Job -- The Suffering Prophet (12): "The LORD Made Him Prosperous Again”

Reflections on the Book of Job (12)

The Ordeal Is Blessedly Over!

The Book of Job is known for its wonderful ending. Job’s good name, his wealth, and his family are at long last restored to him. The suffering prophet has endured an intense and terrible period of suffering without cursing God, nor blaming God for his troubles. Satan has been proven wrong and his attack upon the righteous ways of God has utterly failed.

Although Job is a justified sinner, he stands as YHWH’s blameless and upright servant. Job is not the self-centered opportunist who obeyed God only so that he would prosper, as Satan falsely charged. Once everything Job had was taken away, Job still refused to curse God to his face, as Satan predicted. Having successfully graduated from the school of suffering and then personally instructed by YHWH in the nature of true wisdom, Job’s ordeal comes to an end. The Lord restores to Job all the things he has lost, and then some. God is faithful to his covenant promises, his ways are proven righteous and just, and in his word alone is true wisdom to be found.

When we come to the conclusion of the Book of Job, there is much to consider. In an act of grace and condescension, God spoke to Job from the midst of the storm. Job was sick and suffering from sores all over his body. Job was thinking he was about to die, and nearly crossed the line when he demanded that YHWH issue a written indictment against him. Yet, God did not come to Job in judgment, nor confront him with a list of his sins. In fact, God did not answer any of Job’s specific questions about why all of this had come to pass. Nor did God deal with Job as Job demanded.

After the Lord appeared to Job from the midst of the storm and spoke to him about the nature of true wisdom which could be seen in all that God had made, Job knows that everything will be okay. He is reassured. He knows that his Creator-Redeemer is not angry with him, although Job complained of being abandoned. Throughout the dialogue with his friends, Job even wondered out loud whether God was being just with him. But the appearance of God to Job in the storm is actually an act of grace and brings Job’s ordeal to a blessed end.

Job’s Dramatic Change in Perspective

Job was on the receiving end of sincere but cruel counsel from his three friends Eliphaz, Bildad, and Zophar, who accused Job of having sinned, because they completely misunderstood the principle of divine retribution. In their minds, a simple syllogism explains Job’s troubles. God must punish all sin (true). Job is suffering horribly (true). Therefore, Job must have sinned (false). Since it is self-evident that the righteous suffer and that the wicked prosper, Job was easily able to silence his three friends whose faulty understanding of God’s justice prevented them from seeing the obvious. Yes, God must punish all sins, but not necessarily in this life. Despite the loss of everything including his good name, and despite his horrible physical condition, his fever and his open sores, Job refused to curse God.

Yet the heated and intense dialogue between Job and his friends brought about a dramatic change in Job. While well within his rights to defend his honor against the cruel and false charges of his three friends that he had committed a whole list of secret sins, Job slowly but surely lost perspective on his own situation–a difficulty that all sufferers face as sickness, fever, and lack of strength can rob them of their endurance and their clarity of mind. Job now feared that God had abandoned him or was treating him unjustly. The efforts of his friends to “comfort” him, only made everything worse. But knowing that he had done nothing to bring about the covenant curses–as his friends falsely charged–Job became increasing demanding as he sought to be vindicated from this falsehood. By the time we come to Job’s final speech in chapters 29-31, he is demanding that God answer him on Job’s own terms and that he be treated like a prince. Job nearly crossed the line.

But before Job goes too far, Elihu, a young man who has been listening to the debate from the beginning, jumped into the fray. While reminding Job’s three friends of how completely they have failed in their attempts to deal with Job’s situation, more importantly Elihu’s speech points out to Job that he has gone too far in seeking to justify himself, rather than God. Elihu’s speech is the means by which the way is prepared for the Lord to speak to Job from the midst of the whirlwind. It is Elihu, speaking as a prophet, who reminds Job and his friends that true wisdom does not necessarily come from advanced age, personal experience, or even observation, but must be revealed to us by God. This is exactly what happens beginning in Job 38.

When the Lord speaks to Job as recorded in chapters 38-41, it is Job who is twice challenged to brace himself like a man. This is an athletic image drawn from the ancient world in which the goal is to best one’s opponent by removing their belt or else subduing them with it. Not surprisingly, it is Job who is quickly subdued and who loses the contest with his Creator-Redeemer over the nature of true wisdom. Speaking as the interpreter of his own work of creation, YHWH reminds Job that his wisdom is openly displayed in the heavens, on the earth, and in the creatures who populate both. It is God who hangs the stars in space. It is God who separates the day from the night. It is God who controls the seas and directs the storms. It is God who sends forth lightening, snow, and rain. How can Job demand anything from God? Why would Job seek to justify himself rather than God? Job’s suffering does not give him the right to question God’s justice.

But when Job is finally confronted with the greatness of God, two things change dramatically. On the one hand, Job is immediately and completely humbled. Job has gone from demanding to be treated like a prince to repenting in dust and ashes. Yet, Job is not consumed by God’s holiness. Nor does God belittle Job, or mock him. But God does put Job in his place. No one can be said to possess true wisdom unless they understand the distinction between the creature and the Creator! Once God speaks to Job from the midst of the storm, the Creator-creature distinction is something which Job now understands! When God speaks, Job must listen. Here is the wisdom Job has been seeking all along. Unlike Job, God is neither bound by time or space, nor are his ways subject to human approval. Our God does whatever pleases him (Psalm 115:3). His ways are always holy, righteous, and good, even if we do not understand or even like them.

On the other hand, the very fact that God condescended to speak to Job, immediately puts Job’s suffering into its proper perspective. Job is not being punished because of some particular sin he has committed. At no time does God ever reveal to Job the reason why he is suffering. YHWH does not answer Job’s list of questions and demands. God’s ways are not our ways. His thoughts are not our thoughts. No one can fathom him. But when Job is directed to the holiness and justice of God as seen in the glories of the natural order, Job realizes that such questions are futile and that God has been with him throughout the entire ordeal. God has not abandoned him. It was sinful of Job to even think such a thing. And this despite the fact that God never once answers any of Job’s specific questions, nor gives Job any explanation whatsoever as to why he is suffering. Once God speaks to Job, none of that even matters. For having gained true wisdom, Job knows that God is good and that all his ways are just. Who is he to question God?

Satan Fails

As we come to the end of Job’s ordeal, we need to notice Job’s reaction to God’s appearance. Job is painfully aware of his great sinfulness. We read in Job 42:1-6: “Then Job answered the Lord and said: “I know that you can do all things, and that no purpose of yours can be thwarted. ‘Who is this that hides counsel without knowledge?’ Therefore I have uttered what I did not understand, things too wonderful for me, which I did not know. ‘Hear, and I will speak; I will question you, and you make it known to me.’ I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes.” No longer will Job seek to justify himself, rather than God. Only God can vindicate his ways since God alone is without sin. At the end of the day, there is nothing left for Job to say. All Job can do once he realizes the greatness of his sins is to despise himself and repent.

In the specific terms of the trial by ordeal–in which Satan had contended that once stripped of all of his wealth, his family, and his health, Job would curse God to his face–Job has done nothing wrong to bring about his suffering and the loss of all of his possessions. But Job has become increasingly defiant as he seeks his own vindication before his friends. But who is Job to question YHWH? Who is Job to demand anything from God, especially when God in his grace, has condescended to speak to Job reminding Job that he has never left his side? And all of this occurs, we must remember, before Job had actually been restored. Surely, this is intended to remind us that Job is a justified sinner who believes in the God of the promise, and who as a fruit of his faith, is the blameless and upright servant of the Lord, about whom it can be truly said that there is no one else like him on the earth. Most importantly, it means Job has now prevailed in the trial by ordeal. Job’s ordeal is now over!

When Job repents of his sins the dialogue is now complete, and it is in the epilogue (Job 42:7-17) that we finally learn the outcome of the story when Job receives the vindication he has been seeking all along. God will restore his good name among his friends and by implication, to the citizens of Uz.

Job Is Vindicated! Now His Friends Must Repent!

As we read the amazing account of Job’s vindication and restoration, we ought notice the fact that this process takes place in the reverse order from which these things were originally lost.[1] The first thing restored to Job is his good name and his reputation among his friends. It is only after Job’s good name and reputation is regained, that his family and wealth are restored to him as well. In fact, we almost want to cheer when we read the words of verse 7, “after the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite: “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has.” Job has spoken correctly about God. He did not blame God for his trial. This also means that Job’s friends are finally confronted with their cruel and thoughtless behavior toward their suffering friend. Despite their folly, they never once entertain the thought that they might be wrong about God’s justice and therefore, needed to repent–God is gracious to them as well as to Job.[2] They too will be forgiven.

When Job confesses his sins and performs this humble act of repentance, it appears as though he is finally doing what his friends told him to do all along, confess his sins so that God can restore him. But Job is not repenting of sins which he did not commit. Rather, Job is repenting of those sins that he did commit once the ordeal began, namely those sins associated with trying to justify himself rather than God. At the end of the story, the verdict is clear. Job’s three friends had spoken incorrectly and accused Job of things he did not do. They too need to repent in order to be restored.

God’s gracious remedy to this matter is now spelled out in verse 8. “Now therefore take seven bulls and seven rams and go to my servant Job and offer up a burnt offering for yourselves. And my servant Job shall pray for you, for I will accept his prayer not to deal with you according to your folly. For you have not spoken of me what is right, as my servant Job has.” Remarkably, Job serves as mediator on behalf of his three friends, by making a burnt offering sufficient to cover the guilt of all their sins. By acting as mediator for his friends, God will effect reconciliation. Job will not only be able to forgive his friends for what they have done, but he is vindicated in their eyes as well so that the friendship can be restored. When Job is chosen to be the one to pray for them another principle of redemptive history is brought out into the open.

Since Job is chosen to offer the sacrifice on their behalf, he is not only vindicated in the eyes of his friends, but YHWH pointedly calls Job “my servant.” This is covenantal language and confirms that Job’s victory over Satan in the trial by ordeal is finalized.[3] Through the burnt offerings, YHWH is reconciled to sinners, sinners are reconciled to YHWH, and the four sinners (Job and his three friends) are now reconciled to each other. The foundation of the gospel is still intact. God is both just and righteous in all his dealings with his creatures, despite all of the scheming of Satan to undermine the gospel through his attack upon God’s righteous servant, Job. Job has been vindicated by God. God has vindicated himself. Satan is shown to be a liar, who hates all righteous servants of the Lord.

While Job did not serve God so that he might prosper materially as Satan had charged, nevertheless, God’s creation is good, and the blessing promised to God’s people that the meek might inherit the earth comes to full flower in the life of Job.[4]

As the story comes to an end, Job is still clothed in dirt and ashes. He is still sick and has nothing left of his great wealth and happiness. But all of that is about to change. While we have learned throughout the Book of Job that there is no direct connection whatsoever between someone’s piety and their corresponding prosperity, nevertheless, God rewards Job for his faithfulness. God does this not because Job deserves anything from the hand of God–Job is and remains a justified sinner–but because God is gracious to his servant and because God always keeps his word.

Job’s Fortunes Are Restored

The final turning point in the story now comes in verse 10, when we read that “the Lord restored the fortunes of Job, when he had prayed for his friends. And the Lord gave Job twice as much as he had before.” It is only when Job assumes his mediatorial office on behalf of his friends, that restoration finally comes. More importantly, we are pointed ahead in redemptive history to the coming messianic age and God’s promise that his people will receive a double blessing (Isaiah 61:7).[5] At this early point in redemptive history, the material blessings given to Job are a type and shadow of heavenly blessings which are so much greater that we have difficulty even conceiving of them. We can understand what it means to own great tracts of land, large herds of cattle, much gold and silver. But this side of the dawn of the age to come we cannot begin to comprehend the heavenly blessings which await God’s people in heaven. Material blessings in this life are intended to illustrate spiritual blessings which we cannot see in the next.

While Job receives a double portion, pointing us ahead to the spiritual blessings of the messianic age, we must be clear that the material blessings given him are not an end in themselves. This is what Satan mistakenly thought. These material blessings should point us ahead to something far greater. Job’s restoration is important because it serves as both his public vindication and as a powerful reminder that God keeps his promises. Job’s restoration cannot match the heavenly inheritance all of God’s people will receive–an inheritance, the very thought of which fills us with inexpressible and glorious joy. The restoration of Job’s great wealth, points Job (as well as all of us who read his story) ahead to our heavenly inheritance.

But Job’s restoration is important in its own right and is described for us in verses 11-17. As the story comes to an end, we read, “then came to him all his brothers and sisters and all who had known him before, and ate bread with him in his house. And they showed him sympathy and comforted him for all the evil that the Lord had brought upon him. And each of them gave him a piece of money and a ring of gold.” The restoration of Job’s relationships with extended family and life-long friends is the sure sign that Job has been vindicated and that his good name has been restored to him. His reputation now is as least as great as it was before his ordeal began.

But no restoration would be complete without Job receiving the consolation and comfort from all his friends. The gifts which are given to Job probably indicate a recognition of the honor due to him, once people learned that his ordeal did not stem from some secret sin. And while nothing is said of Job’s healing, we do read that his friends and families now comforted him, indicating that a time of healing and convalescence began in earnest.

The double portion promised to God’s people can be seen beginning in verse 12. “And the Lord blessed the latter days of Job more than his beginning. And he had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.” This, of course, stands in contrast to the seven thousand sheep, the three thousand camels and the five hundred oxen and donkeys that Job had before this horrible trial by ordeal suddenly came upon him. It is safe to assume that Job sees his wealth with a new and even greater appreciation.

The same glorious restoration held true for Job’s family. “He had also seven sons and three daughters. And he called the name of the first daughter Jemimah, and the name of the second Keziah, and the name of the third Keren-happuch. And in all the land there were no women so beautiful as Job’s daughters. And their father gave them an inheritance among their brothers.” That Job’s daughters are named while his sons are not, may be a result of the fact that Job’s daughters share in the inheritance of their brothers, a remarkable thing given the attitude toward women throughout the ancient world.[6] This implies that Job’s family life was at least as happy afterwards as it was before his children were taken from him. Job also has renewed hope that his deceased children are members of the covenant and will be raised with him at the end of the age.[7] Job has boldly confessed his belief in a bodily resurrection at the end of the age and in the fact that the Redeemer himself would stand upon the earth (Job 19.25-27).

I Know My Redeemer Lives

The fact that Job lived such a long and full life after having suffered so much is clearly a sign that he probably lived during the age of the patriarchs, when long life was characteristic of men of faith.[8] God pours out his gifts on Job as gestures of God’s amazing grace, not as a reward for certain virtues manifest in the life of Job.[9] All of this is done out in the open so that his vindication and reconciliation to God are not hidden.

The Book of Job ends with these wonderful words, “And after this Job lived 140 years, and saw his sons, and his sons’ sons, four generations. And Job died, an old man, and full of days.” The best response any one can give to this declaration comes from Job himself–“blessed be the name of the Lord.” Job is now in the presence of his Creator-Redeemer awaiting the day of resurrection when, with his own eyes, he will see his blessed redeemer face to face.

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[1] Kline, Job, 489.

[2] Andersen, Job, 293.

[3] Kline, Job, 489.

[4] Kline, Job, 489.

[5] Both Kline and Andersen agree that it is not Job’s repentance which begins the restoration, but the assumption of his role as mediator.

[6] Andersen, Job, 294.

[7] Kline, Job, 489-490.

[8] Kline, Job, 89-490.

[9] Andersen, Job, 294.