John Kitto Evening Bible Devotions: February 22

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John Kitto Evening Bible Devotions: February 22

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The Decision

Job_42:1-9

The Lord’s further address materially strengthened the convictions which Job had already expressed, and which he now repeats somewhat more largely and with still stronger emphasis—“I know Thou canst do everything, and that no purpose of thine can be hindered.” The Lord had asked (Job_38:2), “Who is he that darkeneth counsel by words without knowledge?” This question had confounded Job. He repeats it, and pleads guilty to the charge it implies, saying virtually, “I am the man!”—confessing that he had spoken of things he did not understand, and had undertaken to decide matters too high for him—that he indeed had “uttered that I understood not; things too wonderful for me, which I knew not.” He declares that he had grievously erred, in arraigning the ways of God so boldly, and in so clamorously appealing to His tribunal that he might there plead the justice of his cause before Him. Far—far be this from him now. Rather he craves to be permitted to sit down in docile humbleness before His throne, and receive into his heart the words of judgment and truth—“Hear thou, then, I beseech Thee, and I will speak. I will ask of Thee, and do Thou instruct me.” He admits that his former views of God and of his dealings with man were obscure and dark, comparable to the faint impressions which one receives from being told by others of that which they have seen. But now his views were firmer, clearer, and more distinct, like to those of one who sees with his own eyes what he had only heard of before. “I have heard of Thee by the hearing of the ear; but now mine eye seeth Thee.” And what was the result of this nearer view? “Wherefore I abhor myself, and repent in dust and ashes.”

In fact, Job now first perceives his true position as a sinner before God, his uncertain views upon which point had been the real source of all his mistakes, and especially of the too broad declarations of his own integrity and well-deserving, and of his incapacity to reconcile his sufferings with the justice of God. This was the object to be realized; and no sooner was it accomplished than he was pardoned and restored.

But how of the three friends? They had heard all this. But the address had been pointedly made to Job, and they seemed to have considered it as intended only for him. Failing to perceive that it was as fully applicable to their view of the matter as to Job’s, and even more applicable to their main argument, it is quite possible that they imagined the Lord to be taking their side against their friend, and that they looked upon his confession of his sinfulness as a crowning triumph on their side of the argument, and as realizing the conviction they had all along labored to produce. Awfully was the complacency with which they stroked their beards disturbed, when the Voice from the whirlwind addressed them in the words of displeasure and condemnation. Job had been wrought to self-conviction. The friends might also, and ought to have, been brought to something of the same state of mind from what they had heard, from which, like him, they should have imbibed clearer views of the nature of sin. As this was not the case, as they gave no sign of conviction or repentance, it was left for the Judge to declare that which they had failed to perceive, and to pronounce his estimate of their conduct and their arguments. This was plainly done. “My wrath,” said the Lord to Eliphaz, “is kindled against thee and thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath.” They are then ordered to bring seven bullocks and seven rams as an expiatory offering for themselves—and Job is made an intercessor for them. “And my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing that is right, as my servant Job hath.”

But how, it may be asked, is this declaration that Job had spoken right consistent with the rebuke he had received for that which he had spoken, and with his own confession and remorse? The answer is less difficult than it seems. It may be, and many think it is so, that these expressions are only to be understood as applying to those later convictions which Job had so forcibly expressed. This is no doubt included in the expression of approbation, but it must appear plain that it comprehends also a reference to his share in the previous argument with the friends, and is designed to express a comparative preference of the views he had set forth in that argument. This will appear the more clearly when it is borne in mind that the arguments and illustrations adduced by the Lord himself, do not really convey any rebuke of Job’s main position, but only to the incidents of temper and character—the impatience, the recklessness, and the presumption, which had been manifested by him in the course of the debate.

Still this praise is to be taken rather as comparative than as absolute. Both had about equally erred in their views as to the nature of sin; but Job had put this part of the charge against him out of court by his penitent confession. The removal of this fault in his argument, seeing he had expressly recalled it, while it remained on theirs, would alone give the balance in his favor had all else been equal. But, in fact, the main position which Job had defended was correct, though he was unable to grasp all its bearings, and more than that which the friends had upheld, tended to vindicate the Divine government. Our repeated indications of the drift of the arguments as they were advanced, render it needless to show this in detail. It has been shown. It is clear that inasmuch as Job had an essentially good case, but marred it by many vain and unseemly utterances; so the friends had an essentially wrong case, although they supported it by many goodly reasons, and by words out of which much holy doctrine may be gathered.