Worship service 10/05/25.
Greetings and call to worship.
Greetings and grace to the beloved saints of God, called unto sanctification by the mercy of God through the sacrifice of Jesus Christ. Peace unto the brethren and blessings from God and from His Spirit of grace. We come before Him once again on this glorious Sabbath morning, to renew our devotion and submit ourselves to the rule of His word. By grace we are saved through faith, and increase in that faith by the ministry of the gospel. Eph. 2:8-10 says, “’For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Therefore, inasmuch as God hath set us on the path of holiness by His word, let us make it our daily study and meditation to know and understand His word that we might be perfect in Him, sanctified and prepared for every good work. Not on the Sabbath only, though we owe Him special reverence on this day, but all days, let us give our hearts and lives to Him who gave Himself so freely for us. A Puritan minister writes, “If you would hear the word aright, go to it with delight. The word preached is a feast of fat things. With what delight do men go to a feast! The word preached anoints the blind eye; mollifies the rocky heart; it beats off our fetters, and turns us from the ‘power of Satan unto God.’ Acts 26: 18. The word is the seed of regeneration, and the engine of salvation. James 1: 18. Hear the word with delight and complacency. ‘Thy words were found, and I did eat them; and thy word was the joy and rejoicing of mine heart.’ Jer 15: 16. ‘How sweet are thy words unto my taste! yea, sweeter than honey to my mouth.’ Psa 119: 103. Love the word that comes most home to the conscience; bless God when your corruptions have been met with, when the sword of the Spirit has divided between you and your sins.”
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, and full of all glory, justice, and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast redeemed and purchased by the precious blood of thy Son, called out of darkness and into the marvellous light of the gospel and the kingdom of Jesus Christ. According to thy word, we are bid and commanded to draw near to thee humbly, with a single heart and upright affections; and therefore we ask thee to grant it unto us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and cause us by thy grace to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 26 [15] (Verse 12): 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.
A Psalm of David.
1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.
2 Examine me, O Lord, and prove me; try my reins and my heart.
3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.
4 I have not sat with vain persons, neither will I go in with dissemblers.
5 I have hated the congregation of evil doers; and will not sit with the wicked.
6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:
7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.
8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.
9 Gather not my soul with sinners, nor my life with bloody men:
10 In whose hands is wickedness, and their right hand is full of bribes.
11 But I will walk in mine integrity: redeem me, and be merciful unto me.
12 My foot standeth in an even place: in the congregations will I bless the Lord.
Exposition:
We have seen before the full scope and nature of this Psalm, and the many and diverse principles that attend it. It is full of weight and matter, rich with justification and encouragement for our holy separation from the world and our distance from the hypocrites that occupy the public assemblies. For we must bear this ever in mind while we pass through this present age—that although we are in the world, yet we are not of the world. Our Lord Christ saith, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19). Thus, the believer sojourns here as a pilgrim in a strange land, separated not yet fully, but really and spiritually; by soul rather than soil. Distinct in mind, purpose, practice, and association, the Christian is marked as one whom heaven hath claimed for its own, and translated though not yet transcended.
Therefore, as we are separate in calling, so shall we be separate in ending. “Gather not my soul with sinners” (Ps. 26:9) becomes the holy prayer of every true believer. Though our bodies remain bound to this earth, our life is hid with Christ in God (Col. 3:3). Though our hands still ply the labors of eating, drinking, and working with the children of men, our hearts groan after another country, even a heavenly one. As Paul testifies, “I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Gal. 2:20).
Thus, though our feet now tread the same dust as sinners, our souls travel another path, as we long not for the painted vanities of the earth, but for the unparalleled glories of the paradise above. This was David’s prayer, and truly ours also.
But mark well the conclusion of the Psalm. David doth not end with a bare petition to be separated from the wicked. He rises to a confident assurance, saying: “My foot standeth in an even place: in the congregations will I bless the LORD” (Ps. 26:12). Here lies his holy triumph. His enemies sought to ensnare his conscience, to bind him to their idolatrous assemblies, to compel him into their synagogues of Satan. Even so do men in our day urge us into their false worship, yet their altars smoke with strange fire, their pulpits sound with lies, and their doctrine is mingled with error and vanity. They accuse us of schism, because we will not bow to their idol of ecumenical unity; they impute guilt to us, because we refuse their defiled bread. But we answer with David: “I have hated the congregation of evil doers; and will not sit with the wicked” (Ps. 26:5).
It is not perfection we demand, but purity; not sinlessness, but sanctification; not freedom from all corruption, but faithfulness to the doctrine of Christ. And since they have none of these, we will have nothing to do with them. Better to stand alone with Christ, than to sit in throngs of Pharisees and hypocrites. Better to worship in a cave with holiness and truth, than in a cathedral with hypocrisy and error.
Therefore David concludes not with despair, but with assurance: his foot standeth sure, his conscience is upright, his way is even. Though the wicked rage, his lot is cast with the righteous. “In the congregations will I bless the LORD.” This looks beyond the polluted assemblies of men to the pure assembly of the saints in glory. Though in this life the wicked fill the seats of every church, yet there is a congregation undefiled, gathered above, where Christ Himself doth dwell in the midst of His people, and God is all in all. There we shall join our voices with the redeemed of every age, crying, “Salvation to our God which sitteth upon the throne, and unto the Lamb” (Rev. 7:10).
This was David’s hope; this is our comfort. The wicked shall perish in their false worship and be cast into the everlasting fire, but the righteous shall stand secure, their faith fixed on the Rock, and with the great assembly they shall bless the Lord in His kingdom forever.
Matthew Poole,
I will not only privately acknowledge, but publicly, and in the assemblies of thy people, celebrate thy praises, both for thy grace enabling and inclining me to choose, and love, and persevere in the ways of holiness and righteousness, and for thy protection hitherto afforded to me in the midstof all my dangers and troubles, and for that well-grounded assurance which thou hast given me, of thy favour, and of thy future deliverance.
Martin Luther,
We ought not (say they) to set such great store by this point of doctrine, that for its sake alone we have no respect unto the general concord of all the churches: especially seeing they agree with us concerning other articles. With this very plausible argument they lead astray many good men, which judge that we dissent from them of mere obstinacy or some private affection. But these are the crafty fetches of the devil, whereby he goeth about utterly to overthrow not only that article, but all Christian doctrine. To this we answer therefore with Paul, that ‘a little leaven maketh sour the whole lump.’
In philosophy, a small fault in the beginning, is a great [and a foul] fault in the end. So in divinity, one little error overthroweth the whole doctrine.
Wherefore we must separate life and doctrine far asunder. The doctrine is not ours, but God’s whose ministers only we are called; therefore we may not change or diminish one tittle thereof. The life is ours: therefore, as touching that, we are ready to do, to suffer, to forgive, etc. whatsoever our adversaries shall require of us, so that faith and doctrine may remain sound and uncorrupt; of the which we say always with Paul: ‘A little leaven leaveneth,’ etc. In this matter we cannot yield even an hair’s breadth. For the doctrine is like a mathematical point, which cannot be divided; that is, it can suffer neither addition nor subtraction. Contrariwise, the life, which is like a physical point, can always be divided, always yield somewhat.
A small mote in the eye hurteth the eye. Hence the Germans say of remedies for the eyes: ‘Nothing is good for the eyes.’ And our Savior Christ saith; ‘The light of the body is the eye; therefore when thine eye is single, then is thy whole body light; but if thine eye be evil, then thy body is dark;’ again ‘If thy body shall have no part dark, then shall all be light’ (Luke 11:34,36). By this allegory Christ signifieth that the eye, that is to say, the doctrine ought to be most simple, clear, and sincere, having in it no darkness, no cloud, etc. And James in his Epistle saith: ‘He that offendeth in one point is guilty of all;’ which saying he had not of his own spirit, but doubtless had heard it of the fathers. The doctrine ought therefore to be as it were a golden circle, round and whole, wherein there is no breach; for where there is the very least breach, the circle is no longer complete. What profit is it to the Jews, that they believe in one God, even the Creator of all things, or that they believe all the articles and accept the whole Scripture, when they deny Christ? ‘He therefore that offendeth in one point, is guilty of all.’ This place therefore maketh very much for us against these cavillers which say, that we break charity to the great hurt and damage of the churches.
But we protest that we desire nothing more than to be at unity with all men: so that they cleave unto the doctrine of faith entire and uncorrupt. If we cannot obtain this, in vain do they require charity of us.
Accursed be that charity which is preserved through the loss of the doctrine of faith, to the which all things ought to give place, be it charity, an Apostle, or an angel from heaven, etc. Therefore, when they make this matter of so little account, they do sufficiently witness what store they set by the Word of God. Which if they did believe to be the Word of God, they would not so trifle with it, but would hold it in high honor, and without any disputing or doubting would put their faith in it, knowing that one word of God is all and all are one. Likewise they would know that one article [of doctrine] is all and all are one, so that if one is set aside, then by little and little all are lost: for they are joined the one to the other, and are bound up together as it were by one common bond. Let us suffer them therefore to extol charity and concord as much as they list: but on the other side, let us magnify the majesty of the Word and faith.
Charity may be neglected in time and place without any danger: but so cannot the Word and faith be. Charity suffereth all things, giveth place to all men. Contrariwise, faith suffereth nothing, giveth place to no man.
Charity in giving place, in believing, in giving and forgiving, is oftentimes deceived, and yet notwithstanding being so deceived, it suffereth no loss which is to be called true loss indeed, that is to say, it loseth not Christ: therefore it is not offended, but continueth still constant in well doing, yea even towards the unthankful and unworthy. Contrariwise, in the matter of faith and salvation, when men teach lies and errors under the color of the truth, and seduce many, here hath charity no place: for here we lose not any benefit bestowed upon the unthankful, but we lose the Word, faith, Christ, and everlasting life. Wherefore if thou deniest God in one article, thou hast denied him in all; for God is not divided into many articles, but is all in each several one, and one in them all together. Play not with a name, faith, or the eye. These things have I spoken at length to confirm our people and to teach others, who perchance are offended by our constancy, not thinking that we have sure and weighty reasons for it. Let it not move us therefore that they urge so much the keeping of charity and concord; for whoso loveth not God and his Word, it is no matter what or how much he loveth.
Paul therefore by this sentence admonisheth as well teachers as hearers, to take heed that they esteem not the doctrine of faith as a light matter, wherewith they may dally at their pleasure. It is a bright sunbeam coming down from heaven, which lighteneth, directeth, and guideth us. Now, like as the world with all his wisdom and power is not able to stop or turn away the beams of the sun coming down from heaven unto the earth: even so can there be nothing added to the doctrine of faith, or taken from it; for that is an utter defacing and overthrowing of the whole.
Opening Prayer.
Our glorious and righteous Father in heaven who dwellest in unapproachable light, thou who art full of the riches of divine wisdom, and lackest nothing to give all that thy people ask of thee. Thou art not decreased by the blessed effusion of thy Spirit unto the benefit of our soul, and life everlasting, therefore may we come unto thee and ask it freely, even as thou hast promised in thy word saying “if evil men know to give good gifts, how much more shall your father give the Spirit to them that ask?” Therefore we come unto thee to ask for thy SPirit, for wisdom to understand thy word, and grace to perform it unto thy glory. Give us patience and trust to hope in thy word until thou perform all that thou hast promised, and we know through faith that thou wilt do even more than we can ask or think, through our blessed and glorious Savior Jesus Christ in whose holy name we pray, Amen.
Our glorious and righteous Father,
Thou that dwellest in unapproachable light,
Who art from everlasting to everlasting, full of wisdom, majesty, and truth.
In thee is the fountain of life, and thy fullness is not diminished though all the heavens drink thereof.
Thou lackest nothing, and yet givest all things freely to thy children;
For thou hast said, “If the evil know how to give good gifts unto their children,
how much more shall your Father which is in heaven give the Holy Spirit to them that ask him?” (Luke 11:13).
Therefore, we come boldly unto the throne of grace,
beseeching thee for thy Spirit, even the Spirit of wisdom and revelation.
Give us, O Lord, understanding to know thy Word,
and grace to walk in the light of it.
Let us not be hearers only, but doers of the Word,
adorning the doctrine of God our Saviour in all things.
Grant us patience and perseverance to trust in thy promises,
even when we see not the end thereof,
for blessed are they that have not seen, and yet have believed.
Teach us to hope in thy Word, and to wait for thee more than they that watch for the morning.
For we know, O Lord, that thou art not slack concerning thy promise,
but faithful to perform that which thou hast spoken.
And we are persuaded that thou art able to do exceeding abundantly above all that we ask or think,
according to the power that worketh in us, through Jesus Christ our blessed Redeemer.
In His holy and most glorious name we pray,
Amen.
Lesson 52. [1.2.27.] The Contents of Holy Scripture: The Books of Wisdom: Job, Part 2.
Westminster Confession of Faith 1.2
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis-Esther, Job.
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
Job 1-3.
Introduction to Job.
I. Authorship and Date
The book of Job is among the most ancient writings of scripture. Its setting in the land of Uz (Job 1:1) and the patriarchal elements within it (long life span, wealth measured in flocks rather than coin, priestly functions being performed by the father of the family, Job 1:5) suggest that Job lived in the days of Abraham or shortly after.
According to modern scholarship, the author is generally unknown. Some have attributed it to Job himself, others to Moses, who may have recorded the account during his Midianite sojourn, some to Solomon, while others think it was preserved orally among the faithful until written. While the exact author is less important than the truth: (it was written “by inspiration of God” (2 Tim. 3:16), and stands in the canon as the first of the Wisdom books) the author likely was either Job himself or Elihu, one with particular details about the exchange between Job and his friends.
The Objections to the Historicity of Job
1. The poetic style of the book
Critics argue that because most of the book is written in highly stylized Hebrew poetry (chapters 3–42), it cannot be literal history. They see Job, his friends, and Elihu as literary characters invented to explore the problem of suffering in poetic form, similar to wisdom literature from Mesopotamia (Ludlul Bēl Nēmeqi—the “Babylonian Job”).
2. Lack of Israelite covenantal references
Job is never identified as an Israelite, nor is Abraham, Isaac, or Jacob mentioned. There is no reference to the Law of Moses, the temple, or priestly rituals. Skeptics argue that this makes him an idealized “universal” figure, rather than a specific historical person.
3. Exaggerated details
Job’s wealth is immense (Job 1:3), his trials extreme, his lifespan 140 years after his restoration (Job 42:16). Critics claim such features point to legend, not biography.
The Orthodox Response
1. Scripture itself affirms Job’s historicity
The Bible names Job alongside other indisputably historical persons:
- Ezekiel 14:14, 20:
“Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD… Though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.”
Job is placed on the same level of historical reality as Noah and Daniel.
- James 5:11:
“Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.”
James speaks of Job’s patience as fact, not allegory. The “end of the Lord” (Job’s restoration) is proof of God’s compassion in real history.
If Job were fictional, Ezekiel and James would be invoking a parable as though it were history—a dangerous precedent the Spirit of God does not set elsewhere.
2. Poetic style does not negate historical truth
Large sections of the Bible render historical events in poetry:
- The Song of Moses (Exod. 15) recounts the literal Red Sea crossing.
- The Song of Deborah (Judg. 5) recounts Israel’s victory over Sisera.
- The Psalms recount historical deliverances in poetic style (e.g., Ps. 78, Ps. 105–106).
Thus, the form is poetic, but the substance is historical. The dialogue of Job may have been rendered into Hebrew poetry by Job himself, by Elihu (as tradition suggests), or by a later inspired writer (possibly Moses) to highlight the weight of God’s wisdom against man’s folly.
3. Job as a patriarchal believer
The details of Job’s life—serving as priest for his family (Job 1:5), wealth in livestock, long lifespan—fit perfectly into the patriarchal age (similar to Abraham and Isaac). His lack of Israelite identity does not prove fiction but rather his status as a non-Israelite worshipper of the true God, like Melchizedek (Gen. 14:18) or Jethro (Exod. 18:1).
4. Poetry is consistent with wisdom style
Job’s wealth, sufferings, and restoration may appear numerically extraordinary, but this is no more reason to deny historicity than to deny the literal ten plagues of Egypt or the flood of Noah. The numbers emphasize the malice of Satan, the enormity of Job’s trial and the richness of God’s mercy, ultimately pointing to Christ, the righteous Man who suffered the wrath of God, for the sake of His numbered people. “The hairs of your head are numbered.” “By His knowledge shall my righteous servant justify many, for he shall bear their iniquities.”
Doctrinal and Practical Observations
- Job’s historicity strengthens the point: his sufferings were not hypothetical but endured by a real man of like passions as we are.
- The very doctrine James 5:11 sets forth abundantly proves the necessity of Job’s historicity. His faith, patience and wisdom are manifest proofs of godly suffering, and lose their entire value without the reality of it. The scripture is not full of lies, but the standard of truth.
- The poetic rendering of history serves the Spirit’s purpose: to engrave truth more deeply by beauty and parallelism, and to set God’s wisdom against man’s.
Summary
The enemies of Job’s historicity argue from poetry to parable, but Scripture argues from Job to perseverance, setting him in the company of Noah and Daniel. If his life were fiction, the lessons of faith and patience would be utterly robbed of their weight. The poetry is no veil of fable, but a crown of beauty upon the head of real affliction.
John Trapp: It is, then, a true and real history that we here have of him, and not a fiction or a moral parable, as some have believed. See a double testimony for this, the one prophetical, Ezekiel 14:14 , the other apostolical, James 5:11 , and such a well twined cord is not easily broken. What if Josephus make no mention in his history of such a man? it was beside his purpose to write anything but what concerned the Jews. Aristeus in his History of the Jews maketh Job to be descended of Esau, and to dwell in Idumea. The Jewish doctors and some of the fathers of the Church make him to be that Jobab mentioned Genesis 36:33 . True it is that the words differ much in the Hebrew writing; but for that, while he prospered, he might be called Jobab; when in distress (which lasted twelve months, say the Hebrews, seven years, saith Suidas) contracted into Job. See the like Ruth 1:20 Genesis 17:5 . Some make him to be much more ancient, viz. the same with that Jobab who was the son of Joktan, the nephew of Eber, 1 Chronicles 1:25-26 , and that himself was penman of this Book. He doth indeed wish that his words were written in a book; and haply he and his friends, laying their heads together, might write this history; and that in hexameters for most part, as Jerome thinketh. But that it was by inspiration of God is testified not only by the divine grandeur and majesty of the style, together with the intrinsical excellency and efficacy of the matter, but also by the concurrent testimony of not a few other Scriptures, sufficiently asserting the authenticity and authority of this Book. The common opinion is that it was written by Moses, while he abode as a stranger among the Midianites, for the comfort of his poor countrymen, groaning under the Egyptian servitude; or else, that this history, written at first by Job and his friends in prose, was afterwards by Moses put into verse, and embellished with the most rich ornaments, and the most glittering figures of poetry. Sure it is, saith Senault (Preface to his Paraphrase), that there is no book in the world where the manner of speaking is more noble, the conceits more generous, the descriptions more rich, and the comparisons more natural. Sometimes the author reasoneth like an excellent philosopher, oftentimes like a profound divine; but always like an orator, and his eloquence never leaveth him.
II. Overview of Contents and Structure
The book follows this basic structure:
- Prologue in prose (Job 1–2): Job’s righteousness, Satan’s challenge, and Job’s afflictions.
- Cycle of poetic speeches (Job 3–31): Dialogue between Job and his friends.
- Elihu’s speeches (Job 32–37): A young believer, wise and mature, rebukes both parties and provides an alternative explanation to Job’s suffering (one that does not exceed the human bounds of wisdom). *Major theological theme in the book.
- God’s response (Job 38–41): God’s questioning of Job reveals his natural ignorance, and the limits of human wisdom.
- Epilogue in prose (Job 42): Job’s repentance, restoration, and vindication. (while Job is not answered as to why God afflicts (secret decree) he is answered as to why he should not question God. God is wise, and we are not.) What is wisdom? Is it with us or Him? Jer. 8:8-9
III. Theological Themes
A. The Suffering of the Righteous vs. the Wicked
A central burden of the book is to refute the false doctrine of temporal retribution: that suffering in this life is an indication of divine disfavor or personal wickedness. This is the carnal theology of Job’s friends.
Job’s friends affirm:
“Even as I have seen, they that plow iniquity, and sow wickedness, reap the same” (Job 4:8).
“The wicked is reserved to the day of destruction… he shall be brought forth to the day of wrath” (Job 21:30).
These are general principles of divine justice which are absolutely spiritually relevant—but Job’s friends misuse them as personal accusations, implying Job is among the unconverted because he is suffering:
“Is not thy wickedness great? and thine iniquities infinite?” (Job 22:5)
But they provide no concrete accusation—only general threats. This is in direct contrast to Nathan’s godly rebuke of David:
“Thou art the man” (2 Sam. 12:7),
they offer broad insinuation rather than conviction. This is the cowardice of the carnal mind.
Job rebukes them:
“Ye are forgers of lies, ye are all physicians of no value. O that ye would altogether hold your peace!” (Job 13:4–5)
He maintains his righteousness—not sinlessness—but his sincere fear of God:
“Till I die I will not remove mine integrity from me” (Job 27:5)
Thus, we conclude against Job’s friends that the righteous are not always afforded temporal comfort and convenience, but faith to endure them, and the wisdom to trust God through them.
B. Contrast with Peter’s Carnal Rebuke of Christ
The friends’ theology is echoed in Peter’s worldly rebuke:
“’From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.’ Matthew 16:21-28
Both Peter and Job’s friends deny the holy purpose of affliction. Peter in a moment of temptation, Job’s friends perhaps more severely in their view of the world.
C. Suffering as Either Discipline or Damnation
Scripture teaches two kinds of affliction:
- For the righteous: discipline, to refine and prove.
- For the wicked: a foretaste of damnation.
“For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth… but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.” (Heb. 12:6–8)
“Let favour be shewed to the wicked, yet will he not learn righteousness” (Isa. 26:10)
“The Lord made all things for himself, even the wicked for the day of doom.”
Job’s sufferings are not punitive, but revelatory. They expose:
- Satan’s malice (the source of man’s misery)
- Job’s faith (to endure hardship and maintain integrity, not cursing God or despairing of God’s kindness despite his wife and friends)
- God’s wisdom (in perfecting faith by affliction and patience)
Conclusion.
Inasmuch as Job was a righteous man and suffered greatly before being restored to honor, even so we are called, 1 Peter 4:12–13 “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.”
Philippians 1:29 “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.”
Colossians 1:24 “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.”
Acts 14:22 “Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”
2 Timothy 3:12 “Yea, and all that will live godly in Christ Jesus shall suffer persecution.”
Romans 8:16–17 “The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”
Romans 5:3–5 “And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.”
2 Corinthians 4:16–17 “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.”
Closing Prayer.
Our blessed and holy Father,
Thou who sittest enthroned in the heavens, perfect in holiness, righteousness, and judgment—
Thou that wilt by no means clear the guilty, but hast appointed a day in which Thou wilt judge the world in righteousness—
We come before Thee, humbly confessing our sin and shame, for we have transgressed Thy holy law and become estranged from Thee by reason of our iniquities. If Thou shouldest mark iniquities, O Lord, who could stand? But with Thee there is forgiveness, that Thou mayest be feared.
In mercy beyond wonder, Thou hast sent forth Thy Son, Jesus Christ, the brightness of Thy glory and the express image of Thy person, to redeem us by His blood and bring life and immortality to light through the gospel.
Thou hast made known unto us the way of salvation, and caused us to believe on Him who justifies the ungodly. Thou hast washed us in the fountain opened for sin and for uncleanness, pardoning our guilt, and sanctifying our hearts—purging us from dead works to serve the living God. O continue Thy lovingkindness unto us, we pray, and perfect that which concerneth us, that we might be wholly cleansed of sin at the coming again of our Lord.
Truly, Thou hast crowned this life with many benefits, and daily loadest us with thy manifold mercies; and our eyes look for a city which hath foundations, for new heavens and a new earth wherein dwelleth righteousness. Truly, we wait for Thy Son from heaven, who shall appear in flaming fire to take vengeance on the ungodly, and to be glorified in His saints and admired in all them that believe. Give us, O Lord, a heart of patience to endure, and a living hope; Turn our eyes from vanity, and fix them upon the riches of free grace in Christ Jesus, who loved us and gave Himself for us. We bless Thee with our whole heart, and glorify Thy name with thanksgiving; for unto Thee and unto the Lamb be honour and glory, dominion and praise, now and forevermore.
In the holy and wonderful name of Jesus Christ, our Redeemer and King,
Amen.
Fearless Puritan: 