The Book of Job—A New Perspective on Life!

Written on January 12, 2024 in Wilhelmina Bay, Antarctica

What are the main themes and takeaway lessons from the seldom read book Book of Job? There are several. But recently while cruising in the waters of the Antarctic Peninsula with my Bible open to the end of this interesting book about a man who lost everything and was trying to figure it all out, I experienced a eureka moment in my understanding as to the deeper meaning of this somewhat enigmatic book.  

 While viewing the unspeakably beautiful and endless whiteness of that spectacularly majestic continent just a few feet outside my stateroom balcony door, my heart and mind were transported to another place not only physically but also spiritually. From that vantage point in time and space against that backdrop of this seemingly infinite and mysterious landmass, I suddenly viewed Job in a new light. He was a man searching for answers to the perennial conundrums of life that have perplexed humans from day one. How did the Antarctic trigger this spiritual connection? As a finite being myself briefly travelling through the Antarctic, while trying to take in sights I had never seen before and comprehend the infinite whiteness unfolding before me, it came to me that I was in a similar place as that of Job and his three friends thousands of years trying to comprehend things that were beyond their ability to do so. Who are we in this vast cosmos on a spaceship called earth, and where to we fit in to the big scheme of things?

It is clear from reading this book that Job is trying to understand the ways of Elohim and answer the unanswerable questions that have perplexed and plagued men’s hearts and minds from the beginning. These perennial conundrums that most thinking humans attempt to answer are:  What is the meaning of life? Why am I here? Where am I going? What is the significance of good versus evil and where does man figure into this paradigm? Why do bad things happen to ostensibly good people? If there is a good God, then why is there suffering and evil in the world? With man’s intellect, Job and his “friends” attempt but fail to answer these enigmatic questions. The answer comes from two unexpected sources.

After Job and his three friends have exhausted themselves arguing back and forth trying to answer these perplexing questions, Elihu, a young man who may be short on years but is long in wisdom and understanding, enters the scene. He takes the discussion in a different direction and to a higher level and leaves the others behind to wallow in the dust of the futility of their supposed intellect and self righteousness. He asserts the righteousness and superior intellect and wisdom of the Creator. Elihu’s input sets the stage for what happens next.

Suddenly and without warning or man’s permission, the Sovereign Creator of the universe and all that is therein unexpectedly manifests himself in the physical realm in a whirlwind. This whirling windstorm can either be interpreted literally, or it can be viewed as a poetic metaphor symbolizing the whirlwind of human emotions and mental circumambulations. Perhaps both interpretations are correct. Certainly the Creator could have used a literal tornado to punctuate the situation and to demonstrate his power. He used a similar but opposite demonstration later on with Elijah in the cave on Mount Sinai. Whatever the case, what message was YHVH Elohim in this most demonstrative manner attempting to convey to Job and his friends?

One things is evident from YHVH Elohim’s uninvited intervention into the affairs of men. After capturing and then demanding man’s attention, he asks a series of questions. Through this, he is signaling to man an important message. He is telling his human clay creations that “I need neither man’s invitation nor his permission to do anything anywhere to anyone whenever it pleases me or suites my sovereign and mysterious purposes to do so.” Then for four chapters Yehovah Elohim commences to give his earthlings an instructive lesson that is intended to squelch all human reasonings and debates proffered thus far in the Book of Job pertaining to the ways, whys and wherefores of the Creator. 

During the Almighty’s monologue, interestingly YHVH totally ignores Job’s three foolish friends as if to say your comments are not even worthy of my time. “The reasonings and theological philosophies of men are foolishness to me, so off with you!” Then in Job chapter 42, YHVH gives these three men a quick nod by demanding that they repent of their sin of misrepresenting the Creator through their pretend wise, yet foolish words. 

As far has YHVH’s response to Job is concerned, to our Western logic-based mindset where four must irrevocably follow the question, “What is two plus two?” it seems aloof and appears to miss the mark of man’s inquiry as to the meaning of life and the perennially nagging and unanswered questions that have plagued men forever. So what is the deciphered  meaning of YHVH’s non-answer answer to righteous Job who is the undisputed apple of his eye above all other humans on earth? Simply this: Your finite mind is incapable of understanding the Infinite, so stop attempting to do so with your foolish, pea brains. Moreover, in an indirect way that often befuddles our Western syllogistically based logic, YHVH is telling Job that if you cannot even answer the most basic questions about the animals of my creation, how do you expect to answer the complex questions pertaining to the higher life forms called humans. And if you cannot answer these questions, then how can you even begin to comprehend the Infinite Creator of it all? Therefor, put your hand over your mouth (translated: “Shut up!”), stop trying to quantify the unquantifiable and label that which can neither be described nor put into neat labeled boxes by humans. If humans can put Elohim into a box, it simply means that they can then label that box, package it with a colorful and attractive wrapping and then market it to other humans for their own profit and glory. The Creator says, “Away with this nonsense!”, for he refuses to play these silly sandbox mind games invented by his puny and ridiculous children, who are trying to play god to other humans for their own selfish ends! 

This, I humbly submit, is one the greater messages of the Book of Job which I ascertained while observing the endless, seeming infinite, and majestic white expanses of the Antarctic contrasted with my own finiteness, limitations and lack of understanding of much about this continent and life in general. Viewing such extraterrestrial and surreal scenes while studying the Bible tends to transports one to a different place spiritually as it opens up new perspectives and vistas. One quickly sees how small man is and how great the creation of this earth is and, by extension, how great the Creator is. Can I understand the mysteries of the Antarctic such as how the ice that is sometimes miles thick was formed, how old the ice is whether thousands or millions of years old, the movement of glaciers, the death-defying coldness of that region, or how the sea life survives in such an inhospitable environment? No. So like Job, since I cannot even answer some of the most basic question about how life works on this earth, much less the ways of YHVH Elohim, I humbly put my hand over my mouth and just trust that my Father in heaven has it all figured out and that things will work out for me for my ultimate good and betterment, as they did for Job. I have faith that YHVH loves me and that he is all powerful. What more is needed?   

 

Does YHVH humble and afflict us? If so, why?

Deuteronomy 8:2–3, 6ff, YHVH afflicted/humbled you. Does the concept of YHVH afflicting his people bother you? Perhaps he will do this to us if and when we need it. The word afflict/anah (Strong’s H6031) literally means “to become low, depressed, put down or stoop.” (Note some other places where anah is used: Pss 55:19; 88:7; 90:15; 119:71, 75.) Scripture says that Israel exited Egypt with “a high hand/upraised arm” (Exod 14:8 and Num 33:3). The word high/upraised can connote haughtiness or arrogance, or it can mean that the children left Egypt triumphantly and in jubilation waving banners (The ArtScroll Stone Edition Chumash, p. 369). What do you think? Did they leave Egypt in a spirit of contrition or arrogance? If the latter, then perhaps, in YHVH’s eyes, they need some humbling. 

Are we any different? Do we need to be humbled? Down through the ages, YHVH has allowed his servants to suffer, but it was for their spiritual growth and benefit. What did Paul say about his thorn in the flesh? (See 2 Cor 12:7.) Why did Job experience what he did? (Read Job 42.) The process of humbling us so that we might have a higher view of YHVH, and a lower view of ourselves is not a bad thing! When we become contrite and humble before YHVH and more dependent on him, the blessings, power, anointing and provision of YHVH are able to flow into our lives more readily.

How has YHVH been trying to humble your flesh that he might bring you to a deeper level spiritually? The ArtScroll Chumash comments, “It is true that Elohim subjected the people to some hardships in the wilderness, but even that was for their good; just as a father may chastise his child to prepare him for the future” (p. 983). Consider this issue in light of the sufferings of YHVH’s servants while they were faithfully awaiting their spiritual inheritance as recorded in Hebrews 11. (Compare this with Jas 1:12–17 and 1 Cor 3:13.) Also consider the two types of judgments of YHVH as recorded in Scripture: his judgments unto repentance and his judgments unto death. What are some examples of each? If YHVH’s saints stay close to him spiritually, they won’t have to go through the latter type of judgment. (Examples: Noah and the flood; Lot and Sodom and Gomorrah; the Israelites in the plagues on Egypt; the saints and the tribulation, the great tribulation versus the wrath of Elohim periods at the end of the age [these are three separate time periods or events]; see also Heb 12:3–11). 

Why did YHVH have to afflict the children of Israel? This is because the Scriptures tell us that Israel left Egypt with “an high hand.”

And YHVH hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. (Eoxd 14:8)

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. (Num 33:3)

“An high hand” in Hebrew is the word ruhm meaning “to rise, rise up, be high, be lofty, be exalted.” Human pride is anathema and an abomination to YHVH Elohim:

These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood… (Prov 6:16–17)

On the other hand, we elsewhere read,

But he giveth more grace. Wherefore he saith, Elohim resisteth the proud, but giveth grace unto the humble. (Jas 4:6)

For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. (Isa 66:2)


 

Do you live in a “God” bubble or a fortress of Self?

How to Create Your Own “God” Bubble to Deal With Life’s Attacks

 

May everyone reading this take careful note and pay close attention to the following: Creating a “God”-space bubble around you is a biblical strategy to protect yourself from the attacks of our spiritual enemy. Without it, you may not survive theses attacks.

Who is the enemy of our soul that is hell-bent on turning each of us into a spiritual casualty and a notch in his gun belt? Who is the one who is inexorably determined to pull you off the straight and narrow path that leads to Yeshua and his eternal kingdom? Who works tirelessly to pull your spiritual focus off Yeshua and his Word? Actually, the Bible reveals that the disciple of Yeshua the Messiah has three such enemies: the world, the flesh and the devil.

How do we deal with such rabidly determined enemies? There is the natural way and the supernatural way.

Most people choose the natural way to deal with adversity. It’s the default mode that, because of man’s fallen sin nature, one automatically and involuntarily chooses. It’s the way of self and flesh. The natural reactive tendency of humans when attacked is to create around themselves a fortress of pride, self-justification, self-righteousness where they blame others and seek pity as a form of defensive protection. The focus of this self-defensive strategy is on self and simply yields to path of least resistance dictated by one’s sinful nature. It is merely a natural, automatic and thoughtless default response of man’s fallen sin nature. If we don’t catch ourselves, we will automatically find ourselves doing this.

When attacked, instead of creating a defensive fortification where a focus on self forms the foundation stones in our defensive fortress wall, we need to run to the Rock of our Salvation who is our High Tower in times of trouble. David, a man after Elohium’s heart, writes about this many times in his psalms. David shows us to make YHVH and not self the focus when our enemies attack us, and how to  find refuge in our personal “God” bubble. A bubble seems a fragile, an almost invisible thing with a very thin wall—something that pops easily. So get that image out of your mind. Instead, think of an invisible force-field that can easily repel any incoming projectile no matter its size, speed or destructive capabilities.

Such a bubble or force field will shield and protect us from any of our enemy’s attacks. It will insure that we weather the ferocious storms of life that blow against us. In that place, we are relying on the unlimited power and wisdom of YHVH to aid us in our time of need instead of the weak, faulty and deceptive arm of the flesh. The former leads to light and life; the latter leads to darkness and death. The former brings healing and strength; the latter glosses over pain and is merely weakness feigning as strength.

Since each person is different, each one will furnish their “God” bubble differently depending their spiritual orientation and makeup, tastes and interests. In my times of trouble, I take put up a spiritual force field and take refuge in my won spiritual bubble. This involves turning to the Scriptures for guidance, wisdom and encouragement. Prayer—talking to Elohim—is a vital component of my spiritual bubble or force field. Often I visualize myself either at the foot of Yeshua’ cross or at the before the throne of my Heavenly Father. Often I will myself involve hard physical work (to settle my emotions and to help clear my mind, which helps to destress and get my mind off the problem, so I can think and pray clearly). Many times, I listen to beautiful and spiritually uplifting music, which again helps me to elevate my spiritual focus. Often I find a Garden of Eden in nature where I can imbibe in the beauty of nature. There I can talk with the Creator and find healing. To accomplish this, often I will work in my garden. Sometimes I write Elohim-centered psalms and poetry. David wrote many of his psalms in times of distress—even when his life was in danger. This helped him to get his mind off of his circumstances and onto YHVH, who was is salvation and deliverer. Whatever I do, in all cases, I try to get my mind off myself and onto Elohim who is my source of wisdom, hope and guidance, and my ultimate Savior and Deliverer. Often, I imagine myself falling down at the foot of the cross where I find my strength at the feet of Yeshua. I tell myself that if he endured that for me, then I can endure this for him.

This is what my “God” bubble looks like and what helps me to deal with spiritual attacks. What does your “God” bubble look like?

If you don’t have a “God” bubble, how about making one to help you deal with the pain, stressors and attacks of life?


 

The Afflictions of YHVH Are for Our Refinement

YHVH wants to turn his people into pure gold.

YHVH wants to turn his people into pure gold.

Deuteronomy 8:2–3, 6ff, YHVH afflicted/humbled you. Does the concept of YHVH afflicting his people bother you? Perhaps he will do this to us if and when we need it. The word afflict/anah (Strong’s H6031) literally means “to become low, depressed, put down or stoop.” (Note some other places where anah is used: Pss 55:19; 88:7; 90:15; 119:71, 75.) Scripture says that Israel exited Egypt with “a high hand/upraised arm” (Exod 14:8 and Num 33:3). The word high/upraised can connote haughtiness or arrogance, or it can mean that the children left Egypt triumphantly and in jubilation waving banners (The ArtScroll Stone Edition Chumash, p. 369). What do you think? Did they leave Egypt in a spirit of contrition or arrogance? If the latter, then perhaps, in YHVH’s eyes, they need some humbling.

Are we any different? Do we need to be humbled? Down through the ages, YHVH has allowed his servants to suffer, but it was for their spiritual growth and benefit. What did Paul say about his thorn in the flesh? (See 2 Cor 12:7.) Why did Job experience what he did? (Read Job 42.) The process of humbling us so that we might have a higher view of YHVH, and a lower view of ourselves is not a bad thing! When we become contrite and humble before YHVH and more dependent on him, the blessings, power, anointing and provision of YHVH are able to flow into our lives more readily.

How has YHVH been trying to humble your flesh that he might bring you to a deeper level spiritually? The ArtScroll Chumash comments, “It is true that Elohim subjected the people to some hardships in the wilderness, but even that was for their good; just as a father may chastise his child to prepare him for the future” (p. 983). Consider this issue in light of the sufferings of YHVH’s servants while they were faithfully awaiting their spiritual inheritance as recorded in Hebrews 11. (Compare this with Jas 1:12–17 and 1 Cor 3:13.) Also consider the two types of judgments of YHVH as recorded in Scripture: his judgments unto repentance and his judgments unto death. What are some examples of each? If YHVH’s saints stay close to him spiritually, they won’t have to go through the latter type of judgment. (Examples: Noah and the flood; Lot and Sodom and Gomorrah; the Israelites in the plagues on Egypt; the saints and the tribulation, the great tribulation versus the wrath of Elohim periods at the end of the age [these are three separate time periods or events]; see also Heb 12:3–11).


 

What is your response to trials? Murmuring or gratitude?

Wilderness

Numbers 20:2–3, There was no water … the people chided with Moses. Do you suffer lack in your life? If you’re a man, perhaps it’s because you’re lazy and refuse to follow the biblical commands to get up and go to work to provide for your family (see Gen 2:15; 3:17–19; Exod 20:9; 1 Tim 5:8). Beyond this, the Scriptures say that Yeshua will supply all of our needs (Phil 4:19).

Do you get angry with YHVH and murmur against him for your lot in life and for the bad things that happen to you?

On the other hand, do you give thanks to him for all that happens to you (1 Thess 5:18) knowing that all things work to good for the benefit of our being conformed into the image of Yeshua (Rom 8:28–29)?

We must go through the wilderness of life before entering the Promised Land. Those Israelites who murmured did not enter the Promised Land. If we keep fighting or resisting our trials in the wilderness instead of learning from them and overcoming them, then how will we be spiritually prepared and refined to enter the Promised Land? We must learn to have faith in the promises of YHVH. Do we truly believe his Word when he says he will supply all of our needs?

Numbers 20:5, It [the wilderness] is not a place of seed and fig and grape and pomegranates; and there is no water to drink. This was the complaint of the people against YHVH. In Hebraic thought, water, the fig tree, wine from the grape, as well as oil, milk and honey (the two symbols of the Promised Land) are all metaphors for Torah (see Everyman’s Talmud, pp. 133–134). The Israelites were seeking physical food, but were missing the spiritual food (i.e. Torah, faith in his Word and promises) that YHVH was abundantly providing them during their wilderness walk. Additionally, the Hebrew word for wilderness is b’midbar (the Hebrew name for the book of Numbers), which means “in the wilderness, desert, uninhabited land or pasture.” The root word of midbar is the word dabar meaning “to speak, declare, command, promise or commune.” In a number of instances in the Scriptures, the terms word/dabar of God/Elohim or word /dabar of the LORD/YHVH is used to denote words coming directly from the mouth of YHVH. In the tabernacle (Heb. mishkan), the most set-apart place was called the d’veer (a cognate of the word debar) or oracle where Moses went to receive the word of YHVH.

What is the point of this brief word study? While going through the wilderness of life, if we have an attitude of gratitude instead of one of complaining, murmuring, doubt, fear and unbelief in the Word and promises of YHVH, will we not be more likely to understand YHVH’s purposes, instructions, (i.e. Torah), his heart and his plans for our lives? Will we our hearts not be more inclined to hear YHVH’s voice more clearly and understand his will for our lives thereby receiving hope for the future and strengthened faith?

One can waste one’s energy on murmuring and never grow up spiritually, or one can determine to hear YHVH and to commune with him in the wilderness of life and seek spiritual enrichment out of that wilderness and view it as our training ground for entering the Promised Land.

Will you make a conscious effort to redirect your thoughts and attitude positively while never forgetting the bitter lessons of our Israelite forefathers (1 Cor 10:11)? Murmuring produced nothing except death in the wilderness.


 

Patiently Enduring the Storms of Adversity

Stormy sky over flooded lighthouse

Romans 15:4, Patience and comfort of the Scriptures. Just before this passage, Paul enjoins the spiritually strong to follow the example of Yeshua to support those who are spiritually weak (Rom 15:1–3). This can be especially trying when they are of one’s own physical or spiritual household — they are always present and there is no escape from them. Patience or perseverance in such cases is required and is a spiritual test that those who are strong must pass. It may take years or decades to pass this test if one has, for example, a spiritually weak marriage partner or other family member with which one has constant interaction.

In this verse, Paul offers advice on how to cope with this situation.

First, those who would seek the higher ground of spiritual maturity must learn patience, which can become a great jewel in one’s spiritual crown. Patience or longsuffering is perhaps the chief attribute of love (1 Cor 13:4), which is a fruit of the Spirit—doesn’t come easily, but only through the fiery refinement process of hardships brought on by people constantly rubbing us the wrong way. In this passage (Rom 13:4), Paul appeals to the example of Yeshua who endured much and mastered patience as he was reproached for sinners’ (that’s you and me) sake. If we want to strive for the high mark of being like him, we should endeavor to follow his example.

Second, in dealing with weak people, Paul encourages us to find comfort in the Scriptures (Rom 15:4). By immersing ourselves in the Word of Elohim and letting it renew and transform our thinking through the work of the Set-Apart Spirit in our hearts, we can endure the reproaches of weak and difficult people. The Scriptures are a world of their own—a refuge and island of peace in the midst of the roiling seas of adversity, and a firm rock to stand on in the billowing waves of life’s troubles.

May the hope of becoming more like Yeshua and conforming ourselves to the wise instructions of the Scriptures and examples of righteous people found therein give us hope to persevere through our difficulties and come out the other side more conformed to the image of Yeshua who is the epitome of loving patience toward us.