of course the main reason why these chapters were chosen is because they have the most significant theological content, but also, I believe, because they are some of the more upbeat chapters, and the ones that move the narrative along.
Job 1-2; 13; 19; 27; 42
| Chapter | |
| 1 | Prologue, Satan attacks Job’s Character, Job loses his property and children |
| 2 | Satan attacks Job’s Health, 3 friends visit (Eliphaz, Bildad, Zophar) |
| 3 | Job deplores his birth |
| 4-5 | Eliphaz: Job has sinned |
| 6-7 | Job indicates his complaint is just |
| 8 | Bildad: Job should repent |
| 9-10 | Job laments, pleads |
| 11 | Zophar urges repentance |
| 12-14 | Job responds to friend, laments |
| 15 | Eliphaz accuses Job of folly |
| 16 | Job reproaches his pitiless friends |
| 17 | Job prays for relief |
| 18 | Bildad: The wicked are punished |
| 19 | Job trusts in His Redeemer |
| 20 | Zophar: Sermon on the wicked man |
| 21 | Job discourses on wicked |
| 22 | Eliphaz accuses Job of wickedness |
| 23 | Job proclaims Gods righteous judgments |
| 24 | Job complains of violence on earth |
| 25 | Bildad: How can man be righteous? |
| 26 | Job: Man’s frailty, God’s majesty |
| 27 | Job maintains his integrity |
| 28 | Job’s Discourse on Wisdom |
| 29-31 | Job’s Summary Defense |
| 32-33 | Elihu Contradicts Job’s friends AND Job |
| 34 | Elihu proclaims God’s Justice |
| 35 | Elihu condemns self-righteousness |
| 36-37 | Elihu proclaims God’s goodness |
| 38-39 | The Lord reveals his omnipotence to Job |
| 40-41 | Job’s response to God, God’s challenge to Job |
| 42 | Job’s Repentance and Restoration |
Background Information
Job is generally categorized by scholars as part of the same genre of Wisdom literature that we discussed last week with the books of Proverbs and Ecclesiastes. The overall style and purpose of the book of Job can be compared to these other examples of the genre, but you will notice one major difference: Job reads much more like a narrative story than do the other two — at least the beginning and conclusion of the book are set up in narrative style.
However, generally speaking, the middle chapters are poetic dialogues that are more in line with Proverbs and, especially, Ecclesiastes. The Job of these dialogues doesn’t seem as heroic or optimistic as the Job in the opening and closing narratives.
This may be one of the main reasons why lesson plan doesn’t cover much of this “middle” material. Whereas the book of Proverbs contains mostly positive, encouraging advice, the dialogues that run through the middle of Job are much more pessimistic — more similar to the style of Ecclesiastes.
John J. Collins (biblical scholar) expounds on this disparity.
“The Book of Proverbs represents “normal” wisdom in ancient Israel. It has much in common with the instructional literature of the ancient Near East, and it is characterized by a positive view of the world and confidence in its order and justice. This worldview was open to criticism, however, and already in antiquity some scribes found the traditional claims of wisdom problematic. The Wisdom tradition gave rise to two great works that questioned the assumptions on which the world of Proverbs was built. These works are the books of Job and Qoheleth (Ecclesiastes).”
But what does he mean by Job questioning the wisdom tradition as found in Proverbs?
In Proverbs the idea is that if you do the right thing, you will be blessed. If you keep the commandments, then God will cause you to prosper.
Job, however, addresses the question of why the righteous sometimes suffer while the wicked seem to prosper. This is an age-old question that is difficult to answer. It is up to you to decide whether the book of Job answers this question, but we do see in the narrative that Job does (not, however, without some degree of moaning and complaining) endure his trials faithfully, and is blessed abundantly by the Lord.
A quick search of Amazon shows this published in 2013 and 2014:
Why does bad things happen to good people by Dr. Dave Engelbrecht (Aug 17, 2014) - Kindle eBook
Friendly Fire: Why is God Shooting at Me? (Connecting with God) by William Johnson, Don Couwenhoven and Erwin Lutzer (Jul 8, 2014) - Kindle eBook
Why do bad things happen to good people? by Tafara Butayi (May 2, 2014) - Kindle eBook
Why Bad Things Happen to Good People (Solid Ground Book 21) by Barry Clay (Mar 30, 2014) - Kindle eBook
Why Bad Things Happen to Good People by N. J. Shields (Oct 14, 2013) - Kindle eBook
Wrestling for the Blessing: When 'Bad' Things Happen to 'Good' People by Sara Thompson (Sep 13, 2013) - Kindle eBook
The Broken Heartbeat (Beauty Time for Me Book 1) by Eric Justice and Rachel Souders (Jun 27, 2013) - Kindle eBook
When Bad Things Happen To Good People : God Explains Life's Mysteries, Problems and Wisdom by Merton Lee (Jun 1, 2013) - Kindle eBook
21 Reasons Bad Things Happen to Good People (21 Most) by Dave Earley (May 1, 2013) - Kindle eBook
One of Shakespeare’s great works…King Lear…is all about Bad things happening to Good people…Lear tries to split his kingdom between his daughters, disowns one, is undermined by the two remaining and in the end EVERYBODY dies…
Just to add a few more details of the book’s background, we should note that we don’t know when or by whom this book was written. There is no indication in the story as to who the author was, but some tractates of the Talmud indicate that the book was thought to have been written by Moses. Some Rabbinic sources claim that Job lived before Moses and that Moses found the story of Job in an ancient Semitic tongue and translated it into Hebrew. There are a number of expressions in the book which lead some to believe that it is quite ancient. For example, the mention of the “sons of God” that gather together for the heavenly council (Job 1:6) is an early belief that is later usually replaced by reference to “angels” rather than “sons” (that is to say, FIRST temple concept, not a SECOND temple concept.
This feature could place the book before the Babylonian exile (a Diaspora). The fact that Job offers sacrifice is taken by some to indicate that the story is meant to be set in pre-Mosaic times, but this is not necessarily the case as the Bible depicts many post-Mosaic figures, including Israel’s kings, as offering legitimate sacrifices (note: it is possible that the story is meant to take place in patriarchal times, but need not have been written then).
The reference in that same verse to Satan (Heb. “the Satan” = the adversary, the accuser), and the role that he plays in the story, is considered by many scholars to indicate that the text is post-exilic. In general, the modern scholarly opinion is that the book was likely written around the 5th century B.C., after the book of Proverbs and before the book of Ecclesiastes. Notwithstanding the date that it may have finally been written down, Job preserves an ancient theology that is similar in many ways to much of the material in the Psalms, Isaiah, and other pre-exilic writings.
Again, it is difficult to know who wrote the book and whether or not it is purely a work of fiction — a parable. However, the New Testament (James 5:11) speaks of Job as if he were real enough
James 5: 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.
and in the Doctrine and Covenants (D&C 121:10), the Lord himself refers to the suffering of Job.
D&C 121: 10 Thou art not yet as Job; thy friends do not contend against thee, neither charge thee with transgression, as they did Job.
Also, significantly, Job is mentioned in Ezekiel 14:14 as one of three great men who had ministered to the house of Israel.
NKJV 14:14 Even if these three men, Noah, Daniel, and Job, were in it, they would deliver only themselves by their righteousness,” says the Lord God.
On to the content of the book…
The lesson study guide lays out the content of the chosen passages thus:
- a. Job 1–2. Job experiences severe trials. He remains faithful to the Lord despite losing his possessions, children, and health.
- b. Job 13:13–16; 19:23–27. Job finds strength in trusting the Lord and in his testimony of the Savior.
- c. Job 27:2–6. Job finds strength in his personal righteousness and integrity.
- d. Job 42:10–17. After Job has faithfully endured his trials, the Lord blesses him.
The Introduction (chapters 1-2)
The narrative begins by presenting Job (the name meaning “persecuted” or “hated”)as a very blessed man. He lived in the land of Uz (somewhere in the “east”) and was the richest guy around.
(As a side note, UZ is in the east near Jordan. Obviously it is very similar to OZ, the Wonderful Wizard of Oz being written by L. Frank Baum. Baum was asked if he took Oz from Uz and claimed that he took the name OZ from a filing cabinet he had that had the letter title O-Z. His widow later disputed this story but offered no better indication of it’s source. The first time the book was translated into Hebrew, interestingly, Uz was translated as Oz.)
He had ten children and an absolutely incredible number of sheep, camels, oxen, donkeys, and numerous servants to take care of them. We are told that he was a perfect and upright man, one that feared God and eschewed evil. We are probably meant to assume that this is why he was so abundantly blessed.
However, Job’s luck changes when the Adversary makes his way into the Divine Council to fulfill his role as “prosecuting attorney”. Satan stands before Jehovah and informs him that he has been going to and fro and up and down the earth — likely just looking for someone to accuse of something, because that’s his job. The Lord presents Job as a perfect and upright man unlike any other on the face of the earth.
(This part of the story, Satan appearing in the council, is one of the reasons that many Christians think the story is allegorical, because Satan could not appear there).
(Satan)
For many people it seems strange that Satan would join the sons of God in meeting with God, just to insist on bringing trials upon the man Job. For many, in fact, it seems strange that Satan would be allowed into God’s presence or to join in any meeting of any kind. Let’s consider these issues.
First, the sons of God (El) as explained in previous lessons are the divine sons of Elohim. Ancient Semitic belief held that Elohim was the Father-God who had divine children. He assigned many of the nations to his divine sons to rule over. The divine son Jehovah was given the yet-to-be-formed nation of Israel as his inheritance. This group formed the ancient “divine council” of gods or divine beings under Elohim, their father.
The term “Satan” or better translated “THE Satan” literally translates to “The Adversary.” This could reference the devil Satan, or it could also reference a son of God who set himself up as an opponent to Jehovah.
(Side note: What happens when you combine Elohim and Jehovah together into the Trinity as has been done now modernly? If Christ is not really the Son, if he is the Father AND the Son, then he is not truly just the Son. If he is the Son, other offspring would be his siblings. If he is not the Son, but is in fact, the Father, then there can be NO siblings. Since in modern Christianity he is the Father, then he has NO siblings. Thus Christ and Satan cannot be related as we claim. In our theology, Christ is the Son, others begotten of God are his Sons or Daughters and we call ourselves “Brother” and “Sister”. Simple and straightforward. Not so in other Christian faiths of our time)
In LDS theology, we see both these concepts blend together, as in the premortal existence the devil is a divine son of El known as Lucifer. Elohim (God the Father) plans for the earth’s creation and many of his divine children are involved in the planning stages. Near the end of the preparations, God states his plan:
Abraham 3:22 Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones;
23 And God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born.
24 And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell;
25 And we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them;
26 And they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever (Abraham 3:22-26).
(Back to Job)
Satan is quick to argue that this piety is only due to how blessed and protected he has been of God and that if the Lord took it all away, Job would immediately “curse thee to thy face” (Job 1:11). The Lord agrees to let Satan try Job’s faithfulness by permitting him to have power over all of Job’s possessions.
In rapid succession, all of Job’s belongings, including his ten children, are totally destroyed. Job is left with nothing! However, he did not react by cursing God as Satan had predicted. Despite his great sorrow at the loss, he worshiped God and said:
(Job 1:21) 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.
The Adversary and his pals decide to challenge Jehovah yet again. We do not know how much time passed since the previous trial occurred, but it was sufficient enough time to determine that Job would continue happily and faithfully with his life, even in the midst of great economic loss. Jehovah again brags upon Job, but Satan dismisses his claim stating that Job remained faithful because the calamities did not afflict him directly. So, another wager is established between Jehovah and his adversaries.
Satan, not wanting to be proven wrong, comes to this next council meeting, where the Lord announces to him that
Job 2:3 …still he (Job) holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. 22 In all this Job sinned not, nor charged God foolishly.
But Satan pushed further, declaring that if the Lord would inflict Job’s own body, his personal health, then Job would curse him to his face. The Lord agrees to allow this further test of Job’s loyalty, but advising Satan to spare Job’s life.
Job 26 And the Lord said unto Satan, Behold, he is in thine hand; but save his life.
Job is then tortured with painful boils and sores that covered the entirety of his body. His suffering is unbearable, to the point that his wife recommends that he “curse God and die.”
Job 2 9 Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die.
(Speaking much like Sariah did to Lehi)
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.
It is important to remember that although we know of the deal between the Lord and Satan, Job has no idea why he is being put through all this. This is what makes his endurance so significant — he has always been a righteous man and has always been blessed for it — he has no reason to expect these trials that would normally expected to be God’s punishment for the wicked.
Three men, who are supposed to be his friends — Eliphaz, Bildad, and Zophar — come to comfort him, but end up just rubbing it in. Their assumption is the traditional expectation that the righteous will always be blessed, and if you are suffering it must be because you have sinned.
As the story proceeds, they try to pressure Job into confessing his sins which obviously brought on this great suffering. Job, however, maintains his innocence. The lesson plan, however, does not cover these intermediary chapters, likely because Job really begins complaining about his situation, cursing the day he was born and wondering why God has decided to become his enemy. While there are certainly some interesting philosophical discussions in these sections, some might say that they are not especially inspiring or faith-promoting.
But they are very REAL.
Job 17: My breath is corrupt, my days are extinct, the graves are ready for me.2 Are there not mockers with me? and doth not mine eye continue in their provocation?3 Lay down now, put me in a surety with thee; who is he that will strike hands with me?
Just a note on these three friends — Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite. You may notice that their genealogy — their family name– is always mentioned with their given name, while we are not told from what family Job comes from. Why is this? Looking into the geneaolgies of these three friends, we can conclude that all three are meant to be descendents of Abraham. Some traditions held that the three friends were three kings. They also seem to have the right and authority, likely due to their relation to Abraham, to offer sacrifice (see Job 42:8, although it is difficult to know if it is they who are to make the offerings or if it is Job).
Elipaz – Chapters 4,5,15,22
Bildad - Chapters 8, 18, 25
Zophar – Chapters 11, 20
Elihu – Chapters 32, 33, 34, 35, 36, 37
We do not know that Job was not of Abrahamic heritage, but the emphasis on the Abrahamic families of the friends is likely deliberate — they represent a pious lineage and thus are in danger of falling into the holier-than-thou, hypocritical attitude that is characteristic of the Pharisees in the New Testament.
We see that in the end of the story, although they assumed superiority over Job, he is the one who is, contrary to their expectations, finally accepted. When they bring their burnt offerings, it is Job that is to offer an intercessory prayer on their behalf.
He becomes a type of Redeemer for his friends.
Chapters 13, 19
Job notes, in chapter 13, that in all their accusations against him, the three friends have presumed to speak for God. They have been trying to insist that God is just and would not cause suffering to come upon a righteous man. But Job accuses them of speaking “deceitfully” for God
Job 13:1 Lo, mine eye hath seen all this, mine ear hath heard and understood it.
2 What ye know, the same do I know also: I am not inferior unto you.
3 Surely I would speak to the Almighty, and I desire to reason with God.
4 But ye are forgers of lies, ye are all physicians of no value.
5 O that ye would altogether hold your peace! and it should be your wisdom.
6 Hear now my reasoning, and hearken to the pleadings of my lips.
7 Will ye speak wickedly for God? and talk deceitfully for him?
8 Will ye accept his person? will ye contend for God?
9 Is it good that he should search you out? or as one man mocketh another, do ye so mock him?
10 He will surely reprove you, if ye do secretly accept persons.
11 Shall not his excellency make you afraid? and his dread fall upon you?
12 Your remembrances are like unto ashes, your bodies to bodies of clay.
13 Hold your peace, let me alone, that I may speak, and let come on me what will.
By maintaining that God would always preserve the obedient from harm, implying that Job must be a sinner. Job predicts that God will, in the end, rebuke them for this approach. I don’t think that Job sees God as malevolent, but Job is willing to be faithful to God no matter what He decides to do.
Job 13 15 Though he slay me, yet will I trust in him: but I will maintain mine own ways before him.16 He also shall be my salvation: for an hypocrite shall not come before him.
And this is likely a jab at his friends, that hypocrites shall not come before God. We see here in Job a faith that includes trusting in God although we may not know his purposes.
Chapter 19 presents a similar theme. Although his friends have turned against him, and it appears that even God has turned against him, he still maintains his faith.
Job 19:
19 Then Job answered and said,2 How long will ye vex my soul, and break me in pieces with words?3 These ten times have ye reproached me: ye are not ashamed that ye make yourselves strange to me.4 And be it indeed that I have erred, mine error remaineth with myself.
5 If indeed ye will magnify yourselves against me, and plead against me my reproach:6 Know now that God hath overthrown me, and hath compassed me with his net.7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment.8 He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.9 He hath stripped me of my glory, and taken the crown from my head.
10 He hath destroyed me on every side, and I am gone: and mine hope hath he removed like a tree11 He hath also kindled his wrath against me, and he counteth me unto him as one of his enemies.12 His troops come together, and raise up their way against me, and encamp round about my tabernacle.13 He hath put my brethren far from me, and mine acquaintance are verily estranged from me.14 My kinsfolk have failed, and my familiar friends have forgotten me.
15 They that dwell in mine house, and my maids, count me for a stranger: I am an alien in their sight.16 I called my servant, and he gave me no answer; I intreated him with my mouth.17 My breath is strange to my wife, though I intreated for the children's sake of mine own body.18 Yea, young children despised me; I arose, and they spake against me.19 All my inward friends abhorred me: and they whom I loved are turned against me.
20 My bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth.21 Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me.22 Why do ye persecute me as God, and are not satisfied with my flesh?23 Oh that my words were now written! oh that they were printed in a book!24 That they were graven with an iron pen and lead in the rock for ever!
Although he does not understand why God is doing this to him, he knows that he must remain faithful through it all in the hope that one day he will be redeemed from this suffering and enjoy the glorious presence of God. He declares in the famous passage:
KJV 25 For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth:
26 And though after my skin worms destroy this body, yet in my flesh shall I see God:
27 Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.
Although many biblical scholars attempt to dismiss such notions, these verses attest to a belief in a divine redeemer who would come from heaven to earth at some future time (see also Job 9:33; 16:19; 33:23). You also see this Redeemer, this Mediatro, in Job 33:23
KJV Job 33: 23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
NIV Job 33:23 Yet if there is an angel at their side,
a messenger, one out of a thousand,
sent to tell them how to be upright,
(NKJV) Job 33 “If there is a messenger for him,
A mediator, one among a thousand,
To show man His uprightness,
It also demonstrates that Job believed that he would see God with his own eyes, apparently at some point after his death. We should take phrases such as “yet in my flesh” and “mine own eyes shall behold, and not another” to be references to a belief in a future bodily resurrection (although this topic is very much debated and many scholars likewise do not accept this interpretation). It is the hope in this future redemption that permits Job to maintain his famous patience.
Chapter 27
Because of his hope of future redemption, Job sees great value in continued obedience to God, although he believes that it is God who is willingly afflicting him at present. Although he doesn’t understand why God is doing this, he recognizes God’s sovereignty and the importance of keeping his commandments and living righteously. He declares:
Job 27: 4 My lips shall not speak wickedness, nor my tongue utter deceit.
5 God forbid that I should justify you: till I die I will not remove mine integrity from me.
6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.
Job knows that although the righteous are not always spared suffering and pain, the wicked have no hope whatsoever. Because of their evil ways, their soul will not be saved at the last day; God will not hear their cries in their time of need. Those who possess wisdom know that they must fear/obey God.
8 For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?
9 Will God hear his cry when trouble cometh upon him?
10 Will he delight himself in the Almighty? will he always call upon God?
11 I will teach you by the hand of God: that which is with the Almighty will I not conceal.
12 Behold, all ye yourselves have seen it; why then are ye thus altogether vain?
13 This is the portion of a wicked man with God, and the heritage of oppressors, which they shall receive of the Almighty.
Conclusion (Chapter 42)
Before commenting on the epilogue to this story — the happy ending — I want to touch on how we got there. Throughout the book, we have Job being in the dark as to why God is apparently punishing him (he doesn’t realize that this is all just a test of his faith), and we have his “pious” friends basically persecuting him, telling him that he must be a sinner because God doesn’t afflict the righteous.
The reality, in the story, is that none of them understand God’s purposes. The friends were mistaken in that they assumed that God would never allow evil to come upon good people. Job was wrong to think that God was punishing him for no reason or that God had become his enemy.
It is the fourth visitor, Elihu (ch. 34 — note the similarity in name to Elijah), who makes this clear. Although he, too, seems to think that Job is in the wrong, it is what Job has thought and said rather than what he has done. Job has failed to understand that God is not unjust — that God does not err in his judgments or deliberately deal wickedly with mankind. Elihu informs Job that he has “spoken without knowledge, and his words were without wisdom” (Job 34:35); he did “open his mouth in vain; he multiplieth words without knowledge” (Job 35:16). Job failed to understand how God does things.
At the end of chapter 37, Elihu emphasizes Job’s lack of understanding of divine things be positing a series of questions regarding “the wondrous works of God” that are simply unfathomable to human beings. The ways of God are mysterious and beyond man’s comprehension.
Job 37 14 Hearken unto this, O Job: stand still, and consider the wondrous works of God.
15 Dost thou know when God disposed them, and caused the light of his cloud to shine?
16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
17 How thy garments are warm, when he quieteth the earth by the south wind?
18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?
Job 37 23 Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.
24 Men do therefore fear him: he respecteth not any that are wise of heart.
Unlike the Preacher in Ecclesiastes who can find no answer whatsoever for the tragedies and struggles in this world, Job knows that in the end he shall resurrect and stand as a living soul upon the earth. He will see Jehovah, who will come to earth and redeem him.
As if to testify of the correctness of Elihu’s approach here, in chapter 38 the Lord himself appears to Job in a whirlwind and continues Elihu’s line of questioning. He asks many questions that He, God, would know, but that Job, the human would not (at least would not remember).
Job 38: 1 Then the Lord answered Job out of the whirlwind, and said,
2 Who is this that darkeneth counsel by words without knowledge?
3 Gird up now thy loins like a man; for I will demand of thee, and answer thou me.
4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.
5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?
6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;
7 When the morning stars sang together, and all the sons of God shouted for joy?
8 Or who shut up the sea with doors, when it brake forth, as if it had issued out of the womb?
9 When I made the cloud the garment thereof, and thick darkness a swaddling band for it,
Where was Job when the Lord laid the foundations of the earth, measured it and stretched the line upon it (masonry talk), and when the morning stars/sons of God sang and shouted for joy
He goes on to question Job regarding the secrets of governing the heavens and the earth, secrets that only God would know. He demonstrates God’s great power in having created the greath behemoth and leviathan — beasts that can only be subdued by Jehovah himself.
He asks Job 40: 8 Wilt thou also disannul my judgment? wilt thou condemn me, that thou mayest be righteous? 9 Hast thou an arm like God? or canst thou thunder with a voice like him?
Job had strived this whole time to maintain his innocence, assuming that his suffering must have been due to God being in the wrong. Job was still faithful to God, but he had misjudged God’s character. He thought that he knew better and that his own judgment was superior to God’s. But God clearly demonstrates to Job that man is nothing, that he understands nothing, especially not the purposes of God.
In the end, God proves that He is just and merciful to the righteous. When Job recognizes his inferiority to God’s power and knowledge, and that he had misunderstood God’s ways, he quickly repents of the error in his thinking and for the incorrect things he said about God. The Lord forgives him promptly and appears to him.
The Lord continues to speak through all of chapter 41.
In chapter 42, Job apologizes for misunderstanding the Lord: 42: 1 Then Job answered the Lord, and said, 2 I know that thou canst do every thing, and that no thought can be withholden from thee. 3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. 5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee. 6 Wherefore I abhor myself, and repent in dust and ashes.
Job’s faith becomes full knowledge as he sees the Lord.
The three friends, who also thought they knew God’s will and ways, are then chastised by the Lord, because
Job 42 7 And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.
Because of their unworthiness in comparison to Job, God appoints Job as their intercessor between Him and them. Job’s prayers on their behalf are acceptable to God. Job is subsequently blessed with twice as much as he previously had.
Job 42 8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.
The lesson that I feel is to be learned from the book of Job is that we simply do not know God’s purposes. Our duty is to remain faithful to him and endure to the end with patience.
Look at Joseph Smith, who was compared to Job by the Lord, and all that he suffered through in his life. He was a righteous prophet of the Lord, yet he had to go through so many difficult and terrible things — the suffering never seemed to end. Do we ever think of that? Do we question why God would put him through all that?
And why did God let someone close to me die? And why do these terrible things always happen to me? The story of Job illustrates that we simply do not know what God’s purposes are for us. Does God hate us or simply ignore us?
Is God responsible for all the evil in the world? We must admit that we simply do not understand God’s ways or what he plans for our lives. We must simply trust in Him and have hope for that future redemption when we will be saved from all pain and sorrow and will be able to see God with our own eyes, in our own glorified flesh, and be able to abide in his loving presence.
Job 42 (ends with)
15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.
16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.
17 So Job died, being old and full of days.
God loves us and knows what’s best for us. He promises that if we are faithful, we will return to Him in his Kingdom. He didn’t say that there would be no pain, but that there could be a bright, happy ending with blessings more abundant than we could ever imagine — but for now we must have the patience of Job.
Lucifer discussion (if time)
The earth was created as a testing and experience ground for the children of God. Those who remained faithful in the premortal realm (the first estate) would go down to the earth as mortals (second estate) to be tested. If they proved faithful to God, they would be divine children of God for the eternities. Knowing that many would sin and fall, God prepared the plan of salvation, and wished to provide a Savior for all mankind:
27 And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first.
28 And the second was angry, and kept not his first estate; and, at that day, many followed after him (Abraham 3:27-28).
The one chosen was Jesus Christ, also known in the premortal existence as Jehovah. The second divine son who was rejected as Savior, became angry because he sought to change God’s plan to fit his own needs:
1 And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor.
2 But, behold, my Beloved Son, which was my Beloved and Chosen from the beginning, said unto me—Father, thy will be done, and the glory be thine forever.
3 Wherefore, because that Satan rebelled against me, and sought to destroy the agency of man, which I, the Lord God, had given him, and also, that I should give unto him mine own power; by the power of mine Only Begotten, I caused that he should be cast down;
4 And he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto my voice (Moses 4:1-4).
Note that there was only one plan. Lucifer sought to make drastic changes to the plan, but was rebuffed by God. He took those that followed him and began a war in heaven. He and a third part of the host of heaven were cast down, losing their first estate.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,Isaiah also describes Satan’s desire and his end (he compares the king of Babylon to Lucifer):
8 And prevailed not; neither was their place found any more in heaven.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (Revelation 12:7-9).
12 How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations!
13 For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:
14 I will ascend above the heights of the clouds; I will be like the most High.
15 Yet thou shalt be brought down to hell, to the sides of the pit.
16 They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms;
17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?
18 All the kings of the nations, even all of them, lie in glory, every one in his own house.
19 But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.
20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned (Isaiah 14:12-20).
Lucifer wished to topple God and be the supreme Being in the divine council. He was cast down, and will never experience a burial (death, as he will never live as we do) nor have seed, because he will never obtain the second estate of mortality.
Where was Job when God prepared the heavens and earth? The “morning stars” comes from the term “Lucifer” which was later applied to Satan. Satan was a “morning star” at one point in the premortal existence prior to his rebellion.
The morning stars discussed here would have been holy angels or divine beings in the presence of God. Jesus was also called a morning star (Rev 22:16), being one of the divine sons of El who was present in the premortal councils.
Rev 22 16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
Isa 1412 How art thou afallen from bheaven, O cLucifer, son of the morning! how art thou cut down to the ground, which didst weaken the dnations! (HEB morning star, son of dawn. The ruler of the wicked world (Babylon) is spoken of as Lucifer, the ruler of all wickedness. TG Devil.)
Bibliography
David Larsen’s Heavenly Ascent lesson #32:http://www.heavenlyascents.com/2010/08/19/biblical-wisdom-literature-job-ot-lesson-32/
Divine Council website: http://www.thedivinecouncil.com/
Lehi’s Library on the Divine Council:http://lehislibrary.wordpress.com/divine-council/
Wikipedia on Morning Star:http://en.wikipedia.org/wiki/Morning_Star
No comments:
Post a Comment