ch.1 - As an introduction to the book of Job we must recognised that it is Yahweh who describes Job as 'just' and 'upright' and 'one that feared God'. So we must conclude that whatever the reason Job suffered it was not because he was an evil man.
We suffer the chastening hand of God. The way that Job responded to the chastening should be a lesson for us.

ch.2 - Job's friends came with the very best intentions. In sitting with him silent they were fellowshipping his sufferings. However as events prove they were 'miserable comforters' Job 16:2
We must be careful, in attempting to help people, that we do not assume that we know all the answers. This seems to be the problem of Job's friends.

1:5 Is the way that Job 'sanctified' his children the basis for 1 Corinthians 7:14

2:3 'perfect' is related to the word used (Genesis 17:1) in the command to Abram

1:5 It is generally understood that Job lived around the time of Abraham - before the law of Moses. However here we find him offering 'burnt offerings' which is a clear indication that there was a form of systematised worship before the law of Moses was given.

2:10 It is so easy to think that God is 'with us; when things are going well. On the other hand when problems come it is so easy to assume that God is no longer caring for us. This clearly is not so for if the Lord chastens those he loves (Hebrews 12:6) we cannot expect things to go smoothly all the time.

Job 2
IN ALL THIS JOB DID NOT SIN IN WHAT HE SAID
It is almost an instant reaction to any kind of suffering - especially pain - to unthinkingly utter some sort of curse. As an engineer I hear it in the workshop all the time when things go wrong. That seems to be the moment to automatically blaspheme or swear. I think James said it well when he said that no man can tame his tongue. It is a very small part of the body, but very unruly with it!
Job, however, was a different story. He appears to have been in full control of his tongue even though his sufferings were so intense. He had lost his family, friends and possessions and now his body was covered with painful boils from head to foot. Instead of turning from God, he worshipped; instead of cursing, he praised. He said, "Shall we accept good from God and not trouble?"
Job appears to have had complete control over his whole thoughts and word during his entire horrible ordeal. Job's heart was right with God.
Jesus said, "Out of the overflow of his (a man's) heart his mouth speaks." Our mouths show what is in our hearts and sometimes that may surprise us. Let us get our hearts right with God so that we can be more like Job. If we can do that, then in all our trials and sufferings we will not sin in what we say.

1:6 - It  would appear these sons of God were humans of unspecified origin. "Sons" comes from the Heb word "ben" (1121) which means "son, grandson, child, young, man", etc.. "God" in this instance is the Heb word "Elohim" (430)  which means "God, gods, magistrates, angels, judges, mighty", etc.. The following are references that refer to sons of God: Luke 3:38; 2Cor 6:18; Heb 12:6; Gal 4:5; 1John 3:1; John 1:12; Isa 64:8; Heb 2:10; James 1:18; Gen 6:2.

"Satan" comes from the Heb word "satan" (7854) which means "adversary, an opponent", etc. and it is derived from a slightly different pronunciation of "satan" (7853) which means "be an adversary, to attack, accuse", etc.. So satan was apparently some adversary or opponent roaming around the earth. It doesn't mention what country he was from. Certainly God would not tolerate such an adversary in heaven as indicated by Psa 5:4-5; Matt 6:10. 

We are not told where this presence before the Lord took place. Here are other presences before the Lord: Deut 19:17; 2Chron 19:6.

The date and the author of the Book of Job are unknown.  The fact that the book does not mention the Law of Moses, could set it in either in a patriarchal or pre-patriarchal time frame. Some suggest that Job is an allegory and not an historical account.  However, Ezekiel mentions Job in the same breath as Noah and Daniel (Eze 14:14,20); and James also mentions him as an example of patience (James 5:11). Those endorsements would seem to lend credence to Job's being a real character. But some difficulty might arise in understanding in 1:6-12 if Job is not allegorical.  Those who believe that Satan is a fallen angel look to this passage for proof.  The assumption is that the sons of God are (immortal) angels and that they presented themselves to God in heaven.  Nowhere does it say that the meeting took place in heaven. Also, the phrase sons of God can refer to godly mortal men.  That was the case after the Edenic fall when the sons of God (seed of the woman) married the daughters of men (seed of the serpent) (Gen 6:2). If Satan (as the epitome of evil) were a fallen angel from heaven, he would live forever because heavenly angels are immortal (Matt 22:30). That would mean evil would live forever. But the LORD's plan is to eradicate all evil (Rev 21:4), and so Satan cannot be a fallen heavenly angel. What we do know from Job 1:6-12 is that one person was empowered by the LORD to oppose Job (Satan means adversary). Why would the LORD allow a blameless and upright man to be harshly tried? He reserves, in His wisdom, the opportunity to hone the characters of His servants (James 1:3; 1Pet 1:6,7). If his servants remain faithful, then their latter state will, like Job's, be greater than their former (Job 42:12).

1:14-19  The multiple disasters might reflect the thing that Job was most worried about. He said that the thing that he was most afraid of had happened to him- Job 3:25 – Maybe God was showing him, therefore, that he could survive without the things he felt he needed.

2:3 God describes Job as having ‘integrity’. It was that which his wife thought he may as well disregard. However even at the end of his trials he still retained his integrity – Job 27:5, 31:6 – the problem was not that Job lacked integrity. It seem, despite his integrity, he did not understand how God worked in the lives of faithful men and women.

This imagery of the angels (= sons of God cp Job 38:7) assembled around the throne of God & discussing human activities, is seen also in 1Kin 22:19-22 , where an angel (spirit cp Psa 104:4 )is also given the authority to intervene.

1:5  ‘cursed God’ is rather a strong way of expressing Job’s words. From the way the word is sued elsewhere it seems that Job is concerned that his children accidentally renounced God. Job is not presuming that his children are Godless but rather that they might inadvertently or carelessly deny their convictions by their behaviour. In this we are similar. Whilst we love God our behaviour from time to time belies that.

2:13     So Job’s friends sat silent for seven days. Actually it is probable that their silent vigil was more comfort to Job than all the words that they said. A lesson for us when a brother or sister is in trouble.

It is likely that Job lived around the time of Abraham.  Charles Ryrie makes four points to support this:

1) Job lived 140 years (42:16).  This was not an uncommon life span in patriarchal days.

2) Wealth was measured in terms of livestock (1:3).  This kind of economy existed during the time of the patriarchs.

3) Like the patriarchs, Job was the priest of his family (1:5).

4) No mention of Israel or the Mosaic Law is made. This suggests a time before 1500 BC.

1:4 We maybe should realise that the activity ‘eat and to drink’ actually is often used in Scripture to speak of an unacceptable way of behaviour – Gen 25:34, Judg 9:27

1:6 ‘Sons of God’ echoes Gen 6:2 where the term is used to speak of faithful worshippers of God.

2:4 That Jonah 'looked towards thy holy temple' shows that he was aware of the words of Solomon and also recognised his error. 1 Kings 8:30

3:2 The commission from the Lord is almost identical to the one he was given in Jonah 1:2 He has to preach the words that Yahweh gave him. Now he doubtless was aware that this was the task of a prophet so why is his commission spelt out so specifically?
I suggest that the commission is so specific because Jonah had already been rebellious.
3:4 This is the sum total of the recorded words of Jonah's prophecy, though we have noticed 2 Kings 14:25 that he had spoken other words which had been fulfilled.

2:3 Despite Jonah's flight towards Tarshish and the seeming natural storm Jonah knew it was of God. He has said so in the boat during the storm. He expresses this realisation directly to God in this chapter. If only we could see God at work in our lives when He is. The signs are doubtless there but we tend so often to find natural explanations for the things that happen.

The way in which the king and the people repented so that the words which Jonah had spoken did not come to pass shows that there is more to the work of a prophet than simply predicting or foretelling the future. As the words of Jonah did not come to pass his prophecy failed - or so it would seem. However God was more concerned that the men of Nineveh would repent. He did not want to destroy the, If Israel had repented like Nineveh then much of the predictions of the prophets would not have come true!

2:4 In saying he was 'cast out of thy sight' Jonah is not simply saying that God cannot see him which is clearly untrue. He is saying that because of his rebellion he has destroyed his fellowship with his God.

3:6The word translated 'robe' here is the same word translated 'garment' in Josh 7:21 which helps to fill in the picture of what Achan actually took. It was not just a piece of clothing. It was royal apparel.

Jonah had rebelled against the Word of the LORD. He had been given an assignment and decided he did not want to do it. But after being entombed in the great fish, he realized that he could not thwart the LORD's will. He sought the LORD and promised to carry out his duty (Jon 2:7-9). He went to the idolatrous Ninevites to preach the Truth. The question is: why was Jonah reluctant to go to Nineveh in the first place? Tomorrow we will find out.

2:1 Jonah had been pursuing a course which was astray from God’s command. God had intervened to create an environment in which Jonah could think about his actions. He has now thought abut his position and prays. Not because he is in a fix but because he has repented and seeks to be reconciled to God.

3:1`God heard Jonah’s prayer and delivered him. However the original command still stands. So God makes the same request of Jonah as He had made in Jon 1:2. Jonah’s response will determine the sincerity or otherwise of his repentance.

3:6-7 The king of Nineveh not only repented but saw the need for national repentance. This highlights the extent of his recognition of his sin. As king he needed to recover the people he had allowed to fall away. So we see a gentile who recognised sin being spoken to by a prohet who did not recognise God’s compassion.

2:2-9    These verses actually record the prayer that Jonah uttered in the great fish.  He sees – verse :9 – that God seeks praise rather than animals. Another indication that he was not unwilling to speak about his God.

3:3 Nineveh was indeed a great city, being much larger than Babylon.  Diodorus said that the circumference of the city was 55 miles.  The population was probably 600,000 - 1 million.  There were 120,000 small children alone (4:11).

2:9 Jonah’s exclamation ‘salvation is of the Lord’ echoes the Psalm – Psa 3:8. So Jonah recognised that, even though he had fled away from God it was God who had delivered him, as David expressed.

3:4 The way that Nineveh responded to the preaching of Jonah contrasts markedly with Sodom in the days of Lot when the city was destroyed because they would not heed the words of Lot – Gen 19:25

8:1 provides a summary of what the Apostle wishes us to see in the first eight chapters of Hebrews. This summary is most helpful in that it ensures that we are seeing the correct message in the letter.

ch.9 - And now the tabernacle on the day of Atonement is described so that Jesus can be presented as a better more effective sacrifice than the sacrifices on that day.

8:6 Moses was a 'mediator' (Deuteronomy 5:5) His works as a mediator are described in Deuteronomy 5:5. But Jesus work is associated with a 'better covenant'. It is 'better' because it can bring life - Moses' law could not.

9:11 In saying 'not made with hands' we are reminded of a Biblical phrase which occurs a number of times

All these uses show that the event spoken of was of God's instigation.

In fact throughout the whole of the letter to the Hebrews we see about 12 occasions where Jesus is 'better' than the Mosaic order - though the word 'better' is not always used.

9:13-14 Another contrast is developed. Whilst the animals could only purify the flesh the sacrifice of Christ purged the conscience.

8:3 Gifts and sacrifices picks up on two aspects of the offerings under the law of Moses.  Whilst Israel seemed to often view their offerings as an obligation they were not only something that God requested but something that Israel wanted to offer also.

How do we feel about our service to God? Is it done out of obligation or freely. The Lord loveth a cheerful giver (2Cor 9:7)

9:9,14 Notice the contrast being drawn between the day of atonement and the sacrifice of Christ. The sacrifice on the day of atonement was not effective in purging the conscience. The sacrifice of Christ is. A telling point for those who wished to return to the law of Moses.

The writer to the Hebrews confirms that Jesus superseded the Law of Moses. He also looks beyond the present dispensation towards the one that Christ will bring when He returns. He quotes Jeremiah in this look forward (8:10-12; cf.Jer 31:33,34).

8:8  Israel were expected to realise that the law of Moses was to be replaced because it was flawed – if that were not so God would not have given the ‘new covenant’ recorded in Jer 31:31. In this we learn a way of looking at Scripture. The words, against the background of earlier revelation, teach principles.

9:12  Even on the day of Atonement the high priest entered into the holy place more than once performing the office of priest. Jesus only had to make one offering. ‘Eternal redemption’ contrasts with the ‘year by year’ of the day of Atonement which Paul addresses in chapter 10

9:5The word translated ‘mercyseat’ <2435> is only found once elsewhere – Rom 3:25– where it is translated ‘propitiation. So the use of the word in Hebrews explains what is meant in Rom 3:25

8:13  Isa 51:6 which is quoted in the vanishing away of the old order is set in a context of speaking to those who ‘follow after righteousness’ Isa 51:1. Whilst the Jews sought to establish their own righteousness – Rom 10:3 – God was removing the law of ordinances for those who sought His righteousness.

8:12 The new covenant has an element which was absent from the Law of Moses – the forgiveness of sins. But it is spoken of – Jer 31:34–in the new covenant. This sets the scene for the way the writer will move on to highlight the shortcomings of the day of Atonement in chapter 9 and 10

It's not often that we will find such a clear pointer in our studies as this in verse 1: this is the main point of what we are saying. So we can read what follows and be confident of its importance. What then is the writer's main point?

It's right there in v1-5 and then expounded throughout the rest of Hebrews. If we were to reword it we might read this: "If Jesus were on earth, he wouldn't be a priest because you've already got earthly priests. Instead, he lives in heaven with God and is a heavenly priest. In fact, heaven and earth are so different, and heaven is so incomprehensible to us that God has created the earthly service (contained in earthly buildings, temples, tabernacles and such) just so that we can comprehend the true heavenly temple and priesthood. So Jesus isn't an alternative priest, Jesus is the true priest, the real building, whereas your law and temple is just a learning aid to help you understand him".

Can you imagine how inflamatory that statement was to Hebrew people? Furthermore in 8:13 we read that the Hebrew form of worship (and its temple and priesthood) was obsolete, old and decaying away! Let's be careful not to go back to the learning aid, rather than the true.

9:24 Exo 24:18 shows that Moses met with God for a short period of tie this is contrasted with Jesus who went to heaven, not just up into a mountain.