The Patience of Job

JOB is one of the outstanding patriarchs of the Old Testament. The book which bears his name reveals his residence to have been in the land of Uz, which marks him as belonging to the Aramean race which had settled in the lower part of Mesopotamia, adjacent to the Sabeans and Chaldeans. He is thought to have lived prior to God’s giving of the Law to the Israelites by Moses at Mount Sinai. Certainly no reference is made in the Book of Job to any of the Mosaic laws or to any of the ordinances associated with those laws.

Actually, all that is known of Job is what we find in his book. From the record it seems evident that he was a sort of chieftain, having immense wealth and enjoying high rank. His reputation was one of blamelessness in all the relations of life. Apparently he was a religious instructor and one who comforted the needy in their trials.—Job 4:3,4

Job’s faithfulness as a servant of God is revealed by a severe trial which God permitted to come upon him. His attitude in this trial, the lessons he learned, and his final deliverance from it help to illustrate the reason for the divine permission of evil upon all mankind and the ultimate restoration of the human race to favor with God and to health and life.

Job’s trial was brought about by the evil conniving of Satan, and thus we are reminded that Satan is the mastermind who set in motion the principle of evil, as it is first brought to our attention in the Genesis account of creation. From the operation of the principle of evil has come all the suffering which has blighted the happiness of mankind throughout all the ages.

In the first chapter of the Book of Job we are told of a meeting of the “sons of God” and that Satan appeared also among them. “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.” (Job 1:7) According to the Scriptures, Satan cannot be relied upon to tell the truth; but in this instance he did, as confirmed by Peter, who said that the Adversary goeth about “as a roaring lion … seeking whom he may devour.”—I Pet. 5:8

The Lord asked 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?” (vs. 8) Satan’s reply to this question was, “Doth Job fear God for nought?” This was a cleverly devised attack on the integrity of Job. Satan enlarged upon it, adding, “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 [margin, cattle] is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face.”—vss. 10,11

This accusation suggested that Job was serving God for selfish reasons, not because he loved God and desired to live up to the divine principles of righteousness. This was a viewpoint with which Satan was well acquainted, for nearly all false religions stress the advantages gained by their devotees. Many of them offer temporal advantages, such as health, wealth, social standing, and so forth.

It is true that those who serve God faithfully are rewarded, but their chief motive for loyalty to God should be their love for him and for his righteousness. God knew that this was true in the case of Job, so he permitted Satan to bring calamity upon him that his integrity might be demonstrated. The Lord said to Satan, “Behold, all that he hath is in thy power; only upon himself put not forth thine hand.”—ch. 1:12

Satan worked quickly. Through an invasion by the Sabeans and the Chaldeans, by fire and by storm, Job’s oxen, asses, sheep, cattle, and camels were either stolen or destroyed, and his sons and daughters were killed while at a family gathering. But these calamities did not destroy Job’s faith, nor embitter him against God. His reply to it all was, “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.”—ch. 1:21

Foiled in his attempt to shatter Job’s loyalty to God by depriving him of his possessions, even his sons and daughters, Satan again appeared in the presence of God, and said, “Put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.” (ch. 2:5) Satan was given permission to afflict Job’s person, although he was forbidden to take his life.—vs. 6

Job was then afflicted with boils from the crown of his head to the soles of his feet. When this happened his wife turned against him and said, “Dost thou still retain thine integrity? curse God, and die.” This must have seemed to Job to be the final blow, yet he did not follow his wife’s advice and curse God as she had suggested and as Satan desired. Instead, he replied to his wife, saying, “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.”—ch. 2:9,10

Job’s Comforters

Job had three friends who endeavored to comfort him when they heard of all the evil which had come upon him. These were Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naanathite. (ch. 2:11) While these thought to comfort Job, they actually added to his burden by accusing him of endeavoring to conceal some gross sin or sins for which the Lord was punishing him. They were eloquent in the presentation of their viewpoints, but wrong; for, as the Lord later 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.”—ch. 42:7

In brief, the view insisted upon by these “comforters” was that God always rewards righteousness and loyalty with material prosperity and health, and also that the only ones in the world who suffer are the unrighteousness, the sinners—those who defame God and disobey his precepts.

When these comforters first appeared in the presence of Job they apparently were stunned by his condition, while Job himself was weighed down with pain and sorrow; so they all kept silent for seven days. It was a long vigil, but finally Job broke the silence. He did not curse God, but rued the day that he was born, and expressed his belief that it would have been better for him had he died when he was a baby, or even if he had been “as infants which never saw light.”—ch. 3:16

In expressing these thoughts Job explained that had he died in infancy he would have “lain still,” “been quiet,” “slept,” and “been at rest.” (vs. 13) Since, as God later testified, Job spoke the truth, we can rely on this explanation of the state of infants in death as being correct. They are not in heaven, nor are any of them, as Calvinism teaches, predestined to an eternity of torture. Moreover, Job explains that as an infant in death he would have slept with “kings and counselors of the earth,” “with princes that had gold,” with the “wicked,” and with the “small” and the “great.”—vss. 14-19

In this third chapter of the book we have Job’s opening speech to those who came to comfort him but who turned out to be accusers. What he said was the outpouring of a heart saddened by a series of calamities which would have completely crushed most, and which had, indeed, caused his wife to believe that he was cursed of God. But the reply of his comforters was no help. Eliphaz answered, “Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled.”—ch. 4:3-5

This was simply telling Job that he did not have sufficient strength of character to apply to himself the instructions he had so often given to others. It reveals, however, that Job had been esteemed as a religious instructor and counselor. It probably was true, as so many in like experiences have found, that it was more difficult to bear up under trial than it was to counsel others to do so. It was cruel, nevertheless, to bring this so emphatically to Job’s attention. But even worse was the implied accusation which followed: “Who ever perished, being innocent? or where were the righteous cut off? Even as I have seen, they that plow iniquity, and sow wickedness, reap the same. By the blast of God they perish, and by the breath of his nostrils are they consumed.”—ch. 4:7-9

This was equal to saying that if Job was innocent of special and willful wrongdoing he would not have been afflicted. This was then, and is now, contrary to the facts. During the reign of sin and death, while Satan is permitted to be the “god of this world,” the wicked have often flourished, while the righteous have suffered. Long centuries later the Prophet Malachi wrote, “Now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.”—Mal. 3:15

Job expressed the same thought in his reply. He said, “The tabernacles of robbers prosper, and they that provoke God are secure.” (ch. 12:6) After listening long to his would-be friends and realizing that basically their reasoning was wrong, Job can be excused for being somewhat sarcastic when he said, “No doubt but ye are the people, and wisdom shall die with you.”—ch. 12:1,2

Although Job was crushed by his hard experiences and did not understand why the Lord permitted them to come upon him, yet in faith he said: “Though he slay me, yet will I trust in him. … He also shall be my salvation: for an hypocrite shall not come before him.” (ch. 13:15,16) Job knew that all suffering would be compensated for in the resurrection, and, being weary with the pain of his affliction, he asked God to let him die—“O that thou wouldest hide me in the grave [sheol, the Bible hell] … until thy wrath be past.”—ch. 14:13

Job knew that in death, and in God’s due time, he would be remembered and called forth from the grave. (ch. 14:14,15) In chapter 19:25-27 we find him saying, “I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy my body, yet in my flesh shall I see God: whom I shall see for myself, … and not another.”

Accusations Continue

Job’s comforters continued to accuse him of special sin, emphasizing in various and seemingly plausible ways that all his troubles were due to the fact that God had forsaken him, or even worse, was specially punishing him. But Job knew better than this. True, he could not fathom the meaning of his calamities, but as the psalmist later expressed, he had “great peace.” (Ps. 119:165) All of God’s faithful servants have enjoyed this peace of heart, and their attitude has been like Job’s, who said of God, “Though he slay me, yet will I trust in him.”

It is false reasoning which insists that suffering on the part of God’s people of necessity means that they are being punished by God for special sins. Many of the most faithful servants of God have been allowed to suffer physically. Consider the long list of worthies mentioned in the 11th chapter of the Book of Hebrews. Think of Jesus, and the apostles! The light of God’s countenance shone upon all these, yet he permitted them to suffer.

James wrote: “Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 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.”—James 5:10,11

In a taunt at Job, Eliphaz the Temanite said, “Acquaint now thyself with him [God], and be at peace.” (ch. 22:21) Those who are truly acquainted with God do enjoy peace. The storms of life may rage tumultuously around them; their “sea of life” may be turbulently rough, with the waves of adversity pounding relentlessly upon their souls; yet their knowledge of God and the justice of all his ways gives them peace—the “peace of God, which passeth all [human] understanding.”—Phil. 4:7

But this was not what Eliphaz meant. He implied that all of Job’s adversities had come upon him because he was a sinner and that the only way he could have a serene and peaceful life, a life without calamity and trouble, was to become acquainted with God and be willing to obey his righteous laws. This must have cut deeper into Job’s heart than the boils that afflicted him. How well he must have known God to be able to say, “He knoweth the way that I take: when he hath tried me, I shall come forth as gold.”—ch. 23:10

Job’s only difficulty was his inability to understand the reason for his suffering. But he was sure of one thing—he was not a willful sinner. He knew also that he was not trying, as his “comforters” insisted, hypocritically to cover his sins. In an effort, perhaps, to reassure himself of this, if not to convince his comforters, we find him in chapters 29 and 31 recalling the happier days of his life and the many ways in which he served the people and never wronged any of his fellow men. From this, Job’s friends concluded that he considered himself righteous in his own eyes.

After Job had made his final attempt to show that he had not willfully transgressed God’s law or injured any of his fellow men, his three comforters had nothing further to say. Then Elihu, a younger man, who had been listening to the discussion, spoke up. Through the first chapter of his reply Elihu said little or nothing of importance. He explained that he had kept silent out of respect for the others, because they were older. While he avowed he would not accuse Job but wanted only to help him, the only explanation he had to offer was, as the others had insisted, that Job was suffering at the hand of God because he was a sinner. He said concerning Job, “He addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.” (ch. 34:37) What Elihu seemed to forget or to be unaware of was that trials and testings can overtake the saintliest of men.

God Answered

Finally God answered. (chapters 38 through 41) He did not accuse Job of special sin. He knew that Job was righteous at heart, even as he had told Satan. (ch. 1:8) Under great stress, and in combating his comforters, Job may have over-emphasized his righteousness and thereby implied that God was responsible for his suffering. But he did not directly accuse God of bringing his trials upon him and had even said, “Though he slay me, yet will I trust in him.” Job’s difficulty was his lack of full comprehension of the glorious characteristics of God—his wisdom, justice, love, and power. God knew this; so in his reply he set before Job in a very wonderful manner how his greatness was manifested in the works of creation.

To read and reflect upon God’s answer to Job should give anyone a very exalted vision of the greatness and glory of God. Indeed, a reverent study of the chapters in which this reply is contained should do much to convince even an unbeliever of the fact that there is a supreme and intelligent Creator.

“There is a God—all nature speaks,
Through earth, and air, and seas, and skies;
See! from the clouds his glory breaks,
When the first beams of morning rise.”

In order to impress Job, and before he had finished his answer, God said to him, “Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.” (ch. 40:2) Job then understood the Lord’s lesson, and he replied, “Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no further.”—vss. 4,5

The vision of himself which the Lord had shown to Job had the same effect upon him as upon Isaiah, when this prophet saw the Lord “high and lifted up.” Isaiah said, “Woe is me! for I am undone; because I am a man of unclean lips, … for mine eyes have seen the King, the Lord of hosts.” (Isa. 6:1,5) A proper appreciation of the Lord, such as he gives to his people today through the truth of his gracious plan, should cause us all to humble ourselves before him and acknowledge our unworthiness of his grace.

God continued to reveal his wisdom and power to Job as seen in his marvelous creative works. (chapters 40 and 41) And Job’s appreciation of the majesty of the Lord increased. He “answered the Lord, and said, I know that thou canst do everything, and that no thought can be withholden from thee. 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. Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.”—ch. 42:2-6

Through his experience, and through the marvelous vision he had been given by God, Job learned to know and appreciate his Creator as never before. Like millions of others throughout the centuries, he had heard of God. Indeed, to the extent of his understanding, he had faithfully served God. But never before had he truly seen God in the sense of understanding the glorious attributes of his character. And to “see” the glory of God was to make him realize his own nothingness as well as his imperfections which hindered him from rendering the perfect service that was due to his exalted Creator.

Job’s reaction to his experiences justified God’s confidence in him, and now that he had proved his integrity the trial was lifted. But first his three comforters were dealt with. The Lord instructed them to take “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.”—ch. 42:8

Restitution

Job’s friends did as the Lord instructed them, “and the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before.” (vs. 10) The word “captivity” is used a number of times in the Old Testament to denote the state of death, the dead world of mankind being held prisoners in death. God has promised to restore death’s prisoners held in captivity.

Job had not actually died, but, as he observed himself, “I am escaped with the skin of my teeth.” (ch. 19:20) When his sons and daughters and all his possessions were taken from him he said, “Naked came I out of my mother’s womb, and naked shall I return thither.” (ch. 1:21) Job, in other words, might well be considered an illustration of the whole dead world of mankind, with his restoration an illustration of the “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”—Acts 3:19-21

The record states that “the Lord blessed the latter end of Job more than his beginning.” (ch. 42:12) He became wealthier than ever, and “he had also seven sons and three daughters.” (vs. 13) And in all the land there were no women so fair as the daughters of Job. After his trial Job lived for 140 years, “and saw his sons, and his son’s sons, even four generations.” (vss. 15,16) How richly he was rewarded in compensation for the evil which was permitted to come upon him! And so it will be with all mankind. The permission of evil will contribute to the everlasting blessing of all the willing and obedient.

Go to Part 12

| Home Page | Table of Contents |