Job 13 Verses 15 to 16 and Job 14 Verses 1 to 2 and 14 to 17 Hope on Dispay August 14, 2022

Job 13 Verses 15 to 16 and Job 14 Verses 1 to 2 and 14 to 17

Hope on Display August 14, 2022

Class Presentation Notes AAAA

Background Scripture: Matthew 16:14-19

Main Idea:

· When we are suffering and trying to find hope, Job’s testimony in

Job 13:15 will make the difference between victory and defeat.

Study Aim:

· To learn that the devil’s chief tool to discourage God’s servants is fear.

Create Interest:

All the Hope of God

· Alexander Solzhenitsyn was a man who knew how to hang on to hope. As a political prisoner in Russia for many years, he became an icon of perseverance through suffering for the cause of freedom. Forced to work twelve hours a day at hard labor while existing on a starvation diet, he became gravely ill. The doctors predicted his imminent death. One afternoon he stopped working, even though he knew the guards would beat him severely. He just could not go on any longer.

· At that precise moment another prisoner, a fellow Christian, approached him. With his cane the man drew a cross in the sand and erased it. Instantly, Solzhenitsyn felt all the hope of God flood his soul. In the midst of his despair, that emblem of hope where Christ fought to win the victory over sin gave Solzhenitsyn the courage to endure that difficult day and the grueling months of imprisonment that lay before him. When we hang on to hope, we can go through anything.

· Job, much like Alexander Solzhenitsyn, was also a man who underwent an excruciating trial in a hopeless situation. His spirits were sinking lower and lower. Death seemed to be the only way out. But in the midst of his despair, his soul was suddenly strengthened with hope—a renewed hope in God. Job said, “Though he slay me, yet will I hope in him” (Job 13:15). Despite his agony he found new hope in God and restored confidence in a positive future. Hanging on to this hope kept him going when he wanted to give up.[1]

Lesson in Historical Context:

· Job sees his friends as unfaithful to the true doctrine of God plainly displayed in creation (Ps. 19; Isa. 6:3b). He also states that they are proving most unhelpful to him personally: ‘What you know, I also know; I am not inferior to you. But I would speak to the Almighty, and I desire to reason with God. But you forgers of lies, you are all worthless physicians’ (Job 13: 2–4).

· Job’s friends. They have all argued for the same understanding of the way life works: God makes things work out in our lives in accordance with the way we live our lives. But they have argued for this view on differing bases.

o Eliphaz based it on a message he received supernaturally.

o Bildad argued for it on the basis of teaching that was handed down from the past.

o Zophar argued for it on the basis of theological conviction.

· Job implicitly dismisses them all by pointing out that the kinds of statements he has just been making are things he knows to be true because they are empirically verifiable. You need only to look at the way life is, he says, to see the truth in the statements he has made about the way God operates in the world.

o He has seen it, and they will be able to see it if they only look instead of basing their understanding on supernatural revelation, or things they have been told, or theological theory.

· Their insistence on imposing their perspective on him turns them into smearers of lies, people who fail to tell the truth about God and/or fail to tell the truth about Job (by implying that he must have deserved his suffering—an accusation that will become prominent in chapters that follow). It means they are empty physicians, people whose balm makes the patient worse rather than better.[2]

· The friends have made a wrong diagnosis concerning the cause of Job’s disease and sufferings, so he rejects their counsel and conclusions. Instead of piously accusing their unfortunate friend of personal transgression, the three should have been praying for God to supply grace in time of need. In fact, we know that their accusations served only to make themselves look good as their theological perspective implied that since Job was suffering and they were not, they were better than him. Wrong diagnosis leads to wrong treatment, and Job’s friends have been administering the wrong medicine. Job’s opinion is clear and his response forthright: ‘Oh, that you would be silent, and it would be your wisdom!’ (v. 5).

· He also asks them to pay attention to his thoughts: ‘Now hear my reasoning, and heed the pleadings of my lips’ (vv. 6, 13, 17). If we wish to help others, it is necessary to listen to them and to pray with them. Job rebukes their pride and accuses them of partiality: ‘Will you speak wickedly for God, and talk deceitfully for Him? Will you show partiality for Him? Will you contend for God?’ (vv. 7–8). If we are to speak for God, there must be a knowledge of our own sins, to instill humility; a heart renewed by grace, to implant the kindness of love; and the unction of the Spirit, to deliver the truth. *** Discuss for understanding here😊***

· Job endeavors to trust God at all times, saying, ‘Though He slay me, yet will I trust Him’ (v. 15). This verse is a powerful statement of Job’s trust in God. Job is sure of his access to God (v. 16) and has a relationship that makes the heart glad. The people of God are called daily to conquer their fears through trust in the Bible’s promises. This is both a challenge and the victory provided in Jesus that believers know. Satan attacks but putting on the helmet of salvation every day will secure victory for Christ’s redeemed people (Eph. 6:17). No matter how hot the battle, the Christian knows that ultimate victory is sure. Assurance of eventual deliverance brings peace, hope and patience (Rom. 8:31). We must trust Jesus Christ to forgive us when we repent (1 John 1:9), to forget our trespasses when we believe and to fill us with his Spirit for ministry (Luke 11:13; Acts 2:38; 5:32). Discuss.

· Job has decided (for the moment) that all his troubles flow from the fact that God is against him. Is it possible, he wonders, that personal sin and transgressions are the cause of his troubles? ‘How many are my iniquities and sins? Make me know my transgression and my sin’ (v. 23).

· The three words used by Job—‘sins’, ‘iniquities’ and ‘transgressions’—tell us that Job has a true biblical understanding of what sin is. Sin is to miss the mark, knowingly or unknowingly; iniquity is the want of integrity and righteousness; and transgressionis willful rebellion against God ‘by crossing over the boundary of right and entering into the land of wrong[3]

o Discuss

Bible Study:

Job 13:15-16 (NASB) 15 "Though He slay me, I will hope in Him. Nevertheless I will argue my ways before Him. 16 "This also will be my salvation, For a godless man may not come before His presence.

· Vs. 15: Job’s determination to clear himself reaches a high pitch. He admits that if he should dare to present his case before the divine court, God might slay him and that would put an end to his hope of vindication. It was inconceivable that a mortal might presume to enter God’s presence, let alone challenge him in court. The Hebrews believed that the awesome splendor of the divine presence would so overpower a human being that he would die. But in the urgency of gaining a hearing with God before this illness takes away his life, Job dares to take this brazen step. Aware of the grave risks, he is confident that he can defend [hôḵîaḥ] his ways before God. his ways mean the way he has conducted his life (e.g., Prov. 2:12; 3:6; 4:18, 19). He knows of no instance of ever having deliberately broken God’s laws. Therefore, he will take a chance, no matter the cost, to prove that he is truly a righteous man who fears God.

o This interpretation does not cancel out the thought of Job’s unflinching faith, which is frequently associated with its familiar, though inaccurate, rendering in the AV: “Though he slay me, yet will I trust him.” In fact, this rendering goes against the grain of Hebraic thought that teaches that a person’s primary opportunity is to praise and serve God is in this life. The traditional rendition also suggests irrational trust. But Job’s faith is not only daring, it is also rational. Both of these qualities are necessary for him to challenge God to a legal dispute. Job’s faith is bold, not blind. It is searching for the justice behind the display of God’s power.[4]

o The word slay, or kill, here refers to temporal death. It has no reference to punishment in the future world, or to the death of the soul. It means merely that Job was determined to maintain his cause and defend his character, though his sufferings should be so increased that life would be the forfeit. Such was the extent of his sufferings, that he had reason to suppose that they would terminate in death; and yet notwithstanding this, it was his fixed purpose to confide in God; comp.

§ This was spoken in Job’s better moments, and was his deliberate and prevailing intention. This deliberate purpose expresses what was really the character of the man, though occasionally, when he became impatient, he gave utterance to different sentiments and feelings.

§ We are to look to the prevailing and habitual tenor of a man’s feelings and declared principles, in order to determine what his character is, and not to expressions made under the influence of temptation, or under the severity of pain. On the sentiment here expressed, comp. Ps. 23:4; Prov. 14:32. Discuss😊

o Yet will I trust in him. (Note the NASB use the word hope) The word here used (יחל) means properly to wait, stay, delay; and it usually conveys the idea of waiting on one with an expectation of aid or help. Hence it means to hope. The sense here is that his expectation or hope was in God; and if the sense expressed in our common version be correct, it implies that even in death, or after death, he would confide in God. He would adhere to him and would still feel that beyond death He would bless him.[5]

· Vs. 16: This also will be my salvation.Despite his resignation, Job’s determination does admit one tiny seed of hope that might result in deliverance.

o Of course, if there were absolutely no hope, it is doubtful that even Job would persevere in his quest. The possibility is found in the fact that it is unlikely a godless man may not come before His presence.

o This is bleak hope in light of the terrifying nature of divine power Job explored in chapter 12, and even more so in light of his fearful words in 9:20 “Even if I were innocent, my mouth would condemn me; if I were blameless, it would pronounce me guilty.”[6]

· “Deliverance” translates yĕšûâ, elsewhere rendered “salvation” (Exod 15:2 and over sixty times in Psalms and Isaiah; it is the Hebrew equivalent of the name “Jesus”). Paul may have had this verse in mind when he penned Phil 1:19.“Dare” is not in the Hebrew text but reflects an interpretation of the verb “come” as expressing willingness or desire. Only those who are sure of winning their cases press their suits in court.[7]

Thoughts to soak on

· Job would trust and hopein God no matter what—even if God slew him (vv. 15–16). Job was confident in his innocence and in God’s willingness to deliver him. He believed that if he had to defend himself before the Lord, if given the opportunity to confront the Lordface-to-face, his defense would stir the Lordto deliver him. Interestingly, Job declared that his confidence proved that he was righteous or innocent, not godless as his friends had argued. No godless or guilty man would dare ask to confront the Lord, not if he really knew the Lord as Job and his three friends apparently did.

· Again, Job appealed to his friends to listen—to hear what he had to say and to understand his testimony (vv. 17–19). He wanted his arguments not only to be heard but also understood. If his friends would truly hear him out and seek to understand, they would see that Job was innocent. They would witness firsthand his faith and his trust in God and know God would vindicate him (see v. 15).

· Job then took the matter a step further. He was so confident of his innocence that he challenged anyone to find sin in his life. If they could, then he would be silent and die without further complaint. This was a bold step, but Job had no doubt whatsoever that he was completely innocent of known or deliberate sin. This loops back to a theme we have seen woven into Job, and we will find it in the magic key to what we will come away with after finishing our study of Job:

o Trust completely in God, regardless of circumstances maintaining our eternal hope in our presence in Heaven.

Job 14:1-2 (NASB) 1 "Man, who is born of woman, Is short-lived and full of turmoil. 2 "Like a flower he comes forth and withers. He also flees like a shadow and does not remain.

· Job made a third claim—perhaps more to himself than to his friends or to God. Despite the brevity and the trials of life, he had the great hope of living again—of life after death. Note throughout this passage that it took Job a while to express this great hope.

· Before studying the content of this chapter, notice the contrast in mood between chapters 13 and 14. In chapter 13,

o Job had just expressed complete confidence in facing the Lordand being found innocent.

o Suddenly, in chapter 14, his attitude shifts drastically. He became less certain, more reflective and mournful. Perhaps it took all of his strength—both physical and mental—to prepare his approach to God.

o Now, drained from all the contending with his friends, the reasoning and arguing mattered no more. Whether he was guilty, or innocent mattered no more. He began to question the meaning of life and to regret his suffering and imminent death.[8]

· We are here led to think…………….

o Of the original of human life. God is indeed its great original, for He breathed into man the breath of life and in Him we live; but we date it from our birth, and thence we must date both its frailty and its pollution.

o Its frailty: Man, that is born of a woman, is therefore of few days, v. 1. This may refer to the first woman, who was called Eve, because she was the mother of all living. Of her, who being deceived by the tempter was first in the transgression, we are all born, and consequently derive from her that sin and corruption which both shorten our days and sadden them. Or it may refer to every man’s immediate mother. The woman is the weaker vessel, and we know that partus sequitur ventrem—the child takes after the mother.. How can he be clean that is born of a woman?

o Of the nature of human life: it is a flower, it is a shadow, v. 2. The flower is fading, and all its beauty soon withers and is gone. The shadow is fleeting, and its very being will soon be lost and drowned in the shadows of the night. Of neither do we make any account; in neither do we put any confidence.

o Of the shortness and uncertainty of human life: Man is of few days. Life is here computed, not by months or years, but by days, for we cannot be sure of any day but that it may be our last. These days are few, fewer than we think of, few at the most, in comparison with the days of the first patriarchs, much more in comparison with the days of eternity, but much fewer to most, who come short of what we call the age of man. Man sometimes no sooner comes forth than he is cut down—comes forth out of the womb than he dies in the cradle—comes forth into the world and enters into the business of it than he is hurried away as soon as he has laid his hand to the plough. If not cut down immediately, yet he flees as a shadow, and never continues in one stay, in one shape, but the fashion of it passes away; so does this world, and our life in it, 1 Co. 7:31.

o Of the calamitous state of human life. Man, as he is short-lived, so he is sad-lived. Though he had but a few days to spend here, yet, if he might rejoice in those few, it were well (a short life and a merry one is the boast of some); but it is not so. During these few days he is full of trouble, not only troubled, but full of trouble, either toiling or fretting, grieving or fearing. No day passes without some vexation, some hurry, some disorder or other. Those that are fond of the world shall have enough of it. He is satur tremore—full of commotion. The fewness of his days creates him a continual trouble and uneasiness in expectation of the period of them, and he always hangs in doubt of his life. Yet, since man’s days are so full of trouble, it is well that they are few, that the soul’s imprisonment in the body, and banishment from the Lord, are not perpetual, are not long. When we come to heaven our days will be many, and perfectly free from trouble, and in the mean time faith, hope, and love, balance the present grievances.[9]

Thought to soak on

· Since man is only a flower, a shadow, and a servant, why should God pay any attention to him? Since life is so short, why should God fill man’s few days with grief and pain? “So look away from him and let him alone,” prays Job (Job 14:6, NIV). “Let me have some peace before my brief life ends!” (paraphrase)[10]

· Job was reaching a low point in his life that had all the earmarks of deep depression, one of the most painful conditions any human being can experience.Though he defended himself magnificently before his three counselors, he felt like a mountain that was caving in on itself (14:18).

· Centuries later, even though Elijah was very successful in demonstrating God’s power on Mount Carmel and defeating the prophets of Baal, he was so mentally, emotionally, and physically exhausted following this magnificent event that he wanted to die. He was definitely depressed. However, God understood his predicament and helped him overcome this difficult trial in his life.[11]

Job 14:14-17 (NASB) 14 "If a man dies, will he live again? All the days of my struggle I will wait Until my change comes. 15 "You will call, and I will answer You; You will long for the work of Your hands. 16 "For now You number my steps, You do not observe my sin. 17 "My transgression is sealed up in a bag, And You wrap up my iniquity.

Job had questioned whether there could be life after death—especially a resurrection of the body (vv. 7–13). Now, he expressed a great hope for resurrection and a new life for the true believer. Note his heartfelt cries:

· To understand these verses, it is helpful to remember the Hebrew conception of death. To them death was not the cessation of being. There was a kind of existence, albeit a weakened and even an undesirable kind. Man was not alive, but he had not ceased to exist. His existence in death was a shadowy type of his former life. He was completely cut off from the living and from God (see 3:12–19; 10:21–22; 14:20–22). Elsewhere it is affirmed that the power of death is overcome by God on behalf of those who trust in Him (see Ps. 16:10; 49:15; 73:23–26). The Psalmist speaks out of a sure relationship with God. Job speaks from the fear that God has rejected him and that the divine anger will pursue him to the grave.[12]

· VS. 14: “All the days of my struggle I will wait Until my change comes.” Job looked for the change he hoped death to bring, that at least it would relieve him from his present agony.

o In a resurrected life, God would call to him and reestablish a close relationship with him. What a beautiful hope! Note the personal nature of Job’s request, his longing to be close to God again. He wanted the Lord to care for him and long for him even as he longed for God. “

o We also wait for our change to come.

§ We shall be changed into immortality at the resurrection (1 Corinthians 15:50–53).

§ When we see Him, we will be like Him (1 John 3:2).

§ Our bodies will be gloriously transformed (Philippians 3:21).

§ David was confident he would be changed into God’s likeness (Psalm 17:15).

· At the same time, there are some things that will not change for the believer when they go to heaven.

o A Christian’s purpose and priority of life does not change.

o A Christian’s identity does not change.

o A Christian’s companions will not change very much.

· There are a number of searching questions in the Book of Job: (1) Why was Job born? (3:3; 10:18); (2) Why should he serve God? (1:9); (3) Can one be righteous before God? (9:2); (4) Can one search out the deep things of God? (11:7);(5) Can one be profitable to God? (22:2); (6) Is a righteous person pleasing to God? (22:3); (7) If an individual dies, will he live again? (v. 14).

o The latter question is the springboard for humanity’s deepest yearning and the basis of its foremost hope. If the tree can live again (v. 7), then surely a person also can be called back to life by God, his Creator.

o It was not until the resurrection of Christ that life after death was confirmed and sealed (1 Cor. 15:20). Job, like every believer, will receive a new body at a decreed time (v. 15; cf. 1 Thess. 4:16, 17).

o Though Job does not know God’s plan of salvation as revealed fully in the N.T., he has a profound realization of what must be involved in such a plan. He is so close, yet he cannot see that God’s only possible righteous way of atonement will be to accept the complete sacrifice of one who is both God and sinless Man as a substitute for the deserved punishment of sinners (cf. Gen. 22:12).[13]

· Vs. 15: You shall call, and I will answer You; You shall desire the work of Your hands: Job here hoped for a restoration of relationship with God after death, since he no longer really hoped for a restoration during this life.

o He was God’s own creation and he wanted to be restored to his Creator, to be blessed and nurtured by Him once again.

o If God would only call him, Job would answer. The idea that God shall desire the work of His handsis powerful. “ ‘Thou will pantwith desire;’ or, ‘Thou wilt yearnover the work of thy hands.’ God has subjected the creature to vanity, in hope; having determined the resurrection. Man is one of the noblest works of God. He has exhibited him as a masterpiece of His creative skill, power, and goodness. Nothing less than the strongest call upon His justice could have induced Him thus to destroy the work of his hands. No wonder that He has an earnest desire towards it … Even God is represented as earnestly longing for the ultimate revival of the sleeping dust. He cannot, He will not, forget the work of his hands.” (Clarke)

Thought to Soak on submitted by J. Vernon McGee

· Thou shalt call, and I will answer thee: thou wilt have a desire to the work of thine hands [Job 14:14–15].

o It has always been a big question with man. “If a man die, shall he live again?” Even in death Job knows that God is going to call him, and he will answer that call. In other words, God is not through with us at our death. Death is not the end of it all. We will hear Job say again later on: “… I know that my redeemer lives, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me” (Job 19:25–27).

o This entire chapter is a great elegy on death. I recommend that you read it in its entirety.[14]

· Vs. 16: For now You number my steps, You do not observe my sin. Job prayed these words not only because he desperately wanted God to not judge him according to the full measure of his sins, but also because he wanted Zophar and the others to hear that Job did in fact know that he was a sinner, and not perfect (as Zophar accused Job of in Job 11:4).

o In a resurrected life, God would watch over his every step and not count his former sins against him. But Job wished that now, in the midst of all his agony, God would stop guarding and scrutinizing him constantly, looking for hidden sin in his life.

· Vs. 17: My transgression is sealed up in a bag: “This includes two ideas:

o Job’s transgressions were all numbered; not one was passed by.

o They were sealed up; so that none of them could be lost. These bags were indifferently sewed or sealed, the two words in the text.” (Clarke)[15]

o This verb means “to seal” or “to affix a seal.” In the ancient world, a person would “seal” various kinds of documents by pressing a carved stamp into clay or wax, or by rolling an engraved cylinder across them. This seal provided proof that the document was genuine, much as a notarized signature does today.

§ The word can also convey the idea of “closing” something up, “sealing” it securely to prevent tampering or accessibility. Daniel used the phrase in regard to sealing up a prophecy, so that its meaning will be hidden until the time of fulfillment comes (Dan. 12:4, 9; 9:24). Isaiah received a command to “seal the law among my disciples,” evidently to keep it securely (8:16). Isaiah 29:11, however, proclaims that judgment will cause prophecy to be sealed, or inaccessible, even to seers and prophets. In Job 14:17, the Lordseals Job’s transgressions in a bag, not to be displayed again.[16]

o In a resurrected life, God would hide or cover his sins (v. 17). Job longed for complete pardon and forgiveness from all the unknown sins in his life. He knew God could forgive and expressed great hope that God would cover the sins. Again, Job obviously did not know about God’s great promise of a future Messiah. Remember, God had given Adam and Eve the promise of a seedwho would crush Satan’s head (Ge. 3:15). Based upon the teaching of Scripture, this promise was apparently passed down through the centuries by the godly seed who succeeded Adam. Whether Job was aware or unaware of the promise is not really known. Whatever the case, he longed for God to cover his sins—for God to work out some way for him to be forgiven. Of course, this was to be the way of the Messiah. This is a stirring picture, but Job’s hopeful thinking did not last long.[17]

· Two additional categories for “sin” appear here, thus encompassing all the categories for which Job might have been charged. The verse has two nice illustrations for how God would handle those sins. He would seal them up in a bag and plaster them over. The verb in the second line appeared in 13:4, “smear.” The JB has “whiten,” and several versions have “coat over.” Job anticipated the obliteration of his sins on that great day of “renewal,” and as a result he would be white as snow or wool (Isa 1:18).[18]

Thoughts to Soak on and discuss if you feel led

· This is a wonderful passage. It is very personal. This is one on one, the believer speaking to the God he loves. “I know I am heading for Sheol, the place of the dead,” says Job. “And we all know that Sheol is the place of no return [7:9]. But what I wish is that you would ‘hide me’ there, ‘conceal me until your wrath be past’ [v. 13], and that the day would come, your ‘set time,’ when you would ‘remember me’ and summon me back into life [v. 13].

o This would be completely against what we know to be the case: ‘If a man dies, shall he live again?’ [v. 14a]. Not in the normal run of affairs, he won’t. But I would be willing to ‘wait, till my renewal should come’ [v. 14b].” Renewal is a lovely word for resurrection, a word that combines newness (renewal) with continuity (renewal).

· The most wonderful thing about this “renewal” (v. 14) is the personal relationship: “You would call, and I would answer you” (v. 15a). And the one who calls Job back from the dead would be the one who “would long for the work of your hands” (v. 15b).

· There is an anticipation here of the love of the resurrecting God. Furthermore, this God would now watch over Job for good rather than keeping watch over his sin (v. 16), for his sin would be dealt with once and for all: “my transgression would be sealed up in a bag, and you would cover over my iniquity” (v. 17).

· These are beautiful and final pictures. All Job’s transgressions are finally tied up in a garbage bag and thrown away, never to be reopened. Although Job would not have known about this, the idea of iniquity being “covered over” (v. 17b) reminds us of the propitiation foreshadowed for Israel in the mercy seat over the Ark of the Covenant.

· Job knows that if his sin is dealt with, then—and only then—can he hope to come back from Sheol into relationship with the God he loves. It is a wonderful glimpse of the gospel.[19]

· Previously, Job had rejected the thought of living forever, because he did not want to prolong his suffering eternally (cf. 7:15). But now he entertained the notion not of living forever, but of returning to life after having died. This would be desirable if he could awake from the sleep of death to find that God loved him once again.[20] Was he/Job/ separated from God or just thought he was?

o But this thought is very quickly replaced by misery at the end of his speech.

· Part of the value of the book of Job (also Ecclesiastes) is simply the fact that it’s actually in the Bible. Sometimes we think we’re the first ones to ask the tough why questions. We look at the suffering and injustice of the world and ask, “How can this be?” But, one of God’s most faithful servants, one whom God described as “a man of perfect integrity” (1:8), asked the same and struggled with indescribable grief. Things got so dire that he said, Anyone born of woman is short of days and full of trouble (14:1). Truly, life is short and filled with grief. But, God is not indifferent to these facts; he himself has entered into our suffering (see 1 Pet 2:24).

o Job asked God for relief instead of judgment, for a little rest from the pain. If a tree is cut down, it can sprout again. But, if a man dies, he won’t rise again (14:7–12). As waterslowly wears away stone, Job felt God destroying all his hope, bit by bit (14:19).[21]

Parting thoughts to focus your attention on Job’s main problem… Trusting God.

· Trusting in God is a struggle for many believers. It is difficult to trust the Lord sometimes because we don’t want to yield control of our lives to God. Having control gives us a sense of security. It is difficult for us to trust because we want the final say in the solutions to our conflicts and circumstances. We are not quite sure that we will agree with God’s solution.

· For some, it is difficult to trust the Lord because they have not been doing this in the past. They have not let the Lord establish a track-record in their own personal lives. They have not given Him the opportunity to prove that He is trustworthy and keeps His Word. Beloved, the more you trust God, it is a little easier to do so in the next dilemma, the next difficulty, the next defeat or the next disaster.

· It is difficult to trust the Lord for some because of their impatience. Solutions must be immediate. Waiting is absolutely out of the question. Beloved, realize that impatience can lead to quick mistakes and fast failures that result in drawn-out, dreadful, or draining consequences.

· It is also difficult to trust God because we tend to walk by sight, not by faith.

o To trust the Lord, we MUST untie from our circumstances the knots of our own security, strategy, schemes, and solutions.

o We must let the Lord have full freedom to move and work in our own lives without any obstacles and opposition from us.

· Think about it, we trust Him with our souls for eternity, but we struggle to trust Him with our lives while we live day by day. His rebuke is “O ye of little faith!” Instead of seeking refuge in Christ, people will seek refuge in bullion, battalions, battleships, power, positions, and possessions. To their disappointment, they find that their security is actually insecure. This is why we are repeatedly commanded to trust in God.

o Psalm 4:5—Offer the sacrifices of righteousness and put your trust in the Lord.

o Psalm 37:5—Commit thy way unto the Lord; trust also in him; and he shall bring it to pass.

o Proverbs 3:5—Trustin the Lord with all thine heart; and lean not unto thine own understanding.

· The word “trust” is from batach. This word also indicates a careless or carefree confidence in the Lord. We carelessly trust Him because we know He can care for us. In other words, we are not worried about His ability to meet our needs. We are to put our confidence in Him whole-heartedly and totally lean upon Him. This is the idea behind the word “trust.”[22]

Thoughts to soak on when people are experiencing intense grief and pain.

· When people are experiencing intense grief and pain, it is easy for them to feel that the future is hopeless, and that God has forsaken them. The eminent American psychiatrist Karl Menninger called hope “the major weapon against the suicide impulse.” Hopeless people feel that life is not worth living since they have nothing to look forward to but suffering and failure. They conclude that it is better for them to die than to live and be a burden to themselves and to others.

· The German philosopher Friedrich Nietzsche called hope “the worst of all evils, because it prolongs the torments of man.” But an individual who believes in Jesus Christ shares in a “living hope” that grows more wonderful every day (1 Peter 1:3ff). Dead hopes fade away because they have no roots, but our “living hope” gets better because it is rooted in the living Christ and His Living Word. The assurance of resurrection and life in glory with Christ is a strong motivation for us to keep going even when the going is tough (1 Cor. 15:58).

· Charles L. Allen has written, “When you say a situation or a person is hopeless, you are slamming the door in the face of God.”Job had not yet slammed the door, but he was getting close to doing it; and his friends were not helping him at all.

· “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Rom. 15:13, NASB).[23]

Grace and peace to each person who reads and soaks on these notes

[1]Steven J. Lawson, Job, ed. Max Anders, Holman Old Testament Commentary (B&H Publishing Group, 2005), 117–118. [2] John Goldingay, Job for Everyone, 1st ed., Old Testament for Everyone (Louisville, KY; London: Westminster John Knox Press; Society for Promoting Christian Knowledge, 2013), 71–72. [3] Ian S. McNaughton, Opening up Job, Opening Up Commentary (Leominster, England: Day One, 2014), 78–80. [4] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 223. [5]Albert Barnes, Notes on the Old Testament: Job, vol. 1 (London: Blackie & Son, 1847), 258-259. [6]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), 141. [7]Robert L. Alden, Job, vol. 11, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 160. [8]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 87–89. [9]Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume(Peabody: Hendrickson, 1994), 683–684. [10]Warren W. Wiersbe, Be Patient, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 53. [11]Gene A. Getz, Life Essentials Study Bible: Biblical Principles to Live By (B&H, 2011), Job 13:7–14:22. [12]Milo L. Chapman, “The Book of Job,” in Job through Song of Solomon, Beacon Bible Commentary (Beacon Hill Press, 1967), Job 14:1–22. [13] W. A. Criswell et al., eds., Believer’s Study Bible, electronic ed. (Nashville: Thomas Nelson, 1991), Job 14:14. [14] J. Vernon McGee, Thru the Bible Commentary: Poetry (Job), electronic ed., vol. 16 (Nashville: Thomas Nelson, 1991), 87. [15]David Guzik, Job, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2007), Job 14:13–17. [16]Thoralf Gilbrant, “חָתַם,” The Old Testament Hebrew-English Dictionary, The Complete Biblical Library (WORDsearch, 1998). [17]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 90. [18]Robert L. Alden, Job, vol. 11, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 169. [19]Christopher Ash, Job: The Wisdom of the Cross, ed. R. Kent Hughes, Preaching the Word (Wheaton, IL: Crossway, 2014), 171–172. [20]Gregory A. Lint, ed., Ezra–Job, The Complete Biblical Library: Study Bible (World Library Press, 2000), Job 14:13–17. [21]Tony Evans, The Tony Evans Bible Commentary (Nashville, TN: Holman Bible Publishers, 2019), 494–495. [22] Rod Mattoon, Treasures from Job, vol. 1, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2013), 294–295. [23]Warren W. Wiersbe, Be Patient, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 54–55.