Podcast 49, Stories of the Bible, “The Book of Job, Ch 35”

Chapter 34 follows the same chiastic pattern as the others. It has two major parts:  Part one is divided into A1 (verses 2-3) & A2 (verses 14-16). Part two is divided into B1 (verses 4-7) & B2 (verses 8-13). 

 The primary theme of the parable is found in the last verse of B2 where we expect it to be, “Surely God will not hear vanity, neither will the Almighty regard it.” 

Verse 1 is the usual salutation.

Elihu spake moreover, and said,

In Part One Elihu accuses Job of vanity. It is found, not unexpectedly in the last verse of A2. “Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.” The theme is repeated in B2.

Let’s first examine A1 of Part One

A1 Job 35:2-3

 Thinkest thou this to be right, that thou saidst, My righteousness is more than God’s? For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?

No where did Job say that his righteousness is more than God’s. What Job actually said was:

Job 29:14

I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.

Elihu gives this great, insightful advice, but he misses the mark. Job is far ahead of his adversaries. Their arguments are inferior to Job because Job speaks the truth always, and he is genuinely an incredibly wise man. Every word of Job is evidence of his wisdom and understanding of the atonement.

A2 of Part One completes the thought.

A2 Job 35:14-16

Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him. But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.

Elihu speaks the truth when he says that judgement is before God and that we should trust in him. However, he speaks falsely when he said that Job opened his mouth in vain and that he multiplied words without knowledge. Nothing in Job supports that statement. 

The key to understanding Chapter 35 is found in the Middle, in B1 & B2, with the greatest emphasis in B2. Let’s first examine B1. As an introduction in A1, Elihu askes Job a question: “Thinkest thou this to be right, that though saidst, My righteousness is more than God’s?”  But rather than wait for Job to answer, in B1 Elihu answers that question himself.

B1 Job 35:4-7

I will answer thee, and thy companions with thee. Look unto the heavens, and see; and behold the clouds which are higher than thou. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand?

One is reminded of Isaiah’s seminal words.

Isaiah 55:8-9

For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

Doctrinally Elihu is correct; however, he misplaces his anger. Notice the following accusations against innocent Job.

B2 Job 35:8-13

 Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man. By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty. But none saith, Where is God my maker, who giveth songs in the night; Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven? There they cry, but none giveth answer, because of the pride of evil men. Surely God will not hear vanity, neither will the Almighty regard it.

Podcast 48, Stories of the Bible, “The Book of Job, Ch 34”

Chapter 34 begins with the familiar refrain.

Job 34:1

Furthermore Elihu answered and said,

From that point on, Elihu uses the following refrain to divide his chapter into stanzas or paragraphs..

1.     Hear my words (verses 2-9)

2.     Therefore hearken unto me (verses 10-15)

3.     Hear this: hearken to the voice of my words ((verses 16-33)

4.     And let a wise man hearken unto me. (verses 34-37)

In English jargon those would be topic sentences that introduce paragraphs supporting a single thesis. In English format, the thesis would either be placed at the beginning, which is most common, or at the end for climactic purposes. From previous chapters of Job, we may surmise that Chapter 34 is a chiasm, following the model A1, B1—B2, A2. I shall analyze the parable by combining A1 & A2 and B1 & B2.  B2 will contain the most important part of the parable. In other words that is where we shall find the theme. 

 It is important to know that the Book of Job is very formal, tightly linked together through parallelism. It is one great argument among Job, Bildad, Eliphaz, Zophar, and Elihu, each respecting the others’ point of view. Notice that no one ever interrupts the other. That is a model that our own government could learn from. 

 Another thing we learn is that there is a kernel of truth in every argument. Ironically, from what we know of Job’s character, the premises of Bildad, Eliphaz, Zophar, and Elihu are wrong. They have misjudged Job enormously and unfairly; however, we must consider where they are coming from. 

 They are bringing in their biases from outside. Bildad, Eliphaz, and Zophar believe in a God, but they do not believe in Jehovah or Christ. Elihu, on the other hand, appears to believe in a redeemer who ransomed us from our sins. That sets Elihu apart. However, all four had condemned Job in their hearts before then even arrived. All four came to chastise and teach Job, not out of hate, we may assume, but out of love. 

 Chapter 34 contains some great Christian advice from Elihu, even more than the other three combined. The problem is that Job is innocent, even of the charges of Elihu. In other words, Elihu’s advice is great, but it is misplaced. But the audience of the Book of Job is not Job himself. They lived thousands of years ago. We are the audience. We must determine if the condemnation of Elihu applies to us. The purpose of the Book of Job is to ask us to access our own standing with God. As with all true scripture and all great literature, it speaks to every generation for it goes deeper than cultural or religious biases.

A1 Job 34:2-9

Hear my words, O ye wise men; and give ear unto me, ye that have knowledge. For the ear trieth words, as the mouth tasteth meat. Let us choose to us judgment: let us know among ourselves what is good. For Job hath said, I am righteous: and God hath taken away my judgment. Should I lie against my right? my wound is incurable without transgression. What man is like Job, who drinketh up scorning like water? Which goeth in company with the workers of iniquity, and walketh with wicked men. For he hath said, It profiteth a man nothing that he should delight himself with God.

One must love the image, “For the ear trieth words, as the mouth tasteth meat.” Elihu asks us to choose judgment, to know for ourselves what is good. Who can deny such good advice? However, Elihu mispresents Job. God didn’t take away Job’s judgment. It was the citizens who once respected Job’s every word who quit listening to him. When Job was wealthy and prosperous, above all men, they listened to him. Now that he sat in ashes they scorned him. The following statement by Elihu is true: “For Job hath said, I am righteous and God hath taken

Podcast 47, Stories of the Bible, “The Book of Job, Ch 33”

In verse one, as with other chapters, a narrator is established. It is Elihu, the youngest of the group, and he is directing his comments directly to Job. This is like a play enacted on stage. They are the actors. We are the audience. Though the arguments get very direct and personal, there is a very formal nature and politeness in the group. 

When one speaks, regardless of how controversial or strong the accusation, the others remain silent until he is finished. To understand better how much the restraint matters, as you listen to or read Elihu’s argument against Job, ask yourself, ‘If I were Job, would I remain silent or would I interrupt him at every false point?’ 

The natural man would object at every point, but that is not the case in any of the arguments. The episodes occurred thousands of years ago. We are observers, sitting on the outside. Even we are tempted to come to Job’s defense, but we are asked not to. We are asked to hear out the argument until it is Job’s turn to speak.

The structure of the parable is chiastic, following the format A1,B1,C1—C2,B2,A2. I shall present it in the order of A1-A2, B1-B2, etc.

A1 Job 33:1-12

Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words. Behold, now I have opened my mouth, my tongue hath spoken in my mouth. My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly. The Spirit of God hath made me, and the breath of the Almighty hath given me life. If thou canst answer me, set thy words in order before me, stand up. Behold, I am according to thy wish in God’s stead: I also am formed out of the clay. Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee. Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; neither is there iniquity in me. Behold, he findeth occasions against me, he counteth me for his enemy, He putteth my feet in the stocks, he marketh all my paths. Behold, in this thou art not just: I will answer thee, that God is greater than man.

The above, of course, is Elihu’s formal opening. Notice that the dominating pattern begins with “Behold.” It means to look or to listen or to consider or to ponder. Elihu is very confident. It appears five times, drawing attention to five concepts Elihu wants Job to consider. Elihu declares his own righteousness, “My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.” 

Very bold statements. Elihu asserts that he is a child of God, also formed out of clay. Elihu is a step above Bildad, Eliphaz, and Zophar.  They do not believe in the redeeming love of Christ.  Elihu believes in Jehovah. He belongs to the family of Abraham. Furthermore, he claims that he is a prophet. He said, “I am according to thy wish in God’s stead.” In other words, he is speaking for God. 

One must question his authority. He comes down very hard on Job. He reminds Job of his claims that ‘he is clean from transgression,’ that ‘he is innocent before God,’ that here is no iniquity in him.’ Elihu declares, “In this thou art not just.” 

We get a clearer view of Elihu’s intent from the conclusion found in A2.

A2: Job 33:31-33

Mark well, O Job, hearken unto me: hold thy peace, and I will speak. If thou hast any thing to say, answer me: speak, for I desire to justify thee. If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.

Elihu, though he is the youngest of the group, thinks that wisdom lies within himself. He is asking Job to hold his peace and let him speak while he condemns him. 

Podcast 46, Stories of the Bible, “The Book of Job, Ch 32”

In Chapter 32 we are introduced to a new character, Elihu. He is younger than Job and his three friends. Apparently Elihu has been present from the beginning but because of his youth, he remained silent. However, his outburst demonstrates almost uncontrolled passion for he is angry with Job for proclaiming his own righteousness, and he is angry at Bildad, Eliphaz, and Zophar for keeping silent. The first verse in Chapter 32 is unique. Many of the other chapters began with identifying the speaker For example, Chapter 29 begins, “Moreover Job continued his parable, and said.” Chapter 25 begins, “Then answered Bildad the Shuhite, and said.” Chapter 22 begins: “Then Eliphaz the Temanite answered and said.” And Chapter 20 begins: “Then answered Zophar the Naamanthite, and said.” 

 You may easily discern the pattern. They are very formal. Contrast that with the beginning of Chapter 32:

Job 32:1

So these three men ceased to answer Job, because he was righteous in his own eyes.

Job has finally silenced his friends. That enrages the youthful Elihu. He is angry at Job and his three friends. The introductory section is dominated by the phrase, “kindled the wrath.”

Job 32:2-5

 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Now Elihu had waited till Job had spoken, because they were elder than he. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.

Four times the kindling of his wrath is mentioned is as many verses. Repetition often gives emphasis. He is angry at Job because he appeared to justify himself, and to Elihu one can only be justified by God. He is angry at Job’s three friends because they remain silent. 

Now, and it is no coincidence the narrative falls right back into the old pattern. Compare the following introduction with those mentioned above. 

Job 32:6

And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.

 Order is restored to the Narrative and Elihu, following the pattern of the others presents his well-organized argument. With the use of step parallelism, repetition of words or phrases, Elihu divides his argument into four phases. The introductory phase is “I said” with one variation, “I will speak.” 

I shall use the above pattern in discussing Elihu’s argument.

Job 32:7-9

I said, Days should speak, and multitude of years should teach wisdom. But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. Great men are not always wise: neither do the aged understand judgment.

We may assume Elihu is genuinely respectful for he has sat through the entire argument silently until the three friends remained silent when Elihu thought they should have spoken. Elihu appears to be a pious and dedicated religious thinker albeit less dignified than Job and even the other three friends. He introduces a very important doctrine, “There is a spirit in man.” That is a fundamental Christian principle. In the creation story, the “breath of life” refers to God placing Adam’s spirit into his body. Furthermore, Elihu declares, “The Almighty giveth them understanding.” 

Circumstances show that Elihu is correct in chastising Bildad, Eliphaz, and Zophar for they are consistently disingenuous in their accusations against Job which are false. But Elihu’s anger is misplaced even against the other three friends. 

Podcast 45, Stories of the Bible, “The Book of Job, Ch 31”

The structure of Chapter 31 is very interesting. It is a simple chiasm divided into only two parts. A1 & A2. In A1 Job asks seven questions: 

A1 Job 31:1-4

1.     I made a covenant with mine eyes; why then should I think upon a maid?

2.     For what portion of God is there from above? 

3.     And what inheritance of the Almighty from on high?

4.     Is not destruction to the wicked? 

5.     [Is not] a strange punishment to the workers of iniquity?

6.     Doth not he see my ways? 

7.     And count all my steps?

In question one, Job declares his moral innocence. His “covenant with his eyes” was that he would not lust after women. He would not look upon sin with tolerance. He would keep his covenant of marriage and his covenant with God.

In question two, Job asks how much of his suffering is from God. 

In question three, he effectively repeats question two: How much of his inheritance was from the Almighty from on high. 

Question 4 is the key question, “Is not destruction to the wicked?” Remember that Bildad, Eliphaz, and Zophar accuse Job of wickedness, claiming that is why he is being punished. Job is asking what portion of that punishment is from God for his sins. 

Question 5 echoes question 4, “Is not a strange punishment to the workers of iniquity?” 

Job knows he is not wicked, that he is not being punished by God for in Questions 6 & 7 Job asked, “Does not God see my ways? Does not God count all my steps?”

A2 is a fascinating answer. Job poses 15 hypothetical situations, using “If…Then” format. The hypothetical statements are addressed to God. In other words, he is asking God to “see his ways” and “count all of his steps.” In doing so, God will find his innocence. 

Of course, Job already knows of his innocence, and he knows that God knows of his innocence. This is for the benefit of the three wicked friends who are falsely accusing him of things he is not guilty of.  

Job dramatically invites God to punish him for each of the sins mentioned if he is indeed guilty, which he is not. 

The list of sins is so long and so comprehensive, that we get a very good idea of the righteousness of Job and how strictly he obeys all the commandments of God. 

Let’s discuss each hypothetical sin in the order they are presented. 

Job 31:5-6

If I have walked with vanity, or if my foot hath hasted to deceit; Let me be weighed in an even balance, that God may know mine integrity.

Job has been guilty neither of vanity nor of deceit. He is asking God to weigh him in the balance so that God will know his integrity. Only an innocent person could be so bold with God.

Job 31:7-8

If my step hath turned out of the way, and mine heart walked after mine eyes, and if any blot hath cleaved to mine hands; Then let me sow, and let another eat; yea, let my offspring be rooted out.

The list of sins is very interesting. For Job, it is a book of virtues for he is not guilty of any of the sins. For the wicked, it is a book of vices like the seven deadly sins. Job walks the straight and narrow path. Job has an understanding heart. He does not follow his eyes. He follows his heart. Remember earlier the words of Job, “And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.’ He has clean hands and a pure heart. If he doesn’t have those things he invites the Lord to curse him, to let him sow but another eat. He even invites the Lord to take his family. That is true confidence.

Podcast 44, Stories of the Bible, “The Book of Job, Ch 30”

In Chapter 30, we see the social order breaking down. We need to consider Job’s social condition before tragedy struck. As we learned earlier, even princes remained silent when Job spoke. Job, with all of his wealth, looked after the poor. Job gave counsel to the highest dignitaries. Now as we see in Part 1 A, even the rabble hold him in derision.

Job 30:1-8

But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock. Yea, whereto might the strength of their hands profit me, in whom old age was perished? For want and famine they were solitary; fleeing into the wilderness in former time desolate and waste. Who cut up mallows by the bushes, and juniper roots for their meat. They were driven forth from among men, (they cried after them as after a thief;) To dwell in the clifts of the valleys, in caves of the earth, and in the rocks. Among the bushes they brayed; under the nettles they were gathered together. They were children of fools, yea, children of base men: they were viler than the earth.

In Part 1 A above, Job recounts how the children of base men, who were viler than the earth, have persecuted Job, apparently unchecked by society. In Part 1 B we see the effect they have upon Job. 

Job 30:9-15

And now am I their song, yea, I am their byword. They abhor me, they flee far from me, and spare not to spit in my face. Because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me. Upon my right hand rise the youth; they push away my feet, and they raise up against me the ways of their destruction. They mar my path, they set forward my calamity, they have no helper. They came upon me as a wide breaking in of waters: in the desolation they rolled themselves upon me. Terrors are turned upon me: they pursue my soul as the wind: and my welfare passeth away as a cloud.

It suggests a complete breakdown of law and order. They would not have dared do that when Job was a man of high esteem and great wealth and authority. For one thing it shows how fragile the legal system is and how quickly chaos takes over. 

The overall format of Job Chapter 30 is chiastic: A1,B1—B2,A2. A2 is antithetical to A1. The people who now torment Job were the very people Job supported when he had money.

A2 Job 30:25-31

Did not I weep for him that was in trouble? was not my soul grieved for the poor? When I looked for good, then evil came unto me: and when I waited for light, there came darkness. My bowels boiled, and rested not: the days of affliction prevented me. I went mourning without the sun: I stood up, and I cried in the congregation. I am a brother to dragons, and a companion to owls. My skin is black upon me, and my bones are burned with heat. My harp also is turned to mourning, and my organ into the voice of them that weep.

Before his economical and social collapse, Job helped the poor. Now Job is in the same economic class as the poorest of the poor. Notice the comparison between the poor in A1 and Job in A2.

A1: “for want and famine they were solitary; fleeing into the wilderness in former time desolate and waste…To dwell in clifts…in caves of the earth, and in rocks.

A2 I went mourning without the sun. I am a brother to dragons, and a companion to owls. My skin is black upon me, and my bones are burned with heat.

Podcast 43, Stories of the Bible, “The Book of Job, Ch 29”

Job is speaking. Verse 1 is of the usual salutation identifying the speaker.

Job 1:1

Moreover Job continued his parable, and said,

The rest of the parable is divided into four parts, following the chiastic pattern of A1, B1—B2, A2. Customarily the emphasis falls on B2 which lists Job’s charity, proving that he was a righteous man who did not neglect the poor or beggar as Bildad, Eliphaz, and Zophar claimed. 

In A1 Job laments the past when he was at the height of his glory, his wealth, his power, and his happiness.

A1 Job 29:2-7

Oh that I were as in months past, as in the days when God preserved me; When his candle shined upon my head, and when by his light I walked through darkness; As I was in the days of my youth, when the secret of God was upon my tabernacle; When the Almighty was yet with me, when my children were about me; When I washed my steps with butter, and the rock poured me out rivers of oil; When I went out to the gate through the city, when I prepared my seat in the street! 

Job establishes his righteousness: “God preserved me,” his candle shined upon my head,” “by his light I walked, the Almighty was with me.” 

In true chiastic fashion, the end of the parable shows a parallel connection to the beginning, The end completes the theme of the beginning. In A1, Job laments the loss of the past. In A2, Job relives the past.

A2 Job 29:18-25

Then I said, I shall die in my nest, and I shall multiply my days as the sand. My root was spread out by the waters, and the dew lay all night upon my branch. My glory was fresh in me, and my bow was renewed in my hand. Unto me men gave ear, and waited, and kept silence at my counsel. After my words they spake not again; and my speech dropped upon them. And they waited for me as for the rain; and they opened their mouth wide as for the latter rain. If I laughed on them, they believed it not; and the light of my countenance they cast not down. I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners.

In B1, Job establishes his standing in the community. 

B1 Job 29:8-10

The young men saw me, and hid themselves: and the aged arose, and stood up. The princes refrained talking, and laid their hand on their mouth. The nobles held their peace, and their tongue cleaved to the roof of their mouth.

That demonstrates the profound respect the people, including the great leaders, had for Job. It also condemns the community for turning their backs on Job, as symbolized by Bildad, Eliphaz, and Jophar, simply because a series of tragedies deprived him of his wealth and power. The circumstances have changed for Job, but Job is the same man of integrity and wisdom and righteousness that he always was. 

Because of the parallel structure, the main emphasis of the parable is found in B2.

B2 Job 29:11-17

When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor: and the cause which I knew not I searched out. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.

Podcast 42, Stories of the Bible, “The Book of Job, Ch 28”

Job 28 is very straight forward. It is organized into two parts, each antithetical to the other. Part 1 addresses the laws of nature. Part 2 addresses the laws of God. The two parts are analogical—that is to say that each is an analogical contrast to the other. Job 28 answers two questions: Question 1: Where do you search for gold and silver. Question 2: Where do you search for wisdom? Job 28 answers those two questions. 

 First, as Job does, let’s address the obvious: Where do you search for gold and silver? 

Job 28:1-6

Surely there is a vein for the silver, and a place for gold where they fine it. Iron is taken out of the earth, and brass is molten out of the stone. He setteth an end to darkness, and searcheth out all perfection: the stones of darkness, and the shadow of death. The flood breaketh out from the inhabitant; even the waters forgotten of the foot: they are dried up, they are gone away from men. As for the earth, out of it cometh bread: and under it is turned up as it were fire. The stones of it are the place of sapphires: and it hath dust of gold.

In searching for silver, gold, iron, brass, sapphires and other precious metals or precious stones, we consult science. They all follow natural laws. However, if we search for wisdom and understanding, we must take another path. 

Job 28:7-8

 There is a path which no fowl knoweth, and which the vulture’s eye hath not seen:  The lion’s whelps have not trodden it, nor the fierce lion passed by it. 

Job 28 is dedicated to answering that question. Why did Job begin with silver and gold? Clearly it is because we treasure those things above all else. Today the price of gold is approaching $5000 an ounce. The price of silver is over a $100 an ounce. The other metals and stones listed are costly but of lesser value. That is what I mean by analogical contrast. In Proverbs we read.

Proverbs 8:11

For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.

Perhaps the greatest verse that proclaims the importance of gaining wisdom is about the Savior himself. 

Luke 2:52

And Jesus increased in wisdom and stature, and in favour with God and man.

We know that Jesus didn’t increase in silver and gold or other like precious things.

Matthew 8:20

And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

Job emphasizes that wisdom is not as easy to find as silver and gold.

Job 28:9-12

He putteth forth his hand upon the rock; he overturneth the mountains by the roots. He cutteth out rivers among the rocks; and his eye seeth every precious thing. He bindeth the floods from overflowing; and the thing that is hid bringeth he forth to light. But where shall wisdom be found? and where is the place of understanding? 

Clearly man is looking in the wrong place. One cannot find wisdom and understading by imitating miners who are looking for silver, gold, precious stones, and other precious metals. One cannot find wisdom and understandung by searching the land of the living or the depths of the sea. It cannot be bought. It can’t be valued. No precious metals can equal it. 

Podcast 41, Stories of the Bible, “The Book of Job, Ch 27”

Job continues his answer to Bildad.

Job 27:1

Moreover Job continued his parable, and said,

Chapter 27 is divided into four distinct parts. It is a chiasm with the following structure: A1,B1,C1,D1—D2,C2,B2,A2.

That means that the emphasis falls in the middle upon D2 which is the primary theme of Chater 27. In D2 Job asks, “Why then are ye thus altogether vain?” That recalls the words of King Solomon.

Ecclesiastes 1:1-4

The words of the Preacher, the son of David, king in Jerusalem. Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. What profit hath a man of all his labour which he taketh under the sun? One generation passeth away, and another generation cometh: but the earth abideth for ever.

The theme of Vanity in Ecclesiastes 1 and Job 27 is the same: Everything earthly is temporal. Everything heavenly is spiritual. When Job said “The earth will last forever,” he does not refer to mortal earth. He refers to the New Jerusalem spoken of by John the Revelator.

Revelation 21:1-7

And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

All earthly things will pass away. They have no lasting value. In Peter’s words

2 Peter 3:10-13

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

Let’s work our way through Job 27, following the chiastic pattern. 

A1 Job 27:2

As God liveth, who hath taken away my judgment; and the Almighty, who hath vexed my soul;

In A1 Job validates the existence of God. “As God liveth.” Job is vexed because he knows that he is righteous, yet God allowed Satan to take everything away from him. “Taken away my judgment” does not mean that Job lost his ability to judge. He lost the confidence of the people who, when he was rich, looked upon him as a wise judge. In Job 29 we read, “When I prepared my seat in the street.” That was a seat of importance where people came to him for counsel.  Job adds, “The young men saw me, and hid themselves: and the aged arose, and stood up. The princes reframed talking, and laid their hands on their mouth. The nobles held their peace, and their tongue cleaved to the roof of their mouth. 

Podcast 40, Stories of the Bible, “The Book of Job, Ch 26”

Of course, chapters 25 & 26 need to be read together. Chapter 26 is Job’s answer to Bildad in Chapter 25.

As is common in Job, the first verse introduces the speaker. Chapter 25 introduces Bildad as the speaker. 

Job 25:1 

Then answered Bildad the Shuhite, and said,

Chapter 26 introduces Job as the speaker. 

Job 36:1 But Job answered and said, 

Obviously it is an ongoing dialogue. The rest of the text of Chapter 26 should be read as a whole. It is governed by chiastic parallelism. Verse 2 is in antithetical parallelism to Verse 14. Job is speaking.

Job 26:2

How hast thou helped him that is without power? how savest thou the arm that hath no strength?

Job 26:14

Lo, these are parts of his ways: but how little a portion is heard of him? but the thunder of his power who can understand?

Notice that the contrast is between the weakness of Job and the Almighty power of God. Years later this is echoed by Isaiah.

Isaiah 55:6-9

Seek ye the Lord while he may be found, call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.  For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

In effect Job is agreeing with certain parts of Bildad’s argument. For example, Bildad said, 

Job 25:2-3

Dominion and fear are with him, he maketh peace in his high places. Is there any number of his armies? and upon whom doth not his light arise?

6 RON

However, Job challenges Bildad’s conclusions, for while describing the almighty power of God, Bildad denies the Son, and denies his power to cleanse us from our sins. In the following Bildad is speaking.

Job 25:4-6

How then can man be justified with God? or how can he be clean that is born of a woman? Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight. How much less man, that is a worm? and the son of man, which is a worm?

In Chapter 26, Job challenges Bildad’s opinion. He uses the parallel format A1 B1—B2 A2. Again B1 & B2 share an antithetical relationship. B1, for example, emphasizes the weaknesses of man, B2 emphasizes the power of God. Let’s look first at B1. The verses are tied together by step parallelism, that is to say they have the same rhetorical pattern. Each verse is formed as a question. 

Job 26:2-4

How hast thou helped him that is without power? how savest thou the arm that hath no strength? How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? To whom hast thou uttered words? and whose spirit came from thee?

It is Job who is without power. It is Job whose arm ‘hath no strength. It is Job who has no wisdom. Job is Everyman. He symbolizes all mankind who suffer. When Job asks Bildad, “To whom hast thou uttered words? And whose spirit came from thee? He is accusing Bildad of two things: (1) Bildad doesn’t know who he is talking to. He has no comprehension of who Job truly is and why he is suffering or why he believes in a redeemer. (2) He accuses Bildad of being possessed or perhaps better, governed by Satan, and doesn’t know it.  In fact, Job answers his own question.

Job 26:5-6

Dead things are formed from under the waters, and the inhabitants thereof. Hell is naked before him, and destruction hath no covering.

That is quite a condemnation of Bildad. Now Let’s examine B2. Remember the chapter is following the chiastic order. That means that B2, the most important part of the chapter, carries the theme.