Comments for December 14

16 v. 2 - I must reflect on how many times I too have been a miserable comforter. What is that makes us think we have the freedom to judge others according to their sins, when we are equally sinful but we can't see it? This is clearly wrong and yet we do it all the time. Perhaps our reflections on Job's situation and suffering at the hands of his friends will make us stop and think.

Job 16
Job now answers again.
16:1-5 The 'comfort' that he has been hearing has been of no benefit at all. Job responds that he would have been a better comforter if his friends had been in his place and he in theirs.

Job 17
Job continues his speech.
17:1-9 Righteous men would be astonished at what they saw looking at me.
17:10 But you friends are not affected by my grief.

ch.17 - Job is very depressed in this chapter. It is mainly the effect of the words of his friends, though doubtless fuelled by his circumstances. Let us be aware of how low a man of God can get when we are in a position to help and encourage, and be sure that unlike Job's friends, that is just what we do.

16:6 We all know that if we speak with friends about our problems they seem smaller. However Job did not find this - so we realise that the way that we listen to those with griefs affects the well being of the one afflicted.

Job 17 - Job is in great despair. Notice how often he mentions the grave and death :1 13 14 16.

16:10 So Job sees his friends 'help' as a smack on the cheek! He sees them, also, as 'against' him. They truly had failed Job.

17:10 So Job, sinking further into despair, feels that none of his friends are wise enough to help him - he is 'wise', though, as Eliphaz had told him so (15:2)

JOB 16 & 17. Job’s reply to Eliphaz’s second speech falls into these four divisions:
        16:1-5. Job rejects his friends’ advice.
        16:6-17. God’s treatment of Job; its character.
        16:18-17:9. Job’s desperation; his desire to meet God.
        17:10-16. Job’s refusal to accept false hopes of recovery; death draws near.

ch 16 - IF YOU WERE IN MY PLACE
 
There is an old proverb that says, Before you criticise someone, walk a mile in their shoes.  It is so easy to look in from the outside and to criticise the actions of other people without really knowing what is happening in their life that causes them to act in the way they do.  Often, if we could experience the problems and trials of the people around us, we would be much more compassionate to them.
 
Job's friends were in that position.  They could see that he was in distress, but had no idea what he was going through.  They were trying to get him to snap out of it, confess his sin and get on with life.  But Job realised that they didn't understand.  He said, I also could speak like you, if you were in my place; I could make fine speeches against you and shake my head at you. (Job 16:4)
 
Before we criticise we need to experience what it would be like to be in the place of the person we attack.  We need to have walked a mile in their shoes.  Then we will know how it feels.  Then we will have compassion instead of criticism.  Let's be more like Job, who continued by saying, But my mouth would encourage you, comfort from my lips would bring you relief.

ch 17 - LIGHT AND DARK
 
Though all the evidence points against it, someone will try to convince us that the Earth is flat.  There are those who, if they could, would persuade us that dark is light and light is dark.  In a similar way I knew someone some years ago who believed, and tried to convince us all, that it takes three people to have an argument.  Most of us do not find these sort of challenges too difficult to face.  We believe we know the truth about these basic facts and have enough proof to at least be convinced ourselves of the right answer.
 
In a much more subtle way we will all face challenges to our faith in God and in his word.  But where the difference between light and dark comes as second nature to us because we are so familiar with it, challenges to our faith can seem less clear cut.  Most often it is not because they are not clear cut, but rather that we are not familiar enough with God's word to know the difference between right and wrong.  And more certain than having someone challenge us on whether the earth is flat or not, we can be sure that we will face many more challenges to our faith, because so many more people want to challenge us about it.
 
Job's friends challenged him in this way but Job stood firm because he knew the truth.  He said about them, "These men turn night into day; in the face of darkness they say, 'Light is near.'" (Job 17:12)
 
Let us not be caught out but be sure enough about our faith to know the difference between light and dark.

Job's words in Job 16:2 seem to summarise the effect his three friends have had on him: "Miserable comforters are ye all."  It's never easy to counsel, or even cheer up, someone who has sunk as low as
Job had.   But we must learn at least one lesson from each chapter in Job, and today's lesson could be,
"Let's see the good even in the worst scenario, and let's try to encourage, rather than condemn."

16:16 "shadow of death" Job here refers to Zophar's charge (11:14) Nearly the same words occur as to Jesus Christ (Isa 53:9)

Job maintains his innocence (16:17). He does this in the face of his friends' accusations that his condition is punishment for sin he must have committed. Job tells his friends that if he were in their place, he would comfort rather than condemn (16:2-5). This should be our position under such circumstances. Although Job is convinced that he is faultless, he is resigned to death (17:14,15). It seems that the faith in his maker does not extend to a reversal of his fortune. We must be careful not to limit the LORD's power, even when conditions look the blackest. For encouragement, we do well to review examples from the scriptures were the LORD reversed (seemingly) hopeless situations. One such example is the sudden, unexpected relief from the devastating three-year siege of Samaria (2Kin 7).

16:7  Having suffered at the hand of God Job says he is now suffering at the hand of his ‘comforters’.

17:3  Job, by using the idea of striking hands is saying that whilst his friend have come to speak with him they do not want to associate themselves with his problems.

17:1,13 Job, in his depression, sees death as the solution to his problems.

16:2 ‘Miserable comforters’ is the final straw in Job’s response. How often do we think we are helping with our words when we are really destroying the brother or sister we are trying to help!

17:9 Job is describing himself as righteous. The Hebrew word for righteous, here, is tsadeek (Strong’s H6662). Tsadeek refers to a just, lawful, and righteous man. That is how Job sees himself. Compare this description of righteous with that of Eliphaz’ in describing Job (15:14). The word for righteous, in this case, tsadak (Strong’s H6663), comes from the same root word as tsadeek, but has the connotation of being self-righteous. That is how Eliphaz sees Job.

16:1-14  Having made the point in verse 10 that his friends had smitten him he continues by speaking of how God has dealt with him. He sees no help from anywhere.

16:3 "what emboldens thee ..." indicates that Job did not think that Eliphaz was even qualified to comment!

Job 16:1-5 - Job reproves his comforters: V2 - "miserable" [Heb. "amal" (5999)] is a response to Eliphaz noting "mischief" [(5999) referenced in Job 15:35] - Job's friends were "comforting" him with trouble; V2-5 - Job hurls back the taunts of Eliphaz (Job 15:2-6); V5 & (Job 15:6) - Job would comfort not condemn with his "mouth" and "lips".

Job 16:6-17 - God's treatment of Job results in his being despondent: V6 - Job's complaining is not the reason God is afflicting him (Job 15:5-6;Job 9:27-28); V9 - Job feels hated/forsaken and perhaps there is an echo of the crucifixion with God's sharp teeth tearing at him (Psa 22:1,16); V9-14 - Job suggests to Eliphaz (Job 15:13) that he was not hostile to God but that God was hostile to him; V10 - "gaped" [Heb. "paar" (6473)] and "mouth" [Heb. "peh" (6310)] perhaps echoes what Christ endured (Psa 22:13), "smitten" [Heb. "nakah" (5221)] and "cheek" [Heb. "lechiy" (3895)]perhaps echoes what Christ endured (Isa 53:4;Luke 22:64), reproach [Heb. "cherpah" (2781)] echoes how Christ was viewed (Psa 69:7,9), both Job and Christ were mocked and abused (Isa 52:14;53:3), conspiracy around Job and Christ to do them harm (Matt 26:4;John 11:53); V11 - God allowing Job and Christ delivered to those with evil intent (Gen 22:8;Psa 22:1,16;Matt 26:39); V13 - "poureth out" similarity with Job and Christ (Isa 53:12;Matt 26:28;John 19:34); V15 - "sackcloth" perhaps suggests mourning or repentance, "horn in the dust" perhaps suggests his strength was almost as if he died; V16 - "face is full with weeping" (Luke 22:44); V17 - no injustice/violence and his prayer was pure [Heb. "zak" (2134) meaning "pure"] though he didn't claim overall purity as suggested by Bildad(Job 8:6), perhaps reminds of Christ (Isa 53:9;Heb 5:7-8). 

Job 16:18-21 - Job has hope from above:  V19 - hope from heaven; V20 - appeals to God; V21 - "plead" [Heb. "yakach" (3198) means "daysman, judge, to prove", etc.] perhaps refers to the daysman to be provided by God (Job 9:33;1John 2:1;Heb 9:24) or directly appealing to God.

Job 16:22 -17:2 - despondency as a humiliating death awaits: V22 - headed for death; V1 - "breath" [Heb. "ruach" (7307) means "breath, exhalation, wind, blast, energy, spirit, life, tempest", etc], the grave awaits; V2 - Job and Jesus were mocked (Job 16:20;Matt 27:31).

Job 17:3-9 - appeal to God as man does not care: V4 - God has deprived Job's friends of the ability to understand (this doesn't sit well with Bildad Job 18:3); V6 - "byword" and "tabret" is Messianic language (Job 30:10;Isa 50:6); V8 - the upright side against the ungodly - a jab at Job's friends who side against him; V9 - Job determined to be righteous.

Job 17:10-16 - despondency and the insensitivity of friends as death approaches: V11 - expectation of an early death; V12 - man inverting truth (Isa 5:20); V13 - Job hopes for the "grave" [Heb. "sheol" (7585) means "grave, pit, hell"] - would Job hope for "sheol" if it was a place of eternal torment? V14 - Job accepts his fate as one might accept relatives; V15 - where is hope? V16 - "pit" [Heb. "sheol" (7585)], rest/death in the dust (hope of being awakened Job 14:13-15).

16:3  So Job considers Eliphaz’ words as ‘vain’.  Doubtless Eliphaz thought his words were the most powerful words of wisdom! Do we measure what we say before we speak? Or are we so sure that what we are saying is right that we do not need to check what we are saying?

16:11  Job sees God’s hand at work in his experiences. He sees his friends as the “wicked” and the “ungodly”.

 Job 16:22; Job 17:13-16.

In these passages Job makes it sound as though when he dies, that will be it - i.e. no hope of a resurrection or a future life beyond the grave. But at other times, he appears to have a very opposite outlook - appearing to believe in a resurrection from the dead. See Job 14:13-15; Job 19:25-27. So what is the truth about what he really believed?

Job is one of those books where if you're looking for neat, sequential, orderly reasoning within the speeches of all the human participants, you've come to the wrong place. Job is back and forth, up and down in his dialogue - at times saying what is absolutely, without a doubt true, while at other times being way too pointed in his criticism of and questioning of God's integrity and right to exercise it in any way He chooses to. This "flip flop" aspect (for lack of a better term) can be seen in the various things he states as mentioned in my question.

The references to his absolute belief in a resurrection in the future is undeniable. But that doesn't mean that he didn't have down times where he longed to be put out of his misery. Also there's the idea inherent in his statements in ch. 16 & 17 that he wouldn't want to be raised from the dead - in his current age - to a continued state of what he was experiencing at that point in time. Added to this depression was his inability to penetrate the "canned" arguments of the three. And the more they missed the point in their statements, the more Job "got his back up", and this fact must have intensified his miseries. If I were in Job's shoes and making the best arguments I knew how to make - and they are not only sloughed off but are coupled with false allegations about my character - all of this along the incessant pain and loss I'm feeling for my family and all that I had would likely have made my views somewhat erratic as well.

The New Testament incident that seems to me to match up well with Job and his mental conflict is the one recorded in Mark 9:16-27 where Jesus heals the boy with the evil spirit (probably the disease epilepsy). The boy's father is asked by Jesus how long he'd been like this, and the dad says, "it has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us." Jesus said, "If you can, everything is possible for him who believes."And Mark records his answer - "I do believe; help me overcome my unbelief!" What sounds so self-contradictory was actually a genuine truthful confession. He wanted to believe, and he needed Jesus' help to make that partial incomplete belief into true faith. And a loving and compassionate Jesus accepts this and responds to his request by healing his son. I get the feeling with Job that he too is wanting to believe all that he had learned and at one time and had truly believed, but was having a hard time doing it completely due to his ongoing sorrow and pain and frustration. God, like Jesus, will eventually show His mercy to him but only after he comes to his senses, confesses his sins, and shows the abject humility that had left him during his trials.

16:4-5          Here we see Job making it very clear that his friend’s comments are unhelpful. He makes the point that he would actually strengthen hem. However he does not explain how he would do that.

The main point that Job makes once again, is that his friends are doing nothing to help him. This is rather central to the whole story, because it was to mourn with him and comfort him that they initially came to him. Job is trying to make the point that, whether or not their words might be wise and eloquent, their words are simply not comforting to him. Given that he is a man in desperate sorrow, that ought to have been uppermost in their minds:

"I have heard many such things: miserable comforters are ye all. Shall vain words have an end? or what emboldeneth thee that thou answerest? I also could speak as ye do: if your soul were in my soul's stead, I could heap up words against you, and shake mine head at you. But I would strengthen you with my mouth, and the moving of my lips should assuage your grief."
Job 16:2-5 KJV
 

It speaks of a focus that was entirely wrong with the three friends, and this focus uncovered underlying problems in their understanding of God. Their focus was on proving Job wrong, and in correcting him. It pointed to their underlying incorrect understanding of God as someone who immediately treats people according to their righteousness. For example:

"The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor. A dreadful sound is in his ears: in prosperity the destroyer shall come upon him." Job 15:20-21

This statement simply isn't being honest about what we see around us. We don't see only the righteous prospering and the wicked in pain. The implication of Eliphaz's words here are that Job is afflicted because of his sin. Notice the wording "in prosperity the destroyer shall come upon him", which is exactly what had happened to Job. So Eliphaz is by implication accusing Job of wickedness and oppression, and misrepresenting God into the bargain.

When someone is ill or troubled, it's ok not to have any answers. God's dealings with mankind are intricate, and it's ok to admit we don't understand. It is far more honest to do this than simplify God's dealings into a single rule when it is clear that this rule doesn't apply. In contrast, Jeremiah had a more honest and humble approach:

"Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?" Jer 12:1

16:16There are six different speeches of Job in which he speaks of the “Shadow of death” – here is a list Job 3:5, 10:21, 12:22, 16:16, 24:17, 28:3 . Eliphaz picks up on Job’s use of the phrase in Job 34:22 and finally God challenges Job’s use of it – Job 38:17

16:7,9 The “He” is God. Job sees his problems as part of God working in his life. But he then sees his friends making things worse. The “thou” speaks of his friends who are speaking with him.

16:2    “Miserable comforters” maybe catches what he had already said – Job 12:16-17.

17:13-16          Notice the repeated use of words relating to the grave Job uses. He is really depressed at this point – and his friends have been no help.

16:17  Whilst God did describe Job in a very positive way – Job 1:1 -  it is unwise to appeal to one’s righteousness as a basis for anything. We should learn from this.

17:2     Add to the physical suffering that Job was enduring the mocking of those who had been his friends. Whilst we can often cope with physical hardship it is far more difficult to deal with life when we find that our friends are alienated from us. Job was looking for support from his friends, only to be disappointed. One would hope we never behave like his “friends” when we see a fellow believer in difficulty

17:2 when we realise that Job is calling his friends “mockers” we should remember that they came to “comfort” Job – Job 2:11 – so seriously had the relationship broken down that the purpose of the visit is lost in recriminations

17:2 when we realise that Job is calling his friends “mockers” we should remember that they came to “comfort” Job –  2:11 – so seriously had the relationship broken down that the purpose of the visit is lost in recriminations

16:2 Job’s friends doubtless had come to try and help Job. However it is the repeated observations that tried to tell Job where he had gone wrong which gave Job no comfort. We should always think carefully how we might speak with one who is in need of comfort. It is all too easy to assume that we know the answers. Rather we should try and understand the person’s problem by listening.

16:2 “,miserable” could be translated “troublesome”. Job does not just see his “friends” as of little value to him. He sees them as actually undermining his confidence in God.

Are our “helpful” words ever damaging to the one we are seeking to help?

17:2 could we ever be called “mockers” by those we are trying to help? Clearly the motivation to help is no guarantee of success or even being accepted as helpful. Care is needed on our part in such circumstances.

v.6 - We too are privileged to have been in this position - the 'nations' have been driven from us and we stand separated to the work of God (Deut.32:8).

The psalm in chapter 3, for that is what it is, draws on earlier language and events. 'God came from Teman' catches aspects of the wilderness journey. Your marginal references will highlight other areas which are being utilised.

This chapter is a prayer, and like all prayers recorded in scripture is full of praise for God in His great works of creation and the things that He does on behalf of those who love Him and do His commandments.

3:17-19 And here the prophet demonstrates his confidence in God, even though he has had difficulties with the way that he works. Habakkuk realises that even though Judah will be spoiled by the Chaldeans he will still trust God. Are we willing to, with Job, for example, trust God even if He were to kill us (Job 13:15)

3:8 'ride', 'horses', 'chariots' specifically catches the language of the Exodus - Exodus 15:1,3

3:11,13 'The sun stood still'  and 'the neck'  draw on language from  Josh 10:13,24 showing that Habakkuk is looking for deliverance from the enemy in the same way that Joshua was delivered when he entered the land.

V.18 In the past, the servants of God have found joy when contemplating the salvation which has been promised to all them who serve God in Truth. The word "joy" GIYL (1523) used here means to "shout for joy" has a rare use in Scripture. The only other place it is used is found in Isa 35:2 where it is combined with singing.

Habakkuk's prophecy essentially has to do with Judah and the Babylonians.  However, it does have a double application which concerns the liberation of Israel in the end times (v.13).  Actually, Ch. 3 is a shiggaion psalm like that of Psalm 7.  The shigionoth (pl.) definition is obscure, but Louis Segond translates it in his French bible as complaintes meaning laments. We can consider them as mournful odes.  There is good reason to think that the judgement will be at Sinai (Mt. Paran v.3; Deut 33:2).  Those accepted by Christ (now immortalised saints) will make their way north (to Jerusalem) crushing, as they go, Gog and its confederates who have invaded the land (v.12; Eze 38).  One member of the confederacy is Ethiopia (actually, present-day Sudan) (Eze 38:5), the Cushan (Cush) mentioned in  v.7.  The image of Christ and the saints on the march from the south is also reflected in Isaiah (Isa 63:1).  The final destruction of Gog will be on the mountains of Jerusalem (Eze 39:4; Zech 12:9).  For a progression of these events, e-mail me for the brief overview The Return of Christ and End-time Prophecy.

This final chapter of Habakkuk is a prayer, or song. It speaks of the greatness of Almighty God. Hab 3:17,18 are quite remarkable verses. Even though totally everything goes wrong in my life, says the prophet, if I’ve got no food, no drink and no future provision, yet I will still trust in the Lord. What faith!

3:1 The ‘prayer of Habakkuk is a response to what God said to him in chapter 2:2-20

3:19 ‘and he will make … high places’ quotes Psa 18:33 showing that Habakkuk had the same confidence that David had in his God at the end of his life, after all his trial.

3:2  ‘I have heard thy speech … revive thy work …’ shows that by this point in his ministry Habakkuk has come to at least accept that God will use the Chaldeans even if he still has not yet grasped fully the character of God and how He works. His ways are not our ways (Isa 55:8) and we should understand this.

3:3 In saying ‘God came from Teman’ the prophet is reminding his hearers of an earlier event – Deut 33:2 – speaking of God marching from Sinai to take possession of His land, appealed to in Judg 5:4. The guarantee that He will work in the future is based upon that fact that He has done so in the past.

PATIENCE IN THE LAST DAYS

We know what God has planned for us and for the earth. One of these days Jesus will return. He will judge all the people of the world and set up God's kingdom, an everlasting kingdom over the whole earth. But before all that happens, injustice will get worse and worse. So will violence and immorality. More and more people will turn away from God, having a faith that is shallow and only lasts a short time. Daniel describes this period of time as "a time of distress such as has not happened since the beginning of nations until then." (Dan 12:1)

Habakkuk lived in similar times and the thought of the times he lived in and of what God was going to do made him lose all his strength. He said, "I have heard and my heart pounded, my lips quivered at the sound; decay crept into my bones, and my legs trembled." (Hab 3:16)

As we go through the last days we might feel the same. But if we do, let's not give up. Take special note of the next words of Habakkuk: "Yet I will wait patiently for he day of calamity to come on the nations invading us." (v.16)

Like Habakkuk, we need to wait patiently for the day of the LORD. We are so close - let's not give up! The worse things get, the closer we know we are to he return of Christ. So let's see the trouble that is to come as something to strengthen our faith, not something that might destroy it. God has said it will happen. As we see it fulfilled, let's patiently wait for our salvation.

3:17 Having learnt that God will use the Chaldeans to afflict Judah – Hab 1:6 – the prophet is content to accept what God has said. He specifically mentions elements of devastation that would come when the Chaldeans attacked Judah. Jeremiah, who spoke to Judah at the time of the Chaldean invasions quotes in Jer 8:13 the very language of Habakkuk here.

3:18  In this chapter the prophet reflects upon various events in Israel’s past when God worked for His people. In saying that he will ‘joy in the God of my salvation’ he is harking back to the deliverance of Israel from Egypt – Exo 15:2

3:19     In quoting Deut 33:29 “tread upon the high places” Habakkuk takes comfort from the fact that God is going to establish His people. Deuteronomy was spoken to a people who were about to, after a period of privation, enter into God’s promised land.

3:2    In Hab 1:2-4the prophet laments that God has not intervened to punish the wicked but now, realising that God is going to intervene, the prophet pleads with God to show mercy. He is now more merciful that he appears to have been when the prophecy starts.

3:14  ‘villages’ in the verse is alternatively translated ‘warriors’ in the RV. If this translation is correct we see an echo of  the death of Sisera – Judg 4:21

Teman

v3: Teman was a chief of the people of Esau, Jacob's brother (Gen 36:15). Eliphaz, Job's friend was a Temanite (Job 2:11).

3:9   Habakkuk, in this chapter, reflects on what God has done in the past. In speaking of the cleaving of the rivers he is saying the sort of thing we see in Psa 105:41

Hab 3:3

Holy one. Some believe this is speaking about God coming forth. The word God is ELOHA meaning mighty one however it is talking about Christ and the saints joined in one mind and purpose. See Hab 1:12.Dan 2:44Hab 3:13

Man and woman are described as becoming one in nature but also in mind, as Christ and his bride will be one in mind and nature.

Hab 3:4 Horns = saints. Hand = side. As Eve came from Adams side, as Christ was pierced in his side for his bride.

Hiding of his power. Glory will be concealed while judgment takes place. Roth. Translates. as a hiding place or veil. So while Christ judges and prepares his saints and as they advance the nations wont see the glory just yet. see my notes on Zech 14.

There will be a period of time some say 40years before glorified saints are revealed to the world. 40 days pentecost may support thsi idea??

Light.. John 8:12 Christ was word made flesh light of the world because light was in him.

Though the heavens and firmanent are a wonderful creation it is Christ and saints that will reveal Gods Glory and should reveive praise. Psa 19:1

3:5  The mention of “burning coals” echoes the way in which David speaks – Psa 18:8 – of the way in which God had delivered him from his enemies.

3:13   The word “Selah” is part of the original inspired text. Its meaning is seen when it is used – Job 28:19 – where the Hebrew word <5541> is translated “valued”. This word is related to the word translated Selah repeatedly in Scripture

3:2     Habakkuk’s prayer “revive thy work …” shows that now Habakkuk understood what God was doing. He now calls upon God to do what he has already said –Hab 1:5-6 - He will do.

3:5 “Cushan” is the Biblical Ethiopia

Hab 3:2; cf. Deut 33:2

“God came from Teman, and the Holy One from Mount Paran…”