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The Book of Job - Lesson 30

God and Animate Nature

God’s care for the animals and how this relates to the problem of Job. All of the things that we see as chaos, and out of control depend on God and thrive because he provides for them and things that he manages and glories in. God describes nature as good, unlike the night spirit that describes it with contempt and loathing. God knows how to manage the chaotic elements of creation.

Duane Garrett
The Book of Job
Lesson 30
Watching Now
God and Animate Nature

I. God and Animate Nature

A. Predators and scavengers

B. Mountain goats and deer

C. The wild donkey and the wild ox

D. The ostrich

E. The horse

F. The hawk and the eagle

II. God as the Ruler of the Natural World

A. The world is more complex than Job and his friends allow for

B. Type 2 wisdom does not explain everything about how God manages the world

C. The sages wrongly thought that their system explained everything

D. The ostrich is an example of an animal that thrives without wisdom

E. God's speech answers the theology of the night spirit

F. This argument alone is enough for Job


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  • When you see what you would describe as evil and injustice in the world, how does that affect your view of God? When someone is suffering, do you assume that it’s because they are getting what they deserve? This lecture gives you an overview of book of Job by describing his situation, how he interacts with his friends and God, and what we can learn about how God is managing the world.

  • Because there is nothing specific in the text that tells you when the book of Job was written, the sections in Job that allude to other passages of scripture give you some helpful clues. The structure of the book of Job focuses your attention on the main subject of the book which is God’s wisdom.

  • Other cultures in the ancient near east created literature with themes that are similar to the book of Job. The book of Job is unique because of his character and the answer that the book provides for the situation he is in.

  • Job is one of the wisdom books of the Old Testament. It covers more “advanced” topics than Proverbs and uses a variety of literary genres and allusions to other Biblical passages to explain and illustrate profound truths about God’s nature and his involvement in the world.

  • There is limited information in the book of Job about its geographical and historical background. However, it can be helpful to understand general information about the geography and history of the area to give you a context for reading and studying the book of Job. The author of the book of Job was a Hebrew poet who had an extensive vocabulary. Being uncertain about history and geography is good because the message is timeless.

  • Job contains literary elements that are similar to what you find in other Biblical books that are Apocalyptic. These elements include depictions of events in heaven and on earth, the emphasis on specific numbers and persevering in your faith in God, the references to mythological animals and God’s supernatural control of all events. 

  • Satan appears before God with an accusation against Job. Even though Job is described as, “upright and blameless,” Satan accuses Job of serving God only because Job is prosperous. God allows Satan to take away Job’s possessions, children and health. The remainder of the book is the dialogue of Job and his friends attempting to determine why this is happening.

  • Job curses the day he was born. When you carefully examine what he is saying, you realize that it is more intense than just saying that he wished he had never lived.

  • Eliphaz begins tactfully in his remarks to Job. He did not intend to do harm. However, he thinks God is causing Job to suffer because of a sin Job committed. He speaks accurately of the justice of God, but in Job’s case he misapplies it. He also gives a message he received from the, “night spirit.”

  • Eliphaz considers the message of the, “night spirit” a revelation from God. However, at it’s core, this message is inconsistent with God’s attitude toward Job, and creation in general.

  • Job’s theological worldview has fallen apart because he knows he doesn’t deserve to suffer. Eliphaz calls Job to repent. Job responds questioning why he is suffering, because according to his worldview, he hasn’t done anything to deserve it.   

  • Bildad is direct is his rebuke and admonition of Job. He uses metaphors to get his point across.

  • When Job’s friends describe God as all powerful in an attempt to comfort Job, he becomes terrified because he sees God as causing his suffering and there is nothing that can stop it.

  • Zophar assumes that Job is being punished because he sinned and accuses him of mocking God. Job's three friends move from tactful suggestions to open hostility. As Job is searching for answers, he becomes disappointed in his friends.

  • Job agrees with his friends that God is causing his suffering, but disagrees with them about why it’s happening. Job believes that God will eventually vindicate him.

  • Eliphaz appeals to the night spirit and the tradition of the elders to tell Job that he is a babbling and blaspheming fool.

  • Job begins by criticizing what his friends are saying to him and then professes his faith in God. Bildad responds harshly to Job.

  • Even though Job’s friends have criticized him, he has grown in his faith in God. Job is worn out and begs for compassion. When he gets nothing but contempt and hostility instead, he confesses his faith and hope in God. The messianic theology of Job is different from any other book of the Bible.  

  • Zophar uses metaphors that are found in other passages of scripture as well as Job’s own words to accuse Job of being wicked. However, Zophar made a serious error, which we need to avoid in our lives.

  • Job continues to wrestle with the presence of evil in the world and the apparent injustice of God. 

  • Eliphaz attacks Job as being wicked by twisting the meaning of what Job has said previously. The irony is that Job will be reconciled to God and will pray for Eliphaz.

  • Job wants to lay out his case before God by claiming his innocence. Job says that God is hidden and does as he chooses, but that God neither judges the guilty nor helps the righteous. Bildad responds by contrasting God’s holiness and human lowliness.

  • Job sarcastically thanks the friends for their wise words, which he doesn’t think were wise at all.

  • This is a poem about wisdom that divides the content of the book and points to a deep truth. It is inserted by the author of the book and is not attributed to Job or the friends.

  • The crisis that Job is experiencing is not just the material losses and physical suffering, but also his crisis of faith. He thought he understood what his relationship with God is all about but he feels that God has abandoned him for no apparent reason. Job laments the pain he feels from being disgraced and humiliated.

  • This is the last major statement that Job makes, other than his responses to God that come later. Job is taking a series of oaths that he has not committed any of the sins he mentions. The Bible is distinctive in declaring that all people are created equally, in the image of God. In ancient cultures, some people intrinsically have more value than others because of heritage, wealth, gender, race, etc. God looks on everyone impartially.  

  • Elihu is not mentioned either before or after his speech. He claims to be perfect in knowledge. Elihu thinks that the other three did not convince Job because they did not give a satisfactory answer, but Elihu ends up repeating what they have already said. He thinks that the doctrine of retribution is the answer to Job’s situation. Elihu is a warning to us that we don’t have all the answers.

  • The questions of the book of Job are, “How does God address the problem of evil and why do we serve God? God created a world that is stable and not chaotic. Where there was chaos, God brought in light, shape and beauty. Chaotic forces are necessary for life and God controls them.

  • People in ancient Mesopotamia lived in constant fear of the chaos, danger, ferocity of nature and they valued subduing, controlling and pushing back nature. Wilderness was something to be tamed and pushed back by civilization. In the Gilgamesh epic poem, Enkidu is transformed into a civilized man who protects the domestic animals from the wild animals. In Egypt, there were gods of the Black Land and gods of the Red Land. God sees everything in the world as entirely under his control.

  • God’s care for the animals and how this relates to the problem of Job. All of the things that we see as chaos, and out of control depend on God and thrive because he provides for them and things that he manages and glories in. God describes nature as good, unlike the night spirit that describes it with contempt and loathing. God knows how to manage the chaotic elements of creation.

  • The societies of the Ancient Near East had a high concept of justice. It was the duty of the rulers to uphold justice and protect the powerless. If you are a man who leads, you need to make sure that evil is held in check. Listen to people who come to you with a grievance. God is asking Job if he comprehends what it means to bring justice to the world. It involves both power and wisdom.

  • Behemoth is the plural form of a Hebrew word that refers to animals in general also specifically to wild animals. In Job, it’s also used as a metaphor representing the composite forces of the powers of the earth that are against God.

  • Behemoth is a dangerous power that God must reckon with. Some people think this is an allusion to animals that God created in Genesis 1:24. “Lady Wisdom” is the wisdom that God built into creation. Behemoth is dangerous and a force to be reckoned with, not the embodiment of good behavior. One aspect of principalities and powers is forces outside of the world we can see. In Revelation, God protects people from the fury and wrath of the beast, which is an oppressive power that seeks to take the place of God.  

  • Job 41 describes Leviathan. Leviathan is not a natural animal like a crocodile. Sometimes Leviathan refers to a large sea creature, and sometimes death, chaos and the embodiment of evil. Satan is present at the first of the book but he is never mentioned again. In order for God to deal with evil in the world, he must defeat Leviathan.

  • Leviathan is a ferocious creature that no human can subdue. God is saying that he is willing to oppose Leviathan and  is not frightened of Leviathan or intimidated by his boasting. God is the one who will defeat this enemy who seems unbeatable to humans. God tells Job that he will deal with Leviathan but God doesn’t tell him how he will do it. Job embraced God’s answer even though Job didn’t know how God would deal with evil.

  • Job announces that he has changed his outlook on evil, God’s governance of the world and his own suffering. Job knew that God is all-powerful. Now Job knows something more about how God uses his power. Should God be merciful to people who will still be evil? Eschatological is an event that can only happen by a work of God. Emergence of divine power within the historical context. Job admits that he didn’t understand the complexity that is involved in God conquering evil. God forgives Job’s three friends because Job interceded for them. God is showing his approval with job by publicly restoring him.

  • Job’s suffering brought him to a new understanding of who God is and what God is doing in the world. Job’s hope, and our hope, is in a heavenly redeemer that rose from the dead. Legalism comes about often when people hold to essential teachings but they don’t know God. They substitute the rules for relationship.

  • Job mentions composite animals similar to those described in other apocalyptic passages. Job had faith that God would do a work of salvation but didn’t understand everything that Jesus would do. There is a hidden plan of God to redeem people and conquer evil that is a major theme in apocryphal books and also in Job.

  • Job tells us about the heavenly mediator. Prior to his afflictions, Job’s life was almost god-like because he was relatively free of suffering. Job through his affliction, faces the problem of evil and the enormity of suffering in the human race. Even though some people commit evil and violent acts, Job describes them in pitiful terms.

  • Should virtue, or piety, be disinterested? If it’s not done for it’s own sake, is it real? Job’s love for God is not disinterested, but it is real.

If God is good and powerful, why do you see suffering in the world? Why do you serve God even when you experience suffering? How do you respond to others when they ask these questions? How have you answered them for yourself? These are such important questions that the entire book of Job is devoted discussing only these issues in the context of the perspective of the experiences of one person. 

The theme of the book of Job is timeless and singular. There are clues about its geographical and historical setting but nothing in the book itself that identifies the place or time of its writing. However, the setting is irrelevant because the questions that are addressed in the Book of Job are ones that people have asked in all cultures, throughout time. It would be distracting and even limiting to frame the dialogue in a specific time or culture. There are enough clues in the text to give you a general idea of the culture and time it was written in to help you understand the logic and metaphors used by the main characters in their dialogue. 

The complete book of Job is composed of the dialogue of Job, his friends and God regarding the issues of God's goodness, his power, and evil in the world. No historical events. No other personal, corporate or theological issues. Since these questions are central to your understanding of God's character and how he works in the world around us throughout history, the book of Job compels you to consider this question deeply and exhaustively. The point is that by the end of the book, you can understand and articulate who God is and how he works in your life and in the world. 

The value of this class is that Dr. Garrett helps you understand what the text means, the historical and theological implications, and how you apply it to your life. Dr. Garrett's knowledge of the Bible, understanding of the Hebrew language and background in Ancient Near Eastern history and culture inform his insights into the message of the book and what it means to you. He is skilled at explaining technical linguistic and theological issues in a way that helps you comprehend them and see how they apply to your life. Whether you are just beginning in your study of the Bible or you have had training at an advanced academic level, studying the Book of Job with Dr. Garrett has the potential change the way you understand God and also how you live each day. 

Recommended Books

The Book of Job: A Biblical Answer to Pain - Student Guide

The Book of Job: A Biblical Answer to Pain - Student Guide

<p>Course: <a href="https://www.biblicaltraining.org/book-of-job/duane-garrett?page=1&quot; target="_blank">The Book of Job</a></p>

<p>Lecture: <a href="https://www.biblicaltraining.org/god-animate-nature/book-of-job&quot; target="_blank">God and Animate Nature</a></p>

<p>&nbsp;</p>

<p>We are now looking at the speeches of God. We have seen where God speaks of his control over inanimate nature, the forces that maintain order and stability in the world and the forces that are chaotic, but which God uses to give life to the world.</p>

<h1>I. God and Animate Nature</h1>

<p>Now we are going to look at what God has to say about animate nature, the animals. We are going to try to determine how this relates to the problem of Job. It all goes back to what we were talking about in the last lecture, the fact that the world is full of wilderness that the ancients viewed as chaotic, as deadly, as something to be pushed back; but that God actually cares for, loves, sustains and controls.</p>

<h2>A. Predators and scavengers</h2>

<p>We begin in chapter 38, verses 39-41: “Do you hunt the prey for the lioness and satisfy the hunger of the lions when they crouch in their dens or lie in wait in a thicket? Who provides food for the raven when its young cry out to God and wander about for lack of food?”</p>

<p>He begins with predators and birds that eat carrion. The predator of course here is the lion. We speak of the lion as king of the beasts. For them, the lion was the epitome of the ferocity, the danger, the wildness of the wilderness. We can see this, for example, in how Eliphaz speaks of lions. Way back in Job chapter 4 when Eliphaz first begins his speaking, in verses 10 and 11 Eliphaz says: “The lions may roar and growl, yet the teeth of the great lions are broken. The lion perishes for lack of prey and the cubs of the lioness are scattered.”</p>

<p>Eliphaz looks upon lions as something to be destroyed. He wants their teeth to be broken. He wants them to starve to death. He wants the lioness to be separated from her cubs. He wants them to die because he considers them to be nothing but danger, nothing but deadly and vile and something to be avoided or killed.</p>

<p>God, however, feeds the lions. He is the one who gives them their life. This is a remarkable thing to read in an ancient text, that God cares about them, that he nurtures them, that he keeps them alive. The point here is, as we begin to get into the whole discussion, what people regard as things that are so bad they simply must be destroyed, God regards as something worth having and something that he preserves and keeps alive.</p>

<h2>B. Mountain goats and deer</h2>

<p>He then moves on in chapter 39, verses 1-4: “Do you know when the mountain goats give birth? Do you watch over the doe bear her fawn? Do you count the months till they bear? Do you know the time they give birth? They crouch down and bring forth their young, their labor pains are ended. Their young thrive and grow in the wilds; they leave and do not return.”</p>

<p>Having spoken of predator, he now speaks of prey. He speaks of the wild goats and the deer. He speaks of them especially when they are in a very vulnerable condition, when they are pregnant, when they are bearing their young. Here you have these beautiful animals who live way out in the wilderness, out there with all the lions and all the wolves and all the other dangerous creatures. Not only do they have that danger to contend with, but the females have to bear their young and then have to bring their young up so that they too can survive.</p>

<p>What does God say? God says, “I am there. I watch over the doe when she bears her young. I am there all the months of her gestation. When they crouch down to give birth, I’m the one who sees to it that they survive. I am keeping all of these animals well. I am keeping them alive. I am protecting them.”</p>

<p>What is God saying here? He is saying, “No matter how much danger there is in the wilderness, no matter how vulnerable a creature might be, God can protect it, God can care for it.”</p>

<h2>C. The wild donkey and the wild ox</h2>

<p>He then comes to the wild donkey and the wild ox in chapter 39, verses 5-12: “Who let the wild donkey go free? Who untied his ropes? I gave it the wasteland as its home, the salt flats as its habitat. It laughs at the commotion in town, it does not hear a driver’s shout. It ranges the hills for its pasture and it searches for any green thing. Will the wild ox consent to serve you? Will it stay by your manger at night? Can you hold it to the furrow with a harness? Will it till the valleys behind you? Will you rely on its great strength? Will you leave your heavy work to it? Can you trust it to haul your grain and bring it to your threshing floor?”</p>

<p>Here we have two animals that people see as domesticated, the donkey and the ox. Of course people will take these animals and they will feed them, they will take them to food troughs and the animals will eat. They will put burdens on their backs. They will put a yoke on their necks and use them to plow the field. So they are beasts who will serve humanity.</p>

<p>But here God is speaking of donkeys and oxen who do not serve humans. He speaks of how the wild donkey looks at human civilization and laughs at it. He is glad that he is not domesticated. He is glad that he does not have to spend his whole life serving human beings. No matter how hard Job tries, he couldn’t domesticate the wild ox.</p>

<p>What is the point that God is making here? The idea is that again, from the ancient near eastern perspective, life can only flourish where there is civilization. Remember the Mesopotamians thought kingship and civilization came down from heaven and wherever that exists, there is life. Wherever it does not exist, there is chaos and death. Same thing with the Egyptian red land.</p>

<p>But here these animals could be domestic animals, but they are not and they are doing just fine. They live in the wilderness, they live without any human rules and they thrive.</p>

<h2>D. The ostrich</h2>

<p>The next animal is the ostrich. What the text says about the ostrich, to us may be kind of meaningless; but in fact, it is one of the most astonishing statements in the book. Here it is in verses 13-18: “The wings of the ostrich flap joyfully, though they cannot compare with the wings and feathers of the stork. She lays her eggs on the ground and lets them warm in the sand, unmindful that a foot may crush them, that some wild animal may trample them. She treats her young harshly, as if they were not hers. She cares not that her labor was in vain, for God did not endow her with wisdom or give her a share of good sense. Yet when she spreads her feathers up to run, she laughs at horse and rider.”</p>

<p>So, the ostrich. What does the text say about the ostrich? Well, she lays her eggs right out on the ground. They are not hidden, they are not high up in the air, they are not in a cave or something like that. They are just right out there on the surface of the ground. Then she runs off. There they are, exposed to be taken by anyone, to be destroyed by anyone; and the ostrich doesn’t care. In fact, God says in effect, the ostrich is a really stupid bird. The ostrich has no wisdom. It would be wisdom to do something to protect your eggs, to hide them, to put rocks around them or something. But the ostrich doesn’t do anything like that at all and yet, she thrives, she is strong, she is independent and when she sees horses and riders, she laughs, meaning she doesn’t care anything about civilization and human and tamed animals. She is happy in her strength and in her freedom.</p>

<p>What is really astonishing about the ostrich? Here is an animal that thrives with no wisdom. God has said she has no wisdom. Yet she is doing great, she is<br>
thriving, she is happy, she is free.</p>

<p>Remember, for the ancient world the idea is that wisdom and civilization and order are absolutely essential to life. God says, “I can maintain life and actually have creatures that do great who are absolutely without wisdom, who show no wisdom in their behavior.”</p>

<p>This is something that is astonishing to the ancient sage, the ancient wisdom reader. What do the ancients think about wisdom? They thought it something<br>
that even the animals need to survive. Again, “Go to the ant, thou sluggard. The ant gathers up grain in summer and stores it for winter.” That’s great, and it is a lesson for us; but in fact, God can allow life to thrive in the complete absence of wisdom and that is astonishing.</p>

<h2>E. The horse</h2>

<p>Then we come to an animal that is domesticated, the horse, in verses 19-25: “Do you give the horse his strength or clothe its neck with a flowing mane? Do you make it leap like a locust, striking terror with its proud snorting? It paws fiercely, rejoicing in its strength and charges into the fray. It laughs at fear, afraid of nothing; it does not shy away from the sword. The quiver rattles against its side, along with the flashing spear and lance. In frenzied excitement it eats up the ground. It cannot stand still when the trumpet sounds. At the blast of the trumpet it snorts, ‘Aha!’ It catches the scent of battle from afar, the shout of commanders and the battle cry.”</p>

<p>Here is the one animal that God mentions that is a domestic animal. Notice the context in which he describes this animal, it is human warfare. This is a horse, but he is not just a horse that people ride to get around or a plow horse or something like that. This is a war horse. He is himself a terrifying instrument of war. A rider can be on him with a lance and can chase away a whole troop of infantrymen. So the horse is a ferocious, powerful animal that can go against the very worst that humanity and civilization has to offer, namely warfare.</p>

<p>The point is, civilization and humanity may use the horse, but they can’t give it its strength. Its strength comes from God. So even where human society and<br>
civilization has power and strength, the ultimate symbol of human power, the horse, is a work of God and gets all its strength from God. Again, God is going against the ancient near eastern ideal of the order of civilization.</p>

<h2>F. The hawk and the eagle</h2>

<p>God’s speech on the natural world ends with verses 26-30, talking about the birds of prey. Verse 26: “Does the hawk take flight by your wisdom and spread its wings toward the south? Does the eagle soar at your command and build its nest on high? It dwells on a cliff and stays there at night; a rocky crag is its stronghold. From there it looks for food; its eyes detect it from afar. Its young ones feast on blood, and where the slain are, there it is.” You may notice there a saying that Jesus actually quoted.</p>

<p>Here we have the portrait of the eagle, the greatest of the birds of prey. He began with the lion, the great land creature of prey; and he ends with the eagles, the great birds of prey. The eagles have powers that we humans cannot imagine. We don’t know what it is to fly and to soar to the heights they can go to. We don’t know what it is to be able to have their vision and see a little rabbit from so far in the sky and to be able to sweep down and pluck it off the ground. God has made them to be dangerous predators. God gave them their gifts. God gave them this ability and God manages it all. They are magnificently equipped by God and are part of the glory of God’s good earth. What God is saying, over against the ancient near eastern ideology, is, “You know what? I think the natural world is pretty fantastic! All of these things that you see as chaos and as out of control, depend upon me and thrive because I provide for them and are things that I glory in, things that I control, things that I manage, things that I care about.”</p>

<h1>II. God as the Ruler of the Natural World</h1>

<h2>A. The world is more complex than Job and his friends allow for</h2>

<p>What does the text tell us about God and the natural world? How does it relate to the problem of the book of Job? The point of this text is not simply that God is wise and powerful. It is not simply to berate Job. Rather, the world is much more complex than Job and his three friends allowed for. They thought that the whole world could be summed up in the simple basic precepts of wisdom, and again what I am calling type 2 wisdom. Do good and you will thrive; do evil and you will be destroyed. God manages this, God manages the order and the world, and that is all there is to it.</p>

<h2>B. Type 2 wisdom does not explain everything about how God manages the world</h2>

<p>Second, the wisdom that guides Job and his friends is what I call second level wisdom. It shows itself in the moral and theological principles that govern human life. Of itself, it is valid, but it is not the only kind of wisdom and it does not explain everything. God can maintain a different kind of order, one that depends upon God alone and this is what I call the third level of wisdom.</p>

<h2>C. The sages wrongly thought that their system explained everything</h2>

<p>Third, the sages wrongly thought that their system was all encompassing, that all of life, all of theology and all of creation was under the domain of their<br>
conception of wisdom. In such a construct, there is no paradoxical truth, there are no counterintuitive ideas. There is no enigma beyond explanation and there is no possibility of thriving, of surviving and doing well apart from the precepts of proverbial wisdom.</p>

<p>A good example of conventional wisdom again is the proverb about the ants, Proverbs 34:24 and 25: “They are profoundly wise. They store up food in<br>
summer.” It is not that their system is wrong. It is a good thing that the ants store up their food in summer. It is a good thing for a young man to learn wisdom. It is a good thing for a person to know that sexual promiscuity is destructive. It is a good thing to know that you can’t be lazy. It is a good thing to know that there has to be order in society and that people cannot run wild and that wickedness cannot be allowed to thrive. All of those things are good, but they don’t explain everything.</p>

<p>There are parts of the world that are outside of this. There is a whole animal kingdom out there that can thrive without wisdom at all, whose lives are violent, or who live in great danger, or who simply get by with no wisdom at all. And yet, they all thrive, they all live, God cares for them all.</p>

<h2>D. The ostrich is an example of an animal that thrives without wisdom</h2>

<p>Again, the great example here is the ostrich, an animal that thrives though it is without wisdom. So God speaks of a cosmos that is inherently dangerous,<br>
seemingly disordered, but in which wild creatures flourish because God wills it.</p>

<h2>E. God’s speech answers the theology of the night spirit</h2>

<p>In addition, God’s speech answers the demonic theology of the night spirit. In the demonic theology the universe and all that it contains are abhorrent to God. Remember, the night spirit and then as it was later elaborated by Eliphaz and Bildad, simply said that God despises everything, even the angels are impure in his sight. He considers heaven itself to be foul. He looks down on earth and certainly on human beings and considers them all to be disgusting, or as Bildad says, maggots and worms.</p>

<p>However, in contrast to this, and despite the savage power God ascribes to nature, God has no contempt for any of these animals. He does not despise them. In fact, going back to Genesis 1:31, God considers it all to be very good and he has no interest in destroying it. In fact, he does what only He could do, he manages it and he protects it.</p>

<p>What do we have here? We haven’t come to the full answer yet. I will tell you that because we still have two really important creatures to come – Behemoth<br>
and Leviathan. God is not done yet. There is a lot more for him to say.</p>

<p>However, he has answered something very important in the problem of evil. The problem of evil states, to put it simply, the world is out of control. There is just so much violence in the world; there is so much wrongdoing; there is so much bloodshed; there is so much disorder. If you will, people even are so uncivilized. Where is God?</p>

<p>God is saying, “You know what? I control uncivilized things all the time. I control uncivilized things every moment, every hour of the day when I feed the lions and&nbsp;the eagles and the falcons and I protect the deer and when I allow the ostrich to run free.” God is saying, “The chaos of the world is not something I am unfamiliar with. I know how to manage it.”</p>

<p>As an application of this, we can quickly think of how often we think of our world as chaotic and out of control. I am old enough now to look back and see many periods of time when people would look and say, “the world has completely fallen apart” or ”the world is about to blow up.” We can remember when there was the great standoff between the Soviet Union and The United States and everyone was sure it was only a matter of time before the whole world was blown up in a nuclear holocaust. We can remember times of social upheaval. We have times of social upheaval now. We have times in which there is violence all around us. There are terrorists. There is upheaval in terms of social and sexual morality in our world today. Today, as I speak right now of The United States, our politics have never been more polarized and more filled with anger and acrimony; and people say it is all chaotic, it’s out of control.</p>

<p>What God would say from the speech here is, “I have been handling out of control ever since the world came into existence. I know how to handle chaos.”</p>

<h2>F. This argument alone is enough for Job</h2>

<p>This argument alone is enough for Job. In chapter 40, verses 3-5, Job responds: “Then Job answered the Lord: ‘I am unworthy – how can I reply to you? I put my hand over my mouth. I spoke once, but I have no answer – twice, but I will say no more.’”</p>

<p>I would suggest to you that this is not just Job being overwhelmed. Again, the point of God’s speeches is not, “Hey, Job, I’m powerful, you’re not!” Job already<br>
knew that. So it’s not just that Job is overwhelmed by the power of God and says, “Oh, my goodness, I’d better just shut my mouth!” I think Job gets the point. I think he understands. He thought the world was out of control. He now knows God knows what to do with chaos. God knows how to handle it from generation to generation; and surprisingly, for all the chaos and all the wars and all the upheaval that has gone on in the world from the beginning, we are still here. God has not let the earth perish and he is telling Job he knows what he is doing.</p>

<p>Let’s close with that and we will pick up next lecture as he continues to speak now of the powers that are above nature.</p>