In Job 20, we hear, again, the voice of Zophar - the ‘so
far, so good’ man. His principles concerning the judgment of God on the
wicked are all right as far as they go. The problem is that they are
general. They are floating over the specific case of Job, without really
coming to terms with the real man to whom his harsh words are
addressed. Zophar begins his speech with the claim that he has been
inspired by God - “a spirit beyond my understanding gives me answer”
(Job 20:3). He assumes that this spirit is God. He is, in fact, speaking
in the power and service of another spirit - Satan. Zophar is serving
Satan, whose purpose is to do down God’s servant, Job. Zophar speaks
with arrogance, a ‘know it all’ attitude. He displays the kind of
spiritual pride which is characteristic of Satan, the enemy of God and
the people of God. Zophar’s speech ends with summarizing words: “This is
the reward God gives to the wicked person, the inheritance God
appointed for him” (Job 20:29). This is a general conclusion. The
question he fails to answer is this: Does all that I have just said
really apply to Job?
In Job 21, Job points out the folly of the
idea that God’s judgment can be conceived solely in terms of what
happens in this world. He observes that, very often, in this life,
wicked people do not suffer for their sins. When the judgment of God is
seen in the light of eternity rather than in connection with what
happens here on earth, it becomes clear that the simplistic application
to Job of the general principle - wicked people are punished by God - is
very wrong. It assumes that Job was a wicked man. God’s Word tells us
that Job was a righteous man (Job 1:8). Job emphasizes that God’s
dealings with us are not simple and straightforward - according to an
easily defined formula. Job asks, “Can anyone teach God knowledge? Can
anyone judge the Most High?” (Job 21:22). We must humble ourselves
before Almighty God, acknowledging that He is God and that He knows what
He is doing. This is indicated clearly in the first two chapters of
Job. God has given us His explanation of what was happening to Job. In
drawing attention to this God-given explanation in the case of Job, we
should note that, first, that, at the time of his suffering was not
given to Job; and, second, God is under no obligation to give us an
explanation of all that He is doing in our lives. To those who claim
that God must do one thing or another, according to their own limited
understanding, we must answer, as Job did, “How can you comfort me with
this nonsense when your answers continue to betray me?” (Job 21:34).
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