Chortle's Log

Job Chapter 4

Summarrium

Eliphaz the Temanite speaks first beginning by first expressing concern that Job will be inpatient with him or not accept the kind of advice he himself has given to strengthen others at such a time. He argues that the innocent never perish and that it is only those who sow trouble that reap it.

Eliphaz then proceeds to describes a vision of, or a possible haunting by, a spirit. In this the question or doubt is introduced in verse 17. Can a man be righteous or more righteous than God? Eliphaz rejects this idea pointing to the general inability of man to do so.

Reflections

There is evidently something interesting going on in verse 17. The ESV and NASB translation point to the question 'can man be righteous' or 'in the right' whereas the KJV and NIV ask a more unsettling question: can we be 'more just that God' or 'more righteous than God'. It makes me vurious why the disparity. Let's take a look

From one perspective the challenge is a claim to moral superiority and the other the claim to being in right standing with God. The context of the argument is not about humans attempting to surpass God in terms of moral standing but instead claiming innocence under divine judgement. Interestingly Job has done no such thing at this point.

Thoughts

Job Chapter 3

Summarrium

After seven days of silent mourning, Job finally breaks his silence and pours out his anguish. He curses the day of his birth, wishing it had never existed and longing for death to release him from his suffering. He laments that those who die find rest and peace, while the living—especially those in misery like him—must endure pain and despair. Job questions why life is given at all to those who suffer deeply.

Lectio

The full chapter is available here

Meditatio

The concept of a 'curse' stood out to me in this passage. There appears to be various different kinds of curses that occur within scripture and this is one extended example that takes up the entire chapter. Cursing in general entails making a spoken declaration that calls down harm, misfortune, or divine judgment upon someone or something. When God curses others it is a form of judgement upon them such as the curse placed upon the serpent, the woman and the man following the fall1.

There are also covenantal curses that an individual or community can bring upon themselves through disobedience. This is distinct from what we find in the passage given they are not brought about through an utterance but rather through acts or omissions of the Law of God. Many such curses are outlined in Deuteronomy 28. So cursing in scripture is a withdrawal of favour or the presence of judgment and suffering.

For me the lament between verses 11 and 19 resonate most strongly. There are times when I wish that I wasn't. There are times when I question what value I bring, and what value the suffering I experience brings to the world. Its a sure sign that I have lost perspective and here after seven days of silence we see a stark contrast to the Job who in verse 10 makes the argument 'Shall we receive good from God, and shall we not receive evil?'. Now it has eaten at Job and he has reached an all time low.

Oratio

Lord thank you for the mercy and grace shown to me and my family. Thank you that you have not treated me as I deserved. Help me to see with the eye that sees me. Help me to see what you see.

  1. See Genesis 3:14–19 ↩

Job Chapter 2

Summarrium

The accuser again appears before God and challenges Job’s integrity, arguing that Job remains faithful only because his own health has not been harmed. God allows the accuser to afflict Job physically but requires preservation of his life. The accuser strikes Job with painful boils from head to toe, and Job sits in ashes, scraping himself with a shard of pottery. His wife urges him to curse God and die, but Job rebukes her, saying they must accept both good and evil1 from God. Despite his intense suffering, Job does not sin with his lips. Three of Job’s friends—Eliphaz, Bildad, and Zophar—come to visit him. Seeing his misery, they are so overwhelmed that they sit silently with him for seven days, mourning in solidarity.

Lectio

The full chapter is available here

Mediatio

What struck me first on this reading is actually the conclusion at the end. We observe that the suffering experienced by Job has a profound effect upon his friends who tear their robes and sit with him in solidarity. That no one spoke for seven days and nights is interesting. It reminded me how there are times in life where we are profoundly moved and do not know what to say. It is these moments which we must pass through in silence to avoid sin with our lips.

I for one enjoy a good moan. Indeed this is an area in which I think I can really learn from the example of Job and his friends. The acceptance that both good and ill can be permitted by the Lord. There is a prevailing attitude that God only intends good for those he loves but this fails to account for the sovereignty of God. There are clearly occasions in which the Lord permits suffering for reasons I find inexplicable.

I have often commented on how the notion of a 'relationship' with the divine is misleading. Because of the picture it can lead us to develop. For example when upset I can give my wife a hug. This is not something the Lord has ever given me when upset so our 'relationship' is distinct. Indeed unique. My own relationship with the Lord has typically included him dropping a problem and leaving to watch me play with it until I learn something about him or myself. That this migth include suffering does not concern me (I do not expect him to account me) but does bother me (I have to live through it after all).

To have such friends willing to sit with you in the midst of life changing suffering like this is enviable. I am yet to discover friends that will remain with you as you walk through it all. My friends have only been silent in suffering because they are also typically absent in it. I am therefore more likely to follow in the example of Jobs wife than Job. I want to be able to live differently but certainly cannot picture this being the case.

Oratio

Lord, thank you for the mercy you continue to show me and my family.
Thank you that I have been blessed richly; I feel challenged by this chapter.
I feel consumed by suffering when in the midst and easily loose sight of the reality that you do precisely what you will.
I want to be able to say I would follow Jobs example but in reality I would want to short-circuit whatever you sought to bring to accomplish to alleviate the pain.
I am scared to ask for assistance in this, so instead ask for a clearer vision of what is possible. I want to believe help my unbelief. Amen.

Contemplatio

  1. Or disaster for those that suffer severe nervous twitches at the thought of evil from the Lord. ↩

Job Chapter 1

Summarrium

The chapter introduces Job as a righteous and prosperous man, whose faith is then tested by God in a heavenly exchange with 'the accuser'. The accuser challenges God asserting that Job is only faithful because of the Lords favour and protection. God permits the accuser to strip Job of his wealth, family, and property but forbids harming Job himself. Despite the loss of all things, Job responds by worshiping God, affirming his faith and acknowledging God that the Lord both gives and takes away.

1. Lectio

The full chapter is available here.

2. Mediatio

The strangeness of verses 6-12 cannot be overstated. There is much that is unclear, much that is called into question about our understanding. Firstly who are the sons of god that are presenting themselves and why is the accuser among them? Furthermore why do most of the popular translation attribute this to Satan? This particular passage does not offer us insight into this and as such we can either conclude (a) that we lack the perspicuity to understand what is meant because we lack an understanding of how this is being used, or (b) it doesn't matter.

Indeed it is possible both (a) and (b) are true, but that is not the point I am interested in. There are three things that struck me about this:

1. The accuser is accountable to the lord

We observe that it is the accuser that is required to report to the lord, not the otherway around. Not only this but he is required to account for (a) his origins, and (b) his actions despite the lord already knowing this. We might consider this similar to the Lords question to Adam1. The accusers response here is also interesting the amplified bible puts it in perhaps its cleanest form: 'From roaming around on the earth and from walking around on it'. Roaming and walking to which the other translations also allude carries with it a certain futility. Such that the Lords response 'Have you considered Job' makes a peculiar kind of sense. Almost as if the Lord were suggesting there was a productive endevour which the accuser might participate within.

2. The accuser's power is limited

In verse 12 we observe some other interesting points around power. Firstly the Lord determines who holds what power, and the extent to which that power can be exercised. Secondly that as a direct result the accuser is granted limited power to determine if (as he has suggested) it is only because the Lord has blessed Job that he remains righteous.

3. The assumption that the accuser is Satan

Within almost all translations making this connection (I observed this in the KJV, ESV, NASB, NIV, and RSV). This is interesting given it isn't often that in Christian thought that so many individuals agree on a single point. Some have concluded that the 'sons of god' suggested in verse 6 were Angels and therefore Satan was among them given he too was an Angel. This argument is not one I particularly care about what is of interest here is why the assumption this is Satan.

Whilst (3) perhaps seems the least significant observation it is an interesting pointer to the role and importance of tradition in Christian thought. Does this entity have to be one and the same? Does it matter if they are or are not? It would seem to be the case that it does. However (1) and (2) are also of interest. That the Lord still holds the accuser to account and points him towards the examplar of a human being is fascinating. Furthermore that the Lord would seek to demonstrate to the accuser the Lords

Far from being a 'bet' between Satan and the Lord, as has been characterised to me in the past, this feels far more like an object lesson in suffering at Jobs expense. This is not to negate the challenges of acknoweldging the sheer amount of suffering and death the Lord has permitted. I certainly cannot justify or account for why such an act might be justified but fortunately I am not require to account for the Lords actions, merely accountable to the Lord for my own.

Herein lies an important reality that will become increasingly relevant as the narrative progresses.

3. Oratio

Lord, thank you for your mercy towards us.
Thank you that there are limits to the accusers power.
Thank you that you hold to account all that you have made.
Would your kingdom be advanced not in abstraction but reality.
Would we observe the redemption of all creation.
Would you bring an end to the suffering found in my life and others.
Thank you that one day this will be realised in fullness.
Would you make us Christ-like in our bearing of suffering
Would you keep us from falling as we face adversity
Would you help us to like Job respond in ways that bear fruit in bringing glory to your name.
Amen.

4. Contemplatio

I could not contemplate; the environment was not conducive.

  1. See Gensis 3:9 ↩