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| William Blake 1823 |
Lesson #1: Job Chapter 2
What Does It Mean?
The book of Job parts the curtain, as it were, that separates the physical realm from the spiritual realm, the world in which men and women dwell from the world in which God and His angels dwell. It offers a rare glimpse of the heavenly court and of the proceedings there. Other Old Testament texts mention the existence of such a place and of those who populate it (Isa 6:1-4; Ps 89:6), but only a few passages portray the interactions that happen beyond our normal ability to perceive (Gen 1:26; 1 Kgs 22:19-23). This book also illustrates the contact that may occur between the two realms, as heavenly beings enter our world (Gen 28:12; 32:1; Zech 1:10-1 1) and influence events here (Gen 19:1; Judg 6:12), sometimes (perhaps often) without our realizing it (Num 22:34; 2 Kgs 6:17). One of these supernatural beings, Satan (also "called the devil" Rev 12:9), is a main character in this book and the chief antagonist. The name is actually a title (Hebrew ha-satan) that means "the adversary" or "the accuser," and his appearance in other Old Testament books marks him as one who opposes God's people (1 Chr 21:1; Zech 3:1-2).
The text for the lesson is chapter two of Job, which opens in the heavenly court where "the sons of God," another term for angelic creatures (Job 38:7; cf. Gen 6:2), report their activities. One of those present is Satan, who states that he has been "roaming through the earth" (v. 2). By this, Satan does not mean that he has been on vacation or sightseeing. It is, instead, a general reference to his undirected activity, that he goes where he pleases rather than where God directs. This accords with Peter's description of the devil, who "prowls around like a roaring lion looking for someone to devour" (1 Pet 5:8). Despite this apparent freedom, though, Satan must still give an account of his actions to God.
When Satan finally has his audience, God raises an issue they had discussed earlier, in chapter one: the character of a man named Job. In both chapters, God describes Job in similarly laudatory terms. "There is no one on earth like him; he is blameless and upright, a man who fears God and turns from evil" (Job 1:8; 2:3; cf. 1:1).
- To be "blameless" (Hebrew tam) is to have sound moral character. Noah is the only other person in scripture to have this title (Gen 6:9).
- To be "upright" (Hebrew yashar) is to do the right thing. David and several of his successors to the throne of Judah bore this title because they heeded God's law (1 Kgs 15:5, 11; 2 Kgs 12:2; 15:3, 34; 18:3; 22:2).
- To "fear" (Hebrew yare) God is to consider Him with a mixture of dread and awe. Abraham and the Hebrew midwives had this attitude, which enabled them to perform exceptionally difficult tasks (Gen 22:12; Exod 1:17,21).
- To "turn" (Hebrew sar) from evil is to choose a different path and, thus, to avoid taking the wrong path. According to Solomon, the primary incentive for avoiding evil is another attribute (the previous one in this list): fearing God (Prov 3:7; 16:6).
In their previous discussion, Satan questioned Job's devotion to God and received permission from God to test that devotion. Satan caused Job to suffer the sudden loss of his great wealth and of his beloved children but discovered that Job was virtuous, for "In all this, Job did not sin by charging God with wrongdoing" (Job 1:22). When next in the heavenly court, Satan refuses to admit defeat and insists that a more direct assault will surely topple the virtuous Job (2:4). God agrees to lift His previous restriction, preventing Satan from harming Job himself (Job 1:12) and, this time, Satan causes Job to suffer the loss of his health (Job 2:7).
The specific nature of Job's malady is uncertain. It could be a particularly aggressive form of elephantiasis (cf. Deut 28:35). Whatever the medical cause, the debilitating effect is clear, as he describes it later: "My body is clothed with worms and scabs, my skin is broken and festering.... My skin grows black and peels." (Job 7:5; 30:30a) Not only does the disease mar his appearance, it causes him great discomfort: "My gnawing pains never rest.... My body burns with fever." (Job 30:17, 30) All Job can do, it seems, is sit and suffer (Job 2:8).
There is no mention of Job's wife in chapter one, but the loss of wealth and family probably hit her as hard as it hit Job himself. When her husband's health fails, it is more than she can bear. How can he remain devoted to a deity who would allow such suffering, especially the suffering of one as dedicated as Job? Loyalty has become a liability, so "Curse God and die!" (Job 2:9).
Job admits to her that God seems to have turned against them, but he refuses to turn against God. Job recognizes that divine sovereignty allows God unlimited latitude to do as He pleases with His creatures. Again, Satan discovers that Job is indeed virtuous. Even with the added discouragement of his wife, "In all this Job did not sin with his lips" (Job 2:10), demonstrating great integrity in the midst of suffering.
Why Does It Matter?
With the parting of the curtain that separates the physical realm from the spiritual realm, this passage provides significant insight into the character and activity of God as well as of Satan, insight that offers perspective on difficulties we may face.
The main actor in these verses is Satan. God plays an initial role but disappears from the narrative, and Job is essentially the victim in this whole affair. Therefore, the passage provides rare insight into the devil's character and activity, insight that offers perspective on difficulties we may face.
Some people think Satan is God's evil twin, an equally potent but opposite force in the universe. While there is conflict between them, there is no contest. God, the creator, is omnipotent; Satan, a created being, is not. Despite Satan's apparent freedom to go where he pleases and to do what he pleases, he must still answer to God. Despite Satan's considerable power, his exercise of that power cannot exceed God's allowance. Knowing this, enables us to choose with confidence what will ultimately be the winning side no matter how long the conflict lasts or how personal the conflict becomes. As Paul reminds the Christians in Rome, "If God is for us, who can be against us? For...neither death nor life, neither angels nor demons...will be able to separate us from the love of God...." (Rom 8:31, 38-39)
Satan's goals and methods have not changed since Job's day. When in heaven, the devil still attempts to turn God away from people (Zech 3:1; Rev 12:10). When on earth, the devil still attempts to turn people away from God (1 Tim 5:15; Jms 4:7). Nevertheless, God has given His people supernatural resources to help combat the devil. Against Satan's accusations in heaven, we have "one who speaks to the Father in our defense—Jesus Christ, the Righteous One" (1 John 2:1; cf. Rom 8:34). Against Satan's attacks on earth, we have "the full armor of God so that [we] can... stand against the devil's schemes" (Eph 6:11). Wherever Satan may appear and whatever Satan may attempt, God has provided the means to resist him and, ultimately, to defeat him.
What is the cause of suffering in this world? It is possible to say that nothing happens without God's permission and that He, therefore, is responsible for any pain His creatures experience (cf. Job 2:3). Such an argument, though, ignores the freedom they have to make many of their own decisions. God did not force Satan to attack Job. Satan decided to do it, he acted on his decision, and he bears responsibility for the harm he inflicted. That may give little comfort to someone on the receiving end of Satan's attention, but it identifies at least one cause of suffering and places the blame where it properly belongs.
Although Job is the victim of this unprovoked attack, he is not entirely passive, and his response to the situation is instructive for us. Job knew nothing about Satan's involvement, which cautions us that it is not always possible to identify the reason for suffering. At such times, it is best to withhold judgment. Even when others would blame God for the troubles of life (e.g., Job's wife), it is important not to succumb to that temptation but to recognize God's sovereignty (Job 2:10) and to realize that the story—of Job's life and of our own—is not yet finished.
Sin is not only what one does; it is also what one says. Satan failed not because Job refused to act in a rebellious manner but because he even refused to speak in a rebellious manner (Job 2:10). A person's behavior is the most obvious indication of his spiritual condition (Gal 5:19-21). If his conduct is contrary to God's standard, then he has no commitment to God. Actions do speak louder than words, but actions are not the only clue nor even the first clue others notice. Often a person's speech will give him away, "For out of the overflow of the heart the mouth speaks" (Matt 12:34). Job's words reflect the commitment of his heart, and so should ours.
God describes Job's character with several adjectives, most of which are true for many of God's people. The first quality, being "blameless," is rare. Is it for ordinary believers, or is Job an exception? According to Moses, this quality is not just for pillars of the faith, for he says to Israel, "You must be blameless before the LORD your God" (Deut 18:13). According to Paul, this quality is possible for ordinary believers: "Do everything without complaining or arguing, so that you may become blameless...." (Phil 2:14-15). It is both possible and proper for God's people to be blameless—not that they are sinless but that, like Job, they are ethically reliable and whole-heartedly committed to God. Such a quality will enable us to demonstrate great integrity, even in the midst of suffering.
A pdf of all four studies in the Job series can be found here.
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Jim Skaggs