Job 32, 33, 35, and 37 The Wisdom of Youth September 4, 2022

Job 32, 33, 35, and 37 The Wisdom of Youth September 4, 2022

Class Presentation Notes AA

Focal Passages: Job 32:1-10; 33:2-4, 22-30; 35:9-10; 37:14-24

Background Passages: Ephesians 2:8-9, Acts 16:25-30

Main Idea: There is more wisdom in a Spirit-filled young person than in older people who express their own opinion.

Study Aim: To understand that wisdom comes from God and age only seasons it.

Create Interest:

· One of the most puzzling questions in all of life is this: Why is there so much suffering in the world? Why would God allow you, me, or anyone else to go through so many crises during life, crises such as …

o tragic accidents, crippling diseases, terminal illnesses, the untimely death of loved ones, savage wars, abusive relationships, broken relationships, betrayal by trusted family or friends, loss of employment, devastating financial losses.

· The list of possibilities is endless. And on any given day, most people around the world are probably facing some sort of trial, ranging from a minor mishap to a major catastrophe. Again, the question is, Why would God allow so much suffering? To be more specific, Why would God allow this to happen to me?

· This was the question Job was asking throughout his painful experience. This believer could not understand why God would allow him to suffer so much tragedy: the loss of all his children, his entire estate, and his means of livelihood—all on the same day. Then a brief time later, without warning, Job was afflicted with a shocking and terribly painful disease that seemed to be terminal. Making matters even more bewildering was the fact that Job had been living a righteous life before the Lord.

o He loved God with all of his heart and simply could not understand why God would tolerate or permit so many disasters to strike him.

· While Job and his three friends were discussing his suffering, a young man named Elihu stood by in the crowd. As he listened to the discussion of Job’s case, he became convinced that he understood the reason for Job’s affliction. He believed he knew precisely why Job, and sometimes others, had to endure such agony and pain.[1] Let’s see if Elihu is an improvement on the previous three friends.

Lesson in Historical Context:

· Job’s declaration of innocence is so audacious and final that it leaves the comforters speechless. All are terrified, waiting for an answer from the heavens. But God remains silent. Then a young man named Elihu arises. Taking advantage of the silence, he asks for permission to address Job. Possessed by a compelling need to defend God’s honor, he is convinced that he can instruct Job even though the others have failed. Who should change the mood but the youthful, bombastic Elihu. What a surprise! Elihu’s verbose, overly apologetic style offers comic relief to break the tight, fearful atmosphere created by Job’s oath.

· On the serious side Elihu claims divine inspiration as the source of his wisdom (32:18–22). Enlightened by God’s Spirit, he offers special insight into the way God instructs people. Thus, he functions as God’s forerunner both by his position between Job’s avowal of innocence and Yahweh’s answer and by the content of his speeches.

· After a lengthy apology for speaking, Elihu delivers four unanswered discourses. His thesis is twofold: God disciplines a person to turn him from the error of his way, and God governs justly without exception.

o Although Elihu’s approach is close to that of the three friends, he differs from them in that he does not assume that all suffering is punishment for past sins.

o He teaches that misfortune may befall a person in order to awaken him to some wrongful attitude or unconscious error and thus keep him from taking a wrong course.

o Another major difference in his teaching is the emphasis that suffering may be an expression of God’s mercy more than his wrath. With these these Elihu makes a significant contribution to the core issue of the book, namely, how the righteous should respond to suffering.

· Furthermore, the Elihu speeches stress God’s sovereignty. If God had spoken immediately after Job’s oath, it would appear that Job’s oath had compelled Him to answer.

o That God remains silent indicates that his coming appearance rests in his sovereign decision. God always keeps the initiative with himself.

o In addition, through Elihu the author presents some major insights into God’s use of suffering. Also, the importance of Elihu’s role among the various speakers should not be overlooked; it is attested in the fact that he delivers four speeches, one more than each of the comforters.[2]

Bible Study:

Job 32:1-10 (NASB) 1 Then these three men ceased answering Job, because he was righteous in his own eyes. 2 But the anger of Elihu the son of Barachel the Buzite, of the family of Ram burned; against Job his anger burned because he justified himself before God. 3 And his anger burned against his three friends because they had found no answer, and yet had condemned Job. 4 Now Elihu had waited to speak to Job because they were years older than he. 5 And when Elihu saw that there was no answer in the mouth of the three men his anger burned. 6 So Elihu the son of Barachel the Buzite spoke out and said, "I am young in years and you are old; Therefore I was shy and afraid to tell you what I think. 7 "I thought age should speak, And increased years should teach wisdom. 8 "But it is a spirit in man, And the breath of the Almighty gives them understanding. 9 "The abundant in years may not be wise, Nor may elders understand justice. 10 "So I say, 'Listen to me, I too will tell what I think.'

· Because he was righteous in his own eyes. Umbreit expresses the sense of this by adding, “and they could not convince him of his unrighteousness.”

o It was not merely because he was righteous in his own estimation, that they ceased to answer him; it was because their arguments had no effect in convincing him, and they had nothing new to say.

o He seemed to be stubbornly bent on maintaining his own good opinion of himself in spite of all their reasoning, and they sat down in silence.[3]

· Job’s three opponents gave up the battle because they could not persuade him to deny his innocence and confess to having led a wicked life. Sensing that all four debaters were talked out (cf. vv. 5, 15–16), Elihu then pitched in.

o Elihu’s father Barakel was a Buzite, probably a descendant of Abraham’s nephew Buz (Gen. 22:20–21). Interestingly Uz, the older brother of Buz (!), was possibly the person after whom “the land of Uz” (Job 1:1) was named.

· Elihu was angry (cf. 32:5) with both sides of the debate.

o The word ‘anger’ is found four times in the opening verses (vv. 2, 3, 5). Elihu is angry because of what both Job and his friends have been saying. Like the other friends, Elihu thinks that Job has justified himself during his contributions in the ongoing debate. He became incensed with Job for justifying himself rather than God (v. 2), and with the three friends for failing to answer Job adequately.[4]

· He was incensed with Job because he defended himself against all wrongdoing while accusing God of doing wrong (cf. 40:2). Job was more willing to cast aspersions on God’s character than to admit to any sin. Also, Elihu was inflamed with the three … because theypronounced Job guilty but without adequate evidence (cf. 32:12).

o Anger seemed to characterize much of these verbal bouts. The three combatants were mad at Job; he was mad at them and at God; and he sensed that God was angry with him. And now Elihu was infuriated too!

§ Discuss. What can we learn from this in dealing with people?

· Vs. 32:4–5. Elihu, however, had been patient during the lengthy controversy, deferring to their age as was the custom in the ancient Near East (cf. 29:8a, 21; 32:6–7, 11–12a). Seeing that the three men had run out of ways to play their one string, Elihu was irritated (cf. vv. 1–2). Perhaps his anger was aroused because he felt they should have done more than merely pounce on Job repeatedly as if he were an inveterate sinner who needed to repent.

· Before Elihu actually began his argument against Job (starting in 33:1) he first took a number of sentences to justify his right to speak. Rather than these words being a sign of braggadocio, as some writers suggest, they seem to be necessary as a way for Elihu to be accepted and to gain a hearing.

o For him, a silent listener, to barge in without defending why he should be allowed to enter the debate, would have been obtrusive.

o A pushy attitude might mean he would have been turned off with no one listening. Yet Elihu was confident he had insight into Job’s situation (32:10, 17; 33:33; 36:2–4). Discuss in class

· Vs. 32:6–9. Elihu’s pedigree is abbreviated in the introductory line that corresponds in form to all those from 4:1 onward. In his own poetic way Elihu repeated what the narration in v. 3 had said, that is, that he was young and they were old. Elihu’s deference toward age had restrained him from giving his opinion.

· Vs. 32:6 The word for “young” here has additional connotations of insignificance of standing, besides age. Elihu is acknowledging that he does not have an established reputation as a sage. Elihu’s words here suggest a respect for aged wisdom that his biting words in what follows do not affirm.

o The verb translated “fearful/shy” probably means something more like “timid, reluctant, or reticent.” The “fear” comes in with not daring to tell you what I know.The verb yrʾ means “be afraid; fear” rather than “daring.” The point remains clear, however. Elihu claims that his respect for aged wisdom and his own humility concerning his lack of stature delayed his entry into the discussion.

· Vs. 32:7 The substance of Elihu’s quotation of himself sounds like an aphorism not original with him. It is something like our adage, “Children should be seen and not heard.”

o Ibn Gabirol said: “In seeking wisdom, the first step is silence, the second listening, the third remembering, the fourth practicing, the fifth teaching others.”[5] Discuss in class

· Vs. 32:8-9 Age should speak; advanced years should teach wisdom. Elihu continues his justification with a further description of his deference to established sages. He employs jussives(it indicates the speaker's wish or any nuance of will like command, exhortation, advice, invitation, permission as well as prayer, request for permission (Gen. 1:3).here to emphasize his conclusion that the recognized sages should have preference in such a discussion. This observation is about to change, however.

o In contrast to age and experience, Elihu suggests it is in reality the presence of divine inspiration in weak humans (Heb. ʾenosh) that provides the basis for understanding.This is a different understanding of the “spirit” (ruakh) and “breath” (nishmah) than that which the ot most commonly expresses. The usual understanding is that the divine spirit or breath animates humans and thus makes them into “living beings.”

§ This animation is for all humans and is an indication of their complete dependence on God for life and breath (e.g., Gen. 2:7).

o Wisdom is usually associated with the accumulation of observation and experience over a lifetime—thus the expectation that the aged are more perceptive than the inexperienced young. It is not only the old who are wise. Elihu indicates that this divine spirit can enlighten anyone, regardless of age and experience.[6]

· Vs. 32:10. Elihu now asked that they listen to him since he had listened for so long to them. Eight times he voiced his request that the three and/or Job listen to him (v. 10; 33:1, 31, 33; 34:2, 10, 16; 37:14), apparently expressing his apprehension that they might not hear him out because of his youth.

o But yet Elihu believed he had some knowledge on the issue at hand that had not yet been aired (what I know; cf. 32:6, 17; 33:3).[7]

Job 33:1-7 (NASB) 1 "However now, Job, please hear my speech, And listen to all my words. 2 "Behold now, I open my mouth, My tongue in my mouth speaks. 3 "My words are fromthe uprightness of my heart, And my lips speak knowledge sincerely. 4 "The Spirit of God has made me, And the breath of the Almighty gives me life. 5 "Refute me if you can; Array yourselves before me, take your stand. 6 "Behold, I belong to God like you; I too have been formed out of the clay. 7 "Behold, no fear of me should terrify you, Nor should my pressure weigh heavily on you.

· Vs. 33:1–7. This stance is borne out by Elihu’s opening words to Job. We are back to the courtesy which the friends forgot very quickly once the temperature of the argument rose. But it is overloaded with Elihu’s continued wordiness, and although he assures Job that the latter has nothing to fear (7), he is so self-important that he cannot avoid ruining the effect by being patronizing. He protests too much about his sincerity (2f.). He repeats himself (verse 3). The absence of a verb in the first colon of verse 3(rsv supplies declare; but neb is quite different) need cause no worry, since the verb in the next line will do for both. With verse 4 compare 32:8. The reference to creation is so simple that it is not clear whether Elihu is claiming special inspiration, as Rowley thinks (p. 269). In verse 6 he assures Job that they are both on exactly the same footing, so far as God is concerned. Their common humanity is traced to creation.[8]

Job 33:22-30 (NASB) 22 "Then his soul draws near to the pit, And his life to those who bring death. 23 "If there is an angel as mediator for him, One out of a thousand, To remind a man what is right for him, 24 Then let him be gracious to him, and say, 'Deliver him from going down to the pit, I have found a ransom'; 25 Let his flesh become fresher than in youth, Let him return to the days of his youthful vigor; 26 Then he will pray to God, and He will accept him, That he may see His face with joy, And He may restore His righteousness to man. 27 "He will sing to men and say, 'I have sinned and perverted what is right, And it is not proper for me. 28 'He has redeemed my soul from going to the pit, And my life shall see the light.' 29 "Behold, God does all these oftentimes with men, 30 To bring back his soul from the pit, That he may be enlightened with the light of life.

· God has spoken once to sinners by their own consciences, to keep them from the paths of the destroyer, but they perceive it not; they are not aware that the checks their own hearts give them in a sinful way are from God, but they are imputed to melancholy or the preciseness of their education; and therefore

· God speaks twice; he speaks a second time, and tries another way to convince and reclaim sinners, and that is by providences, afflictive and merciful (in which he speaks twice), and by the seasonable instructions of good ministers setting in with them.

· Job complained much of his diseases and judged by them that God was angry with him; his friends did so too: but Elihu shows that they were all mistaken, for God often afflicts the body in love, and with gracious designs of good to the soul, as appears in the issue. This part of Elihu’s discourse will be of great use to us for the due improvement of sickness, in and by which God speaks to men.[9]

· Elihu said nothing that had not already been said: God inflicts pain on people to prevent them from falling into sin; God is the wise and all-powerful Ruler of the world; and the wicked will be destroyed but the repentant will prosper. What Elihu said was not wrong, but everything he proclaimed had already been explored in great detail.

o He also wrongly assumed Job was being punished for something. Finally, and most significantly, Elihu was ignored by everyone else in the book. Surely this would not be the case if he were the fount of wisdom he claimed to be.

· As we progress through the Book of Job, we feel the same distress Elihu voiced.

o We are sure there is something wrong with Job’s comments but are aware that the three friends failed to answer him.

o We try to find an alternative answer. Perhaps, we think, God afflicted Job to keep him from falling into sin.

o We thrash about for a solution much as Elihu did and repeat old arguments without knowing it.

o And if we are not careful, we fall into the same vain certainty. We think we are wiser than Job and his friends put together.

· Job and his friends were each wrong in his own way, but so are we. We need to hear the voice of God.[10]

Thoughts to Soak On

· Pain is the fruit of sin; yet, by the grace of God, the pain of the body is often made a means of good to the soul. When afflictions have done their work, they shall be removed. A ransom or propitiation is found. Jesus Christ is the Messenger and the Ransom, so Elihu calls him, as Job had called him his Redeemer, for he is both the Purchaser and the Price, the Priest and the sacrifice.

· So high was the value of souls, that nothing less would redeem them; and so great the hurt done by sin, that nothing less would atone for it, than the blood of the Son of God, who gave his life a ransom for many.

· A blessed change follows. Recovery from sickness is a mercy indeed, when it proceeds from the remission of sin. All that truly repent of their sins, shall find mercy with God.

· The works of darkness are unfruitful works; all the gains of sin will come far short of the damage.

o We must, with a broken and contrite heart, confess our sins to God, 1 John 1:9.

o We must confess the fact of sin; and not try to justify or excuse ourselves.

o We must confess the fault of sin; I have perverted that which was right.

o We must confess the folly of sin; So foolish have I been and ignorant.

§ Is there not good reason why we should make such a confession? [11]

Job 35:9-11 (NASB) 9 "Because of the multitude of oppressions they cry out; They cry for help because of the arm of the mighty. 10 "But no one says, 'Where is God my Maker, Who gives songs in the night, 11 Who teaches us more than the beasts of the earth And makes us wiser than the birds of the heavens?'

· Vs. 35:9–11 Elihu reminded Job that the oppressed often fail to consider the person and work of God.

o They are too concerned with their own situation rather than understanding that Godmay have a disciplinary purpose in their suffering (33:19–30).

o Elihu had shown that God will deal with oppressors in His own time and in His own way (34:11–22).

o The songs are the divine gift of music to alleviate painful nights of suffering (Ps 42:8; 77:6).

§ These songs may be those of anticipated deliverance (Ps 30:4–5) or reminders of God’s concern for His people in their need (Ps 118:1–7, 14, 28–29) or praise to God (Ps 96; 98).

o Job had pointed to the creatures of land, sea, and air as those who understand that God is the Creator and controller of all things (Job 12:7–10).

§ If creatures can appreciate the working of God, how much more should mankind, His special creation?[12]

· Vs. 35:9— Because of the multitude of oppressions they cry out; rather, by reason of the multitude of oppressions, men cry out. It is not Job only who cries to God. Oppressors are numerous: the oppressed are numerous; everywhere there are complaints and outcries. They cry out by reason of the arm of the mighty. The oppressors are, for the most part, the mighty of the earth—kings, princes, nobles (see Isa. 1:23; 3:14, 15; Hos. 5:10; Amos 4:1, etc.).

· Vs. 35:10—But no one says, 'Where is God my Maker, Who gives songs in the night The oppressed, in many cases, do not appeal to God at all. They mutter and complain and groan because of their afflictions; but they have not enough faith in God to cry to him. Or, if they do so cry, it is not in a right spirit; it is despondingly, despairingly, not confidently or cheerfully. God is one who gives songs in the night. The truly pious man sings hymns of praise in his affliction, as Paul and Silas did in the jail at Philippi, looking to God with faith and a lively hope for deliverance.

· Vs. 35:11— Who teaches us more than the beasts of the earth And makes us wiser than the birds of the heavens?Elihu probably alludes to Job’s defense of his complaints as natural, like the instinctive cries of beasts and birds (ch. 6:5).

o God, he says, has given to man a higher nature than he has bestowed on the brutes and this nature should teach him to carry his griefs to God in a proper spirit—a spirit of faith, piety, humility, and resignation.

o If men cried to him in this spirit, they would obtain an answer. If they do not obtain an answer, it must be that the proper spirit is lacking (comp. Jas. 4:3).[13]

§ Discuss—Is this implying that if our prayers/crying was what God wanted for us, we would receive an answer?

§ Soak on your answer and seek God’s counsel as you move forward😊

Job 37:14-24 (NASB) 14 “Listen to this, O Job, Stand and consider the wonders of God. 15 “Do you know how God establishes them, And makes the lightning of His cloud to shine? 16 “Do you know about the layers of the thick clouds, The wonders of one perfect in knowledge, 17 You whose garments are hot, When the land is still because of the south wind? 18 “Can you, with Him, spread out the skies, Strong as a molten mirror? 19 “Teach us what we shall say to Him; We cannot arrange our case because of darkness. 20 “Shall it be told Him that I would speak? Or should a man say that he would be swallowed up? 21 “Now men do not see the light which is bright in the skies; But the wind has passed and cleared them. 22 “Out of the north comes golden splendor; Around God is awesome majesty. 23 “The Almighty—we cannot find Him; He is exalted in power And He will not do violence to justice and abundant righteousness. 24 “Therefore men fear Him; He does not regard any who are wise of heart.”

· VS. 37:14 Listen to this, O Job, Elihu interrupts his description of God’s greatness to address Job directly. consider carefully God’s wondrous works. Elihu encourages Job to apply this message and consider God’s works. Since God is so unknowable, Job should not try to contend with Him.

· Vs. 37:16 the one with perfect knowledge Elihu assures Job that his words are true.

· VS. 37:18 strong as a molten mirror In the ancient Near East, mirrors were made of polished metal, usually bronze (Exod 38:8). The description of the skies as made of a hard substance is consistent with the language of other ancient Near Eastern descriptions of the created world (compare Gen 1:6–8; note on Gen 1:6).

· Vs. 37:19 Teach us what we should say to him Elihu sarcastically asks Job to explain how to speak to God. We cannot arrange our case because of darkness.

o Elihu says he—and all Job’s friends—are not qualified to bring a case before God. He sarcastically implies that Job is arrogant to believe he can prepare a case (compare Job 13:18).

· 37:22 Around God is awesome majesty. The Hebrew for “awesome,” nora, comes from the word yare, meaning “to fear”. It emphasizes God’s power and supremacy (Deut 10:17; Pss 66:3–7; 96:4).

· 37:23 The Almighty—we cannot find Him; Here at the end of his speeches, Elihu emphasizes that God is so much greater than humanity that He cannot be found. Ironically, God will make Himself found by answering Job in the next chapter (see Job 38:1).

o Elihu couldn’t say just why God had permitted Job’s suffering. But Elihu had shown that suffering is not necessarily punishment for sin.

o Elihu went on to point out that no one will be able to really understand God. He simply is too great to fit into our categories. We can, however, be sure that He is great in power and justice, and that His character is marked by a “great righteousness He does not oppress” (37:23).[14]

· 37:24 Therefore men fear/revere Him Because of God’s mighty and awesome power, people should fear Him. This matches the description of Job’s attitude toward God in the prologue (1:1, 8). Elihu unknowingly alludes to the satan figure’s challenge—whether Job fears God because God had blessed him, or because God is sovereign.[15]

Thoughts to Soak on by J. Vernon McGee😊 et. al.

Job 37:24 (NASB) 24 "Therefore men fear/revere Him; He does not regard any who are wise of heart."

· Again, he is inferring that God is so far removed from man that we just cannot communicate with Him. He is way up there, and we are way down here. However, we have already seen that it is not the greatness and majesty of God that has separated man from Him; it is man’s sin.

· This chapter clearly shows us that Elihu cannot be a prophet or a mediator for Job. That is one of the reasons that I have never specialized in counseling. If you want to know the truth, I don’t know enough to be a counselor.

o I feel that a man who is going to pose as a counselor is sitting in the place of God.

§ The friends of Job tried to be his counselors. They were trying to take the place of God in this man’s life.

§ Their problem was that their own knowledge was not adequate. We need to recognize counseling for what it is. It arises out of the experience and wisdom of another human being.

§ The great breakdown in counseling is that no one is all–knowing, no one is omniscient. No counselor can know all the facts or have all the wisdom that is necessary.[16]

· Vs. 37:14–24 The power and wisdom of God are also displayed in the phenomena of summer: in the lightning of summer storms (15), the clouds so delicately balanced (16), the hot south wind (17), the blazing sky as hard as bronze (18) and the blinding light of the summer sun (21).

o God’s wisdom is so much greater than Job’s that Job cannot even understand how these phenomena work (15–16, 18), let alone control them.

o So great is the terrible majesty (22) of God, that he is effectively unapproachable.

o Elihu asks Job, ironically, to teach us what we shall say to God (19) but denies in the same breath that it is possible to do so, ‘for all is dark, and we cannot marshal our thoughts’ (neb). This is a position that Job has denied all along by repeatedly demanding that God should personally answer his complaints. And it is effectively refuted by the personal appearance made by God in the very next chapter.[17]

· This led to Elihu’s final thrust: “If you can’t explain to us the everyday things of nature, then how will you ever prepare a court case to defend yourself before God?” He then warned Job that to challenge God might lead to Job’s being swallowed up by God’s judgment (v. 20). Verses 21–22 describe the “clear shining after rain” (2 Sam. 23:4), the blue sky, the bright sun, the “golden splendor” and “awesome majesty” of God (NIV). “You can’t even look at the sun,” says Elihu, “and yet you want to meet God face to face!”

· Elihu’s closing words remind us that, even though we can’t fully understand God, we know that He is great and just and does not afflict men to no purpose. What should our personal response be? “Therefore, fear/revere Him!” Job had come to that same conclusion after pondering the works of God in the world (Job 28:24–28). Discuss and soak on what you learn.

· It is possible that while Elihu was speaking, an actual storm was in the making in the distance; and when he finished, the storm broke—and God was in the storm!

· Job will now get what he’d been asking for: a personal meeting with God. Was he ready? Are we ready?[18]

Thoughts to soak on as we close out this very difficult lesson:

· With all his longwindedness and lack of humility, Elihu did say some good things that Job needed to hear.

o Elihu’s use of rhetorical questions in Job 37:14–18 prepared Job for the series of questions Jehovah would ask him in Job 38–41.

o Unlike the three friends, Elihu assessed Job’s problem accurately: Job’s actions may have been right—he was not the sinner his three friends described him to be—but his attitudes were wrong.

o He was not the “saint” Job saw himself to be. Job was slowly moving toward a defiant, self-righteous attitude that was not at all healthy.

§ It was this “know-it-all” attitude that God exposed and destroyed when He appeared to Job and questioned him.

§ So, even though God said nothing about Elihu, the man did have a helpful ministry to Job. Unfortunately, Job wouldn’t accept it.

George O. Wood (September 1, 1941 – January 12, 2022) was an American Pentecostal minister…Let’s close our study with an except from his sermon, “Youth Speaks Up on Suffering”😊.

“The option that Job’s four friends refuse to consider was that suffering may have nothing to do with punishment, and prosperity may have nothing to do with righteousness.”

· Easy answers are not valid answers. In looking at the Scriptures I’m convinced that in life, a great deal of the time—if not 95 percent of the time—there is absolutely no connection between suffering and sin. That is, except that death is a judgment resulting from the sin of the human race and in that sense, there is a consequence.

· The New Testament tells us that there are two kinds of suffering in this world. First,there is the suffering that occurs because of our linkage with Adam. We are human beings and subject to the Fall and all the conditions of the Fall that prevail in the world. We’re subject to disease, to famine, to natural disaster and the like. Christians aren’t exempt from these. They aren’t exempt from car wrecks. That’s because of our linkage with Adam. Machines fail and drivers get drunk, and people are careless and all those sorts of things.

· But there’s another kind of suffering the New Testament talksabout. It’s not covered in the Old Testament. It occurs because of our linkage with the second Adam, with Christ. Second, Persecution and suffering come to us solely because we are Christians.

· In either case—our linkage with Adam or our linkage with Christ—the suffering cannot be equated necessarily with sin. Jesus, in the close of the Sermon on the Mount, tells the story of two builders—one who builds upon the sand and the one who builds upon the rock. This models the person who builds without Jesus’ words in their life and the person who builds with His words in their life. He says the storm comes upon both. They are tested from beneath, from against, and from above. They have the same pressure; they have the same adversities. But the one who lasts is the one whose house is built upon the rock.

· As we continue to move through this series, I’m going to be looking at some of the New Testament answers to the Book of Job that I think will be rather intriguing and fascinating. Let’s strip from our minds the judgment we have of people when bad things are happening in their lives.

o There is no easy answer to the problem of suffering. But in the New Testament, Paul tells us in an eloquent way in Romans 8:26: “We do not know how to pray as we ought …” but he goes on to say in Romans 8:28: “

o I know God is working good in all things.” Isn’t it incredible that in the same breath that Paul says, “I don’t know” he says, “I know”? There are things that happen to us and things that happen to other people that we honestly don’t know why they’ve occurred. But in our not knowing, we know. We know Him. We have a relationship with Him, and He’s going to help us make it through.

Closing Prayer

· Our Father, we come to You and thank You again for Your Word. Your Word helps us to understand that we live in a very complex world where we do not always see the consequences of our decisions. In fact, sometimes what we see is seemingly reversed of what we would expect. We would normally expect to do good and be rewarded. You tell us that, yes, as a foundational moral law, that’s true. But the reward may not be soon in coming. It may be reserved for some distant time. It may even be reserved for when we stand in Your presence. Help us persevere in believing that You, the righteous God, will make all things right in Your day and will reveal everything to us. You do not always punish the wicked now. But there will be a day when everyone is called into Your court and will give an account.

· Help us in the midst of our suffering to have courage. Help us to understand that Job is not telling us everything about suffering. When we open the New Testament, we find that through Your acts of grace You bring marvelous deliverances and healings and answers that change our circumstances. Give us the faith to reach out for that as well.

· Give us kindness in ministering to and encouraging one another when we are going through difficult times. Help us let You be the judge. And rather than sitting in judgment of another, let us take our place as a friend and be an encourager. We pray for people who are going through great times of suffering in their life. We unite in prayer for them. We ask this in Jesus’ name, and in His name we pray. Amen.[19]

Soak on these things…and perhaps next week’s lesson will be a little easier😊

Grace and peace,

[1]Leadership Ministries Worldwide, Job, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 2010), 212–213. [2] John E. Hartley, The Book of Job, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988), 427–428. [3]Albert Barnes, Notes on the Old Testament: Job, vol. 2 (London: Blackie & Son, 1847), 118–119. [4] Ian S. McNaughton, Opening up Job, Opening Up Commentary (Leominster, England: Day One, 2014), 116. [5]Robert L. Alden, Job, vol. 11, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 318. [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), 363-364. [7] Roy B. Zuck, “Job,”in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 755–756. [8]Francis I. Andersen, Job: An Introduction and Commentary, vol. 14, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1976), 267. [9]Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 721. [10]Duane A. Garrett, “The Poetic and Wisdom Books,” in Holman Concise Bible Commentary, ed. David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 210–211. [11]Matthew Henry and Thomas Scott, Matthew Henry’s Concise Commentary(Oak Harbor, WA: Logos Research Systems, 1997), Job 33:19. [12]Richard D. Patterson, “Job,”in Holman Illustrated Bible Commentary, ed. E. Ray Clendenen and Jeremy Royal Howard (Broadman & Holman, 2015), 536–537. [13] H. D. M. Spence-Jones, ed., Job, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 565. [14]Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 323. [15]John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Job 37:14–24. [16] J. Vernon McGee, Thru the Bible Commentary: Poetry (Job), electronic ed., vol. 16 (Nashville: Thomas Nelson, 1991), 177. [17]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), 481. [18]Warren W. Wiersbe, Be Patient, “Be” Commentary Series (Wheaton, IL: Victor Books, 1996), 141. [19]George O. Wood, George Wood’s Sermons: Old Testament, George Wood’s Sermons (WORDsearch, 2013), Job 32:1–37:24.