James recalled the book of Job referring espe­cially to "the end of the Lord" (James 5:11). It is impor­tant to see how the Lord blessed Job at the end of his troubles. The blessings given then were much greater than those given in the first part of his life even though already at the beginning it was said that there was no man (in godliness) like him in all the earth. What happened? Why did the Lord so richly bless him? Does it ever happen to us that at the end of a period of intense suffering we are much more blessed than before it all began?

The devil charged in the beginning that Job feared God because the Lord blessed him so richly. It paid to serve God. But the Lord will show that this is utterly false. Job loses all his children and possessions in one day, and still fears God. Then the devil is "allowed" to take away his health. Job also loses the support of his wife, and his friends turn completely against him. Their explanation is simple, Job suffers because of some special sins. "For days on end" they argue about the questions, "Why do people suffer?" "Why does the Lord afflict Job?" But their answers are wrong.

Later Elihu appears on the scene, with a some­what different "explanation." He introduces the big subject of chastisement. It may be that God chas­tises His people and he leaves the impression that when He does do so He does that on account of their sins. His suggestions, though not the final answer, do give "a breath of fresh air." And they are leading us in the right direction.

But the last word has not been spoken, not by any means. Chapter 38 begins with these words: "Then the Lord answered Job out of the storm." This, no doubt, is a violent storm in nature and out of it a loud voice speaks clearly to Job. This in itself already speaks volumes to Job, about the God with whom he is confronted. Job has darkened counsel without knowledge, i.e., made things hard to see and understand. Because of this the Lord calls upon Job to stand up on his feet, stand up as a man, as it were, and enter into a discussion with Him (the God of the storm and tornado) and give a fair account of his opinions and answers.

The Lord appeals to His own mighty works. First He speaks about the great universe. Where was Job when God laid its foundations? Can Job give orders so that the morning will come, and can he enter into the depths of the ocean (which we know today in places is six miles deep)? Can he explain the planets and stars? Did he make them? Does he send the lightning in the storms? With such questions and many more the Lord confronts Job. He asks the same kind of questions about the animal world, the sea world with its mighty creatures like the Behemoth and the Leviathan (which may refer to the hippopotamus and the crocodile or even to larger animals that have become extinct in our time).

Why does the Lord speak to Job about all these mighty and marvelous creations? He does this in order to show Job how small and insignificant he really is and how great and glorious God is. Job must see God in His incredible and infinite majesty and greatness. In theology we would say Job is get­ting a lesson in the truth of the sovereignty of God.

The book at this point resembles Psalm 104 which tells us that the earth is full of God's riches. In our day our attention might be called to the modern knowledge of the solar system, the marvels of the human body and of nuclear power and development, the amazing development of space travel, the whole computer and calculator world. And, as we are told, much more is to come. All this revelation belongs in the same category as what God is teaching Job, the greatness and majesty of God. And if His works and creation are so great, how great must He be in Himself!

In teaching Job these great truths, we can under­stand why the Lord doesn't give Job and his friends any answers about the why and wherefore of Job's suffering. Not the slightest account or reason is given. There isn't even a semblance of an answer. In connection with this we must remember what Elihu taught, namely that God chastises His people in love. And so it is the sovereign God who chastises in love. If people then ask, "Why, Lord?" "Why me, Lord?" the answer is that these are the ways of love of our great and sovereign God. That God is so great that we do not understand Him. He is excellent in power.

In the words of the prophet Isaiah we are told here, that God's ways and thoughts are as much higher than our ways as the heavens are higher than the earth (Isaiah 55:9). This God loves and chastises. Don't try to understand, and still less criticize. That, surely, is the implied lesson.

Notice the appropriate response of Job. He says, "my ears had heard of you but now my eyes have seen you." He has "seen" something of this majesty of his God. And further, "therefore I despise myself and repent in dust and ashes." He despises himself, not because he has committed some big immoral sin or made a big fool of himself in some way before the public, but because he had so severely criticized God. We get a glimpse of the real Job, the man of God, the believer, humbly acknowledging the Sov­ereign Lord.

All this is only a shadow of the great acknowl­edgement of God by the Lord Jesus Christ. How He recognized the Lord as God and His Father, how He always wanted to do what was pleasing to the Lord, and how He bowed before His sovereign will in Gethsemane and on the cross!

Never fail to see and remember that Job came to this point and accepted the ways of the Lord while still in his suffering and not knowing that the Lord was going to give him recovery and great blessing in the future. We know this now, of course, but he knew nothing of this being in store for him. Consider this to appreciate the faith of this man.

Such faith is pleasing to the Lord. When Job, in his dust and ashes, in his humble repentance, accepted the ways of the Lord, the Lord gave him re­covery and doubled blessings. That kind of faith the Lord may bless far beyond our faintest hopes and imaginations.

What does all this teach us?

First of all, in our sickness, to be pleasing to God, we must do more than pray for recovery. Many prayers of afflicted people are just for that and no more. This is trying to use the Lord for self. Paul says that whether he lives or dies, he wants to please the Lord and live for Him. In our adversities the Lord is telling us something. It is important that we bear this in mind, and listen. What are we learning and how is all this bringing us closer to the Lord? These are important questions in the great school of life.

In the book of Job it is evident that the Lord wants us to recognize Him in His Lordship and majesty, in connection with His love. If God is infinite and incomprehensible in His power and wisdom, He is likewise great in His love, in Christ. The final word and lesson of Job is that He wants us to accept His ways in the knowledge of faith. Such faith knows that the Creator doesn't discuss with His creatures the why's and wherefore's of His ways. Instead, faith struggles to submit, to yield, and to surrender, often with a wrestling of soul in prayer and perhaps with many tears. Negatively, this struggle may in­clude a battle against self-pity, depression and re­bellion. The grace of God is always sufficient. That's the promise of the Word. And the Word always re­mains true and reliable. We can also be sure that those who must endure such painful struggles will learn to see with a clearer vision, what things in life have real value, and conversely what are really worthless rubbish.

You've heard people say, "We might as well make the best of it, take it as it comes. We can't do any­thing about it anyway." This really is language of in­subordination, and surely does not resemble the spirit of Job. Learning from Job means willingness to have what the Father brings upon us simply be­cause it is His way of wisdom and love. Thomas a Kempis expressed this attitude when he wrote the sublime words:

O Lord, Thou knowest that which is best for us; let this or that be done, as Thou shalt please. Give what Thou wilt, how much Thou wilt and when Thou wilt. Deal with me as Thou thinkest best. Place me where Thou wilt and deal with me in all things just as Thou wilt. Behold, I am Thy ser­vant, prepared for all things. I desire not to live unto myself, but unto Thee, and oh that I could do it wor­thily and perfectly!

Such faith has advanced beyond the stage of ask­ing why and wherefore. It does not try to understand the ways of this Great Heavenly, Infinite Father. Luther said that a true believer will always try to crucify the question, "Why?"

In this light we can understand also what the Scriptures mean when they speak of patience and perseverance. Patience is the grace that makes us willing to remain under, to submit, yield and wait. Sometimes that wait must continue for years, or even the rest of our lives. Human language cannot describe what this implies for many suffering saints. But God's grace is sufficient for all things, for those who tenaciously trust in and wait for Him.

The Lord richly blessed Job who had been taught this lesson of faith. He will bless all His people as they learn to live in such humble submissive faith. James refers to such people when he says,

Count it pure joy my brethren whenever you face trials of many kinds.James 1:2

How rich such people are, even though they are in wheelchairs, on sick beds, or are painfully tried in other ways! The peace and assurance they often enjoy, the human mind cannot understand and still less express. They are receiv­ing the same kind of rich blessings that Job received.

O devil, where is your victory?! He has none.

This is God's answer to all the devil's false accusa­tions. The Book of Job reveals the marvelous faith that overcomes all of the world in us. And to God be the glory.