Job 9 Verses 32 to 35 Even Faith Needs a Mediator August 7, 2022

Job 9 Verses 32 to 35 Even Faith Needs a Mediator August 7, 2022

Class Presentation Notes AAAA

Background Scripture: 1 Timothy 2:5-6, John 14:6

1 Timothy 2:5-6 (NASB) 5 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony given at the proper time.

John 14:6 (NASB) 6 Jesus *said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me.

Main Idea: We desperately need a spiritual umpire

Study Aim: To understand that religion is man reaching out for God: Christianity is God reaching out to man in the person of Jesus Christ.

Create Interest:

· Have you ever felt completely hopeless, so desperate that you longed for death? Have you ever felt abandoned, as though everyone had forsaken you and no one cared, not even God? Have you ever found yourself accused of something you did not do, but no matter what you claimed, you were found guilty and condemned? And although you had done nothing wrong, everyone seemed to stand against you?

· This is exactly how Job felt. He endured not just one of these agonizing scenarios but all of them. In the present passage, Job boldly expresses exactly how he feels, and he addresses his remarks directly to God. So far, Job’s friends have let him down, failing to comfort or encourage him. Quite the contrary, they have accused him of bringing on his own suffering because of sin. Job did the only thing he could: in a moment of deep anguish, Job pleaded with the Lordfor relief from his suffering. He desperately wanted some comfort during his remaining days on earth.[1]

· Since the beginning, men have pleaded their case or argued with God about their innocence or own righteousness. They have debated or argued with God because they feel unfairly treated. They question God’s existence or His authority to judge them.

· Many men, however, know they are sinners. They feel the guilt and burden of their wickedness and want to make matters right with God. Unfortunately, most folks go about the matter of reconciliation with God in the wrong way. As chapter nine opens, Job addresses the issue of being right before God and the futility of debating with the Lord.[2]

Lesson in Historical Context: To establish the context here we need to bring you up to the brink of this lesson focus to identify with where Job was.

· We thus far have learned that God deemed Job a righteous man. The most righteous on earth. God has allowed “The Satan” to destroy both Job’s wealth and health to prove his point that Job only loves God because of God’s blessings on him. Job’s friends have proved to be normal judgmental friends whose original intentions perhaps were honorable, but their judgments and made-up accusations about why all this was happening took Job to the brink and perhaps past the brink of being very upset at God wanting to know why.

· We enter Chapter 9 after Bildad verbally attacked Job in Chapter 8setting up Job to vent against Bildad’s and the accumulated statements to this point. I think it fitting to summarize that response to take us to Verse 32 where we focus today.

Chapter 9: 1-31 to bring us to our Lesson: Let’s introduce these next verses and then look more closely at some for clarity.

· Job was utterly unaware of the circumstances under which he was suffering. If Job had known that he was to be an example, that a great battle was being fought over him, that the worlds were gathered round him to see how he would take the loss of his children, his property, and his health, the circumstances would have been diminished/lessened, and the trial would have been a mere miscarriage of justice. Under such circumstances Job might have strung himself up to a heroic effort.

o If everything with us were plain and straightforward, everything would be proportionately easy and proportionately worthless.

o Trials, persecutions, and tests are meant for the culture of your strength, the perfecting of your patience, the consolidation of your hope and love.

o God will not explain the causes of our affliction to us, any more than He explained the causes of Job’s affliction to the patriarch. But history comes to do what God Himself refrains from doing.

o What course does Job say he will take? A point of departure is marked in the tenth chapter. Now he speaks to Heaven. He will speak in the bitterness of his soul. That is right. Let us hear what Job’s soul has to say.

o Do not be harsh with men who speak with some measure of indignation in the time of sorrow. We are chafed and vexed by the things which befall our life. Yet even in our very frankness we should strive at least to speak in humbled tones. Job says he will ask for a reason.[3]

· Vs. 1: After Bildad’s harsh words, Job responded to his friends again. Despite his friend’s unkind words, Job agreed with much of what Bildad had said—specifically what Bildad had said about God.

· Vs. 2: Job agreed that God is just.

o He affirmed Bildad’s argument: the Lord is just (see 8:3–4). Therefore, Job knew that a person who stood before God would receive a fair trial, be given exactly what he deserved. In dealing with his own situation, Job was longing for a day when he could plead his case before the Lord. He knew that God alone could declare his innocence, and that God’s verdict would be both firm and trustworthy—it could not be questioned.

o He was not suffering because of deliberate sin. Considering this fact, Job’s question in vs. 2 was not really about salvation or justification but rather vindication or exoneration.

§ That is, Job wanted God to confirm his innocence so he would be vindicated or cleared before his friends.

· Vs. 3: Job agreed that no person could stand before God and argue with Him

o If he will contend with Him, if mortal man should dare to enter into litigation with the great God, he cannot answer Him one of a thousand; if man’s case were brought to trial, God could and would so quickly embarrass and overwhelm him with questions that he would quickly stand there in mute shame, unable to justify himself in one item[4].

o Job referred to disputing one’s innocence or guilt before God as a useless endeavor. Psalm 130:3 illustrates the point, “If You … should mark iniquities (keep records of sin), … who could stand (innocently in judgment)?”[5]

· Vs. 4-14: Job agreed that God—in all His wisdom and power—was too awesome to resist.

o Job knew that he could never deceive the Lord by claiming he was innocent, nor could he force God to accept and help him. Therefore, he would never claim to be innocent of deliberate sin if he was truly guilty. He wanted God to accept his pleas for help because he was desperate, and he knew that God had the wisdom and power to sustain and relieve him.

o To prove his belief and his faith in God’s wisdom and power, Job gave nine examples of God’s control over nature—both the earth and the universe (vv. 5–14).

§ Vs. 5: It is God who moves mountains

§ Vs. 6: It is God who shakes the earth .

§ Vs. 7: It is God who darkens the earth through eclipses of the sun and stars.

§ Vs. 8: It is God who created and controls the heavens and the sea and all natural forces.

§ Vs. 9: It is God who made all the stars and constellations.

§ Vs. 10: It is God who performs countless works and miracles

§ Vs. 11: It is God who is invisible: He cannot be seen (for He is Spirit) nor understood by the human mind.

§ Vs. 12: It is God who controls life and death.

§ Vs. 13: When God is mightily present, he does not restrain his anger until all powers, earthly and cosmic, lie prostrate before him. Proof of God’s incontestable might is his victory over the forces of chaos represented by the helpers or cohorts of Rahab. Rahab is one of the monsters along with Leviathan (see 3:8; 40:25–41:26 [Eng. 41:1–34]) and Tannin (see 7:12; 30:29; Gen. 1:21; Ps. 74:13; Isa. 27:1) who were thought to inhabit the depths of the sea.

📷 By reason of their role in the myths of Israel’s neighbors, in the OT these creatures symbolize the forces of chaos in opposition to God. It is always affirmed that God has defeated them as a testimony to the belief that God is master over all cosmic forces, including those that are hostile to his rule.[6]

§ Vs. 14: Job stressed the impossibility of a person’s standing in court and arguing with God considering who God is.

📷 According to this, the sense is simply, that such was the adoration which Job had for the character of God, that should he attempt to answer Him, he would, if allowed, select his words with the utmost care and attention.[7]

Thoughts to Soak On

· In concluding his first point, Job declares that no person can stand before the Lord and argue a case of self-righteousness. God is far too great, too knowledgeable, and powerful for a person to ever convince God to accept him in his own righteousness. Moreover, no person has the words or power to force God to accept him. Very simply, Job is saying that he would never claim to be innocent of deliberate sin unless he was innocent. He would never attempt to deceive God or his friends because God would know the truth and reject his plea for help. And he desperately needed God’s acceptance and help. Therefore, he was telling the truth when he claimed to be innocent of sin. To his knowledge, he was not suffering due to unconfessed sin in his life, for he had not deliberately disobeyed God’s commandments.

· We can all learn a very valuable lesson from Job in these first fourteen verses, and it has nothing to do with suffering. Job recognized something that we all should come to terms with.

o No person can stand before God and claim to be good enough or righteous enough for God to accept him. Why?

§ Because God is far too majestic, glorious, knowledgeable, and powerful.

§ He is holy and perfect—absolutely perfect—in every particle of His holy Being.

§ Consequently, no person can force God to do anything.

§ No person is worthy to stand before the LordGod of the universe, the majestic Creator and Sustainer.

§ No person can claim enough righteousness to make God accept or help him or her.

📷 It is only when we grasp this fact that we truly understand our need for a mediator and can approach God with the proper humility and respect.

§ Romans 3:22-23 (NASB) 22 even therighteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God,

§ Jude 1:24-25 (NASB) 24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25 to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.

Job 9:15-32 Job’s clear acknowledgment: A person can only plead for mercy.

· Job continued to use the courtroom imagery to say what he implied in point one above: he must throw himself at the mercy of the Judge. God, the Great Judge, was simply too powerful and too awesome for Job to confront Him face-to-face. Even if Job could get a hearing before God, such a great Judge could not be approached or argued with. All Job could do was plead for God’s mercy.

· Every person has a need for God’s mercy. No matter who we are—rich or poor, famous or unknown, educated or illiterate, an executive or a drifter—we are all still nothing compared to the awesome God who created this world.

o Not one of us can stand in the presence of the Almighty and declare his or her innocence. Indeed, a person would need God’s mercy just to stand in His presence without being consumed by His blazing holiness.

o Job may not have understood the depth of depravity in all human beings nor the depth of his own capacity for sin, yet he still understood his need for mercy. He still understood that his innocence and righteousness were not enough to face the Living God, that he was still in need of God’s mercy.

o Too often, we judge ourselves by looking at other individuals. We think we are as good as or better than the next person. What we fail to realize is that, next to God, our “righteousness [is] as filthy rags”. Therefore, we are all in need of God’s mercy.[8]

o 9:22“Innocent/blameless” and “wicked” are words laced through this portion of Job’s complaint (vv. 20–24). The two are opposites, but not to God, fretted Job (cf. Matt 5:45). They are one and the same. Both meet destruction or “come to an end.” That God destroys the wicked would be affirmed by Job’s friends, but that he treats the godless and the godly alike is what separated Job’s position from theirs (cf. Mal 3:18).[9]

§ Blameless: 1:1, 8; 2:3; 8:20; 9:20–22—means “to be complete.” This word signifies a person’s integrity: a wholeness and wholesomeness. The word is used as a term of endearment for the Shulamite bride in the Song of Solomon (see “perfect” in 5:2; 6:9). In the Old Testament, blamelessness is frequently associated with the upright (1:1, 8; 2:3; Ps. 37:37; Prov. 29:10) in contrast to the wicked (9:22; Ps. 64:2–4). Job’s claim to be blameless agrees with God’s assessment of him, but it is not a claim to absolute perfection (1:8; 9:21; 14:16, 17). The psalmist writes that the future of the blameless person is peace, as was the case with Job (42:10–12; Ps. 37:37).[10]

§ Isaiah 64:6 (NASB) 6 For all of us have become like one who is unclean, And all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away.

§ Jeremiah 9:24 (NASB) 24 but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things," declares the LORD.

Bible Study:

Job 9:32 (NASB) 32 "For He is not a man as I am that I may answer Him, That we may go to court together.

· The problem with a legal confrontation with God is that the two parties cannot be on the same level. What Job needs is an arbitrator who can mediate between the two, who would lay his hand (vs. 33) upon both parties as a gesture of reconciliation (or perhaps, as a symbol of his power over them both).

o But of course, there is no such arbitrator. ‘Very well,’ says Job, ‘I shall have to conduct my lawsuit myself. But I do not have the courage to begin such a dispute with God unless he promises not to terrify me with his superior strength’ (34–35). In ch. 10 Job speaks the words he would use (or rather, the words he does use) in the dispute he imagines here.[11]

· Having pondered these two hypothetical ways of proving his innocence, Job concludes that it is impossible for a man to prove his innocence before God. For a man like me could not answer him in a legal proceeding. Therefore, he could not go to court with God, for the distance between God and human beings is too great.[12]

· For He is not a man as I am. He is infinitely superior to me in majesty and power. The idea is, that the contest would be unequal, and that he might as well surrender without bringing the matter to an issue. It is evident that the disposition of Job to yield, was rather because he saw that God was superior in powerthan because he saw that he was right, and that he felt that if he had ability to manage the cause as well as God could, the matter would not be so much against him as it was then.

· That there was no little impropriety of feeling in this, no one can doubt; but have we never had feelings like this when we have been afflicted?

o Have we never submitted to God because we felt that He was Almighty, and that it was vain to contend with Him, rather than because He was seen to be right?

o True submission is always accompanied with the belief that that God is right—whether we can see Him to be right or not.

· Vs. 32b: And we should come together in judgment, for trial, to have the case adjudicated. That is, that we should meet face to face, and have the cause tried before a superior judge. Noyes.[13]

Job 9:33 (NASB) 33 “There is no umpire between us, Who may lay his hand upon us both.

· Arbitrator (umpire) in the ancient Near East judicial system. Sumerian texts often describe an individual’s personal god who pleaded the person’s cause before the high council of the gods. He was in fact his advocate. Moreover, the judicial system in Mesopotamia was very sophisticated. A judge often arbitrated between two parties that were contesting movable and immovable property (e.g., inheritance, location and dimensions of land, and the sale price of property).[14]

· Since Job doubts his ability to defend himself before God (see vv. 14, 20), he desires the assistance of an arbiter—the Hebrew word used here is mokhiach. This theme continues through the rest of the dialogues and is especially important in 16:19–21.[15]

· The interesting word of v. 33 is “someone to arbitrate,” often translated “umpire” (Moffatt, AAT, RSV, and most others). “Referee” is a choice none has made but which represents the idea because the picture in the second line is of one separating two fighters locked in a clinch, slugging ineffectively at each other. Verses 33–35 show that at the base of Job’s agony and complaining was his search for reconciliation with God in the face of what seemed to him sure evidence of God’s rejection (cf. Ps 22). As Hartley has said, “His sense of meaninglessness before inexplicable suffering is deepened by God’s absence from his life.”[16]

· Here is a strong and resolute hope for a mediator between God and his people.

o If only I had a mediator!” If God were a man, then Job could approach him and plead his case. Or if there were a “daysman” (mediator) between God and Job, he could take away the rod of judgment and bring Job and God together. But God is not man, and there is no mediator! This is where Jesus Christ enters the picture! Jesus is God and became man to reveal the Father (John 14:7–11) and to bring sinners to God (1 Tim. 2:5–6; 1 Peter 3:18). He is the “daysman” that Job was pleading for centuries ago (Job. 16:21).[17]

o Daysman—an umpire or arbiter or judge (Job 9:33). This word is formed from the Latin diem dicere, i.e., to fix a day for hearing a cause. Such an one is empowered by mutual consent to decide the cause, and to “lay his hand”, i.e., to impose his authority, on both, and enforce his sentence.[18]

o Under the influence of the Holy Spirit, Job is lifted out of his misery and given an eye to the future and to the coming Redeemer.

o Faith inspires hope, and hope does not disappoint (Rom. 5:5). He believes in a coming Savior: ‘And He shall stand at last on the earth’ (19:25b).

o God is not reconciled to us by prayers or penances (acts of mortification of the flesh followed by absolution from a priest), but through faith in the atoning work of the one Mediator, Jesus Christ: ‘For … when we were enemies, we were reconciled to God through the death of His Son … through whom we have now received the reconciliation’ (Rom. 5:10–11).

§ When Paul deals with Job’s question ‘how can a man be righteous before God?’ (Job 9:2), he explains the great theme of justification by faith alone and speaks of its nature, its necessity and its fruit. This truth was rediscovered at the Protestant Reformation and made much of by the magisterial Reformer Martin Luther.[19]

Thoughts to Soak On😊

· This cry of Job was a good thing. It showed Job looking outside of himself for answers. Yet, “It was grief that brought Job to this place, and grief is the only thing that will; joy does not, neither does prosperity, but grief does.” (Chambers)

· We have a great promise of a Mediator that Job did not yet know of: For there is one God and one Mediator between God and men, the Man Christ Jesus (1 Timothy 2:5). What Job longed for is fulfilled in Jesus. He fulfills all the qualifications for a mediator, someone to stand between two parties in disagreement:

o The mediator must be accepted by both parties.

o The mediator must be allowed to fully settle the case.

o The mediator must be someone able to relate to both parties.

o The mediator must have the desire to see a happy settlement.

· Job began this chapter with the language of the law-court (If one wished to contend with Him, Job 9:3), and here he ends with the picture of a mediator to end a dispute.

o The end of Job’s dispute will not come until later, but the end of our dispute with God is available now in Jesus Christ. “But, what is more and more wonderful still, both parties have gained in the suit. Did you ever hear of such a law-suit as this before? No, never in the courts of man.” (Spurgeon)[20]

Job 9:34-35a (NASB) 34 "Let Him remove His rod from me, And let not dread of Him terrify me. 35 "Then I would speak and not fear Him; But I am not like that in myself.

· Job envisions that this arbiter would remove God’s rod from me (vs 34a).

o Because of the arbiter’s presence, God would be unable to intimidate Job with his “rod” and his terror. (vs. 34b)

o Depending on its context, the “rod” (Heb. shebet) is variously translated as “scepter,” “(shepherd’s) rod,” “club (for battle),” or “rod (for discipline).”

o Whether Job understands this “rod” as a means of discipline or hostile attack is not clear but, coupled with the parallel “terror,” the latter seems more likely.

o The fear of divine attack and its consequences prevents Job from speaking his mind. An arbiter would ensure an open exchange of accusations and evidence without fear of reprisal. In such a circumstance, Job says, I would speak up without fear of him (vs.35a).

· 9:35b There is some controversy about how to understand the last half of this verse. The Hebrew is difficult, literally meaning something like, “because not so I with myself.” niv (but as it now stands with me) has taken the initial phrase to mean “my circumstances are not like those just described.”

o The sense would be that Job is not separated from God by an arbiter, he does fear divine terror, and thus he is unable to speak openly. This interpretation is awkward in that Job immediately does what he says he cannot: he determines to speak out freely in the following verses (10:1–2).

· In light of this context, the translation that appeals most to me is: “But it is not so with me with myself.” The sense here is that Job has ceased to fear the consequences of divine power and wrath. As he comes to admit in 10:1, “I loathe my very life.” In other words, death holds no fear. He has seen the worst life has to offer, so he has no more to lose.

· Job has moved clearly in this chapter to identify God as hostile and punitive in his relationship with him. We may have difficulty dealing with such brutally honest language that views God as the enemy.

o We may want to absolve God of any wrongdoing, and so we often employ twisted logic and thinking to explain away what Job finds obvious.

o God is in control. Although Job is righteous, he is suffering terribly. Therefore, it must be that God allows Job to suffer unjustly.

o Since Job accepts the correctness of the traditional view of retribution, he assumes that the righteous should prosper and God ought to uphold this basic covenant expectation.

§ Since this is not happening in Job’s case, he can only assume that God for some unknowable reason has taken a hostile stance against him.

§ Job still believes, however, that if God could be brought into court and Job’s testimony could be heard in the absence of intimidation, that justice would necessarily prevail.[21]

Thoughts to Soak On

· Note, First, God is not a man as we are. Of the greatest princes we may say, “They are men as we are,” but not of the great God. His thoughts and ways are infinitely above ours, and we must not measure him by ourselves. Man is foolish and weak, frail and fickle, but God is not. We are depending, dying creatures; he is the independent and immortal Creator.

· Secondly, the consideration of this should keep us very humble and very silent before God. Let us not make ourselves equal with God, but always eye Him as infinitely above us. Consider the concept of truly trusting God..always, in all things, at all times…perhaps you get the point

o That there was no arbitrator or umpire to adjust the differences between him and God and to determine the controversy (v. 33).

o Job would gladly refer the matter, but no creature was capable of being a referee, and therefore he must even refer it still to God himself and resolve to acquiesce in His judgment.

· Our Lord Jesus is the blessed daysman, who has mediated between heaven and earth, has laid his hand upon us both; to Him the Father has committed all judgment, and we must also.

o But this matter was not then brought to so clear a light as it is now by the gospel, which leaves no room for such a complaint as this.

· That the terrors of God, which set themselves in array against him, put him into such confusion that he knew not how to address God with the confidence with which he was formerly wont to approach him, v. 34, 35. “Besides the distance which I am kept at by his infinite transcendency, his present dealings with me are very discouraging: Let him take his rod away from me.”

o He means not so much his outward afflictions as the load which lay upon his spirit from the apprehensions of God’s wrath; that was his fear which terrified him. “Let that be removed; let me recover the sight of his mercy, and not be amazed with the sight of nothing but his terrors, and then I would speak and order my cause before him. But it is not so with me; the cloud is not at all dissipated; the wrath of God still fastens upon me, and preys on my spirits, as much as ever; and what to do I know not.”

· From all this let us take this moment:

o To stand in awe of God, and to fear the power of his wrath. If good men have been put into such consternation by it, where shall the ungodly and the sinner appear?

o To pity those that are wounded in spirit, and pray earnestly for them, because in that condition they know not how to pray for themselves.

o Carefully to keep up good thoughts of God in our minds, for hard thoughts of Him are the inlets of much mischief.

o To bless God that we are not in such a disconsolate condition as poor Job was here in, but that we walk in the light of the Lord; let us rejoice therein but rejoice with trembling.[22]

A Vicious Spiraling Down

· As this chapter shows, Job had been caught in a vicious downward spiral. His life had plunged deeper and deeper into despair. The more he pondered his devastating situation, the more his reasoning became distorted.

o What is worse, Job was jumping to wrong conclusions about God, making assumptions that were injurious to the reputation and honor of God.

o The truth is that God was not against Job, as he so loudly declared. Neither had Job committed any sin that had brought on this suffering. Yet Job had concluded both to be true.

· Prolonged suffering can have an adverse effect on us by creating vain imaginations. A long-term hurt can create negative thoughts within us about God and ourselves. When our understanding of God becomes distorted, our own self-perception becomes altered. Wrong thoughts about God inevitably lead to wrong thoughts about ourselves.

· What Job needed was to return to a right view of God, one in which God was seen as holy, just, and good. Only then could Job see his own life in right perspective. May the Lord help each of us to preserve a right understanding of himself. Only then can we make sense of our lives.

· Having said this, I offer the following as a move in the right direction for our lives and for you to share with others for life application😊.

In Conclusion:

· Many have made these same false conclusions about the Lord that have made them hesitant or resistant in pursuing a personal relationship with Him. False conclusions, bitterness, or fear keeps people from following God in their lives and trusting in Him.

· Realize, however, that the mediator that Job longed for arrived on the scene two thousand years ago in the person of Jesus Christ. Jesus was the God-man who bridged the gap between sinful man and a holy God. He is our advocate.

o 1 Timothy 2:5—For there is one God, and one mediator between God and men, the man Christ Jesus.

o 1 John 2:1—My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:

· Because of Christ, you can have a personal relationship with the Lord. You don’t have to say, “What’s the use?” You can have true peace and eternal life.

o Romans 5:1—Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

o 2 Corinthians 5:18—And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

· Because of Christ, you are able to come before the Lord and receive His mercy and grace.

o Hebrews 4:16—Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

· If you have never put your faith in the Lord Jesus, you can have a personal relationship with Him if you will trust in Him and ask Him to come into your heart.

o Romans 10:9–10.… That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. [10] For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.

· Don’t let your sins and past mistakes leave you saying, “What’s the use?” Put your faith in Him today and seek His forgiveness. He will forgive you as He promised.[23]

Grace and peace to all who have endured reading this, soaked on its contents, and have move hopefully a little closer to a trusting relationship with God through Jesus Christ😊.

How to Find Comfort

When hurting deeply, what are some practical steps believers can take to find comfort for their aching hearts?

· Memorize and meditate on Scripture. The Word of God is always a soothing balm to a sorrowful heart. Scripture in the heart is the greatest healer of a troubled life.

· Stay plugged in to Christian fellowship. Believers need the strength that other Christians can provide. Isolation is never the answer when trying to weather the storms of life. God’s people need to allow others to affirm them in the Lord. All Christians need to be around others as they laugh and enjoy life. Look for that kind of contagious fellowship.

· Have a prayer partner. Find a soul mate with whom you can pour your heart out and with whom you can share your hurts and disappointments. Find someone who will pray for you and with you—someone who is truly trustworthy. There is something powerful about hearing another person’s voice pray for you and offer requests for you at a time when you are weak.

· Minister to someone else. Take your focus off yourself and place it on others. Begin to serve others who are in need, and it will heal your hurting heart.

· Listen to good Christian music. The psalmist says that God inhabits the praises of his people. Praise has the effect of lifting our hearts to God and enabling us to sense his presence. One of the most soul-strengthening exercises a person can do is to listen to Christian music that elevates God. David played his harp for Saul. It softened Saul’s bitter soul, if only for a time. David also played his harp for himself for soothing comfort.

· Maintain physical exercise. Walk, jog, ride a bike, plant a garden, or take up a new hobby. Physical exercise is critical to the well-being of the soul.

God, our Father, truly your ways are not our ways, neither are your thoughts our thoughts. As the heavens are higher than the earth, so are your ways higher than our ways and your thoughts higher than our thoughts. Remind us often, O Lord, that you are the Potter and we are the clay. Teach us to patiently accept all that you bring our way and to trust you always. In Jesus’ name. Amen.[24]

[1]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 61–62. [2] Rod Mattoon, Treasures from Job, vol. 1, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2013), 216. [3]Joseph S. Exell, The Biblical Illustrator: Job, The Biblical Illustrator (New York; Chicago; Toronto; London; Edinburgh: Fleming H. Revell Company, n.d.), 185. [4] Paul E. Kretzmann, The Popular Commentary of the Bible: The Old Testament, vol. 2 (St. Louis, MO: Concordia, 1923–1924), 12. [5] John F. MacArthur Jr., The MacArthur Bible Commentary (Nashville: Thomas Nelson, 2005), Job 9:3. [6] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 173. [7]Albert Barnes, Notes on the Old Testament: Job, vol. 1 (London: Blackie & Son, 1847), 216. [8]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 63-66. [9]Robert L. Alden, Job, vol. 11, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 130. [10]John F. MacArthur Jr., The MacArthur Bible Commentary (Nashville: Thomas Nelson, 2005), Job 9:32. [11]David J. A. Clines, “Job,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 467. [12]John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 181. [13]Albert Barnes, Notes on the Old Testament: Job, vol. 1 (London: Blackie & Son, 1847), 223–224. [14]Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), Job 9:33. [15]John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Job 9:33. [16]Robert L. Alden, Job, vol. 11, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 133. [17]Warren W. Wiersbe, Be Patient, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 41. [18] M. G. Easton, Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, 1893), 187. [19] Ian S. McNaughton, Opening up Job, Opening Up Commentary (Leominster, England: Day One, 2014), 71–72. [20]David Guzik, Job, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2007), Job 9:32–35. [21] Gerald H. Wilson, Job, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 97. [22]Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume(Peabody: Hendrickson, 1994), 675. [23] Rod Mattoon, Treasures from Job, vol. 1, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2013), 229–230. [24]Steven J. Lawson, Job, ed. Max Anders, Holman Old Testament Commentary (B&H Publishing Group, 2005), 89–90.