To which Job responds

By now Job is getting frustrated with his friends. Job 12:2 'No doubt ...' is an acknowledgement that what the friends have said has truth in it. However Job 12:3 'but I have understanding ...' indicates that Job does not view their words as helpful, though having truth in them.

V.11 As the mouth by tasting meats selects what pleases it, so the ear tries the words of others and retains what is convincing. Each chooses according to his taste. The connection with V.12 is in reference to Bildad's appeal to the "ancients" (Job 8:8) You are right in appealing to them, since"with them was wisdom". 

12:10 - here we find it interesting how various versions of the Bible translate the Heb word "nephesh" (5315) which means "a breathing creature, animal, person, bodily or mental, beast, body, life, self, soul", etc. For example, the KJV translates 'nephesh' as "...the 'soul' of every living thing...." while the NIV and RSV translate 'nephesh' as 'life'.

In the same verse we have "breath of all mankind" and the Heb "ruach" (7307) translated in the KJV as "breath" is also frequently translated "spirit" and means "breath, exhalation, wind, spirit", etc.

Job asserts himself to Zophar with irony (vs.2,3). He is using wisdom which we read in Prov 26:5.  Job then makes an observation about the wisdom of those who observe the demise of others - the sidewalk superintendents of the world who always seem to have the definitive analysis (v.5).  He notes their superiority as they watch another fall.  He explains, in fact, why people laugh when someone slips on a banana peel.

12:3  ‘But I have understanding as well as you’ is a direct response to Zophar's comment in Job 11:7

12:5  Job sees himself as a ’lamp’ to his friends who are, in Job’s eyes, ‘ready to slip’. Job sees his friends as being ‘at ease’ contrasting his own circumstances. Job’s friends came to ‘comfort’ Job – Job 2:11– but Job sees them as the ones with the problem.

12:5  Job sees himself as a ’lamp’ to his friends who are, in Job’s eyes, ‘ready to slip’. Job sees his friends as being ‘at ease’ contrasting his own circumstances. Job’s friends came to ‘comfort’ Job – Job 2:11– but Job sees them as the ones with the problem.

Modern versions render v.6 clearer than the KJV.  In the KJV, it might seem to read that God (the true living God) blesses the hand of robbers directly. The robbers provoke God (el = the Almighty), while they carry their (false) god (eloah = a deity) in their hand. Although the Almighty is aware of all, and allows evil to happen (for a time), He does not condone nor directly reward evil acts.

12:3   ‘I have understanding …’ is the hurt response of one who has been misunderstood. Zophar had miss-represented him in Job 11:14

12:7 Man had been given dominion over the animal creation – Gen 1:26 - and now Job very patronisingly advises his friends that the beasts are wiser than they are, by implication.

It is difficult to be certain when Nahum actually spoke his message as he does not tie his message into a specific time of the kings. However that he speaks against Assyria places him before the days of Manasseh. That the Assyrians were to be destroyed contrasting with the repentance found in Jonah indicate that he spoke after Jonah. The verbal links with Isaiah indicate that it is likely that Nahum was contemporary with Isaiah during the reign of Hezekiah.
If this is so then we can see on the one hand Isaiah speaking of blessing to Hezekiah and on the other hand Nahum, speaking of judgment on Assyria, providing the explanation of how the blessing was to come. Thus Hezekiah had much to strengthen and encourage him.

1:1 The burden of Nineveh - the message is spoken against Nineveh. Assyria was spoken to by Jonah 3:3 as well.
Elkoshite - The location of 'Elkosh' is unknown, however the New Testament town of Capernaum means town / village of Nahum. Maybe Capernaum was the home of Nahum, though this is a rather tenuous point.
If Nahum came from Capernaum this would make him a galilean like Jonah. 2 Kings 14:25 Who was from Gathhepher. Making two Galilean prophets which causes one to wonder what was in the mind of Jesus' opponents when they spoke to Nicodemus about prophets and Galilee. John 7:52

Chapter 2 is a comprehensive description of the destruction of Assyria set against the background of the removal of the excellency of Jacob and Israel having been removed

2:1 Babylon is described as a destroyer which answers to the one who dasheth in pieces. Jeremiah 50:23
Thus Nahum is speaking of the Babylonian overthrow of Assyria - or Nineveh in particular.
The encouragement to strengthen themselves is given because they can only trust in their own strength. They have no God who is able to strengthen and deliver them. This contrasts with Israel who were encouraged to trust in Yahweh rather than to strengthen themselves and trust in themselves.

2 v.4 - the word translated 'justle against one another' is 08624 shaqaq. Elsewhere it is translated as follows

Psa.107:9 - longing
Prov.28:15 - ranging
Isa. 29:8 - appetite
Isa. 33:4 - run
Joel 2:9 - run to and fro

The idea is one of foraging wildly like a hungry animal.

1:3 That the Lord is 'slow to anger' picks up on the character of God as revealed to Moses (Exodus 34:6,7). We might have thought that God was only compassionate to His children but Nahum shows that His compassion extends to the gentiles also- even unbelieving gentiles

2:5 That the Assyrian would 'stumble in his walk (march)' contrasts with the way in which Joel 2:7 speaks of the seeming invincible nature of the Assyrian army.

1:5 mountains quake Joel 2:10
1:6 who can abide Joel 2:11
These two links with Joel possibly indicate at least a similarity of message - maybe an indication that they spoke at the same time. However these verses of judgement are to be contrasted with the goodness of God (1:7) which is sandwiched between judgements from God.

2:10 the face gather blackness Joel 2:6
This, along with the comment last year on 2:5, provides another two links with Joel.

I look forward to the day when Rev 18:8 will be fulfilled  speaking of the later day Babylon
"Therefore, her plagues shall come in one day, death and mourning and famine, and she shall be burned with fire; for mighty is the Lord God who judges her.  Unfortunately the attitude of the world will be similar to that in v.9  "And the kings of the earth who committed adultery and lived deliciously with her will weep and mourn and wail over her when they see the smoke of her burning."
 
The modern attitude reminds me of the people who objected to God's punishment that fell on the rebels against him, Korah, Dathan and Abiram.
 
Stephen Palmer wrote the below bit in the Christadelphian:
 
In the summer of 612 BC, when Josiah was 36 years old, the combined armies of Babylon and Media attacked and captured the city of Nineveh, the capital of Assyria. The prophecy of Nahum was now fulfilled as the victors put the city to the torch: “The fire shall devour thy bars ... There shall the fire devour thee” (Nahum 3:13, 15). Witness to the fulfilment of this Bible prophecy can still be seen today in the British Museum. Wall panels taken from the palace of Sennacherib in Nineveh bear the indelible marks of the fire—and the hand of God.

[Vol. 131: The Christadelphian : Volume 131. 2001, c1994. The Christadelphian, volume 131. (electronic ed.). Logos Library System (Vol. 131, Page 220). Birmingham: Christadelphian Magazine & Publishing Association.]
 
How do I cope?  By re-reading Nahum 1, the best description of God's character.

1:1 Nahum means 'comforter'. We might think that Nahum does not contain much comfort as he speaks vigorously about judgement from God. However it is through those judgements that He is going to save His people.

2:2 In speaking of the excellency of Jacob being turned away like the excellency of Israel we learn that Nahum is speaking after the Assyrians have taken the northern kingdom captive.

1:9 Doubtless the people in Nahum’s day did not think they were doing anything ‘against the Lord’. However Godliness is not determined by man’s thinking. It is determined by Him.

2:2 Israel often attributed their misfortunes to the supremacy of their enemies. However Nahum makes the point that the destruction was ‘of God’. Yahweh had not failed His people. It was they who failed Him and suffered judgments as a consequence in the hope that they would repent and turn back to Him.

1:7  The goodness of God is seen in the destruction of the Assyrian host who came against Israel and Judah, though at the time of the invasions of the land of Israel doubtless Israel did not see God as good. The goodness is seen in due time. Likewise we should not presume that because God is ‘good; that our lives will be trouble free.

1:12    In speaking of the enemy as one who would “pass through” the prophet echoes the language of Isa 8:8 where Isaiah is speaking of the Assyrian invasion. Nahum is also speaking about the Assyrian as his prophecy is “the burden of Nineveh” – Nah 1:1

1:2-3 There may appear to be a contradiction between God revenging against His enemies and Him being ‘slow to anger’. However there is no contradiction and we should be very grateful that He has these two characteristics. He will keep His promises but will judge the earth. His long suffering means that we have had an opportunity to respond to His offer of salvation.

SECURITY

Nineveh was the superpower of Nahum's day. No-one was stronger, had more skill or experience in battle than Nineveh. Of all armies, Nineveh was the best equipped, and, of course, had one of the most well defended cities in the world at that time. That was all well and good, but when God turned against them, none of their strength, experience, skill or equipment was any use at all to them. "He summons his picked troops, yet they stumble on their way ... the river gates are thrown open and the palace collapses. It is decreed that the city be exiled and carried away ... Nineveh is like a pool and its water is draining away. 'Stop, Stop!' they cry, but on one turns back. (Nah 2:5-8)

We might think that we are a lot like Nineveh in some ways. We might think we have the fitness we need to live a long and healthy life. We might have made a lot of money that should see us through any troubles that might come on us. We may have all the security, alarms, insurance and knowledge to keep us safe. But if we do not have the LORD, like Nineveh, our security is only as good as a mist. Anything we can achieve ourselves can be taken from us in a moment, but for those of us who trust in the LORD, we will never be moved. Even if everything else dissappears, our hope and security in the LORD will never dissappear.

1:3-7 Here we see an interesting contrast. God will throw down the mountains but He is a ‘stronghold’ to those who trust Him. We would not imagine it possible to be sae n a terrible earthquake but this is the imagery that God is giving here.

5:1 'weep and howl' as a warning to Israel. Joel 1:5 Is taken up by James and presented to the Jewish brethren who received his letter James 5:1

5:3 The warning that they would eat their flesh is strong language which is drawn from the curses to which Israel agreed:- Leviticus 26:29 Deuteronomy 28:53

5:4 The attitude of withholding wages draws on the prohibitions of the Law of Moses. Leviticus 19:13 Deuteronomy 24:14 The cries of those who are oppressed draws on Deuteronomy 24:15

Vs.14,15 We can, and do, petition our Heavenly Father for the physical welfare of our brethren.  However, it seems here that the sickness (weakness) referred to might be spiritual rather than physical.  The last part of v.15 gives a clue: and if he have committed sins, they shall be forgiven him.  The forgiveness of sins seems to be linked to the sickness. 

Physical affliction in a person's life is not necessarily the result of a specific sin (longitudinally, of course, it is the result of Adam's sin).  Surely, that was the mistaken notion that Job's friends had of his condition. 

And so, sins can be forgiven for spiritual weakness (error in walk) if accepted by Yahweh offered through a prayer of faith.

5:16 - we are to confess our sins/faults to each other. However, we have to be careful at times, as we can unfortunately leave ourselves vulnerable to gossip/tattlers in the process. Gossip can be such a harmful thing, no doubt some who really need prayers, help, guidance, and comfort don't bother to burden others with their sins/faults because of their fear of potential gossip - 1Tim 5:13.

5:4 In saying that the Lord of Sabbaoth heard the cries of the oppressed reminds us that the Father hears everything. We might think that we can do things in secret – but we cannot. Again Matt 25:40 is relevant.

5:6  It is most unlikely that the brethren actually killed anyone. James is speaking so powerfully to highlight that they way that they thought of other brethren was tantamount to killing them. Just as Jesus has said that the thought is as bad as the deed. Matthew 5:28

5:11     ‘happy’ is not the best translation of the word ‘happy which endure …’ it would be better translated ‘blessed’. Whilst tribulation is not pleasant it brings a blessing to those who endure. The joy comes afterwards. Heb 12:2

This chapter can be seen in the context of Job, because he is mentioned as an example (or case study) in v11. He was a man who suffered (v13-14). His friends, all of them elders of some sort, grumbled against him (v9) instead of praying with him (v14). But Job could also have been quicker to admit his own weaknesses (v16).

No matter how we explain this chapter in James, and the book of Job, the unavoidable fact remains that sometimes God gives us illness because of our sins. He does this because He loves us and wants us to turn away from those sins. This is the whole point of the continual cycle we see with Israel in the Old Testament: Sin - bad things happen - recognition of sin (repentance) - God delivers. One of the most obvious of these case studies is that of Elijah and his prayer for drought, mentioned in this cahpter for that reason (v17). Here was a man who understood the way God works and sought to involve himself with it.

We too can involve ourselves in the process when we see others going through it. James exhorts us to join with the afflicted and help them pray the prayer of repentance and faith (v16) which is a necessary step before healing comes. Solomon speaks eloquently of the process at the inauguration of the temple in 1Kin 8:28-53. We should do this in a gentle and non-condemnatory way. This is extremely difficult, which is perhaps why James asks the elders to leave it until it is asked for (v14). We can never know why illness or trouble comes to someone else. Job's friends got it completely wrong, and we should take that as a warning.

5:3 The prophet Malachi warns the priests about their evil practices – Mal 2:1 – James draws on the warnings of the prophet to speak to those who would be ‘kings and priests’ – Rev 5:10

V.7 Yahweh is the husbandman (John 15:1).  Yahweh’s spiritual children are His husbandry (1Cor 3:9).

Vs.19,20 We should make every effort to recover anyone who has wandered away from the Truth.  It is a matter of life and death.

5:12 ‘swear not’ quotes Jesus in the Sermon on the Mount – Matt 5:34