Again, I have another long post for this portion of the book of Job. This time I am covering all of Elihu which is the longest of Job’s friends’ speeches at 6 chapters long. Eliphaz and Bildad have both spoken three times with Job answering them. Instead of Zophar giving his third speech, it is replaced by a new character. Elihu has not even been mentioned before this point in the book. Elihu is younger than the rest of the characters which is why he spoke respectfully last, but he is full of youthful passion, anger, and coolness.
As we read on, we must always keep in mind the statements from chapter 1 of Job in that Job was righteous and that God was pleased with him before all the bad things happened to him. Job’s friends are accusing Job on doing evil, not because they have seen it, but because he is suffering. They have presented cases based off of observations that bad things happen to bad people and good things happen to good people. This argument would be support by the most wisdom literature and even much of scripture, but we know that this is not the case here. We must read all the following statements as not true or false based on the typical or average situations, but as being true or false based on Job’s specific case.
Job 32
1 So these three men ceased to answer Job, because he was righteous in his own eyes.
Job’s friends show wisdom here. When you are trying to teach children, you can make them do what you believe is best for them to teach them until they can decide on their own, but when you are dealing with another adult, you can give your advice when appropriate and then let them make their own choices. Job’s friends do not seem to have abandoned him even though they disagree with Job, but they do stop giving their opinions. This is the right thing to do. Job knows what they think. Even though the book seems a little repetitive, it really just poetically explores the various points of views and then stops there.
2 Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God.
3 Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
4 Now Elihu had waited till Job had spoken, because they were elder than he.
5 When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
Apparently, Elihu was very angry because it is repeated. Elihu is a younger man and by the passion he shows, it reminds me of my late teens or early twenties. He may be older than this, ut it doesn’t say. All it says is that he is younger than the men who had been speaking. Yet, I remember how difficult it was for me in my younger years to stay quiet when I felt passionate about something. Elihu also does not have the wisdom to drop a subject that has been well explored. He still believes that a person can make another people do their will.
6 And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion.
7 I said, Days should speak, and multitude of years should teach wisdom.
8 But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
9 Great men are not always wise: neither do the aged understand judgment.
10 Therefore I said, Hearken to me; I also will shew mine opinion.
11 Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.
12 Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:
13 Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
14 Now he hath not directed his words against me: neither will I answer him with your speeches.
15 They were amazed, they answered no more: they left off speaking.
16 When I had waited, (for they spake not, but stood still, and answered no more;)
17 I said, I will answer also my part, I also will shew mine opinion.
18 For I am full of matter, the spirit within me constraineth me.
19 Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.
20 I will speak, that I may be refreshed: I will open my lips and answer.
21 Let me not, I pray you, accept any man’s person, neither let me give flattering titles unto man.
22 For I know not to give flattering titles; in so doing my maker would soon take me away.
Elihu tries to show that he respects the older men and had tried to stay silent in respect, but then goes on to say that they are not wise. He now has the presumption to teach the old and to put everyone in their place. It is true that young people can be more wise that some old people, but this needs to be earned and proven. A wise young person should wait to be asked their opinion. If they are never asked, then their opinion is not desired. In American society, we urge children to speak nonsense all for the sake of being heard, but wise people listen more than they speak. Elihu did wait, but already he sounds foolish. He tells them that he is not going to flatter, but just say things as they are. What we find is that his speech is more repetitive and full of fluff than anyone else’s.
Job 33
1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my words.
2 Behold, now I have opened my mouth, my tongue hath spoken in my mouth.
3 My words shall be of the uprightness of my heart: and my lips shall utter knowledge clearly.
4 The Spirit of God hath made me, and the breath of the Almighty hath given me life.
5 If thou canst answer me, set thy words in order before me, stand up.
6 Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.
7 Behold, my terror shall not make thee afraid, neither shall my hand be heavy upon thee.
Elihu is convinced that he has some powerful and insightful revelation from God. He tells Job to answer him if he can, but he is boasting about the power of what he is going to say before he even says it. This is all fluff and the emptiness of youthful arrogance.
8 Surely thou hast spoken in mine hearing, and I have heard the voice of thy words, saying,
9 I am clean without transgression, I am innocent; neither is there iniquity in me.
10 Behold, he findeth occasions against me, he counteth me for his enemy,
11 He putteth my feet in the stocks, he marketh all my paths.
12 Behold, in this thou art not just: I will answer thee, that God is greater than man.
Elihu starts by summarizing Job’s arguments. He says that because Job argues his innocence, that God must be guilty of wronging Job. Job never accuses God of doing evil. Instead Job has asked God “why?” and is petitioning his case before to get a reprieve of the judgment. Job knows that God has a right to do whatever he wants. God cannot be doing evil if he has the right to give and take away. Job’s argument is that God would show mercy and not punish something Job did not do. It is the same thing as saying God is wrong? Sort of, but not really.
13 Why dost thou strive against him? for he giveth not account of any of his matters.
14 For God speaketh once, yea twice, yet man perceiveth it not.
15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
16 Then he openeth the ears of men, and sealeth their instruction,
17 That he may withdraw man from his purpose, and hide pride from man.
18 He keepeth back his soul from the pit, and his life from perishing by the sword.
19 He is chastened also with pain upon his bed, and the multitude of his bones with strong pain:
20 So that his life abhorreth bread, and his soul dainty meat.
21 His flesh is consumed away, that it cannot be seen; and his bones that were not seen stick out.
22 Yea, his soul draweth near unto the grave, and his life to the destroyers.
Elihu is summarizing the same argument that Job’s friends have already explored. Elihu is telling Job to stop wrestling with God and just submit to his punishment. This very bad advice. Whether we are guilty of sin or not, we should always talk with God and learn. From the first chapters of the Bible to the last book, God has continually called on his people to turn to him and call on him. He wants a conversation. He wants the wrestling. He wants humanity to be in a relationship with him and not to just submit like cattle to what ever first impression they have of him. Yes, we should repent of doing evil and change, but always while engaged in conversation and relationship with God.
23 If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness:
24 Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.
25 His flesh shall be fresher than a child’s: he shall return to the days of his youth:
Here we again have the belief that once Job repents, everything will be good again. Unfortunately, it doesn’t work that way. Yes, life is better serving God, but it doesn’t mean life will always be easy.
26 He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness.
27 He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
28 He will deliver his soul from going into the pit, and his life shall see the light.
29 Lo, all these things worketh God oftentimes with man,
30 To bring back his soul from the pit, to be enlightened with the light of the living.
Elihu does tell Job to pray and repent, even though he told Job early not to strive again God. To me, this kind of prayer that Elihu is recommending is the kind of prayer that checks the box of righteous acts. Still, in general, it is good advice if hardship comes because of our own foolishness to repent of it. God does use hardship as a wake-up call to help people turn back to him. Yet, just like earlier with Job’s friends, not all hardships are the same or for the same purpose. Life isn’t so simple that we can make God sound like a machine in which you push certain buttons and get certain results.
31 Mark well, O Job, hearken unto me: hold thy peace, and I will speak.
32 If thou hast any thing to say, answer me: speak, for I desire to justify thee.
33 If not, hearken unto me: hold thy peace, and I shall teach thee wisdom.
Elihu asks Job to answer, but he has only presented the same arguments as his elders. In fact, he had boasted of the power of his argument and ended up giving a very sparse summery of what was already said. It doesn’t look like Job others to answer him, but Elihu goes on to talk some more.
Job 34
1 Furthermore Elihu answered and said,
2 Hear my words, O ye wise men; and give ear unto me, ye that have knowledge.
3 For the ear trieth words, as the mouth tasteth meat.
4 Let us choose to us judgment: let us know among ourselves what is good.
Elihu again introduces his speech in declaring his wisdom and presumption to teach wise men wisdom.
5 For Job hath said, I am righteous: and God hath taken away my judgment.
6 Should I lie against my right? my wound is incurable without transgression.
7 What man is like Job, who drinketh up scorning like water?
8 Which goeth in company with the workers of iniquity, and walketh with wicked men.
9 For he hath said, It profiteth a man nothing that he should delight himself with God.
This gets to the meat of Elihu’s case against Job. He is saying that if Job is correct in saying he did nothing wrong, than all wicked people will be correct in saying that doing good means nothing to God. I have just this week seen this kind you thought process. I had just finished reading a book of medieval wisdom literature and decided to read reviews of it. One reviewer talked about how the wise advice did no good in that time and got people killed. Another reviewer saw it as revolting Catholic propaganda. The overwhelming consensus was that doing good was old-fashioned and would cause calamity is your life. This was not what Job was saying. Job should not be placed among the wicked and evil-doers when he is very adamantly proclaiming God’s sovereignty and the importance of doing good. Even in Job’s last speech he declares the importance of not allowing sinful thoughts, actions, or habit in one’s life.
10 Therefore hearken unto me, ye men of understanding: far be it from God, that he should do wickedness; and from the Almighty, that he should commit iniquity.
11 For the work of a man shall he render unto him, and cause every man to find according to his ways.
12 Yea, surely God will not do wickedly, neither will the Almighty pervert judgment.
13 Who hath given him a charge over the earth? or who hath disposed the whole world?
14 If he set his heart upon man, if he gather unto himself his spirit and his breath;
15 All flesh shall perish together, and man shall turn again unto dust.
Elihu speaks truth here about the fact that the fact that God cannot do wickedly and that it is God’s right to do what he wants with the whole world and mankind. If God is the one who made everything, how can we should do or not?
16 If now thou hast understanding, hear this: hearken to the voice of my words.
17 Shall even he that hateth right govern? and wilt thou condemn him that is most just?
18 Is it fit to say to a king, Thou art wicked? and to princes, Ye are ungodly?
19 How much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all are the work of his hands.
God is the measure of what justice is. In studying wisdom and virtue, those who are not religious will often measure what is right with their observation of nature and what causes people to flourish and prosper. Some great thinkers such as Aristotle and Confucius were able to develop profound teachings on virtue and wisdom this way. Yet, they often cannot explain why the world works that way and where this virtue comes from. For Christians, virtue is the spirit of God working throughout our lives and the world to keep it in order. God is the the most just ruler because he is the source of all virtue.
20 In a moment shall they die, and the people shall be troubled at midnight, and pass away: and the mighty shall be taken away without hand.
21 For his eyes are upon the ways of man, and he seeth all his goings.
22 There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves.
23 For he will not lay upon man more than right; that he should enter into judgment with God.
We call this God’s omncence which means God knows everything and God’s omipotience which means God is all powerful. Unlike the Greek and Roman gods, the God of the Bible cannot be deceived or overpowered.
24 He shall break in pieces mighty men without number, and set others in their stead.
25 Therefore he knoweth their works, and he overturneth them in the night, so that they are destroyed.
26 He striketh them as wicked men in the open sight of others;
27 Because they turned back from him, and would not consider any of his ways:
28 So that they cause the cry of the poor to come unto him, and he heareth the cry of the afflicted.
29 When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only:
30 That the hypocrite reign not, lest the people be ensnared.
Even this, Elihu is saying the truth about God, but we also know from our own experiences and observation that though God is just and keeping the world in order, he does not always act immediately or in the way we want. Elihu is correct that no one cannot undo what God has determined and that God will destroy the wicked. I have never read a biography of an evil person who, if unrepentant, died peacefully at an old age.
31 Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more:
32 That which I see not teach thou me: if I have done iniquity, I will do no more.
33 Should it be according to thy mind? he will recompense it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.
34 Let men of understanding tell me, and let a wise man hearken unto me.
35 Job hath spoken without knowledge, and his words were without wisdom.
36 My desire is that Job may be tried unto the end because of his answers for wicked men.
37 For he addeth rebellion unto his sin, he clappeth his hands among us, and multiplieth his words against God.
I feel Elihu’s words here very personally. He tells Job that he needs to be humble and teachable. This is not bad advice. We should trying to learn from hardships, but when it is a long drawn out hardship, this is not helpful advice. The reason I feel this personally is that I once had someone say a very similar thing to me. It hurt deeply because I had been listening to their advice and validating that their advice was good, yet because everything was not fixed by following their advice, it must have been my fault for not being teachable. We don’t just make everything suddenly good in our lives just because we learn a few lessons. Just because we don’t take every foolish person’s advice, does not make us rebellious either.
Job 35
1 Elihu spake moreover, and said,
2 Thinkest thou this to be right, that thou saidst, My righteousness is more than God’s?
Again, Job has never said this. Elihu infers this because Job declares that he is innocent. I have been listening to a lot of online sermons on the book of Job and the vast majority of them talk about Job’s pride. I do not see it in Job’s words. I only see it in the conclusions Job’s friends make about his declarations. Just because Job says he is innocent does not mean that Job says that God is wrong, evil, or less righteous. It is a very simple minded person who thinks that in a debate or argument there must be one right person and one wrong person. Two people can be right with different perspectives or priorities. Two people can also be right and one person be uninformed about the reasons. Job is uninformed about God’s reasons. This does not mean the Job must be wrong for God to be right, or that if Job is right, he is saying God is wrong.
3 For thou saidst, What advantage will it be unto thee? and, What profit shall I have, if I be cleansed from my sin?
4 I will answer thee, and thy companions with thee.
5 Look unto the heavens, and see; and behold the clouds which are higher than thou.
6 If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him?
7 If thou be righteous, what givest thou him? or what receiveth he of thine hand?
8 Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man.
9 By reason of the multitude of oppressions they make the oppressed to cry: they cry out by reason of the arm of the mighty.
10 But none saith, Where is God my maker, who giveth songs in the night;
11 Who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?
12 There they cry, but none giveth answer, because of the pride of evil men.
13 Surely God will not hear vanity, neither will the Almighty regard it.
14 Although thou sayest thou shalt not see him, yet judgment is before him; therefore trust thou in him.
15 But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity:
16 Therefore doth Job open his mouth in vain; he multiplieth words without knowledge.
Elihu is correct is saying that Job is asking where God is. Job has over and over again publicly prayed for God to come and tell him why all of this was happening to him. Elihu says that nature itself declares God’s justice. He also says that God doesn’t answer Job because he is too prideful to repent.
Job 36
1 Elihu also proceeded, and said,
2 Suffer me a little, and I will shew thee that I have yet to speak on God’s behalf.
3 I will fetch my knowledge from afar, and will ascribe righteousness to my Maker.
4 For truly my words shall not be false: he that is perfect in knowledge is with thee.
I still cannot get over how arrogant Elihu is in his speeches. He declares he is going to speak on God’s behalf with perfect knowledge. It is true that the prophets in the Bible spoke on God’s behalf, they actually heard from God and their words were verified to e true after they spoke. We already know that what Elihu is saying about Job is false because the narrator told us in chapter 1 that Job was not wicked and that God was not being silent or punishing him for wickedness. Elihu is not speaking the words of God, but his own thoughts and opinions. Then, he goes on to declare Job is prideful. I find that people often see their own faults in other whether or not it is true. A pathological liar thinks everyone is lying to him. A thief assumes everyone steals something at some point, even if it is a small piece of candy. A bully things he must be tougher than the toughest person out their or he will get bullied. It is often the most prideful people who accuses others of being prideful when there is no proof.
5 Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom.
6 He preserveth not the life of the wicked: but giveth right to the poor.
7 He withdraweth not his eyes from the righteous: but with kings are they on the throne; yea, he doth establish them for ever, and they are exalted.
8 And if they be bound in fetters, and be holden in cords of affliction;
9 Then he sheweth them their work, and their transgressions that they have exceeded.
10 He openeth also their ear to discipline, and commandeth that they return from iniquity.
11 If they obey and serve him, they shall spend their days in prosperity, and their years in pleasures.
12 But if they obey not, they shall perish by the sword, and they shall die without knowledge.
Elihu lays out how God often works and scripture supports this. He says that God does not hate anyone, especially not the poor. He uses hardships to teach us the consequences of our own sins so that we will learn and repent. Then, when we change from our wicked ways, God blesses us. If we don’t repent, then we are destroyed. This is conveyed repeated throughout the Bible, yet it is not always like this. The book of Ecclesiastes says it rains on the just and the unjust alike. There are times that good things happen to wicked people and bad things happen to good people. This complicates things, though, for those who have a tiny worldview. We tend to like Elihu’s statement to be true all the time for every person, but as we will see, God has a bigger story in mind for humanity than a overly simplistic machine still good-in-good-out algorithm.
13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
14 They die in youth, and their life is among the unclean.
15 He delivereth the poor in his affliction, and openeth their ears in oppression.
16 Even so would he have removed thee out of the strait into a broad place, where there is no straitness; and that which should be set on thy table should be full of fatness.
Elihu is placing Job in the category of the hypocrites and urges Job to repent.
17 But thou hast fulfilled the judgment of the wicked: judgment and justice take hold on thee.
18 Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee.
19 Will he esteem thy riches? no, not gold, nor all the forces of strength.
20 Desire not the night, when people are cut off in their place.
21 Take heed, regard not iniquity: for this hast thou chosen rather than affliction.
22 Behold, God exalteth by his power: who teacheth like him?
23 Who hath enjoined him his way? or who can say, Thou hast wrought iniquity?
Here is the logic: Job is suffering like a wicked person. Isn’t this proof that he is a wicked person? It is like people blaming the poor for bringing on their own poverty. Some have, but some have only suffered from debaters and illnesses that have robbed them of what they have. It is also like those who blame the terminally ill for not eating right or for neglecting their health. Some did and some didn’t. It is a very arrogant thing that I see in politics and even in the church today to blame hardships on the one experiencing them. In Job’s case, he is experiencing all of his hardships because he was good. We were told he is being tested to see if he will remain righteous.
24 Remember that thou magnify his work, which men behold.
25 Every man may see it; man may behold it afar off.
26 Behold, God is great, and we know him not, neither can the number of his years be searched out.
27 For he maketh small the drops of water: they pour down rain according to the vapour thereof:
28 Which the clouds do drop and distil upon man abundantly.
29 Also can any understand the spreadings of the clouds, or the noise of his tabernacle?
30 Behold, he spreadeth his light upon it, and covereth the bottom of the sea.
31 For by them judgeth he the people; he giveth meat in abundance.
32 With clouds he covereth the light; and commandeth it not to shine by the cloud that cometh betwixt.
33 The noise thereof sheweth concerning it, the cattle also concerning the vapour.
Job and all of his friends are agreed on this point, that God is sovereign over all of creation, and in this they are unquestionably correct. God is not like humans who see very temporary and finite things. He commands the sun and clouds. He is the one who provides all the food we grow and sees even the to the bottom of the ocean. God is also beyond our comprehension. I often hear of people trying to invent a beginning for God, but if he had a beginning, something greater than him would have to make him come into existence. As Aristotle said the universe must have an unmoved mover. Logically, something that cannot change must be the force that makes everything else in the universe move and change. Elihu is trying to say that because God is sovereign, then the fact that good things happen to good people and bad things happen to bad people must be part of how God keeps order in the universe. To him, this principle must be as unchanging as God is. Ironically, the God whose years we cannot count and who is bigger than the universe, in Elihu’s opinion, should be so simple in his relationship with man that we can just check off a list of laws and have no other relationship with him.
Job 37
1 At this also my heart trembleth, and is moved out of his place.
2 Hear attentively the noise of his voice, and the sound that goeth out of his mouth.
3 He directeth it under the whole heaven, and his lightning unto the ends of the earth.
4 After it a voice roareth: he thundereth with the voice of his excellency; and he will not stay them when his voice is heard.
5 God thundereth marvellously with his voice; great things doeth he, which we cannot comprehend.
6 For he saith to the snow, Be thou on the earth; likewise to the small rain, and to the great rain of his strength.
7 He sealeth up the hand of every man; that all men may know his work.
8 Then the beasts go into dens, and remain in their places.
9 Out of the south cometh the whirlwind: and cold out of the north.
10 By the breath of God frost is given: and the breadth of the waters is straitened.
11 Also by watering he wearieth the thick cloud: he scattereth his bright cloud:
12 And it is turned round about by his counsels: that they may do whatsoever he commandeth them upon the face of the world in the earth.
13 He causeth it to come, whether for correction, or for his land, or for mercy.
14 Hearken unto this, O Job: stand still, and consider the wondrous works of God.
15 Dost thou know when God disposed them, and caused the light of his cloud to shine?
16 Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge?
17 How thy garments are warm, when he quieteth the earth by the south wind?
18 Hast thou with him spread out the sky, which is strong, and as a molten looking glass?
This is a beautiful description of God’s sovereignty over the weather and nature. In every respect, Elihu’s speeches takes what Job’s friends said before him as far in intensity as possible. He emphatically accuses Job of all kinds of evil, and summarizes in extreme simplicity the traditionally believed reasons for hardship. Then he magnifies God’s glory and majesty with enthusiasm. There is an echo of what God will say about himself in these words, but here they are used to condemn Job while God descries himself and his power for a different purpose, to comfort.
19 Teach us what we shall say unto him; for we cannot order our speech by reason of darkness.
20 Shall it be told him that I speak? if a man speak, surely he shall be swallowed up.
21 And now men see not the bright light which is in the clouds: but the wind passeth, and cleanseth them.
22 Fair weather cometh out of the north: with God is terrible majesty.
23 Touching the Almighty, we cannot find him out: he is excellent in power, and in judgment, and in plenty of justice: he will not afflict.
24 Men do therefore fear him: he respecteth not any that are wise of heart.
The American Commentary on Job by Robert L. Alden points out that Elihu concludes his speech acknowledging the ignorance of full knowledge of God. In verse 19, darkness here means ignorance rather than death as it does in some of the previous uses in the book. He also advice against wanting to confront God face to face as Job had declared because doing so would mean terrible things. Finally, he ends with the advice to fear God, and God will turn back to him.
In working through theses chapters of Elihu’s speeches, I was startled at how many Christian preacher, including some very famous ones who I respect, think that Elihu is the only correct character in this book. The vast majority of sermons practically repeat Elihu’s declaration of Job’s pride and guilt. It also surprises me how many people see Job’s speeches as being full of errors and incorrect beliefs about God. This baffles me with all the effort the narrator goes through to describe how good and right Job is at the beginning. We even here God in the beginning chapters declare Job’s goodness, yet most modern Christians cannot stomachs that Job’s words could be right and true. Some of this is fulled by a single verse in chapter 42 that has been traditional translated that Job repented rather than the more common usage of the word in which it means Job was comforted. I will get to that in the next post.
For now, we can see how Job is reading us. We have to be aware who we side on in this book. The narrator and God have told us from the beginning who is right, but when we find ourselves siding with Job’s friends, we must watch out. Do we side with Job’s friends because we are afraid that we might become like Job if he is right? Do we not like the fact that we can’t save ourselves from hardships by our good works? Is it easier to blame the victim of hardships than to wrestle with the fact that God lets bad things happen to good people? Are we afraid that our theology will fall apart if we say that God does allow bad things to happen?
In the next post, we will see that God does want us to come to him and wrestle over these issues with him. God is not afraid of our questions and we shouldn’t be afraid to ask them. The fact is that God has a cosmic story that we play a part in. Our sufferings as Christians, believers, and good people do have a purpose that brings about a good result. That doesn’t mean suffering is good, but that God is sovereign and causes things to grow and be destroyed for a reason. Sometimes we can see the reasons for our sufferings in our lifetime, but often, we never see the full reasons until heaven.
If you like this article, consider subscribing to my quarterly newsletter.
What do you think?