Comments for December 23

ch.31:13-15 - Here we have the lesson we must take to heart - to recognise that all have been formed by God in the womb and we should despise no-one. That is only correct for God to do. There is a human tendency to despise those that have not ordered their lives correctly before God. Instead we should be feeling sorry for them and be desirous of helping them, hopefully learning what not to do from the actions of Job's 3 friends. But that is over now. At last Elihu, the young man, comes to Job's rescue as it were. May those of us that are older and those, like me, who very soon will be, really take this message seriously to heart. Wisdom does not bring condemnation. These older friends of Job's were not wise (except in their own conceits)

Job 31 - Job continues

And now he asks that God would judge him according to his lifestyle. He feels that he has walked uprightly and so does not deserve the calamities that he has experienced.

32:1-5 So the friends say no more.
32:6 and Elihu - a new 'friend' - enters the arena.
32:9 'great men are not always wise' is an attack on Job.
32:15 He now claims to speak wiser words that the friends.

ch.32:5-6 There is a great lesson for us all here. It is not necessarily the case that old age brings wisdom. Wisdom is a result of experience. I suggest that if we seek out a wise man we look for a man who has had many testings in his life and stuck to his faith throughout, rather than one who has reached a great age. It is clear from this book that old age does not always bring wisdom and understanding, but in this latter part of the book we are brought to our senses by this younger man who has the answers and who is able to help Job see his life in perspective. Let us not ignore the potential for wisdom to come from our younger members.

31:33 Here we have an indication that Job was familiar with the Genesis account of the fall of Adam and Eve and the way that they sought to cover their nakedness.

32:2 Being angry is hardly a good basis on which to start instructing anyone.

31:1 We may think that Jesus was the first one to emphasise that looking on a woman to lust is equivalent to adultery (Matthew 5:28) but Job states this principles albeit in slightly different words

32:1 God's assessment of Job as 'upright' (1:8) and the comment that he, before his friends, presented himself as 'righteous' seem to be at variance. We should remember that Job was driven to this claim through the words of his friends. One is left wondering how often we drive our brethren and sisters to justify themselves because of the things we say to them.

Job 32:18. Elihu, after waiting to make sure that Job’s friends had nothing else to say finally speaks up. But, we must note that he made it clear that what he had to say would not be emotional, or spoken with prejudice. He would not flatter, nor would he show respect to persons. He knew that God would condemn those who did. For a young man he certainly showed a great deal of wisdom.

Buz was the son of Nahor the brother of Abraham (Gen 22:20,21). Elihu was a descendant of Buz (Job 32:2)
He was also of the family of Ram of whom David was a descendant, seven generations later (Ruth 4:19-22).
Could the great-grandfather of Elkanah, the husband of Hannah in Samuel's time, be the same Elihu as the one in Job? (1Sam 1:1).

Thoughts differ about Elihu.  Some writers describe him as the mouthpiece of God, whereas others consign him to the same depth as the three friends, and as a self-opinionated young upstart. Personally, I think that if he did speak on God's behalf, why then should God Himself speak?  Set against this, however, is the fact that God condemns the three friends (Job 42:7), but not Elihu. But, set against this, we have Job 38:2 which is God speaking - and if His words are referring to Elihu, he too is condemned by God.

31:4-6  So again Job is challenging God to fault him in the way that he has lived.

32:5  So Elihu shares the ‘anger ‘ of Jobs other friends. Just as anger was not a good basis for instruction from the other friends it is hardly a good basis upon which Elihu should start.

The study of Job is multi-layered and there are many lessons to be learned. Both the Yahweh and Job agree that he (Job) was a virtuous and upright man (1:1;12:4). However, Job was not sinless (Rom 3:23). He was adamant about defending his integrity because he believed that he had done no wrong (27:5,6). He believed that his being righteous should have protected him from evil. But we know that a righteous man can fall, sometimes several times (Prov 24:16). Because Job obeyed the Yahweh, and remained blameless, he was at a loss to understand why he had been mistreated. He wants to hold the Yahweh to account (31:6). That was the major error of Job's behaviour which would soon be challenged (40:2). The lesson for us is to never question the righteous integrity of the Yahweh. We might not understand the reasons for our suffering, or why the Yahweh does not stop it. But we should know that He knows all about it and that it is part of our growth. He will not crush us through any experience (1Cor 10:13); and He will always be there for us if we trust Him, for he says: Never will I leave you; never will I forsake you. (Heb 13:5).

31:7  In speaking of his ‘heart’ Job shows that he understood that pleasing God was not simply a matter of keeping a set of laws. It was about the way he thought. We would do well to ponder on that.

32:7   Elihu is saying that the friends and Job, because of their age, should have known better. Sadly age is no guarantee of wisdom!

Job catalogues the sins that he is sure he did not commit.

31:1 Maid is translated from the Hebrew word bethulah which is from the root word meaning to separate, thus being a virgin because she is untouched. It is not one of the usual Hebrew words which denote a slave or servant girl. This word has the connotation of being an idol. And so, Job is saying that he was careful to avert his eyes when seeing this idolatrous statue, so as never to be guilty of idolatry.

The idea of a deity in the form of a virgin, separated for worship, has been around since Nimrod founded Babylon. Today, we can see the same kind of worship in the adoration of the Virgin Mary.

32:3 So Elihu was ‘angry’ because Job’s friends could not answer him. We have to presume, therefore, that Elihu was coning at the whole problem from the wrong perspective – he wanted to show his cleverness

Elihu is completely correct in his assessment of the problem here. Look at the careful way in which he addresses the incorrect views of each party:

Job: He justified (made righteous) himself rather than God (32:2). In other words, Job had set himself and God in opposition, and ruled in his own favour rather than God's. This isn't right. In reality, Job was a righteous man, but he should not have claimed God was un-righteous in order to make himself feel better (see for example 27:2 "God has taken away my justice")

3 friends: They hadn't found a good reason to condemn Job, yet had still done so (32:3). This rightly angered Elihu because he had seen his friend suffer under their onslaught needlessly.

He then correctly points out the way in which the friends had taken Job's early statements personally (32:14). This is the root of the problem. Have you noticed how all their early speeches are fairly reasonable, then become harsh, bitter and personal over time? Isn't this the way our own arguments go too? Elihu points out that he alone could be impartial since Job's words had not been directed at him (32:14,21). For us too, there are some subjects we are best to avoid with certain people, unless perhaps there is a good mediator in the room.

31:19-21 So Job returns again to the way he has always behaved. He was a good man who cared for others. However this is no guarantee that problems will not come in one’s own life.

II. Job's second monologue.

     C. Job's repudiation of offences and his final appeal.

          Job 31:1-12 - Job defending his personal integrity: V3 - fear of God kept Job from doing wrong (Job 31:14,23 - not a clear expression of exact retribution); V5 - "vanity"<7723>, Job didn't deceive; V6 - Job wanted a fairly weighed judgment/trial from God, Job wanted to prove to God his "integrity"<8538> (unbeknown to Job, God had already proclaimed Job's "integrity"<8538> Job 2:3); V9 - Job never committed adultery (Deut 22:22); V10 - should Job be guilty of adultery he would allow his wife to be a slave-girl to other men and thus himself be disgraced, slaves grinding for another perhaps suggests the lowliest form of bondage (Exo 11:5).

          Job 31:13-23 - defending his dealings with his fellow man: V13 - Job's humane ethics were the exception in a world of legal slavery (Eph 6:9), Job's servants were as much the handiwork of God as he was (Job 31:15;10:8-12); V14 - perhaps an echo of the day of judgment (Matt 12:36-37); V16 - cared about the "poor"<1800> including the widow; V17 - Job fed people as did Christ (Matt 14:14-21;15:32-38;John 6:27-35); V18 - raised the fatherless and guided the widow; V19 - clothed the "poor"<34>; V20 - caring for the unappreciative (we are to love our enemies - Matt 5:43-44;Acts 7:58-60); V21 - Job had sufficient influence to seize judicial advantage but declined.

          Job 31:24-28 - defending his faithfulness to God: V24-25 - no allegiance to material wealth; V26-27 - not enticed by idolatry (Deut 4:19;17:3;Jer 8:2;Eze 8:16); V28 - God not "denied"<3584> by Job.

          Job 31:29-34 - defending his thoughts as honorable: V29-30 - Job was not vindictive toward those who hated him (see V20 comments on loving enemies); V31 - the men of Job's household were well fed; V32 - hospitality to strangers; V33-34 - Job didn't try to cover up his sins to seek public favour.

          Job 31:35-40 - Job's final appeal as an honest man: V35 - Job wants to receive the charge against him; V38-39 - Job never exploited the land or those who cultivated it.  

Elihu introduces himself.

     Job 32:1-5 - Elihu is angry: V1 - Job was 'righteous'<6662> in his own eyes (Job 9:17;10:7;13:15;16:7); V2 - "Elihu" (<453> - can also mean "God is he, God of him, he is my God, my God is Yahweh"), Elihu was very angry at Job as Job justified 'himself'<5315> rather than God and charged God with injustice (Job 16:12;27:2;30:20-23;40:8).

     Job 32:6-10 - though young, I will express my opinions: V6 - "opinion"<1843>; V8 - "But there is a 'spirit'<7307> in man: and the 'inspiration'<5397> of the almighty giveth them 'understanding'<995>." - I don't think Elihu is claiming divine inspiration, but that breath to humans come from the almighty - age doesn't automatically bestow wisdom; V9 - 'Great'<7227>  men are not always wise, and the aged are not always correct in their judgements/assessments.

     Job 32:11-15 - Elihu remarks that Job was not answered by his friends: V13 - perhaps this is Elihu inferring to Job's friends they should not rationalise their failure by saying God will show Job they were right; V14-15 I will not use your arguments, you were left speechless; V15 - "amazed"<2865>.

     Job 32:16-22 - I have no choice, I must speak: V17 - "opinion"<1843>; V20 - Elihu feels compelled to speak (1Cor 9:16); V21 - Elihu intends to be impartial, "man's"(<376> - may often refer to a great man), "man"(<120> - mankind in general); V22 - God would silence Elihu if he flattered.  

31:8  In speaking of his sowing and another eating Job pre dates the comment in Lev 26:16 which demonstrates that even by the time of Job there was a clearly understood set of Divine laws.

32:3    How often do we enter a discussion with a preconceived conclusion which is not affected by the words of the person or people we are talking to? This is what annoyed Elihu about the friends. They “knew” what Job’s problems were and so did not listen to reason.

31:5-11            Job, in saying “if” is doubtless saying that truth – that he had done none of those things. David in Psa 7:3-4 in a similar situation when Shimei was accusing him of being guilty of the blood of Saul, rather than stating what he would like God to do,  prays for punishment on the one who is speaking the words.

31:34  Job is not talking generally about the impact of a great multitude – who by implication are opposing him. Rather he is saying that his judgment on matters was not determined by the number of those who opposed him. We might ask how often we say one thing to one person and something else to another because of our desire to please everyone

32:20 When Elihu says that he wants to speak that he might be refreshed do we think that this is a good reason for making a comment – that we might benefit?

31:30  Oh that we could speak so confidently as Job about the way that we use our mouths!

32:9    Elihu’s comment about wisdom and greatness at a general level is true. However we have to ask ourselves in what way, if at all, was that statement true of Job?

31:23   When Job speaks of destruction from God being a “terror” he is voicing his concern again which he expressed earlier –  3:25

31 The way that Job speaks of his integrity is like the Pharisee that Jesus weaves into a parable – Luke 18:11 – except Job was not simply blowing his own trumpet. All he said was really true of him.

32:1 Here was have a Divine comment. Job thought himself righteous. Well he was but he should not have appealed to that in his speeches with others. We can be quietly confident that we are counted righteous. But that is jut is. We are counted righteous because of our faith. It is not inherent in us.

32:15-16 Elihu had been addressing Job and the three friends but now he speaks of them as though addressing someone else. This may be evidence that Elihu wrote the book of Job with these verses being an, inspired, aside to the reader of the reaction of Job and the three friends as Elihu began to speak.

32:1 Here was have a Divine comment. Job thought himself righteous. Well he was but he should not have appealed to that in his speeches with others. We can be quietly confident that we are counted righteous. But that is just is. We are counted righteous because of our faith. It is not inherent in us. There is a delicate balance to be struck between appreciating what God has done for us through faith and being arrogant because of what He has done for us.  

31:13and so we return yet again to the question of the way Job treated others. Clearly a major thrust of the way that his friends speak to him. The either imply or even say that he mistreated people.

31:4 Whilst Job is appealing to the fact that God knows everything about him we should appreciate the force of that point. Job saw his God as all seeing. Is that how we see our heavenly Father?

PRIDE OR HUMILITY?

At the end of the story of Job, Elihu is the only person Job is not told to pray for. He is also the only person whose speech wasn’t replied to. Elihu was the youngest of the people that argued with Job, but he was also the most self-righteous, self-confident, self-centred and full of pride. In the first 48 verses of his speech, he uses the words I, Me, or My more than 43 times (and that doesn’t include the times he quotes Job’s words when Job speaks about himself). He also contrasts his I, My, and Me statements with You, setting himself up to be a cut above Job and his friends as he speaks. His speech exalts himself and puts others down.

Lifting ourselves up at the expense of others is a natural tendency, not only for youth like Elihu, but for all of us. But God is not pleased with pride. In the end, people with pride will be brought low. God has said that he will exalt those who are humble.  “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.” (1Pet 5:6).

Let’s take note of our conversations today. How many times do we use the words I, Me and My? Are we lifting ourselves up or are we waiting for God to lift us up?

32:1    The comment that the friends stopped speaking is an inspired comment about what happened. It is also an inspired comment that Job “justified himself rather than God”. So whilst he was “perfect” his problem was that he trusted in what he did rather than in God.

v.4-5 - It seems to me we have a picture here of the way that there are those from every generation of the earth's history that are members of the city of Zion, to which we are called (Heb.12:22-24).

8:1 - 8:17 is the fourth prophecy
8:8 I will be their God Revelation 21:7 Genesis 17:8 Jeremiah 24:7 Ezekiel 37:27
8:9 let your hands be strong Haggai 2:4
8:9 the day that the foundation ... laid Haggai 2:18
8:12 seed prosperous Haggai 2:19
8:12 heavens give dew Haggai 1:10
8:16 speak the truth ... neighbour Ephesians 4:25
8:19 feast ... fourth month Jeremiah 39:2
8:19 fast ... fifth month 2 Kings 25:8
8:19 fast ... seventh month Jeremiah 28:17
8:19 fast ... tenth month 2 Kings 25:1

8:4 -5 describes a time of peace when no one will make Israel afraid and the men have reached old age because they have not been killed in battle.
8:7 - 8 more restoration passages similar to Jeremiah 30:10
8:12 The promise of prosperous 'seed' and 'vine' contrasts the words of Haggai - a contemporary prophet - who was castigating Israel because they had not turned to God.
8:18 - 14:21 is the fifth and final prophecy
8:19 feast ... fourth month Jeremiah 39:2
8:19 fast ... fifth month 2 Kings 25:8
8:19 fast ... seventh month Jeremiah  28:17
8:19 fast ... tenth month 2 Kings 25:1

This list of feasts and fasts which Zechariah is referring to can all be found mentioned in passages of Scripture relating to the captivity. It is interesting to note that whilst Jeremiah told the people to go and dwell in Babylon, build houses and seek the peace of that land their approach was to simply lament the disasters in their lives.

v.3-8 - In the words 'and Jerusalem shall be called a city of truth' (v.3) we see the work of Jesus, who was typified by Jerusalem in the prophets, who was also 'the way, the truth and the life'. We are built on this very cornerstone, which makes us part of this city, and party to its joyful state described in these verses.

8:23 Contrasts starkly with how things were in the time of the prophet. The nations round about Israel would have taken hold of the skirt of a Jew and killed him. So the prophet is speaking of a time future to his days - he is looking to the kingdom when Israel will be the head and not the tail (Deuteronomy 28:13)

THESE ARE THE THINGS TO DO

The LORD had determined to do good to Jerusalem instead of the evil he had given them because of their wickedness. But to ensure that the good he gave them was going to continue, there were four small but challenging things he asked them to do.
Speak the truth to each other. Grumbling behind each others backs, misleading people, gossip and lies seem to be the normal standard of speech for the world today. But it must be different for us. The New Testament adds to this instruction when it tells us to, "Speak the truth in love."
Render true and sound judgement in your courts. "The truth, the whole truth and nothing but the truth." This phrase and swearing on the Bible do not mean what they used to. But we must do our part to be true.
Do not plot evil against your neighbour. Climbing the corporate ladder and getting rid of neighbourly nuisances are both ways we can be sucked into plotting evil. Be kind and compassionate instead.
Do not love to swear falsely. Instead we must delight in doing what is right and just.
Do these things and be well on the way to being pleasing to the LORD.

8:8 The words of the prophet that God would be 'their God in truth and in righteousness' marked a contrast between how things were in the days of Zechariah and how they will ultimately be. Israel should, therefore, have seen that Zechariah was telling them that they, even though back in the land, were not really acceptable to Him because of their dishonesty. A feature which Malachi will pick up after the time of Zechariah.

Zech 8:3. “I will dwell” God dwelt above the Mercy Seat in the Tabernacle of Moses, and in the Temple of Solomon in the form of the Shekinah Glory which was representative of God being in the midst of them. We are told in Ezekiel of the glory leaving Jerusalem (11:23) but, we are told it will return (42:2) Speaking here of the restoration of Jerusalem, when God will surely dwell in the midst of them.

Zech 8:23. Israel was told to make a ribbon of blue on the borders of their skirt, to remind them of their heavenly calling Num 15:38-39. This calling will be recognized by the nations in the age to come.

8:1 Up to Zechariah 6 Zechariah saw things. We are now seeing the 'word' that came to Zechariah - see also 7:1, 12:1

V.9 Zechariah called upon the people to labour faithfully, courageously, and patiently in the work before them, in spite of current difficulties, in the assurance that God would bless such labours by granting those who manifested them a participation in the joys of the future age.

V.13 God originally called Israel out of Egypt that the people might reflect His glory, but as Jeremiah said "they would not hear" (13:9) Nevertheless this purpose, promised to the patriarchs, shall be fulfilled ultimately (Jer 33:6-9) The national redemption of Israel will be followed by blessings that will extend through Israel to all nations. Isa 2:2-4, Psa 68:29, Psa 72, Jer 3:17. This will be accomplished through David's greater son. 

Jerusalem is really be the centre of God’s new world. Of-course, for the newly returned Jews, this would be a tremendous boost, but it was not to happen immediately. In-fact, it still hasn’t happened yet in the 21st century, has it?  But the very fact that God said, “I am returned unto Zion, and will dwell in the midst of Jerusalem,” (Zech 8:3), must have been wonderful news indeed. I hope they said, “So we must get on and finish the work, then.”

Collecting glimpses of the Kingdom will strengthen our faith.  It is useful to cultivate as strong an image as possible of our treasure, the Kingdom (Matt 6:21).  Imagine people of great age (Isa 65:20) sitting watching children playing in the streets of Jerusalem in peace (vs.4,5).  As well as peace, there will be abundance of produce (v.12).  The whole world will recognize Yahweh and will come to Jerusalem to entreat His favour (vs.21,22).  Imagine a world of peace, abundance, and righteousness.  Contrast that with today's world.  Where would you rather be?

The four fasts (v.19), in the order given, commemorate: Nebuchadnezzar's entering Jerusalem; the burning of the temple; Gedaliah's assassination; the siege of Jerusalem.

Zech 8:3 Before Israel went into captivity the glory cloud was seen to leave Jerusalem – Eze 10 – but now God says he has returned. This must have been a great encouragement to the faithful, even though the cloud never seems to have re appeared in Jerusalem.

 8:4 The Hebrew word translated streets is RECHOWH (7339) appears to not refer to streets as we know them, but more of an enlargement, or an open space. So aged men and women are described as dwelling in the open spaces of Jerusalem. This makes sense, as they would not dwell or live in the streets. Also, Jerusalem, being a Temple city, would not have streets.

8:2 In saying that God was ‘jealous for Zion’ the prophet is reminding the people of what he has already said – Zech 1:14– and the words of the prophet Isa 62:1 showing that despite the wickedness of the people God still has his eyes on Jerusalem.

 8:5 Children are an essential part of Zechariah's picture of the city of Jerusalem, he sees the play areas of the city full of boys and girls. Family life can not be diminished for the prosperity of the nation to grow.

The word streets (vs. 4,5) is translated from the Hebrew rechovot (plural of rechov). In Modern Hebrew, rechovot means streets as we know them today. However, in the sense that Zechariah presents rechovot, the word means broad places such as squares, plazas etc.

8:4 This description is a consequence of the peace that will enable Jerusalem to be a city ‘without walls’ as described in Zech 2:4

v 7,8 First Principles>Kingdom of God>Restoration clearly foretold
In Eze 21:25-27 UNTIL indicates a limitation to the overturning. Go there for more prophecies about Israel's restoration.

8:3‘the holy mountain’ catches the words of Jer 31:23 – speaking of a time of blessing which Zechariah is saying is having a fulfilment in his day.

8:12   In speaking of the seed being prosperous Zechariah is saying the same sort of thing as his contemporary – Hag 1:10, 2:19

8:22  The “many peoples” and “strong nations” echoes the promise of the earlier prophet – Mic 4:3 – who spoke of the restoration of temple worship in Jerusalem. Whilst Micah is speaking of the future kingdom of God there is a short term, partial, fulfillment in the return from Babylon.

8:7-8 Zechariah  speaks of peace in Jerusalem with Jews from all over the world dwelling together. This marks a big contrast with how it was in Zech’s day. The people had to be persuaded to live in Jerusalem – Neh 11:1  - and there were enemies round about after the return from Babylon

8:13    In saying that Israel will be a “blessing” and not a “curse” the prophet is reminding his hearers that God had promised blessings if they were faithful and curses if they were disobedient in Deut 28. 

Jerusalem in the future

"There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof." Zech 8:4-5
 

This refers to the dreadful punishment Babylon brought upon Jerusalem (Lam 2:21) where young and old were slain on the streets of Jerusalem. While Jerusalem has been inhabited since and the streets were relatively safe under the Roman rule, this prophecy appears never to have been fulfilled. We're still looking for the days where Jerusalem will be a place of peace and prosperity at the return of Jesus.

8:7-8 The way the prophet speaks of a regathering from the east and west is an idea which Jesus presents – Matt 8:11

8:8   In saying that God will be the God of  Israel we see the prophet drawing on Jer 24:7 and other places which talk of God being the God of a faithful people.

8:21     That people would speak about speedily going to pray before God echoes the promise that the earlier prophet makes – Isa 2:3.

8:13   God was so merciful towards His people. Even though he had made them to be an astonishment amongst the nations He plans still to make them a blessing. This feature of God’s character should comfort us. It is His desire that we are granted eternal life. However, and it was for Israel so it is for us. His blessings are conditional upon repentance and faithfulness.

8:16    The exhortation to “speak … truth  his neighbour” is referred to Eph 4:25 by Paul.

Zech 8:3

Jerusalem is called the “city of truth,” “his holy habitation” (Zech 2:13), “the throne of the LORD” (Jer 3:17,18; cf. Isa 11:9; Zech 14:20,21). Anyone who has ever visited Jerusalem can attest to the fact that in this age, it is not a city of truth, YHWH’s holy habitation, nor the throne [Kingdom] of YHWH. It has more religions than we can imagine with all kinds of cults, idols, isms, shrines, graven images, and immorality! YWHW’s Holy Temple will not be built next to the Dome of the Rock at the center of the Temple Mount, or the Al-Aqsa Mosque on the southern side of the Mount facing Mecca in OLD Jerusalem, a city ranked the 7^th most dangerous capital in the world!