Oh, how I wish there was a unanimous opinion amongst Bible scholars on these creatures! Some claim that they represent modern-day animals, with Behemoth being an elephant or hippopotamus, and Leviathan being a crocodile or giant squid. The problem with this explanation is that the physical descriptions given in Job (and other books of the Bible) do not match perfectly with what we know these animals to look like. For instance, hippos do not have tails like a cedar and crocodiles do not breathe fire. On the whole, the descriptions given in the Bible seem to point to animals far more fantastic than these.
Another option is that Leviathan and Behemoth were dinosaurs. There are dinosaur fossils that fit the descriptions listed in Job, namely brachiosaurus, the largest of all dinosaurs, and kronosaurus, an aquatic dinosaur. The problem with this theory is that there have not been any fossil discoveries of dinosaurs that prove they co-existed with humans. Yet the text reads "take a look at Behemoth" and "can you catch Leviathan with a hook?" Such passages seem to imply that Job had plausible contact with both creatures. Of course, just because fossils have not been found yet does not mean that dinosaurs and humans did not co-exist. A fossil discovery proving that fact could be made tomorrow. Perhaps they did co-exist and Job knew exactly what those animals were. On the other hand, God could have been referring to creatures (dinosaurs) that pre-existed and were now extinct. Whether or not Job understood the reference may be irrelevant.
A third alternative is that the language used in the account is figurative and is borrowed from mythology commonly known to Job's contemporaries. Again, since the book of Job is a poetic work, it is not to be held to the same standards of literal accuracy as a historic book. Leviathan and Behemoth could simply be poetic figures used to convey the image of an uncontrollable beast that only God could subdue. This imagery heightens the emotional impact of the message without implying a literal interpretation. The problem here is that God speaks of them as part of His creation. "Take a look at Behemoth, which I made just as I made you."
So there you have it...all three interpretations. This may need to be filed in that category of "things we won't know until we get to Heaven", though I'd prefer to keep that list as short as possible! No matter how we classify Leviathan and Behemoth, the point of their mention is to illustrate man's inferiority to God, such that He should not be called into question.
Tomorrow's reading: Exodus 1-4:18
Monday, January 31, 2011
Sunday, January 30, 2011
God answers Job
So often, the things that God does make no human sense, and it is our nature to question Him, whether we do it openly or secretly. It is helpful to read God's words to Job and be reminded of how small we are and how limited our knowledge and understanding is. One thing I want to highlight, in the list of all the things Job doesn't know, are the references that appear to be scientifically incorrect.
"Who can tilt the water jars of heaven?"
"Have you visited the storehouses of snow or the storehouses of hail?"
Don't allow such references to cause you to think the Bible is flawed in light of what we know today. Even in antiquity, when everyone thought the world was flat, the Bible refers to it in Isaiah 40:22 as a sphere. "It is He who sits upon the circle ( Hebrew meaning roundness or sphere) of the earth". This statement is made 2000 years before this was an accepted view. And yet, there are many other Scripture references to the "four corners of the earth" and the "ends of the earth". So what is going on? We know the earth has no corners, and surely God does too if He made it! We also know that there is not a water jar in heaven that is tilted to produce rain nor is there a storehouse for snow or hail. Why then, does the Bible refer to such things?
First, remember that the book of Job is considered a "wisdom book", a work of poetry full of figurative language and imagery. It is grouped with Psalms, Proverbs, Song of Solomon, and Ecclesiastes for that reason. And it is because Job is located toward the back of the Old Testament with these other poetic works, that we fail to realize how early the story actually takes place chronologically. It is not intended to be read as a science textbook and employs language that will appeal to the emotions rather than the logical intellect of the reader. Even today, in light of the scientific knowledge we now possess about the earth revolving around the sun, we still refer to a daily "sunrise" and "sunset". The sun is not moving at all, and we know that, but the terms sunrise and sunset appeal to our sense of familiarity and understanding. Additionally, we use terms like "four corners of the earth" and "ends of the earth" to describe remote locations. Not scientifically accurate, but meant to enhance understanding. With these parameters in mind, we can appreciate the figurative language used in the poetic books, and resist the urge to assign literal, scientific teaching to them.
Tomorrow's reading: Job 40:6-42:17
"Who can tilt the water jars of heaven?"
"Have you visited the storehouses of snow or the storehouses of hail?"
Don't allow such references to cause you to think the Bible is flawed in light of what we know today. Even in antiquity, when everyone thought the world was flat, the Bible refers to it in Isaiah 40:22 as a sphere. "It is He who sits upon the circle ( Hebrew meaning roundness or sphere) of the earth". This statement is made 2000 years before this was an accepted view. And yet, there are many other Scripture references to the "four corners of the earth" and the "ends of the earth". So what is going on? We know the earth has no corners, and surely God does too if He made it! We also know that there is not a water jar in heaven that is tilted to produce rain nor is there a storehouse for snow or hail. Why then, does the Bible refer to such things?
First, remember that the book of Job is considered a "wisdom book", a work of poetry full of figurative language and imagery. It is grouped with Psalms, Proverbs, Song of Solomon, and Ecclesiastes for that reason. And it is because Job is located toward the back of the Old Testament with these other poetic works, that we fail to realize how early the story actually takes place chronologically. It is not intended to be read as a science textbook and employs language that will appeal to the emotions rather than the logical intellect of the reader. Even today, in light of the scientific knowledge we now possess about the earth revolving around the sun, we still refer to a daily "sunrise" and "sunset". The sun is not moving at all, and we know that, but the terms sunrise and sunset appeal to our sense of familiarity and understanding. Additionally, we use terms like "four corners of the earth" and "ends of the earth" to describe remote locations. Not scientifically accurate, but meant to enhance understanding. With these parameters in mind, we can appreciate the figurative language used in the poetic books, and resist the urge to assign literal, scientific teaching to them.
Tomorrow's reading: Job 40:6-42:17
Saturday, January 29, 2011
Elihu 's Concluding remarks
As I read today, I continued to think this guy has a lot of good wisdom! He is setting up well for God's response in the next chapter, as he "puts Job in his place" by reminding him of God's unfathomable power and his own limited understanding. Elihu's logic is tinged with "prosperity gospel" no doubt, but for the most part, he makes excellent points. I was particularly struck by verse 35:15 where he states "By means of their suffering, He rescues those who suffer. For he gets their attention through adversity". In stark contrast to the notion that people who suffer are getting what they deserve, stands this idea that God actually uses our suffering for His purposes; that "good" actually results from "bad". God rescues us from our spiritual apathy by placing us in desperate situations, for it is under such circumstances that we are most likely to seek His face. Though Job is sullen and angry with God, he is nonetheless having some "intense fellowship" with Him, which will ultimately be resolved in a deeper relationship and understanding. The fact that bad things happen to good people (as was the case for Job), is a stumbling block to faith for many people. But I think this short verse sums up the purpose of suffering perfectly. The existence of suffering does not negate the reality of a loving God. Sometimes the allowance of suffering is the most loving thing God can do.
For those who do not know my story, I have a young child with leukemia. He has been in treatment for over 4 years now and is in remission. The growth in my relationships with God and others as well as the unparalleled fruitfulness that accompanied this trial, are evidence to me that suffering truly does have a beautiful, refining quality to it. God intends that trials draw us close to Him. He intends for hard times to rescue us. Job, good man though he is, is being refined. I recently wrote down a great quote and cannot for the life of me remember the source. Here it is anyway... "It is only the gold that is worth putting into the fire. Anything else would be consumed."
Tomorrow's reading: Job 38-40:5
For those who do not know my story, I have a young child with leukemia. He has been in treatment for over 4 years now and is in remission. The growth in my relationships with God and others as well as the unparalleled fruitfulness that accompanied this trial, are evidence to me that suffering truly does have a beautiful, refining quality to it. God intends that trials draw us close to Him. He intends for hard times to rescue us. Job, good man though he is, is being refined. I recently wrote down a great quote and cannot for the life of me remember the source. Here it is anyway... "It is only the gold that is worth putting into the fire. Anything else would be consumed."
Tomorrow's reading: Job 38-40:5
Friday, January 28, 2011
Elihu Adds His Two Cents
Remember when reading Job, that these conversations represent the prevailing opinions about God at that time. The way these men thought that God worked, has no bearing on how He actually does work. Alot of Scripture is there merely to give us historical perspective...to tell us how things were at a given point in history. So while Elihu has some good wisdom, and Job has some good wisdom, neither opinion is intended to be interpreted as "truth".
Job clings to his status as a "good man", which nobody would deny based on God's solid endorsement of his character. But being a good person does not allow one to bypass suffering in this life, nor does it entitle one to eternal acceptance by God in the next. Job believes he has right standing before God and has been unfairly punished by him. Job is misguided on both counts. And many in our day wrongly hold to the same hope...that they are "good" enough to measure up to God's standards.
Elihu subscribes to the prevalent belief that Job's own sins are responsible for his suffering. His view of a just God cannot accommodate "bad things happening to good people", so it is easier to assume that bad things happen because people deserve them. This was still a widely held belief system in Jesus' time. In John chapter 9, the disciples ask Jesus why a certain man had been born blind. They wanted to know whether it was due to his own sin or that of his parents. Jesus replied that it was neither and that "this happened so the power of God could be seen in him".
But Elihu has one thing right. Did you catch the paragraph dealing with the "angel from heaven"? A "special messenger" who "intercedes for a person to declare that he is upright"!!! Go back and read that whole thing... vs.33:23-28. It is a clear description of a savior ransoming the life of a sinner. In addition, there is an unmistakable reference to a bodily resurrection, when he speaks of God "rescuing" a person from the grave and restoring his body to be "healthy as a child's, firm and youthful again". Throughout the book of Job, we see flashes of amazingly accurate theology, for people so far removed from it's realization.
Tomorrow's reading: Job 35-37
Job clings to his status as a "good man", which nobody would deny based on God's solid endorsement of his character. But being a good person does not allow one to bypass suffering in this life, nor does it entitle one to eternal acceptance by God in the next. Job believes he has right standing before God and has been unfairly punished by him. Job is misguided on both counts. And many in our day wrongly hold to the same hope...that they are "good" enough to measure up to God's standards.
Elihu subscribes to the prevalent belief that Job's own sins are responsible for his suffering. His view of a just God cannot accommodate "bad things happening to good people", so it is easier to assume that bad things happen because people deserve them. This was still a widely held belief system in Jesus' time. In John chapter 9, the disciples ask Jesus why a certain man had been born blind. They wanted to know whether it was due to his own sin or that of his parents. Jesus replied that it was neither and that "this happened so the power of God could be seen in him".
But Elihu has one thing right. Did you catch the paragraph dealing with the "angel from heaven"? A "special messenger" who "intercedes for a person to declare that he is upright"!!! Go back and read that whole thing... vs.33:23-28. It is a clear description of a savior ransoming the life of a sinner. In addition, there is an unmistakable reference to a bodily resurrection, when he speaks of God "rescuing" a person from the grave and restoring his body to be "healthy as a child's, firm and youthful again". Throughout the book of Job, we see flashes of amazingly accurate theology, for people so far removed from it's realization.
Tomorrow's reading: Job 35-37
Thursday, January 27, 2011
Job's Self Defense
In this discourse, Job describes his status as an outcast and goes on to list the myriad of reasons he does not deserve such treatment. Reading Job's resume' of righteousness, got me to thinking about whether or not he was "innocent", as he claimed. There is some debate about this, since the word initially used to describe him in Job 1, is taken from the Hebrew word "tam", meaning "perfect". Though "perfect and complete" is the word's primary meaning, it has two other definitions. It can mean "sound or wholesome" or "having integrity". It is translated "blameless" in our version, which does not equal "sinless". The intent is that Job was beyond reproach, not open to criticism, and upright before men. Being in such standing among mankind is honorable, but does not equate to a right standing before God. From other Scriptures, we know that "there is no one righteous, no not one" and there are no exceptions listed for Job. So, he was not truly sinless.
Now, did Job think he was sinless? I couldn't find anything about that, but it sure seems so. He lists his acts of righteousness as if to say that God does not have any reason to find fault with him. Remember that in this culture, religion was very works-based. It was not until Jesus came that we learned that our relationship with God was to be grounded in faith instead of works. And that He looked at the heart rather than the outward appearance (behavior). So if Job considered his standing before God solely on the basis of his deeds, he does appear to be in good shape. He may well have thought himself completely blameless before God, even though we now know that this is not humanly possible. Though he wanted a mediator, Job needed a Savior just as much as we do. Since our righteousness before God is not graded on the curve, you are either perfect, as Jesus was/is, or you are a sinner. No in-betweens.
Tomorrow's reading: Job 31-34
Now, did Job think he was sinless? I couldn't find anything about that, but it sure seems so. He lists his acts of righteousness as if to say that God does not have any reason to find fault with him. Remember that in this culture, religion was very works-based. It was not until Jesus came that we learned that our relationship with God was to be grounded in faith instead of works. And that He looked at the heart rather than the outward appearance (behavior). So if Job considered his standing before God solely on the basis of his deeds, he does appear to be in good shape. He may well have thought himself completely blameless before God, even though we now know that this is not humanly possible. Though he wanted a mediator, Job needed a Savior just as much as we do. Since our righteousness before God is not graded on the curve, you are either perfect, as Jesus was/is, or you are a sinner. No in-betweens.
Tomorrow's reading: Job 31-34
Wednesday, January 26, 2011
Job misses the Good 'Ole Days
I loved the first four verses of Job's response to Bildad. It is not one of my more virtuous character traits, as it can be used as a potent verbal weapon, but I do enjoy sarcasm! I love it when the Bible characters who often seem remote and super-human, are portrayed just as we are! After Job's outburst, he goes on to extol the awesome power of God. In this section, Job mentions a sea monster. I got out my red pen at that point, but will not address the topic until later on in the book, as he will bring this creature up again, in addition to Leviathan and Behemoth. So, we'll tackle those all at once.
Job goes on to discuss the fleeting prosperity of the wicked, recognizing that while they appear to be untouched by hardship, their situation is hopeless. "Can they take delight in the Almighty? Can they call to God anytime?" Or "What hope do the godless have when God cuts them off and takes away their life?" In this life and in the next, they miss out on a relationship with God, which Job knew to be invaluable. And even their prosperity is a facade. "The wicked go to bed rich and wake to find that all their wealth is gone". The trappings of this world cannot be counted on to satisfy or to endure.
Finally Job gets to what is on his mind. He wants his old life back. These verses comprise a catalog of all the things Job feels have been taken away from him. Clearly, he is lonely and hopeless. When we get nostalgic, we tend to glamorize the past, but we have no reason to doubt Job's rendering of his life. And if all the things he says about himself are true, no wonder God was bragging about him to Satan.
Tomorrow's reading: Job 30-31
Job goes on to discuss the fleeting prosperity of the wicked, recognizing that while they appear to be untouched by hardship, their situation is hopeless. "Can they take delight in the Almighty? Can they call to God anytime?" Or "What hope do the godless have when God cuts them off and takes away their life?" In this life and in the next, they miss out on a relationship with God, which Job knew to be invaluable. And even their prosperity is a facade. "The wicked go to bed rich and wake to find that all their wealth is gone". The trappings of this world cannot be counted on to satisfy or to endure.
Finally Job gets to what is on his mind. He wants his old life back. These verses comprise a catalog of all the things Job feels have been taken away from him. Clearly, he is lonely and hopeless. When we get nostalgic, we tend to glamorize the past, but we have no reason to doubt Job's rendering of his life. And if all the things he says about himself are true, no wonder God was bragging about him to Satan.
Tomorrow's reading: Job 30-31
Tuesday, January 25, 2011
Well-intentioned but false theology
OK, for today's reading, we have the dichotomy between Eliphaz's argument that, basically, good things happen to good people- and Job's complaint about why bad things don't happen to bad people. We know neither of these positions is theologically accurate, but they are widely held nonetheless. Eliphaz's contention is that one must "submit to God, and you will have peace; then things will go well for you" and "you will succeed in whatever you choose to do, and light will shine on the road ahead of you." This sounds like what we call the "prosperity gospel" which asserts that God wants His people to be happy, healthy, wealthy, successful, etc. and the absence of these characteristics indicates a lack of faith. But God is more concerned with our holiness than our happiness; and those of us who have known suffering can attest that it is the trials in our lives and not the blessings, that bring us closer to God. He has good reasons not to "bless" his children, for in times of testing, they can experience more growth in Him. And on a personal level, we all know wonderful, godly people who are not "blessed", as the world would view it. So this formula of "good people get good things", does not add up. Remember that underlying this train of thought is the notion that Job's own sins are responsible for his suffering; i.e. bad behavior equals bad circumstances.
Along these same lines is Job's frustration that God doesn't punish the wicked; "Why doesn't the Almighty bring the wicked to judgment?" It's difficult to see drugged out prostitutes have babies when our friends are infertile. Or to watch an honest businessman fail while his dishonest competitor succeeds. That is just our human nature that seeks fairness and justice. But if we really viewed ourselves in the proper light, we'd marvel at why anything good ever happens to us. What good do we really deserve? Nothing on earth is fair, and thank goodness it isn't or we'd all be in trouble. What we can count on though, is that at the end of every man's life, an accounting will be required. And those who do not have a Redeemer to bail them out of that tight spot, will pay eternally. We look at the "here and now", but God works in the "big picture" and that is the only perspective from which it all makes sense.
Tomorrow's reading: Job 26-29
Along these same lines is Job's frustration that God doesn't punish the wicked; "Why doesn't the Almighty bring the wicked to judgment?" It's difficult to see drugged out prostitutes have babies when our friends are infertile. Or to watch an honest businessman fail while his dishonest competitor succeeds. That is just our human nature that seeks fairness and justice. But if we really viewed ourselves in the proper light, we'd marvel at why anything good ever happens to us. What good do we really deserve? Nothing on earth is fair, and thank goodness it isn't or we'd all be in trouble. What we can count on though, is that at the end of every man's life, an accounting will be required. And those who do not have a Redeemer to bail them out of that tight spot, will pay eternally. We look at the "here and now", but God works in the "big picture" and that is the only perspective from which it all makes sense.
Tomorrow's reading: Job 26-29
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