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Chapter 42 is the epilogue where Job confessed to the Lord, 'I know that thou canst do every thing.' Having come face to face with God, Job's response is like that of Moses, Joshua, and Isaiah centuries later. In 42:5, Job said, 'I have heard of thee by the hearing of the ear. but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.' After that repenting and confession, the Lord rebuked Eliphaz, Bilded, and Zophar, but not Elihu. He commanded them to offer sacrifices, ' and my servant Job shall pray for you: for him I will accept. Lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job ' (v8). Verse 10 says, 'The Lord turned the captivity of Job, when he prayed for his friends. '
Why did God commend Job for 'speaking of him what is right' and condemn the counselors who had always taken God's side, often with beautiful creedal hymns (v7)? Some interpreters have taken this apparent incongruity as proof that the writer has in mind only the Job of the Prologue and that part of the story is lost where the counselors give advice similar to that of Job's wife. Such a view simplifies God's rebuke. Fortunately this approach to the book has been largely abandoned, but the question is still raised by some commentators. If God rebuked Job for many wrong words during his dispute with the counsellors then, in what sense, was he here commended for saying what was right? Some argue that it is not possible to take the word nekonah ('right') to mean 'sincerity' since the meaning cannot be sustained from usage. Nekonah is based on the root kun ('be established, made firm'), which has an adjectival derivative: ken, meaning 'upright' or 'honest' (Gen 42:11, 19 et al.). That meaning fits the claim that Job felt a moral duty to speak honestly before God. But the derivative ken is not used here. The psalmist says of the wicked: 'No truth [nekonah] is in their mouth' (Psalms 5:9, lit. tr.). In 1 Samuel 23:23 the word means 'reliable information.' The friends of Job certainly lacked the right information about why Job was suffering and Job often spoke without understanding (v3) and was often fiery and emotional in his remarks (15:12-13; 18:4). His opinions and feelings were often wrong, but his facts were right. He was not being punished for sins he had committed but the friends were claiming to know for a certainty things they did not know and so falsely accused Job while mouthing beautiful words about God. Job rightly accused them of lying about him and trying to flatter God (13:4, 7-11). I find this no different from deceivers like Wheelhouse who show the same attitude in paying lip-service to God while encouraging and promoting Christians to treat God lightly - to blaspheme!
84. Beware those who deny that Job did not follow Satanic Wheelhouse advice and, instead, was vindicated by God!
However you view this conclusion, it is an inescapable fact that v7 is a vindication as Job, proving that God values the integrity of the impatient protester, who never blasphemes or 'tells Jesus (God) exactly what he thinks of Him,' but He abhors pious hypocrites who would allow accusations to be made against the Creator of the Universe from a tormented soul just to uphold their theological position! In v8 the 'Wheelhouse counselors' [Job's Comforters!], who are no longer with Job, are ordered by God to go back to Job with sacrificial animals sufficient to atone for their transgressions. The sacrifice performed by Job was an integral part of the worship in which Job prayed for them. Praying for your enemy (Matthew 5:43-44; Luke 6:27-28) was already taught and practiced in the Old Testament (Psalms 35:12-14; 109:4-5) and showing mercy to one's enemies was a faith principle clearly required in Exodus 23:4-5. In the Wisdom Literature such behavior was considered a mark of godliness (Proverbs 25:21-22). The psalmist believed that those who repaid him 'evil for good, and hatred for ... friendship' (Psalms 109:5) were opposing God, so he uttered imprecations against them (Psalms 109:6-20; cf. Job 27:7; Matt 23:13-36). The two patterns of behavior are considered a problem only by those who, like Wheelhouse and Lewis, do not think rebellion against God is very serious. Since God had a high purpose for Job's suffering, the counselors made themselves enemies of God by accusing Job. How much more does this make a man who claims to be a shepherd of God into an enemy of God when he encourages his flock to accuse the Saviour? The large sacrifice (v8) shows how grave the Lord considered their sin but, despite the gravity, he accepted Job's intercession (lit., 'lifted up Job's face').
85. Beware the Word-Faith heretics exposed by the Book of Job
Job, who might have been expected to hold a grudge, did not fail to love those who had spitefully abused him when he was most helpless. Job was a gracious man considering how much he had suffered from the comments and dagger-like remarks of his three 'friends.' 'So the Lord blessed the latter end of Job more than his beginning' (v12). Notice that he ended with twice as much as he had at the start. 'So Job died, being old and full of days' (v17). In the book of Job, we have the answer as to why the righteous suffer. But Job never knew why he suffered, just as Wheelhouse's unfortunate victim never knew why she had a miscarriage, but was still encouraged to blaspheme her God by an idiotic 'pastor.' In effect, what God had said to Job was, 'You will just have to trust Me,' but why couldn't Wheelhouse give this advice? There is no room in the full Canon of Scripture for a Christian to be given leave to behave in this manner.
But, from the context of this ancient Old Testament book, how on earth could Roger Wheelhouse conclude that a member of his flock could gain 'healing' by ranting and raving at her Creator? In the light of the whole Bible, how does anyone seriously think they would gain healing from behaving in this manner? The notably ignorant men who treat God in this way, while masquerading as Christians, are the Word-Faith heretics, who Wheelhouse rubs shoulders with when he commends such blasphemous deceptions as the Toronto, Pensacola, Brownsville and Sunderland 'Revivals.' If you read our expose of the Word-Faith heretics you find this quote (concerning the statement of Job 1:21: 'The Lord gave, and the Lord has taken away') from Word-Faith 'teacher' Charles Capps:
'Job did say it, but it is not a true statement. It is a lie. ... Job sure was not under the anointing when he made that statement' (The Tongue - A Creative Force, pp. 8-9).
The whole Book of Job is a witness against the Word-Faith errors. While their false teachings would have Job commanding God, the Book teaches us that God allowed Satan to inflict him, while they would have joined in with 'the Comforters' in rebuking Job for sin or lack of faith - just as they have done with the many victims who have lost loved ones at their hands, as Calvary Baptist Church lost Ted Morgan because of the false beliefs of Wheelhouse!]
86. Beware those who deny the meaning of Job in the culture it which it was written?
Richard Lewis : It's quite clear from the Scripture. Some of the illustrations you used in your letter I found difficult. I've bided my time until now, but er, because it is written to a particular culture, at a particular time, and it has a word for them, and it still has a word for us. But we must understand it in the culture in which it is written. And that is clearly what Roger did in the sermon - in the first sermon that is quoted by you in the context of the letter. Now David, if you have anything else to say, say it, if not sit down please!
[It is 'quite clear' the Lewis misunderstood the point I was making or he does not have a clear grasp of the book of Job. As I have stated more clearly here, the book is a good example of apparently sincere men being rebuked by God for their advice which is contrary to the nature of God and his real and historical dealings with men even in Job's era! Lewis' claim about the 'culture' in which it was written, falls flat when we consider the much greater knowledge we should have of God's dealings with us in the full Canon of Scripture. How Lewis can refer to the 'first sermon' as evidence that 'we must understand it in the culture in which it is written' in the context of the Book of Job, while ignoring the fact that Job's experience shows that we are utterly foolish to question God, is quite staggering. But then again, the Baptist Union, and many other Christian denominations, have clearly lost the 'fear of the Lord - which is the beginning of wisdom (knowledge)' (Job 28:28), and instead adhere to the philosophies and vain teachings of men such as Bertrand Russell who wrote, 'To conquer fear is the beginning of wisdom.' This is akin to Satan's lie that the loss of fear of God and His instruction is the beginning of the knowledge that 'you shall be as gods' (Genesis 3:4-5) - a philosophy that is increasing as the End Times approach.
We have the clear evidence that Job was such a spiritual father that he (Job 1v5):
'Offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.'
Recognizing the internal nature of sin, his concern was not that his children might have committed one of the more common sins of the flesh, but the internal, motivational, sins of mind, heart, or attitude. In this case he feared that during the feast they may have 'cursed' (Hebrew: barak) God in their hearts. Perhaps the main emphasis in verses 4 and 5 is not on Job's wealth or how well his children got along together, but on the seriousness with which he approached his duties as head of the family, as priest, as well as father, before God for his sons. He was obviously concerned for the spiritual welfare of his children. For some reason there is no mention of offering sacrifices for his daughters, his wife, or himself. His greatest fear seems to be that his sons would sin (miss the mark) and Smith points out:
'It is interesting that the sin of cursing God was the one which Job feared in his children; the one which Satan said Job would commit; and the one Job almost committed, not through the work of Satan, but through the comfort of his friends!' (Smith, Ralph L. Job: A Study in Providence and Faith. Nashville: Convention Press, 1971).
What a pity that Lewis missed this obvious point--the woman who miscarried may never have sinned without the encouragement of Wheelhouse! This 'pastor' is, at best, an ignorant and sinful Job's comforter but, unlike those foolish men, was never called to repent (Job 42:7-9):
7 And it came about after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, 'My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has. 8 'Now therefore, take for yourselves seven bulls and seven rams, and go to My servant Job, and offer up a burnt offering for yourselves, and My servant Job will pray for you. For I will accept him so that I may not do with you according to your folly, because you have not spoken of Me what is right, as My servant Job has.' 9 'So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did as the LORD told them; and the LORD accepted Job. 10 And the LORD restored the fortunes of Job when he prayed for his friends, and the LORD increased all that Job had twofold.
Little time was given to me to close so a few quotes would have to suffice.]
David Williams: I'd just like to quote from:
Job 33v13:12 'Behold, let me tell you, you are not right in this, For God is greater than man. 13 'Why do you complain against Him, That He does not give an account of all His doings?' 14 'Indeed God speaks once, Or twice, yet no one notices.'
Job 40v1: Then the LORD said to Job, 2 'Will the faultfinder contend with the Almighty? Let him who reproves God answer it.' 3 Then Job answered the LORD and said, 4 'Behold, I am insignificant; what can I reply to Thee? I lay my hand on my mouth.
Job 42:1 Then Job answered the LORD, and said, 2 'I know that Thou canst do all things, And that no purpose of Thine can be thwarted. 3 'Who is this that hides counsel without knowledge?' 'Therefore I have declared that which I did not understand, Things too wonderful for me, which I did not know.' 4 'Hear, now, and I will speak; I will ask Thee, and do Thou instruct me.' 5 'I have heard of Thee by the hearing of the ear; But now my eye sees Thee; 6 Therefore I retract, And I repent in dust and ashes.' 7 And it came about after the LORD had spoken these words to Job, that the LORD said to Eliphaz the Temanite, 'My wrath is kindled against you and against your two friends, because you have not spoken of Me what is right as My servant Job has.
Roms 9v18 So then He has mercy on whom He desires, and He hardens whom He desires. 19 You will say to me then, 'Why does He still find fault? For who resists His will?' 20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, 'Why did you make me like this,' will it? 21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use?
[here I was interrupted by Richard Lewis again - otherwise I would have quoted the following, too:
Isaiah 29v16: You turn things around! Shall the potter be considered as equal with the clay, That what is made should say to its maker, "He did not make me"; Or what is formed say to him who formed it, "He has no understanding"?
Isaiah 45v9-10 : "Woe to the one who quarrels with his Maker--An earthenware vessel among the vessels of earth! Will the clay say to the potter, 'What are you doing?' Or the thing you are making say, 'He has no hands'? 10 "Woe to him who says to a father, 'What are you begetting?' Or to a woman, 'To what are you giving birth?'"
Wouldn't this be perfectly clear to the woman who suffered a miscarriage?
Jeremiah 18v6: "Can I not, O house of Israel, deal with you as this potter does?" declares the LORD. "Behold, like the clay in the potter's hand, so are you in My hand, O house of Israel. 7 "At one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; 8 if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it. 9 "Or at another moment I might speak concerning a nation or concerning a kingdom to build up or to plant it; 10 if it does evil in My sight by not obeying My voice, then I will think better of the good with which I had promised to bless it.
Jeremiah 20v7: O LORD, Thou hast deceived me and I was deceived; Thou hast overcome me and prevailed. I have become a laughingstock all day long; Everyone mocks me. 8 For each time I speak, I cry aloud; I proclaim violence and destruction, Because for me the word of the LORD has resulted In reproach and derision all day long. 9 But if I say, "I will not remember Him Or speak anymore in His name," Then in my heart it becomes like a burning fire Shut up in my bones; And I am weary of holding it in, And I cannot endure it. 10 For I have heard the whispering of many, "Terror on every side! Denounce him; yes, let us denounce him!" All my trusted friends, Watching for my fall, say: "Perhaps he will be deceived, so that we may prevail against him And take our revenge on him." 11 But the LORD is with me like a dread champion; Therefore my persecutors will stumble and not prevail. They will be utterly ashamed, because they have failed, With an everlasting disgrace that will not be forgotten. 12 Yet, O LORD of hosts, Thou who dost test the righteous, Who seest the mind and the heart; Let me see Thy vengeance on them; For to Thee I have set forth my cause. 13 Sing to the LORD, praise the LORD! For He has delivered the soul of the needy one From the hand of evildoers. 14 Cursed be the day when I was born; Let the day not be blessed when my mother bore me! 15 Cursed be the man who brought the news To my father, saying, "A baby boy has been born to you!" And made him very happy. 16 But let that man be like the cities Which the LORD overthrew without relenting, And let him hear an outcry in the morning And a shout of alarm at noon; 17 Because he did not kill me before birth, So that my mother would have been my grave, And her womb ever pregnant. 18 Why did I ever come forth from the womb To look on trouble and sorrow, So that my days have been spent in shame?
Jeremiah reveals how it hurts to be hated and ridiculed (v7-8), yet still he is driven by an inner compulsion to make God's word known (v9). Because his role as a prophet put him under tremendous pressure his mood fluctuates between confident faith (v11-13) and utter misery (v14-18) - yet still he continues to (v13) "Sing to the LORD, [to] praise the LORD!"
87. Beware those who think there are Bible verses which encourage Christians to tell God 'exactly what we think of Him'
Rom 2v3: And do you suppose this, O man, when you pass judgment upon those who practice such things and do the same yourself, that you will escape the judgment of God? 4 Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? 5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6 who WILL RENDER TO EVERY MAN ACCORDING TO HIS DEEDS.
Proverbs 16v4: The LORD has made everything for its own purpose, Even the wicked for the day of evil. 5 Everyone who is proud in heart is an abomination to the LORD; Assuredly, he will not be unpunished.
Wheelhouse and Lewis think we CAN tell the potter what we think of His ways. What does Scripture say? What was the conclusion of Nebuchadnezzar the king, after God had brought a judgement against him for his arrogance and presumptuousness (Daniel 4:24-37)? Verse 34 reveals the words of the subdued king:
"But at the end of that period I, Nebuchadnezzar, raised my eyes toward heaven, and my reason returned to me, and I blessed the Most High and praised and honored Him who lives forever; For His dominion is an everlasting dominion, And His kingdom endures from generation to generation. 35 "And all the inhabitants of the earth are accounted as nothing, But He does according to His will in the host of heaven And among the inhabitants of earth; And no one can ward off His hand or say to Him, 'What hast Thou done?' 36 "At that time my reason returned to me. And my majesty and splendor were restored to me for the glory of my kingdom, and my counselors and my nobles began seeking me out; so I was reestablished in my sovereignty, and surpassing greatness was added to me. 37 "Now I Nebuchadnezzar praise, exalt, and honor the King of heaven, for all His works are true and His ways just, and He is able to humble those who walk in pride."
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