A stupid Christian is someone who does not really know what they believe or why and cannot explain their beliefs to non-believers. An ignorant Christian is a contradiction in terms, according to the Bible. Below, I offer three observations about this issue.

First, saving faith in Jesus Christ requires knowledge of certain facts, such as, who he is and why we should trust in him. Romans 10:9 says, “If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.” This simple proclamation of the gospel assumes that we understand at least these concepts: what confession means, who Jesus is, what being the Lord is all about, what belief is, what “in your heart” signifies, the importance of resurrection, what salvation is, and why we need it.

Second, human beings are created in the image of God, meaning we are thinkers. We can learn. We possess intellectual curiosity. But consider this dichotomy. Typically, many of us invest many years, and sometimes a lot of money, to get a university degree. Why do we invest such time and money? So that we can qualify for a job that earns a higher salary, which buys a better lifestyle. That’s fine, as far as it goes, but it is more than a little ironic. Why is it wise to obtain a university degree to succeed in this world, but it is acceptable for Christians to be ignorant? To put it another way, we seek university education to prosper in this life, but we do not often seek even a primary school education for biblical-theological knowledge that is profitable in both this world and the next.

Third, the Bible teaches that part of worship involves the development of our minds. Jesus said in Mark 12:30, “You shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” Clearly, a primary use of our intellectual ability is knowing God’s revelation. We should know in whom we believe and why. We should understand our key doctrines. We should discern good and evil, and wisdom and folly. In fact, a key part of spiritual maturity is growing in the knowledge and wisdom of God (2 Tim 2:15; Titus 1:9; Heb 5:11–6:2; 1 Pet 3:15).

Consider these diagnostic questions:

Are you growing mentally as a believer or are you still a toddler?
Where do you get information and is it reliable?
Who tells you how to spend money and invest your time?
Who tells you how to flourish as a human being?
What ideas and worldviews define your identity and purpose in life?
Who are your role models? Why?
What, in your opinion, is worth living and dying for?
Are you susceptible to conspiracy theories?
Do you read thoughtful material, or do you mostly watch TV, look at your phone or You Tube?

Finally, the lesson here for you and me is simple. We are stewards of our intellect, and we must learn to love God with our mind. God will use whatever intellectual ability and knowledge we have. He is not asking us to become intellectual giants or earn advanced degrees. But he demands that we develop our individual potential―and use it. The only real qualification is our availability and self-discipline to learn.

Come now, insignificant man, leave behind for a time your preoccupations; seclude yourself for a while from your disquieting thoughts. Turn aside now from heavy cares, and set aside your wearisome tasks. Make time for God, and rest a while in Him. Enter into the inner chamber of your mind; shut out everything except God and what is of aid to you in seeking Him; after closing the chamber door, seek Him out. Speak now, my whole heart; speak now to God:

I seek Your countenance; Your countenance, 0 Lord, do I seek. So come now, Lord my God, teach my heart where and how to seek You, where and how to find You. If You are not here, 0 Lord, where shall I seek You who are absent? But if You are everywhere, why do I not behold You as present? But surely You dwell in light inaccessible. Yet, where is light inaccessible? Or how shall I approach unto light inaccessible? Or who will lead me to and into this [light] so that in it I may behold You? Furthermore, by what signs, by what facial appearance shall I seek You? Never have I seen You, 0 Lord my God; I am not acquainted with Your face. What shall this Your distant exile do? What shall he do, 0 most exalted Lord? What shall Your servant do, anguished out of love for You and cast far away from Your face? He pants to see You, but Your face is too far removed from him. He desires to approach You, but Your dwelling place is inaccessible. He desires to find You but does not know Your abode. He longs to seek You but does not know Your countenance. 0 Lord, You are my God, and You are my Lord; yet, never have I seen You. You have created me and created me anew and have bestowed upon me whatever goods I have; but I am not yet acquainted with You. Indeed, I was made for seeing You; but not yet have I done that for which I was made.

0 the unhappy fate of man when he lost that [end] for which he was made! 0 that hard and ominous fall! Alas, what he lost and what he found, what vanished and what remained! He lost the happiness for which he was made and found an unhappiness for which he was not made. That without which nothing is happy vanished, and there remained what through itself is only unhappy. Man then ate the bread-of-angels for which he now hungers; and now he eats the bread-of-sorrows, which then he did not know. Alas, the common mourning of men, the universal lament of the sons of Adam! Adam burped with satiety; we sigh with hunger. He abounded; we go begging. He happily possessed and unhappily deserted; we unhappily lack and unhappily desire, while, alas, remaining empty. Why did he not, when easily able, keep for us that of which we were so gravely deprived? Why did he block off from us the light and enshroud us in darkness? Why did he take away from us life and inflict death? Wretched [creatures that we are], expelled from that home, impelled to this one!, cast down from that abode, sunken to this one! [We have been banished] from our homeland into exile, from the vision of God into our own blindness, from the delight of immortality into the bitterness and horror of death. 0 miserable transformation from such great good into such great evil! What a grievous loss, a heavy sorrow, an unmitigated plight! But, alas, unhappy me, one of the other unhappy sons of Eve who are far removed from God: what did I set out to do?, what have I achieved? For what was I striving?, where have I arrived?

To what was I aspiring?, for what do I sigh? I sought after good things and, behold, [here is] turmoil. I was striving unto God but collided with myself. I was seeking rest in my inner recesses but found tribulation and grief in my inmost being. I wanted to laugh from joy of mind but am constrained to cry out from groaning of heart. I hoped for gladness, but, lo, as a result, my sighs increase!

0 Lord, how long? How long, 0 Lord, will You forget us? How long will You turn away Your face from us? When will You look upon us and hear us? When will You enlighten our eyes and show us Your face? When will You restore Yourself to us? Look upon us, 0 Lord; hear us, enlighten us, reveal Yourself unto us. Restore unto us Yourself—without whom we fare so badly—so that we may fare well. Have compassion upon the efforts and attempts which we, who can do nothing without You, direct toward You. [As] You summon us, [so] aid us, I beseech [You], 0 Lord, that I may not despair with sighing but may revive in hoping.

I beseech You, 0 Lord: my heart is made bitter by its own desolation; sweeten it by Your consolation. I beseech You, 0 Lord, that having begun in hunger to seek You, I may not finish without partaking of You. I set out famished; let me not return still unfed. I came as one who is poor to one who is rich, as one who is unhappy to one who is merciful; let me not return empty and spurned. And if before I eat I sigh, grant at least after the sighs that which I may eat. 0 Lord, bent over [as I am] I can look only downwards; straighten me so that I can look upwards. Having mounted above my head, my iniquities cover me over; and as a heavy burden they weigh me down. Deliver me [from them]; unburden me, so that the abyss of iniquities does not engulf me. Permit me, at least from afar or from the deep, to look upwards toward Your light. Teach me to seek You, and reveal Yourself to me as I seek; for unless You teach [me] I cannot seek You, and unless You reveal Yourself I cannot find You. Let me seek You in desiring You; let me desire You in seeking You. Let me find [You] in loving [You]; let me love [You] in finding [You].

0 Lord, I acknowledge and give thanks that You created in me. Your image so that I may remember, contemplate, and love You. But [this image] has been so effaced by the abrasion of transgressions, so hidden from sight by the dark billows of sins, that unless You renew and refashion it, it cannot do what it was created to do. 0 Lord, I do not attempt to gain access to Your loftiness, because I do not at all consider my intellect to be equal to this [task]. But I yearn to understand some measure of Your truth, which my heart believes and loves. For I do not seek to understand in order to believe, but I believe in order to understand. For I believe even this: that unless I believe, I shall not understand.

The drama in Genesis 3 depicts the first couple, Adam and Eve, at their antithetical worst. The narrative asks to whom they should listen―God or the snake (3:17). Sadly, in the face of the serpent’s assault, they were clueless. Eve was exquisitely gullible. Adam was feeble and negligent. Both were bewildered and culpably unknowing. Their fallibility was on display for the entire divine court to witness.

From a literary point of view, Adam and Eve’s demise was the “prototypical tragedy.” Leland Ryken provides the details: an initial problem, an erroneous decision based upon folly and disobedience, resulting in self-induced affliction, unwanted epiphany, and ultimately punishment and exile. As a result, chapter three resonates with bitter irony as Adam and Eve experienced an inversion of the “rags to riches” story.

The drastic changes unleashed by Adam and Eve brought about chaos and turmoil in every sphere of existence. The 17^th century Czech Reformer, Jan Amos Komenský, explained in vivid fashion what the reversal implied for Adam and Eve in everyday experience, even in their own marriage (Gen 3:16). Indeed, these realities became increasingly apparent in the developments recorded in Genesis 4–11:

For what is in relation to people as it ought to be? What stands in its proper place? Nothing. Everything is upside down, everything has gone wrong, for all the order, all the government, all the noble features are scattered … Instead of unity, there are discords, quarrels, and rages, secret malice as well as open hostility, fights and wars. Instead of righteousness, there are injustice, robberies, thefts; everyone greedily amasses only for himself or herself. Instead of purity, there is lechery, both internal and external; there is adultery, infidelity, misconduct, and lewdness, both in the mind and in speech. Instead of truthfulness, there are lies and gossip everywhere. Instead of humbleness, there is arrogance and pride, preening and boasting; one rising against the other. Woe to you, miserable generation, how deeply you have sunk into wretchedness!

According to the Bible, this is world we live in―“under the sun” according the Solomon (Eccl 1:3) or as Paul says, “the present evil age” (Gal 1:4). All of the tragedy and brokenness we observe and experience arose because Adam and Eve listened to the snake rather than God (Gen 3:17).

Which makes me think of two questions:

How does the serpent speak to us today?

What tragedies and brokenness result from listening to him?

In the Bible, the word “therefore” has a very important function. The frequent use of the term is related to what scholars call the indicative-imperative dynamic. The indicative is a statement of redemptive fact or divine truth. The imperative is the command or application that results. “Therefore” points to the logical inference between the indicative and imperative. It can be either actual (or literal) or implied (as a logical implication). Let’s look at two examples:

For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. (Lev 11:44, ESV)

Indicative                                 Inference                     Imperative
I am the Lord your God    therefore                     consecrate yourselves for I am holy                                                                      and be holy

 We love because he first loved us. (1 John 4:19, ESV)

Indicative                                 Inference                     Imperative
he first loved us                    because                        we love

The indicative indicates a theological assertion, and the imperative expresses an ethical or religious obligation. The term “therefore” (actual or implied) functions as the rational link between fact and the action that should result. Here are two other examples:

 All authority in heaven and on earth has been given to me [indicative]. Go therefore and make disciples of all nations [imperative]. (Matt 28:18b–19, ESV)

I appeal to you therefore, brothers by the mercies of God [indicative], to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship [imperative]. (Rom 12:1, ESV)

How does the indicative-imperative dynamic apply to our life here and now? Let me provide two illustrations.

A classic example of the indicative-imperative formula concerns the men of Issachar: “From Issachar, men who had understanding of the times, to know what Israel should do” (1 Chron 12:32, ESV). They discerned what was important in their time. God had raised up David as the new king (indicative) and they knew what to do about it: commit their forces to serve in his army (imperative). They did not act without thinking or think without acting. Indeed, we face a similar challenge today. We must discern what is really important and know how to respond. If we want to become heirs of Issachar in our time, we must learn how to think utilizing the indicative-imperative dynamic of the Bible.

The second example is from Deuteronomy 6:4–5, the famous Shema: “Hear, O Israel! The Lord is our God,  the Lord alone! Therefore, you shall love the Lord, your God, with your whole heart, and with your whole being, and with your whole strength” (NABRE). The indicative assertion concerns the divine nature: “The Lord is our God, the Lord alone!” Yahweh Elohim, by definition (the indicative), is the personal absolute and only God. As David asserted, “There is no one like you, Lord, and there is no God but you, as we have heard with our own ears” (1 Chron 17:20, NIV).

The imperative is also absolute: “You shall love the Lord, your God, with your whole heart, and with your whole being, and with your whole strength.” Given who God is, our response must be universal―with all our being and total devotion. In fact, the “therefore” of the Shema underscores a holistic spirituality that presumes both orthodoxy and orthopraxis. For this reason, when asked, “Which is the first of all the commandments?” Jesus cited Deuteronomy 6:4–5 with Leviticus 19:18:

 Jesus replied, “The first is this: ‘Hear, O Israel! The Lord our God is Lord alone! [Therefore] You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

 As you can see, “therefore” is a very important word in biblical theology. We must learn to think with both the indicative and the imperative. Discernment entails “what” and “why” thinking (indicative and theological), as well as “how” and “when” thinking (imperative and pragmatic). Otherwise, we might act without thinking or think without acting.

Jeremiah 4:22 announces a dramatic rationale for the impending judgment upon Israel:

For my people are foolish; they know me not; they are stupid children; they have no understanding. They are “wise” — in doing evil! But how to do good they know not.

This verse shows that Israel did exactly opposite of what knowing God demands. They did not repent of evil, fear the Lord or listen to his voice. As a result, they became totally disoriented in thought and desire, piety and ethics. They did not know what truly matters or what to do about it. They were spiritually illiterate and ethically worthless. Their lack of knowledge made them clever only for unrighteousness and idolatry.

Verses 23–26 present the spiritual and social disaster that befell God’s people when they became willfully ignorant and foolish:

 I looked on the earth, and behold, it was without form and void; and to the heavens, and they had no light. I looked on the mountains, and behold, they were quaking, and all the hills moved to and fro. I looked, and behold, there was no man, and all the birds of the air had fled. I looked, and behold, the fruitful land was a desert, and all its cities were laid in ruins before the Lord, before his fierce anger.

These verses portray creation undone because God’s people had “no understanding”! Jeremiah expressed the scene in the most vivid imagery: the earth returns to chaos, echoing Genesis 1:2 (“without form and void”). A reversal of creation has occurred, and the earth is lacking human understanding of God. God’s image-bearers ceased to display the glory of God or fulfill their mission on earth―because they were “stupid children”!

From this passage, we see quite clearly that ideas have consequences. Especially wrong ideas about God, produce catastrophic results. Likewise, ignorance has consequences. And as this passage so evidently demonstrates, willful ignorance about God produces negative consequences in idolatry, personal ethics, and social disorder, which amounts to a reversal of creation.

It is amazing, however, that the principal reason given for the reversal of creation is human stupidity!

For my people are foolish.
They know me not.
They are stupid children.
They have no understanding.
They are “wise”—in doing evil!
But how to do good they know not.

Paul expressed this proclamation in Romans 11:33, knowing that the nation of Israel was being undermined by pagans and how God hardened Israel’s hearts due to disobedience (Rom 9–11). Earlier he exclaimed, “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh” (9:2–3).

Why could Paul praise God’s great wisdom, knowing the terrible fate that befell his nation?

Because he realized that only through Israel’s failure to acknowledge their Messiah would the gospel go to the ends of the earth. Clearly, Paul’s worldview was broader and deeper than his nationalism or his Jewish heritage.

Who could praise God for this unexpected wisdom at that time? Certainly, only those more committed to the kingdom of God than lesser priorities, like culture and tradition and personal welfare.

Imagine our age and our social-economic context today. Could we confess God’s great wisdom if all that we are accustomed to were reversed or even destroyed―for the sake of his kingdom? What if the gospel advanced through the suffering of our nation or the loss of its power and prosperity?

For example, biblical scholars teach that perhaps the greatest threat to the gospel and church today is consumerism. Can you imagine a civilization without consumerism? What would happen to us, our lifestyles, and our churches if consumerism ceased to exist as we know it?

What if natural disaster (solar flare, earthquake, disease) or manmade conflagration (terrorist attack or regional nuclear war) destroyed our economic or communications infrastructure? What if God permitted this to happen in order to promote the gospel and purify the church? Would we be able to declare, “Oh, the depth of the riches and wisdom and knowledge of God”?

So, the question for the Christian is, where are our priorities?

Is it a certain lifestyle?
A particular economic or political system?
A specific nation or culture?
Is our biblical worldview deep and broad enough for whatever happens?
Could you and I acknowledge God’s wisdom, even if our world were changed radically?

According to the Bible, God has higher priorities and long-term goals that might be different than our comfort, political-economic preferences, advanced technology, or vaunted civilization.

“Oh, the depth of the riches and wisdom and knowledge of God!”

Satan is the original obstructionist and the archetype of intellectual wickedness. Jesus said about him, “[He] does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44).

In the book of Revelation, the Lord states that Satan is the “deceiver of the whole world” (12:9). Paul wrote about him, “The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:4).

The names attached to the devil demonstrate his perversity: “enemy,” “evil one,” “spirit of the antichrist,” “great dragon,” “liar,” “deceiver,” “murderer,” “adversary,” “tempter,” “Beelzebul,” “angel of light,” “lawless one,” “prince of demons,” and “Mammon.”  The devil is the master obfuscator, for he insinuated to Eve, “Did God actually say?” (Gen 3:1).

Likewise, his attributes and authority manifest his vast influence: “The devil took him [Jesus] to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, ‘All these I will give you, if you will fall down and worship me’” (Matt 4: 8–9). Other passages testify to his influence in the world. The devil is “the ruler of this world” (John 12:31), “god of this world” (2 Cor 4:4), and as John said, “the whole world lies in the power of the evil one” (1 John 5:19). Satan has “the power of death” (Heb 2:14).

How, then, do we withstand him? Since his main strategy is deception and falsehood, it is imperative that we become very careful with our minds. We should evaluate every intellectual influence we permit to enter our consciousness. We should change what we focus on, listen to, watch, and read―if it does not cause us to grow in faith, understanding, and wisdom.

We must learn the biblical worldview. We ought to understand the worldviews that capture the minds of unbelievers. Most importantly, we should ask God for a “renewal of our mind” (Rom 12:2), so that we can become productive agents of change.

Practically speaking, we could join or create a Bible study, participate in church education, and form book clubs and movie discussions.

Honestly, many of us should simply return to primary school in theology and the Bible. We must become students of the smartest Being in the universe.

Basically, we should ask God to teach us to love him with our mind, which Jesus told us is part of the greatest commandment (Mark 12:28–30).

Often, when we first become a believer, our conversion is akin to a child’s birthday party. There are lots of gifts, party favors, cake, celebration, and affection. And perhaps we think to ourselves, “Wow! Knowing God is like a big party! Why didn’t I convert sooner?!”

But, after a few years, when we reach spiritual adolescence, real life begins to press in upon us and demands our attention. Now, there are expectations placed upon us, such as obligations at school and responsibilities at home. We struggle with rebellion and yearn for personal authenticity. Life is more complicated and perplexing. It’s not simply a party anymore.

This image of personal growth from childhood, through adolescence, to adulthood is a metaphor for the process of spiritual maturation and sanctification. Sometimes, the adolescent stage can be quite turbulent. During this period, perhaps we say to ourselves, “Wow! If knowing God is like reaching puberty, pimples, overwhelming desire, and personal insecurity, then why did I even convert?!” It is often, while we pursue maturity in adolescence, that God often seems quite enigmatic, even hostile.

Fortunately, however, we possess the prayer book of ancient Israel, who knew their share of enigmatic experiences with God. In the Psalms, we witness their affliction and learn patterns of prayer for spiritual darkness and perplexity. Consider how Israel lamented when God was enigmatic:

“Why?”–When God Makes No Sense
Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble? (10:1)

Why do you hide your face?  Why do you forget our affliction and oppression? (44:24)

“How long?”–When God Delays
My soul also is greatly troubled. But you, O Lord—how long? (6:3)

How long, O Lord, will you look on? Rescue me from their destruction, my precious life from the lions! (35:17)

“Where are You?”–When God Is Silent
They cried for help, but there was none to save; they cried to the Lord, but he did not answer them. (18:41)

To you, O Lord, I call; my rock, be not deaf to me, lest, if you be silent to me, I become like those who go down to the pit. (28:1)

When God seems to us incomprehensible (inexplicable, perplexing, impenetrable), when he delays (through apparent inaction, impediment, setback, interruption), or when he is silent (seeming to ignore and reject us or appear non-responsive and impassive), we know that such experiences are not unique to us. We know that the saints of the Old Testament passed through similar trials.

And we should listen carefully to their prayers and learn to think like they thought.

We live in an age in which the intellectual, spiritual, and social movement towards relativism and syncretism are converging with great power and influence. So often, we hear outside―and even within the church―“gospels” that proclaim “Jesus in addition to (for example Marxism” or “Jesus less than (for example naturalism).”

In this pluralistic era, religion and worldview are quite unclear. Devotees approach the sacred realm as a sort of buffet meal, selecting ideas and practices according to spiritual taste and desire. In this syncretistic context, beliefs are mixed and matched according to fad, fashion, and psychic need. Tolerance and inclusivism are creedal assumptions.

For many, especially of a secular mindset, Christianity is no longer viewed as justifiably unique or exclusive. It is simply another, particularly noxious, “weed” in the “garden of god,” merely one variety of generic spirituality. As a result of this outlook, for most people today Christianity is no longer plausible. It no longer compels. It does not make sense anymore. It is not relevant for daily life.

How are we, followers of Jesus Christ, to respond to this situation? How can we demonstrate the intellectual plausibility and existential credibility of our faith? How is the absolute God to get a hearing in our generation?

First, we should learn to use our minds in God-honoring ways. We should gather information (learn), pursue understanding (study), and seek discernment (reflection) according to our biblical assumptions. Similarly, we must also look for worldly and erroneous thinking in our own understanding.

Second, we should always try to discern the assumptions in other worldviews and reasoning.

We can learn to how to evaluate other positions from within our own worldview―and also how other worldviews analyze our position with their presuppositions. We should learn to compare and contrast, discern and refute, when necessary. We should declare with David: “How great you are, O sovereign Lord!  There is no one like you and there is no one but you” (2 Sam 7:22).

Third, we ought to cultivate a healthy skepticism. We must no longer passively consume data delivered to us by popular culture. The writer of Genesis did not passively observe its surrounding Mesopotamian culture. The apostle Paul did not passively affirm unbelieving thought within his eclectic context. When he was in Athens, “his spirit was provoked within him as he saw that the city was full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there.”

We should seek the same Spirit-inspired motivation.

We should cultivate our cognitive capacities and a discerning heart to communicate truth in compelling and compassionate ways.

The intellectual character of the book of Job is clear. A commentator said: “By vigorously lamenting his bitter feelings, [Job] comes to grip with his anguish and channels his mind to seek some solution to his predicament.” Clearly, the book invites its readers to think deeply. In fact, the text contains many terms associated with knowledge. The common verb “know” occurs over 60 times.

Additionally, specialized vocabulary occurs in connection with at least two themes. First, terms associated with legal disputation appear, such as contend, case, argue (a case), argument, answer, prove, acquit, plead, arbiter, brought a complaint, plead the case, and show (partiality).

Second, several terms linked to wisdom occur, for example knowledge (11 times), understanding (23 times), counsel (9 times), purpose (2 times), and wisdom (18 times). In particular, “wisdom” and “understanding” are coupled with the “fear of the Lord” in Job’s discourse about wisdom in chapter 28.

Further, the use of questions underscores the deliberative nature of Job’s debate with his friends—and with God. Questions begin with “can” (30 times), “do” (31 times), “what” (2 times), “when” (16 times), is there” (7 times), “should” (4 times), and “how long” (4 times). Job also posed many “why” questions specifically addressed to God, for example:

Why did I not die at birth, come out from the womb and expire? (3:21)

Why have you made me your mark? Why have I become a burden to you? (7:20)

Why do you hide your face and count me as your enemy? (13:24)

Why do the wicked live, reach old age, and grow mighty in power? (21:7)

In these ways, the dialogue contains argumentation between Job and his friends (chapters 4–37). The friends perceived in Job intellectual snobbery and asked: “Why are we counted as cattle? Why are we stupid in your sight?” (18:3). They argued against Job vigorously: “You are doing away with the fear of God and hindering meditation before God. For your iniquity teaches your mouth, and you choose the tongue of the crafty. Your own mouth condemns you, and not I; your own lips testify against you” (15:4–6). But Job’s answers were just as severe: “As for you, you whitewash with lies; worthless physicians are you all. Oh, that you would keep silent, and it would be your wisdom!” (13:4–5).

The lesson for you and me is this: We must bring our brains to the text. Do not expect Bible interpretation to be easy. Sometimes, the study of Scripture requires a lot of intellectual effort. But the rewards are great. We learn to think better. And most importantly, we come to know God more deeply and understand more clearly the world from his point of view.