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  • Ron Thomas 4:56 am on 2012-08-23 Permalink | Reply
    Tags: Daily Bible Reading (Old Testament)   

    Job 16 and 17 

    1. Job replies and remarks that his friends are of no value to him at all (16:1-5). Job ascribes the work of his friends in his direction (16:6-17), and that work is one that is ungodly and destructive; in fact, it is the Lord’s doing that all this is being experienced as his friends converse with him. Job makes an appeal that his cry is always heard (16:18-22). Again, Job’s speaks of the lack of wisdom among his friends (17:1-5). Though Job is physically worn out he will still hold to his righteousness (17:6-9). Since Job’s friends have no wisdom to help him understand he resigns himself to the inevitability of death and hopelessness (17:10-16).
    2. Application. Comforting another person does not come easily for some. Job valued his friends, at this point, as miserable comforters; they were of no value to him. Sometimes we find ourselves in a spot where we don’t know what to do, what to say, or how to reply when one says something. Sometimes it is best to say nothing at all. We have learned, by now, that one thing that ought not to be done is for one to take a predisposition and apply that to another’s circumstance. One’s comforting ability is fraught with failure.
  • Ron Thomas 4:53 am on 2012-08-22 Permalink | Reply
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    Job 15 

    1. Eliphaz speaks for a second time. He accuses Job of speaking useless words; more than that, he says that even what Job says is self-condemnatory (15:1-6). A series of questions posed to Job to humble his current attitude (15:7-16). The remainder of the chapter has Eliphaz make clear what even those older that Eliphaz have been saying in regard to the wicked suffering, not escaping from God’s judgment (15:18-35).
    2. Application. We get our first sense of the age of at least some of Job’s friends (15:10). With this kind of “wisdom” why would anyone begin to think that it is wrong? It has been passed down through the generations and one who rejects what is so “obvious” is not even rational! **** It is reasonable that men and women who have accumulated years and experience will have something to offer the younger generation; it may even be reasonable that the older generation will have much to offer that is right. On the other hand, the foundations from which spring their own knowledge may be built upon sand.
  • Ron Thomas 4:51 am on 2012-08-21 Permalink | Reply
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    Job 12-14 

    1. Job’s friends are not the only ones who can discern, or has wisdom (12:1-3). As one (Job) who appealed to the Lord, and God answered, Job received his friends who have done nothing but mock his circumstances. On the other hand, those who mock God, they are the ones who prosper – even the creatures of the earth understand this (12:4-12). What God can do if He desired (12:13-25). Job maintains his integrity and desires an opportunity to make his case before the Lord (13:1-12). The friends of Job are of no value to him during this time of affliction (13:4, 13-19).  Job appeals to the Lord for an audience in order to make his case (13:20-28). Man’s time on the earth is but fleeting (13:28; 14:1-6). Death is like sleep; when man dies he will not see life again (14:7-12). Job longs to be hidden in the grave because he is worn out (14:13-22).
    2. Application. Job suffers grievously for something he does not know; along come his friends and they lay guilt on him, but for what they can’t say. Now God crushes man’s hope and Job’s hope is gone. **** Clearly the remarks of a frustrated and desperate man. Those of us on this side of Job’s life can see that Job’s hope is not gone, but have you ever felt so overwhelmed by some moral failing, some circumstantial matter that all hope for life was gone (cf. 2 Corinthians 1:8)? If you have not then count yourself fortunate; you are rare! How well will you be able to relate with one who has?
  • Ron Thomas 4:51 am on 2012-08-20 Permalink | Reply
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    Job 11 


    1. Zophar continues the accusation that Job has already rejected. Surely, Job, you are receiving less than you deserve and, for certain, you are in no position to speak the way you are against the Lord’s wisdom in afflicting you as He has (11:1-20).
    2. Application. The wisdom of Job’s three friends, thus far, is fine with regard to living righteously in this world. The fault to be found with them, however, is in their accusation that Job’s personal strife (affliction) is a result of his sin, and the Lord is punishing him for it. This in-grained belief of theirs is not exclusive to that time (cf. Luke 13:1-5), and in this rational discourse with Job they felt he was not dealing with the obvious (reason for his afflictions). In fact, Job’s varied replies had not shown them that their in-grained belief was wrong.
  • Ron Thomas 5:00 am on 2012-08-17 Permalink | Reply
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    Job 9 and 10 

    1. Job takes up the last few words of Bildad and says that he understands the wisdom of those who have gone before, but a man’s standing in front of God – how can a man stand before the Lord blameless (9:1-13)? One can’t stand before the Lord to reason with Him, but that the Lord will but crush him (9:14-20). Job now begins to question the Lord in a more serious vein (9:21-31). He summarizes his lack of standing before the Lord (9:32-35). Yet he speaks before him (10:1-12), in frustration and lament, his clear reverent understanding that it is the Lord who made him, but why would God create only to destroy, especially the innocent (10:3, 8, 18)? Job appeal to the Lord to just let him alone so he can die quietly (10:13-22).
    2. Application. Hailey gave an interesting perspective to Job’s lament in C-9: Job hit his lowest point in his frustration and lack of understanding “…when he concluded that there is no moral government in the universe, and that therefore it is all one with God whether man does right or wrong” (p. 99). **** Have you ever shaken your fist at the Lord? I have; I almost remember it vividly, but the years have somewhat clouded my thinking. I was not more than 23 years old, and one knows how much wisdom a 23 year old has! I understand mercy.
  • Ron Thomas 5:00 am on 2012-08-16 Permalink | Reply
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    Job 8 

    1. Bildad speaks and is sure to not let Job forget the actual reason for his affliction. Job’s children suffered their calamity for the very same reason Job is now: sin (8:1-7). Utilizing the wisdom of the past (8:8-10), those who are overly confident and hypocrites (Job), the Lord cuts down (8:11-18). Appeal to the Lord and he will exult you (8:19-22).
    2. Application. The wisdom of those who have gone before us may be of great quality. Their wisdom, however, is a wisdom that results from living on this earth as all human beings do. We all have accumulated wisdom in whatever amount of time we have lived (to this point); are we foolish, however, to think that what we have accumulated is right in all respects? Not likely. The same with those of the past. Wisdom is the correct application of knowledge; knowledge, however, can be faulty. Thus, wisdom is the correct application of true knowledge.
    • Eugene Adkins 6:21 am on 2012-08-16 Permalink | Reply

      I always remember the example of Jesus when someone says a person must be suffering because of sin. A person may suffer due to the sin of others (like Jesus did) but that doesn’t mean we suffer because we sinned personally.

      Sometimes it’s hard to keep this mentality though if we’re in the middle of great mental, physical or spiritual pain…Job had all three situations (and friends) on his back. We can distort wisdom by looking at the past in the way that we want to look at it; hence we don’t always learn from “life’s lessons of the past” the way we should.

      Good thoughts.

  • Ron Thomas 5:00 am on 2012-08-15 Permalink | Reply
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    Job 6 and 7 

    1. Job expresses the weight of his grief and the pointlessness of it, asking the Lord to relieve him of this anguish because there is no help within him (Job) that can help (6:1-13). When one is afflicted those who come to him ought to come and help, not make accusations that are false (6:14-30). Job’s helplessness in this condition had been experienced for months (7:1-10), and because he has no answers for it he laments loudly and justifies his lament (7:11-16). Job appeals to the Lord to relieve him of this anguish, wondering why he has not forgiven him of his sin (7:17-21).
    2. Application. Job’s friend did not help him at all. He makes an accusation that Job rejects; in fact, Job looks upon the efforts of his friend, Eliphaz (and others soon to follow) as a man who had deceitful intention when he (they) came to him (6:15). **** Job did not know why he had to experience this suffering; in it, he looked for an answer and, finding none, desired that God would “crush him” (6:9). His friends come to “comfort” (i.e., give an answer), and Job rejects the answer given. He appeals to Eliphaz to make it clear what is the sin (actual reason) for which the Lord afflicts him (6:24-30). **** We look for answers continually, and when we feel as if we can’t find them, we wander off into a land we never have been. All the while the Lord calls (Matthew 11:28-30).
  • Ron Thomas 5:00 am on 2012-08-14 Permalink | Reply
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    Job 4 and 5 

    1. Job’s friend, Eliphaz, begins to reply to Job’s lament. He begins by saying that in his integrity he is to be honest with himself. He who was so available to help others has difficulty applying his own remedy (4:1-6). That which a man sows is that which he reaps – now make an application, Job (4:7-11). Eliphaz had a dream and in this dream it became clear to him that the only righteous one is he who is the Creator; no angel, and more so, no mortal (4:12-21). For those who are afflicted – there is a reason (5:1-7). God is for those who humble themselves before him (5:8-16). Though God corrects those who are in a frame of mind they need not be in, those who come to him (God) will be exalted and then what can anyone do to him who is exalted by God (5:17-27).
    2. Application. Eliphaz attributed to Job a reason for his affliction (4:7-8); moreover, Job needs to understand, affliction does not arise unless it has a reason (5:6). Surely Job was guilty of wrong and he did not own up to it, thus the Lord was punishing him Eliphaz said. **** Wisdom is never exhibited when one expounds without knowledge. So quick people are to make a judgment about someone or something when information available is inadequate. The judgment we exercise is to be made when adequate knowledge of the situation is available, and then done in accordance with a righteous standard (John 7:24). A vast majority of people, on the other hand, don’t look at it that way. They feel the need to go up to the drive up window (as they observe something seen, done, or said), get their order (make a quick evaluation of the situation within the mind), and then drive off (make sure others know what one thinks about it). All this done is inside of three minutes!
  • Ron Thomas 5:00 am on 2012-08-13 Permalink | Reply
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    Job 3 

    1. Seven days come and go between Job and his friends. For what reason this time was observed I cannot tell, but for whatever reason it existed, it is now broken. Job begins with a lament; he laments that he was even brought forth from the womb, he laments that he is not given the reprieve of death. If there is ever a sentiment of R.I.P. it is in these words of Job.
    2. Application. As you meditate on the words, the weight of the oppression is taking all life and energy from Job. He now sees no purpose to his having come forth from the womb. Whatever he may have seen before this, it was now seen no longer. This is the way life is; our current situation very often dictates how we think of our whole history. Whatever good Job may have done, he erased it from his mind. I can say that I never experienced anything close to what Job had, but for a brief moment or two, I felt the weight of some oppression weighing heavily on and against me. I wanted to do nothing but think about my misery. I knew it then, and I certainly know it now, that to live in that state of mind is, to whatever degree, a state of depression and a state of lost.
  • Ron Thomas 5:00 am on 2012-08-10 Permalink | Reply
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    Job 2 

    1. Job having suffered immeasurably; Satan seeks more (2:1-8)! Job’s wife, moved by pity (I presume) calls upon Job to relieve himself of this anguish (2:9-10). Job’s friends from afar come to comfort Job from all the anguish he is experiencing (2:11-13).
    2. Application.  In C-1 Satan appeals to the Lord to relieve Job of those possessions that people prize highly; can you think of something more highly prized in your life than your household goods, recreation toys? How about you children? When one loses both (all) of these, what else does he have? He has his inclination to preserve his own life – it’s the last thing he has. In all this Satan thrust his weight against Job. Job, a man of destitute circumstances, had nothing but his character, his integrity, and an all-important question: WHY (asked throughout the treatise). This question of “why” get us to the question of ‘Where is God when I need him most?”
  • Ron Thomas 5:00 am on 2012-08-09 Permalink | Reply
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    Job 1 

    I have attempted to offer the thoughts from the text that I think is the primary focus of that particular section. It may be that you will have another idea, perhaps even complimentary. A book that I used sparingly, but one that I think is very good for summary thoughts on various sections of Job is the book by Homer Hailey (Commentary on Job, Religious Supply, 1994). 

    1. The time of which the book of Job relates, it is generally thought, would be about the time of Abraham. There is no specificity mentioned in the book. Job was not a Jew. Job was a historical figure. He is mentioned three times outside the book (Ezekiel 14:14, 20 and James 5:11). Because of the New Testament reference he is better known as a patient man. Patient, in the context in which Job experienced, is steadfastness.
    2. Job was a man of great wealth (1:1-3). Job was also a righteous man who loved his children and worshiped God always (1:4-5). A man of great wealth, righteous, but also a man with a target on his back (1:6-12). Job’s experience of catastrophe (1:13-22).
    3. Application. How can one even begin to appreciate what Job experienced? He had ten children and suddenly they are gone! I have never lost a child (let alone ten!), but the pain, I think, would be almost unbearable. Not only did he lose his most prized “possession”, but the material wealth he had was also gone. This is simply incomprehensible! This is the only word that can be used to describe the situation and, by the very use of the word, it describes nothing. Job humbly bows before the Lord and to Him turns (cf. John 6:67-69). How is it that we can do anything less? As Job turned, however, he asked questions that he felt he received no answer to, and this proved to be a significant test for him.
  • Ron Thomas 5:00 am on 2012-08-08 Permalink | Reply
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    Esther 9 and 10 

    1. The day came for the Jews to defend themselves against all those who were determined to destroy them. Such preparations had been made by them that when the attempt came to destroy them it was completely thwarted. The event produced a holiday for the Jews; the holiday is Purim.
    2. Application: The theme of the book is clearly that God’s people are preserved by Him who sees all. No matter how intense the effort by some might be to the contrary, when God wants to preserve no man will be successful against Him. **** For some modern “scholars” the book of Esther is a story that has no basis in history, and one reason put forth is that Esther is not even mention by Herodotus (a famous historian of the time). Gleason Archer, however, adequately addresses the “historical dismissal” of Esther at this time (pp. 401-406). Why is it that people want to dismiss some of the books of the Bible? In part it is because something does not correspond with a predisposition; when this occurs it is the historical record that is dismissed, not the predisposition.
  • Ron Thomas 5:00 am on 2012-08-07 Permalink | Reply
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    Esther 8 

    1. With Haman now dead, the queen appeals to the king to relieve the Jews of the decree against them. The king grants this request of his queen and then gives his new “right-hand man”, Mordecai, the authority to write what is needed and to execute the order. This occurred during the third month and since there was no electronic means of getting the message out, those of that time had to hurry and get it to and throughout the vast empire of the Medes and Persians in time for the Jews to protect themselves.
    2. Application: As great as both Esther and Mordecai are, it is the last verse of the chapter that is the most significant, I think. Many converted to the way of God. This gave people ample opportunity to hear God’s word and then be educated in things righteous, not to mention to long for a realized hope of the Messiah coming. As those who were converted would have children, and their children also having children, think about the number of additional routes the message of God would travel.
    • Eugene Adkins 6:09 pm on 2012-08-07 Permalink | Reply

      Interesting how goverments are used by God throughout the Bible to restrict some and support others isn’t it? Even when it came to His own people.

      • John Henson 8:48 am on 2012-08-10 Permalink | Reply

        We’ve had a rather detailed study of Isaiah and Jeremiah for the last year, and we’ve all learned how God is in charge of the world’s governments and they all move in accordance with HIS will. As one commentator wrote, “History is going somewhere.” Indeed.

        • Eugene Adkins 8:54 pm on 2012-08-10 Permalink | Reply

          Makes me think of Daniel 4 too. Specially verse 25. Well, I guess a lot more than chapter 4.

          • John Henson 11:08 am on 2012-08-11 Permalink | Reply

            Yes, sir. That is certainly true. We have Ezekiel to study first in our quest to cover the Major Prophets, but I’m looking forward to Daniel.

  • Ron Thomas 5:00 am on 2012-08-06 Permalink | Reply
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    Esther 7 

    1. Haman begins to realize that trouble is before him, but he could not have imagined what was about to brew on this day, the second day in which the queen invited both her husband and his high ranking servant to dine. The queen brings her request before the king and by the request’s end Haman has been hooded and a verdict from the king executed.
    2. Application: Apart from what we read in chapters 6 and 7 we don’t know exactly what Haman was thinking; given that we all know the nature of man we have a good idea about the abject fear running through his body. No more did he leave the king’s presence the day before that before the end of the following day his life was taken from him. So quickly did events move that only one word can adequately describe it: blur. Numbers 32:23. It is a challenge to us to live righteously in a world so bent on its own destruction; imagine how much more difficult it would be if we always had to look behind us and also cover our tracks?
  • Ron Thomas 5:00 am on 2012-08-03 Permalink | Reply
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    Esther 6 

    1. The fall begins to happen when by the providence of the Lord – having been in operation even before this particular moment – Haman’s thinking in regards to himself gets the better of him (cf. Proverbs 11:2; 16:8). What he had hoped to do to Mordecai and the Jews was now in the beginning stages of being done to him. The king was unaware of this, but Haman’s house was not.
    2. Application: How in the world could Haman allow himself to think so highly of himself as he did? It is not as difficult as you might think. First, in a political environment where achievements are recognized, Haman accomplished much and, thus, knew what worked to get noticed and what did not. Second, if there is no objective moral foundation that is higher than self, then what one thinks ought to be done will be done and it will be done in accordance with one own subjective moral code. Third, in such an environment, one always had to look behind to see that their backside was protected. If Haman did what he did, he knew well that others might (will) do the same. Fourth, perhaps Haman looked upon the king as one who could be maneuvered. Fifth, he had success in all this.
    • Eugene Adkins 6:23 am on 2012-08-03 Permalink | Reply

      “Second, if there is no objective moral foundation that is higher than self, then what one thinks ought to be done will be done and it will be done in accordance with one own subjective moral code.”

      Very good point in relationship to what some people teach and what Haman doing!

      • Ron Thomas 6:42 am on 2012-08-03 Permalink | Reply

        Thank you, Eugene. As you do, I see it playing out effectively in the political world.

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