A study of the book of Job

#11  Order in the Court! -- Job 22-24

“The God of Israel, the Savior, is sometimes a God that hides Himself, but never a God that absents Himself; sometimes in the dark, but never at a distance.” -- Matthew Henry

What should have been an encouraging discussion among friends had become an angry and painful debate. Instead of trying to calm things down, Eliphaz assumed the office of prosecuting attorney and turned the debate into a trial. It was three against one as Job sat on the ash heap and listened to his friends lie about him. According to the Jewish Talmud, “The slanderous tongue kills three: the slandered, the slanderer, and him who listens to the slander.” At the ash heap in Uz, it was death all around!

1. Three false accusations (Job 22:1-30)

Like any effective attorney, Eliphaz had the case well in hand and his brief all prepared. He made three serious accusations against Job: he is a sinner (Job 22:1-11), he is hiding his sins (vv. 12-20), and he must confess his sins and repent before God can help him (vv. 21-30).

Job is a sinner (Job 22:1-11).

Eliphaz can’t resist shooting a sarcastic barb at Job. “Is it for your piety that He [God] rebukes you and brings charges against you?” (v. 4, niv) Courts don’t try people for their righteousness but for their lawlessness! Therefore, since God has sent terrible judgments upon Job, he must be guilty of sin. “Is not your wickedness great? Are not your sins endless?” (v. 5, niv) But Eliphaz missed the point that Job had been making: “Why does God send the punishment before He arrests me, reads the indictment, and conducts the trial?” It all seemed unfair.

Eliphaz first accused Job of the sin of pride (vv. 1-3). Job was acting as though his character and conduct were important to God and beneficial to Him in some way. Eliphaz’s theology centered around a distant God who was the Judge of the world but not the Friend of sinners.

But Job’s character and conduct were important to God, for God was using Job to silence the devil. Neither Job nor his three friends knew God’s hidden plan, but Job had faith to believe that God was achieving some purpose in his life and would one day vindicate him. Furthermore, the character and behavior of God’s people are important to the Lord because His people bring Him either joy or sorrow (1 Thes. 4:1; Heb. 11:5; Gen. 6:5-6; Ps. 37:23). He is not a passive, distant God who does not identify with His people but the God who delights in them as they delight in Him (Ps. 18:19; Isa. 63:9; Heb. 4:14-16).

As God’s children, we should follow the example of Jesus who said, “I do always those things that please Him” (John 8:29). Then the Father will be able to say of us as He said of Jesus, “This is My beloved Son, in whom I am well pleased” (Matt. 3:17).

Along with pride, Eliphaz accused Job of covetousness (Job 22:6). He was a greedy man who abused people to acquire more wealth. He used his power and reputation (v. 8) to intimidate people and rob them. In the Mosaic Law, a creditor could take security from a debtor but not anything that would jeopardize his work, his health, or his dignity as a human being (Ex. 22:25-27; Deut. 24:10-13). Eliphaz accused Job of taking security from his brothers when none was needed, and he left people naked because he took their clothing from them until they paid their debts!

Eliphaz didn’t even live in Job’s territory, so how would he know how Job had treated people in his business dealings? Had some of Job’s enemies passed these stories to Eliphaz? If so, he should have investigated the charges before announcing them publicly. The whole thing was pure fabrication, a feeble attempt to discredit a godly man who had helped many people (Job 29:11-17).

Job’s third great sin was lack of mercy and compassion (22:7-9), which was a sin of omission. No wonder the Lord was not answering Job’s prayers! “Whoever shuts his ears to the cry of the poor will also cry himself and not be heard” (Prov. 21:13). Job had turned away the weary, the hungry, the widows, and the orphans, instead of sharing with them out of his rich resources. Since showing hospitality is one of the first laws of the East, Job’s sin was especially heinous.

Throughout Scripture, God shows a great concern for the poor, especially widows and orphans, and expresses anger at those who oppress the poor and exploit them (Ex. 22:22; Deut. 24:17, 26:12). The prophets scathingly denounced leaders, both political and religious, who oppressed the needy and robbed the poor (Isa. 1:17; Jer. 7:6; 22:1-4; Amos 4:1; 5:11; 8:4-10). Jesus had a special concern for the poor (Luke 4:16-19; Matt. 11:5), and the early church followed His example (Gal. 2:10; James 1:27; 2:1-9; Acts 6:1; 1 Tim. 5:1-16). The church today needs to follow that example.

Eliphaz clinched his first point with evidence anybody could see: Job was suffering great trials, which were the consequences of his many sins (Job 22:10-11). Why else would he be in darkness, danger, and the depths of suffering? This was the hand of God indicating that Job was a godless man.

The people who were standing around and listening to the discussion must have been shocked when they heard these accusations against their neighbor Job. They must have looked at each other and asked, “How can this be? Why didn’t we know about Job’s wickedness?” Eliphaz’s next point answered their question.

Job is hiding his sins (Job 22:12-20)

In other words, Job was a hypocrite, a statement that was made—or hinted at—more than once since the discussion began. “The hypocrite’s hope shall perish,” said Bildad (8:13). “For the congregation of hypocrites shall be desolate,” said Eliphaz (15:34). And Zophar said, “The joy of the hypocrite [is] but for a moment” (20:5).

A hypocrite is not a person who fails to reach his desired spiritual goals, because all of us fail in one way or another. A hypocrite is a person who doesn’t even try to reach any goals, but he makes people think that he has. His profession and his practice never meet. The Puritan preacher Stephen Charnock said, “It is a sad thing to be Christians at a supper, heathens in our shops, and devils in our closets.”

Eliphaz advised Job to look up (22:12-14) and realize that nobody can hide anything from God. A hypocrite encourages himself in his sin by saying, “The Lord doesn’t know and doesn’t care” (see Ps. 10). But God sees and knows all things, and the hypocrite can’t hide his sins from the Lord. God may not judge immediately, but eventually judgment will fall.

Then Eliphaz advised Job to look back (vv. 15-18) and remember what has happened to sinners in the past. Job had made it clear that he had nothing to do with “the counsel of the wicked” (21:16), but Eliphaz accused him of walking on that very path (22:15). History shows that hypocrites can hide their sins for only so long, and then their sins find them out. God is not only patient with them, but He is good to them and fills their houses with good things (v. 18). The fact that Job was a very wealthy man was evidence of God’s kindness and not Job’s righteousness.

Poor Job! No matter which way he turned or how he tried to reason with his accusers, he was wasting his time and energy. First they said that God blesses the righteous and punishes the wicked, and now Eliphaz claims that God blesses the hypocrite and fills his house with good things!

The tragedy of hypocrisy is not only that God sends judgment, but that hypocrisy brings its own judgment. It destroys character; and when character is gone, when the salt has lost its flavor (see Matt. 5:13), what does a person have left?

It has well been said that the highest reward for a faithful life is not what you get for it but what you become by it. Brooke Westcott said, “Great occasions do not make heroes or cowards; they simply unveil them to the eyes of men. Silently and imperceptibly, as we wake or sleep, we grow strong or we grow weak, and at last some crisis shows what we have become.”

Job must repent of his sins (Job 22:21-30).

Eliphaz was sincere in his appeal to Job, just as Zophar was sincere when he asked Job to return to God (11:13-20). “Submit to God and be at peace with Him; in this way prosperity will come to you” (22:21, niv). The word translated “prosperity” means “good of every kind.” Of course, a hypocrite should return to God, not just to get out of trouble and restore his or her fortunes, but to please and glorify God in the rebuilding of character and service.

What does it mean to “submit to God”? It means to stop fighting God and accept His terms of peace (James 4:1-10). It also means to listen to His Word and obey what God says (Job 22:22). A sinner must put away sin (v. 23) and make God his greatest treasure (v. 25); he must pray and seek God’s face (v. 27).

What does God promise to those who repent and return to Him? God will restore them (v. 23) and make Himself precious to them (v. 25) so that all their delight will be in the Lord and not in earthly wealth or pleasure (v. 26). God will answer their prayers and enable them to do His will (v. 27) as He gives direction and light (v. 28). Because they are restored to fellowship with God, they can help others who have fallen (vv. 29-30).

Eliphaz says some excellent things in this appeal, but he says them to the wrong man. When we get to the end of the book, we will discover that it is Eliphaz and his two friends who are out of fellowship with God. They will need Job to intercede for them so they can be restored (42:7-10).

If you were Job, how would you respond to this appeal?

2. Three bitter complaints (Job 23-24)

Instead of arguing with his friends, or compromising his integrity by giving in to Eliphaz’s appeal, Job ignores them completely and speaks to and about the Lord. Job has already made it clear that his dispute was not with men but with God, and he emphasizes this fact in his speech.

We may paraphrase Job 23:2, “My complaint today is bitter, and I have to keep a heavy hand on myself to keep from doing nothing but groaning.” Job’s three friends did not understand how much discipline Job needed just to be able to talk with them. Instead of giving in to his pain and doing nothing but groan, Job sought to master his pain and not give in to self-pity. The next time you visit somebody in pain, keep in mind that suffering drains a person’s energy and makes great demands on his strength and patience.

Job said that he had three complaints against the Lord.

“God is hiding from me” (Job 23:1-12).

“Oh, that I knew where I might find Him, that I might come even to His seat [throne]!” (v. 3) This was another appeal to meet God in court and have a fair trial. Job was prepared to state his case, present his arguments, and let God give the verdict. Job was confident that, despite God’s great power as a Lawgiver, he would win his case for he was an upright man, and God could not condemn the upright in heart. “There an upright man could present his case before Him, and I would be delivered forever from my judge” (v. 7, niv).

But how does a mere man go about finding God? If Job went forward or backward (east or west), to the left or to the right (north or south), he could not see God or even catch a quick glimpse of Him. Of course, God is present everywhere (Ps. 139:7-12); but Job wanted a personal meeting with God. He had questions to ask and arguments to present!

God knew where Job was—in the furnace! (Job 23:10) But it was a furnace of God’s appointment, not because of Job’s sin; and God would use Job’s affliction to purify him and make him a better man. This is not the only answer to the question, “Why do the righteous suffer?” but it is one of the best, and it can bring the sufferer great encouragement.

Scripture often uses the image of a furnace to describe God’s purifying ministry through suffering. “See, I have refined you, though not as silver; I have tested you in the furnace of affliction” (Isa. 48:10, niv). Israel’s suffering in Egypt was like that of iron in a smelting furnace (Deut. 4:20), and her later disciplines were also a “furnace experience.” “For You, O God, tested us; You refined us like silver” (Ps. 66:10, niv). This image is used in 1 Peter 1:6-7 and 4:12 of believers going through persecution.

When God puts His own people into the furnace, He keeps His eye on the clock and His hand on the thermostat. He knows how long and how much. We may question why He does it to begin with, or why He doesn’t turn down the heat or even turn it off; but our questions are only evidences of unbelief. Job 23:10 is the answer: “But He knows the way that I take; when He has tested me, I shall come forth as gold” (nkjv). Gold does not fear the fire. The furnace can only make the gold purer and brighter.

It’s important to note that Job’s life was pleasing to God before he went into the furnace (vv. 11-12). Eliphaz had warned Job to receive God’s words and obey them (22:22), but Job had already been doing that. God’s Word was his guide as he walked the path of life, and he was careful not to go on any detours. But even more, God’s Word was his nourishment that was more important to him than his daily meals. Like Jeremiah (Jer. 15:16) and Jesus (Matt. 4:4; John 4:31-34), Job found in God’s Word the only food that satisfied his inner person. (See Pss. 1:2; 119:103; 1 Peter 2:1-3.)

Some people go into the furnace of affliction, and it burns them; others go in, and the experience purifies them. What makes the difference? Their attitude toward the Word of God and the will of God. If we are nourished by the Word and submit to His will, the furnace experience, painful as it may be, will refine us and make us better. But if we resist God’s will and fail to feed on His truth, the furnace experience will only burn us and make us bitter.

Job had a second complaint.

“God is frightening me” (Job 23:13-17).

“But He stands alone, and who can oppose Him? He does whatever He pleases” (v. 13, niv). Job had no other gods to turn to for help, and no way to oppose God or change His mind. God runs the universe by decree, not by consensus or democratic vote. His thoughts and ways are far above ours, but He knows what is best, and we must accept His will and rejoice in it (Isa. 55:8-11).

Those who resist or deny the sovereignty of God rob themselves of peace and courage. “There is no attribute of God more comforting to His children than the doctrine of divine sovereignty,” said Charles Haddon Spurgeon. “On the other hand, there is no doctrine more hated by worldlings.” Why? Because the human heart is proud and does not want to submit to Almighty God. People want to “do their own thing” and “do it their way,” rather than find delight in doing the will of God.

If this doctrine is such a source of strength, then why was Job so frightened when he thought about the sovereignty of God? It was because he suffered so much and wondered what Almighty God would send to him next. It’s one thing to submit to God when you can see His face and hear His voice in His Word. But when, like Job, you are in darkness and pain, it is easy to “fall apart” and become frightened. “He carries out His decree against me, and many such plans He still has in store” (Job 23:14, niv). What will happen next?

But Job 23:14 must be contrasted with Jeremiah 29:11—“’For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future’” (niv). The future is your friend when Jesus Christ is your Lord, and you need not be afraid.

Psychologist Rollo May writes, “The most effective way to ensure the value of the future is to confront the present courageously and constructively.” And the best way to do that is to submit to the Lord and realize that He is in control. “Hallelujah! For the Lord God omnipotent reigneth” (Rev. 19:6).

“God perplexes me” (Job 24:1-25).

This entire chapter focuses on the seeming injustices that God permits in this world. Job opens his speech by asking in effect, “Why doesn’t God have specific days to hold court? Then I could attend and tell Him what I think of the way He is running the world!”

Job starts with injustices in the country (vv. 1-11), and then moves to crimes in the city (vv. 12-17). He closes his speech with a curse on the wicked (vv. 18-25). If God won’t judge them, Job will!

(1) Injustices in the country (vv. 1-11). For the most part, no walls or fences separated the farm lands; each family had its plot, and people respected the landmarks (“boundary stones,” niv; see Deut. 19:14; Prov. 22:28; 23:10). God promised to curse those who moved the landmarks and stole property (Deut. 27:17), but wicked men did it just the same.

But they didn’t stop there. They not only claimed the land, but also the animals that grazed on the land! They took flocks and donkeys and oxen from widows and orphans and left them in poverty. Job 24:5-11 gives one of the most graphic pictures of the plight of the poor found anywhere in the Bible. See them foraging for food like wild animals in the desert (vv. 5-6), freezing because they have no clothing (v. 7), drenched by the rain because they have no houses to live in (v. 8), weeping because their children have been snatched from their arms until they pay their debts (v. 9), and forced to work for the rich and yet not allowed to eat any of the food that they harvest (vv. 10-11). Even the oxen are permitted to eat the grain that they thresh! (Deut. 25:4)

“Now,” says Job to his friends, “if God judges the wicked, why hasn’t He judged those who have treated the poor so unjustly and inhumanely?”

(2) Crimes in the city (vv. 12-17). Job begins with murders (vv. 12-14); he hears the groans of the wounded and sees the death of the innocent. On the average, 65 Americans are murdered every day, a total of nearly 23,700 people annually. That’s like wiping out an entire city about the size of Fairbanks, Alaska; or El Cerrito, California; or Augusta, Maine. Some of these murderers are never identified, arrested, or convicted; and Job says, “But God charges no one with wrongdoing” (v. 12, niv). Job had never murdered anybody, yet his friends said he was under the judgment of God!

In verse 15, Job mentions sexual sins, which are certainly rampant in some parts of our cities. The adulterer and the rapist wait for the darkness before they sneak out to satisfy their desires. Also waiting for the darkness is the thief who breaks into houses (vv. 16-17). “There is crime in the city,” said Job, “and God seems to be doing nothing about it.”

(3) A curse on the wicked (vv. 18-25). This passage may be seen as a description, telling what will happen to the wicked (kjv, niv, nasb); or it may be interpreted as a denunciation, a curse on the wicked (nkjv) I think it refers to Job’s personal curse on the wicked, who seem to escape judgment.

Job’s malediction can be summarized like this: “May the wicked vanish like foam on the water or snow that melts in the heat of the sun (vv. 18-19). May they be forgotten by everyone, even their own mothers, as they rot in the grave (v. 20). May their wives be barren and give them no heirs (v. 21). May their sense of security and success vanish quickly as they are brought low, mowed down like wheat in the harvest” (vv. 22-24).

“Now,” says Job to his three critics, “if what I’ve said is not true, prove me wrong!” (v. 25) But they never did.

Job is to be commended for seeing somebody else’s troubles besides his own and for expressing a holy anger against sin and injustice. Too often, personal suffering can make us selfish and even blind us to the needs of others, but Job was concerned that God help others who were hurting. His three friends were treating the problem of suffering in far too abstract a fashion, and Job tried to get them to see hurting people and not just philosophical problems. Jesus had the same problem with the Jewish lawyer who wanted to discuss “neighborliness,” but not discover who his neighbor was and then try to help him (Luke 10:25-37).

Injustices in society cause a good deal of pain in people’s lives, and we should certainly do all we can to uphold the law and promote justice. But those who make the laws and those who enforce them are only human and can’t deal with everything perfectly. One of these days, the Lord Jesus Christ will return and judge the wicked. Till He comes, we will have to accept the reality of evil in this world and keep praying, “Even so, come, Lord Jesus” (Rev. 22:20).

Last time updated: Thursday July 10, 2008 10:22 AM