Surely God will never do wickedly, nor the Almighty pervert justice. Who gave Him charge over the earth? Or who appointed Him over the whole world? If He should set His heart on it, if He should gather to Himself His Spirit and His breath, all flesh would perish together, and man would return to dust. “If you have understanding hear this; listen to the sound of My words: Should one who hates justice govern? Will you condemn Him who is most just? Is it fitting to say to a king, ‘You are worthless,?’ And to nobles, ‘You are wicked?’ Yet He is not partial to princes, nor does He regard the rich more than the poor; for they are all the work of His hands…” Job 34: 12-19, NKJV.
Gracious God, In the name of Jesus we enter the study of Your Word. May the Holy Spirit direct our study; for Christ’s sake. Amen.
This series on the book of Job, is the longest I have conducted so far. Personally, I have seen issues, that in past studies of this book, I had overlooked. My prayer is, that someone, somewhere, is being helped by the content; and that at the end of the study, God will be glorified!
Today, we will look at Job’s dialogue with Zophar the Naamathite. From the very beginning Zophar’s attitude toward Job is very harsh! He refers to Job’s words in the following terms: Should a multitude of words go unanswered, and should one full of talk be vindicated? Should your babble put others to silence, and when you mock, shall no one shame you (Job 11: 2, 3)? Emphasis provided. He is making Job appear to be nothing more than a charlatan! Where is all of this venom coming from? Has he not come to comfort Job?
But it gets even worse when he actually accuses Job of receiving less than he deserves (6, NRSV)! The footnotes of the NRSV, 738 HB, suggests that Zophar is emphasizing purity of doctrine, rather than Job’s experience. In his way of reckoning, Job’s doctrine is incorrect. Since God is just, Job’s experience is deserved! It reminds me of the just world theory, “theories of deservingness generally encompass many religious perspectives, which enable believers to perceive meaning through the expectations of rewards and punishments…” (Handbook of the Psychology of Religion and Spirituality, p. 300). His advise to Job is to “repent,” and his situation would change for the better (13-20).
Job compares his good behavior, and the misfortune he has suffered; with the ease of life enjoyed by the wicked. He feels that, in spite of his devotion to God; he has been made a laughingstock (Job 12: 4-6). He goes on to say that both the good and the bad belong to the LORD (16). He describes what seems to be injustice on the part of the LORD, in His dealings with humanity – the “good guys” always seem to get the short end of the stick (17-24)! Once again, he expresses his desire to have an audience with the Almighty (13: 3); but on the condition that the LORD would restrain from afflicting him; then he would appear before Him unafraid; to plead his cause (20-25). He carries that thought a little further when he suggests, that if he should die and go down to the grave, there God could call and he would answer; with the difference, that there, God would not “keep watch over [his] sin” (14: 16)!
In his second discourse, Zophar comments that evil gain is short-lived (20: 4-7). He seems to be suggesting, that all along, Job has been living a lie; and that sin has a way of catching up with us (12-15, 22, 23, 28, 29)!
Job’s first response to this is, Just let me speak, and then you can mock on! He makes it plain that at no time, has his complaint been to mortals; and that he has every right to be “impatient.” Just thinking about his condition causes him to shudder (21: 1-6). Once again he compares the great disparity between what befalls the righteous, and the unrighteous.
Maybe you have already noticed that no matter what is our condition, comparing ourselves with others is never a positive thing to do!