Monthly Archives: August 2012

Job Part 3 – The Perspective Problem (Job 1-3); August 15, 2012

Job Part 3 – The Perspective Problem (Job 1-3)


Thus far in our discussion of Job we’ve waded through some thick questions.  Hopefully we’ve allowed our focus to shift from seeing this historical account as being focused on Job to being focused on God.  The next step we must take is shifting our focus in our own lives.  This cannot simply be a story about another person.  In face, if we simply turn this into a parable then we miss the whole point of why this account has been passed down for thousands of years.  Job’s life must affect us.  We must see ourselves in Job’s condition and see his faults as our faults – his limitations as our limitations.

It could very easily go without saying that Job’s perspective is somewhat limited when compared to the God of the universe.  I say it not because we do not know this inescapable fact, I say it because we tend to not live in this unavoidable reality.  What I mean is that we can say that we are limited with relative ease, but we tend to live, act, and think as though we are not.  And for some strange reason, this foolishness thrives in the church.  I’m not sure if it’s the inerrancy of Scripture that drives us to it or the imputed righteousness that gives us license to claim equality with God in our own hearts, but there is no denying that the church struggles with this just as much as those outside of it.

Job’s lament in chapter 3 gives us a glimpse of Job’s faulty position as the discourse between he and his three friends begins.  Job believes that after a week of contemplating his life and circumstances that he should never have been born.  Most of us have had that day.  Some of us have had that life.  And almost all of us have said the words, “I wish I had never been born.”  The issue is not how silly we are for wanting to get out from under the weight of a fallen world.  Paul even hopes for that.  The problem with this statement lies in our utter defiance of God.  In stating our desire to have not been born, we assume two things: God was wrong in creating us and we have an adequate perspective to judge that fact.

No one who believes in the God of the Bible would ever say these things out loud.  We simply hold them in our hearts and they drive our actions.  We must see our limited perspective as defiance against God.  We must address the wickedness of our fallen nature.

The perspective problem is an issue of sanctification.  Let’s follow the progression that we’ve already addressed.  God not only chose Job to be born but also made him upright and blameless and allowed Job to suffer at the hands of Satan.  Job is secure in the hands of God, resting in His blessing and protection, driven to good works and sacrifices until catastrophe hits and Job’s world is shattered.  Job’s true perspective is then revealed.  Job is in need of further sanctification – a movement from one degree of glory to the next.  Job is in need of a new perspective.

This is where we must allow the Spirit to examine our own lives and convict us of sin.  We are in desperate need of a new perspective.  We must stop justifying the defiance of God.  We must see our sin as sin.  Too often tragedies and the fallenness of this world bring to the surface what is wicked within us only for us to shove it back down again without allowing our wickedness to be discarded.  We need a change in perspective.  It is my prayer that the Lord will give us eyes to see and ears to hear.  I love y’all more than you know.  Grace and peace,



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Job: Part 2 – The Predestined Problem (Job 1-3; Ephesians 1:3-14, 2:1-10); August 8, 2012

Job: Part 2 – The Predestined Problem (Job 1-3; Ephesians 1:3-14, 2:1-10)

In Job: Part 1 we mentioned some verses that were somewhat problematic in our discussion of Job’s innocence and the justice of God in allowing Job to suffer in the way He did.  The summary of the verses describes the inability for any man to be righteous before God.  It even goes so far as to say that there is no one who seeks God, much less loves and obeys Him on his own merit.  Why this is problematic is that God Himself calls Job blameless and upright.  So what’s really going on here?  How can God call this man blameless and still allow such tragedy to befall him?  This is why I have included the Ephesians passages in our reading for this segment.  We must pull back a bit from the book of Job and look at the Bible as a whole in order to accurately answer the question “What makes Job blameless?”.  And yes, I am perfectly aware that this discussion might be making some of you cringe.  Others might have skipped this one altogether after reading the title.  I’m not at all trying to make a statement other than this is how the Bible says we are made blameless and there is no exception that I can see anywhere in Scripture.  Job’s blamelessness was predestined just like his suffering.

Once again, I want to pull our human-centric blinders off and focus on God and His work and not Job.  The point of everything in Scripture is the glory of God.  Everything done, from salvation to damnation, is for the glory of God’s name.  God does not exist to make much of us; we exist to make much of Him.  I have chosen the Ephesians passage because it uses the term predestined several times as well as thrusting the idea home in chapter 2, but I could have very easily made the point through other passages from either of the Testaments.  God’s election of Israel for instance is a shadow of predestination (Genesis 15, Deuteronomy 9).  Dry bones revived also are a shadow of predestination (Ezekiel 37), and the shadow of rebirth (John 3).  There are more I could name, but I don’t want to distract too much from the topic at hand.

Ephesians 1 states that before the foundation of the world, before the creation account in Genesis 1, God had chosen Job to be blameless in His sight.  He saved Job millennia before Job was even born.  God put the desire for righteousness within Job that Job might seek right standing before God.  Job was not perfect.  He was blameless not of His own doing, but was given righteousness by God through Christ.  You may now be asking how this can be since Job lived thousands of years before Christ.  Galatians 3 states that Abraham was saved by his faith, faith is given by God so that no one can boast, and therefore we can discern that Job was saved in the same way.  Jesus, who is not a liar, said that He is the only way to the Father.  Therefore if anyone is saved it is through Christ.  Job was saved through Christ and shared in the imputed righteousness that sons and daughters of God walk in post-crucifixion.  If we remember that God is outside of time then this become much easier to conceive because we know we will never be able to fully understand it.  Christians must learn to live with this partial understanding.  We know we are saved by God’s predestined work, we just don’t understand the ins and outs of that work.

As we said in Part 1, Job’s suffering was a measure of grace given to him to move him from hearing of God with his ear to seeing His face.  Job, while saved by grace, had not moved into deep intimacy with God.  God chose suffering to deepen Job’s love and worship for Himself. This is the role of suffering in the life of the believer.  Suffering draws us into deeper worship of God.  Pain strips us of confidence in ourselves.  This is God’s love for His people.  He has chosen suffering to draw us closer to Him.  We may not all lose everything as Job did.  We may not all suffer in the same way, but suffering is not optional for the follower of Christ, it is promised.

God does not take risks.  If Job was not His already in God’s hand then Job could have very easily walked away from God.  God held Job secure in His hands as the devil stripped Job of his possessions, children, and health.  God allowed Job’s suffering so that He might be seen as more glorious, more worthy, more majestic in Job’s heart.  As we will see when we get into the arguments between Job and his three friends, Job had grown very proud of his own righteousness.  It was God’s grace being extended that crushed him.  We would do well to remember this when our time of suffering comes.  May God be so merciful as to tear us from the things that keep us from seeing Him as our all in all.  I love y’all more than you know.  Grace and peace,


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Job: Part 1 – The Problem (Job Chapters 1-3); August 1, 2012

Job: Part 1 – The Problem (Job Chapters 1-3)

Modern man has a tremendous problem with the state of the world. He knows that there is something wrong.  There is really no disputing that.  There’s something wrong with humanity as a whole.  There’s something wrong with nature.  There’s something wrong with the answers that are generally given for the questions that are inevitably asked in life.  Questions like “Why do bad things happen to good people?”, “Where is God when tragedies occur?”, “How can a ‘good’ God allow the ‘innocent’ to suffer?”, “Why can’t God keep bad things from happening to those that don’t deserve it?”.  There are undoubtedly countless others that we could mention, and I am in no way going to attempt to give an answer to any of them.  The longer I live the more I come to believe that there is no single answer to any of those questions, and I can also say with great confidence that I am not the one who has any semblance of an answer for any of those questions.  It is rather my hope to direct us to how these questions become bearable – how we can live with these questions even when they are unanswered.

Job is a book about suffering.  A “good” man who goes through unrelenting loss and pain at God’s allowance.  We would call Job “innocent.”  Indeed, God Himself calls Job “blameless” and “upright.”  Job has served God for the better part of his life and has been blessed by God in everything he undertook and was even protected by God.  Why the sudden abandonment?  Why does God choose Job to bear the weight of judgment usually reserved for those being punished for unrighteousness?

We must start our discussion by looking at how humanity looks at these circumstances.  Humanity tends to look at life through a certain set of lenses.  Most scholars call this way of seeing as a “worldview” – simply a way of seeing the world around us. So how do we see Job’s problem?  As an American, a Westerner, I tend to judge who is innocent, guilty, and then pronounce my own personal judgment as to who should be condemned.  Justice, reason, and order must win the day.  Other worldviews would attempt to judge the spiritual aspects of the situation by inferring as to the spiritual condition of Job and the other players involved in his struggle.  Many others would argue against the historicity of the story, attempting to show the moral, philosophical, or spiritual elements of the story as it aims to teach us something transcendent rather than actual.  Something that we could all take away and apply to our everyday lives without truly having to address the severity suggested in calling Job an historical figure.  I am most familiar with my own iniquity, so we will argue briefly as to how an American would judge the story of Job.

In the account of Job, as seen through the eyes of many Westerners, the problem is a simple matter of finding who is guilty for what befalls Job.  There are three suspects that we must choose from – there would be more since Job’s children are destroyed in the disaster, but the text does not allow us to keep them as suspects due to the discourse in Heaven between God and Satan.  The suspects are Job, Satan, and God.  As we examine the story, two are guilty and one is innocent or blameless.  The conclusion must be that Job is innocent by his own actions and God’s commendation and that Satan is guilty of murder, theft, and assault with a deadly disease and God is guilty of negligence and conspiracy to commit murder.  Most modern men and women have no problem with this conclusion.  They didn’t even need Gil Grissom to dust for prints.  It’s pretty open and shut from their point of view.

Christians naturally have a problem with this verdict.  God can’t be guilty – He’s God!  So people begin to question God’s goodness and power or they take the story from history and make it a parable, a fairy tale.  Others just dig their heals in and stamp their feet and just say God’s not guilty because they say so.  Many others want to point to the fact that God just wants to make Job stronger and He knew Job could take the test.  And where most Christians may have the right heart in wanting to believe the God is not as evil as the evidence suggests, they don’t really know the how or why to their beliefs.  And the initial problem lies in the lenses they look through to see the problem.

Most of us look at Job’s story and want to focus on how “good” he was.  This is a horrible way to start.  In fact, it’s the wrong way to start.  The point of Job is not Job.  If we start with him we miss the point.  The point of book of Job is the same as the point of the Bible, God’s glory.  We will delve deeper into this next time, but Job has nothing to bring to the table when it comes to righteousness if he is compared to God.  Ecclesiastes 7:20, Psalm 14:1-3, Psalm, 53:1-3, and Romans 3:10-18 all confirm that there is no one who is righteous before God.  Psalm 115:3 says, “Our God is in the heavens; He does all that He pleases.” Daniel 4:35 says, “All the inhabitants of the earth are accounted as nothing, and [God] does according to His will among the host of heaven and among the inhabitants of the earth; and none can stay His hand or say to Him, ‘What have you done?’”

Humanity does not particularly enjoy the themes of these verses, and they are not the only ones that can be listed.  We have the gall to believe that we have earned favor from God by our behavior and that He owes us health, wealth, and prosperity because of how “good” we are.  The Bible constantly condemns this, so we cannot base our interpretation of Job on the idea that a man somehow earned enough brownie points to be exempt from suffering.  Psalm 51 and Ephesians 2 are clear in stating that there is never a moment in our lives that we stand innocent before God.  We must never fall into the trap of believing ourselves capable of judging God’s motives or actions.  He is above us.  Far, far, above us.

So are we then without hope?  Since we cannot answer these difficult questions and we can’t judge God, are we left to simply wallow in suffering with nothing to comfort us in our pain?  Absolutely not.  In Job 42:5 Job says this, “I had heard of You by the hearing of the ear, but now my eye sees you.”  The suffering had been used to reveal a deeper understanding of who God is.  Job was a proud man, a pious man, but not equal to God.  God had awakened Job to His power, might, and grace.  This is why God allows suffering for His people.  This is why God allowed Job to suffer.

I know that I probably haven’t answered any of the questions that might be lingering in your mind.  Sometimes we don’t get the answers we want.  Job didn’t.  All he got was more of God.  That’s what I hope you find.  This is a mild introduction to a very deep and complex book.  We will be discussing the rest of the book in the coming weeks.  If there is something particular that you would like to be addressed, please leave a comment and I’ll address it through this series.  Also, if you are struggling or in the midst of suffering, please contact me and I would be happy to pray with you and offer what I can to help in your time of need.  I love y’all more than you know.  Grace and peace,


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