365 Reflections

As Job continues his speech in Job 13 he calls on his friends to be silent and stop speaking for God so that he can have a direct word with Him alone. This is the true means of getting through suffering. Take your case not to men but to God! Job 13:13–14 (ESV) “Let me have silence, and I will speak, and let come on me what may. 14 Why should I take my flesh in my teeth and put my life in my hand? What Job does is what we should do when life is spinning out of control. Talk to the Lord. Complain if necessary. He will not be surprised by your words or feelings for He already knows them. But when you complain, remember to complain in hope! Job 13:15 (ESV) Though He slay me, I will hope in him; yet I will argue my ways to his face. What a marvelous phrase. Job will trust in the Lord even if the Lord should destroy him. However, we should note the Hebrew is ambiguous and could render two very different statements. The alternative is: "if He slay me, I have no hope.” The point Job mak

Job 12:2–4 (ESV) “No doubt you are the people, and wisdom will die with you. 3 But I have understanding as well as you; I am not inferior to you. Who does not know such things as these? 4 I am a laughingstock to my friends; I, who called to God and he answered me, a just and blameless man, am a laughingstock. Joe's response at the end of the first cycle of conversation with his less-than-desirable friends is to call them out for their lack of understanding. I appreciate this about Job. He doesn't simply just listen to his friends or those who claim to be wise. And I would suggest to every Christian - do likewise! The New Testament tells us to live with discernment over what we hear: 1 John 4:1 (ESV) Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. John makes clear, there is no shortage of bad/false spiritual messages in the world. So it is our job to test them against Scripture, t

Of the three friends and "comforters" in Job's life, Zophar is the worst. He does nothing but scolds Job as he talks. There is no compassion in his voice. There is no allowance at all for Job to be right. And his speech is poisonous to the soul of one who is suffering.  Zophar represents many in the Christian world and we must be mindful that they do not all come out straightforwardly mean as Zophar does. Sometimes they come in the veiled animosity of "faith" positive people.    Let me explain.  Zophar is utterly convinced Job is getting what he deserves and that all his trouble is overdue medicine for his crimes. He insults and accuses Job throughout his speech. Job 11:2–4 (ESV) “Should a multitude of words go unanswered, and a man full of talk be judged right? 3 Should your babble silence men, and when you mock, shall no one shame you? 4 For you say, ‘My doctrine is pure, and I am clean in God’s eyes.’ As I said, many in the Christian world are like him but n

Job waffles throughout the book in his response to the suffering. In Job 9 he was eager for someone to mediate his issues with God. Now in chapter 10 he's ready to die again as he was in Job 3. This is the trouble with suffering, it births emotional swings of massive proportions.  Take note of his recounting of the goodness of God in his life: Job 10:8–12 (ESV) Your hands fashioned and made me, and now you have destroyed me altogether. 9 Remember that you have made me like clay; and will you return me to the dust? 10 Did you not pour me out like milk and curdle me like cheese? 11 You clothed me with skin and flesh, and knit me together with bones and sinews. 12 You have granted me life and steadfast love, and your care has preserved my spirit. Job recalls that all he is and all he has is from God. Yet, inwardly, his heart is sure that God did all this to set him up for ultimate suffering in taking it all away.  Job 10:13 (ESV) Yet these things you hid in your heart; I know that th

One of the greatest lines in Job comes from his mouth in Job 9.  Job 9:32–35 (ESV) For he is not a man, as I am, that I might answer him, that we should come to trial together. 33 Would that there were an arbiter between us, who might lay his hand on us both. 34 Let him take his rod away from me, and let not dread of him terrify me. 35 Then I would speak without fear of him, for I am not so in myself. Job longs for someone to stand in the gap between himself and the God who allowed all the evil he has endured. The chapter begins with Job's understanding that no man can be righteous before the Lord. Job 9:2–3 (ESV) “Truly I know that it is so: But how can a man be in the right before God? 3 If one wished to contend with him, one could not answer him once in a thousand times. The ancient text of Job is well ahead of its time. Here Job utters a profound truth that is first hard to understand, and second, commonly rejected. What truth is that?  Before God, we cannot stand. Even when J

Job 8:3–7 (ESV) Does God pervert justice? Or does the Almighty pervert the right? 4 If your children have sinned against him, he has delivered them into the hand of their transgression. 5 If you will seek God and plead with the Almighty for mercy, 6 if you are pure and upright, surely then he will rouse himself for you and restore your rightful habitation. 7 And though your beginning was small, your latter days will be very great. It's amazing how fast these consoling friends turn into the worst people in Job's life. Now Bildad's first speech comes to us with an accusation that Job's children sinned and God judged them. Then he seems completely out of touch when he considers Job's beginning "small" (See verse 7). A quick glance back to the first chapter and description of Job reminds us that he was great in the land and that he regularly offered sacrifices for the sins his children "may" have committed. But Bildad encapsulates the truth that real

Job 7:7–11 (ESV) “Remember that my life is a breath; my eye will never again see good. 8 The eye of him who sees me will behold me no more; while your eyes are on me, I shall be gone. 9 As the cloud fades and vanishes, so he who goes down to Sheol does not come up; 10 he returns no more to his house, nor does his place know him anymore. 11 “Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. One thing Job does immediately after hearing from his first friend is simply this - he brings his complaint to God. Notice the reasoning in verse 7. He tells God to remember his life is short and he believes he won't see good again. And so he has nothing to lose. He then proceeds to voice his complaint to the Lord.  I think if we learned to do this, the world would be a far better place. Instead of broadcasting our hurts on social media, instead of talking about this with 5 or 6 friends, instead of desperately trying to

It's one thing to suffer traumatic experiences, it's another to have your friends bloviate about why it's your fault. Job has had to see his possessions destroyed, his children killed, his health deteriorate, his wife despise him and now he sits in ashes, covered with soars. When the first friend proposed uttering a word to Job, he went off for 2 chapters. We will learn from these men far more about how to NOT be someone's friend.  And Job picks up this idea quickly. Job 6:14–17 (ESV) “He who withholds kindness from a friend forsakes the fear of the Almighty. 15 My brothers are treacherous as a torrent-bed, as torrential streams that pass away, 16 which are dark with ice, and where the snow hides itself. 17 When they melt, they disappear; when it is hot, they vanish from their place. I love the NIV's phrasing for verse 15: Job 6:15 (NIV) But my brothers are as undependable as intermittent streams, as the streams that overflow What is an intermittent stream? look at

The problem with some advice is that it sounds good at the time, maybe even true at that time but it's far to simple and off base in the end. This is the frustration we have exploring the advice Job's friends give him. And we are only into the first speech given by Eliphaz in Job 5. Now he says some true things here: Job 5:17–18 (ESV) “Behold, blessed is the one whom God reproves; therefore despise not the discipline of the Almighty. 18 For he wounds, but he binds up; he shatters, but his hands heal. All true and several other scriptures back this up. Now Eliphaz assumes that the bad in Job's life is from the Almighty (a key name for God in the book of Job). But there's something we've already seen that the characters have not. Job's suffering is not from God but from the devil. And one of life's worst mistakes is to attribute to God what the devil does and even worse - attribute to the devil what God does.  It's the mistake of absolutism when it comes

Forgive the snarky title, but it's very true. Theological study is never simple. Why? Because life is complicated and God is beyond our knowledge. We can only see dimly, as Paul says.  When Job's first friend speaks after a 7-day silence vigil we says the following: Job 4:1–2 (ESV) Then Eliphaz the Temanite answered and said: 2 “If one ventures a word with you, will you be impatient? Yet who can keep from speaking? Notice the phrase, "a word". Because he will venture far more than that. He will speak for two chapters. And his theology of suffering is so simple, you get a bit nauseated as he speaks.  He begins: Job 4:7 (ESV) “Remember: who that was innocent ever perished? Or where were the upright cut off? He's going in for the kill off the top. He wants to cast the blame squarely where he believes it lies - at Job's feet. Job is suffering because Job sinned. Now Eliphaz has watched Job's life for years. He's seen this man speak for others and live piou

Job 3:2–3 (ESV) And Job said: 3 “Let the day perish on which I was born, and the night that said, ‘A man is conceived.’ This is the first thing Job says after a 7-day silence sitting in ashes with his friends. Notice what he did not do. He did not curse God. He placed no blame on the Almighty although the Almighty let this happen to Him. Job's first inclination is to deride his own birth, or rather, the day of his birth.  Job moves on from cursing that day to wondering why he was even born or made it to adulthood. Job 3:11–12 (ESV) “Why did I not die at birth, come out from the womb and expire? 12 Why did the knees receive me? Or why the breasts, that I should nurse? At this moment Job enters into a question that we all must answer one day - why are we born? What is our purpose for living if there is so much suffering? For sure, none of us suffer as Job did. But if you squeezed all of our hurts into a three-week time period, it would probably get us to ask why we are even alive.

The story of Job gets worse for a long time before it gets better. The first two chapters present a behind-the-scenes look at the heavenly realities that Job knows nothing about. In chapter 1, Satan wanted Job's blessings ripped from him. In chapter 2, he takes aim at his health. In both instances, God is the one who brings him up.  Job 2:3 (ESV) And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” And Satan's evil is on display in the next verse: Job 2:4–6 (ESV) Then Satan answered the LORD and said, “Skin for skin! All that a man has he will give for his life. 5 But stretch out your hand and touch his bone and his flesh, and he will curse you to your face.” 6 And the LORD said to Satan, “Behold, he is in your hand; only spare his life.” Now the interest

As I have had the privilege to walk through the Bible book by book these past 8 years on this blog I have been able to slow down long enough to ask "why is this book in this place"? And I believe there are great valuable truths even in the order of scripture as well as the Words of scripture. So let us ask, "Why does Job follow Esther?" If you consider that Israel at the end of Esther has just been barely saved from an ancient holocaust at the hand of Haman and that their deliverance was so unbelievable it required two letters for confirmation among the people you can see why Job follows this book. For Israel has been descending from their pinnacle since the end of 1 Kings and it seems Esther, which does not mention God at all would be the perfect precursor to Job - the book synonymous with suffering while God seems silent.  Job 1:1–5 (ESV)  There was a man in the land of Uz whose name was Job, and that man was blameless and upright, one who feared God and turned aw

The story of Esther ends with a celebration. The feast of Purim is inaugurated in Jewish life and still remains to this day. So cool. But evidently, some people needed reassurance that the threat against them was indeed over and they had the king's authority to defend themselves AND that they should CELEBRATE.  Esther 9:29–32 (ESV) Then Queen Esther, the daughter of Abihail, and Mordecai the Jew gave full written authority, confirming this second letter about Purim. 30 Letters were sent to all the Jews, to the 127 provinces of the kingdom of Ahasuerus, in words of peace and truth, 31 that these days of Purim should be observed at their appointed seasons, as Mordecai the Jew and Queen Esther obligated them, and as they had obligated themselves and their offspring, with regard to their fasts and their lamenting. 32 The command of Esther confirmed these practices of Purim, and it was recorded in writing. A second letter is necessary for the Jews to hear the news of their victory and

Esther 9:1–2 (ESV)  Now in the twelfth month, which is the month of Adar, on the thirteenth day of the same, when the king’s command and edict were about to be carried out, on the very day when the enemies of the Jews hoped to gain the mastery over them, the reverse occurred: the Jews gained mastery over those who hated them. 2 The Jews gathered in their cities throughout all the provinces of King Ahasuerus to lay hands on those who sought their harm. And no one could stand against them, for the fear of them had fallen on all peoples. Esther 9 is the complete opposite of every other chapter in this book before it. Thus far we have seen the Jews as a helpless people, with Mordecai targeted for death, Esther as the harem girl for the king's pleasure. But all that has changed. Now Mordecai and Esther are ambassadors of the King and writing the laws of the land into effect to not only save the Jews from extermination but to empower them for triumph over their enemies.  It's a wonde

The quiet and timid, identity-hiding Esther is no more in Esther 8. Now we have the bold, assertive and persuasive she-warrior for God.  She has seen Haman hanged on his own gallows and revealed her relation to Mordecai to King Xerxes. The King has given her Haman's house and Mordecai Haman's position. The turnaround is happening fast and furious. But the edict of the Jewish destruction is still on the schedule and Esther goes to work again, pleading with the King to wipe it out.  His response? To let her and Mordecai write the laws themselves! Esther 8:7–8 (ESV)  Then King Ahasuerus said to Queen Esther and to Mordecai the Jew, “Behold, I have given Esther the house of Haman, and they have hanged him on the gallows, because he intended to lay hands on the Jews. 8 But you may write as you please with regard to the Jews, in the name of the king, and seal it with the king’s ring, for an edict written in the name of the king and sealed with the king’s ring cannot be revoked.” Est

We have discussed that Esther may have taken the long way to gain the proper audience with the King, but we see that God works through it both to deliver the Jews and grow her in boldness and faith. Esther 7:2–3 (ESV) And on the second day, as they were drinking wine after the feast, the king again said to Esther, “What is your wish, Queen Esther? It shall be granted you. And what is your request? Even to the half of my kingdom, it shall be fulfilled.” 3 Then Queen Esther answered, “If I have found favor in your sight, O king, and if it please the king, let my life be granted me for my wish, and my people for my request. Let us not miss that wine and feasting were involved here. There are three ways to a man's heart and this verse involves two of them. But Esther's grace always wins the day. At every moment the king sees her he is pleased with her and welcomes her in to his presence and offers to answer whatever request she has. We have already mentioned that this is a picture

Esther 6:1–4 (ESV) On that night the king could not sleep. And he gave orders to bring the book of memorable deeds, the chronicles, and they were read before the king. 2 And it was found written how Mordecai had told about Bigthana and Teresh, two of the king’s eunuchs, who guarded the threshold, and who had sought to lay hands on King Ahasuerus. 3 And the king said, “What honor or distinction has been bestowed on Mordecai for this?” The king’s young men who attended him said, “Nothing has been done for him.” 4 And the king said, “Who is in the court?” Now Haman had just entered the outer court of the king’s palace to speak to the king about having Mordecai hanged on the gallows that he had prepared for him. The details of God's deliverance begin to come together in Esther 6. All of it begins with insomnia. This is interesting since this King seemed to like to party in Esther 1. But insomnia was the perfect prescription here as the remedy is perhaps the most boring of activities -

For all the fear and hesitation in Esther's life regarding her approach to the King in Esther 4, the response of the King to her mere appearance suggests she's living completely disconnected from reality. The king sees her and instantly favors her and invites her into the throneroom. Then, when she arrives, he's more than willing to give her whatever she may desire: Esther 5:3 (ESV) And the king said to her, “What is it, Queen Esther? What is your request? It shall be given you, even to the half of my kingdom.” Perhaps we need to realize something about God here. He WANTS us to approach Him with our requests. He wants us to ask and not doubt. He wants us to be bold in our approach and grand in our desires of Him. This whole event reminds me of the parable Jesus tells of the widow who cried out to the unjust judge who cared neither about God nor man but saw that she got justice because she never stopped asking.  Now what Esther asks for here is NOT what she really wants. Es

At some point, you're going to die. I know this is hard to hear but it's also important to realize. An important question is: "How should you live when you know you are dying?" Esther entered the royal harem and was selected among all as queen and in many ways, it had to cause her to think she was truly alive. But she was still dying, as we all are. No matter how high you climb, you're still dying. No matter who loves you or admires you, you're still dying.  And I would like to suggest something to you.  You don't start really living until you are ready to die for something.  That is the place Esther came to in Esther 4 after Mordecai's stinging rebuke to her for hesitating to step in to save her people. The phrase that must have clinched it for her were these words, "if you keep silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father’s house will perish ." (Esther 4:14). In other words

Esther 4:1–3 (ESV) When Mordecai learned all that had been done, Mordecai tore his clothes and put on sackcloth and ashes, and went out into the midst of the city, and he cried out with a loud and bitter cry. 2 He went up to the entrance of the king’s gate, for no one was allowed to enter the king’s gate clothed in sackcloth. 3 And in every province, wherever the king’s command and his decree reached, there was great mourning among the Jews, with fasting and weeping and lamenting, and many of them lay in sackcloth and ashes. A favorite phrase among the Jews (I learned this week from a podcast) is, "We survived, let's eat." Of course, that would refer to the countless attacks and campaigns to wipe out the children of Abraham from their inception. Mind you, it has never happened and it will never happen. Why? Because the Lord is faithful to work through the histories of societies and bring the right person to the right moment to bring them back from the brink.  Now you cons

Esther 3:1–2 (ESV) After these things King Ahasuerus promoted Haman the Agagite, the son of Hammedatha, and advanced him and set his throne above all the officials who were with him. 2 And all the king’s servants who were at the king’s gate bowed down and paid homage to Haman, for the king had so commanded concerning him. But Mordecai did not bow down or pay homage. To bow or not to bow. That dilemma has faced the people of God in different ways in all generations. Sometimes we cry persecution over the smallest of inconveniences. But we should examine the Bible. So far, Esther has been taken into the King's harem without consent while Mordecai lives in exile from his homeland powerless to save her from this event. What comes next is the result of Mordecai's first act in civil disobedience. Haman the Agagite has been promoted to a place of honor. As a result, the people bow before him. But Mordecai will not. And you wonder, why does Mordecai choose this moment to act in defianc

Esther 2:1–4 (ESV) After these things, when the anger of King Ahasuerus had abated, he remembered Vashti and what she had done and what had been decreed against her. 2 Then the king’s young men who attended him said, “Let beautiful young virgins be sought out for the king. 3 And let the king appoint officers in all the provinces of his kingdom to gather all the beautiful young virgins to the harem in Susa the citadel, under custody of Hegai, the king’s eunuch, who is in charge of the women. Let their cosmetics be given them. 4 And let the young woman who pleases the king be queen instead of Vashti.” This pleased the king, and he did so. So far, in the book of Esther, for all the pomp, power, glory and authority that Xerxes has going for him, he still largely plays victim to the events of his life and the opinions of those around him. It was his wife that refused him and sent him into a rage, it was his advisors that told him to cast her out and now in chapter 2 it is once again his you

The world has always had a number of bad men in charge. These men have usually seen fit to glorify themselves at the expense and/or embarrassment of others without much thought. Take for instance the beginning of the story of Esther. We often focus on Mordecai and her efforts to save the Jews but we should take a long look at chapter 1 which underscores the culture into which both of these "heroes" of faith found themselves. It was a culture of chauvinistic dominance at the hands of the Persian king, Xerxes (Ahasuerus). Esther 1:1–4 (ESV) Now in the days of Ahasuerus, the Ahasuerus who reigned from India to Ethiopia over 127 provinces, 2 in those days when King Ahasuerus sat on his royal throne in Susa, the citadel, 3 in the third year of his reign he gave a feast for all his officials and servants. The army of Persia and Media and the nobles and governors of the provinces were before him, 4 while he showed the riches of his royal glory and the splendor and pomp of his greatn