Truth Magazine

By Jimmy Tuten

Because of Job’s vital role in the drama of human suffering the message of the book bearing his name is of vital importance. Though it is not possible to deal with, or answer all the questions relating to it, an attempt will be made to deal with some of them. It is almost impossible to treat our theme without taking into consideration the book of Job. Hence, this is our place of beginning.

The book of Job is an interesting book. It is an unusual book and most difficult, to say the least. This is due to the fact that while the book itself is an inspired message, the philosophical conclusions of the four men involved with Job are not inspired and/or revealed conclusions. It is like the “thou shalt not die” of Genesis 3:4 which is recorded by inspiration, but the lie itself is of the devil. So some of the things found in the book of Job do not constitute truth, but they are recorded by inspiration so that man might have complete knowledge (2 Tim. 3:16-17). The fact that Job himself makes some statements that are not true caused R.L. Whiteside to say, “Job is inspired to some degree.” We have to take careful note of Job’s incorrect conclusions. Therein lies the difficulty: the problem of weeding out Job’s religious theories from the truths of inspiration and revelation.

The book of Job deals with a most perplexing problem: “Why do good people suffer?” The book raises the question, but it does not answer it. It only deals with why one man (Job) suffered. Job slipped into what Bunyan called “slough of despond,” wishing that he had never been born and complaining that he cannot get a real hearing with God. He felt he could not even “find” Him. He revolted against the accusation of his three friends that he must be guilty of some dreadful sin, since God is righteous and could not allow a guiltless man to suffer (as was believed in his day). It does not give an absolute answer to why good people suffer. The book deals with the matter in a general way.

You no doubt ask, “If there is no absolute answer to the problem of human suffering in the book, why write about it?” Simply because there is enough information given in the book to give us the proper outlook on suffering sorely needed in today’s society. The book of Job contains the most complex and lengthy treatment of the subject in the Bible. We err when we read the first two chapters and conclude that the only message in the book is that Job suffered to disprove Satan’s accusation that the only reason he served God was for what he could get from God (ease and prosperity). This goal was accomplished for, when Jehovah restored Job to honor and wealth, no objection was heard from Satan. But in going beyond chapter 2 one observes other elements taking prominence. While Job had not turned from God and desperately wanted His approval in moments when faith was made strong (13:15; 19:25), he was somewhat self-centered. God wanted him to see that his success was a cosmetic happiness that lay beneath the surface of a successful life and honorable religious practice. So, a second lesson in the book is that God allows suffering to break up that smooth exterior and to bring out into the open pride, self-pity and implied self righteousness. It is after this sovereign grandeur of Jehovah swept over him, that Job said, “I have heard of thee by the hearing of the ear: but now mine eyes seeth thee. Wherefore I abhor myelf, and repent in dust and ashes” (42:5-6).

The Setting Of The Book

The first two chapters consitute a historical introduction to Job. His secular prosperity and spiritual well-being is brought to our attention (1: 1-5). Then the circumstances of his trial by affliction are introduced (vv. 6-19). After this we are presented with an account of his behavior in the midst of his afflictions (vv. 20-22; 2:7-10). We are introduced to his three friends and their conduct (2:11-13). The Pulpit Commentary aptly states, “The narrative is characterized by remarkable simplicity and directions. It has a decided air of antiquity about it, and presents but few linguistic difficulties” (vol. 7, “Job,” p. 2).

When Satan appeared among the “sons of God” who presented themselves before Jehovah, he was asked, “Whence cometh thou?” Satan answered, “From going to and fro in the earth, and from walking up and down in it” (1:6-7). This is perfectly consistent with the nature of the devil who “as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). Satan challenges Jehovah’s claim that man is a creature of integrity (1:8-11). Would man serve God without material or personal gain? The Sovereign God knows that some will and with certain stipulations allows Job to become a test case (1:2; 2:6). Job then comes to swift, complete ruin. It is pitiless in its devastation. Satan is cunning in his contrivance, making even the report of certain losses appear as if the very Deity Job served was responsible (1:13-22). Simply reading of the penitential sorrow of Job causes one to cringe in pain. You name it, Job suffered it.

Three Friends Misjudge Him

As seen by the names they wore, the three friends who appear as counselors were honorable men. They were thinkers of no mean capacity. As the drama unfolds the reader is able to discern certain characteristics about them (2:11-13). Eliphaz was a possible theologian of his day (definitely possessing profound spiritual reflection). Bildad, unlike Eliphaz, was not a pragmatist, but a legalistic historian. Zophar is more dogmatic and arrogant than the other two, and somewhat moralistic. Another way of describing them is: Eliphaz was considerate, Bildad was argumentative and Zophar was very blunt.

The three friends are to be commended for the special susceptibility of heart displayed when they learned of the patriarch’s welfare. They did not neglect Job now that he was poor and diseased. One is touched by the tearful sympathy and profound sorrow. But as is often the case good men misconstrue God’s providence and misjudge His people. They each held to the theory of retribution, and each felt that Job must be a sinner to suffer so. They even implied that he was covering it up (11:1-6). This obviously made matters worse for Job (6:14-30). Job, you see, believed in this theory too, but when applied to himself he could not harmonize it with fact and reality. He never denied that he had sinned (that he was not perfect); he simply denied the vileness with which he was charged. This made the appearance of hypocrisy more pronounced.

Elihu The Intellectual

After the three friends had run out of argument, a young intellectual by the name of Elihu stepped into the picture (32:2-22). While not denying the position of the three friends, this young theologian added a second concept to the cause of suffering: “God chastens with suffering those whom he loves.” He is therefore, not only a judge (the position of the three friends), but a father as well (the position of Elihu).

When Jehovah steps into the picture we are confronted with certain, undeniable conclusions, namely, that human wisdom and philosophy cannot answer the problem of human suffering satisfactorily without the help of God. Men through the years have added little, if anything, by way of human intellectualism to the total situation. We should not, therefore, turn to liberal theology and depend totally on this in order to answer one of mankind’s basic questions. In times of grief, Christian friends are of immeasurable spiritual assistance. But they often say things that are either unhelpful or untrue, i.e., “God gives people what they deserve,” “The righteous will eventually prosper,” “God has a hidden purpose,” “A part must suffer for the whole,” “Suffering is educational,” etc. While some of these concepts contain truth, they are not always true. We don’t always get what we deserve, for example. Such statements are made because of the belief that God causes the misfortune and Christians must justify divine actions.

“Who Is This That Darkeneth Counsel?”

When God finally speaks to Job he had lost all the basic things upon which human beings ordinarily lean. He has lost his (1) possessions, (2) his children, (3) his wife, (4) his friends and (5) his health. All of these have been swept away. All he has left is his own integrity and faith in Jehovah which he is trying to maintain. At this point he has vindicated the confidence that God has in him, though he has complained bitterly and is still very much perplexed. He asks, “Why does God not answer my questions?” and “Is God unjust in allowing a righteous man like myself to suffer?” After all of this, God answers out of the whirlwind, and said, “Who is this that darkeneth counsel by words without knowledge?” (Job 38:1).

The purpose is clear; God’s purpose is to bring Job to the truth of the fact that as far as ultimates are concerned, no human being is qualified in and of himself to be a true judge of God’s creative ways (i.e., it is wrong to even begin to think that God was wrong to have created man or the world for that matter). “Thus, in this section now under consideration, God makes it clear to Job (and to all other men who may read the book) that while man may properly exercise his mind in the attempted solution to many questions, it is simply beyond man’s ability and prerogative to question whether God’s creative activity (including God’s right of disposition of what he had created-including the eternal disposition of wicked men) is proper (right)” (The Living Messages of The Old Testament, p. 204). Since man cannot explain the things which he sees as having been created by God, how can he possibly think that he is capable of questioning whether God did the right thing or not? Who is Job, Eliphaz, Elihu, or anyone else to criticize God’s operation in the universe? Does Job condemn Jehovah while attempting to justify himself? This seems to be what God is telling Job.

God’s Blessings of Job

After the three friends had been instructed to intercede to God in their behalf (Job 42:8-9), “the Lord turned the captivity of Job” (v. 10). God now restores Job’s blessings twofold: material possessions, family (wife and children), and friends (42:10-17). He lives many years afterward (42:17). This writer likes to think that God looked the world over for a man to demonstrate integrity and found Job!

Some Purposes For Which The Book Was Written

(1) Man will serve God though he does not gain anything personally. As the book of Job teaches, this is the opposite of Satan’s contention. The Bible teaches that if we serve God, He will bless us in return (Lk. 6:38; Matt. 6:33). But if we serve Him in order to get something from him (salvation based on merit), we sin! We should serve God whether we get anything from Him or not. This spirit of service will be rewarded by God as a fruit of our labor. We err when we make the fruit of our labor a motive.

(2) Suffering is not retribution. It is not the result of and in proportion to sin as a punishment. Positively and forcefully does this message come forth from the book of Job. God, in His wisdom, saw that this fact needed correcting throughout all ages and so He designed the book of Job to get the message across.

(3) We can trust God though we have no immediate answers to our concerns. One needs to realize that if we could see every step of our future, our walk would not be by faith (2 Cor. 5:7). Let it be remembered that Job said, “Though he slay me, yet will I trust in him: but I will maintain mine own ways before him” (Job 13:15).

(4) Suffering for righteousness sake has a purpose. When Peter said, “. . . if you suffer for righteousness’ sake, happy are ye” (1 Pet. 4:14; 2:20). We may, like Job, lose a battle, but we will not lose the war (Job 42:1-6). “Ye have heard of the patience of Job, and have seen the end of the Lord . . .” (Jas. 5:10-11).

(5) God is aware of our suffering though we see no evidence of it. The story of Jesus and Lazarus is a good illustration of this point (Jn. 11:2-42). Though in the tomb for four days with what appeared to be unconcernedness on the part of the Lord, Jesus demonstrated that He did indeed care! “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers (1 Pet. 3:12).

Conclusion

It would have been nice, if at the beginning of his ordeal, Job had understood all that was taking place. Unlike Job we have the whole picture. Should our attitude be less than that of Job? The Bible furnishes man completely unto every good work and we have everything that pertains to life and godliness (2 Tim. 3:16-17; 2 Pet. 1:3). God certainly expects more of us as we face suffering than he did of Job. Job longed for a “daysman” (Job 9:33); we have one in Christ (1 Tim. 2:6). Job desired life after death (Job 14:14), but it was Christ who brought it to light by the gospel (2 Tim. 1:10). Job begged to see God (Job 23:1-9). We see Him in the person of Christ (Heb. 1:3). How Job longed to hear God (Job 31:35). You and I can hear Him anytime we wish (Heb. 1:1-2). It is no wonder, with his limited knowledge of God’s ways, that Job had a low estimate of himself (Job 40:4). The problem with most people is that they are a people with low esteem. Man’s worth is seen in what Christ has done in providing salvation (Rom. 5:8; Matt. 16:26). God cares for us and if we trust Him enough to obey His Son from the heart He will see us through it all (Rom. 6:17, 1-6). “Blessed by God, even the father of our Lord Jesus Christ, the Father of mercies, and the God of a comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God” (2 Cor. 1:3-4).

Guardian of Truth XXVIII: 10, pp. 291, 309-311
May 17, 1984

By Hoyt Houchen

Questions: (1) Can 1 John 4:1 be used to put newcomers to a church (who want to place membership) on probation? (2) Does the church have the right to pick what people they want to attend? (3) If there are no elders in a church, do the members (men) have the same right as elders? (4) Can you send a letter withdrawing from a member, without first going to him and telling him he has sinned.

Reply: (1) 1 John 4:1 says, “Beloved, believe not every spirit, but prove the spirits, whether they are of God; because many false prophets are gone out into the world.” This verse pertains to teachers and their teaching, not to people as such. The expressions “spirit” and “spirits” refer to the doctrines. The idea here is that a teacher is not to be believed just because he claims to be of God. Rather, he is to be tested by the word of God. It will determine whether a teacher is of God. False prophets (teachers) were abundant when John wrote his epistle. Please note that John says at the close of our verse, “because many false prophets are gone out into the world.” This is the reason why teachers had to be tested or proved. There are some who were denying the deity of the Lord, while others were denying His humanity. John’s readers were to discern between the spirit of truth and the spirt of error. How they were to make such discernment is set forth in verses 2, 3: “Hereby know ye the Spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not Jesus is not of God: and this is the spirit of the antichrist, whereof ye have heard that it cometh; and now it is in the world already.” These false teachers exhibited the spirit of the antichrist by the doctrine they were espousing. Their denial that Jesus Christ himself “is come in the flesh” (deity becoming incarnate) was contrary to the truth that these brethren had been taught. John’s readers are warned, as did Jesus warn (Matt. 7:15), that such teachers are not to be believed. Teachers, then, are under consideration. Confidence is not to be placed in every man who calls himself a prophet.

In view of the foregoing, it is completely out of the context of 1 John 4:1 to place brethren on probation who wish to be identified with a local church. To hold them off at “arm’s length” until they are proven is not the teaching of 1 John 4:1. Brethren should be accepted into fellowship of a local church, unless a warning, a charge or a notice of withdrawal from them is sent by another congregation where they were members. We should at least be as fair as are the courts of law in our land. A person is considered to be innocent until he is proven guilty. This is not to say, that if brethren show that they are not worthy of fellowship, that we must throw our arms around them and accept them anyway. And, if there should be some cause for doubt in accepting newcomers to a congregation, then an investigation should first be made. Otherwise, we should place the same confidence and trust in those who come our way that they have placed in us by wanting to be a part of our fellowship. That none will even have any question or doubt, it is a good policy (not mandatory) that a letter of recommendation be brought from the congregation where they were formerly members. But for whatever these remarks may be worth, 1 John 4:1 does not teach that all brethren who are strangers must be put on probation before they can become a part of a local church.

(2) God’s people are all part of God’s family. The word of God teaches that we are to be impartial to all fellow Christians. Respect of persons has no place in the Lord’s church. James warned against the evil of showing partiality in James 2:1-9. In verse 1 he wrote, “My brethren hold not the faith of our Jesus Christ, the Lord of glory, with respect of persons.” Then he warned in verse 9, “but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.” Divine wisdom is without “variance” (ASV), “partiality” (KJV). Here the word is a verbal adjective (Gr. Adiakritos) from the Greek word diakrino. Moulton and Milligan state that its out of the general sense of “making distinctions” (The Vocabulary of the Greek N.T., p. 150). When brethren pick whom they want to attend a church, it is obvious that they are making distinctions (showing partiality) which is a plain violation of the Scriptures. Cliques or clans among God’s people are divisive and, therefore, destructive.

(3) Men who are not elders in a local church do not have the same right as elders. Elders are to be men who have met the qualification of the Holy Spirit to oversee the local church (1 Tim. 3:1-7; Tit. 1:5-9). Men in a local church who have not been selected and appointed to be elders have no right to act as elders. Elders are bishops and the term bishop (Gr. Episkopos) means “an overseer” (see W.E. Vine et al). For men to assume the work of elders who have not qualified, and who have not been appointed, is without scriptural authority. The men in a congregation must obviously take the lead in work and worship of the congregation, but this by no means is to be regarded as a substitute for the eldership. If such were the case, then why should elders be selected and appointed in the first place?

(4) A disorderly member of the congregation should certainly first be contacted before a letter of withdrawal is sent to him and read before the congregation. The letter of withdrawal should only be written and read as a last resort. First, every effort should be made to reclaim the fallen member. Only after he has been reproved, rebuked and admonished should he be withdrawn from. Even then, the action of withdrawal should be for the purpose of saving the soul of the offender. (See Gal. 6:1; Tit. 3:10 etc.) These Scriptures bear upon the matter of first admonishing an erring brother.

Guardian of Truth XXVIII: 10, pp. 292, 305
May 17, 1984

By Mike Willis

The sixth chapter of John relates the account of Jesus’ miracle of feeding over 5000 from five loaves and two fish. The purpose of this miracle was to demonstrate that Jesus was the Christ, the son of the living God (Jn. 20:30,31; 6:27). The miracle was especially relevant to the text of the sermon which was delivered to the Jews the following day. Jesus declared Himself to be the “Bread of Life.” What better proof could be provided to demonstrate that He was the bread of life than to provide bread to feed the multitude?

There are a number of lessons from John 6 which emphasize several truths regarding Jesus from which we can profit.

The Bread Of Life Is Satisfying

In John 6:35, Jesus said, “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (cf. His statement regarding the water of life in Jn. 4:14). This statement affirms that the gospel of Jesus Christ satisfies man’s spiritual need.

Many people are constantly searching for something to fill the void in their lives. They go from aerobics to cake decorating, from crafts to painting, from yoga to karate, from movies to music. Others go from football to basketball, from baseball to boxing, from fishing to hunting. They are constantly searching for something which is gratifying and satisfying. Their entire life is spent chasing rainbows which never can be caught and which would not be satisfying if they could be caught.

Jesus emphasized that the gospel is satisfying and fulfilling. If one eats the bread of life, he will never hunger or thirst again. The bread of life fills our spiritual needs; there is nothing else needed to quench our spiritual hunger and thirst. There is no need for us to be looking elsewhere for additional “bread.” Jesus can fill our every need.

The Bread Of Life Gives Eternal Life

The bread of life is different from ordinary bread. Ordinary food sustains our physical bodies for short periods of time. As the Jews pressed Jesus to perform another miracle to feed them, they alluded to the manna with which God had fed His people during the wilderness wandering. Jesus contrasted the bread which He provides with the manna. He said, “Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever . . . . Whosoever eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day” (Jn. 6:49-51,54).

Whereas temporal food sustains our bodies for short durations, the bread of life gives us eternal life. Though our bodies will die, Jesus will raise us up in the last day to a glorious resurrection. We who partake of the bread of life shall live forever with Him.

The Bread of Life Brings Fellowship With God

Jesus said, “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (Jn. 6:56). Jesus did not teach that He would personally come inside the body of the believer or that the believer would personally dwell inside of Him. He did not say that a “representative indwelling” would occur (i.e. Jesus would dwell in us through the Holy Spirit). The word “dwell” (Greek: meno) means “not to depart, not to leave, to continue to be present … to maintain unbroken fellowship with one” (Thayer, Greek-English Lexicon of the New Testament, p. 399).

The gospel of Jesus Christ brings us into fellowship with God the Father, God the Son, and God the Holy Spirit. When one is obedient to the gospel, he is “in Christ” (Eph. 1:3; Rom. 6:14). He is in communion with the Holy Ghost (2 Cor. 13:14). In the Great Commission, Jesus said, “Go ye therefore, and teach all nations, baptizing them in (Greek: eis, into) the name of the Father, and of the Son, and of the Holy Ghost” (Matt. 28:18). When one is baptized, he is brought into communion or fellowship with the Godhead. In one of his epistles, John wrote, “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ” (1 Jn. 1:3).

The Bread Of Life Comes Through Christ

Jesus declared Himself to be the bread of life (Jn. 6:35,48). He stated that He gives us the bread of life. “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you . . . ” (6:27). The words which Jesus spoke to us “are spirit, and they are life” (6:63).

The gospel of Jesus Christ reveals to us the grace of God which was manifested in order that our sins might be forgiven. It tells us how Jesus gave His precious blood that you and I might have life. It reveals the conditions which man must meet in order to receive forgiveness of sins. It instructs us how to deny ungodliness and worldly lusts, living soberly, righteously, and godly in this present evil world. It promises the eternal home which God has prepared for those that love Him. Indeed, the revelation which God has given us through Jesus Christ provides everything necessary to life and godliness.

There is no “bread of life” in other sources of “revelation. ” The Book of Mormon, Science and Health With Key To The Scriptures, The Koran, The Rig-Vedas, The Bhagavad Gita and other so-called “revelations” contain spiritual garbage, not the Bread of Life.

Conclusion

Jesus admonished, “Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life. . . ” (Jn. 6:27). He warned of the danger of neglecting the bread of life while spending one’s life working for the physical necessities and luxuries of life. Elsewhere He said, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4).

Most Americans are wasting their lives chasing after the temporal needs of life and neglecting the bread of life which comes from Jesus Christ, which gives us eternal life, which brings us into the fellowship of Christ, and which satisfies our every spiritual need. Eat of this bread that you may live.

Guardian of Truth XXVIII: 10, pp. 290, 311
May 17, 1984

By Irven Lee

There are many people who do not agree with you on some of the questions that are discussed today. This is true no matter who you are or what views you hold. In the first place, there are very many questions about which there are differing judgments.

Are all those who question some of your views fanatics and trouble makers? Are they at least second rate citizens, if not fools? It may be that some of these who do not agree with you are very devout gospel preachers who have worked unselfishly and successfully in building up worthy churches. They may not have been involved in as many serious conflicts where they preach as you have in your work. Even with these facts in mind, would you still advise people not to attend where they preach, even if attending where you preach would require more driving?

We are not writing about the plan of salvation, the work or organization of the church, the deity of Christ, or the inspiration of the word. This article refers to many questions that involve the individual Christian and not the whole congregation as a collectively. Some of the questions have been around for a long time, and some have been asked, it seems, first in the last few years. The apostles died several hundred years too early to get in on some of these questions.

You are right, of course on all these ideas, but some near you are not. Do you associate with these people who sincerely think they are right on some problems that are being tossed about but, according to your judgment, are wrong? Remember, we are not talking about how to become a Christian, how to worship, or how to carry on the work of the -church. This article is about things that you call foolish questions. Some of the questions may be foolish. Who is to judge?

We are talking about weaker and stronger brethren who will give an account to God for their own deeds (Rom. 14). We are not talking of the factious people who should be marked, avoided, and rejected (Rom. 16:17,18; Tit. 3:9-11). This latter group are grievous wolves who draw away disciples after them (Acts 20:29; 2 Pet. 2:1-3). These people will be accursed (Gal. 1:6-9).

This article is about people who may have more patience, humility, or Bible knowledge than you have. They may work with more zeal and success in converting sinners to Christ than you do. This may sound a little blunt, but you need some one to talk to you frankly. The church is suffering from men like you who are so right on everything and could not be wrong.

If this offends you, do not raise your hand or speak up because I have not called your name or mentioned the community where you live. Even your correct views have not been identified. If you do not turn red or speak up, people may not recognize you. You will have time to repent and develop the mind of Christ before they even think about you being the guilty one under discussion (Phil. 2:1-11). You wear many names, but your real name is Legion because there are many of you. We are telling you that you condemn in others the very spirit which is in you. Examine yourself.

Guardian of Truth XXVIII: 9, p. 276
May 3, 1984