Category Archives: Death

The Tragic Consequences of Generational Sins (Job 20-21)

Scripture reading – Job 20-21

Job 20 records the second and final response of Zophar the Naamathite (his first speech was recorded in Job 11). Offended by Job’s admonition that his “friends” would face God’s wrath for their harsh judgments (19:28-29), Zophar’s rebuke came swift and furious (20:1-3).

Job 20:4-29 – The Fate of the Wicked

Like his friends, Zophar inferred that Job’s afflictions were to be expected by those who are wicked. Consider three erroneous opinions Zophar stated regarding his observations of the wicked.

The first error, that the wicked always come to destruction (20:4-11).

Zophar submitted that the rejoicing of the wicked is brief (20:4), and the honors bestowed on them perishes with them, and they are soon forgotten (20:5-8). Neither of those statements are necessarily true. In fact, the wicked often live out their lives enjoying ill acquired wealth, and their funerals and tombs are often grand spectacles to behold.

The second error, that the wicked will not prosper (20:12-23).

Continuing his erroneous observations, Zophar suggested that the prosperity of the wicked is brief (20:12), inevitably bites like a poisonous viper (20:13-16), and he dies in want.

One need remembers the LORD’s parable of a rich fool (Luke 12:16-21) to understand the error in Zophar’s reasoning. Beguiled with the pleasures of his riches, the rich man ordered his barns be torn down to build greater barns, and said to his soul, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:19). Rather than die in want, the rich fool died as he had lived, enjoying his wealth until he learned in eternity that he was the poorest of men: “20But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? 21So is he that layeth up treasure for himself, and is not rich toward God” (Luke 12:20–21).

The third error in Zophar’s observations was that only the wicked suffer devastating sorrows, and catastrophic losses (20:24-29).

Zophar maintained that the wicked are struck down (20:24-25), and all that he has is destroyed (20:26).  He observed that the wicked feel everything is against him, until his riches are consumed by God’s wrath (20:27-28).

While it might be argued that the wicked often suffer loss, it is more often true that they are rewarded by the system of this fallen world, and hailed for their ill-gotten gains (John 15:19a).

The implication of Zophar’s argument was that Job’s sorrows were a wicked man’s afflictions, and such is the lot or “heritage,” God has “appointed” for the wicked (20:29).

Job 21 – Rather than Suffer, the Wicked Prosper

I will summarize Job 21 by outlining Job’s disagreement with Zophar’s fallacies. Demanding his friends be silent that he might speak, Job sarcastically challenged them that after he had spoken, “mock on” (21:1-2).

Confessing his struggle was with God, not with men (21:3-6), Job observed that the wicked and their children often live long lives, and enjoy prosperity (21:7-13). He contended that the riches of the wicked cause their hearts to be calloused, and “they say unto God, Depart from us; For we desire not the knowledge of thy ways. 15What is the Almighty, that we should serve him? And what profit should we have, if we pray unto him?” (21:14-15)

Failing to realize that they deserve nothing, and all that they have is a testimony of God’s grace and longsuffering, the prosperity of the wicked moves them to reject God (21:16).

Do not assume that the wicked go unpunished.

The consequences of sin are inevitable, and the wicked are “18 as stubble before the wind, And as chaff that the storm carrieth away. 19God layeth up his [the wicked’s] iniquity for his children: He rewardeth him, and he shall know it” (21:18-19).

Here is a tragic truth: The children of the wicked often suffer the influence of their parent’s sins. That truth is stated three times in the Law (Exodus 20:5; Numbers 14:18; Deuteronomy 5:9).

Numbers 14:18 – “18The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.”

Warning: The consequences of your sins may be borne by your children.

A Personal Note: Knowing this devotional series is read daily by hundreds of believers, I covet your prayers for my wife. She was hospitalized today, January 19, 2021, with pneumonia and we are waiting on confirmation if her illness is COVID-19 related. As you might imagine, the devotions in the Book of Job have been personal, and have coincided with my wife and me facing our own afflictions. Thank you for interceding for us. I will update this prayer request when I receive news.

Copyright 2021 – Travis D. Smith

“I Know that My Redeemer Liveth” (Job 19)

Scripture reading – Job 19

The sad drama between Job and his three friends continued in Job 19, as he responded to the callous, unloving reproofs of Bildad the Shuhite (Job 18). Though Job might have anticipated his friends’ arrival would have brought him some comfort and pity, he had soon realized they had come with one opinion: that Job’s afflictions were characteristic of the troubles that befall wicked men.

With that fabricated premise, Bildad had assailed Job for being long-winded in his protests (18:2), and too proud to receive counsel (18:3). He had opined that the wicked have a hard life that is characterized by calamity (18:5-18), and they go to their graves with none remembering them (18:16-20). Of course, the implication was that Job’s troubles were such as should be expected of the wicked (18:21).

Job 19:1-5 – Job’s Bitter Complaint Against His Friends

Job accused his friends of tormenting his soul, and breaking him “in pieces with words” (19:2). He protested that they had treated him reproachfully, and should be ashamed for how they had humiliated him while in the throes of sorrows (19:3). Frustrated with their meddling, Job rebuked them, and suggested if he was wrong, then let it be his fault alone (19:4). Contrary to their allegations, Job again declared he was innocent of wrongdoing (19:5).

Job 19:6-12 – Job’s Complaint Against God

A familiar complaint is once again raised by Job against the LORD. He felt he had been unfairly entangled with sorrows that exceeded his failures (19:6), and that when he cried out to God heaven was silent (19:7). Entrapped, humiliated, his world uprooted, Job felt everything had been brought against him (19:8-12).

Job 19:13-20 – A Crisis of Alienation and Loneliness

We can identify in Job’s afflictions the solitude of one who is suffering greatly. He acknowledged God’s hand in his trials, writing, “13He [God] hath put my brethren far from me, and mine acquaintance are verily estranged from” (19:13). Though God was the author of his troubles, the response of his family, friends, and others had left him deeply wounded.

Job felt alone. Forsaken by his family (19:14a), forgotten by his friends (19:14b), slighted by his servants (19:15-16), and abhorred by his wife (“my breath [life, spirit] is strange to my wife” (19:17). Even “young children,” the picture of innocence, “despised” him (19:18). Finally, the friends he thought dearest, had turned against him (19:19).

Job 19:21-27 – Job’s Plea for Pity and Vindication

Turning his thoughts from self-pity, Job begged for pity and understanding (19:21-22). He entreated that the defense of his innocence be recorded so that future generations might look upon his afflictions with wonder, and pity him (19:23-24). Though he was overwhelmed by sorrows, and did not know their cause, Job declared his faith saying, 25For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth” (19:25).

Looking through the lens of sorrows and trials that he believed were unjustified, Job’s faith had remained unshaken, and he was confident that God his Advocate and his Redeemer, would rescue and ransom him out of his trials. Though worms would destroy his body, Job was confident that his Redeemer would raise him from the dead, and he would one day see God (19:26-27).

Job concluded his rebuke of Bildad, admonishing him that the day of God’s judgment would come, and he would regret the injustices he had committed against him (19:28-29; 42:7-9).

Copyright 2021 – Travis D. Smith

Troubles are Inevitable in a World That Bears the Curse of Sin. (Job 14-15)

Scripture reading – Job 14-15

Job 14 brings us to the third of three chapters outlining Job’s reply to Zophar (Job 11). Unlike Eliphaz, Zophar made no pretense of comforting his suffering friend (11:1-3), and instead charged him with concealing sin and deserving what he believed was God’s punishment (11:4-6).

Job’s reply to Zophar began in Job 12 when he mocked his friends’ delusion that they had wisdom into the ways of God that he did not (12:1-4). Reserving the right to test and examine their counsel (12:11), he contended they had spoken much, but said nothing (13:1-2), and condemned them as “forgers of lies” (13:4). Stating his unshaken faith in God’s providence, Job declared, “though He slay me, yet will I trust in Him” (13:15).

Job 14 – An Elegy to Death

Job’s response to Zophar continues in Job 14 with an observation that is as beautiful as it is tragic. We read, 1Man that is born of a woman is of few days, and full of trouble” (14:1).

There may be many joyful days in our earthly sojourn; however, there is no escaping the reality that humanity has a shared universal experience—trouble. Contradicting his friends’ counsel that his troubles were the afflictions of the wicked, Job challenged that troubles, trials, sorrows, and death are inevitable for sinner and saint alike. Job goes on to observe that the life of a man is like a flower that is soon cut down and perishes, and like a shadow that is soon gone when light is extinguished (14:2).

Confessing God sees, and knows man intimately (14:3-4), Job declared that a man’s “days are determined” (14:5a), and the “bounds” of his life “he cannot pass” (14:5b). In other words, God orders your birth, and your death. Wise men are conscious that it is inevitable that “man dieth, and wasteth away: Yea, man giveth up the ghost, and where is he? …12So man lieth down, and riseth not” (14:10-12a). Desiring to escape his afflictions and sorrows, Job pled with God, “hide me in the grave…keep me secret, until thy wrath be past…set a time, and remember me” (14:13).

Though he was a man of ancient times, and did not have the privilege of the written Word that we possess today, nevertheless, Job was confident that physical death was not annihilation. Asking and answering the question of death, Job proposed, 14If a man die, shall he live again? All the days of my appointed time will I wait, Till my change come” (14:14).

On what was Job waiting? The Resurrection! He affirmed to the LORD, “15Thou shalt call, and I will answer thee” (14:15a).

Job 15 – Eliphaz’s Second of Three Speeches (Job 4-5; Job 22)

Eliphaz again picks up his accusation that Job’s troubles were indicative of what wicked men suffer. Rejecting Job’s plea of innocence (15:1-3), he charged him with folly, and turning away from God (15:4-6).

Eliphaz then stated a foolish supposition regarding the way and fate of the wicked (15:17-35). Beginning with a false premise, he stated, 20The wicked man travaileth with pain all his days” (15:20a). Rather than prove his assertion, he continued in his lie claiming that the prosperity of the wicked eventually comes to destruction (15:21). He contended that the wicked will be overcome by trouble (15:24), and “he shall not be rich, neither shall his substance continue” (15:29).

I close reminding you that Eliphaz’s conclusions were false. Contrary to his assertion, the wicked often prosper, and many die surrounded by their wealth, and often praised by their peers. Like many who profess wisdom, Eliphaz lacked understanding and godly discernment. He began his dispute with a false premise, and added to poor Job’s sorrows.

Lesson – Don’t assume your sorrows are the consequence of some wrongdoing;  troubles are inevitable in a world that bears the curse of sin.

Copyright 2021 – Travis D. Smith

“God Has Got the Whole World in His Hands” (Job 12-13)

Scripture reading – Job 12-13

Zophar had contended that Job’s troubles were indicative of unconfessed sin (Job 11), and concluded his admonition with three challenges:  Repent (11:13-14); Be restored (11:15-19); but Be forewarned – A man who refuses to repent of his sin will vainly seek rest, refuge, and hope (11:20).

Job’s reproof of Zophar’s denunciation is recorded in Job 12-14. Today’s devotional will consider the first two of the three chapters (Job 12-13).

Job 12 – Four Spiritual Lessons in the Sovereignty and Providence of God

Job’s initial response to Zophar was sarcastic, asserting, “2No doubt…wisdom shall die with you” (12:2). In other words, Job argued that Zophar presumed he had all wisdom, and no doubt believed that wisdom would perish with him.

Continuing his reproof, Job declared, “I have understanding as well as you; I am not inferior to you: Yea, who knoweth not such things as these?” (12:3) Although bearing the sorrows of his trials, Job’s confidence in the LORD, and his personal knowledge of God’s ways was unshaken by Zophar’s pride and condemnation. Job contended he was his friend’s equal, and he had heard nothing spoken that was not common knowledge among men (12:3). There are several lessons we might derive from Job’s defense.

Lesson – Trials are not indicative of sin or God’s judgment. (12:4-8)

Refuting Zophar’s contention that only the wicked suffer so many sorrows, Job observed, “6The tabernacles [houses or households] of robbers prosper, And they that provoke God are secure; Into whose hand God bringeth abundantly” (12:6).

Job’s observation was the opposite of Zophar’s conclusion. Using the order and laws of nature as the basis of his argument (12:7-8), Job concluded that the influence of sin in the world dictates that the stronger prey upon the weak (the beasts, fowls, and fish are proofs, 12:7-8).

Lesson – God is Sovereign, and He Will Not Abdicate His Authority (12:9-15)

The life and breath of “every living thing” is in God’s hands (12:9-10), and the wisdom of man is not the wisdom of God (12:11-13). God is all-powerful, and no man or nation can contend with His providences. What the LORD determines to break down, no man can rebuild (12:14a). He controls the floodwaters, and sends or withholds the rain (12:15). All men are under God’s control, for “the deceived and the deceiver are His” (12:16).

Lesson – No Man Can Contend with Divine Providence and Win (12:17-24).

God humiliates counselors, and makes fools of judges (12:17). He upends the bondage of kings, and entangles them in their own devices (12:18). He humiliates the mighty (12:19), and frustrates the counsel “of the aged” (12:20). He brings the powerful to disgrace (12:21). He brings to light the plots made in secret (12:22). He is Sovereign of the nations, and “increaseth [strengthens] the nations, and destroyeth them: He enlargeth the nations, and straiteneth [leads] them again” (12:23).

Lesson – God Frustrates the Heads of the Nations, Leaving Them Blind (12:24-25)

Job 12:23–2524He taketh away the heart [mind; will; understanding] of the chief [leaders] of the people of the earth, And causeth them to wander in a wilderness where there is no way [perplexed, and confused]. 25They grope in the dark without light, And he maketh them to stagger like a drunken man.

Job 13 – Job’s focus turns from his friends to God.

Job 13 begins with the same contention he stated in the early verses of Job 12: His friends are no wiser than he (13:1-2), and he does not need them superseding God’s authority or speaking for Him (13:3). He rejects their counsel, contending they were “forgers of lies…physicians of no value” (13:4). He accused them of dishonoring God, by supposing to speak on His behalf (13:5-13).

I conclude with one of the great statements of faith in God’s providences found in the Bible: Though He slay me, yet will I trust in him (13:15a). Job was confident that, though his life might be taken in death, the Lord would not forsake him.

What about you? Will you trust God, when it appears it will cost you everything? Will you trust Him when you feel humiliated, and betrayed? Will your faith remain unshaken, when all seems lost?

Psalm 23:44Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; Thy rod and thy staff they comfort me.

Copyright 2021 – Travis D. Smith

Human Life is Sacred: Thou Shalt Not Kill! (Job 10)

Scripture reading – Job 10; (Exodus 20:13; Deuteronomy 5:17)

Note from the Author: This is a bonus devotional from today’s Scripture reading, Job 9-10. My earlier writing focused entirely on Job 9; however, I feel the central theme of Job 10 is too important for us not to take a moment to consider the sanctity (sacredness) of human life (Exodus 20:13; Deuteronomy 5:17).

Job 10:1-6 – Job’s Petition

Job’s reply to Bildad continued in Job 10, and he confessed to God what many have felt when besieged with trials and beset by troubles: “My soul is weary of my life” (10:1a).

Job’s statement was not a threat of suicide, but an honest, transparent complaint that the sorrows and losses he had experienced had taken their toll on him physically, emotionally, mentally, and spiritually.

Distressed in his soul, Job prayed, “Do not condemn me,” do not abandon me; show me why you have allowed such hardship and difficulties to fall upon me (10:2). Notice that Job’s appeal to His Creator was deeply personal, and he identified himself to the LORD as “the work of thine hands” (10:3b). He was not under any delusion that he merited God’s favor. In fact, the opposite was true. He acknowledged his “iniquity” and “sin” (10:6); however, he protested, “7Thou knowest that I am not wicked; And there is none that can deliver out of thine hand” (10:7).

Job 10:7-17 – Job’s Appeal to His Creator

The sanctity of human life is the central truth we find in these verses (10:7-17). Here is an inspiring passage that leaves no doubt that human life is consecrated from the moment of conception, and that God is intimately interested in each of us. From the unborn, to the very ancient among us, every human life is sacred, and conceived in the heart of God.

Notice Job’s description of God’s personal affection, and His attentiveness to everything about us:

Job 10:8–98Thine hands have made [shaped; formed] me and fashioned [created] me Together round about; yet thou dost destroy me. 9Remember, I beseech thee, that thou hast made [fashioned] me as the clay [an allusion to God creating Adam, Genesis 1:27; 2:7]; And wilt thou bring me into dust again? [implying death and decay]

God is not only the giver, and preserver of life; He is the gatekeeper for every trial and blessing that graces our lives.

Job 10:1212Thou hast granted [make; wrought; create] me life and favour [grace; loving-kindness], And thy visitation [lit. oversight] hath preserved [keep watch over] my spirit. 13And these things hast thou hid [treasured] in thine heart: I know that this is with thee.

David penned similar truths regarding the sacredness of human life, and acknowledged God as His Creator in Psalm 139:13-16.

Psalm 139:13–1613 For thou hast possessed [get; acquire] my reins [lit. kidneys; figuratively the mind; feelings]: thou hast covered [protect; defend] me in my mother’s womb [belly; bosom; body].
14 “I will praise [give thanks; confess] thee; for I am fearfully [amazingly; stand in awe or reverence] andwonderfully made [distinguish; uniquely; set apart]: marvellous [wonderful; distinguish; extraordinary; surpassing] are thy works [labor; i.e. needlework; deed]; and that my soul [life; person; being] knoweth [perceives; observes] right well [exceedingly; greatly].
15 My substance [bones and being] was not hid from thee, when I was made in secret, and curiously wrought [woven as a tapestry] in the lowest parts of the earth.
16 Thine eyes did see [perceive; look; behold] my substance [might; body; frame; bones], yet being unperfect[embryo; unformed mass]; and in thy book [letter; scroll] all my members were written [described; lit. – all the days of my life were ordained], which in continuance [day; time; continually] were fashioned [formed, as a potter; to mold], when as yet there was none [i.e. not the first] of them [before one day of my life was past].”

God is your Creator, and He knows you personally, and intimately. He has followed your life from the moment you were conceived, and has kept you by His sovereign, providential care. In fact, He loves you so much that He has extended His grace to you, offering salvation and forgiveness of sin through the death, burial, and resurrection of His Son, Jesus Christ.

Will you accept Him as your Savior?

Copyright 2021 – Travis D. Smith

God is Ever Just and Faithful (Job 7-8)

Scripture reading – Job 7-8

We are continuing our Scripture reading in the Book of Job, and I encourage you to maintain this daily discipline. There are some difficult passages in this study, but I pray God to open your understanding. Remember that Job is in a dark place in life. He has suffered the loss of his possessions (1:14-18), the deaths of his sons and daughters (1:15-19), boils and open sores from his head to his feet (2:7-8), and friends who have judged that he must be guilty of some great wickedness (Job 4-5).

As we have seen in prior devotionals, Job’s friends arrived under the pretense of bringing him pity and compassion (2:11-13). While their presence brought some hope of empathy, their words soon betrayed their prejudice toward Job and his afflictions. Eliphaz was the first friend to speak, and he contended that God blesses the righteous and punishes the wicked. The implication was that Job, despite his plea of innocence, was being afflicted by God for sins he had committed and refused to confess. Job’s response to Eliphaz’s insinuations began in chapter 6, and continues in Job 7.

Job 7 – Failing Hope

Rather than the pity and kindness Job longed for, Eliphaz had added to his sorrows. Dispirited and despairing of life, his thoughts and feelings turned dark, as he reasoned that death alone might bring him relief from his distresses.

I suggest you consider four major divisions to Job 7. Job’s lamentations and despair of life (7:1-6); His reflections on death (7:7-10); His desire for God to show him mercy (7:11-16); and his longing for God to forgive him if his sins were the cause for his afflictions (7:17-21).

Job 8 – The Counsel of Bildad the Shuhite

We are introduced to Bildad the Shuhite, the second of Job’s three friends, in Job 8. Like Eliphaz, Bildad had come “to mourn with [Job] and to comfort” him (2:11); however, his counsel was unsympathetic and severe.

After hearing Job’s reply to Eliphaz, and his plea for God’s mercy, Bildad began to confront him in words that were harsh and judgmental. The tone of his words evidenced the pride of a man who had little experience in trials that bear the fruit of humility. He condemned Job’s lament of his sorrows (8:2), and alleged he was accusing God of being unjust (8:3). Adding to Job’s sorrows was Bildad’s inference that his children had died because they had sinned against God (8:4). Echoing Eliphaz’s counsel, Bildad reasoned if Job was “pure and upright” God would bless him (8:5-7). Bildad suggested if Job had been a sincerely righteous man, God would not have forsaken him: “Behold, God will not cast away a perfect man, Neither will he help the evil doers”(8:20).

Bildad’s counsel was not only lacking in compassion, but his rationale lacked both humility and spiritual discernment. He looked upon Job’s afflictions, and not only failed him as a friend, but added to his sorrows.  His judgments were contrary to the ways of God who is loving, compassionate, longsuffering, and just.

I close with a treasured principle that believers should remember when they or their loved ones face trials:

Romans 8:28 – “28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.”

Copyright 2021 – Travis D. Smith

Truth Has Fallen on Hard Times (Job 6)

Scripture reading – Job 6

Rather than pity and comfort, Eliphaz the Temanite (2:11) added to Job’s sorrows (Job 4-5; Job 6:1-13) offering his sly insinuations of some wrong doing, and mixing man’s reasonings with God’s wisdom.

Job acknowledged that his troubles had come upon him like the “arrows of the Almighty” (6:4a), wounding his flesh to the depths of his soul. Had Job known God’s purpose for the trials, he could have averted his cause to complain that the “terrors of God” seemed to be aligned against him (6:4).

Eliphaz had failed to empathize with Job’s sorrows, and his exhortation had been both insensitive and harsh. Unlike the contentment of a donkey that does not complain when it is grazing, or the ox that is satisfied with its fodder (6:5), Job complained that Eliphaz’s counsel was as unsavory as unseasoned food, and as tasteless as the “white of an egg” (6:6). Once again, Job expressed his despair of life (6:8-9), and argued that the grave would bring a welcome relief to his sorrows (6:10). Overwhelmed by disappointments, Job confessed his weakness, and sense of hopelessness (6:11-13).

Job contended, instead of the pity and compassion he needed, his friend had afflicted him with counsel (6:14) that he likened to the mirage of an oasis in a desert. Eliphaz’s words left his soul thirsty and yearning for relief (6:15-17). Like a desert caravan seeking water, the arrival of Job’s friends raised his longing for compassion, but they had brought neither understanding nor comfort (6:18-21).

Job admonished his friends, “Did I say, Bring unto me?” (6:22) Stated in a different way: Why did you bother to come? Did I invite you? Did I request any of your possessions to replace the loss of mine own? (6:22-23)

Job challenged Eliphaz, “Teach me [truth], and I will hold my tongue,” tell me “wherein I have erred”(6:24). Instead of “right words” that were true to the point, Eliphaz had wearied Job with his arguments and reproofs (6:25).

I close today’s devotional with an observation: “Truth,” I fear has fallen on hard times in our homes, churches, and society. Instead of truth, our schools, pulpits, and public lecterns have become platforms for humanism and man-centered ideas. Men do not want to hear the truth, and society is intolerant of anyone who dares to speak the immutable truths and doctrines of God’s Word.

Job challenged Eliphaz, tell me the truth, and I will listen (6:24a). Tell me where I am wrong, and I will return (6:24b). Resolute in his desire for Truth, Job invited Eliphaz to speak the Truth.

Do you have that same desire? A desire for those who love you to speak honestly, and lovingly the Truth?

“Putting away lying, speak every man truth with his neighbour” (Ephesians 4:25).

Copyright 2021 – Travis D. Smith

When Trials Come, and Sorrows Overwhelm (Job 3)

Scripture reading – Job 3 

Continuing our study of Job, we have noted that this suffering saint, though having lost everything, had in the words of his wife, “retained [his] integrity,” (2:9a). Frustrated by his humility before God, Job’s wife urged him to “curse God, and die” (2:9).

Job, however, reproved his wife for speaking the way of “foolish women,” and reasoned, “What? shall we receive good at the hand of God, and shall we not receive evil?” In spite of his trials, and overwhelming sorrows, Job never sinned by complaining against his God (2:10).

Job 2 concludes with the arrival of his “three friends” (2:11), who having heard of his trials, came purposing “to mourn with him and to comfort him” (2:11b). Arriving together, they were shocked when they beheld the physical toll of Job’s trials (2:12a). In an outward expression of their compassion and sorrow, “they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven” (2:12b). For “seven days and seven nights,” they sat on the ground with Job, never speaking a word, “for they saw that his grief was very great” (2:13).

Job 3 – The Silence is Broken

Seven days having passed, the silence was finally broken when Job began to speak. Contrary to Satan’s slander, that he would curse his Creator in the midst of his sorrows (1:11; 2:5), Job lamented that his suffering was so great it would be better had he never been born (3:1).

The balance of Job 3 records the anxiety of this man whose faith had not wavered, but whose mind and soul were weighted by an avalanche of trouble. Finding no solace, Job finally gave expression to his anguish, acknowledging his deepest, inmost doubts for his very existence (3:2-12). He bewailed the day he was conceived (3:2-12), and began to look upon death as a welcome release from his sufferings, and the great equalizer that all men must eventually face (3:12-19). Mourning his misery (3:20-23), Job questioned why God gives “light” (i.e. life) to a soul that longs to be free from sorrows (3:20-26).

But, lest we be too hard on Job, let us remember that his words serve as a reminder that even good men struggle deep within their soul. Though overwhelmed with misery, Job was no less the man in whom God had boasted, “there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil” (2:3).

Any who have suffered deeply can relate to the hopelessness that grasped Job’s heart. Pain, especially when it affects family and loved ones, can drive anyone to entertain dark or despairing thoughts.

Job did not know the calamities he had suffered were a matter in which heaven itself had an acute interest. Nor was God with him less in his sorrows, than He had been in his prosperity. I close reminding you of a spiritual principle that should lift your heart when you feel trials are overwhelming you:

1 Corinthians 10:1313 There hath no temptation taken you but such as is common to man: but God isfaithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

Copyright 2021 – Travis D. Smith

Just When You Think Things Could Not Get Worse! (Job 1-2)

Scripture reading – Job 1-2

Introduction to The Book of Job

Our chronological study of The Book of Genesis is interrupted by a diversion to The Book of Job.

The Book of Job is commonly accepted among scholars as the oldest book of the Bible. Genesis 1-5 gave us a perspective on Creation and the fall of man, and Genesis 6-11 carried the historical narrative from the worldwide flood, to God calling out Abraham. The man named Job is believed to have been a contemporary of Abraham. There are several details that lead us to accept that conclusion, particularly the names of ancient cities whose names were derived from men who were contemporaries of Abraham.

Job 1:1-5 – Job, the Man

The Book of Job introduces us to the man whose name it bears, giving us no background of the man, or how he came to be so incredibly wealthy.

Job 1:1 – “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.”

The exact location of the “land of Uz” is one of speculation; however, because there are cities mentioned in the book that are located in the land of Edom, we might place Uz in that geographical area (southeast Israel, on the border of Jordan to the east and Egypt to the south).

It is not Job’s birthplace, but his character that identifies him as an important figure in the Bible. He was what God would have every man to be: “Perfect and upright, and one that feared God, and eschewed evil” (1:1). He was perfect, meaning blameless, guiltless, a man of integrity. He was an upright man, righteous, and honest before God and man. He was a God-fearing man; a man who revered his Creator, and eschewed, or shunned evil (1:1).

Job was blessed with a large family, “seven sons and three daughters” (1:2), and great wealth (1:3). His children were adults with their own households (1:4), and having shared in their father’s wealth, they were enjoying the bounty of their own riches and observing a week of feast days with their siblings, perhaps as a celebration of the harvest.

When the feast days were finished, Job, acting as the spiritual priest of his family, summoned his children to offer sacrifices to God, reasoning, “It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually” (1:5). Notice that last phrase: “Thus did Job continually.” Worship and sacrifices were a constant pattern in Job’s life, and one he did not take lightly as the spiritual head of his family.

Job 1:6-12 – A Heavenly Council

Job 1:6 carries us into the midst of a heavenly council where “the sons of God” (whom I believe are angels), are standing before God’s throne, and in their midst was Satan, the serpent, the wicked one, the adversary of God and man (1:6). The LORD inquired of Satan, “Whence comest thou?”, and he answered saying, “From going to and fro in the earth, and from walking up and down in it” (1:7b).

God turned the focus of the heavenly council to a man in whom He found great joy, and asked Satan, “Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?” (1:8).

Evidencing his adversarial heart, Satan questioned God, and implicated Job asking, “Doth Job fear God for nought? 10 Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. 11 But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face” (1:9-11).

Job 1:12-19 – From Riches to Rags

Accepting Satan’s challenge, the LORD gave him liberty to accost Job in a series of devastating trials, but limiting the devil’s power and commanding him, “Behold, all that he [Job] hath is in thy power; only upon himself put not forth thine hand” (1:12a). Departing from the presence of God, Satan went out and initiated a series of disastrous events that destroyed all Job’s earthly possessions (1:13-17), ultimately taking from him that which was dearest, his sons and daughters (1:18-19).

Now, Satan had slandered Job, supposing he was only faithful to God because he had been abundantly blessed and protected by Him (1:9-11). How did Job respond to his losses? Did he curse God as Satan alleged, he would? (1:11)

Rather than reprove his Creator, Job responded with humility, and acknowledged God’s sovereignty over His creation. He worshipped the LORD, and prayed, “Yahweh gives, and Yahweh takes away; blessed be the name of Yahweh” (1:21b). Contrary to Satan’s accusation, Job “sinned not, nor charged God foolishly” (1:22).

Job 2 – Job: His Body Afflicted, His Friends’ Inquisition

A thorough study of Job 2 will have to wait for another time, and another year; however, Job 2 records a second heavenly council (2:1-3), and introduces a trial that will afflict Job’s body and rob him of his health (2:4-7). You will meet Job’s wife who questions why he maintains his integrity in the midst of sorrows (2:9-10), and meet Job’s “three friends” who will assert his losses are a punishment for unconfessed sin (2:11-13).

A Closing Thought: Satan is a real person, and an adversary of believers; however, God limits his power and influence. When trials come, and they will, trust God knowing He is intensely interested in your soul and well-being.

Romans 8:2828 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Copyright 2021 – Travis D. Smith

The Tower of Babel and One Big Unhappy Family (Genesis 10-11)

Scripture reading – Genesis 10-11

The conflicts among the races and nations of the world have their origin in today’s Scripture reading (Genesis 10-11). Genesis 10 lists the descendants of Noah’s three sons and concludes by introducing us to Terah, the father of Abraham, the patriarch. We find in Genesis 10-11 the common kinship of all humanity, traced back to Noah’s three sons.

Genesis 10 is where God begins to deal with the Hebrew people through the lineage of Shem. Though the Old Testament focuses upon the history of Israel, and God’s dealing with His chosen people, nonetheless, the LORD never forsook humanity.

Genesis 10

Genesis 10 records the names of sixteen sons who were born to Noah’s three sons (and perhaps as many daughters). Genesis 10 registers seventy individual nations that emerged from Noah’s sons: fourteen associated with Japheth (10:2-5), thirty linked to Ham (10:25-27), and twenty-six from Shem (10:21-31).

Japheth, Noah’s oldest son, was the father of many Gentile nations (9:27; 10:2-5), among them the ancient empires of Persia, Greece, and Rome, and the European people (namely, Germans, Russians, Italians, French, Spanish, and the English).

Ham, Noah’s youngest son who was identified as “Canaan” in Genesis 9:25, was father to some of the great empires of the ancient world, among them the Egyptians, Hittites, Sumerians, Canaanites, Phoenicians, and some scholars would suggest Chinese, Japanese, American Indians, and African tribes (10:6-20).

Although cursed to be a “servant of servants” (9:25-27), the accomplishments of Ham’s progeny were so vast that it appears they set their minds to cast off the curse of being a “servant of servants.” Nimrod, the grandson of Ham, and the son of Cush, was the first ruler following the flood (10:8-10). He was a “mighty hunter” (10:9), and founded what would become ancient “Babel…in the land of Shinar” (10:10).

Shem, Noah’s second born son, was “the father of all the children of Eber” (10:21-31). Scholars believe the name “Eber,” is an ancient word from which the word “Hebrew” was derived (10:21). “Eber” was the father of the Hebrews (Abraham is described as “Abram the Hebrew” in Genesis 14:13, and the nomadic Arab tribes and nations.

Shem’s lineage is the ancestral line through which God would fulfill His promise of a Redeemer Savior. Genesis 10 concludes leaving no doubt that all nations and people in our world today are descended from Noah’s three sons:

Genesis 10:32 – “32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.”

Genesis 11 – The Tower of Babel

Resisting God’s command to “replenish the earth” (9:1), Noah’s sons and their families continued as “one language, and of one speech” (11:1), and congregated in “a plain in the land of Shinar; and they dwelt there” (11:2).

Arising from their desire to continue as they were (being “of one language, and of one speech,” 11:1), mankind resolved to build “a city and a tower, whose top may reach unto heaven” (11:4). Man’s sinful pride, self-sufficiency, and rebellion was summed up in this: Let us make us a name, lest we be scattered abroad upon the face of the whole earth” (11:4).

Once again, we are made privy to a heavenly conversation when the LORD determined to intervene, lest the wickedness and rebellion of man be carried so far that there would be no hope of salvation, and “nothing will be restrained from them, which they have imagined to do” (11:6).

Confounding their one language into multiple languages, the LORD caused the work on the tower and the city to cease, and men were forced to scatter abroad “upon the face of all the earth” (11:7-8).

Genesis 11 concludes with the lineage of Shem, and leading our Bible study to a great crossroads in the history of mankind: God calling Abraham (11:31-12:1).

Friend, never forget that the story of history is “HIS-STORY;” a testimony of God’s invisible, providential hand and His “Amazing Grace.”

Copyright 2021 – Travis D. Smith