Episode 35: Job--Not So Innocent, Part II (August 24, 2023)

In this episode of Catholic Seasons, Fr. Leonard Obloy provides part II of Job--Not So Innocent. (August 24, 2023)

Episode Transcript

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You're listening to WCAT radio your homefor authentic Catholic programming our opening prayers from
the Book of Job. As forme, I know that my Vindicator lives
and that he will at last standforth upon the dust. Greetings and welcome

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to this series on the Book ofJob. This is the second of two
parts, and so if you havenot listened to the first part, it
is strongly recommended that you do,because this second part will presume that you
have listened to the first part andhave picked up on some of the mean

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ideas that are there, which willbe developed further as it goes through.
We've seen that we have to shiftgears a little bit sometimes, especially when
we look into the Old Testament,because they're point of view, their perspective
is so much different from ours,not just simply because it was pre Christian,

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but also to just their world view. Now we've seen that in the
ancient world there was a much closerconnection of cause and effect, and they
saw God or the gods and goddesses, if it was an a pagan culture,
as being much more involved sometimes inthe world and especially in its evil

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and this could be disconcerting for usin the modern day, and especially for
Christians when we think of a lovingGod. So we've got to be a
little bit more open minded, perhapsa little bit more understanding of where they're
at, as we would say,for this and so, and taking a

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look at the arguments that will comeup in the debate that's going on.
It might seem rather strange to us, and we need to take that into
account. What the author of theBook of Job is doing is trying to
answer some of the theories that werecommon at that time about these topics and

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to try to understand them, tryto refute them. Your author of Job
does not agree with everything, butyet these were things that were common thoughts
at the time, and so hehas to deal with them. And so
keep that in mind, and thatwill help to be able to clarify a

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lot of positions and that as we'regoing through we're working through the arguments.
The basic structure and everything is allpart of the first talk that was given.
So I'm not going to repeat allthat. I am going to just
remind of a couple of things tokeep in mind. Besides the fact of

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the different perspective at the author ofthe Book of Job is a great writer
and he is writing great literature andusing a lot of literary devices that are
still common today. In some wayshe is able to give a narrative drive

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by moving forward and having Job pushedthe envelope, as we would say.
But then he has to back upa little bit as well, and this
going forward and back gives a narrativedrive to the story that's there. And
also, like a good mystery writer, the author of Job leaves clues and

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hints all the way along. SoI remind you of that, to keep
that in mind, that I willbe pointing that out as we continue on.
And so in picking it up herewe take us some time for a
reflection. And questions have been raisedactually through the long history of mankind about

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the idea of suffering, theodyssey,the idea of a good God, and
evil things happening in the world andreconciling these things. Those are the kinds
of issues that the author of Jobis trying to deal with. And so
to refresh the memory of those whohave listened to the first part, and

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also to remember that these are amongstthe main themes that we need to keep
coming back to and keeping in frontof us all the time for that.
Now we're at chapter twenty one inour consideration of the Book of Job,
and in chapter twenty one, Jobgoes in a different direction. He wants

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his friends to hear him out,and that at least will be consolation for
him. If it's not going tosolve his problems or help him, it
at least will in some way consolehim. And he says in chapter twenty
one, in verse four, whyshouldn't I be impatient? Because his friends

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have been again representatives the three friendsof the conventional wisdom, and they've been
using that and arguments from that conventionalwisdom. But Job has been able to
show where that is inadequate and that'snot helping him, and that's not giving
him the answers. And so heis impatient with his friends sometimes and he

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gets in sharp debate with them,as we've seen already and we'll see again
as we continue on. And inchapter twenty so far, one of his
friends gave examples of the wicked beingpunished. In chapter twenty one, now
in Job's reply, he gives examplesof the wicked who do very well well

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and in their pride, they don'tneed God or don't seem to need God.
He points to the wicked who getaway with their wickedness. What about
those who prosper from their wickedness?Why do the wicked keep on living?
Grow? Oh, they become mightyin power, he says in chapter twenty
one, verse seven, He's makingsome pertinent observations that are still very much

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aproposed to our own day and age. Questions like this are still raised.
He shows how well the wicked cando for themselves, and verses eight through
twelve, they see no need forGod in their lives. They live out
their days and prosperity, he saysin verse thirteen, and tranquility go down

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to Shaol. That was their ideaof the place for the dead. And
the author of Job does not gointo much of that or any kind of
an afterlife. He's stays with thepresent world, the present day in age.
In verse fourteen, if they sayto God, depart from us,
for we have no desire to knowyour ways. In Verse fifteen of chapter

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twenty one, what is the Almightythat we should serve him? And what
do we gain by praying to him? Questions raised hundreds thousands of years ago,
still very much apropos in our ownday and age, people raise the
same questions and make the same statements, basically the idea everyone is going to

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die, so why make the effortto be good? Again, the author
of Job is not dealing with anafterlife. He doesn't deny it, but
it's not his concern. He ismore concerned with the here and now and
how to get through suffering and calamitynow in an far off time of heaven

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or some type of judgment that willset everything right. He's not that concern
with those things. Again, He'snot going to deny it, but it's
not his concern. His concern isto hear and now. So everybody's going
to die, why make the effortto be good? It doesn't seem to

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get you anything better. So Jobis pushing the notion of justice and all
this again, he's pushing the envelope. He's going forward, he's questioning,
he's probing, and then sometimes he'llhave to back up a little bit,
so it's two steps forward, onestep back. He thinks that his friends

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are in error with their examples ofthe wicked being punished, because he can
match their examples with those of hisown about the wicked doing quite well Verse
thirty three or twenty three of chaptertwenty one. One dies in his full
vigor, wholly at ease and content. His figure is full and nourished,

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his bones are moist with marrow versetwenty five. Another dies with a bitter
spirit, never having tasted happiness.Alike, they lie down in the dust
and worms cover them or both.There seems to be there for no difference

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between the good and the evil,at least not from the point of view
of here on earth. Everyone isequal in death, So it brings the
question why be good? It's alsosimilar to the pagan idea of God or
Goddess or God's being capricious or notcaring. Nothing makes any difference, and

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some pagan writers put that forth.Joe abuses himself as an example. As
a matter of fact, he didnothing to deserve his fate, yet here
he is suffering as if he hadbeen terribly evil. Many today would agree
with Job and his sentiments. Chaptertwenty one closes with Joe bitterly remarking to

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his friends in verse thirty four,how empty the consolation you offer me.
Your arguments remain a fraud. Thethird cycle of speeches begins with chapter twenty
two. Eliphaz goes first again.He simply hectors Job to admit that he

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was wrong. He thought that youcould hide it. Chapter twenty two,
Verses four and five. Is itbecause of your piety that he reproves you
that he enters into judgment with you? Is not your wickedness great, your
iniquity endless? Versus four and fiveof chapter twenty two. The friends still

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can't move beyond thinking is in someway responsible for his suffering. So then
Eliphas tries to be helpful by givinga list of possible sins. He lists
both sins of commission and omission.Think of the Gospels and the scene on

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a day of judgment. The criteriamay be what one failed to do the
works of mercy, and those whoneglected the least brethren. They are condemned
for what they neglected to do.Here, Aliphaz is trying to be helpful
by providing a sort of examination ofconscience. He chides Job for thinking God

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wouldn't see his sins. But Goddoes see, and he will punish the
wicked. God will settle with thewicked, And in verse nineteen, Eliphas
says that the innocent will be happyfor that. Now, that's a strange
note in our Christian way of thinkingfor us, but yet it was a
part of their conventional thinking at thetime, and it's seen elsewhere in the

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Old Testament, especially in the Psalmsand the talks I gave on the Psalms.
I went into this a little bitand explained and showed some examples of
this. The Psalmist wants to seethe wicked get punished. He doesn't want
to do it himself. He wantsGod to do it, but he,
the Psalmist, would like to bethere to see it. So Eliphaz tells

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Job to repent before it's too latein verse twenty three. If you return
to the Almighty, you will berestored if you put iniquity far from your
tent. Chapter twenty two, versetwenty three. While it's obscure here,
a clue is given in verse twentynine that will be made clear later.

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In verse twenty nine we read forwhen they are brought low, you will
say it is pride, but downcast eyes he saves. We'll see that
developed a little bit more, quitea bit more really as we move on.
But in verse thirty, eliphas isback to the conventional wisdom. In
verse thirty, he will deliver whoeveris innocent. You shall be delivered if

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your hands are clean, Job repliesin chapter twenty three, but he doesn't
really want their help. As Jobsees it, the problem is that he
cannot get to God to state hisarguments. Here is the legal motif again
that we've seen before in the book. He states that if he could speak

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to God, God would listen tohim. In verse six of chapter twenty
three, Would he contend against mewith his great power? No, he
himself would heed me verse seven.There an upright may and might argue with
him, and I would once andfor all be delivered from my judge.

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Joe thinks that he would certainly winhis case in court, but he can't
find God to get him to listen. So Job simply states again his innocence.
He does not reflect on the helpfulnessof the examination of conscience. But
if Job can prove he is right, then the only conclusion is that God

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is wrong. Joe is not yetat the point of saying that explicitly,
but at this point he is implyingit. Here he is blaming God for
his suffering for the way he feels. He then backs up because he fears
what further troubles God may have instore for him in verses fourteen to seventeen.

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In chapter twenty four, he pushesfur there once again and takes a
new tack. Now he puts forththe idea that maybe God just doesn't care
at all. Before God just somehowdidn't know what was happening to Job,
or so he thought. Job givesexamples of the wrongs that people get away

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with. He surmises it might bebecause of the cover of darkness, so
God doesn't see, but Job quicklydismisses that. In this the author is
answering one of the pagan theories.In verse twelve, God doesn't seem to
mind even when he knows what ishappening to people. Now he knows,

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but he doesn't care. Verse twelve. In the city, the dying grown
and the souls of the wounded cryout, Yet God does not treat it
as a disgrace. Some other translationssay he doesn't treat it as unseemly.

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Job continues for several verses about howthe wicked can carry on, yet he
realizes they will be gone like everyoneelse Verse twenty four and twenty five.
They are exalted for a while,and then are no more laid low like
everyone else. They are gathered uplike the ears of grain. They shrivel.

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If this be not so, whocan make me a liar and reduce
my words to nothing? Job hasgone a step further. First he proposed
that maybe the problem is God justdidn't know about his troubles. Then he
realizes that probably God does know abouthis troubles, and now he knows,

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and he doesn't care. So youcan see the progression. Other cultures believe
this, and even today some mightentertain the same thought. Deists believe that
there is a God. He createdthe world, but now he lets it
run by him, by itself.The author of Job is examining these possibilities,

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but he's rejecting them. So throughJob he must look elsewhere, and
he must look deeper. The answersof his time are not adequate. The
author is not agreeing with these answers, but recognizes them and examines them.
Actually, if God does not care, Job's quest to speak to him about

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his case is futile. As Christians, we believe God does know and does
care. In chapter twenty five,Bildad gives his third speech. It is
brief. It is not that Goddoesn't care. It is his overwhelming majesty

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and greatness which makes us insignificant.He cites as an example, the parts
of heaven so vast that these mustseem very small in the perception of God.
How can anyone be right or innocentbefore God? Again, here is
a hint verse six, how littleman is before God? We read how

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much less a human being who isbut a worm? A mortal who is
only a maggot? Job answers inchapter twenty six, and he backs up
a little bit. Job cannot admitthat God doesn't care or that he is
too important to be bothered. SoJob gives examples of God's power in creation.

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He can be and is involved inthe world. This is crucial for
Job. Job really cannot take theposition that God doesn't know or doesn't care.
If true, this would end Job'sstriving to be heard. It would
be the height of futility. Jobwould have no rationale to continue to implore

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God. Job must not abandon thebelief that God does listen. Job is
frustrated because God has not answered andhelped him. He cannot hold the position
that he is wasting his time.The matter would end right then and there
for Job, But we do notcomprehend him. Again a hint from the

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author verse fourteen. Though these arebut the outlines of his ways. And
what a whisper of a word wehear of him who can comprehend the thunder
of his power? The whisper andthe thunder comparison is powerful imagery. In

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Chapter twenty seven, the text seemsmixed up. We need to clear it
up a little bit, and it'sreally it's very simple. Take Chapter twenty
seven versus thirteen to twenty one aszo Far's third speech, and Job's reply

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is really before it in chapter twentyseven, verses one through twelve. So
in the textual work of it,it got reversed there, and this happens
in other places in the Bible aswell. So again, so Far's third
speech is Versus thirteen to twenty one, and Job's reply is one to twelve.

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They're just in reverse order. ZoFar states that even the descendants of
the wicked suffer for their ancestors wickedness. The wealth of the wicked will be
given to those more worthy. Again, so far follows what the conventional wisdom
will hold. Job replies that inverses one through twelve. In verses five

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to six, Job claims, tohis dying day, he will hold to
his innocence. In chapter twenty eightcontinues the theme of riches, but metaphorically
not material wealth, but the richesin having wisdom Verses fifteen and sixteen.

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You cannot buy wisdom, nor canit be found, like silver or gold
verse twenty three. It can onlybe obtained from God. Creation theology is
again the perspective, as we haveseen so often before. In Job,
God is described as a master craftsmanwho design'd and built the created world.

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There is wisdom in the works ofGod. He put it there. Man
learns of this wisdom and that itbegins with the fear of the Lord.
In verse twenty eight we read,and to mortals, he said, see
the fear of the Lord is wisdom, and avoiding evil is understanding. With

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chapter twenty nine, the speeches ofthe three friends are done. Job now
goes one on one with God.This will continue to the end of chapter
thirty one. The friends are notmentioned. Job pines for the days of
the yester year when God was onhis side. He exaggerates, but his

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feelings are genuine. He catalogs allhis past achievements. Elders sat at the
gates of the city to conduct business, to decide legal issues, cases settled
disputes. Job was given marks ofrespect by these elders, and young men
as well. When he came by. They listened to what he said.

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They didn't argue his points. Jobmay be exaggerating, but he did have
some basis for boasting. He wastreated like royalty. He did many good
deeds. He gave generously to theunfortunate. Some of this was said of
Job in the prologue. We've seenit already. Even God was impressed with

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Job's piety, you remember, andabove all, Job observed the law.
Verses twelve and thirteen mark out threespecial groups, the poor, the widow,
and the orphan. In the OldTestament, in all parts of it,
the narrative, the prophets, andthe wisdom writings, these three groups

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are special. They are the specialconcern of God because they have no one
else to depend on, so theyturn to God, and so they are
in his special care, in hisprovidence. And so others must care for
these three groups as well. Inverse twenty three, Job says that people

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drank in all his words, likea thirsty person taking in water. But
in chapter thirty the tone changes.We get clues, new clues to Jove's
character. His pride comes through unmistakably. He rants against the very people who

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gave him the honor and respect inthe preceding chapter. He is suspicious of
these very people. He thinks theyhave turned against him behind his back.
Verse one of chapter thirty is akey clue for us. But now they
hold me in derision? Who areyounger than I? Whose fathers I would

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have disdained to rank with the dogsof my flock. Job is bitter,
and he turns his venom towards others. He denigrates people for no reason,
only as he imagines them. Trueenough, some people would have looked askance
at Job's dilemma. Some would havebeen smug about it. Perhaps some would

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have even mocked him or taken pleasureat his expense, but not everybody.
Some would have pitied him, andperhaps no more. Others, though,
would have been truly upset for him. They may have been at a loss
for words to encourage or even beenshocked by his appearance, as were the

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friends at first. They just stunt, wouldn't know what to say, but
they certainly would not be thinking oftaking advantage of him or making him the
odd jet of derision. They mayhave been silent, speechless yet inside,
not laughing but crying. Yet Jobis becoming almost paranoid. In verse ten

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of chapter thirty, they abhor me, they stand aloof They do not hesitate
to spit in my face. Heexaggerates, for instance, his weight loss
due to his suffering and sickness inverse eighteen, with great difficulty, I
changed my clothes. The collar ofmy tunic fits around my waist. He's

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lost so much weight that his exsize is the same as his waist size.
And in all of this, Jobwonders, where is God? Why
doesn't he help him? So nowJob takes a step forward and starts to
accuse God. All whole attitude changesfor the worse, And this is because

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of his suffering. From verse nineteento the end of chapter thirty. At
verse thirty one, Job recounts hissuffering at the hands of God. Job
grieved for the trials of others.Shouldn't someone, especially God, care for
his troubles. In the prologue,Job maintained that he was innocent, and

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others, including family, God himself, and even the Devil, concurred in
his blamelessness. Before all, evenGod vouts for Job. As things fell
apart for him, he remained unperturbed. But as things go from bad the
worse, he becomes impatient. Theauthor is making one of his main points,

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that is, when things are goingwell, it's easy to be devout
and pious. When Job was successful, he was charitable and magnanimous. When
he basked in the accolades of others, he was kind and generous. But

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when things get rough he folds.He lashes out at imaginary enemies and friends,
and finally even at God. It'seasy to be pious when you're doing
well. Truly, Job was blameus, but not now. When put
to the test he fails. Hissin is pride. He has lost his

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exalted status amongst his peers. Heranks them with his dogs. In that
most telling verse, dogs do notfare well in the Bible at all.
He relished the marks of honor andesteem, and certainly not all have turned
on him. His friends if theyhaven't been all that helpful. Have tried

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to console him and help him asbest they could, but it wasn't enough.
Yet their motives were sincere. Allthe while they stayed with him,
they didn't get up and walk awayand leave him to his misery. Job
is his own worst enemy. Hedidn't listen to his own words, which

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were clues or could have been forhim. His failing did not cause his
suffering. Job feels everyone, everyone, even God, is taking pleasure in
his misfortune. He has been humiliated. Is more self pity than there was

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in the prolog. In chapter thirtyone, verse six, he begins and
tries to defend himself again verse six. Let God weigh me in the scales
of justice, Thus he will knowmy innocence. Job gives a negative confession,
a list of things he did notdo, things he is not guilty

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of. The list is extensive.He denies not helping the poor, the
widow, and the orphan, deniesengaging in idolatrous actions, hurting the innocent,
and a whole list of other sinsIf he had done evil, he
could see God punishing him. Butnot having done these things, Job pushes

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again the only conclusion is that Godmust be wrong. Job goes further than
he ever did before. If Jobis not to blame and someone is,
it must be God. In chapterthirty one, Verse thirty seven, Job
wishes to take his case to someoneelse. Of all my steps, I

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should give him an account, likea prince, I should present myself before
him. We see Job's pride again, not the humble supplicant, but rather
he comes regally. No beggar ishe even before the throne of God.
Now we see more clearly Jove's failing, and his failing didn't cause his suffering,

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and Job was right in this givehim his due. His suffering caused
his failing. In the face ofhis suffering, we see his faults.
Job pushes the farthest. Using legalterminology, he dares God to answer him.

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He challenges God in the Hebrew ofthe original text. What Job says
is comparable tantamount to an oath.This is my final plea, Let the
Almighty answer me. In Israelite tradition, oaths are not taken lightly by an
oath one called upon God as witnessand involved God. That's why if an

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oath was taken falsely, you areasking God to do wrong. That's not
what Job is doing here. Buthe's taking an oath, and he is
directing his oath against God. It'sone thing to ask God to be witnessed
of something, and it's something farfurther different to take the oath against God.

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And that's what he's doing. Andso he's gone as far as he
can with this. He's pushed aboutas far as he could. And again,
his failings didn't cause his suffering.It was the suffering that caused his
failings to come out. Now wehear in chapter thirty two a totally new

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voice, a new character heretofore unseenand unheard, Eli, who has been
listening all along. We did notknow this. This has led some to
believe that he's not a part ofthe book of Job, but most scholars
hold that Eli, who does belong. The friends are finished speaking. They

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can say no more Job has bestedthem or just ignored them. Their answer
is that Job must be guilty ofsomething, but we have seen that he's
not. He truly was blameless,at least at first the blame that they're
looking for for causing his suffering.Job is not guilty of that. So

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their premise does not hold up.It's not until after the suffering is well
developed and we start to see thefaults and failings. So we give Job
his due. He was right insaying he's blameless. Even God said that
about him, and so did thedevil. Remember in the consul, give
the devil his due. Though,besides that, he seems to have been

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correct in another way. Remember Satansaid earlier in chapter one, verses nine
to eleven, that Job was piousbecause things were well with him. He
was right, but he also said, torment him and he will turn against
God. It seems the devil wasright after all. Conventional wisdom and his

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friends have failed. Job. Hisfriends are at a loss and are upset
with Job. Eli, who isupset too. It drives him to come
forward. He explains himself as respectfulof Job's status and the fact the friends
are his. That is Eli,who's elders, so he didn't say anything

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out of respect. He is merelyobserved and not participated. But now he
feels he has to speak out Immediately, he takes the offensive. Age does
not assure wisdom. In verse fourteen, Eli who says he feels the friends
were inadequate In their answers we read, for had he addressed his words to

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me, I would not have answeredhim with your words. Eli, who
will look back by summarizing what thefriends have said, and will anticipate what
God will say in reply. Comingup, it is time to take a
new approach to Jove's predicament. Inchapter thirty three, Eli, who goes

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directly at job age has not givenEli Who's stature before people, but he
has the spirit of God. Thismakes Eli who able to stand his ground
before Job. He will engage Jobin debate as an equal. Eli who
begins by turning Job's own words againsthim, and this unsettles Job. Eli

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who will say, you have saidin my hearing, and then he will
quote Job's own words and use themagainst Job. An example is in chapter
thirty three, verses eight and nine. But you have said in my hearing.
As I listen to the sound ofyour words, I am clean without

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transgression. I am innocent. Thereis no guilt in me and Eli,
who refutes that in verse twelve.Let me tell you God is greater than
man. God speaks to us,but we are not disposed to listen.
God speaks once or even twice andwe don't listen. As in verse fourteen,

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Ellieh suggests that me be God istrying to teach Job something by his
trials and tribulations. In chapter thirtythree, verses fifteen through twenty eight.
In verses thirty one through thirty three, he says, listen, I will

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speak, then if you can answerme. That is Eli who. Elioh
says he will would like to seeJob satisfied and justified. But if he
cannot be justified, then he needsto be quiet and listen to Eli who
Eli who will teach him wisdom.The friends had not been so direct.

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Ellie Who is not trying to humiliateJob. He truly would like to see
Job better off. In chapter thirtyfour, Eli Who demonstrates that what he
has been trying to say, theear tests words as the taste tests food.
We use our senses to discern,So let us learn what is good

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Verses three and four. Eli Whoquotes Job's own words to him in verse
five, I am innocent. Godhas deprived me of what is might do
for Job too. To claim suchis blasphemous. He drinks in blasphemies like
water in verse seven. In verseten Eli, who reminds that God cannot

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do anything wicked Verses ten through thirteen. Certainly God cannot do evil, he
punishes those who do Eli, whoalso disagrees with the notion of Job that
God does not notice or care forus. In verse twenty one. His
eyes are on the ways of man, and he beholds all his steps.

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Eli, who seems to be turningagainst Job. In verse thirty five,
He states that Job is adding rebellionto his sin by addressing many words to
God and not listening to the argumentsput before him. Eli, who believes
Job has come compounded his offenses.First was pie and then arrogance, and

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now is added obstinacy and rebellion.So it seems that Job really is not
blameless. Yet we were told inthe beginning of the story that he was
blame us. He falls apart whentrials begin. This is the main theme
of the author. When all isgoing well, it's easy to be pious.

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Job is a kind of fair weatherfriend to God. We could say.
The irony is that when Job findslife difficult, the very time when
many would turn to God for helpand strength, Job does just the opposite.
The irony cannot be missed. Tragedyoften brings people closer to God and

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others like family and friends, butfor some, the opposite happens. They
turn away from those who could helpand support them, and even turn from
God. So Job is not differentfrom many others, even in our own
day. Eli, who keeps uphis attack on Job in chapter thirty five,

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verses two and three, Eli,who bluntly asks if Job thinks it
right to say he is right andthus God is wrong? Is there no
difference between sinning and being good?This answers one of the pagan thoughts noted

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earlier, that it makes no differencewhether one is good or bad. The
author is refuting that approach in versefourteen, Eli, who tells, Job,
your case is before God. Waittrembling. That is not in arrogance,
as we have seen. For Eli, who this is Job's failure.

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He will not wait, He willnot listen, he will not learn.
In chapter thirty six, Eli whowill not let go, he says he
isn't finished yet verse two, Waita little and I will instruct you,
for there are still more words tobe said for God. He refers,

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and verses nine and ten to Job'ssin of pride. He lets them know
what they have done and how arrogantare their sins. He opens their ears
to correction and tells them to turnback from evil. He reminds that God
teaches what is right in verse fifteen, but he saves the afflicted through their

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affliction and opens their ears through oppression. Those who are sinful are the angry
ones, and Job is angry.So it is Job's own fault for acting
against God and thus feeling the wayhe does. Job has actually made himself

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feel miserable, and in this Eli, who has hit the mark Jove's eagle
and self esteem have been wounded.Instead of trust and humility, Job has
anger, self pity, and resentmentEli, who goes on to speak of
the greatness of God for the restof the chapter. Eli, who is

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following creation theology. God's activity increation is also giving clues to the final
answer. Things of power in thesky, such as rain clouds, lightning,
thunder. These show how much greaterGod is than us. In chapter
thirty seven, the rumble of thunderis like God's voice. It causes us

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mortals to tremble. Forces in natureare awesome and God created them and controls
and uses them. This should overaweus. Yet Job would argue with such
power. Verse five is a clueto the final answer. God thunders fourth

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marvels with his voice. He doesgreat things beyond our knowing, and in
verse six he says, to thesnow fall to the earth, likewise to
his heavy drenching rain. God doeswonders beyond our knowing and searching out Verses
fourteen through sixteen give more clues.Listen to this job. Stand and consider

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the marvels of God. Do youknow how God lays his command upon them
and makes the light shine forth fromhis clouds? Do you know how the
clouds are banked the marvels of Himwho is perfect in knowledge? Look at
the wonders of the world. Doyou know how God does it? How

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he makes these things and controls them. Do you know how God makes sunlight
or forms the clouds? Eli,who finally ends his argument in chapter thirty
seven Verses twenty three and twenty four. God is pre eminent in power.
We revere him even though none seehim. However wise someone might be so,

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Eli, who makes the following pointsGod is far above us. We
can know his existence. We cannotknow things as he knows them. God
is too exalted to be affected byus. Yet God does care about each
of us. God answers our prayers, but not always as quickly or in

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the way we would like. Godis just and does reward good and punish
evil. For Job to challenge Godis to add rebellion to his pride.
Elihu speaks from his youth, sohe's not held to the conventional wisdom.
He does not deny the conventional wisdom, but he doesn't limit it as Jove's

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three friends did. They can't getbeyond Job having done something prior to deserve
all this grief. They think thatthey are helping by trying to discover Job's
guilt, But Job's guilt only comesafter his pride is wounded. He cannot
make the challenges to his pride.His pride was there before his troubles.

(45:55):
Yet the friends connected beyond a causeand effect relationship between sin and its consequences.
He wants to know what he didand how it is proportionate to the
punishment he received. Ellie, whois more open minded, there does not

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have to be a direct correlation betweensin and punishment. The author of Job
is not concerned here with a finalretribution after a final judgment. Again,
he limits his view to simply whatis perceivable on this earth. However it
may be unmerited and undeserved. Howone handles adversity is the test of character.

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A true understanding of the conventional wisdomwould not contradict this either. Finally,
in chapter thirty eight, God speaks. He speaks through a storm.
The author uses anthropomorphisms, human attributesgiven to God. It's the only way
we can do it. They knewthat God was totally other, but these

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anthropomorphisms make God real, make hima person, not an it. So
the relation to God can be personalbetween persons, God and us. God
has emotions and reactions. It isa way to stress the importance of the

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relationship. Yes, God does getangry, Yes he does love it is
The author depicts God as being upset. God turns the tables on job.
God will ask the questions. NowJob, the accuser, the plaintive in
this trial, now becomes the defendantand verses two and three. Who is

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this who darkens counsel with words ofignorance? It up your loins now like
a man, I will question youand you tell me the answers thirty eight,
verses two and three. God refersto creation, as did Eli,
who he mentions nature, and wonderswhere was Job at the creation of the

(48:17):
world. The image is that ofan artist creating a work of art,
or of a craftsman planning and thenbuilding something more like a builder. In
verses fourth through six, the measuringa foundation being laid, laying a cornerstone,
building a structure. From the buildingof the world. God asks if

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Job ever made the dawn appear,can Job make hail? As God did
to win a battle for Israel,a hailstorm routed the enemies of Gideon.
In the Book of Joshua, theReverences, Chapter ten, verse eleven.
After asking if Job can control theweather, he asks about guiding the stars,

(49:02):
directing lightning. Then coming down toearth, what about providing for wild
animals and birds? Can Job dothat? Chapter thirty nine continues a litany
of natural phenomena. This is adevice used by other Biblical authors, and

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it's called an onomasticon O n OM A s t I co o n.
Literally, it's a list of names. It's a list of things that
had some order or relation among them, and it was a way for them
to learn natural science. So theauthor of Job begins with the heavens,

(49:47):
goes to the skies, and thento what's on the earth. It is
a way to see priorities, relationshipsin the phenomena of nature. And so
you start and continue on through.The questions are multiplied, and of course
Job is unable to answer. Godoverwhelms Job. With all these examples,

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modern society may think it has orconfined all the answers to such questions.
And while our modern scientific knowledge canunderstand how many things come about and function,
and our modern technology can modify manythings in nature or change some aspects,

(50:32):
yet there is still much that escapesour understanding and our control. We
are no closer to knowing such thingsabout our world than the ancients. Sometimes
in this regard, we certainly understandmore, but we often cannot control more.
The examples are multiplied. We cantoday produce machines with hundreds or thousands

(50:57):
of horsepower, yet we cannot engineera horse. We can make things,
we can make some changes to nature, even large ones, but we have
no total control, and many thingsare way beyond us. Actually, our
great scientific knowledge should lead us toa sense of awe and reverence for the

(51:21):
wonders of nature. It should leadus to respect God, not attempt to
replace or thwart him. Our millenniaof knowledge should, if little else,
teach us how much we don't know, and how much and how little we
really do control. Job cannot doany of the things God asks of him,

(51:43):
So then God will not answer Job. God does not defend himself,
He has no need to. Godnever refers to Job's situation or his complaint.
God never explains why people suffer.Innocently, ironically, the very things

(52:06):
we would most want to control arethe very things over which we have the
least control, like the weather andothers things as well. Chapter forty begins
like a previous chapter. Will Jobargue and criticize God in verse seven,
gird up your loins now like aman. I will question you, and

(52:27):
you tell me the answers. Chapterforty, verse seven It repeats Chapter thirty
eight, verse three. Will Jobcondemn God to show he is right.
This is what Job has done inorder to preserve his image. He has
blamed God. Job cannot blame himself, and he is right in a way

(52:50):
since he seemingly did no wrong,yet he lacks humility and the strength to
bear his troubles. He cannot acceptwhat has happened to him. Instead,
he lashes out at his friends,at people in his community, and finally
at God himself. In this manywild animals are used as examples. Be

(53:15):
a myth could be likened to ahippopotamus, and Leviathan to a crocodile.
And there's a wry comment that theauthor has about Leviathan in chapter forty,
verse thirty two. Once you laya hand on him, no need to
recall any other conflict. We cannottame or control these animals, and that

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and you won't have time to worryabout other things if you tangle with Leviathan.
And he continues in chapter forty onewith Leviathan, it is an an
exaggerated description of this beast, PercyLevin it seems more like a dragon than

(53:59):
a crocod dial. Out of hismouth goes forth, torches, sparks a
fire, leap forth in verse eleven. It goes on at some length in
verses eighteen and twenty one. Itis invincible. Man cannot control such a
monster, but it's nothing for Godto do that, and so finally then

(54:21):
we have Job's repentance. In chapterforty two, Job regains his senses and
repents. Verses one through six arehis confession he has overreached. He retracts
his words and repents. He realizeshe has gone way too far. Job

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received a theophany p e O ph A n Y, a manifestation of
God in the world. He hasbeen overwhelmed by it. He has seen
the power of God in nature.Job says he has heard of God by
word, been taught about him.Now he has seen God in the sense.

(55:05):
He has had a personal experience,a manifestation of him through this theophany.
It takes all of this to finallyget through to Job. Job admits
he has looked at things far beyondhis understanding. This is one of the
points the author is trying to make, and so we come to the epilogue.

(55:29):
It begins in verse seven of chapterforty two. God speaks about the
three friends, and God rebukes them. He is angry because they have not
spoken rightly. They could not getbeyond the conventional wisdom. They could not
move beyond a strict cause and effect. Ellie, who is the only person

(55:55):
who's not rebuked. He saw Jobfault. The three friends are to ask
forgiveness from Job, and it isvery striking that they are commanded to ask
Job to intercede for them so theywill not be punished the relationship of community.

(56:21):
The plea is accepted and they areforgiven. The final verses are almost
anti climactic in the light of whathas gone before. Job has everything returned
to him and more besides, sometimesdouble the amount. The book closes with
chapter forty two. Verse seventeen tellsus that Job lived one hundred and forty

(56:44):
years and saw his great grandchildren.No details are given as to how he
started a new family, but everythingis replaced. He lives a long life,
and in verse seventeen we are toldhe dies old and full of years.
In the Old Testament, to livea long time was seen as a
special favor from God, because Godwas the giver of life, and so

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if he gave you a long longlife, he was especially blessing you.
The years are not to be takenliterally. A reflection, Job does have
a great fault, and it ispride, but it also only manifests itself
when he has tried severely. Hedoes learn finally, and his faith grows

(57:30):
stronger and more mature. He isa far better person for his experiences.
He went beyond his bounds, butwas able to return. He learned his
lesson. His pride is tempered byhumility. He pushed the boundaries, backed
up, and then pushed again.He pushes as far as possible. When

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he challenges God with an oath,something considered blasphemous but noted well. Job
never totally rejects God. He alwayskeeps the line of communication open. If

(58:15):
he decides God really does not listenor care, he has lost his case.
He questions, he doubts, heswears, but he never quits.
He never gives up. He cannottake the position that God does not listen
or care again. If he entertainsthis, he has lost. Job continues

(58:39):
his case because admitting God does notlisten or care makes all his efforts futile
and worthless. Also for Job,by the way, suicide is not an
option. Job received a theophany,and these are rare and reserved for one
who has faith and a theophany.All he changes a person. Think of

(59:01):
Saint Paul on the Road to Damascus. God would not give a theophany if
he didn't care, if he wascruel or he was capricious. He grants
it because he cares and sees thefaith of the person. Think of Moses

(59:22):
in the Burning Bush. We seehow this theophany for Job has changed his
attitude and thus has changed his life. Job has questioned three things. One
the harmony of deed and consequence.Two the abilities of man and our possibility

(59:46):
to control our destinies. Three thecontrol both ways of God over us,
and the attempt of us over God. This is what the author is dealing
with in probing, and Job learnsthree things. One. There is not
always a causal link between deed andconsequence. Good deeds do go unrewarded,

(01:00:13):
evil goes unpunished. There is notalways strict, distributive justice. The world
is often a messy situation. Jobwants strict justice, but this is an
ideal, often not the reality.The same is true today. Of course,
justice is not the fundamental reality ofour existence. Job has tried to

(01:00:37):
make justice his God. The worldis not chaos, but it is not
perfect either, far from it.To strive for perfect justice in an imperfect
world is to make justice law andorder our gods. Two, As to

(01:00:58):
the abilities of man, what arethe limits to our possibilities? There will
always be boundaries, as the Greektragedians well knew. We can stretch the
boundaries and make progress, but wecan also go too far and bring havoc
on ourselves. Job tries to makethe world to his own design. He

(01:01:20):
wants reasons for everything. The unexplainedhas no place in Job's life, especially
when it intrudes and takes away hiscomfort zone. Third, Finally, Job
wants to be in control, tocontrol all, even God. Job puts
demands on God not only to answerhim, but to see things his way.

(01:01:45):
But we cannot force God to actas we would have him do.
To do so, we would notbe created in the image and likeness of
God. But we would rather becreating God in our own image and likeness.
Rather than learn who God is,we would make him be whom we

(01:02:07):
wanted. Joe has been given hintsthroughout the story, but he doesn't heed
those hints, even when he isthe one who is mouthing them. He
doesn't listen to his own words.Some commentators would say that the Book of
Job gives no answer at all toany of the questions Joe braised. Some

(01:02:30):
would omit all of eli Who's discourse. These would end the book with Job's
summary and is challenging oath to God. But eli Who's speech and the appearance
of God in the storm are necessaryto complete the story. Yet these commentators
who would leave it out are correctin a way. Job does indeed receive

(01:02:52):
no answer. God does not explainhimself, nor does God tell Job how
to bear his trials. God doesnot owe Job or anyone else an answer.
Rightly understood, this does not leadto despair, but rather to faith.

(01:03:14):
God alone is almighty. He alonecan be trusted in all things.
Nothing else is perfect. What doesour Christian perspective add to this? We
have been told my ways are notyour ways. Above all, God's mystery.

(01:03:34):
He loves us so much he senthis son to suffer and die for
us. This is beyond all,and it is impossible to explain in purely
human terms. There is no greaterlove. Jesus is the suffering servant of
Isaiah. He is the sacrificial lambof God in the eyes of the world.

(01:04:00):
The suffering of Christ was inexplicable.He was one who was so kind
and gentle, so full of goodnessand love, yet his enemies prevailed over
him and put him to death.On the surface, it seems all so
senseless, such a waste. Yetfor those who have faith, it is

(01:04:21):
the most meritorious act ever. Jobdoes not wait for an after life,
when possibly all can be set righta perfect world. He asked for some
one to plead his case. Itis Christ who pleads our case before his
heavenly father. Even our seemingly meaninglesssufferings can be united to his and become

(01:04:46):
meaningful. This does not remove sufferingor explain it, as Job wanted,
but it helps us to bear itand assures us that our suffering is not
in vain. If united to thissufferings of Christ, whose sufferings merited salvation
for the whole world. God doeslisten as so fervently Job hoped, as

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one commentator said, My God,my God, why have you forsaken me?
Becomes instead Father, into your hands. I commend my spirit. So
Job did not receive an answer,at least not the one he was expecting.
The answer is that there is noanswer, but that fits our human
understanding. This may seem empty,but it fits job, examined the answers

(01:05:38):
that others gave in and out ofhis tradition. Some people today try the
same answers or others can get nofurther to learn. There is no answer
in terms of this world is inthe end to learn wisdom. Hello,
God's beloved. I'm Annabel Mosley,author, professor of theology and host of

(01:06:00):
then Sings My Soul and Destination Sainthoodon WCAT Radio. I invite you to
listen in and find inspiration along thissacred journey. We're traveling together to make
our lives a masterpiece. End withGod's grace, become saints. Join me
Annabel Mosley for then Sings My Souland Destination Sainthood on WCAT Radio. God

(01:06:26):
bless you. Remember you are neveralone. God is always we heard.
Thank you for listening to a productionof WCAT Radio. Please join us an
all the mission of evangelization, anddon't forget Love lifts up when knowledge takes flight.