A 1:1-5.

The man before the process. `Blessed' (1:10).

B 1:6 to 2:10.  Controversy. Jehovah and Satan.

Job stripped (material and physical).

Coming of friends to mourn (nud)

C 2:11-13.

to comfort (nacham).

D 3:1 to 31:40. Opinion of friends.

`Prepared' heart (kun) (8:8; 11:13).

E 32:1 to 37:24.

ELIHU.

True wisdom (33:33; 36:1-5).

B 38:1 to 42:6. Controversy. Jehovah and Job.

Job stripped* (moral and spiritual).

Judgment of friends.

Not `right' (kun).

Coming of brethren.

Bemoaned (nud) comforted (nacham).

The man after the process. `Blessed more'.

* Compare:

Chapter 29, the `I' of prosperity `I' `Me' `My' 52 times.

Chapter 30, the `I' of adversity `I' `Me' `My' 61 times.

Chapter 31, the `I' of self-righteousness `I' `Me' `My' `Mine'

83 times. In 96 verses there are 196 references to self.

After chapters 38 and 39 comes 40:4,5; and after 40 and 41, comes 42:2-6.

`NOT I BUT CHRIST'.

Toward the conclusion of Elihu's speech he makes reference to the greatness of God as exhibited in creation. He

refers to the rain and the snow, to the spreading and balancing of the clouds, to the thunder and lightning, to the

spreading out of the sky, and in each case indicates the presence of an inscrutable power. He concludes with the

`Touching the Almighty, we cannot find Him out: He is excellent in power, and in judgment, and in plenty of

justice: He will not afflict. Men do therefore fear Him: He respecteth not any that are wise of heart' (Job

There is a paronomasia here on the words translated `fear' and `respect', which in the Hebrew are yirah `fear'

and raah `respect'. Carey suggests it should read: `Men ought to fear, and not to stare', rebuking the unabashed

endeavour to `find out God unto perfection', or to consider oneself wise enough to criticise His ways with men.

Immediately following this preparation by Elihu the storm breaks and the Lord Himself answered Job out of the

whirlwind. The exhibition of power and wisdom that is brought before the mind of Job is so overwhelming that he

repents and acknowledges in spite of all his boasting, he is vile and can answer nothing.

Before we reach the conclusion of the matter, however, we must deal with the two outstanding doctrines that are

found in the book of Job, namely the doctrine of a Redeemer, and the hope of resurrection. We turn therefore to that

well loved passage, chapter 19 verse 25, which opens with the words `I know that my Redeemer liveth', and familiar

as the words may be, the wonder of their intrinsic truth never lessens. It is indeed wonderful that at so remote an

age, before the Scriptures as we know them were written, Job had so clear an understanding of the office that none