Since You aren’t talking, no matter how much Job knows of You, I can understand why he starts questioning what is happening to him.
But I guess that’s what faith is all about: Knowing without seeing. If You answered all of our questions or showed us things then we wouldn’t need 1 faith.
“Moreover Job continued his parable, and said,
Oh that I were as in months past, as in the days when God preserved me;
When his candle shined upon my head, and when by his light I walked through darkness;
As I was in the days of my youth, when the secret of God was upon my tabernacle;
When the Almighty was yet with me, when my children were about me;
When I washed my steps with butter, and the rock poured me out rivers of oil” (Job 29:1-6).
by his light I walked – Words charged with emotion. In earlier days, God had been Job’s friend and companion.
“When I went out to the gate through the city, when I prepared my seat in the street!” (Job 29:7)
Gate through the city – The city gate was where the most important business was conducted and the most significant legal cases were tried.
“The young men saw me, and hid themselves: and the aged arose, and stood up.
The princes refrained talking, and laid their hand on their mouth.
The nobles held their peace, and their tongue cleaved to the roof of their mouth.
When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me.
Because I delivered the poor that cried, and the fatherless, and him that had none to help him.
The blessing of him that was ready to perish came upon me: and I caused the widow’s heart to sing for joy” (Job 29:8-13).
I delivered…the fatherless…caused the widow’s heart to sing – Implicitly responding to Eliphaz’s accusation in 22:9, Job expresses his concern for the helpless and unfortunate (see 24:9; 31:16-18, 21).
“I put on righteousness, and it clothed me: my judgment was as a robe and a diadem.
I was eyes to the blind, and feet was I to the lame.
I was a father to the poor: and the cause which I knew not I searched out.
And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
Then I said, I shall die in my nest, and I shall multiply my days as the sand.
My root was spread out by the waters, and the dew lay all night upon my branch.
My glory was fresh in me, and my bow was renewed in my hand.
Unto me men gave ear, and waited, and kept silence at my counsel.
After my words they spake not again; and my speech dropped upon them.
And they waited for me as for the rain; and they opened their mouth wide as for the latter rain.
If I laughed on them, they believed it not; and the light of my countenance they cast not down.
I chose out their way, and sat chief, and dwelt as a king in the army, as one that comforteth the mourners (Job 29:14-25).
believe it not – were astonished when someone as important as Job would smile at them.
1 Now faith is the substance of things hoped for, the evidence of things not seen.
But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb 11:6).
A Man and His God
A broken Akkadian tablet from the Old Babylonian period, sometimes called A Man and His God, describes the lament of a young man who is suffering from some dreadful but unspecified disease. He groans, weeps, and cries out to his god for help.
Although the text is fragmentary, it’s clear that the man wrestles with question of how he may have sinned against his god and concludes that he has committed blasphemy. In the end, his god pronounces a blessing on him, promises that he will prosper and encourages him to donate food to the poor.
At first glance the tablet may strike many readers as being similar to Job, with its pitiable account of the sufferer’s lamentation, his struggle with the problem of sin and divine justice and his final deliverance by divine.
An important difference between the two texts, however, is that the young man of the Akkadian text finally recognized and confessed his sin, whereas Job expressly declared himself to be a righteous man who was suffering because of his virtue and not because of some sin.
The Akkadian text thus lacks the profundity of the problem posed by Job: that of the righteous sufferer.