The Oldest Lesson in the World

The Oldest Lesson in the World

THE BOOK AND ITS STRUCTURE

We have all "heard of the patience of Job." But the great and important question is this: have we "seen the end" which the Lord had in view in all His dealings with Job? The "end" which He brought about in His own perfect way?

The object and purpose of the book are one. Whatever is said and done, whoever speaks or acts, all has reference to one person, and all is designed to bring about one "end." It is a long book. It consists of forty-two chapters, relating to various events and different agencies, all brought to bear upon one person, and all directed to one "end" — "the end of the Lord."

We see Heaven, and Earth, and Hell; Jehovah, and Satan; the Chaldeans and Sabeans; fire from heaven, and wind from the wilderness; Job's friends, his wife, and children — all engaged and employed in order to secure one "end."

Ancient it is beyond all dispute. It probably belongs to the period covered by the book of Genesis, and possibly to the time of Abraham. Its lesson, therefore, is the oldest lesson we could have, and it takes us back to the first lesson taught in the Bible itself.

In Genesis 1 and 2 we have the creation of man. In Genesis 3 we have the fall of man, ending with man driven out from the Garden of Eden in judgment. Then in Genesis 4, what have we but the way back again to God, in grace — God's way, which Abel took, and man's way, which Cain invented. This, therefore, is the oldest lesson in the world: the first great lesson which stands on the forefront of revelation. And the lesson of the book of Job follows this up, and expands it, by answering the solemn question: "How should man be just with God?"

This is not only the oldest lesson, but the most important lesson it is possible for us to learn. If we know not this lesson, it matters not what else we may know. Our knowledge may be vast on every other subject, but it will not carry us beyond the grave. But the knowledge of this lesson will serve us for eternity.

The structure of the book itself is designed to attract our attention, exhibiting the perfect workmanship of the Spirit of God. If the outward form of the book is so perfect, how perfect must be its spiritual lesson — and how divine must be its one great object: "the end" which Jehovah had in view from the beginning, and which was so blessedly accomplished.

The book falls into nine corresponding parts: an historical introduction; Satan's assault, in which Job is stripped of all he has; the arrival of his three friends; the long central dialogue between Job and his three friends; the ministry of Elihu at the center; the answer of Jehovah Himself; the friends' departure; Satan's defeat; and the historical conclusion, in which Job is blessed with double.

THE INTRODUCTION

The introduction is exceedingly simple. A few brief sentences tell us all that is necessary for us to know about Job: where he lived, what he was, what he had, what he did, what he said. He was perfect — upright, sincere, without guile. He possessed the wisdom that fears the Lord and departs from evil. But the one true wisdom — the wisdom that always justifies God and condemns oneself — this he did not yet know.

True wisdom is to know what is "a broken heart" and "a contrite spirit." These are the sacrifices with which God is well pleased, and apart from these, all other wisdom and all other sacrifices are worthless. Until a man knows this, he cannot know either God or himself. To teach Job this one lesson is "the end" of all that we read in this book — the same work that a famine did for the prodigal son, that another famine did for Joseph's brothers, that Nathan's parable did for David, that a vision did for Isaiah and for Daniel, that a miraculous catch of fish did for Peter. The same work must be done for Job, and the same result must be produced in him as in them.

As the prodigal confessed, "I have sinned"; as Joseph's brothers acknowledged, "We are verily guilty"; as David said, "I have sinned against the Lord"; as Isaiah confessed, "I am undone... unclean" — so Job must be brought at last to say, "I am vile," "I abhor myself, I repent in dust and ashes." This is "the end of the Lord," for the Lord Himself must be the teacher of this divine lesson. Man may be used by God to bring it about, but God alone can be the bringer-near of His own salvation.

All this is quite apart from mere "religion" as such. Job was religious, just as any devout person, of any era, might be religious. Religion is the attempt of man to become righteous by morality and observance. But the moment God produces a broken heart and a contrite spirit, the sinner is lifted completely out of the region of religion, and becomes the possessor of the righteousness of God Himself.

The book of Job, then, is the illustration and the spiritual enlargement of the oldest lesson in the world, first taught in Genesis 4. It is an object lesson exhibiting the Divine answer to man's great question: "How shall mortal man be just with God?"

THE ADVERSARY'S ASSAULT

We now come to witness the process by which this wondrous work was carried out. It opens with the Adversary's assault on Job — an assault permitted by God, and used and overruled by Him, in order to accomplish His purpose. He can make the wrath of man to praise Him, and He can make the enmity of Satan serve Him.

This assault falls into two matching movements: the first against Job's possessions, the second against his person.

Job was tempted to curse God, but did not so sin. Instead of falling under the temptation, he uttered those memorable words: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." When tempted a second time, he replied, "Shall we receive good at the hand of the Lord, and shall we not receive evil?"

Beautiful as this is, it is only partly true, for it assumes that all our evils and losses are simply ruled by the Lord. It is true that He rules — but He also overrules. He rules our good, and overrules our evil. Job's words show wonderful resignation, but it is only religion. Such sentiments can be uttered, and yet the speaker may not know either God or himself, and may be wholly without a broken heart and a contrite spirit. Divine Love ruled and overruled all. It wounded that it might heal; it brought low that it might lift up; it humbled Job that he might be exalted, for ever and ever.

There is much that is mysterious in these opening chapters. They lift the veil for a brief moment and show that our conflict is waged against unseen powers in heavenly places. Job's case is not the only one Scripture gives us of the great Adversary's activity. The twelve apostles were allowed to be "sifted," and the Lord prayed not that Peter might not fall, but that his faith might not fail — for it was Peter's own failure that proved his faith more precious than gold that perishes. Infinite Love controls and overrules it all, causing "all things to work together for good to them that love God" (Romans 8:28).

This is why Satan was allowed access to our first parents — that the promise of the seed of the woman, and the announcement of Satan's own doom, might be brought forth (Genesis 3:15). This is why he was permitted to bruise the heel of the Lord of glory — not only that His people might be saved, but that through death he who had the power of death might himself be destroyed at last. Satan intends one thing; God uses him for another, working out the very opposite of Satan's own will.

He was allowed to be the author of Job's trials and losses. But all his labor was wasted, for it ended in Job's receiving a double blessing for time and for earth, and the righteousness of God for ever and ever.

May we have grace to learn the same precious lesson, and receive the same everlasting blessing. May our eyes be opened to see the great lesson of this book, and the perfection of the divine words and ways which brought about "the end of the Lord."

EDITORIAL NOTE FROM BEREA — HOW THE BOOK RESOLVES

Bullinger's essay above covers only the opening third of the book. In the chapters that follow, Job's three friends argue — unsuccessfully — that his suffering must be punishment for hidden sin, and Job defends his innocence at length. A younger man, Elihu, then speaks, rebuking both sides and pointing toward God's greater purposes. Finally God Himself answers Job "out of the whirlwind" (Job 38–41) — not by explaining the reason for his suffering, but by describing the vastness and mystery of His own creation. Job's response is not an answer to his questions but a surrender: "I have heard of thee by the hearing of the ear, but now mine eye seeth thee: wherefore I abhor myself, and repent in dust and ashes" (Job 42:5-6). The book closes with Job's fortunes restored twofold, and his three friends instructed to seek his intercession. This note was added by Berea and is not part of Bullinger's original text.