Job — Lesson 4

THE BOOK OF JOB — LESSON 4
The Helping Hand Sabbath School Series

pdf

Dr. Paul Manuel—2004

 

William Blake 1823

Lesson #4: Job Chapters 38, 40

What Does It Mean?

However long Job's suspense and God's silence last, they eventually come to an end. Surely, Job should welcome the relief, but when the Lord finally speaks, it is not what Job expects and actually increases his anxiety. Instead of comforting Job, God confronts Job, berating him for challenging the divine will.

Lessor mortals might interpret God's chastening as the final insult, the ultimate proof that this deity cares only for Himself and has no concern for His creatures. They might say that Job's wife, despite her apparent cynicism, actually gave him the best counsel (Job 2:9). No matter how low Job seems to have fallen, though, he rises even to this occasion, maintaining his integrity in God's presence.

In chapter thirty-eight...

Much of God's earliest communication to man came through dreams and visions (Num 12:6), which could be quite terrifying (Dan 4:6), as Job attests (Job 7:14). Occasionally, God would make contact more overtly, couching His appearance in the form of a storm (Ezek 1:4, 28). As if hearing the voice of God were not unnerving enough, when accompanied by extreme weather—thunder and lightening—the experience is even more frightening (Exod 20:18-19). Add to this tumultuous setting the purpose of God's manifestation (theophany) to Job, not revelation but condemnation, and the effect is undoubtedly overwhelming.

 

Whatever Job may have assumed (Job 13:24; 23:3; 30:20; 31:35), God has not been inattentive either to Job's condition or to his complaint. When God finally does speak, it is to 'answer' (Job 38:1; 40:6). God makes no excuses for His earlier silence ("I was distracted by something else") and gives no explanation for Job's extensive suffering ("You really did deserve this because..."). Instead, He says that Job has no business questioning the creator ("Who...darkens my counsel...?") without having been present with Him at the creation ("Where were you when I...?"). What God has in mind when He refers to Job's absence at the beginning of things and to his ignorance about the origin of things is unclear. It may mean that Job is not allowed to challenge God's current activity or that he is simply not able to comprehend God's current activity. Either way, Job's charge, "God has wronged me" (Job 19:6), is an assessment man is not qualified to make.

 

While Job did not witness the creation, there were others who did and who celebrated that event. God uses parallelism, a feature common in Hebrew that relates the idea from one line to the idea in the next line by repeating certain elements. For example, in Ps 117:1, the two lines say essentially the same thing, with each part in the first line having a corresponding part in the second line.

Praise—the LORD—all you nations
Extol—Him—all you peoples.

Job 38:7 also seems to use synonymous parallelism.

The morning stars—sang together
All the angels—shouted for joy

Job — Lesson 3

THE BOOK OF JOB — LESSON 3
The Helping Hand Sabbath School Series
pdf
Dr. Paul Manuel—2004

William Blake 1823

Lesson #3: Job Chapters 27, 31

What Does It Mean?

Because it is possible to read the book of Job in a single sitting, we may lose some perspective on his situation. What is for us a matter of minutes may have been for Job a matter of months (Job 7:3; 29:2; perhaps longer). Initially, Job just sat (Job 2:8), probably in confusion as well as in pain. At some point, though, he may have tried to pull himself together and move on. Even so, Job still faced challenges to his integrity in everyday life.

In chapter twenty-seven...
Although Job continues to lament his plight and his friends continue to doubt his innocence, he refuses to become paralyzed or demoralized. He will not stop living and, equally important, he will not stop living righteously. He may have tasted "bitterness of soul," but he does not become embittered in spirit, angry at God and at the world. For Job to do otherwise would be to admit defeat and prove his detractors right (Job 27:5).

Job certifies his intention with an oath: "As surely as God lives" (Job 27:2). A speaker uses this formula to impress his listener(s) with his resolve to act according to his word.

• Boaz certifies with an oath his intention to redeem Naomi's property if the next of kin refuses (Ruth 3:13).
• Micaiah certifies with an oath his intention to speak the truth regardless of the threats against him (1 Kgs 22:14).
• King Zedekiah certifies with an oath his intention to protect Jeremiah despite the political pressure to execute him (Jer 38:16).

The seriousness of the oath is that it calls upon God to hold the speaker accountable for his promise and, should he renege or otherwise fail to keep that promise, invites God to punish him.

Job's malady precludes him from pursuing the active lifestyle he once enjoyed. His movement is now limited and painful. He is still able to speak his mind, however, and his words have become the chief indication of his spiritual condition (Job 27:4). If Job fails to demonstrate his righteousness in his speech, he invites God to make his suffering worse. It is a bold assertion that Job does not make lightly, for he has already experienced what he assumes is a taste of God's displeasure.

Job — Lesson 2

THE BOOK OF JOB — LESSON 2
The Helping Hand Sabbath School Series
pdf
Dr. Paul Manuel—2004
 

William Blake 1823

Lesson #2: Job Chapters 9, 13, 19, 23

 

What Does It Mean?

The author of this book does not indicate how long Job's condition lasted. It was certainly not a momentary affliction, like a bout with the flu. As his suffering dragged on, with no diagnosis of the cause and prognosis of a cure, Job longs to find a reason for his trouble. The four passages in this lesson depict four stages in Job's struggle, all of which testify to his integrity in seeking God.

Job knows nothing of Satan's involvement. Moreover, God has said nothing to Job, and that silence has only increased Job's misery. All Job has to work with are his own assertion of his innocence (Job 6:10, 24; 7:20; 9:20) and his friends' assumption of his guilt (Job 4:7-8; 8:6).

In chapter nine...
Job thinks that God has afflicted him and wishes that he could appear before God to resolve the problem. If only there were a judicial body to oversee such matters, a forum where Job could face his accuser and defend himself against whatever charge God has leveled against him.

Elsewhere in scripture, especially in the prophets, God uses the courtroom motif when accusing people of sin. Most of those examples depict God as the judge, ready to issue a guilty verdict (Isa 3:13-14). Occasionally, He may call for testimony on behalf of the plaintiff (Isa 41:21; 43:26), or He may call His own witnesses to certify the accuracy of the charges (Mic 6:1-2).

Job wants an independent body to adjudicate his case, one that is not predisposed against him, one that can stay God's hand until the problem is resolved. He seeks a higher authority, before which he and God could both appear and argue their respective positions. Alas, there is no such authority, for nothing is greater than God.

Job — Lesson 1

THE BOOK OF JOB — LESSON 1
The Helping Hand Sabbath School Series
pdf
Dr. Paul Manuel—2004
 

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).

While others in scripture possess one or more of these qualities, Job is the only person God describes so fully, which is probably why Job presents such a tempting target to Satan. If the devil can bring a man of Job's exemplary character to the point of forsaking God, then those of lessor character will surely fall as well, and with less effort.

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).

Islam, Judaism and Christianity

WHY DO THEY HATE US?
Six Reasons for Muslim Animosity toward Jews and Christians
pdf (136 pages)
Dr. Paul Manuel—2003

Contents

	Preface	2
I.	Introduction	3
II.	A Brief History of Islam	4
	A. Its Inception
	B. Its Expansion
	C. Its Opposition
III.	The Main Beliefs of Islam	6
	A. The Pillars of Islam
	B. The Authority of Islam
	Frame: The Principle of Naskh	7
IV.	The Hostile Attitudes of Islam	10
	Frame: Jews and Christians under Islamic Rule	10
	A. Why do Muslims hate Jews?
	Frame: Differences between the Quran and the Old Testament	11
	Frame: Differences between the Quran and the New Testament	12

Persecution

SHOULD CHRISTIANS SEEK PERSECUTION?

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Dr. Paul Manuel—2012

Some people think that, absent external pressures, the Church grows soft and lethargic, that it needs such forces to remain focused and committed, and, therefore, that believers should welcome persecution, even seek it. Should we seek persecution?

No. Quite the contrary, we should avoid it if possible, and Jesus counsels as much.

Matt 10:17 Be on your guard against men; they will hand you over to the local councils and flog you....

Matt 24:20 Pray that your flight will not take place in winter or on the Sabbath. 21 For then there will be great distress, unequaled from the beginning of the world until now...

Yet, he and Paul also recognize that avoiding persecution may not be possible.

Matt 24:9 Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me.

2 Tim 3:12 ...everyone who wants to live a godly life in Christ Jesus will be persecuted,

Sermon: The unfairness of life (Psalm 73)

PERCEPTION AND REALITY (Psalm 73)

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Dr. Paul Manuel—2015

Good communication, the kind that makes for a smooth-running marriage, is not necessarily obvious to the average observer.

On his parents’ 50^th wedding anniversary, Steve remarked that his father and mother never seemed to fight. “Oh, we argued,” his father said, “but it never amounted to much. After a while one of us always realized…that I was wrong.”

Good communication is not necessarily obvious to the average observer. In other words, there may be a difference between Perception and Reality, between the way things appear and the way they actually are. That difference is what Asaph discusses in Psalm 73.

Theodicy is an aspect of theology that deals with the presence of evil in the world. The biblical book that addresses this subjest most directly is Job, which depicts a man’s suffering in a vain attempt by Satan to undermine that man’s faith. The biblical psalm that deals with theodicy most directly is our text this morning: Psalm 73.¹

There is a facade, a veneer, that covers reality as we perceive it. We see other people in situations much like our own who seem to conduct their affairs without recourse to God with equal or greater success than we do who depend on God. It makes us wonder: Why is our life not noticeably better (v. 3)? Does our commitment to Him really matter all that much (v. 13)? Those are questions Asaph, the author of Psalm 73, asks:

I envied the arrogant when I saw the prosperity of the wicked…. Surely in vain have I kept my heart pure; in vain have I washed my hands in innocence. (Psalm 73:3,13)

As we also wrestle with these questions, we must recognize at least three things, observations that the author of this psalm makes.

Asaph’s first observation is that, despite the assertion of our US constitution…

I. All people are not created equal (Psalm 73:4-5).

Some people have more ability, talent, or natural fortitude than others.

They have no struggles; their bodies are healthy and strong. They are free from the burdens common to man; they are not plagued by human ills. (vv. 4-5)

Hence, it is quite possible that you might not perform as well as others.

• Some people are more physically endowed.²

The biblical writers identify several individuals with outstanding physical characteristics, perhaps the most impressive being a soldier in the Philistine army: Goliath.³

1 Sam 17:4b He was over nine feet tall. 5 He …wore a coat of scale armor of bronze weighing five thousand shekels [125 lbs.]…. 7a His spear shaft was like a weaver’s rod, and its iron point weighed six hundred shekels [15 lbs.]…. 24 When the Israelites saw the man, they all ran from him in great fear.

Despite his impressive appearance, however, he was no match for the Lord’s champion, a young boy (who found the king’s armor too cumbersome).

1 Sam 17:50a David triumphed over the Philistine with a sling and a stone…. 51c When the Philistines saw that their hero was dead, they turned and ran.

All people are not created equal. Some people are more physically imposing and assume they can do without God.

Why do the righteous suffer?

[a pdf of this entry, including extensive footnotes not included below, can be found here]
Introduction

If God is both sovereign and loving, why does He allow people, especially His people, believers, to suffer? This is a question relevant to everyone because, like it or not, sooner or later, we all face this issue: Suffering is part of life. It may be a debilitating disease, a financial crisis, a failed relationship, a natural disaster, or a premature death. Whatever the calamity, we inevitably ask, “Why? Why did this happen?”

• Sometimes the question has a tinge of guilt: “What did I do to deserve this?”
• Sometimes the question has a tone of accusation: “Why did God do this to me?”

However we pose the question, there is an assumption that God is responsible or involved in some way.

Indeed, underlying any understanding of suffering is some presupposition of God’s character, specifically His goodness and His power. Many who have wrestled with this question have opted for one of two extremes.

• For some, the problem lies with God: “It’s His fault; He is deficient.” (Wenham 1974:42-49)

  Either He is not good and, thus, derives sadistic pleasure from human suffering, 

  Or He is not omnipotent and, thus, is unable to prevent human suffering.

• For others, the problem lies with us: “It’s our fault; we are deficient.”

We are simply incapable of comprehending the mind of God in this matter; the reason for suffering is beyond our knowing, hidden in God’s providence and outside human understanding.

Both extremes are wrong…and for the same reason, because the Bible teaches us otherwise.