Quiet Talks by Samuel Dickey: Gordon, Samuel Dickey - Quiet Talks on Life After Death: 17. Outstanding Passages — Job

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Quiet Talks by Samuel Dickey: Gordon, Samuel Dickey - Quiet Talks on Life After Death: 17. Outstanding Passages — Job



TOPIC: Gordon, Samuel Dickey - Quiet Talks on Life After Death (Other Topics in this Collection)
SUBJECT: 17. Outstanding Passages — Job

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Outstanding Passages — Job

We come now to the great outstanding teaching passages. It will be noted that these are not isolated texts, picked out. Rather they are some of the peaks of the mountain ranges. Peaks and mountain range are parts of the same thing.

Turn first of all to the Book of Job. There is good reason for accepting Job as the earliest of all the books, in its writing. If written by Moses, as is the early reliable tradition, and altogether likely, it would reveal not only the conviction of the patriarch Job himself, but of the scholarly Moses who chooses this incident for his ,remarkable essay on the problem of suffering. It reflects the common belief of the early twilight of the race. Or, should we more properly say, before the early creative floodlight had dimmed.

There are two outstanding passages here, both from the lips of job himself. The "if-a-man-die-shall-he-live-again" passage (Job_14:14), and the other "I know that my Redeemer liveth." (Job_19:25-27). These two famous bits that have been quoted so much, seem at first flush to be on opposite sides of the question in point. The first seems plainly to express doubt, or, at least, a question. The second rings with assurance.

The two really must be taken together. It seems quite clear that they both were spoken within an hour's time in the running conversation of these four men. As they are talking the cutting replies of his critics have turned the sick man's mood so that the second bit, the "Redeemer" passage seems to be merely a shift of emphasis, a making intenser the statement already made in the first passage.

If one read the question "if a man die shall he live again?", in its connection as it stood in their conversation, it seems plainly to be, not a question of uncertainty, but rather an affirmation, a confession of his faith that he was confident he would live again.

Notice, the preceding paragraph (Job_14:7-12) is taking the lower view of things as seen on the earth. The tree dies and is gone. The man dies and is seen no more on the earth, just like the tree. But in this paragraph containing the question (Job_14:13-17), the point of view is clearly shifted. There Job is speaking to God. The point of view is wholly changed. It's the upper, the higher view.

Listen: "Oh that thou wouldst hide me in the world of departed spirits.

That thou would keep me secret (hidden in safety, as in Psa_27:5 "He will keep me secretly in his pavilion: in the covert of his tent will he hide me.") until thy wrath (in straightening out wrong) be past.

That thou wouldst appoint me a set time, and (then) remember me!

If a man die, shall he live? (I am so sure of it that)

All the days of my present time of apprenticeship or discipline will I wait

Till my release or graduation cometh.

Thou wilt call (me up into thy presence), and I will answer thee (and come).

Thou wouldst have a desire to (me), the work of Thy (own) Hand.

But now (during this time of discipline on earth) thou numberest (or keepest a sharp count on) my steps."

To one coming afresh to see just what job is saying, it seems plainly a confession of confidence in the final result when the present distress is past. A slight change in the order of the English would seem fairer to Job's thought: "If a man die, he shall live, or live again."

Then a little later, maybe half an hour, the mood of talk changes, and he sees only the one thing. Emphasis of certainty fills all his thought as his voice rings out "I know that my Redeemer liveth."

A glance over the connection (Job_19:13-19; Job_19:25) makes it plain that "my Redeemer" is put in contrast with a number of other items, "my brethren, "mine acquaintance," "my kinsfolk," "my familiar friends," "my house," "my maid," "my servant," "my wife," "my children," all these have failed in some way. But my Redeemer, ah ! I know about Him. He is unfailing

That word "Redeemer" had a strong tender intimacy of meaning to Job and his listeners quite missed by us westerners, far removed from the usages of his people. His redeemer was his "goel," that is, his nearest kinsman who, because of the tie of blood between them, would come to his help in any distressing emergency. There was no closer family tie than that of the goel, the vindicator, or blood brother, who stood up in his strength to righten the distress or wrong of his kinsman (See Lev_25:25 and Rth_3:9-12; Rth_4:1; Rth_4:6; Rth_4:8 and many kindred passages.)

Now this distressed man in the tightest corner of his life, wealth gone, home, children, standing, reputation, all gone, and almost his life gone, at bay before these teasing, nagging pretender friends, cries out: ah! I have a kinsman. He is of my own family and I am of His.

There's the tie of blood between us. He is full able to cover all my need, and He will do it. He is my kinsman-redeemer. He will buy back all I've lost, and make it good to me.

"He liveth. I don't see Him with these eyes, nor feel Him, nor hear His voice, but He liveth. Liveth, a perpetual present tense. I shall know death, but He knows only life. And He is my nearest Kinsman-redeemer. He will see that this death distress is overcome, and I shall live with Him, my Kinsman.

He shall "stand up" ready for action on my behalf, when action time comes. "At last," at the end of this troubled earth experience, He will stand up on behalf of me, His kinsman. Death will have done its work. It will have done its worst.

This body of mine itched and tantalized, scratched and weak, shall be laid away with its mother-dust. But that's as far as death can go. It's the last of things here, but the first of things there. Life will just be beginning then.

Then apart from my flesh, separate from it, I shall see my Kinsman-redeemer, God, I, even I myself shall see Him. And He will not be a stranger to me, but my nearest and dearest Kinsman (Job_19:25-27 paraphrased, see revision, margin. See paragraph in Preface on paraphrases.)

Now note the truth taught. There is continuation of life beyond the grave for this man who is in touch of heart with God. It is in the presence of God Himself, who is known as an intimate friend and kinsman, so it's a joyous life, with all hopes fulfilled. There is continuation of personal identity. "I even I."

There is a righting of all the unevennesses and wrongs of earth. And the quality of life beyond is the same as God's own life, for He and His redeemed ones are of the same family stock. They are kinsmen. There's no closer tie than the family tie.

It is striking that back in the dawn light of the race this bit of clear teaching stands out so sharp and positive. Even the Fifteenth of First Corinthians is no more positive- than this.