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Yesterday, we considered the Lord’s response to Job’s accusation that he was not properly ordering the world. The Lord’s second speech answers Job’s accusation that he was acting unjustly toward him. While the speech takes an unexpected turn, the main burden is clear from the opening words.

The Lord answered Job because Job had “put [him] in the wrong” and “condemn[ed] [him] so that [Job] may be in the right” (40:6–8). In wrestling with God, he had, on several occasions, made accusations against divine justice. The Lord spoke to correct this.

The Lord’s second speech contains some of the most perplexing imagery in the entire book. While the basic thrust is clear enough, the imagery of Behemoth and Leviathan have invited all sorts of discussion. Some have suggested that these are poetic descriptions of the hippopotamus (Behemoth) and the crocodile (Leviathan), while others have suggested that these are possible allusions to dinosaurs. More likely, they are references to well-known mythical creatures, included here for a specific purpose.

Whatever they represent in particular, the general idea is that these two portraits represent creatures of great evil and chaos. These were the sorts of beasts that might star in monster films—think Godzilla versus Kong. The Lord’s point is that, as fearsome as these creatures were, they were just that: creatures. Behemoth may have been “first of the works of God” (40:19) but he was still that: a work of God. Leviathan may be unique among the creatures and “king over all the sons of pride” (vv. 33–34) but he was still just a creature subject to the Creator.

The Lord prefaced his allusion to these monsters by issuing a challenge to Job (40:9–14). The challenge was direct: Having accused God of wrong (40:6–8), could Job do any better? If God, for just a few days, granted him the powers of divinity, would he rule any better than God himself ruled? On the back of that challenge, the Lord drew the portraits of Behemoth (40:15–24) and Leviathan (41:1–34).

By use of these images, the Lord intended to address the reality of supernatural evil in the world. As fearsome as these monsters were, the Lord kept them leashed. He may have allowed them moments of destruction, but never outside of his control. He was the Creator; they were the creatures. As such, they were always subject to his will and ways. Job’s deepest fear was that the spiritual forces attacking him were unrestrained. God’s answer was that that was certainly not the case. While he did not give Job a direct answer to his questions, he assured Job that none of what happened was outside his control. As such, how could Job possibly accuse him of wrongdoing?

After the Lord’s first speech, Job acknowledged his sin and committed to silence (40:3–5). Now, having heard the Lord’s full speech, he recognised that acknowledgement was insufficient. His first response (40:3–5) had been all about him, but now, finally, he realised that this was not all about him. He needed to grow in his appreciation of God as he suffered. “I know that you can do all things, and that no purpose of yours can be thwarted” (42:2). God had both the right and a good purpose in allowing Job’s suffering. His rash words, then, were out of place (42:3), and so he confessed: “I had heard of you by the hearing of the ear, but now my eyes see you; therefore I despise myself and repent in dust and ashes” (42:5–6).

As was the case yesterday, there are at least two lessons for us to learn here.

First, repentance is a step beyond admission of guilt. Job recognised his guilt after God’s first speech, but only repented after the second. Admission must, eventually, give way to repentance.

Second, the greatest answer to suffering is God himself. The Lord’s speeches do not provide us with a tidy defence in the face of questions about the problem of evil. They do show us who God is and leave us silent and repentant before him. God was restraining evil, as he continues to do today. One day, he will gain ultimate and final victory over all evil. That victory will be achieved on the basis of the cross (see Hebrews 2:14). He is the answer to evil and suffering because, in the incarnation, he became the answer.

As you meditate on Job 40:6–42:6 this morning, ask God to help you move beyond admission of sin to repentance from sin. Ask him to help you find in him the answer to suffering when no other answer will suffice.