Job 26:2
"How you have helped the powerless and saved the arm that is feeble!
How you have helped
The phrase "how you have helped" in Hebrew is "מָה עֲזַרְתָּ" (mah azar'ta). The root word "עָזַר" (azar) means to help, support, or assist. In the context of Job, this phrase is deeply ironic. Job is responding to Bildad's previous speech, which offered little comfort or practical help. The use of "helped" here underscores the expectation of genuine support and the disappointment when it is not provided. In a broader biblical context, God is often described as a helper, emphasizing His role as a sustainer and protector of His people. This highlights the human need for divine assistance and the inadequacy of human efforts without God's intervention.

the powerless
The term "powerless" translates from the Hebrew "לֹא־כֹחַ" (lo-koach), meaning without strength or vigor. This word choice reflects the condition of those who are vulnerable and in need of support. In the ancient Near Eastern context, the powerless were often the widows, orphans, and the poor, who relied on the community and God's justice for protection. Job, in his suffering, identifies with the powerless, feeling abandoned and without strength. This resonates with the biblical theme of God's concern for the marginalized and His call for His people to defend and support them.

and saved
The word "saved" comes from the Hebrew "תּוֹשִׁיעַ" (toshia), derived from "יָשַׁע" (yasha), meaning to deliver or rescue. This term is frequently used in the Old Testament to describe God's deliverance of Israel from their enemies. In this verse, Job uses it sarcastically to point out the lack of true deliverance offered by his friends. The concept of salvation is central to the Christian faith, with ultimate deliverance found in Jesus Christ. This highlights the inadequacy of human efforts to save and the necessity of divine intervention for true salvation.

the arm that is feeble
The phrase "the arm that is feeble" in Hebrew is "זְרוֹעַ לֹא־עֹז" (zeroa lo-oz), where "זְרוֹעַ" (zeroa) means arm, symbolizing strength and power, and "לֹא־עֹז" (lo-oz) means without might or strength. The imagery of a feeble arm conveys a sense of helplessness and inability to act. In biblical literature, the arm often represents one's power or ability to accomplish tasks. Job's use of this phrase underscores his feeling of impotence in the face of his suffering and the ineffectiveness of his friends' counsel. This serves as a reminder of human limitations and the need for reliance on God's strength, as echoed in scriptures like Isaiah 40:29, which speaks of God giving power to the faint and strength to the powerless.

Persons / Places / Events
1. Job
The central figure in the Book of Job, a man of great faith and patience who endures immense suffering and loss. In this chapter, Job is responding to his friend Bildad's speech.

2. Bildad
One of Job's three friends who visit him to offer counsel. Bildad's speeches often emphasize the greatness of God and the insignificance of man, but they lack empathy for Job's situation.

3. Uz
The land where Job lived, often associated with the region east of Israel. It serves as the setting for the events of the Book of Job.

4. God
The ultimate authority and sovereign being, whose wisdom and power are central themes in the Book of Job.

5. Suffering
A key event and theme in the Book of Job, representing the trials and tribulations that Job endures, which prompt deep theological discussions about the nature of God and human suffering.
Teaching Points
The Limitations of Human Help
Job's sarcastic remark highlights the inadequacy of human efforts without divine intervention. We must recognize our limitations and rely on God's strength.

Empathy in Counsel
Bildad's lack of empathy serves as a reminder to offer genuine support and understanding to those who are suffering, rather than empty words.

God's Sovereignty and Power
The verse underscores the need to trust in God's ultimate power and wisdom, especially when human solutions fall short.

The Role of Faith in Suffering
Job's endurance encourages believers to maintain faith and trust in God, even when facing trials and when human help seems ineffective.

The Importance of Encouragement
As believers, we are called to uplift and encourage one another, providing support that reflects God's love and strength.
Bible Study Questions
1. How does Job 26:2 reflect the limitations of human help compared to divine assistance?

2. In what ways can we ensure that our counsel to others is empathetic and supportive, rather than empty or sarcastic?

3. How does recognizing God's sovereignty and power help us navigate our own times of weakness or suffering?

4. What are some practical ways we can offer genuine encouragement and support to those who are struggling?

5. How can the themes in Job 26:2 be connected to the New Testament teachings on God's strength in our weakness, such as in 2 Corinthians 12:9?
Connections to Other Scriptures
Isaiah 41:10
This verse reassures believers of God's support and strength, contrasting with the sarcasm in Job 26:2 about human help.

Psalm 46:1
Highlights God as a refuge and strength, an ever-present help in trouble, which contrasts with the ineffective help of Job's friends.

2 Corinthians 12:9
Paul speaks of God's grace being sufficient and His power made perfect in weakness, aligning with the theme of divine strength versus human frailty.
Helping the WeakW.F. Adeney Job 26:2
Praises of the EternalE. Johnson Job 26:1-14
The Transcendent Greatness of GodHomilistJob 26:1-14
Cruel Reproof Helps not the SuffererR. Green Job 26:2-4
People
Abaddon, Job, Rahab
Places
Uz
Topics
Arm, Feeble, Hast, Helped, Power, Powerless, Salvation, Saved, Savest, Strength, Strong, Weak
Dictionary of Bible Themes
Job 26:2

     5126   arm

Library
Mosaic Cosmogony.
ON the revival of science in the 16th century, some of the earliest conclusions at which philosophers arrived were found to be at variance with popular and long-established belief. The Ptolemaic system of astronomy, which had then full possession of the minds of men, contemplated the whole visible universe from the earth as the immovable centre of things. Copernicus changed the point of view, and placing the beholder in the sun, at once reduced the earth to an inconspicuous globule, a merely subordinate
Frederick Temple—Essays and Reviews: The Education of the World

The Principle of Life in the Creature.
"By His Spirit He hath garnished the heavens; His hand hath formed the crooked serpent."-- Job xxvi. 13. We have seen that the work of the Holy Spirit consists in leading all creation to its destiny, the final purpose of which is the glory of God. However, God's glory in creation appears in various degrees and ways. An insect and a star, the mildew on the wall and the cedar on Lebanon, a common laborer and a man like Augustine, are all the creatures of God; yet how dissimilar they are, and how varied
Abraham Kuyper—The Work of the Holy Spirit

Whether Fear Remains in Heaven
Whether Fear Remains in Heaven We proceed to the eleventh article thus: 1. It seems that fear does not remain in heaven. For it is said in Prov. 1:33: " . . . shall dwell safely, and shall be quiet from fear of evil," and this is to be understood as referring to those who already enjoy wisdom in eternal blessedness. Now all fear is fear of evil, since evil is the object of fear, as was said in Arts. 2 and 5, and in 12ae, Q. 42, Art. 1. There will therefore be no fear in heaven. 2. Again, in heaven
Aquinas—Nature and Grace

Whether the virtues of Heaven Will be Moved when Our Lord Shall Come?
Objection 1: It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can de. note only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved. Objection 2: Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory says (Dial. iv, 33; Moral. ii, 3), "what do they not see, who see Him Who sees all." Therefore it will be
Saint Thomas Aquinas—Summa Theologica

Whether Wisdom is the Greatest of the Intellectual virtues?
Objection 1: It would seem that wisdom is not the greatest of the intellectual virtues. Because the commander is greater than the one commanded. Now prudence seems to command wisdom, for it is stated in Ethic. i, 2 that political science, which belongs to prudence (Ethic. vi, 8), "orders that sciences should be cultivated in states, and to which of these each individual should devote himself, and to what extent." Since, then, wisdom is one of the sciences, it seems that prudence is greater than wisdom.
Saint Thomas Aquinas—Summa Theologica

The Power of the Holy Ghost
We shall look at the power of the Holy Ghost in three ways this morning. First, the outward and visible displays of it; second, the inward and spiritual manifestations of it; and third, the future and expected works thereof. The power of the Spirit will thus, I trust, be made clearly present to your souls. I. First, then, we are to view the power of the Spirit in the OUTWARD AND VISIBLE DISPLAYS OF IT. The power of the Sprit has not been dormant; it has exerted itself. Much has been done by the Spirit
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

That the Self-Existent Being must be All-Powerful.
The self-existent being, the supreme cause of all things, must of necessity have infinite power.--This proposition is evident, and undeniable. For since nothing (as has been already proved,) can possibly be self-existent, besides himself; and consequently all things in the universe were made by him, and are entirely dependent upon him; and all the powers of all things are derived from him, and must therefore be perfectly subject and subordinate to him; it is manifest that nothing can make any difficulty
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom
Hugh Binning—The Works of the Rev. Hugh Binning

The Host of Heaven and of Earth.
"The Spirit of God hath made me."--Job xxxiii. 4. Understanding somewhat the characteristic note of the work of the Holy Spirit, let us see what this work was and is and shall be. The Father brings forth, the Son disposes and arranges, the Holy Spirit perfects. There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things; but what does the Scripture say of the special work the Holy Spirit did in creation and is still doing? For the sake of order we examine
Abraham Kuyper—The Work of the Holy Spirit

God Incomprehensible and Sovereign.
1 Can creatures to perfection find [1] Th' eternal uncreated mind? Or can the largest stretch of thought Measure and search his nature out? 2 'Tis high as heaven, 'tis deep as hell, And what can mortals know or tell? His glory spreads beyond the sky, And all the shining worlds on high. 3 But man, vain man, would fain be wise, Born like a wild young colt he flies Thro' all the follies of his mind, And swells and snuffs the empty wind. 4 God is a King of power unknown, Firm are the orders of his throne;
Isaac Watts—Hymns and Spiritual Songs

Christian Perfection
"Not as though I had already attained, either were already perfect." Phil. 3:12. 1. There is scarce any expression in Holy Writ which has given more offence than this. The word perfect is what many cannot bear. The very sound of it is an abomination to them. And whosoever preaches perfection (as the phrase is,) that is, asserts that it is attainable in this life, runs great hazard of being accounted by them worse than a heathen man or a publican. 2. And hence some have advised, wholly to lay aside
John Wesley—Sermons on Several Occasions

Of Creation
Heb. xi. 3.--"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."--Gen. i. 1. "In the beginning God created the heaven and the earth." We are come down from the Lord's purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle iv. To Cyriacus, Bishop.
To Cyriacus, Bishop. Gregory to Cyriacus, Bishop of Constantinople. We have received with becoming charity our common sons, George the presbyter and Theodore your deacon; and we rejoice that you have passed from the care of ecclesiastical business to the government of souls, since, according to the voice of the Truth, He that is faithful in a little will be faithful also in much (Luke xvi. 10). And to the servant who administers well it is said, Because thou hast been faithful over a few things,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

Job
The book of Job is one of the great masterpieces of the world's literature, if not indeed the greatest. The author was a man of superb literary genius, and of rich, daring, and original mind. The problem with which he deals is one of inexhaustible interest, and his treatment of it is everywhere characterized by a psychological insight, an intellectual courage, and a fertility and brilliance of resource which are nothing less than astonishing. Opinion has been divided as to how the book should be
John Edgar McFadyen—Introduction to the Old Testament

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