March 14, 2024

God Is at Work, Even When We Can't See It

Job 9

Timothy Hughes
Thursday's Devo

March 14, 2024

Thursday's Devo

March 14, 2024

Thursday's Devo

March 14, 2024

Thursday's Devo

March 14, 2024

Big Book Idea

God is at work even when we can't see it.

Key Verse | Job 9:11

Behold, he passes by me, and I see him not;
he moves on, but I do not perceive him.

Job 9

Job Replies: There Is No Arbiter

1 Then Job answered and said:

2  “Truly I know that it is so:
    But how can a man be in the right before God?
3  If one wished to contend with him,
    one could not answer him once in a thousand times.
4  He is wise in heart and mighty in strength
    —who has hardened himself against him, and succeeded?—
5  he who removes mountains, and they know it not,
    when he overturns them in his anger,
6  who shakes the earth out of its place,
    and its pillars tremble;
7  who commands the sun, and it does not rise;
    who seals up the stars;
8  who alone stretched out the heavens
    and trampled the waves of the sea;
9  who made the Bear and Orion,
    the Pleiades and the chambers of the south;
10  who does great things beyond searching out,
    and marvelous things beyond number.
11  Behold, he passes by me, and I see him not;
    he moves on, but I do not perceive him.
12  Behold, he snatches away; who can turn him back?
    Who will say to him, ‘What are you doing?’

13  God will not turn back his anger;
    beneath him bowed the helpers of Rahab.
14  How then can I answer him,
    choosing my words with him?
15  Though I am in the right, I cannot answer him;
    I must appeal for mercy to my accuser. 1 9:15 Or to my judge
16  If I summoned him and he answered me,
    I would not believe that he was listening to my voice.
17  For he crushes me with a tempest
    and multiplies my wounds without cause;
18  he will not let me get my breath,
    but fills me with bitterness.
19  If it is a contest of strength, behold, he is mighty!
    If it is a matter of justice, who can summon him? 2 9:19 Or who can grant me a hearing?
20  Though I am in the right, my own mouth would condemn me;
    though I am blameless, he would prove me perverse.
21  I am blameless; I regard not myself;
    I loathe my life.
22  It is all one; therefore I say,
    ‘He destroys both the blameless and the wicked.’
23  When disaster brings sudden death,
    he mocks at the calamity 3 9:23 The meaning of the Hebrew word is uncertain of the innocent.
24  The earth is given into the hand of the wicked;
    he covers the faces of its judges—
    if it is not he, who then is it?

25  My days are swifter than a runner;
    they flee away; they see no good.
26  They go by like skiffs of reed,
    like an eagle swooping on the prey.
27  If I say, ‘I will forget my complaint,
    I will put off my sad face, and be of good cheer,’
28  I become afraid of all my suffering,
    for I know you will not hold me innocent.
29  I shall be condemned;
    why then do I labor in vain?
30  If I wash myself with snow
    and cleanse my hands with lye,
31  yet you will plunge me into a pit,
    and my own clothes will abhor me.
32  For he is not a man, as I am, that I might answer him,
    that we should come to trial together.
33  There is no 4 9:33 Or Would that there were an arbiter between us,
    who might lay his hand on us both.
34  Let him take his rod away from me,
    and let not dread of him terrify me.
35  Then I would speak without fear of him,
    for I am not so in myself.

Footnotes

[1] 9:15 Or to my judge
[2] 9:19 Or who can grant me a hearing?
[3] 9:23 The meaning of the Hebrew word is uncertain
[4] 9:33 Or Would that there were an
Table of Contents
Introduction to Job

Introduction to Job

Timeline

Author and Date

The unknown Israelite author of this book presents Job as a person living in Uz (see note on 1:1). Job’s godliness (1:1) matches the ideals of Israelite wisdom literature. He clearly knows Yahweh (1:21). The events of the book seem to be set in the times of the patriarchs (Abraham, Isaac, and Jacob).

Theological Themes

The book of Job concerns itself with the question of faith in a sovereign God. Can God be trusted? Is he good and just in his rule of the world? The book shows that the reasons for human suffering often remain a secret to human beings.

In the book of Job, God seems both too close and too far away. On the one hand, Job complains that God is watching him every moment so that he cannot even swallow his spit (7:19). On the other hand, Job finds God elusive (9:11). Though God is greatly concerned about humans, he does not always answer their most agonizing questions.

At the same time, Job’s friends offer no real help. They come to “comfort” him (2:11), but Job ends up declaring them “miserable comforters” who would console him “with empty nothings” (21:34). These friends represent an oversimplified view of faith. They think that all human troubles are divine punishments for wrongdoing. Their “comfort” consists largely of urging Job to identify his sin and repent of it. These friends are negative examples of how to comfort those who are suffering.

The book illustrates that one does not need to fully understand God’s will in order to be faithful while suffering. Those who suffer need not be afraid to express to God their confusion and questions.

Purpose

The book of Job was written to those who struggle with the question of how God can be good when the world is filled with suffering.

The author does not provide a formal defense of God’s justice. Rather, as Job’s friends offer their inadequate answers, the author shows how their reasoning fails. Then, in chs. 38–41, the Lord speaks in his own defense, bringing Job to fuller understanding (ch. 42).

Even during his suffering and confusion, before God finally speaks, Job can triumphantly declare, “I know that my Redeemer lives” (19:25).

Outline

  1. Prologue: Job’s Character and the Circumstances of His Test (1:1–2:13)
  2. Dialogue: Job, His Suffering, and His Standing before God (3:1–42:6)
    1. Job: despair for the day of his birth (3:1–26)
    2. The friends and Job: can Job be right before God? (4:1–25:6)
      1. First cycle (4:1–14:22)
      2. Second cycle (15:1–21:34)
      3. Third cycle (22:1–25:6)
    3. Job: the power of God, place of wisdom, and path of integrity (26:1–31:40)
    4. Elihu: suffering as a discipline (32:1–37:24)
    5. Challenge: the Lord answers Job (38:1–42:6)
  3. Epilogue: The Vindication, Intercession, and Restoration of Job (42:7–17)
The Global Message of Job

The Global Message of Job

Universal Questions

With its story of one man’s life and suffering, the book of Job raises universal questions. Why do people suffer, especially godly people? Where is God in suffering? Can God be trusted amid suffering? Job’s friends try to answer such questions with superficial and simplistic solutions, eventually earning God’s rebuke (Job 42:7–9).

Ultimately we learn from Job that we can hope steadfastly in our sovereign God. Instead of providing easy answers to hard questions, this incomparably glorious, all-knowing, and almighty God presents to people in all places and in all times the simplest, most powerful, and most universal answer to these questions. God’s answer to human suffering has everything to do with his own infinite goodness and care for his creation.

Suffering in a Fallen World

In the life of Job we see the breadth and depth of human suffering. We see suffering in health (Job 2:7), suffering in the loss of property (1:14–17), and suffering in the tragic death of family members (1:18–19). In Job we also listen in on a discussion in the heavenly courtroom between God and Satan (1:6–12; 2:1–7), in which God delights in the upright life of Job. There we are given a window into the normally invisible reasons for our trials and suffering.

Sin and suffering. Suffering is universal, though the kind of suffering differs from circumstance to circumstance. Sometimes we suffer because of our own sin. There is no such thing as sin without consequences. Sometimes God himself directly chastises his people for their sins. However, Job’s friends are wrong to assume that his suffering is a direct result of disobedience (Job 8:4), and it would likewise be wrong to conclude that all or even most suffering in the world today is divine punishment for specific sins. The speeches of Eliphaz (chs. 4; 5; 15; 22), Bildad (chs. 8; 18; 25), and Zophar (chs. 11; 20) reflect such wrong assumptions.

Common suffering. Another type of suffering is what we might call “common suffering.” This is suffering that affects all people without distinction. It is simply the result of living in a fallen world. It includes health problems from colds to cancer. It includes bad weather, earthquakes, and typhoons. It includes financial struggles, and even death itself. Each tragic incident in Job’s life includes an element of this common suffering.

Godliness and suffering. Not only are godly people afflicted with suffering just as others are, but the godly experience some kinds of suffering due specifically to their godliness (Matt. 10:24–33; Acts 14:22; 2 Tim. 3:12). Faithfulness to Christ will bring insult and at times persecution—suffering that could be avoided if we were not disciples of Christ. We see this principle in Job, for it was precisely Job’s uprightness that prompted God to single him out to Satan and then led Satan to seek to afflict him (Job 1:8–12).

Devastating suffering. Job’s suffering is uniquely profound and painful. Some suffering, we learn, defies any category. We discover in Job that Satan has a hand in some of the suffering of God’s people (Job 1:6–12; 2:1–7; compare 2 Cor. 12:1–10). But even such demonically instigated suffering is not outside of God’s sovereignty. Nor should our focus be on Satan when we suffer but rather on persisting in steadfast faith amid such God-ordained pain. At the very least a lesson to be learned from Job is that our vision and insight into suffering is severely limited. What is not limited, however, is God’s perfect understanding and sovereign control over every event in our lives. In the “Yahweh speeches” of Job (chs. 38–41), God does not engage Job in the details of his questions and complaints. Rather, God reminds Job that God is God and Job is not. God laid the foundation of the earth (38:4); he is God over the seas (38:8, 16), over the stars (38:31–33), and over every creature (39:1–30; 40:15–41:34).

A Global Message of Comfort and Hope

The almighty, all-good God. Despite its focus on challenges and sufferings, the book of Job speaks a message of great hope to the world. We live in a world longing for comfort and hope, and such hope is found in the sovereign God who sees, who is good, and who is faithful. We are not victims of random fate or uncontrolled circumstances. We are loved faithfully and passionately by a sovereign God who works all things for our good (Rom. 8:28). The suffering global church can take comfort amid suffering, knowing that God is pleased with our faithfulness to him, even as God expressed delight in “my servant Job” (Job 1:6–8; 2:3). James 5:11 reminds us that God will fulfill his good purposes and is indeed compassionate and merciful toward his people.

No neat formulas. Living an upright life of faith in God does not exempt us from suffering. This was the fundamental misunderstanding of Job’s friends (Job 8:6) and the reason that their “comfort” was so “miserable” (16:2). Indeed, in Job and in all of Scripture we see that suffering is a part of the experience of godly people, and that suffering is also a means for our sanctification. Suffering is a blessing as through it we learn that God’s ways and purposes are much greater than we can know (chs. 40–41). His purposes and faithfulness are much greater than the achievement of ease and a comfortable life; the global church must not make an idol out of worldly comfort and earthly abundance.

The sufferings of the Savior. Job confessed faith in the living Redeemer (Job 19:25). That Redeemer would one day come and suffer for us on a cross. Here we have yet another kind of suffering, the atoning sufferings of Christ. He suffered for our salvation, bearing the penalty for our sin. It is also our great privilege to share in his suffering (2 Cor. 1:5; 2 Tim. 1:8; 2:3; 1 Pet. 4:13). These are not the sufferings of health problems or bad weather or the consequences of our own folly. These are sufferings that flow from our union with and loyalty to Christ. There is a global attack on the righteous, but God will continue to provide sufficient grace to his people (2 Cor. 12:9).He will grow both his people and his kingdom through such suffering as it is endured in faith.

Our Intercession and Mission of Hope

Though God’s righteous anger burned against the three friends of Job, their folly was forgiven in response to the righteous intervention of Job’s prayers (Job 42:7–9). What then is the Christian response to those who suffer—and to those who cause suffering?

We are to intercede for the world, both in prayer and in life. We are to “comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God” (2 Cor. 1:4). This comfort must find expression in our ministry and service to those in need both where we live as well as around the world—to orphans, widows, and all those who suffer.

This comfort is most gloriously and eternally known as the church ministers the gospel of new hope in Christ to the world—to the lost, to the downtrodden, and even to our enemies (Matt. 5:44). For the greatest suffering in this world is not the loss of property or even family; it is to be lost in sin, without the living Redeemer.

Proverbs Fact #1: Wisdom

Fact: Wisdom

Wisdom is a key term in Job, Proverbs, and Ecclesiastes. The word can mean “skilled at making sound decisions in life.” Proverbs 9:10 states that “the fear of the LORD is the beginning of wisdom.”

Job Fact #1: Comfort

Fact: Comfort

Comfort is a key word in the book of Job. When faced with personal tragedies, Job receives no comfort from his friends (16:2). But when God answers him (see chs. 38–41), he finds the comfort he needs.

Job Fact #7: Three cycles of conversations

Fact: Three cycles of conversations

The book of Job includes three cycles of conversations in which the friends of Job offer their comfort and advice, and then listen as Job responds. The first cycle covers chs. 4–14.

Job Fact #15: Elihu

Fact: Elihu

Elihu is the only character in the book of Job with a Hebrew name.

Job Fact #5: The sea

Fact: The sea

In the literature of the ancient Near East, the sea (9:8) is often seen as a threat to the order of nature. People looked upon the sea as something that could not be contained or conquered.

Eliphaz, Bildad, and Zophar

Eliphaz, Bildad, and Zophar

After the Lord allowed Satan to afflict Job, three of his friends, Eliphaz, Bildad, and Zophar, came to comfort him. However, all three wrongly assumed that Job’s suffering was the result of some hidden sin. Each man urged Job to repent so that God would have mercy on him. But Job insisted that he was innocent. Although it is true that some suffering is a result of sin, Eliphaz, Bildad, and Zophar oversimplified this truth. They believed that all troubles are punishments for wrongdoing, which was not the case for Job. The wrong actions of Job’s three friends should remind believers today to be wise and sensitive when dealing with people in distress. The Lord rebuked Job’s three friends and instructed Job to pray for them. (Job 42:7–9)

Study Notes

Job 9:1–2 When Job says, “I know that it is so,” he is most likely affirming that Bildad is right: God is just, and he will not reject the upright (8:3, 20). However, in light of these truths, and in light of how the friends have interpreted Job’s circumstances, Job slightly modifies the original question of Eliphaz (4:17) and asks, But how can a man be in the right before God? If God is just and Job is in fact innocent of the foolishness or wickedness his friends accuse him of, how can he go about arguing his case?

Study Notes
Job Fact #5: The sea

Fact: The sea

In the literature of the ancient Near East, the sea (9:8) is often seen as a threat to the order of nature. People looked upon the sea as something that could not be contained or conquered.

Study Notes

Job 9:3–10 Job does not respond further to the specifics of Bildad’s argument. Instead he describes the difficulty of anyone arguing a case before God (vv. 3–4), given his power and strength (vv. 5–10).

Study Notes

Job 9:13 Rahab, like Leviathan (see 3:8; compare 7:12), is the name of a beast from the myths of the non-Israelite peoples. Here the name seems to represent the forces of chaos (but see note on Isa. 30:6–7).

Study Notes

Job 9:15 Though I am in the right, I cannot answer him. Job states here (and again in v. 20) that his friends have applied their theology to him and his circumstances in a way that traps him. Job agrees that God is just, but he feels there is no room for him to make the case for his innocence.

Study Notes

Job 9:20 Job thinks that no matter what he says, God will find his words unpersuasive and perverse. When Job says, “I am blameless” (also in v. 21), he echoes God’s description of him in 1:8; 2:3.

Study Notes

Job 9:21 I regard not myself. Job seems to be saying that he does not care whether he lives or dies. He is prepared to risk his life to find justice (13:14).

Study Notes

Job 9:22–24 Job argues that, from what one can observe in the world, both the blameless and the wicked are destroyed, both fall prey to disaster, and both suffer injustice. All of these things are governed by God (if it is not he, who then is it?).

Study Notes

Job 9:32–35 There is no arbiter. Job criticizes his friends for not comforting him. He longs for an impartial party to hear his case (see v. 33, ESV footnote). He also wants the threat of further suffering removed, so that he could speak freely.

S3:054 Job 9

Listen Now

Dive Deeper | Job 9

Job 9 is part of the first of three cycles of debates between Job and his friends (Eliphaz, Bildad, and Zophar). Previously, Eliphaz had questioned Job's innocence and recommended repentance. Job expressed his anguish at his trials and sought sympathy. Then Bildad rebuked Job for his complaints and insisted that if Job were righteous, then God would restore him. Today's chapter is Job's response to Bildad.

Job considers the advice of his friends to take his case to the Lord and paints the picture of a courtroom drama with the Almighty. This line of thinking only leads to anguish as he confronts the impossibility of standing before God. His comments can be put into three categories:

Where Job Was Right

  • Declaring that God is mightier than anyone.
  • Proclaiming that God can do whatever He pleases.

Where Job Was Wrong

  • Saying that God does not care about the disaster of the innocent.
  • Implying that God causes injustice.

Where Job Was Hoping

  • Longing for an arbiter between God and man.
  • Looking forward to a day to speak to God without fear.

Much of the passage is a beautiful depiction of the overwhelmingness of God that His Church would be wise to meditate on. If you caught yourself skimming over the first verses, go back and linger to consider the magnitude of God. Unfortunately, Job blurred the line between questioning God (as an emotional outcry) and accusing God of injustice.

As Job questioned how he, a righteous man, could suffer so much, he considered his need for an arbiter to plead his case before God. This arbiter would come as a child in Bethlehem, Jesus the Savior. Jesus is the "mediator between God and men" (1 Timothy 2:5). Unbeknownst to Job, the arbiter is a truly blameless man. Though Jesus is perfectly righteous, He suffered to a greater degree than Job, or anyone else. And through His suffering, God brought salvation to the world, proving that God can produce the greatest goodness out of the worst injustice. Thus, we can trust that God is at work for good, even when we can't see it.

This month's memory verse

but God shows his love for us in that while we were still sinners, Christ died for us.

– Romans 5:8

Discussion Questions

1. What does it mean that Job was "blameless" if all have sinned and fallen short of the glory of God (Romans 3:23)?

2. Since Job lived before the law of Moses was given, what standard did he use to call himself blameless?

3. Given Job's suffering despite his righteous life, how should we interpret Proverbs that indicate God rewards righteousness (e.g., Proverbs 12:28, 13:21)?

4. When facing passages that are difficult to understand, what sources do you consult, and how do you examine them? (See Acts 17:11.)

5. Do you have an "if, then" faith or an "even if" faith? ("If, then" = If God does what I want, then I will obey Him. "Even if" = Even if God does not do what I want, I will obey Him.)

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

GJ

greg jones

Good morning Timothy. I like your deeper dive. I’m going to critically focus on one part only as it applies to the book of Job. By doing so I think it ups the stakes to your Q5 which is a great question to consider when reading the book of Job. Q’s 2,3, and 4 are great too. Where Job Was Wrong * Saying that God does not care about the disaster of the innocent. * Implying that God causes injustice. Within the context of the book of Job is there a reference for those two opinions? And the Lord said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you incited me against him to destroy him without reason.” (Job 2:3) (If God was “caring” about what Job was going through in that moment would he turn around and allow himself to be “incited” again.? Job is destroyed without reason, you can’t make a case for justice out of that testimony. The satan acts on the authority of God. God caused it. After the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite: “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has.(Job 42:7) “Unfortunately, Job blurred the line between questioning God (as an emotional outcry) and accusing God of injustice.” It’s a good thing God has Job’s friends, and us, here to protect his good name. He would probably be to nice to ever call Job out for not speaking rightly of him. Just kidding. But if we’re finding faults with Job we’re probably somehow missing the point of the book. My opinion. That’s harsh but Job is a book in the Bible that gets in your face and makes you think about your opinion and your friend’s truth more deeply. Q1 Some say if you want to understand Paul’s letter to the Romans consider that in the first two chapters he is talking to two groups of people, Jews and Gentiles. These two groups are coming together from different backgrounds to worship one true God through what Jesus Christ did on the cross. But there are still Jewish and Gentile arguments concerning righteousness. These things will take awhile to work themselves out. Consider many years after Paul writes Romans the book of Revelation is written. In the second chapter the author puts these words in Jesus mouth-“But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and practice sexual immorality.”(Revelation 2:14) Apparently Paul’s opinion in 1 Corinthians 8 didn’t put this issue to bed for everyone…back to the original question. Because Paul is speaking into a disagreement, in the view of some people’s reading, “both groups” have sinned and fallen short of the glory of God gives a better meaning to what Paul is communicating in his letter. He’s speaking to two collective groups within a church rather than making a statement about “all” mankind. But in the case of Job blameless means blameless for Job. God has declared him blameless. Job is singled out for being too good. Those who start applying their theology to Job are going to be found at fault in the end of book. Click on the ESV note for 9:15 to see partial agreement. Really enjoyed the devotional, thought provoking, well written, well thought out. Thank you.
JC

Jason Cromwell

I'm happy that I live on this side of the Resurrection. Thank God for the Holy Spirit who guides me through when no resources are available. Each one of us is born with a sense of Right/Wrong even before we receive the Holy Spirit. No matter how much people in the 21st Century try to deny it. I think Faith builds over time. It takes a long time to cultivate an "Even If" Faith.
MS

Michael Scaman

If one of Job's friends broaght along a psychologist , the psych might have scribbled in the following notes. Job grapples with the paradox of God's justice and his own innocence amid suffering. He acknowledges God's power and wisdom but questions how he, as a blameless man, can plead his case. Despite feeling condemned, Job longs for an impartial arbiter and fears further suffering. His lament reflects the human struggle to reconcile faith in divine justice with personal anguish, seeking solace in understanding and relief from his turmoil. It is noted that Job and his friends language is still using El, Elohim, Eloah, the Mighty, the Almighty which are more distant terms for God than the more personal covenant name Yahweh which confirms my observations of Job's deep isolation and his friends being less than helpful I empasize here Job's use of distant terms for God, indicating deep isolation from God. Job wanting a neutral arbiter is a form of rejection of his friends advice and they are continuing to show tough love but it may be backfiring and unhelful. I fear his friends and Job will not listen to me either. respectfully, Amirah the watcher of hearts and minds postscript more scriblings about Job I note there seems to be an 'eliphant in the room' regarding God's name as in Job 12:9 as some scibes put it Job uses the tern YAHWEH for God but does it only one tiem and is the only speaking person in the scroll to do so "WHO AMONG ALL THESE DOES NOT KNOW THE HAND OF YAHWEH HAS DONE THIS?". It is creation in that verse "all these" who know. As far as people they who not say Yahweh and Job's wife even saiys CURSE ELOHIM AND DIE and none of his 3 friends or Elihu will do so either. This includes Job who only does so one time and goes right back to more distant terms. This unusual solatary blurting out of God's name by Jonah and Jonah alone adds to the distance and isolation and frustration in the book. If they KNOW that YAHWEH has done it why aren't they saying so??? YAHWEH answers Job in the whilrwind and name usd by the narrator of the scroll dzens of times, particularly the beginning and end, underscroing the imporatance. Job, Job's friends and other indivual peole in the book are not the covenant people of God and use of other than YAHWEH may be a reminder in part whille the narration does use YAHWEH in contrast. postscript scriblings about Jonah I also note in my research a significant linguistic shifts in the Book of Jonah, reflecting deeper spiritual transformations. Initially, Jonah receives a word of the LORD form YAHWEH but tells the soalors he serves ELOHIM a more distant term. The sailors pray to ELOHIM at first then switch. Notably, the Gentile sailors invoke "Elohim" amidst their polytheistic beliefs, signifying a broader understanding of divinity. Then a linguistic miracle occurs and the Gentile sailors also start praying and vowing and sacrificing to Yahewh after more trauma with the sea and the crisis resolved by them also tossing a literal cash paying passenger overboard. From then on Jonah uses Yahweh as well. Conversely, the Ninevites, upon repentance, refer to "God" (Elohim), reflecting a newfound recognition of the one true deity. These linguistic nuances underscore the evolving relationships between individuals and the divine, highlighting themes of spiritual growth and redemption. The use of the term by the Ninevites may indicate a distant unnkown God who has come near and presents them with a crisis of judgement averted. The Ninevites are still not a covenant people and God will eventually end that ancient "Nineveh" civilization which goes back possibly to Nimrod where he does not completely end "Israel" who are His covenant people. Do not inquire how I a mere psychologist can comment on things from the future. That is priviledged infromation.
AL

Amy Lowther

1. Job could not be blamed. It was not Job’s fault. 2. The standard of God seems to be what Job respected. 3. They are examples of God’s values. 4. For words in passages that are not the everyday words, I look in the dictionary. For ideas I read in passages that do not make sense, I ask friends if they have read the passage and what their thoughts are in regards to the passage. Then I go back and read the passage one more time to truly make sense of everything, using the additional information I found in relation to the passage. 5. I respect and obey God. I know He will help me make good choices in life based on what I have learned about Him in the Bible and in sermons. Timothy - Thank you for sharing your ideas. I like your point that, “Though Jesus is perfectly righteous, He suffered to a greater degree than Job, or anyone else. And through His suffering, God brought salvation to the world, proving that God can produce the greatest goodness out of the worst injustice”. Hallelujah!