THE PROBLEM OF SUFFERING
There are some subjects that at times seem almost sacrosanct and
inappropriate for us to discuss, and the suffering in Kosovo strikes
me as such. What right or credibility do we have to examine the
suffering of these people, sitting as we are in comfort and peace?
Yet God has preserved a book of examples of man's suffering for
us to learn from! So it is with a degree of fear that I would
like to consider the suffering and oppression of man and search
for some of God's answers to this human tragedy, only one of many
in this tragic and miserable world.
In exploring the problem, I want to try to draw out principles
to which God bears witness. But it will by no means remove any
of the mystery of wickedness at work in the world or adequately
evidence the mystery of God's work to overcome evil. Solomon expressed
a conclusion to his search for meaning in what happens:
So much of what we see and experience seems impossible to reconcile.
Nevertheless, we still need answers to strengthen our faith that
God is active and doing good in the face of these tragedies so
that we too may be encouraged to do what we should do. Solomon's
words are not a cop-out for not seeking answers, but an acknowledgment
of our severe limitations in finding them.
HOW DOES GOD FREE PEOPLE FROM SUFFERING AND OPPRESSION?
God tells us to love our neighbours as ourselves. If a brother
becomes poor, let him live with you, don't lend him food or money
for profit (Lev 25:35-38). Share your extra clothing with those
in need (Lk 3:11). Feed the hungry, provide shelter for the wanderer
and clothing for the naked (Isa 58:7; Jas 2:15-16). We are also
to stand against oppression, and to defend the fatherless and
widows (Isa 1:17). Abraham rescued Lot from the kings of Sodom
(Gen 14), so physical force is not inappropriate in some situations.
All of these principles express the basic desire that we should
have and develop so that we can help others in need. We express
love to neighbours as we, in like circumstances, would like love
to be given to us (Mt 7:12; Lk 6:31; Gal 5:14). This responsibility
of ours to help goes without question. However, we are also told,
for example, that a person must work if he is to share in the
food (2Th 3:10; Lev 19:9-10; 23:22). So these things must all
be done with godly wisdom, love, knowledge, and not indiscriminately.
DELIVERANCE
MEANS OF DELIVERANCE—A MEDIATOR
To explore this topic, I want to use the words of Elihu in the
book of Job, because he addresses the issues of Job's affliction
and oppression and God's seeming lack of response in the face
of it. It also provides food for thought on how God liberated
Job from his oppression. I will be using predominantly the New
Jerusalem Bible translation because it gives a more incisive
rendering of Elihu's words.
Elihu starts to address what Job has said. As a good listener,
he feeds back Job's complaint to him. He summarizes the gist of
his concerns, but also gives his judgment on them.
23-24 Then if there is an Angel (malak—messenger)
near him, a Mediator (an Interpreter of God's will), one
in a thousand (perhaps indicating their scarcity), to remind
him where his duty lies, 24 to take pity on him and say, "Spare
him from going down to the abyss: I have found the ransom for
his life."
Job 33:23-24 Then if there is an Angel (messenger) near
him, a Mediator, one in a thousand, to remind him where his duty
lies 24 to take pity on him and say, "Spare him from going
down to the abyss: I have found the ransom for his life."
Job 33:25 (goes on to say that when the godly mediator
succeeds the sufferer benefits for) his flesh will recover its
childhood freshness, he will return to the days of his youth.
Job 33:29-30 And this is what God keeps doing again and
yet again for human beings, 30 to snatch souls back from the
abyss and to make the light of the living still shine.
IS GOD FAIR?
Now, following his question to Job, about the fairness of what
he has been saying, Elihu says to us:
DELIVERANCE IF WE LISTEN
Job 36:10-14 In their ears he sounds a warning, ordering
them to turn back from doing wrong. 11 If they take notice and
obey him, the rest of their days are prosperous, and the years
pass pleasantly. 12 If not, they go down the Canal (or, die
by the sword) and perish in their stupidity. 13 The stubborn
who cherish their anger and do not cry for help when he chains
them, 14 die in the bloom of youth or live among the male prostitutes
of the temple.
For the next verses in Job, I'll use the NASB.
GOD TEACHES AND SAVES
We have all watched with dismay the horror unfolding in Kosovo
and have seen the NATO intervention appear to have made things
worse. On TV news we witnessed the tears of devastated families.
News comment and articles on the subject have shown hindsight
in seeing mistakes, and poor foresight in preventing tragedies.
And we, like many people, may be wrestling with the question:
Where is God in all this misery?
Eccl 8:16-17 When I applied my heart to know wisdom and
to see the business that is done on earth, even though one sees
no sleep day or night, 17 then I saw all the work of God, that
a man cannot find out the work that is done under the sun. For
though a man labours to discover it, yet he will not find it;
moreover, though a wise man attempts to know it, he will not be
able to find it.
But there are answers (See Eccles 12:13-14; Hab 1:5; Acts 13:40-41).
Let us lay some building blocks. God is the supreme ruler. In
Dan 4:35, we are told that the Most High rules in the kingdom
of men, and gives it to whomever He chooses. If He is supreme,
why then does He allow the wicked to rule (Dan 4:32; Isa 10:5;
Jer 43:10)? Why does he allow them to do such evil? Our faith
that God is good demands some sort of answer to such questions.
To not have a biblically satisfactory answer will inevitably undermine
faith and leave us with gloom in our hearts with regard to God's
thoughts and feelings towards appalling sufferings. This must
in one way or another affect how we respond to evil—that is, our
perception of how God responds to evil must affect the way we
also think, feel and react to all issues.
So let us put some questions that need to be answered:
Let's establish some basic principles and beliefs to keep in mind.
Furthermore, let's re-establish some basic beliefs about our God
from which to proceed:
Ps 9:9 The LORD also will be a refuge for the oppressed,
a refuge in times of trouble.
Ps 12:5 "For the oppression of the poor, for the
sighing of the needy, now I will arise," says the LORD; "I
will set him in the safety for which he yearns."
Ps 72:4 He will bring justice to the poor of the people;
He will save the children of the needy, and will break in pieces
the oppressor.
Ps 72:12-14 For He will deliver the needy when he cries,
the poor also, and him who has no helper. 13 He will spare the
poor and needy, and will save the souls of the needy. 14 He will
redeem their life from oppression and violence; and precious shall
be their blood in His sight.
Ps 109:31 For He shall stand at the right hand of the
poor, to save him from those who condemn him.
Ps 103:6 The LORD executes righteousness and justice for
all who are oppressed.
God hears the sufferings of people (Ex 2:23):
Ex 3:7 And the LORD said: "I have surely seen the
oppression of My people who are in Egypt, and have heard their
cry because of their taskmasters, for I know their sorrows."
The Kosovars, the East Timorese, and many other ethnic groups
are oppressed. Is God a refuge for them also? Is this suffering
and oppression happening without us seeing it? But why does it
happen and it seems ever more?
Scripture speaks to us of a God who is deeply concerned for the
plight of people. But do we think that He is detached from what
is happening to the Moslems in Kosovo and Albania or to the East
Timorese? To believe that He is doing nothing in the face of these
evils must surely affect our judgments on how we decide to act
in the face of evil.
Job 33:1-7 So Job, please listen to my words and attend
to all I have to say. 2 Now as I open my mouth and my tongue
shapes words against my palate (Elihu is very careful in what
he is saying), 3 I shall utter words of wisdom from the heart
(wisdom and sincerity— a potent mix), my lips will speak
in all sincerity. 5 Refute me if you can. Prepare yourself, take
up your position. 6 Look, I am your equal not some god, like you
I was moulded out of clay. (Note v 4: God's was the spirit
that made me, Shaddai's the breath that gave me life). 7 No fear
of me, therefore, need affront you, my hand will not lie heavy
over you.
Job had been complaining that God had been a terror to him (9:34;
13:21), so Elihu said that Job need not fear him. Job is but a
man like Elihu. Here is the beginning of one of Elihu's main points:
our need at different times for a mediator. He is a stepping-stone
from where we are to where we need to go, to be able to face the
Lord—a John the Baptist to whom we can relate but who also points
us to something greater. When there is a huge gulf of difference
that separates us from another person, a face-to-face meeting
without some preparation may well be too much for us to bear.
Job 33:8-11 How could you say in my hearing—for the sound
of your words did not escape me—9 "I am clean, and sinless,
I am pure, without fault. 10 But he keeps inventing excuses against
me, and regards me as his enemy. 11 He puts me in the stocks,
he watches my every path"?
Who would dare think such things about the Almighty God? Yet one
of the things to be admired about Job is that he has the courage
to say and confront what most people are not willing to admit—their
gross misperceptions about the nature of God. So through his
trial and correction we too have the opportunity to admit our
doubts and complaints against God and, hopefully, having verbalized
and realized them, we then should overcome them. Part of the Bible
witness is of the breadth of sin that God is willing to forgive
upon repentance. God is immeasurably merciful. And Job had much
to repent of. Some rash words Job spoke against God were …
Job 10:4-5 Do You have eyes of flesh? Or do You see as
man sees? 5 Are Your days like the days of a mortal man? Are Your
years like the days of a mighty man?
I think of Job yelling at God "Who do you think You are to
judge me like this? What do You know about being flesh and blood,
You who lives forever!" Had Job forgotten that God would
send his own Son to have eyes of flesh, to live the days of a
mortal man, to die an indescribably excruciating death—and that
this Man with eyes of flesh is Job's judge? Please see Job 14:14-17;
19:25-26.
Job 33:12 In saying so, I tell you, you are wrong: for
God is greater than any human being.
God is above such petty and unjust feelings that Job or anyone
else might attribute to Him.
13 Why then quarrel with God for not replying to you, word for
word?
A major complaint of Job's, and of many caught up in the despair
of awful suffering and oppression, is, "Why doesn't God answer
my cries and concerns?" (9:32-33). Elihu addresses this.
14 God speaks first in one way, and then in another, although
we do not realize it.
Job claims that God has ignored him. Elihu maintains that God
does speak to us in our suffering, but we often don't recognize
it. He now describes two of the ways in which God has been talking
to Job:
15-16 In dreams and in night visions, when slumber has settled
on humanity and people are asleep in bed, 16 he speaks in someone's
ear, frightens them with apparitions (warnings).
Job has complained that God terrorized him with nightmares:
Job 7:13-14 When I say, 'My bed will comfort me, my couch
will ease my complaint,' 14 then You scare me with dreams and
terrify me with visions.
Elihu addresses the value of this:
Job 33:16-22 God speaks in someone's ear, frightens
them with apparitions (warnings) (Since the spirit in man is the
lamp of the LORD [Prov 20:27], God may use the subconscious mind
to arouse the consciousness) 17 to turn him from what he is doing
and put and end to his pride. 18 And thus he preserves his soul
from the abyss, his life from passing down the Canal (better,
a weapon of death). 19 Or again, he corrects by the sufferings
of the sick bed, when someone's bones tremble continuously 20
and the thought of food revolts him, however tasty it is, 21 and
his flesh rots away while you watch it 22 and his soul is drawing
nearer to the abyss and his life to the dwelling of the dead.
Again, Elihu reminds us of the need for an intercessor, a mediator
who can show a person where he is wrong, where he has been negligent,
what his duty towards God is, and reveal the way that recognizes
sins. This is typical of God's true servants and prophets have
done (Hos 6:5-7).
Lam 2:14 speaks of the opposite: Your prophets have seen
for you false and deceptive visions; they have not uncovered your
iniquity (and in so doing), to bring back your captives
(so true prophets are liberators sent by God), but (false
prophets and false messiahs) have envisioned for you false
prophecies and delusions (and evils persist).
Priests are likewise condemned:
Mal 2:5-7 "My covenant was with him (Levi), one of
life and peace, and I gave them (i.e., godly teachings) to him
that he might fear Me; so he feared Me and was reverent before
My Name. 6 The Law of Truth was in his mouth, and injustice was
not found on his lips. He walked with Me in peace and equity,
and turned many away from iniquity. 7 For the lips of a priest
should keep knowledge, and people should seek the Law from his
mouth; for he is the messenger (Heb malak) of the LORD
of hosts (so priests also are to be liberators)."
We also have duties which, if neglected, bring awful afflictions.
Isa 42:6-7 "I, the LORD, have called You in righteousness,
and will hold Your hand; I will keep You and give You as a covenant
to the people, as a light to the Gentiles, 7 to open blind eyes,
to bring out prisoners from the prison, those who sit in darkness
from the prison house" (This was a desire God had for
Israel then, and still holds for His Israel today).
1Cor 11:28-31 But let a man examine himself, and so let
him eat of the bread and drink of the cup (this is part of
the duty of a man). 29 For he who eats and drinks in an unworthy
manner eats and drinks judgment to himself, not discerning the
Lord's body. 30 For this reason many are weak and sick among you,
and many sleep. 31 For if we would judge ourselves, we would not
be judged (See also Mt 7:2; 1Cor 2:15; 11:31; 1Jn 1:8-9).
Righteous self-judgment must be made.
Jas 5:14-16 Is anyone among you sick? Let him call for
the elders of the church, and let them pray over him, anointing
him with oil in the Name of the Lord (Why do we need mediators
to pray for us? See Job 42:7-10; Gen 20:17-18). 15
And the prayer of faith will save the sick, and the Lord will
raise him up. And if he has committed sins, he will be forgiven.
16 Confess your trespasses to one another, and pray for one another,
that you may be healed. The effective, fervent prayer of a righteous
man avails much.
So in Scripture the role of a mediator is significant in helping
the processes of recognition of sins and of reconciliation to
man and God. The world is blessed through the spiritual descendants
of Abraham (Rom 2:28-29; Gal 3:7,29). Unfortunately, mediators
often fail in their responsibilities.
Isa 43:27 Your first father (Adam? Satan?) sinned, and
your mediators (priests and false prophets) have transgressed
against Me.
The mediator, having helped to guide a person to repentance, can
likewise pray for his life:
1Jn 5:16 If anyone sees his brother sinning a sin which
does not lead to death, he will ask, and He will give him life
for those who commit sin not leading to death. There is sin leading
to death. I do not say that he should pray about that (The
sin that does not lead to death is the sin that is repented of!).
CHARACTERISTICS OF A MEDIATOR
A danger that arises in considering these verses as magic formulas
is: "If I do this, then God will do that. If I repent of
the sin, then God will heal me of this illness, or rescue me from
this situation." We should not think that we can force our
will onto God merely by some acts of human will. A mediator helps
us to understand our state of mind, where our true responsibilities
are, and convicts us of the need to fulfil them. In fulfilling
what the mediator helps us to see then God will be faithful in
pursuing the matter further and will provide what we need at the
right time. Elihu saw this happen.
Job 33:26-28 (Then the sufferer) will pray to God who has
restored him to favour, and he will come into His presence with
joy. He will tell others how he has received saving justice 27
and sing this hymn before his companions, "I sinned and left
the path of right, but God has not punished me as my sin deserved,
28 He has spared my soul from going down to the abyss and is making
my life see the light." (Sin is being confessed here).
Elsewhere in Scripture we also see this as the appropriate response
to deliverance by God:
Ps 51:13-14 Then I will teach transgressors Your ways,
and sinners shall be converted to You. 14 Deliver me from the
guilt of bloodshed, O God, the God of my salvation, and my tongue
shall sing aloud of Your righteousness.
This is what God is doing and this is how He works even now to
deliver people who turn to Him. But who are the mediators capable
of doing God's Will? Who is capable of helping to liberate oppressed
people by correctly helping them to understand their duties towards
godly principles? Where have all the leaders, ambassadors, mediators
gone, those who could help the Kosovars, Serbs, East Timorese,
the vast numbers of others, and the whole world by doing the Will
of God?
Job 33:31-33 continues with Elihu's amazing wisdom: Pay
attention Job, listen to me: keep quiet, I have more to say. 32
If you have anything to say, refute me, speak out, for I would
gladly accept that you are upright. 33 If not, then listen to
me: keep quiet, and I will teach you wisdom.
Here is a real mediator, a John the Baptist, who can prepare the
way for the coming of the Lord. Let's go on, because Elihu has
more to teach us.
Job 34:2-3 And now, you sages, listen to what I say, lend
me your ears, you learned men. 3 The ear distinguishes the value
of what is said, just as the palate can tell one food from another.
We all need to take time to digest the teaching we are given.
If we rush our food we can make ourselves sick. Likewise,
if we try to digest too much, without taking time to consider
and organize what we are hearing, then we will suffer overload
and anxiety.
4-6 Let us consider together God's ruling and decide what we mean
by good. 5 Job has been saying, "I am upright, and God denies
me fair judgement. 6 My Judge is treating me cruelly, my wound
is incurable, for no fault of mine."
Again, Elihu summarizes Job's complaint, and then makes powerful
judgment and rebuke:
7-8 Can anyone else exist like Job, who laps up mockery like water,
8 who consorts with evil-doers and marches in step with the wicked?
Who does this character think he is to talk to Job like this!
However, he goes on to explain why he has drawn these conclusions:
9 Did he not say, "No one derives any benefit from enjoying
the society of God"?
Here he pinpoints one of the key problems that Job has, and one
with which we all must come to terms. Satan had accused Job before
the throne of God and His Council of being motivated in his relationship
with God purely (or impurely) by self-interest.
Job 1:10-11 "Have You not made a hedge around him,
around his household, and around all that he has on every side?
You have blessed the work of his hands, and his possessions have
increased in the land. 11 But now, stretch out Your hand and touch
all that he has, and he will surely curse You to Your face!"
Elihu challenges Job and us. Why do we seek fellowship with God?
What is at its basis? Is it what we can get out of the relationship,
or are we really motivated by love and respect? Elihu points out
that a mentality of complaining about what are we getting or not
getting out of our fellowship with God is to walk in step with
the wicked. And let us remember that this is all part of the process
necessary to free people from oppression.
Job 2:4-5 So Satan answered the LORD and said, "Skin
for skin! Yes, all that a man has he will give for his life. 5
But stretch out Your hand now, and touch his bone and his flesh,
and he will surely curse You to Your face!"
Job 34:10-13,16-17 Listen to me then, like intelligent
people. Far be evil from God or injustice from Shaddai! 11 For
he pays people back for what they do, treating each as his own
conduct deserves. 12 Be sure of it: God never does wrong, Shaddai
does not pervert what is just. 13 Did someone else entrust the
world to his care, was he given charge of the universe by someone
else?
THE HEART OF THE SUFFERER TOWARDS GOD
16 If you have any intelligence listen to this, lend your ears
to the sound of my words. [Unauthorised Australian version: If you have half-a-brain, then listen and get this!] 17
Could an enemy of fair judgment ever govern? Would you dare condemn
the Upright One, the Almighty.
Elihu now goes on to address how God relates to and acts towards
leaders. We ought not to forget that Christians are those
who are to help, lead, govern, judge, and become a kingdom of
priests (Jn 7:24; 1Pet 2:4-5,9-10; Rev 1:6; 2:26; 5:10).
In Job 34:18 Elihu warns all that God says to a king "You
are a scoundrel!" and to nobles, "You are wicked!"
When does God say this? Or rather, how does He say this?
Job 34:19-23 God is unimpressed by princes and makes
no distinction between rich and poor, since all alike have been
made by him? 20 They die suddenly, at the dead of night they perish—these
great ones—and disappear: it costs him no effort to remove a tyrant.
21 For his eyes keep watch on human ways, and he observes every
step. 22 No darkness, no shadow dark as death where wrong-doers
can hide! 23 He serves no writ on anyone, no summons to appear
before God's court.
God does not need to answer people for a "LORD, please explain!"
misguided enquiry, as Job had been asking. Who dares to question
the Almighty? See, for example, Isa 40:13-17,23,27; 44:6-8; 45:9-13,22-24;
46:10.
24-25 God breaks the powerful without inquiry and sets up others
in their places. 25 He knows the sort of things they do! (as He
does with all of us)!
God knows exactly what they have been doing, and so the whole
idea of God needing a legal inquiry or trial to find out the facts
or to justify His judgments is ridiculous. How can a human being
judge the Almighty who is without fault in His love, goodness,
truth, wisdom, justice and equity?
He overthrows them at night to be trampled on. 26 He beats them
like criminals chained up for all to see…
An interesting alternate translation of this verse is: "He
chastised them beneath the wicked, instead of the prophets."
That is, God corrects people by means of the wicked, rather than
the prophets. Why? Because, as we read:
27-28 since they have turned their backs on him, having understood
so little (or did not attend to any) of his ways. 28 as to make
(or cause) the cries of the weak (to) rise to him and let him
hear the appeal of the afflicted.
When people reject the teaching of the prophets, as is the biblical
record, then the only recourse is correction under the wicked.
This is what God does:
1Cor 5:5 (gives the apostle's instruction to the church)
deliver such a one to Satan for the destruction of the flesh,
that his spirit may be saved in the day of the Lord Jesus.
But do we see this happening? In the following verses, let's notice
the different emphasis given by the New Jerusalem Bible, in comparison
with other translations.
Job 34:29 But if he is still silent and no-one can move
him, if he veils his face, so that no one can see him, he is taking
pity on nations and individuals (2Pet 3:9; 1Tim 2:4).
Can we view the tragedies in this world as partly an expression
of God's longsuffering?
30-32 … is setting some wrong-doer free from the meshes of
affliction. 31 When such a one says to God, "I was misled,
I shall not do wrong any more; 32 although I have sinned, instruct
me; although I did wrong, I will not do it again."
Elihu is maintaining that God is working to bring to repentance
a person under oppression here and there, helping them to become
teachable and responsive, opening their eyes and ears, and so
truly rescuing them. Elihu therefore thus asks Job for his opinion:
33 in your opinion, should he punish such a one—(or, should God's
recompense suit you?) you who have rejected his decisions (you
who think God is unkind and unjust because He has not responded
to your affliction as you desire)? This is for you to decide—not
for me?—so kindly enlighten us!
What a cutting comment on Job's and our need to look beyond the
immediate and the personal! Isaiah adds something further to this.
Isa 43:1-4 But now, thus says the LORD, who created you,
O Jacob, and He who formed you, O Israel: "Fear not, for
I have redeemed you; I have called you by your name; you are Mine.
2 When you pass through the waters, I will be with you; and through
the rivers, they shall not overflow you. When you walk through
the fire, you shall not be burned, nor shall the flame scorch
you (Here is trial and affliction and oppression). 3 For
I am the LORD your God, the Holy One of Israel, your Saviour;
I gave Egypt for your ransom, Ethiopia and Seba in your place.
4 Since you were precious in My sight, you have been honoured,
and I have loved you; therefore I will give men for you, and people
for your life" (See Rom 11:19-22).
Egypt and other nations are part of the ransom and lessons God
uses to free people who heed!
Compare this thought to the awesome words of Job 36:18, in the
RSV translation:
Job 36:18 Beware lest wrath entice you into scoffing; and
let not the greatness of the ransom turn you aside.
The burden of the greatness of the ransom—the painful self-destruction
of whole nations—is part of the price that must be endured and
paid in order to bring about deliverance. Even in the most severe
cases of suffering by nations and people there is a refusal to
learn what is right in God's eyes. Revelation 17 and 18 attest
to this. But are we enticed into scoffing, thinking God is unjust
or indifferent because of tragedies and sufferings, when it is
all part of the terrible price God and His Christ endure to rescue
His children from Satan?
Job 34:34-37 Ordinary sensible people, however, will say
to me, and so will any sage who has been listening to me, 35 "Job's
words are spoken without any knowledge, what he says shows no
intelligence (a harsh criticism, but not premature. Elihu has
listened long and hard to all that has been said). 36 Kindly
examine him thoroughly, since his answers imply that he is a criminal.
37 For to his sin he now adds rebellion, bringing law to an end
among us and heaping abuse on God." Job had said, "My
righteousness is more than God's" ( v 2).
Job asks what benefit Elihu gains from fellowship with God. Elihu
asks Job what benefit does God gain from him (or from any of us).
Job 35:7 If you are upright, what do you give Him, what
benefit does He receive at your hands?
8 Your wickedness affects only your fellows, your uprightness,
other human beings (or, Your wickedness is for someone like
yourself; your righteousness is for mankind).
God gains no benefit if we do right. But we ought to remember
that it pleases God when we do right for God is good and absolutely
loving. Next we have another critical passage with regard to our
topic.
Job 35:9-13 They too groan under the weight of oppression,
they cry for help under the tyranny of the mighty (We see this
all around us), 10 but none of them thinks of saying, "Where
is God, my Maker, who makes glad songs ring out at night, 11 who
has made us more intelligent than the wild animals, wiser than
the birds in the sky?" 12 Cry they may, but get no answer,
to be spared from the arrogance of the wicked. 13 Of course God
does not listen to trivialities, Shaddai pays no attention to
them.
Again, the need for a mediator to help the oppressed is made apparent,
someone who can teach them how to cry out to God, because God
does not want to release the oppressed only to have them become
oppressors.
Prov 19:19 A man of great wrath will suffer punishment;
for if you rescue him, you will have to do it again.
Prayers will be answered when they are made with repentance and
according to the knowledge of God's purposes. So how will the
prayers of oppressed people like the Kosovars and East Timorese
be successful?
Jas 4:1-3 Where do wars and fights come from among you?
Do they not come from your lusts for pleasure that war in your
members? 2 You lust and do not have. You murder and covet and
cannot obtain. You fight and war. Yet you do not have because
you do not ask. 3 You ask and do not receive, because you ask
amiss, that you may spend it on your pleasures.
Job 35:14-15 And how much less when you say "I cannot
see him, my case is open and I am waiting for him." 15 Or
"His anger never punishes, He does not seem aware of human
rebellion."
If a people cry out to God in their distress believing such things
about God, then their prayers are unacceptable to God. Who can
teach people how their cries for help may be made acceptable (Mt
5:9; 2Cor 5:18-6:1; Eph 6:20)? Who would be willing to listen
to such a message? Or are people's ears more attuned to the war
cry of a Stealth bomber, or a 'Stormin' Norman'?
16 Hence, when Job speaks, he talks nonsense, ignorantly babbling
on.
Is this how God's mediators make peace? With such bold rebuke!
Let's consider other Scriptures that reinforce what Elihu has
been saying. People are deprived of deliverance from oppression
because there is no-one to teach them of the terms on which to
request such help from God. If there were such a one and if they
are willing to listen in their affliction then He delivers them,
if they commit themselves to Him.
Ps 10:14-18 But You have seen, for You observe trouble
and grief, to repay it by Your hand. The helpless commits himself
to You; You are the helper of the fatherless. 15 Break the arm
of the wicked and the evil man; seek out his wickedness until
You find none. 16 The LORD is King forever and ever; the nations
have perished out of His land. 17 LORD, You have heard the desire
of the humble; You will prepare their heart (through a mediator?);
You will cause Your ear to hear, 18 to do justice to the fatherless
and the oppressed (if they commit themselves to Him), that
the man of the earth may oppress no more.
Wisdom will deliver from a great foe, but who is willing to listen
(Eccl 9:13-18)? If they will not listen, or ask wrongly, they
will perish in their affliction:
Ps 91:14-16 "Because he has set his love upon Me,
therefore I will deliver him; I will set him on high, because
he has known My Name. 15 He shall call upon Me, and I will answer
him; I will be with him in trouble; I will deliver him and honour
him. 16 With long life I will satisfy him, and show him My salvation."
Mt 23:37-39 "O Jerusalem, Jerusalem, the one who
kills the prophets and stones those who are sent to her! How often
I wanted to gather your children together, as a hen gathers her
chicks under her wings, but you were not willing! 38 See! Your
house is left to you desolate; 39 for I say to you, you shall
see Me no more till you say (and recognize), 'Blessed is
He who comes in the Name of the LORD!'"
If men in their afflictions do not turn to God, He will not deliver
them:
Lev 26:21-24 'Then, if you walk contrary to Me, and are
not willing to obey Me, I will bring on you seven times more plagues,
according to your sins. 22 I will also send wild beasts among
you, which shall rob you of your children, destroy your livestock,
and make you few in number; and your highways shall be desolate.
23 And if by these things you are not reformed by Me, but walk
contrary to Me, 24 then I also will walk contrary to you, and
I will punish you yet seven times for your sins.'
Is God then cold-blooded in His approach?
Jer 13:17 But if you will not hear it, my soul will weep
in secret for your pride; my eyes will weep bitterly and run down
with tears, because the Lord's flock has been taken captive (but
He will still not stop the ruin).
Affliction is purposed to turn a man to God. King Manasseh serves
to exemplify that:
2Ch 33:9-13 So Manasseh (c. 697-642 BC)
seduced Judah and the inhabitants of Jerusalem to do more evil
than the nations whom the LORD had destroyed before the children
of Israel. 10 And the LORD spoke to Manasseh and his people (through
the prophets, v 18), but they would not listen. 11 Therefore the
LORD brought upon them the captains of the army of the king of
Assyria, who took Manasseh with hooks, bound him with bronze fetters,
and carried him off to Babylon (Reject the prophets and there
is no option left but to be corrected by the iron rod of the wicked).
12 Now when he was in affliction, he implored the LORD his God,
and humbled himself greatly before the God of his fathers, 13
and prayed to Him; and He received his entreaty, heard his supplication,
and brought him back to Jerusalem into his kingdom. Then Manasseh
knew that the LORD was God (Ps 119:75).
In Lam 3:19-27, Jeremiah reflects upon his own and his people's
affliction and upon the faithfulness of God towards those who
seek Him. This noble prophet says to us:
Lam 3:28-33 Let him sit alone and keep silent, because
God has laid it on him; 29 let him put his mouth in the dust;
there may yet be hope. 30 Let him give his cheek to the one who
strikes him (Is this a context for Christ's instruction to
turn the other cheek?), and be full of reproach. 31
For the Lord will not cast off forever. 32 Though He causes grief,
yet He will show compassion according to the multitude of His
mercies. 33 For He does not afflict willingly, nor grieve the
children of men (without good purpose) (Isa 48:9-11).
It angers God when the priests are not able to guide people in
their affliction.
Mal 2:17 You have wearied the LORD with your words; yet
you say, "In what way have we wearied Him?" In that
you say, "Everyone who does evil is good in the sight of
the LORD, and He delights in them," or, "Where is the
God of justice?" (They can't do as Elihu did, and uphold
the goodness of God in the face of awful trial and affliction).
WHO TEACHES LIKE GOD?
Let us go back to complete what Elihu has to say to Job.
Job 36:2-9 Be patient a little longer while I explain,
for I have more to say on God's behalf. 3 I shall range far afield
for my arguments to prove my Maker just. 4 I guarantee, nothing
I shall say will be untrue: you have a man of sound learning here
(Is this arrogance or godly confidence in knowing the truth?).
5 God does not reject anyone whose heart is pure 6 or let the
sinner live on in his power (i.e., the power of the wicked).
He does accord fair judgment to the afflicted; 7 he does uphold
what the upright deserve. When he raises kings to thrones, if
they grow proud of their unending rule, 8 then he fetters them
with chains, they are caught in the bonds of affliction. 9 He
shows them the import of their deeds, of the sins of pride they
have committed. (Just as God did to Manasseh).
Who are these prostitutes? They are those who show no or little
wisdom in their fellowship, who indulge in food offered to demonic
idols and join themselves to the many divergent spiritual
bodies (See Ex 34:15; Dt 23:17-18; Jdg 2:17).
Job 36:15 But God saves the afflicted by his affliction
warning him in his misery.
This is a hard saying. What gets in the way of people accepting
this? As Job showed, is it "I don't deserve this!",
"This isn't fair!", "God isn't just!"?
Job 36:16-21 "Then indeed He enticed you from the
mouth of distress (or "But anger tempts you from the voice
of distress"), instead of it, a broad place with no constraint;
and that which was set on your table was full of fatness. 17 But
you were full of judgment on the wicked; judgment and justice
(should) take hold of you. 18 Beware lest wrath entice you to
scoffing; and do not let the greatness of the ransom turn you
aside. 19 Will your riches keep you from distress, or all the
forces of your strength? 20 Do not long for the night, when people
vanish in their place. 21 Be careful, do not turn to evil; for
you have preferred this to affliction."
In the world we have tribulation, but we must resist every temptation
to do wrong, or accuse God of wrongdoing, no matter what we suffer.
Next, Elihu makes a fearful and stunning comment about God's relationship
with his saints.
Job 36:22 See, God is sublime in his strength and who can
teach lessons as he does?
Job looked on his suffering and said God is cruel and unfair.
Elihu looked at all the oppression and suffering around him, of
Job and nations, and said "Who is so great as God, who rescues
the afflicted by teaching them so profoundly and deeply in ways
that they will never forget!"
23-26 Who has ever told him which course to take, or dared to
say to him "You have done wrong"? 24 Consider, rather,
how you may praise his work, a theme that many have sung. 25 This
is something that everyone can see gazing as we do from afar.
26 Yes, the greatness of God exceeds our knowledge, the number
of his years passes counting.
He goes on to speak of God's power in the stormy rain clouds,
and then makes the observation:
Job 37:13 Whether to punish earth's peoples or as a work
of faithful love, he dispatches them.
The same events can be a blessing to some and a curse to others—thus
the need to wait in godly patience for deliverance (Isa 30:12-22).
Deliverance must come through the Lord, not by man's means (Hos
1:7). It is by the sorry means of affliction that God brings deliverance—for
man is self-deceiving, deceived, and hates the righteousness of
God (Jer 17:9; Rom 8:7). Affliction is meant to teach us in such
a way that we will not fall subservient to the deceitfulness of
man's heart and forever uphold the righteousness of God (Dt 16:12;
24:17-18; 5:16; Ps 94:12; Heb 5:8).
Job 36:22 "Behold, God is exalted by His power; who
teaches like Him?"