Bible Reading

MARCH 13 — Exodus 24; John 3; Job 42; 2 Corinthians 12

THREE REFLECTIONS ON Job 42:

(a) Job’s response to the Lord (42:1-6) is not, “Now I get it. Now I understand,” but hearty repentance. He even summarizes God’s argument back to him: “You asked, ‘Who is this that obscures my counsel without knowledge?’” (42:3). Without a trace of self-justification, Job responds, “Surely I spoke of things I did not understand, things too wonderful for me to know” (42:3). Job is now certain that in the last analysis none of God’s plans can be thwarted (42:2). In fact, God’s massive self-disclosure in words to Job has revealed so much more of God that Job contrasts his present seeing of God with what he had only heard about him in the past—which of course reminds us that very often in Scripture God enables us to “see” him by disclosing himself in words. “Therefore I despise myself and repent in dust and ashes” (42:6). This is not saying that the three friends were right after all. Job is not now admitting to large swaths of hidden guilt that ostensibly brought on his suffering, but to the guilt of demanding that God provide him with a thorough explanation.

(b) The three friends are forgiven for all the false things they said about God only because of Job’s intercession (42:7-9). This eminently suits the crime: they have been condemning Job, but only Job’s prayers will suffice for their own forgiveness. What they have said that is not right about God (42:7, 8) can only be their simplistic tit-for-tat merit theology. They have allowed no mystery and grandeur; implicitly, they have allowed no grace.

(c) The drama ends with a massive vindication of Job. His wealth is restored (and doubled), he is given a new family, and all of the old honor in which he was held is restored and increased. Many a contemporary critic finds this fanciful, or even a secondary ending that some dumb editor has tacked on to the end of a more nuanced book. Such skepticism is profoundly mistaken. One of the points of the book is that in the end the people of God are vindicated. God is just. Similarly, Christians are not asked to accept suffering without vindication, death and self-denial without promise of heaven. Evil may now be mysterious, but it will not be triumphant. We are not spiritual masochists who can only be fulfilled by suffering. If there is any sense in which we delight in sufferings, it is that we delight to follow the Lord Jesus who suffered. Even he did not delight in sufferings. The pioneer and perfecter of our faith was the one “who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Heb. 12:2, italics added). So “let us run with perseverance the race marked out for us” (Heb. 12:1).

 

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 12 — Exodus 23; John 2; Job 41; 2 Corinthians 11

LIKE THE PREVIOUS THREE CHAPTERS, much of Job 41 is designed to help Job come to terms with his limitations. If Job admits what he does not know and cannot do—all of which God knows and can do—then perhaps he will be less quick to accuse God.

One verse, Job 41:11, demands further reflection. God speaks: “Who has a claim against me that I must pay? Everything under heaven belongs to me.”

Is God’s immunity from prosecution built on nothing more than raw power? We imagine the lowliest citizen in Nazi Germany trying to sue Hitler, and Hitler’s brutal response: “Who has a claim against me that I must pay? Everything in the Third Reich belongs to me.” Coming from Hitler, this would have seemed a distinctly immoral declaration. So why should God avail himself of its cosmic analog?

First, if this were God’s only declaration about himself, it would not be a very good one. But this declaration comes within the context of the book of Job, and within the larger context of the canon of Scripture. Within the book of Job, there is common ground between Job and God: both acknowledge that in the last analysis God is just. Job is not a modern skeptic searching for reasons to dismiss God; God is not a Hitler. But if God and Job agree that God is just, at some point Job must also see that God is not a peer to drag into court. Trust in God is more important than trying to justify yourself before God—no matter how righteous you have been.

Second, within the context of the entire canon, God has repeatedly shown his patience and forbearance toward the race of his image-bearers, who constantly challenge him and rebel against him. He is the God who with perfect holiness could have destroyed us all; he is the God who on occasion has demonstrated the terrifying potential for judgment (the Flood; Sodom and Gomorrah; the exile of his own covenant people). Above all, despite the Bible’s repeated insistence that God could rightly condemn all, he is the God who sends his own Son to die in place of a redeemed new humanity.

Third, within such frameworks Job 41:11 is a salutary reminder that we are not independent. Even if God were not the supremely good God he is, we would have no comeback. He owns us; he owns the universe; all the authority is his, all the branches of divine government are his, the ultimate judiciary is his. There is no “outside” place from which to judge him. To pretend otherwise is futile; worse, it is part of our race’s rebellion against God—imagining he owes us something, imagining we are well placed to tell him off. Such wild fantasy is neither sensible nor good.

 

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 11 — Exodus 22; John 1; Job 40; 2 Corinthians 10

HALFWAY THROUGH HIS LONG SPEECH to Job, God gives him an opportunity to respond. Following a rhetorical question (“Will the one who contends with the Almighty correct him?”), God says, “Let him who accuses God answer him!” (Job 40:2).

It is vital for the understanding of this book that we do not misunderstand this challenge. God is not withdrawing his initial estimate of Job (1:1, 8). Even under the most horrible barrage from Satan and from the three “miserable comforters,” Job has not weakened his fundamental integrity nor lost his basic loyalty to the Almighty. He has not followed the advice of his suffering wife to curse God and die; he has not followed the advice of his friends and simply assumed he was suffering for sins hitherto unrecognized and therefore turned to repentance. But he has come within a whisker of blaming God for his sufferings; or, better put, he has certainly insisted that he wants his day in court, that he wants to justify himself to God. Implicitly, and sometimes explicitly, Job has accused God of being unjust, or of being so removed that the just and the unjust seem to face the same ends. In his better moments Job steps back from the least restrained parts of his rhetoric, but he certainly feels, to say the least, that God owes him an explanation.

But now God is saying, in effect, that the person who wants to “contend” with God—to argue out some matter—must not begin by assuming that God is wrong or by accusing the Almighty of not getting things right. That has been the thrust of the rhetorical questions (chaps. 38—39): Job has neither the knowledge nor the power to be able to stand in judgment of God.

By this point Job has apparently absorbed the lesson: “I am unworthy—how can I reply to you? I put my hand over my mouth. I spoke once, but I have no answer—twice, but I will say no more” (40:4-5). But the question arises, Is Job really convinced that he was out of line? Does Job now really believe that, however righteous he may have been, he really does not have the right to talk to God that way? Or, devout man that he is, has he simply been cowed into quiescence?

God takes no chances: he presents Job with two more chapters (40—41) of unanswerable rhetorical questions. Once more Job is told to “brace [himself] like a man”—and then God begins: “Would you discredit my justice? Would you condemn me to justify yourself?” (40:8). It is as if God wants something more from Job, something that Job recognizes only in the last chapter of the drama.

 

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.

MARCH 2 — Exodus 13; Luke 16; Job 31; 2 Corinthians 1 􏰣

ONCE AGAIN WE MAY USEFULLY reflect on both designated readings.

Job 31 is the final chapter of Job’s last response to the three comforters. The closing three chapters of this address (chaps. 29—31) are dominated by two themes. First, Job now bemoans not so much his physical suffering as his loss of face and prestige in the community. He has been a man of dignity and honor; now he is treated with scorn, even by young men from contemptible families (e.g., 30:1). Second, although all along Job has protested that he is suffering innocently, now he discloses the habits of his life that explain why the opening chapter describes him as “blameless and upright,” a man who “feared God and shunned

evil” (1:1).

Indeed, one of the reasons why Job had been so honored in the community was that his righteousness and generosity were well known: he rescued the poor and the fatherless, assisted the dying, and helped widows (29:12). So also in the present chapter: almost in desperation because of the charges brought against him, Job lays out the evidence of his innocence. He made a covenant with his eyes “not to look lustfully at a girl” (31:1). He constantly remembered God’s all-seeing eye (31:4), and therefore spoke the truth and dealt honestly in business (31:5-8). He avoided adultery; he dealt equitably with any grievance from his menservants and maidservants, knowing that he himself must one day face God’s justice, and that in any case they are as human as he (31:13-15). Out of the fear of God, he was especially generous with the poor (31:16-23). Despite great wealth, he never trusted it (31:24-28), nor allowed himself to gloat over the misfortunes of others (31:29-30). So the chapter ends with Job maintaining his reputation for integrity, and finding no comfort.

Paul also suffers—not only the loss of possessions, family, and health, but the peculiar pressures of front-line ministry, and, worse, overt persecution (2 Corinthians 1:1-11). Of course, the circumstances are radically different. Paul knows, as Job did not, that he has been called to suffer (e.g., Acts 9:16). Moreover, Paul lives and serves this side of the cross: he self-consciously follows one who suffered unjustly for the sake of others. Perhaps most importantly, Paul knows that the encouragement he has received from “the Father of compassion and the God of all comfort” (1:3) he is able to pass on to others. He knows God “comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God” (1:4). Pity those who have never been comforted; they never give comfort either.

 

This reading is from For the Love of God, vol 2 by D.A. Carson. You can download the entire book as a free PDF here: For the Love of God, Vol 2. Alternatively, you can pick up a hard copy at the church or at your favorite book retailer.