Milo

Psalms

APRIL 16

Reading 106

GOD’S GREAT MERCY Psalms 1–5“But I, by Your great mercy, will come into Your house; in reverence will I bow down toward Your holy temple” (Ps. 5:7).God’s great mercy is reserved for those who delight in the Law of the Lord and refuse to walk in the way of the wicked.

Overview

There are two moral paths, each with its own destination (Ps. 1). Resistance to the Messiah, God’s Son, is futile, for He is destined to rule earth (Ps. 2). David found peace when fleeing from his rebel son Absalom by remembering God (Pss. 3–4). David was confident that his merciful God would bless him even though he had to wait for his prayers to be answered (Ps. 5).

Understanding the Text

Psalm 1: “Two Moral Paths.”

There are only two moral paths a human being can take. This psalm graphically describes each. “Walk . . . stand . . . sit” Ps. 1:1. Conformity to worldly morality has three stages. Walking “in the counsel of the wicked” is listening to their views. Standing “in the way of sinners” is acting as the wicked do. Sitting “in the seat of mockers” is adopting their hardened, immoral attitudes. My wife and I have been shocked just this week to review some of the TV “comedy” shows that our nine-year-old Sarah wants to watch between 7 and 8 P.M. Their innuendos and often explicit statements clearly deny biblical morality, and we’ve had to declare such programs off-limits. The progression from walking, to standing, to sitting, reminds us that it’s dangerous to take even that first step away from godly moral thought. “He meditates” Ps. 1:2. Note again the importance of our thought life. If we fill our minds with and delight in God’s Law, we prosper morally and spiritually. Today we say of computers, “garbage in, garbage out.” Long ago God said this of the human mind. If you and I want to prosper spiritually we must guard our thoughts and our minds, and reject the “counsel of the wicked.” “The way of the wicked will perish” Ps. 1:6. In this life the ways of the wicked and godly exist side by side, competing for our allegiance. In the end, the two ways part-forever. We must choose one of the two, and help our children choose, for there is no third way. Psalm 2: “Messiah’s Rule.” The psalmist ridiculed those who resist the Lord and His Anointed One (2:1–6). The Anointed One speaks, announcing His commission from and relationship with God (vv. 7–9). The psalm concludes with a word of grace, calling for a submission which will bring blessing (vv. 10–12). Psalm 2 is frequently quoted in the New Testament (cf. Matt. 3:17; 17:5; Acts 4:25–28; 13:33; Heb. 1:5; 2 Peter 1:17; Rev. 19:15). “An iron scepter” Ps. 2:9. The rod of iron symbolizes complete authority. God’s Messiah, Jesus, will enforce God’s will despite human resistance. “Be wise; be warned” Ps. 2:10–12. Each human has the opportunity offered rulers in this psalm. We can freely choose to serve the Lord, and find blessing. Or we can resist to the end, and be destroyed when His wrath flares up. Jesus is Lord. Every human being must make a choice for Him—or against Him. Psalms 3–4: “Psalms in Flight.” Each of these psalms reflects the thoughts and feelings of David as he fled Jerusalem during Absalom’s rebellion (see 2 Sam. 15–18). The imagery is powerful as David reflected on his relationship with God, and found a peace which enabled him to sleep despite imminent danger. “God will not deliver him” Psalm 3:1–2. Many who rebelled against David seemed to feel that God had abandoned him. Second Samuel tells us that Shimei accused the fleeing king of being a “man of blood” (16:7). Very likely David himself, remembering his sin with Bathsheba and other earlier failings, wondered if God was with him when the rebellion broke out. Accusations are always hard to bear. When they are made by those who have been our friends, or by our own consciences, they are particularly painful. Add misfortune, when everything seems to be going wrong, and anyone might wonder if God were still with him or not. Such experiences cause stress, rob us of sleep, and frequently make us so anxious that we become ineffective. We each need what David found in his situation—a way to relieve the stress and restore inner peace. “You are” Ps. 3:3–4. What David did was to focus his thoughts on God, and to remember who God is. David had known God as a shield (“protector”), as his glory (“greatest value”), as one who lifted up his head (“source of strength”). Remembering who God had proven Himself to be in his life, David prayed to God with confidence. When we consider who God is, and all He has done for us, we too find the freedom to come to God in prayer. When we cry out to God, we lift the burden from our back and place it on His. Ancient warriors protected their bodies with shields made of layers of hardened skins, often studded with metal. David remembered how often God had shielded him from danger. Though David was fleeing for his life, the image of God as a shield (Ps. 3:3) brought inner peace and enabled the threatened king to rest. “I lie down and sleep” Ps. 3:5–8. David found peace through prayer. He shifted his burden to God and, sure that the Lord would sustain him, was able to rest. Prayer, addressed in confidence to a God whom we know loves us, is the secret of peace for you and me. This kind of prayer drains the tension from us. It frees us from fear even when thousands of enemies seem to surround us. “Know that the Lord has set apart the godly” Ps. 4:1–3. The selah at the end of Psalm 3 means “pause, before going on.” Here it seems to unite Psalms 3 and 4, leading most commentators to believe both psalms reflect on David’s flight from Absalom. David’s enemies misjudged both David and God. Despite his flaws, David was honest in his devotion to God. And God was devoted to David. When we have this kind of relationship with God we can share David’s confidence that “the Lord will hear when I call to Him.” “Who can show us any good?” Ps. 4:4–8. The defeatist looks at surrounding troubles, and despairs. David, however, looked up and found a source of joy in the knowledge that God’s face was turned toward him. The image of God’s face “shining on” a person means to look with favor; to look with the intent to do good. So David found his good and his joy in God, not in an earthly abundance of “grain and new wine.” How much wiser David’s course of seeking peace and joy in the Lord. Our fortunes on earth can change radically, as David’s flight from Jerusalem shows. But God is unchanging. If we find our joy in the Lord, that joy will be with us always.

DEVOTIONAL

Waiting(Ps. 5)

I remember one summer when I was a child, how hard it was to wait for our summer vacation. The next day we were going up to Cedar Lake, to stay at Uncle Duane’s cabin. As I sat on the front porch, waiting, I was sure that tomorrow would never come, that we’d never get in the car, never pull into the driveway set back from the lake, and never run down to the shore. When we get older, waiting can be even more difficult. Usually the things we wait for are much more important. Waiting for a job. Waiting for a sickness to pass. Waiting for an answer to a life-changing question. This psalm of David reminds us that he was familiar with waiting too. He waited for Saul to die so he could become king. Even after that, he waited years to be acknowledged by all Israel. How did David handle waiting, and still remain confident and hopeful? This psalm tells—and shows—you and me how to wait with confidence and expectant hope. First, David expressed his emotions as well as his requests to God (vv. 1–3). He was persistent in “morning by morning” sharing his sighing and his needs. Second, David remembered the character of God (vv. 4–8). God does not take pleasure in evil, and destroys the wicked. But David, by God’s grace, was not numbered with the wicked. By God’s grace David was one who worshiped the Lord, and who followed God’s leading. Third, David expected God to act in accord with His character (vv. 9–12). The wicked will be declared guilty. But God will act to protect those who love Him. “Surely, O Lord, You bless the righteous” is an affirmation of faith. Even though he had to wait, David knew—because of who God is—that blessing would surely come. What a ground of expectation for us as we wait. We expect the best, because of who God is. God Himself and His character are the foundation of our hopes.

Personal Application

When waiting is most difficult, meditate on God’s character, and be reassured.

Quotable

My life is but a weaving between my Lord and me, I cannot choose the colors He worketh steadily. Oft times He weaveth sorrow and I in foolish pride Forget He sees the upper and I the underside. The dark threads are as needful in the weaver’s skillful hand As the threads of gold and silver in the pattern He has planned. Not till the loom is silent and the shuttle cease to fly Shall God unroll the canvas and explain the reason why. -Author unknown

Psalms

INTRODUCTION

Psalms is a collection of 150 religious poems which enrich the spiritual life of God’s people. The Psalms touch on every human experience and on every aspect of the believer’s personal relationship with God. In powerful images they guide us today to worship, to praise, to trust, and to hope in the Lord. Hebrew poetry does not rely on rhyme or even rhythm for its power, but rather on parallelism, the matching or echoing of thoughts. Thus one line will reflect, contrast with, or reinforce the idea introduced in another, so that the original thought is enriched. This kind of poetry alone can be translated in all languages without loss of power or beauty. Many technical terms are found in introductions to individual psalms. These reflect use of the psalms in Israel’s public worship, and apparently indicate musical accompaniment, the type of psalm or occasion when used, etc. The Psalms are organized in five “books.” Each book was added to the official collection at a different date. Various types of psalms—of praise, worship, confession, imprecation, messianic hope, etc.—are found within each book in apparently random order. Superscriptions identify a number of authors of the psalms, including David (73), the sons of Korah (12), Asaph (12), and others. As no other book of Scripture, Psalms guides us to focus our thoughts on the Lord, and enrich our private as well as public worship.

OUTLINE OF CONTENTS

I.	Book I	Psalms 1–41
II.	Book II	Psalms 42–72
III.	Book III	Psalms 73–89
IV.	Book IV	Psalms 90–106
V.	Book V	Psalms 107–150

APRIL 15

Reading 105

RESTORED BLESSINGS Job 38–42

“The Lord blessed the latter part of Job’s life more than the first” (Job 42:12).The New Testament invites us to consider Job’s experience, and realize that “the Lord is full of compassion and mercy” (James 5:11).

Overview

God challenged Job to consider His wisdom (38:1–39:30) and His power (40:1–41:34). Job repented (42:1–6). God restored and multiplied Job’s blessings (vv. 7–16).

Understanding the Text

“On what were its footings set?” Job 38:1–39:30 God challenged Job to consider His wisdom, and realize how limited man’s understanding is. On the surface God’s theme seems to be His lordship over nature. He is Creator (38:4–15). He rules the inanimate universe (vv. 16–38). He rules the animate as well (38:39–39:30). In the passage God raised questions about the universe that puzzle even modern science! What is the foundation of matter, space, and time? (38:6) What patterns earth’s climate? (vv. 22–30) How are instincts built into living creatures? (39:1–18) These and a myriad of other questions cannot be answered by human beings. We need to realize the limits of our understanding and appreciate God’s wisdom. It is futile to raise questions of “why?” when suffering comes. We must remember that God knows what He is doing, and put our trust in Him. “Would you discredit My justice?” Job 40:6–41:34 God’s next monologue is more than an affirmation of His raw power. In the ancient world both “Behemoth” and “Leviathan” represented forces of evil in the world. Job was challenged to “look at every proud man and bring him low” (40:5–14). Job could not deal with wicked human beings! But God controls the very forces of evil represented by the two beasts (40:15–24; 41:1–34). In powerful symbolism God affirmed that He is moral Ruler of the universe. He can and does punish the wicked. “I despise myself and repent in dust and ashes” Job 42:1–6. Before this revelation of God’s wisdom and His rule of the moral order, Job could do nothing but repent. True, he had lived a blameless life. But he had been wrong to even think of God as unjust. Repentance is not a negative in the Bible, even though people tend to think of it as somewhat shameful. To repent is to change one’s mind or direction. Job now admitted that he had been wrong about God. God is not upset when we are wrong about Him. This is why He is so careful to instruct us, so that we might know Him better. Through suffering Job had gained, not an answer to “why?” but a better understanding of God. Who can say that knowing God better isn’t worth all the suffering Job—or you and I—may have to bear? “As My servant Job has” Job 42:7–9. Job was commended by God for speaking “what is right.” How could this be, when Job had been shown to be wrong, and repented? The answer is found in Job’s determination to face reality. Job’s friends sounded pious, but they did not trust God enough to honestly examine evidence that He does not punish every wicked person here and now. They had not spoken of God “what is right,” and were forgiven only through the agency of Job’s prayers. Job did trust God enough to be honest with the facts as he knew them, even though these facts seemed to cast doubt on God’s justice. We needn’t be afraid to struggle with hard questions in life, or in the Bible. God does have answers, whether or not we know what these answers are. “Seven sons and three daughters” Job 42:10–17. God blessed Job throughout many added years of life. Every symbol of that blessing mentioned here is doubled—except the number of his children. Ten had died, and he was given 10 more. Why? Because Job’s first 10 children had not been lost, but would be with him in eternity. Along with such verses as 19:26, “After my skin has been destroyed, yet in my flesh I will see God,” this clearly implies an early belief in resurrection. It reminds us too that the blessings Job received are symbolic of the blessing we will surely know, if not here, when we are with Christ.

DEVOTIONAL

Not an Answer, a Friend (Job 42)

When God finally spoke to Job, He did not explain why He permitted Job to suffer. This has left many puzzled, for the book seems to hold no answer to the questions it raises. Why do the innocent suffer? Why does tragedy strike the good man? There is no answer here. But perhaps this is the point. The Book of Job portrays a God who is wise beyond our comprehension; a God who can and does judge wickedness. It also portrays a God who permitted Satan to torment Job, and who, after Satan’s defeat, caused Job’s suffering to continue. And it emphasizes the fact that Job was a righteous and blameless man. How does all this fit together? As we read Job’s words, we realize that he was a tormented man. Job was not only tormented by his losses and his pain, but an inner, gnawing uncertainty. We see it even in his very first speech, where Job said, “What I feared has come upon me; what I dreaded has happened to me” (3:25). Despite his personal commitment to the Lord, Job was uncertain about God’s attitude toward him. When Job thought of God, it was with deep appreciation and respect, but also with an element of fear. By the end of the book Job had suffered far more than he could have feared or even imagined. Yet Job had also met God. He had been rebuked, but he had also been commended. Job had even been told that his prayers for his three friends would be accepted. Suddenly Job realized something he had never quite accepted before. God was for him. God had observed his actions, and approved. Even when his pain was the greatest, his doubts almost overwhelming, and his words the most foolish, God cared. Through the experience of suffering Job had at last come to know that God was his Friend. This, the certainty that despite our suffering God is our Friend, is perhaps the true message of Job. Christianity can offer no satisfactory intellectual answer to the mystery of innocent suffering. But, through Christ, God offers us the assurance that He is our Friend. With that assurance, we can face and be victorious in our pain.

Personal Application

When suffering comes, hold tight to the truth that God is your Friend.

Quotable

“In story times, when the foundation of existence is shaken, when the moment trembles in fearful expectation of what may happen, when every explanation is silent at the sight of the wild uproar, when a man’s heart groans in despair, and ‘in bitterness of soul’ he cries to heaven, then Job still walks at the side of the race and guarantees that there is a victory, guarantees that even if the individual loses in the strife, there is still God, who will still make its outcome such that we may be able to bear it; yea, more glorious than any human expectation.”—Soren Kierkegaard

APRIL 14

Reading 104

JOB’S INNOCENCE Job 28–37

“Does He not see my ways and count my every step?” (Job 31:4)Job’s powerful defense portrays a practical piety that can serve you and me as a guide to godliness. And Elihu reminds us that suffering can be a gift.

Background

Elihu’s contribution. Job and his friends had reached an impasse. They believed God punished the wicked. They believed that Job’s torments were usually reserved for the wicked. The three friends concluded that Job had sinned. Job, who knew he had lived a godly life, believed that God was making him suffer unjustly. Elihu broke the impasse by showing that God may use suffering to correct or instruct. It was not necessary for Job’s friends to condemn him without evidence, or for Job to despairingly conclude that God is unjust! Elihu demonstrated that God may have purposes other than punishment in permitting human tragedies. Job still suffered. But he no longer had to feel that God was against him. How important it is when we experience suffering to sense that God is bending near, definitely on our side.

Overview

The author inserted his own commentary on wisdom (28:1–28) before reporting Job’s powerful affirmation of his innocence (29:1–31:29). Then a young listener, Elihu, spoke out (32:1–22). Both Job (33:1–33) and his friends (34:1–37) were wrong about God. The Lord is both just and considerate, and may use suffering redemptively as well as to punish (35:1–36:15). Moved by the thought that God cares enough to woo individuals “from the jaws of distress,” Elihu concluded with a paeon of praise to God, who “does not oppress” (36:16–37:24).

Understanding the Text

“Where can wisdom be found?” Job 28:1–28 Many commentators believe this poem in praise of wisdom was penned by the author, not spoken by Job. If so, it reflects on the futility of the preceding argument of Job with his friends. Human beings can wrest precious metals from the earth, but only God has access to wisdom (cf. v. 23). Archeologists have shown that many mining techniques utilizing vertical and horizontal shafts were used thousands of years before Christ. Man is able to find earth’s hidden treasures, but wisdom, which lies in the realm of the spiritual, is beyond human reach. Yet God has revealed a way of wisdom that is simple and clear: “The fear of the Lord—that is wisdom, and to shun evil is understanding.” Like Job, you and I may not know the purposes God has in the things that happen to us. But we, also like Job, can choose to honor the Lord and live righteously. If we do, we will be wise as well as good. “I dwelt as a king among his troops” Job 29:1–25. Job recalled what life was like before he was stricken. He was honored, wealthy, treated with the utmost respect. Job fully expected life to go on this way for him, until he finally died of old age. This is one of the most unsettling aspects of any tragedy—a death in the family, loss of employment, or a serious sickness. Hopes are shattered and our notion of what the future holds is mangled into uncertainty. At such times a person needs to sense God’s supportive presence. No wonder Job suffered anguish. To Job, who felt that he was being punished, God had suddenly become both distant and unfair. We can handle suffering if we are supported by a warm sense of God’s presence and His love. Without this, suffering becomes unbearable. “But now they mock me” Job 30:1–31. Job not only found himself suffering now, but found that everyone’s attitude toward him had changed. Men mocked rather than honored him (vv. 1–15). God afflicted rather than blessed him (vv. 16–23). And no one helped or comforted as “the churning inside me never stops” (vv. 24–31). Often those in the hospital feel their changed situation as intently as Job did his. A doctor friend of mine underwent surgery and extended follow-up treatment for cancer. He told me how awful it was for him, to go from being treated with the awe doctors are used to, to being told when to eat, when to sleep, when to roll over for another shot—all in a voice an adult might use with a young child. How can we bear such attacks on our personhood? Only with loving support from others, and with the assurance that comes from knowing God still loves and values us. “If I have walked in falsehood” Job 31:1–40. This chapter contains a “negative confession.” Each “if” statement explains what Job did not do. Looking at them, we gain a clear picture of a virtuous life as lived by an Old Testament saint. Studying this passage, you and I can learn how to “shun evil,” which Job 28:28 calls true and godly wisdom. “Elihu had waited before speaking” Job 32:1–33:7. In Old Testament times older persons were viewed with respect. In that culture it was expected years of experience would make a person wise. Out of respect for his elders Elihu, a young observer, had kept quiet until now. But he had become increasingly agitated as he saw flaws in the positions taken by both Job and his friends. Elihu has been criticized by commentators for being wordy and redundant. Yet, as Elihu pointed out, sometimes even younger folk, who aren’t used to organizing their thoughts as well as others, are given insights by the Spirit of God (33:1–4). Elihu reminds us that God can speak to us through others—even our children! We are not to judge the validity of what a person says by his or her age, race, or background. “You have said” Job 33:8–36:26. Unlike Job’s friends, Elihu did not conclude that Job had sinned. Elihu did say that Job was wrong speaking of God as he had when defending himself, and frequently quoted Job’s words (cf. 32:12; 33:1, 31; 34:5–7, 35–36; 35:16). Job had concentrated on God’s justice. In so doing, he had overlooked God’s love and compassion. Job had to try to see his suffering in the context of love, not of justice. In view of God’s love, suffering must be intended for good, perhaps to bring the wicked to repentance and blessing (36:5–15). Without making any judgment as to why God had permitted Job to suffer, Elihu suggested God’s purpose was compassionate and redemptive. We need to adopt Elihu’s perspective when we experience suffering. We too need to filter our pain through a vision of God as loving rather than of God as Judge. “Who can understand?” Job 36:27–37:24 Elihu was moved to conclude with praise of God’s power and wisdom. How great God is! How His wisdom surpasses anything to which mere man can aspire! No human being can hope to understand God’s purposes, for He and they are “beyond our reach.” We can only remember that “He does not oppress.” Should suffering come, we must trust ourselves to God, remembering that He is truly concerned for all who know Him.

DEVOTIONAL

Shine on Me (Job 33)

More Americans died in the Civil War than in all the other wars in which the United States has been involved, combined. Families lost husbands, fathers, and sons. Some 26 percent of the men in the South perished in the struggle, and by the end of the war many women and children there were literally starving. Those years, 1861–1865, were marked by intense suffering all over the United States. Yet during the war the South, and particularly its army, was swept by revival, as many thousands came to know Christ. Against the background of suffering and spiritual renewal, a letter found on the body of a Confederate soldier shows how, in the darkest times, the light of God shines on us. I asked for strength that I might achieve. He made me weak that I might obey. I asked for health that I might do greater things. I was given grace that I might do better things. I asked for riches that I might be happy. I was given poverty that I might be wise. I asked for power that I might have the praise of men. I was given weakness that I might feel the need of God. I asked for all things that I might enjoy life. I was given life that I might enjoy all things. I received nothing that I asked for. All that I hoped for. My prayer was answered.

Personal Application

Mine the silver of God’s good gifts from the ore of your suffering.

Quotable

“God whispers to us in our pleasures, speaks in our conscience, but shouts in our pains: it is His megaphone to arouse a deaf world.”—C.S. Lewis

APRIL 13

Reading 103

JOB’S CONDEMNATION Job 22–27“Is not your wickedness great? Are not your sins endless?” (Job 22:5)Job’s defense of himself and his disturbing questions about God’s justice upset his friends. In their eyes such impious thoughts proved that Job must be numbered with the wicked.

Overview

Eliphaz was shocked at Job’s apparent attack on God’s justice (22:1–18), and urged Job to repent (vv. 19–30). Job complained bitterly that he was unable to meet with God or understand His purposes (23:1–17). Yet despite evidence to the contrary, Job remained convinced that God is a just Judge (24:1–25). Bildad affirmed the friends’ belief that God is inaccessible to sinful man and so vindication is impossible (25:1–6). Job rejected this (26:1–4), and celebrated God’s omnipotence (vv. 5–14). Taking his stand as a person falsely accused (27:1–12), Job affirmed his belief that God is just (vv. 13–23).

Understanding the Text

“Can a man be of benefit to God?” Job 22:1–18 Eliphaz was now convinced of Job’s utter wickedness. How could Job even suggest that God might not immediately punish the wicked? Job could not possibly be vindicated by God, for the very fact that Job now suffered proved he had been a great sinner (cf. vv. 6–11). Job may have hidden his wickedness from men, but God saw what was happening even though He is veiled from our sight. It is true that in his anguish Job had challenged his understanding of God’s ways. But Eliphaz was wrong to take this as a rejection of God Himself. We too need to be careful not to take questioning for rejection, even when the questions seem as heretical to us as Job’s questioning of God’s justice did to Eliphaz. “Submit to God and be at peace with Him” Job 22:19–30. Eliphaz was not without compassion. He still showed concern for his old friend, even though he was now convinced Job had always been a secret sinner. Eliphaz’s solution was simple: Get right with God. If Job repented, “Then the Almighty will be your God.” If Job repented, “You will pray to Him, and He will hear you.” How frustrating this advice must have been to Job, who knew that he was right with God! And how wrong Eliphaz was. Later Eliphaz himself would be forgiven only because God accepted the prayers of righteous Job on his behalf! Eliphaz, who believed so firmly that God is a just Judge, missed one important point. If God truly is Judge, then human beings must leave judgment to the Lord. Eliphaz’s complete misinterpretation of Job’s suffering reminds us that we must withhold judgment when those around us go through trying times. “If only I knew where to find Him” Job 23:1–17. Despite his anguish and doubts, Job wanted to find God, not run from Him! Job was convinced that God had been unfair to him, for, “My feet have closely followed His steps; I have kept to His way without turning aside.” The blows that had struck Job had terrified him, and “made my heart faint.” Yet despite his fear, Job actively searched for God. Perhaps this is the greatest evidence of Job’s godliness. Despite everything, Job wanted to draw close to God. Despite his fears, despite his conviction that God had not been fair, Job trusted God enough to want to know Him better, and was convinced that “when He has tested me, I will come forth as gold.” How wise Job was in this. Our one best response to trials is to draw closer to the Lord. “God charges no one with wrongdoing” Job 24:1–25. In contrast to Eliphaz, who saw God bound by necessity to impose balanced punishment on sinners now, Job realized that God is free to act as He chooses. What Job did not understand was “Why does the Almighty not set times for judgment?” What principles does God follow in exacting punishment? Job agreed with his friends that God does judge. But experience proved that He does not always judge now. It’s important when questioning our beliefs to be clear about what we challenge. “God is Judge” is unmistakably affirmed in Scripture. How and when God judges may well be in doubt. To question the how and when of things isn’t to challenge the basic truth. And, even if we find no answer to questions of how and when, there is no reason to discard the basic biblical truth. “How then can a man be righteous before God?” Job 25:1–6 Bildad did not respond to Job, but made a significant statement. God was so pure that He can really have nothing to do with man, “who is but a maggot.” His statement was true, but distorted. Man is fallen, and in his sinful state “only a worm.” Yet man was made in God’s image, and God’s grace reaches down to transform worms into the very image of God’s own Son. Job’s view of himself as a righteous man, who has carefully obeyed God’s laws and been committed to doing God’s will, is in closer harmony with Scripture than the view of Job’s friends that man is a maggot. God does not view us as worthless. And He does care when we honor Him by doing what is right. “My tongue will utter no deceit. I will never admit that you are in the right” Job 26:1–27:23. Job’s friends had spoken as if they took Job for a fool (26:1–4). Yet he knew fully the greatness of God (vv. 5–14). At the same time Job insisted that God had “denied me justice.” Job’s friends believed he deserved all that had happened to him, and argued that Job’s denials were an affront to the Lord. Job totally rejected this interpretation. To confess sin never committed would “deny my integrity.” As long as he lived Job would “maintain my righteousness.” Job then eloquently affirmed God as a God of justice, the very theme that his friends had emphasized again and again. There is, however, a fascinating turn here. In Old Testament times, a person who falsely accused another of a crime was subject to the penalty for that crime. Job, the innocent, had been accused of wickedness by his friends. As God is a God of justice, wouldn’t He impose on the friends the penalty for wickedness that they assumed was Job’s due? God does not hold guiltless the person who falsely accuses another, even when his or her motives may be the best.

DEVOTIONAL

Man, the Maggot (Job 25–27)

There’s something dreadfully wrong when the pregnant teen says, “I’m no good. I’m worthless. I’m no good at all.” There’s something wrong when the drug addict shakes and quivers and mutters, “I’m nothin’, man. Nothin’.” There’s even something wrong when we open our hymnals and sing the familiar words, “Oh sacred head, now wounded . . . did He devote that sacred head for such a worm as I.” Oh, I know. We are sinners, every one. As Paul wrote in Romans, “I know that nothing good lives in me, that is, in my sinful nature” (Rom. 7:18). But this doctrine is very different from popular “maggot theology.” Maggot theology says that because man is sinful, God doesn’t really care what happens to us. Maggot theology insists that nothing a person can do can please God, or make any contribution to His glory. Maggot theology, exemplified by Eliphaz and Bildad, seeks to exalt God by demeaning man. What’s wrong with maggot theology? Just this. God made man in His own image, so every human being has worth and value in His sight. Because we are important to God, we human beings are intrinsically important! To view man as a maggot is to deny Scripture’s revelation that man is the crown of creation. Even more, to dismiss man as maggot is to trivialize the death of Christ. Jesus died to save individual human beings and to transform our race. If we were not vitally important in God’s sight He would not have given up His Son for us. Job did not accept maggot theology. Without understanding why, Job knew that it was important for him to maintain his integrity. Job could not have known about the contest in heaven, or that his stand made a contribution to the glory of God. Yet Job knew that he was important—so important that unfair treatment was wrong, and that denying himself would be as wrong as denying God Himself. Today you and I need to realize that we truly are important to the Lord. He made us. Christ died for us. The way we live will either bring glory to God, or cause others to ridicule Him. Yes, we are sinners. But sinners or not, we are human beings, and every member of our race has value in the sight of our God.

Personal Application

Don’t let a sense of sin destroy your awareness that you truly are important to God.

Quotable

“Our condition is most noble, being so beloved of the Most High God that He was willing to die for our sake, which He would not have done if man had not been a most noble creature and of great worth.”—Angela of Foligno