Milo

FAITH DISPLAYED
James 2

“As the body without the spirit is dead, so faith without deeds is dead” (James 2:26).

Biblical faith is alive and active.

Overview
Favoritism does not fit with love of neighbors (2:1–13). By its very nature faith must express itself in works: a faith without works is dead and useless (vv. 14–26).

Understanding the Text
“Don’t show favoritism” James 2:1. The original says, “Stop showing favoritism!” James was dealing with a problem that already existed in believers’ fellowships.
It’s fascinating that James spoke of “our glorious Lord Jesus Christ.” “Glory” in biblical times indicated a person’s “weight” or “importance.” In comparison with the overwhelming glory of Jesus, any differences in importance society assigns to one human being over another are insignificant indeed. Placing importance on people because of their wealth or social position, rather than to love each individual equally, is out of harmony with the nature of our faith.
We have to be as careful of showing favoritism today as in the first century. We sin if we elect the “successful” to church office, without consideration of spiritual qualities. We sin if we ignore the poor man who comes into our church, and fawn over the well-to-do. The church of Christ is a family of brothers. We are to live together as a family, freed of the discrimination and pride of position that corrupts society.

“A gold ring and fine clothes” James 2:2–4. Clothes make the man, the saying goes. It’s true that clothing does symbolize social status in nearly every society. But symbols of status shouldn’t determine the way you and I evaluate others.
That’s what James was so upset about. The Christian community saw people with fine clothing as more important than the poor. In making this distinction, they became “judges with evil thoughts.”
How are we to evaluate others? First of all as persons for whom Christ died, and thus important. No one is to be shunted aside or asked to “sit on the floor by my feet.”
But other Christians are also vital members of the body of Christ, for each is gifted by the Spirit of God to minister to the rest. The poor may not add to our church budget. But the less able financially contribute just as much, and sometimes more, to our spiritual vitality.

“Chosen those who are poor . . . to be rich in faith” James 2:5. We’ve seen it over and over again throughout church history. The poor, with no hope but in God, seem far more rich in faith than the wealthy. You don’t have to be poor to love God and look eagerly for Jesus to return. But there are times when it helps.
There’s another thought here that is important. God has “chosen” the poor. He has looked at the neediest among the human family, and poured out His grace on them. What the poor lack now will be more than made up when we inherit the kingdom of God.

“Is it not the rich who are exploiting you?” James 2:6–7 In biblical times one major reason for the desperate condition of the poor was their exploitation by the rich. Those with social power could easily take advantage of the powerless—and they did.
How wrong it is for the church to find itself lining up against the powerless by showing favoritism to the wealthy. What God’s people should do is to remind the wealthy of their obligation to the poor, not side with the rich.

“If you show favoritism, you sin” James 2:8–9. The Law that Jewish Christians rightly venerated commanded, “Love your neighbor.” In no place was “neighbor” defined either as your friends, or as the rich among you. Neighbors are simply people: any and every person you may come in contact with. To show favoritism violated the ancient Law, for it redefined
“neighbor” and ruled out the poor.
Actually Old Testament Law carefully guarded against showing partiality to either the rich or poor. James didn’t mention bias against the rich, simply because the people he wrote to would never discriminate against them!
The sins we don’t commit do not require correction. It’s the sins we do commit that are the problem.

“Is guilty of breaking all of it” James 2:10–11. I suppose that showing favoritism to the wealthy in our chruches seems like a “little” sin. After all, it’s hardly in a class with adultery or robbery or murder.
But this wasn’t James’ view. To him, sin is sin. Breaking the Law is breaking the Law.
Imagine a woman who has made a special cake for her women’s group, and warned the family, “Don’t touch.” Do you suppose, if she came home and found one tiny piece cut from the cake, that she wouldn’t be upset? Of course she would be! The cake would no longer be whole.
We tend to divide up the Law into small pieces, and label one slice “adultery” and another slice “theft” and another slice “favoritism.” We tend to see “favoritism” as a much smaller slice than most of the others. But James, like the woman who baked the party cake, saw the Law as a whole. When just one tiny slice has been cut out, the party cake was ruined. And when even one commandment of God has been violated, Law has been broken.
Never comfort yourself by saying, “Well, I’ve only committed a few little sins.” Any sin violates the Law, and condemns us as lawbreakers. How important then that we seek to be holy in all that we do.

“Judged by the law that gives freedom” James 1:12–13. The “law that gives freedom” is the Christian law of love, which sums up in a single principle the rationale behind the rules and regulations of the Old Covenant. This law gives us freedom, because it helps us focus on the true meaning of all we do. We are not boxed in by rules, but released to live dynamic lives of love.
How serious then that early Christians were already violating that law, and showing favoritism to the rich. Rather than display the mercy they received when Christ welcomed them as they were, they withheld mercy from the poor in order to play up to the rich!
The judgment of Christians, here as elsewhere, carries no threat of hell. But the threat is real. In the day you and I stand before Christ to receive our rewards, if we have failed to display mercy, the record will be scoured clean, and we will have nothing to show for our years here on earth.

“The demons believe that—and shudder” James 2:14–19. We all know that there is faith, and then there is faith. One kind of faith says “I believe,” and means, “I suppose it is true.” The other kind of faith says, “I believe,” and means, “I commit myself heart and soul to God.” The devils believe in the first sense. Christians believe in the second.
It’s easy for folks to get confused about which faith is meant when someone says “I believe.” What James said was that there is a way to tell the difference. Faith that says, “I suppose” has no transforming power. This kind of faith produces no works. Faith that says, “I commit myself, heart and soul,” is transforming faith. This kind of faith will always produce good works in the life of the man or woman who believes.
What kind of faith do you and I have in Christ? A look at our lives ought to tell.

“A person is justified by what he does and not by faith alone” James 2:20–26. The word “justified” is a legal term that can mean declared innocent, or proven innocent. We are justified by faith, in that on the basis of our faith God declares us innocent. But we are also justified by works, in that it is on the basis of our works that we are proven innocent. The proof of the pudding, the old saying goes, is in the eating. The proof of justification is in the good works that a true faith in Jesus Christ produces in our lives.
That’s why James concluded, “Faith without deeds is dead.” If your faith in Christ has made no difference in your way of life, then you have a dead and not a living faith in our Lord.

DEVOTIONAL
That Kind of Faith
(James 2:14–26)
Luther called James an “epistle of straw,” and was upset by what he viewed as its works/righteousness teaching. Really though, this critical segment of James does not teach works/righteousness, but asks a vitally important question. And that question is—what kind of faith do you have?
Abraham had a very real faith. We know that Scripture says, “Abraham believed God, and it was counted to him as righteousness” (v. 23). In one sense of that legal term “justified,” Abraham was justified at that moment, declared innocent in the sight of God.
But Abraham was not proven righteous until he subsequently obeyed God’s command and came to Mount Moriah, ready and willing to sacrifice his beloved son, Isaac. In that act he was justified in another vital legal sense: his innocence was displayed!
What James tells us is that the kind of faith that makes us righteous before God will also make us righteous before men. A true faith in God will transform us within, and the new person we have become will act out a relationship with God.
Even as Rahab showed that she had a true and saving faith in God by hiding the spies that had entered Jericho.
Even as you have shown that you have a true and saving faith in God by many of the choices you have made since you became a Christian.
What a joy it is to know that our faith is real. What a joy it is to have a faith that works.

Personal Application
Consider some of the ways your faith has expressed itself in your deeds.

Quotable
“You can say you are a Christian, but that doesn’t make you one. The true Christian will give evidence of faith by a transformed life. The kind of faith that will take you to heaven is the kind of faith that will produce godliness in your life here and now.”—Charles H. Robinson

James

INTRODUCTION
This letter was written by James, the brother of Jesus, who was a leader of the Jerusalem church (cf. Acts 15:13–29; Gal. 2:12). It may date from the late A.D. 40s, just after persecution scattered the members of the new movement (James 1:1; cf. Acts 8:1–3). If so, James would be the earliest of the New Testament letters.
James’ focus was on how faith is to be expressed in a believer’s life. He concentrated on such issues as facing trials, dealing with temptation, showing favoritism, taming the tongue, patience, and prayer. The book continues to serve as a reminder that our faith is also a way of life, and as a guide to putting our faith into practice.

OUTLINE OF CONTENTS
I.
Practicing Faith
James 1:1–2:13
II.
Principles of Faith
James 2:14–26
III.
Problems for Faith
James 3–4
IV.
Prospects for Faith
James 5

FACING TRIALS
James 1

“Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him” (James 1:12).

Trials and temptations are God’s invitation to overcome.

Biography: James, the brother of Jesus
The Gospels tell us that at first Jesus’ brothers were skeptics (cf. John 7:5). After the Resurrection James, one of the brothers, became a leading figure in the Jerusalem church (cf. Acts 15:13–29; 21:17–25; Gal. 2:12). Church history calls him “James the Just,” and also gives him the nickname “Camel knees,” because the skin on his knees is supposed to have become calloused from spending so much time in prayer. According to Josephus, James was martyred inA.D 62.

Overview
God provides the wisdom we need to face trials (1:1–8), and perspective on poverty (vv. 9–11). God does not tempt us to do evil; He gives only good gifts (vv. 12–18). God’s Word can save us from anger and moral filth (vv. 19–22), but only if we practice it (vv. 23–25). The truly religious person cares for those in distress (vv. 26–27).

Understanding the Text
“To the twelve tribes scattered among the nations” James 1:1. The greeting helps us grasp the historical setting. James wrote when the church was young, composed of Jewish believers. He wrote after the stoning of Stephen (Acts 7), when severe persecution in Judea forced Christians to leave Jerusalem (8:1–3).
Understanding this setting helps us see why James is one of the least theological of the New Testament letters. Early Jewish Christians knew who Jesus is! They had heard Him teaching in the temple courts. They knew Lazarus, whom Jesus raised from the dead, personally. They might even have visited the empty tomb, and most likely were acquainted with 1 of the 500 witnesses who saw Christ after His resurrection (1 Cor. 15:6).
These scattered members of the Jerusalem church did not need to be taught who Jesus is: they knew the promised Messiah, the very Son of God!
And so James rightly assumed that his readers have faith in Christ, and moved immediately to his purpose for writing. In blunt, compelling prose James spoke about the lifestyle appropriate to those who know Jesus. And about the unique understanding faith brings to issues that are faced by all men, everywhere.
When we read this little book we can hear James—and the Holy Spirit through him-speak to us. For the lifestyle of faith is essentially the same for you and me as it was for those who first believed in Christ, nearly 2,000 years ago.

“Consider it pure joy, my brothers” James 1:2–4. The last thing we usually do when trials come is rejoice. The Greek word here, peirasmos, suggests a difficult situation; a painful pressure. We can understand why the Jerusalem Christians, forced to leave their homes and flee to foreign lands, would face “trials of many kinds.” But to “consider it pure joy”?
James explained. God uses trials to develop our character. The process may be painful, but the product, maturity, is worth it!
This is one of the unique things about faith. It shapes our perspective. It lets us look at even painful experiences in a new light. And when we look at trials from the perspective of Christian faith, and see the product God intends to produce in us, we truly will be able to rejoice.

“Ask God, who gives generously to all without finding fault” James 1:5–8. In Scripture “wisdom” is invariably the ability to apply knowledge in a real-life situation, and so make godly and right choices. The trouble is, some of us don’t really know what the wise thing to do is. That may have been the complaint of these early Christians, who were frustrated in the face of their “many kinds of trials.”
James’ advice was, “Ask God.” After all, God knows what’s best for us to do. And, James said, unlike some human beings, God gives generously to all without finding fault. Our Sarah would understand how important that is. She came in the office yesterday and asked for help with a fourth-grade English exercise. I looked at it, and rather than tell her the answers, asked questions to help her figure out the answers for herself. Soon she flounced out in a huff. I’m sure she was quite disgusted with a daddy who wasn’t at all generous in his answers, and seemed to her to find fault.
There’s no need to worry about that kind of response when we ask God for guidance and direction. He gives it to us—generously. And without finding fault.
But there is one condition. We must “believe and not doubt.” James, in going on to draw his picture of the “double-minded man,” helps us understand just what he meant. If we ask God for wisdom, we must be prepared to act on what He shows us. We can’t go to God and say, “Maybe I’d like to do it Your way, and maybe not.” We must go in faith, and ask without any hesitation or mental reservation.
If you and I are willing to do God’s will, He will show us what to do. But we can expect guidance only when we are ready to respond.

“Take pride in his high position” James 1:9–11. Christian faith also brings perspective to the inequities of life. In this world great gaps exist between rich and poor. And people evaluate themselves and others by the criterion of wealth. James suggested a way to balance things out. The poor man can take comfort in his high position in Christ. And the rich in his “low position.”
The thought seems to be that present trials serve to remind the rich man how fleeting and transitory life is—and thus guard him against the pride and self-confidence that insulate so many wealthy people from reality and from God.

“When tempted” James 1:13. The word for “temptation” is also peirasmos, the same word we met as “trial” in verse 2. Its use in Scripture is shaped by an Old Testament concept expressed in the Hebrew word nasah. Pressure exerted on an individual brings a reaction, through which the character or commitment of the believer is demonstrated. Temptations are intended to reveal the quality of one’s faith—not to trip a person up.
This is something we need to remember always. Our temptations are not evil. They are opportunities to display the beauty of Jesus and the reality of our faith (see DEVOTIONAL).

“Humbly accept the Word” James 1:19–21. When temptations arise we can surrender to our inner urge to react sinfully. Or we can surrender to the guidance of God’s Word. James promises us that when we “humbly accept the Word” that Word will “save” us—from ourselves!

“Do not merely listen to the Word” James 1:22–25. There was another of those stories in the newspaper just last month. An older woman, alone, living in squalor, starved to death. And in her bedroom the police found hundreds of thousands of dollars stuffed in pillowcases.
What an image of the Christian, who has in Scripture all the resources needed for spiritual prosperity. But those resources will do us no good at all if we merely “listen” to the words of Scripture. To be of any value, we must look “intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it.”
Scripture blesses us. But only in doing it!

“Religion that God our Father accepts” James 1:26–27. Three of the five occurrences of the Greek word translated “religion” or “religious” are found here in these verses. The word portrays someone who performs the external acts of religion: who does what a religious person is expected to do.
On the one hand, James said that the religion of a person who acts religious but does not control his tongue is a sham. On the other, he said that true religion is not measured by attendance at church or ritual piety, but by acts of compassion intended to help those in distress. True religion, which expresses outwardly an honest inner faith, serves people in need.

DEVOTIONAL
Temptations Welcome
(James 1:13–18)
I remember my first visit to a fun house. It was on Coney Island, in New York. Inside, mirror after mirror reflected a distorted image of me and my date. In one mirror we looked short and squat, in another we were thin above the waist, and lumpy below. And though I rather liked the one that made me look slender, I wasn’t sorry to leave.
Christians sometimes have a fun house view of temptations. Situations in which we feel tempted are looked at as hulking and dangerous, or as wildly appealing. Sometimes such a situation even seems like a trap, set by God to trip us up.
James wants us to leave our house of mirrors, and see temptations for what they are. In themselves, the situations we find ourselves in are neither evil, nor dangerous, nor appealing, nor traps. What transforms a situation into a temptation comes from within us: we are tempted by our thoughts and reactions, our feelings and desires. While the situation we find ourselves in may be from God, the temptation we feel in them is not.
James reminds us of something utterly important. God gives only “good and perfect gift[s].” God cannot be tempted by evil, nor does He tempt anyone. This means that the situation in which we feel temptation is itself good—even though the evil in us wants to twist it into something evil. In saying “every good and perfect gift is from above” James calls on us to radically change our perspective, and look at the situation we see as an evil as something wonderful and good.
But how can this be? Again, James explained. God, the Giver of good gifts, “Chose to give us birth through the Word of truth.” There’s more than “evil desire” in our hearts! There is a new and wonderful life, the very life of God, flowing through us now. And the same situation that as a temptation provides an opportunity for our evil desires to trip us up, provides an opportunity for the new life from God to enable us to stand! We don’t have to give in to the evil impulses that entice us and would drag us into sin. God’s new creation frees us to bring forth beauty, and good. In this wonderful sense, every situation and every trial, and even every temptation, is a good and perfect gift from our loving God.

Personal Application
Transform your temptations into triumphs by choosing to do good.

Quotable
“Why comes temptation but for man to meet
And master and make crouch beneath his feet,
And so be pedestaled in triumph?”
-Robert Browning

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

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

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