Suffering - a fresh but imperfect approach
Text Job 32, 33 Time 06/07/03 Place Childs Hill Baptist Church
With the ending of the speeches from Job’s friends we would suppose that we are coming to the end of the book and the words of God that close it but no, there is a whole section before that. God is very patient and often is slower than we want him to be. We will have to wait a while yet. But something does happen in Chapter 32. Here we suddenly realise that while Job and the three others have been talking and arguing about why Job is suffering, at least one other person has been listening to it all.
This man is called Elihu and here he begins to speak. He goes on speaking for the next six chapters, what one writer has called the book’s most interesting yet most difficult chapters. The difficulty is over exactly how to take Elihu’s contribution. Many think him self-opinionated, brash and egotistic (he uses the word ‘I’ 19 times in Chapter 32, plus 13 ‘me, my or mines’). On the other hand, others see him as angry, long-winded and inexperienced but want us to overlook his undoubted defects and appreciate his fresh insight as he challenges the accepted wisdom of his day. Certainly the fact that he is not condemned by God in the way the others are and there being six whole chapters of him speaking should be considered. I think we are best to see it indeed as a fresh but imperfect approach. Elihu does make some advances on the others but like them he does not, of course, truly know why Job is suffering. We should learn from him but see that he does not go far enough and is certainly not without fault himself.
Elihu doesn’t help himself by being so full of self-confidence and promising more than he can actually deliver. He sees that Job is not suffering because of some secret sin he has sinned but he also sees that Job is not perfect and so he advances the view that suffering is often for discipline or chastisement. God uses it not only to punish or correct the sinful but also to teach certain lessons to his people.
So here is an angry young man, Elihu son of Barakel the Buzite, of the family of Ram. The Buzites appear to be Arabs descended from a son of Abraham’s brother Nahor. His name and his father’s name suggest a godly upbringing – "Blessed God; He is my God".
In Chapter 32 we are introduced to this angry young man. We are told that he became very angry with Job for justifying himself rather than God and that He was also angry with the three friends, because they had found no way to refute Job, and yet had condemned him.
His anger with Job is probably justified in part in that Job does display an element of self-righteousness. This blindness to the depravity of his heart is not a fatal flaw in Job. He is not unconverted. Rather, there is a serious spiritual need and Job’s suffering is, in part, sent to deal with that.
His anger with the three friends is even more understandable and justified. They have singularly failed to convince Job that God is wrong to make him suffer. They had also wrongly accused Job of sins he had not committed.
In chapters 32 and 33 I think we can learn at least two things about helping those who are suffering. Firstly, from Chapter 32, in the area of our approach.
1. Consider these marks of a helper of the suffering
If we really want to help those who are suffering and in need then there are certain things that we can learn here. If you want to help those who suffer then learn about
1. Good listening
This man is called Elihu and here he begins to speak. He goes on speaking for the next six chapters, what one writer has called the book’s most interesting yet most difficult chapters. The difficulty is over exactly how to take Elihu’s contribution. Many think him self-opinionated, brash and egotistic (he uses the word ‘I’ 19 times in Chapter 32, plus 13 ‘me, my or mines’). On the other hand, others see him as angry, long-winded and inexperienced but want us to overlook his undoubted defects and appreciate his fresh insight as he challenges the accepted wisdom of his day. Certainly the fact that he is not condemned by God in the way the others are and there being six whole chapters of him speaking should be considered. I think we are best to see it indeed as a fresh but imperfect approach. Elihu does make some advances on the others but like them he does not, of course, truly know why Job is suffering. We should learn from him but see that he does not go far enough and is certainly not without fault himself.
Elihu doesn’t help himself by being so full of self-confidence and promising more than he can actually deliver. He sees that Job is not suffering because of some secret sin he has sinned but he also sees that Job is not perfect and so he advances the view that suffering is often for discipline or chastisement. God uses it not only to punish or correct the sinful but also to teach certain lessons to his people.
So here is an angry young man, Elihu son of Barakel the Buzite, of the family of Ram. The Buzites appear to be Arabs descended from a son of Abraham’s brother Nahor. His name and his father’s name suggest a godly upbringing – "Blessed God; He is my God".
In Chapter 32 we are introduced to this angry young man. We are told that he became very angry with Job for justifying himself rather than God and that He was also angry with the three friends, because they had found no way to refute Job, and yet had condemned him.
His anger with Job is probably justified in part in that Job does display an element of self-righteousness. This blindness to the depravity of his heart is not a fatal flaw in Job. He is not unconverted. Rather, there is a serious spiritual need and Job’s suffering is, in part, sent to deal with that.
His anger with the three friends is even more understandable and justified. They have singularly failed to convince Job that God is wrong to make him suffer. They had also wrongly accused Job of sins he had not committed.
In chapters 32 and 33 I think we can learn at least two things about helping those who are suffering. Firstly, from Chapter 32, in the area of our approach.
1. Consider these marks of a helper of the suffering
If we really want to help those who are suffering and in need then there are certain things that we can learn here. If you want to help those who suffer then learn about
1. Good listening
Elihu had been listening for some time before he spoke. He had clearly been listening to all that was said. Verses 11, 12 I waited while you spoke, I listened to your reasoning; while you were searching for words, I gave you my full attention. But not one of you has proved Job wrong; none of you has answered his arguments. We need to cultivate the art of listening. Often we are too quick to speak when we should be doing more listening. ‘How are you?’ we say, without stopping for an answer.
2. Courteousy
2. Courteousy
The reason Elihu had waited we are told was (4) because they were older than he was. In verses 6 and 7 he says I am young in years, and you are old; that is why I was fearful, not daring to tell you what I know. I thought, Age should speak; advanced years should teach wisdom. It sounds rather old fashioned to our ears. In my parents' generation children were to be seen but not heard and young people were urged to show deference to those who were older. Such etiquette is still observed in many parts of the world. It can have its downside but there needs to be order, there needs to be courtesy, good manners, decorum, respect, consideration of others. A society without these is in deep trouble. This is as true when we are dealing with suffering as with everything else.
3. Giving glory to God
3. Giving glory to God
In verse 8 Elihu goes on But it is the spirit in a man, the breath of the Almighty, that gives him understanding. Elihu is not claiming divine inspiration here but he is speaking from his heart and in describing this he gives glory to God by remembering that his soul is something God given. Remember how God breathed into man at the beginning? In 33:3, 4 he also says My words come from an upright heart; my lips sincerely speak what I know. The Spirit of God has made me; the breath of the Almighty gives me life.
4. Passion
4. Passion
Elihu speaks always with passion. In verse 5 we are told that when he saw that the three men had nothing more to say, his anger was aroused. Anger often turns to sinful anger. How sinful Elihu was is difficult to say. The Bible tells us to be angry without sinning. There are things that should arouse our wrath, our anger. We ought to be passionate about certain matters.
Look at verses 17-20 I too will have my say; I too will tell what I know. For I am full of words, and the spirit within me compels me; inside I am like bottled-up wine, like new wineskins ready to burst. I must speak and find relief; I must open my lips and reply.
5. Bold, direct speech
Look at verses 17-20 I too will have my say; I too will tell what I know. For I am full of words, and the spirit within me compels me; inside I am like bottled-up wine, like new wineskins ready to burst. I must speak and find relief; I must open my lips and reply.
5. Bold, direct speech
With that went bold, direct, speech. This too has its dangers. The Bible tells us to speak the truth but in love. Perhaps Elihu is not a perfect example again but he has something to teach us. In verses 9 and 10 he says rightly It is not only the old who are wise, not only the aged who understand what is right. Therefore I say: Listen to me; I too will tell you what I know.
12-14 I gave you my full attention. But not one of you has proved Job wrong; none of you has answered his arguments. Do not say, We have found wisdom; let God refute him, not man. But Job has not marshalled his words against me, and I will not answer him with your arguments. 15, 16 They are dismayed and have no more to say; words have failed them. Must I wait, now that they are silent, now that they stand there with no reply?
He speaks to Job by name, something none of the others have done. (33:1, 2 But now, Job, listen to my words; pay attention to everything I say. I am about to open my mouth; my words are on the tip of my tongue.) In verse 5 he says to Job Answer me then, if you can; prepare yourself and confront me.
6. Fairness and Humility
He speaks to Job by name, something none of the others have done. (33:1, 2 But now, Job, listen to my words; pay attention to everything I say. I am about to open my mouth; my words are on the tip of my tongue.) In verse 5 he says to Job Answer me then, if you can; prepare yourself and confront me.
6. Fairness and Humility
Verses 21 and 22 I will show partiality to no-one, nor will I flatter any man; for if I were skilled in flattery, my Maker would soon take me away. This is the sort of approach we need when speaking to those who are suffering. Notice his humility in 33:6, 7 I am just like you before God; I too have been taken from clay. No fear of me should alarm you, nor should my hand be heavy upon you. He also gives Job opportunity to speak if he wishes, which is important.
2. Consider these complaints from a suffering man and the advice given here
What Elihu does in Chapter 33:8-33 is to deal with three common complaints that those who are suffering often make.
1. God’s not fair
2. Consider these complaints from a suffering man and the advice given here
What Elihu does in Chapter 33:8-33 is to deal with three common complaints that those who are suffering often make.
1. God’s not fair
Verses 8-11 But you have said in my hearing - I heard the very words - I am pure and without sin; I am clean and free from guilt. Yet God has found fault with me; he considers me his enemy. He fastens my feet in shackles; he keeps close watch on all my paths. Job certainly had said such things. In 9:21 he spoke of himself as blameless, in 10:7 as not guilty; in 27:6 it is I will maintain my righteousness and never let go of it; my conscience will not reproach me as long as I live. In 13:24 and 27 he said to God Why do you hide your face and consider me your enemy? And You fasten my feet in shackles; you keep close watch on all my paths by putting marks on the soles of my feet. 30:21 is similar You turn on me ruthlessly; with the might of your hand you attack me.
What is Elihu’s answer to this argument? Is God not fair? Nor are you! Verse 12 But I tell you, in this you are not right, for God is greater than man. Job had not got it right. Indeed, anyone who accuses God of unfairness, we know, is in the wrong. God is far greater than man and there is nothing unfair or unjust in him, quite the opposite. Of course, Job knew that God was greater than man. He says elsewhere (9:4-10) His wisdom is profound, his power is vast. Who has resisted him and come out unscathed? He moves mountains without their knowing it and overturns them in his anger. He shakes the earth from its place and makes its pillars tremble. He speaks to the sun and it does not shine; he seals off the light of the stars. He alone stretches out the heavens and treads on the waves of the sea. He is the Maker of the Bear and Orion, the Pleiades and the constellations of the south. He performs wonders that cannot be fathomed, miracles that cannot be counted.
What is Elihu’s answer to this argument? Is God not fair? Nor are you! Verse 12 But I tell you, in this you are not right, for God is greater than man. Job had not got it right. Indeed, anyone who accuses God of unfairness, we know, is in the wrong. God is far greater than man and there is nothing unfair or unjust in him, quite the opposite. Of course, Job knew that God was greater than man. He says elsewhere (9:4-10) His wisdom is profound, his power is vast. Who has resisted him and come out unscathed? He moves mountains without their knowing it and overturns them in his anger. He shakes the earth from its place and makes its pillars tremble. He speaks to the sun and it does not shine; he seals off the light of the stars. He alone stretches out the heavens and treads on the waves of the sea. He is the Maker of the Bear and Orion, the Pleiades and the constellations of the south. He performs wonders that cannot be fathomed, miracles that cannot be counted.
What Job had forgotten is that this great God is just and fair. We may forget it in the midst of our troubles but we ought not to. God is greater than us. He is the judge of all the earth and he always does what is right, even when there are times when we cannot see it. The illustration of the two sides of a tapestry is often used. What seems a mess on one side is very beautiful on the other. It is not the whole story but it is a part of it.
2. God doesn’t answer my prayers
2. God doesn’t answer my prayers
In verse 13 Elihu moves on to another complaint of Job’s, typical of those in trouble. Why do you complain to him that he answers none of man’s words? Someone says they are suffering. You say "you must pray". They say, "I have but there’s no answer". That’s how Job had reacted. Think of 19:7 Though I cry, I've been wronged! I get no response; though I call for help, there is no justice. 30:20 I cry out to you, O God, but you do not answer; I stand up, but you merely look at me. 23:8, 9 But if I go to the east, he is not there; if I go to the west, I do not find him. When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him.
Elihu’s answer is that God does speak. He gives three examples.
1 In dreams
14-18 For God does speak - now one way, now another - though man may not perceive it. In a dream, in a vision of the night, when deep sleep falls on men as they slumber in their beds, he may speak in their ears and terrify them with warnings, to turn man from wrongdoing and keep him from pride, to preserve his soul from the pit, his life from perishing by the sword.
2 Through suffering
19-22 Or a man may be chastened on a bed of pain with constant distress in his bones, so that his very being finds food repulsive and his soul loathes the choicest meal. His flesh wastes away to nothing, and his bones, once hidden, now stick out. His soul draws near to the pit, and his life to the messengers of death.
3 Through a messenger
23-28 Yet if there is an angel on his side as a mediator, one out of a thousand, to tell a man what is right for him, to be gracious to him and say, Spare him from going down to the pit; I have found a ransom for him - then his flesh is renewed like a child's; it is restored as in the days of his youth. He prays to God and finds favour with him, he sees God’s face and shouts for joy; he is restored by God to his righteous state. Then he comes to men and says, I have sinned, and perverted what was right, but I did not get what I deserved. He redeemed my soul from going down to the pit, and I shall live to enjoy the light.
3. No-one understands me
This not stated as such but it is implied. God does understand and patiently speaks. Elihu is seeking to help him too.
29-33 God does all these things to a man - twice, even three times - to turn back his soul from the pit, that the light of life may shine on him. Pay attention, Job, and listen to me; be silent, and I will speak. If you have anything to say, answer me; speak up, for I want you to be cleared. But if not, then listen to me; be silent, and I will teach you wisdom.
Elihu’s answer is that God does speak. He gives three examples.
1 In dreams
14-18 For God does speak - now one way, now another - though man may not perceive it. In a dream, in a vision of the night, when deep sleep falls on men as they slumber in their beds, he may speak in their ears and terrify them with warnings, to turn man from wrongdoing and keep him from pride, to preserve his soul from the pit, his life from perishing by the sword.
2 Through suffering
19-22 Or a man may be chastened on a bed of pain with constant distress in his bones, so that his very being finds food repulsive and his soul loathes the choicest meal. His flesh wastes away to nothing, and his bones, once hidden, now stick out. His soul draws near to the pit, and his life to the messengers of death.
3 Through a messenger
23-28 Yet if there is an angel on his side as a mediator, one out of a thousand, to tell a man what is right for him, to be gracious to him and say, Spare him from going down to the pit; I have found a ransom for him - then his flesh is renewed like a child's; it is restored as in the days of his youth. He prays to God and finds favour with him, he sees God’s face and shouts for joy; he is restored by God to his righteous state. Then he comes to men and says, I have sinned, and perverted what was right, but I did not get what I deserved. He redeemed my soul from going down to the pit, and I shall live to enjoy the light.
3. No-one understands me
This not stated as such but it is implied. God does understand and patiently speaks. Elihu is seeking to help him too.
29-33 God does all these things to a man - twice, even three times - to turn back his soul from the pit, that the light of life may shine on him. Pay attention, Job, and listen to me; be silent, and I will speak. If you have anything to say, answer me; speak up, for I want you to be cleared. But if not, then listen to me; be silent, and I will teach you wisdom.
So here is a helpful though imperfect piece of reasoningthat we do well to consider.
