In an attempt to better understand the question posed, I think we should have a brief overview of the Book of Job. Everybody has heard about Job at some point in time. The Book of Job is a riches, to rags, to riches again story, a theological composition about affliction and heavenly sway, and an image of faith that perseveres. Job had been tried; however, his life was based on God, so he persevered.
Job is a prosperous rancher living in a place that is known as Uz. He has many livestock, an enormous family, and numerous workers. Abruptly, Satan asserts that Job confides in God simply because he is affluent and everything is working out in an effective way for him, that he only trusts God because of his wealth and prosperity.
Satan is permitted to decimate Job's family, his workers, his livestock, and his home; however, Job continues in trusting God. Next, Satan assaults Job physically, covering him with excruciating sores. Job’s wife advises him to curse God and die (Job 2:9), yet Job silently suffers.
Three of Job's companions, Eliphaz, Bildad, and Zophar, visit him. From the outset, they quietly lament with Job. However, they start to discuss the explanations behind Job's misfortunes, they let him know that transgression caused his torment. He ought to admit his wrongdoings and return to God. However, Job keeps up with his innocence.
There are five parts or sections in the Book of Job. The first part is the testing of Job (1:1-2:13). In the second part, three friends give their answers (3:1-31:40) [first discussion Job 3:1-14:22; second discussion Job 15:1-21:34; third discussion Job 22:1-31:40]. In the third part, another man gives his answers (Job 32:1-37:24). The fourth part is God answering (Job 38:1-41:34:34). And the last part is the restoration of Job (Job 42:1-17).
The question presented comes from the third round of discussion as Eliphaz speaks. When Eliphaz originally addressed Job (chapters Job 4 and Job 5), he lauded Job's acts of kindness and tenderly proposed that Job may have to apologize of some transgression.
Although he did not have anything new in his discourse, he got more explicit. He was unable to shake his conviction that suffering is God's discipline over malicious deeds, so he proposed a few potential sins that Job may have committed.
Eliphaz was not intentionally trying to discourage Job; toward the finish of his discourse, he promised that Job would have reclamation and peace if he would just concede his wrongdoing and make atonement.
Eliphaz pronounced that Job's perspective on God was excessively little, and he condemned Job for feeling that God was too far from earth to even think about him. If Job knew about God's extraordinary, individual interest in him, Eliphaz said, he would not dare think less of his transgressions.
Eliphaz has a point. Certain individuals do trifle with wrongdoing since they think God is far away and does not see all that we do. Yet, his perspective did not have any significant bearing on Job.
A few times, Job's companions showed a fractional knowledge of God's character and truth, yet they had inappropriately applied this truth to life. Such was the situation with Eliphaz, who gave a wonderful rundown of repentance (Job 22:21-30).
He was right in saying that we should ask God's pardoning when we sin, however his explanation was not accurate to Job who had effectively approached God for his forgiveness (Job 7:20-21; Job 9:20; Job 13:23) and had lived intently in contact with God from the beginning.
When we repent and lay hold of God’s Word, it will be as a lamp to our feet and as alight to our path (Psalm 119:105).
If we live as the Lord directs, the light that is from God that is within us will shine, showing others the way to Christ (Matthew 5:14). We are to let our light shine before everyone (Matthew 5:16).
Would we be able to conceal a city that is perched on top of a hill? Its light around evening time is seen for a significant distance.
We conceal our light by not speaking when we ought to speak, by blending in with the world, by denying the light, by allowing sin to diminish our light, by not disclosing our light to other people, or by disregarding other people’s needs.
We are not to hide the light of God from the world, but we are to be a beacon of the Light of Truth.
God’s Word is a light to those who are in darkness and provides guidance toward the way of Peace (Isaiah 9:2; Luke 1:79). Jesus teaches us that we are not to hide the light, it must be out in the open for all to see (Luke 8:16).
“No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead they put it on its stand, so that those who come in may see the light. Your eye is the lamp of your body. When your eyes are healthy, your whole body also is full of light. But when they are unhealthy, your body also is full of darkness. See to it, then, that the light within you is not darkness. Therefore, if your whole body is full of light, and no part of it dark, it will be just as full of light as when a lamp shines its light on you” (Luke 11:33-36).
We are to bear witness of the Light that shines unto every one that comes into this world (John 1:7-9). Our actions should reflect our faith. We should live a morally spiritual life so that we reflect the light of God (Ephesians 5:8).
But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin (1 John 1:7).
How does Jesus' blood purge us from each wrongdoing? In the Old Testament, believers emblematically moved their wrongdoings to an animal, which they then, at that point, forfeited (Leviticus 4). The animal died in their place to pay for their sins and transgressions and to permit them to keep living from God’s favor.
God charitably pardoned them due to their faith in Him, and on the grounds that they submitted to His commandments regarding the sacrifice. Those sacrifices were in anticipation of the day when Christ would totally eliminate sin.
Genuine purifying from transgression came through Jesus, the "Lamb of God, which taketh away the sin of the world” (John 1:29). Sin, by its actual nature, carry’s death, which is as true as the law of gravity. Jesus did not die for His own transgressions; for He had none.
However, by an exchange, we may never completely comprehend, Christ died for the transgressions and sins of the world. When we distinguish ourselves like Jesus, His passing turns into our own.
We find that He has already suffered the consequences for our wrongdoings; His blood has purified us. Similarly, when He rose from the dead, we too shall ascend to eternal life with Him in heaven (1 John 1:7; Romans 6:4).
For further reading:
What Does it Mean to Let Your Light Shine?
What Is the Power of God’s Light Over Darkness?
Is it Biblical ‘Where God Guides, He Provides’?
How Is There a Way that Appears to be Right but Leads to Death?
Why Are We Told That God’s Thoughts and Ways Are Not Ours?
Photo Credit: ©iStock/Getty Images Plus/Dzmitrock87