Warren Phillips - Hast Thou Considered My Servant Job - Class 6 - The Epilogue - The Lord Turned the Captivity of Job

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   This is the 1981 Texas Christopher and Bible School. This being the 6th and last session with our brother Warren Phillips speaking on the subject I saw considered my servant Joe. This morning’s session is entitled The Epilogue. The Lord turned the Captivity Captivity of Job.

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   Good morning everyone. I’ve been stringing you along all week for this session, haven’t I? I hope you won’t be too disappointed, but I know there are a number of individuals that are here today that have not been here earlier in the week. And also, I’d like to refresh your memory by a brief review, just so that we will be ready to consider the epilogue with as many pertinent points fresh in our mind as we possibly can. I realize that our time is limited and I’m going to have to move along reasonably rapidly.

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   We start out considering a very unique book, a book that probably is the second oldest book in our Bibles. And we recognize that the book of Job has a purpose as many of the others, probably all of the other book of the Bible, have a particular theme. So does the book of Job.

4. 1:09

   The purpose of Job is the problem of suffering in relation to the righteousness of God. In other words, is it right? Is it proper that God should permit, yet even cause, a righteous man to suffer? And this is his problem that we have to struggle with throughout the 42 chapters of the book of Job. And so we start out by reading about a man who is extremely remarkable, one who is spoken of in very complimentary terms by our Heavenly Father in saying that he’s a man that feareth God, who’s perfect and upright one that feareth God and his chueth.

5. 1:41

   Evil that there’s none. Like him in all the earth. What a commendation for a man. We also learned that he was extremely rich, that he had a very fine family, a fine wife, ten children, seven sons and three daughters, and that he was very highly esteemed in the community. He was looked upon as a very wise man, as a sage, and we find that there’s an enemy in the community that looks upon Job and doesn’t really think that he’s as righteous as has been made out for him to be. Instead, when there’s a weekly ecclesial meeting, we find that this enemy comes before the Lord and having been asked by the Lord if he is considered his servant Job that there is none like him in all the earth, the perfect and upright one that fears God and his truth is evil.

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   He suggests that the only reason that God is a righteous individual is because God’s pain to be righteous, that Job. If indeed he had all of his wealth and his family removed from him, and perhaps even his health, he would curse God to his face. And so in the first chapter, we find that the Lord permits this enemy to remove Job’s wealth and his children from him. And even though this is done with four sudden quick hammer blows, we find that Job maintains his integrity. He says the Lord giveth and the Lord taketh away. Blessed be the name of the Lord.

7. 2:58

   But then at the next weekly meeting, we find that this enemy is also present, and once again he’s asked by the Lord if he has considered his servant Job, that there’s nun like him in all the earth and he then accuses Job of even being worse than he thought he was. In the first chapter he feels that Job wasn’t really interested in his wealth, although I’m sure he liked it. He wasn’t really interested in the well-being of his children, but his main interest lay in himself and consequently he says Skin for skin.

8. 3:27

   How will a man give for his life? And therefore we find that he is accusing Job of being more wicked than ever, not interested in anyone else except himself and his own physical well-being. And therefore the enemy suggests. To the Lord. That if he was to remove his health, that Job then would show his true colors, that Job would curse God to his face.

9. 3:50

   And consequently we find that permission is given that Job’s health may be removed with one stipulation, and that is that his life is not taken in the process. And consequently we find that this enemy, given the power by the Lord, smites Job from the crown of his head to the tipper to the sole of his foot. With boils we recognize as a very miserable disease. We realized that Job was in agony for a long period of time, not just days, at least weeks, perhaps even months, during which time his flesh was actually decaying before him. He felt that surely he was going to die, and in the meantime he was in tremendous agony.

10. 4:30

    We find that he sits without the city. He scrapes himself with the potsherd and then along comes his wife, and his wife makes a suggestion that’s a little bit startling to us. She suggests that. Job curse God and die. For they had a rather strange idea that if indeed they could get God angry enough with them that God would smite them dead. And it wasn’t that she was a wicked woman, Job says. Be not as the silly woman.

11. 4:59

    She wasn’t a silly woman as yet. She’d been a righteous woman up to that time. But we find that because she now looked upon Job, and would much rather see Job dead and at rest, then alive and suffering as he was, that she was willing to make this suggestion. It wasn’t really that she wanted to be unrighteous, and therefore he very gently rebukes her and suggests that she be not. As the silly women.

12. 5:26

    Not to talk like they talk. Not to talk like women that are not interested in God or his great plan of salvation. But she ran maintain the high standard of spiritual integrity that she had up to that time. And then we find that Job’s three friends come on the scene, Eliphaz, Bildad and Zopharq.

13. 5:44

    And how did they come from a far country? And how did they? As they come close to Job, they take sand and they throw it up over their head to signify that whatever had befallen Job befell them, and even though they themselves would not be suffering as Job was nevertheless. They could share in the problem that he had to the greatest degree possible, and they did.

14. 6:04

    They sat down beside him and we find that they sat there for a whole week and they didn’t say anything. And yet they’re considered Job’s comforters. And we recognized how sometimes there isn’t anything we really can say when a loved one is sick and dying, but at least we can be with them. And they were there for a week, even though it was under very obnoxious circumstances.

15. 6:26

    Job not only was very, very difficult to look upon under those circumstances, but there was also a very repulsive stench. And there they sat with Job, willing to share with him as much as they possibly could until finally, after a week passes, Job. Curses. His day job is the one that speaks up, giving them the opportunity to speak up afterwards as well. He curses the night in which he was conceived, feeling that if he hadn’t been conceived, he never would. Have lived and never would.

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    Have come to the position of suffering that he’s in. He then curses the the day in which he was born, figuring it would be better if he was still born, because then he would not have lived and would not have come to the position where he’s suffering as he is. And if that couldn’t be the case, if only he could have died in infancy, he wouldn’t have grown to maturity to come to this condition.

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    And if that couldn’t be the case, why couldn’t he die now? Why couldn’t he die while he’s suffering instead of prolonging the agony feeling that death was inevitable anyway? Why couldn’t he die immediately and not have to go on suffering for another period of time until death finally came? And this opened the door for Job’s three friends to be able to speak up. So Alifast Build that and Zofar.

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    Each. Speak in their turn, with Job answering them for three cycles of talk, barring the very. Last speech and we find that they bring up a very interesting argument. They believe in what’s referred to as the doctrine of exact retribution, which is based on syllogism, which we have outlined. While you’re here on the poster, before you, they believe that all suffering was the result of sin, and indirectly this is the case. We find that because of sin, we are mortal. We do suffer.

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    But they felt that there was such a thing as an exact retribution, that if indeed a person committed a small sin now, they’d be punished a little bit right now. If they committed a big sin, they’d be punished a lot right now. And then they looked upon Job and they said Job is a great sufferer.

20. 8:28

    And they could only come to 1 conclusion in their way of reasoning, they said. Therefore Job must indeed be a great Sinner. We find a syllogism is 3 propositions, 2 premises followed by a conclusion, and they had come to a conclusion that is not quite correct, but they believe that it was. So looking upon Job, they said, boy, he must have done something pretty bad and ought to be suffering like that. It’s a very unfortunate thing.

21. 8:56

    We’ll come back to this in just a few moments, but they make speeches, each trying to encourage Job to confess. His sin to repent of his sin to seek God’s forgiveness of his sin. And they say God will heal you. And consequently we listen to 28 chapters of debate where Job finally puts them to silence. First of all, he points out that he hasn’t committed any sin, and if indeed they feel He has, it’s up to them to. Name that sin.

22. 9:24

    So first they accuse him of sin, Finally they accuse him of maybe committing sins that he didn’t know about, and eventually they. Accuse him of committing sins of omission, saying that well, maybe it wasn’t anything he did that was wrong, but something. That he could have done that was right that he omitted.

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    In all of these things we find that Job categorically refuses. He says his isn’t so. And then we find we come to the place where Job begins to observe that there are many people in the world who are obviously more wicked than others. That seem to get along far better. While there are many that are obviously more righteous than they that seemed to have, problem after problem after problem in this life, Job had to abandon the idea of exact retribution, at least exact retribution, for that immediate moment.

24. 10:13

    And then he goes into two long monologues at the end of his speeches, trying to develop his theme. But still, Job has a problem. During his period of suffering, he feels that God hasn’t quite dealt with him the way that he ought to. He feels that God has been unjust to him, and consequently he accuses God of taking away his judgment. In other words, God hasn’t treated him quite right that because he’s been such a righteous man, because he’s done so many good things in his life.

25. 10:40

    That God really should reward him a little bit more than he’s doing at this particular time. That God shouldn’t permit him to come to this position of agony, and therefore he makes a request. His first request is that he might have it out with God that he might be able to talk face to face with God because he feels that if he does, he’s going to be able to prove to the Almighty that he’s right and God is wrong. But God doesn’t speak to him, and therefore he begins to wish that he could have a dazement.

26. 11:10

    A go between someone who would be an arbitrator or a mediator between him and God, feeling that surely if there was such an arbitrator immediately that Desmond would recognize that Job was right and God was wrong, and immediately would take Job’s side against God. And therefore Job would be vindicated of any apparent sin that he, some may think he could, would have committed. We find that after Job becomes silent, an interesting individual by the name of Eli who comes on the scene and this young man is that very Daisman that he’s been asking for. However, Job receives a bit of a surprise. This Daisman is displeased with both Job. And his three friends.

27. 11:53

    It says that he his anger was kindled against Job because he justified himself and not God. His anger was kindled against Job’s three friends because they found no answer. Job had put them to silence. They found no answer, and yet they still condemned Job. We find ourselves in that condition many times, but we may not be able to answer someone in a discussion or debate, and yet we think, well, we couldn’t possibly be wrong, and therefore it must be the other guy.

28. 12:20

    And so they found no answer, and yet they still condemn Joe. And then we find that he goes into a series of speeches pointing out. Why? Job is the one that’s mistaken and not the Almighty that God has really treated him properly. Instead of taking Job’s side against God, instead of representing Job to God, he represents God to Job and says I will describe righteousness.

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    Unto my maker I will yet speak for God, and he bring gives us four very interesting speeches, in which he brings up a variety of points which we’ve found in the last few days to be extremely interesting, and I hope, instructive for us all in our own life. And here he brings things are basically another reason for suffering.

30. 13:02

    Already we have the fact that we are human, subject to good and evil, one of the reasons we suffer. We find that it could possibly be, on some occasions, A punishment, but not exact retribution in the way that Job’s three friends got. But we also find that with the speeches of Eliah, it’s pointed out that God can make use of suffering for a purpose. He can make use of it for the purpose of chastisement, to bring people to God, to improve people more than to prove them so that they will indeed be drawn closer to God. And we find that this may very well be the case with us how often it is when everything is going just fine in our lives. Even though we may be religiously inclined, we may attend the memorial service in a very regular manner. We may attend other meetings throughout the week, such as Sunday School, Bible class and a variety of other meetings. Meetings but.

31. 13:54

    When we find we have problems that we can’t cope with, particularly when it may be personal, physical suffering, Boy do we sit up and take notice that we turn to God far more fervently than we ever have in the past and seek His help and guidance and blessing. Here we find this young man, Eli, who points out to Job that suffering can be for the purpose of improving a person. For a very important reason.

32. 14:19

    That it’s far better that God should chastise an individual now in this life instead of just let them go their merry way and not have an opportunity to be in the Kingdom. The purpose for suffering can be to save a man from the pit, as it’s described many times in the beginning of that first speech of Elihu. In other words, save them from eternal death, from going into the grave forever.

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    That’s the reason, and what a wise thing this is. And then we find that the end of Elihu’s speeches, he introduces the Almighty by liking the Almighty to a tremendous thunderstorm which depicts many of the attributes of God that we drew our attention to two days ago. And then we find that out of this whirlwind, which was not really a thunderstorm after all, we find that the Almighty speaks to Job. He calls forth to Job.

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    And then, after he has made certain speeches, he gives Job the opportunity to answer. What he actually does is make two very remarkable speeches, the first divided into two. Parts and the 2nd. Likewise divided into two parts to help me turn it in the first speech of the Almighty. The first part of the speech just takes up inanimate nature, where the Almighty puts Job in the position of realizing that he’s not quite as important as he thought he was. He’s not quite as powerful.

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    A wise the Almighty asked him, He says, Where were you when I laid the foundations of the earth? Were you around at that time, Job? And the second thing he brings up, he says, what about the light and the darkness? Do you have any idea where the light goes when the darkness comes, or where the darkness goes when the light comes? Do you have any idea of its extent? Do you realize how vast this world is that I have created? Could you have done that?

36. 16:28

    Could you arrange things any better than they are? And then he goes on with that and says take a. Look at the ocean job. Realize how great I am, Why I can measure the ocean in the hollow of my hand. I have decreed just what the bounds of the ocean should be and where it’s proud way should be stayed while I treat the ocean just like you would treat a little baby and put another crib or a. Playpen and say that’s as far as you’re going to be able to go. That’s the way I can treat the ocean and my majesty and glory and might.

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    Can you do that job? Why do? You even have any. Idea how deep the ocean is, let alone its extent. And then Job, What about the weather? Do you have any idea of where I keep the storehouses of snow? Do you know where the hail comes from? Do you have any idea how to make the clouds over your own head, Let waterfall upon you in rain?

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    And then he draws Job’s attention to something even far more vast. He draws his attention to the universe. And he said, look, Job, I haven’t only. Created the Earth. I created the universe as well. Would you be able to order and? Establish the constellations as I have. Such as Orion and the Pleiades. Would you be able to create those tremendous stars such as Mazaroth and Arcturus?

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    Would you be able to do that? Why? Job? You are so small and insignificant, you can’t even make the rainfall out of the clouds over your head. How could you possibly take care of the whole Earth or the whole? Universe. And when the Lord had finished saying that, I have no doubt but what Job began to realize how small and insignificant He was.

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    And then we find that the Almighty’s not done with him. He moves on to animate nature, bringing up a number of lessons to Job. He draws Job’s attention to a number of living creatures, starting out with a lioness seeking her prey, which immediately brings us to the position. Of how would Job handle the problem of suffering? Would he be more just and see that this cruel lion didn’t fall upon this delicate, gentle, shy, innocent fawn? What would he do?

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    And then he parades a variety of creatures past Job, many of which have similarities, and yet they react so differently, one from another. And yet God made them all. How come? What would Job do? To handle such a beautiful balance in nature, would he alter it in any way? And the Almighty ends up virtually with the same thought that he had To begin with considering the eagle and how that God had given her eyes to be able to see prey miles away, and how that she would swoop down upon it and scoop it up and bring it back to her young.

42. 19:22

    That would then suck up blood. And once again we’re confronted with the problem of suffering. What would Job do about a condition such as this? Would he be able to change things? Could he? Possibly make things better. Could he do better than? God has done. And then it seems as though the Almighty sits back and let’s Job think about it a little while.

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    And then he says, now, Job, you wanted me to call and you wanted to answer. All right, what’s your answer? What have you learned from what I’ve had to say? And Job doesn’t really tell us what he’s learned, but instead he tells us that he’s sorry he even spoke up in the first place. We learned that he loathes himself when he repents, that he even challenges God.

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    And we were confronted with the question of what did he learn from this? And we suggested that perhaps he should see in this variety of creatures, all mankind. And even though men may look very much like other men, they react very differently. Within the human race, we’ve got individuals. That react in a variety of ways.

45. 20:21

    And he should also have seen amongst these creatures a reflection of all mankind, where there are indeed some clean and some unclean. And we recognize that even before the time of the Flood, the. Animal Kingdom was divided into clean and unclean creatures and Job should have seen here in this problem of suffering how that there is a principle built into the into nature where that the. Innocent often will suffer for the benefit of the guilty, such as this gentle, innocent kind fawn would suffer and die for this cruel vicious lioness that she might be able to take food back to her Cubs and they would be able to eat and to live by it.

46. 21:02

    And the same way with the Eagle, bringing back food for her Eaglets that they might be able to suck up blood. And Job would be able to look upon himself as a gentle, kind individual, a righteous individual who was suffering for the benefit of someone else without actually being bluntly told that he was suffering that. This.

47. 21:23

    Enemy might eventually be brought to God, and then we find the Almighty moves on to his next speech. He isn’t through with Job. He’s got a lot more to teach him, and so he suggests to Job first of all that if he’d really like to play God, he had to abandon his own righteousness and adopt the righteousness of God.

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    That He would have to come up into heaven, taking upon himself the characteristics of God, and look down upon earth, look upon mankind through the eyes of God, that he might really see mankind for what it is. And when He did, He would recognize that he had two problems. That he had to cope with. He would have to abase the proud and destroy the sinners. And he likens pride and sin.

49. 22:26

    Then unto 2 huge terrible aquatic monsters which we have depicted for you here and that are spoken of in the scriptures as Behemoth, which we’ve depicted as a hippopotamus and leviathan that we’ve depicted as a crocodile. And he pointed out Job’s impossible position of being able to deal with them, pointing out that all Job has is a little hook and a line. And here he stands on the side of the shore of the water, trying to control this huge hippopotamus with just a little line, and at the same time trying to put to death this crocodile representing sin.

50. 23:03

    A very awkward arrangement for anybody, indeed. In fact, Job would very quickly have to recognize that he couldn’t do it of himself. It could only be done by the help of Almighty God. And in the process of doing it, there will probably be some wounding that would take place. And of course we have this individual.

51. 23:22

    Clad with the armor that’s revealed to us in the 6th chapter of Ephesians, and we have the significant. Wound in the heel. Job was suffering, of course, for a wound. That was to help someone else overcome that problem of sin, that problem of lack of righteousness. And here we find with these creatures a very beautiful picture of how difficult it is, First of all, to reach the heart of a proud man through this tremendously thick skin and strong bones and sinews.

52. 23:52

    To finally get to his heart. Very difficult to get to a heart to a proud man. The only way it can be reached is by subtlety. It’s pretty hard to reach the heart of a proud man by a head on attack. It just doesn’t seem to work. And then this other creature, he points out in in a variety of statements about it how that there is no way that we could bring sin into servitude to ourselves. In fact, it’s going to work the other way around. We couldn’t take sin and make it our pet any more than we would bring a crocodile home and give it to our little babies to play with us.

53. 24:25

    A pet. Why? The only thing that sin is going to do to us is kill us. Sin has got to be destroyed. You can never bring it into subjection. And it pointed out how that’s sin is the king of all of those of pride, all the children of pride. And then the Almighty sits back, no doubt again and let’s Job think about it.

54. 24:46

    And Job is realized the very awkward position that he’s in. And we find in the beginning of this 42nd chapter how Job says in verse two, I uttered that I understood not things too wonderful for me, which I knew not. And therefore he finally comes to the conclusion in verse 6. Wherefore I abhor myself and repent in dust and ashes.

55. 25:12

    Job had given up the fight before he’d even begun it when it came to his debate with the Almighty. And I suppose sometimes we don’t give up nearly as easily, do we? We seem to take an awful long time before we’re willing to give in to the statements of the Almighty and to recognize the position that we have before him that.

56. 25:31

    We are indeed but dust and ashes. And that we have to accept His word and give in to him completely if we expect to receive that glorious blessing to come. And here we find that Job has come to the position of repentance. He realized that he had said unfortunate things. Now let’s remember when the story started out.

57. 25:52

    Job was perfect and upright, a man that feared God and his true evil. And I really. Believe that he was. He’s spoken of in very complimentary terms throughout the scriptures in a variety of places. I don’t think he was a wicked individual, but he did have a problem and he could benefit by his suffering as well as others, but could benefit by it.

58. 26:11

    He could realize that. He shouldn’t be proud of his own righteousness, that he had nothing to be proud of, no matter how good of life he may have lived. And the Scripture tells us as much, doesn’t it? It tells us that no matter what we do. For the Lord. We’re still unprofitable servants. It’s only our reasonable service. There isn’t anything that we can do to really give God anything. The wages of sin is death, if we expect to be paid for what we’ve.

59. 26:37

    Done. The wages is going to be death, and we all deserve it. And therefore the gift of God is eternal life. It’s not something we can earn. Job had no right to claim that God owed him something better than he was getting. He had to recognize that anything that God gives is a gift and not something that we deserve, and we have to recognize that too.

60. 26:59

    And unless we approach God with that attitude of a humble and a contrite spirit, we cannot be possibly be pleasing in His sight. And consequently we find that the Lord hasn’t said it all yet. He. Still has a little. Speaking to Do. But on. This occasion, now that Job has repented, he turns his attention to Job’s three friends.

61. 27:20

    And consequently, in verse 7, as we’ve already read, we’ll look at it again. And it was so that after the Lord had spoken these words unto Job, the Lord said unto Eliphast the Teemanite, My wrath is a candle against thee and against thy two friends. For ye have not spoken that which is right concerning me as my servant Jobath.

62. 27:43

    What a statement. And we’re a bit puzzled about it. You’ve not spoken that which is right concerning me as my servant, Jobath. How come? Well, you know, there’s an awful lot of things that they said in the debate that were right, but there were some things they said that were not right, and we have it recorded for us here in this doctrine of exact retribution.

63. 28:07

    They had found no answer. And yet they had still condemned Job. They were not right. And what they said about exact retribution, Job was right. And for that matter, there was a few things that Job hadn’t said that was right in charging God foolishly, but that situation had already been taken care of in the speeches of the Almighty, and in Job’s admission and repentance.

64. 28:29

    But here we find that he accuses them of not speaking that which is right about God. Verse 8 Therefore take unto you now 7 bullocks and seven Rams, and go to my servant Job and. Offer up for yourselves a burnt offering, and my servant Job shall pray for you, for him will I accept.

65. 28:49

    Lest I deal with you after your folly, in that you have not spoken that of me, that which is right like my servant Joe. Now we have an interesting thing. What did the Lord mean when he said that I’ll deal with you after your folly? Well, what did Job’s three friends claim? They felt there was such a thing as exact retribution. They felt that if a person sinned a little bit, they should be punished a little bit right now. Or if they send a lot, they should be punished a lot right now.

66. 29:19

    And what have they done? They had not spoken that which was right against God. They had made accusations against God that were not true. What then should God do? Should God treat them the way they said that they should be treated? Should he punish him in proportion to what they had done right away?

67. 29:36

    Shall I deal with you according to your falling? What he’s suggesting to them is that unless they repent, he’s going to do just exactly what they thought he ought to do. He ought to punish them in proportion to that which they had done wrong. And so he said, unless they repent, unless they offer a burnt offering and go to Job and ask for him to pray, Father God would deal with them according to their folly. He would bring upon them immediately exact retribution, if that’s really what they wanted. And so here we find that.

68. 30:10

    They did exactly as was requested, verse 9. So Eliphas the Temanite and Bildad the shoe height. And so far the Namethite went and did according as the Lord commanded them. And the Lord also accepted Job, and the Lord turned the captivity of Job when he prayed for his three friends. Did you notice that the first thing Job did while he’s still in the position of agony that we saw him on the first child? We find it was then that he prayed for his three friends while he was still in that position of agony, and I don’t think we can possibly help but see the remarkable parallel between Job, the righteous suffering servant of Yahweh, and the Lord Jesus Christ, God’s righteous suffering servant. Remembering that even while Jesus was being in the process of being crucified, he turned to his Heavenly Father and said Father forgive them.

69. 31:09

    Well, they know not what they do. And here, while Job was still in the process of suffering, he prayed for his three friends, Eliphaz, Bildad and Zophar. And it was not until after he had prayed for his three friends that the Lord turned the captivity of Job. A very beautiful thing. And in turning that captivity of Job, just what does it entail, we find that it entails a number of things. In that tenth verse we read also the Lord gave to Job twice as much as He had before.

70. 31:44

    Very interesting statement, twice as much as He had before, and we also have that depicted as well. We have a list on the left hand side of the chart of what Job started out with, and we have a list on the right hand side of the chart of what Job ended up with.

71. 32:03

    And we noticed how that Job does indeed gain twice as much as he had before. And we read about that verse 12. We’ll have to skip a little bit. We will come back. We learned that so. The Lord blessed the latter. End of Job. More than the beginning. For he had 14,000 sheep at the beginning he had only. 7.

72. 32:24

    And he had 6000 camels. At the beginning, he had only three. 1000 Yoga box and 1000 year Siri asses, of which he had only 500 each at the beginning. The Lord has indeed turned the captivity of Job. He has given him a double portion. Which of course, we. Recognize is the right of the first born.

73. 32:44

    God gave to Job really the right of the first born, giving him a double portion of what he had before. A very beautiful thought. Now, I said back at the beginning of the week that I was going to make us some suggestions when we get on to the end of the book of Job, and I’d certainly like to make them. First of all, I said I was going to suggest as to how old I thought Job was and you notice on the chat before you that we’ve put down.

74. 33:10

    How long Job lived after the event took place. We find that for us in the 16th verse after this. In other words, after Job had gone through his suffering, Job lived in 100 and. 40 years. And he saw his sons and his sons sons, even 4 generations. So Job being full of being old and full of days, died. Here we have Job living 140 years after the event takes place.

75. 33:39

    It doesn’t tell us how old Job was to begin with and we have to begin to guess. However, if indeed God gave Job a double portion, twice as much of everything else. That he had. After the action, is it not possible that he gave him a double portion of years after the action as well? And that’s why at the beginning of the week, I suggested that it just might.

76. 34:02

    Be that Job was 70 years of age when this took place. And you know it’s not that far fetched when you stop to think that job had ten children and these ten children were already grown up. Even if we take the minimum years that could possibly have elapsed and say Job got married at 20 years of age. Which may be a little bit unlikely at that time, but even if we say that.

77. 34:26

    And say that they had children one every year for 10 years, that would mean the last child would have been born when he was 30. And even if that child was just barely grown up and say only 20 years of age, job then would have had to have been at least 50. And so we find that it’s not unreasonable to say that he very well may have been 70 years of age when the action took place and, if this is the case, living 140 years afterwards.

78. 34:51

    Would give him a double portion of years along with the double portion of wealth that he had as well. It would be. Appropriate, wouldn’t it? And I’m not going to be dogmatic about it, but I’m just going to suggest it for your consideration. Perhaps you’ll find it interesting, as I also have. But I don’t think that that’s the most beautiful and most remarkable thing of all. For we find that there’s another thing that’s mentioned in the scriptures, and that lets us ponder a little bit. And we find that in the 13th verse of this very remarkable epilogue, he had also seven sons and three daughters. Oh, we’ve got a problem, haven’t we? Seven sons and three.

79. 35:30

    Daughters, do you remember when he started out the story of the book? Of Job. Job had seven sons and three daughters and some have gone or Even so far as to say, well, you know, they didn’t really die. It was just a a story that was brought to Job and it really wasn’t. So they were just hidden somewhere to see how Job would react when he received the news.

80. 35:51

    I can’t quite accept that, first of all because the Bible says so, and I’ll bring up a reason for why. I feel that there’s absolute proof of it. But another reason. Could any of you possibly imagine that you might have 10 children that were killed all at once, and you wouldn’t even be interested enough to go to their funeral, and you could be fooled into thinking they were dead when they weren’t? I doubt it.

81. 36:16

    I doubt it very, very, very much. And I doubt that that would have been the case in the case of Job. But more than that, if we’ll examine the Septuagint translation, and perhaps some others as well, perhaps my research hasn’t been as complete as it ought to be. We find a very interesting wording there. When we start out the action of the Book of Job, it says that Job had they were in existence.

82. 36:40

    He had seven sons and three daughters, They were already there. But when we come to the 16th verse of the 40, excuse me, the 13th verse or the 42nd chapter of Job, we read something entirely different. It says, And they were born unto Job, seven sons and three daughters. And this brings us to the most remarkable, beautiful pieces that I can think of in the.

83. 37:02

    Scriptures except a course for the resurrection of the Lord Jesus Christ. Here we find the an assurance of the resurrection of the. Dead Job was to receive a double portion of everything and he did. As far as the animals were concerned, they weren’t going to be in the Kingdom of God. That was material things as far as Job was concerned, and therefore he received the double portion right then. And I already suggested he received a double portion of years as well in this mortal life. But when it comes to the ten children. He’s going to have a double portion of that as well. He has seven sons and three daughters to begin with that died.

84. 37:39

    He now receives another seven sons and three daughters, all of which I would suggest are righteous. And in the Kingdom of God, he’s going to end up with 20 children and not just 10. He’s going to have a double portion of. Children in the Kingdom. Of God an assurance of the resurrection. What a beautiful thought this is that Job not only received a double portion of material goods and even years in which he might live his mortal life out, but that he would have a double portion of children as well. The 10 who died, the 10 who was now born unto him in the Kingdom of God.

85. 38:11

    There would indeed be 20, and what a wonderful thing. And I can’t help but say it now that I know that every parent in this room hopes that all of their children will indeed be faithful and will be able to live with them in the Kingdom of God and receive that wonderful gift of immortality.

86. 38:30

    I know it’s the desire of every parent and think what a wonderful blessing it was for Job to be able to look forward to that glorious blessing. When the whole. Family would be reunited in the Kingdom of God. What a beautiful thing. But now I’m considering one other rather interesting thing. Back in that 11th verse, you notice I skipped over that one pretty quick, didn’t I?

87. 38:54

    I didn’t go into it very much because I’m trying to string you along on this all week long. I told you I was going to have a little something to say about Satan when we got to the end of the book. And I’d like to you notice back at the beginning of the book we have this Satan referred to this enemy who claimed that Job was only entering into a financial arrangement with God and saw no reason whatsoever why he should emulate the life of Job, why he should be righteous as Job was righteous feeling that Job really wasn’t righteous after all. He was only selling his righteousness to God and nothing more, and that his intents were not pure and righteous. After all, we find Satan mentioned in the first chapter. We find him mentioned again in the second chapter. And then we have 40 chapters in the book of Job to explain to Job why he was, why he was suffering. And there’s no indication throughout that whole period of whatever happened to this Satan.

88. 39:48

    He isn’t mentioned again in the whole of. The Book of Job and. In regard to the popular idea of Satan, we’d have a tremendous. Problem, wouldn’t we? Because here we have 40 chapters to explain to Job why he was suffering and we find that when Job’s wife comes along, she doesn’t say anything. About a fallen Angel Devil being the one who was bringing this problem upon Job.

89. 40:07

    And when we come to Job’s three friends, Eliphaz, Bildad and Zophar, not one of them. Bring up the suggestion that it might have been a fallen Angel devil who were bringing these things upon Job. And then when we come to the speeches of Elihu that have further to bring light upon Job’s suffering, we find that Elihu says absolutely nothing.

90. 40:27

    Against this arch fiend of Popular Christianity Today, and finally, when we come to the voice of the Almighty, he is equally silent about a tyrannical Angel that had caused the suffering of Job. How come? Why is it that in 40 chapters, if indeed popular Christianity is correct today, there’s no mention of this devil bringing upon the problems of Job? Instead, we find other things entirely, don’t we? We find in the second chapter.

91. 40:57

    That the Lord says, Why hast thou moved me to destroy him without a ’cause it was actually God? That was bringing these things upon job in the. Words of Job himself. In the debate, we find that he says that it’s the Lord that has done these things to him. And when we come to this very interesting epilogue, we find also a statement that it was the law that had brought these things upon Job. Let’s read this 11th verse together. Then there came unto him all of his brethren, and all of his sisters, and all of those that had been his acquaintance before time, and did eat bread with him in his house. And they bemourned him, and comforted him over all the evil that the Lord had brought brought upon him. Every man also gave him a piece of money, and every man an earring of.

92. 41:44

    Gold Now, we’ve got a couple interesting things in that verse. First of all, the words jump out from that. First, that says that they bemoaned all the evil that the Lord had brought upon him. So we have at the beginning of the action a statement by the Lord that he was the one that was doing it.

93. 42:01

    We have the statement right in the middle of the book by the words of Job himself that he recognized God had done it. And then at the end of the book we find that everybody is acknowledging that the Lord had brought this evil upon him. It wasn’t really a fallen Angel devil that had done it.

94. 42:16

    It was the law that had done it. But what about that Satan what? About the enemy that had made such accusations against Job and we might also say against God as well. Well, it’s only a suggestion that I can make. I have suggested at the beginning of the book that the reason for the suffering coming upon Job was to coach.

95. 42:36

    This sinful individual to a better way of life, to a way of righteousness. And now when we look at the end of the book of Job, did you notice the verses that the verse that we just read and what it said? And then there came unto him all of his brethren, and all of his sisters, and all they did have been out of acquaintance with him. Now that would seem to me as though it would probably indicate those that knew Job and certainly this enemy that had made such accusations against.

96. 43:05

    Job would have been numbered amongst his acquaintance. My suggestion, then, is that this enemy was converted. What if he was? Why didn’t the book say that? And Satan came among them also. And there’s a good reason for it. You know, there was a time when we were all. Alone and without God in the world, we were enemies of the Lord, but once we accepted God’s plan of salvation. And went down into the waters of baptism, calling upon the name of the Lord for the remission of our sins. No longer we treated as strangers and foreigners, but now we’re children of God.

97. 43:43

    And likewise, if indeed my deductions are correct. And this individual was part of Job’s acquaintance that came and bemoaned all the evil that the Lord had brought upon him. And they repented and they brought a piece of money. Which indeed happens to turn out to be the redemption money Slater incorporated into the Mosaic Law.

98. 44:03

    If indeed this is correct, we would then find that he’s no longer an enemy. He’s no longer a Satan, he. Shouldn’t be referred to as an enemy any longer, any more than we should once we’ve. Come into the household of faith. He then would indeed be a faithful son of the Almighty. In fact, the very purpose of the book of Joel would have been accomplished to coach this individual from his sinful ways and to let him realize that a person could be righteous for righteousness sake.

99. 44:32

    It may very well have made a better man out of this individual, and therefore we shouldn’t go on calling him an enemy. Instead he begins becomes a son of God. A very beautiful part, isn’t it? And again I would commend it to your consideration. I may very well be mistaken, but it’s an interesting thought, and I hope to perhaps later we might hear from you and see what you think of such an idea. But now we have another thought that we might bring up before closing.

100. 45:00

     Our time has just about evaporated. We noticed in the 13th, 1st how that job had been blessed by having born unto him seven sons and three daughters. And the sons aren’t spoken of very much, but we do. Find that the daughters are now talked about. Back in the first chapter we found the sons were talked about mostly, even though it’s said that the daughters were there and they did go and feast in their brethren’s homes.

101. 45:27

     There’s no indication in the first chapter that they had any inheritance whatsoever. Maybe they did, but it isn’t recorded for us. When we come to the 14th verse, we read something interesting about the daughters. First of all, their name. In fact, the sons aren’t named either in the first chapter or the 2nd.

102. 45:45

     Batch of seven sons. They’re not named at all, but the daughters are named and all those names are significant. Verse 14. And he called the name of the first Jemima and the name of the second Keziah, and the name of the third Karen Hopek. And in all the land, there were no women so. Fair as the daughters of Job and their father gave. Them inheritance among their brethren. An interesting thing, no record of the daughters, the first three daughters having inheritance among their brethren back in the first chapter.

103. 46:16

     But here in the 42nd chapter, in the epilogue, we do find that there is a record of these girls having an inheritance among their brethren. A very beautiful thought in the resurrection of the dead, of course. The bride of Christ, which no doubt these three girls may represent in type, will indeed receive a blessing and inheritance among their brethren.

104. 46:42

     We as Gentiles who have been grafted in to the natural olive tree of Israel, will indeed receive inheritance among the natural sons of Abraham. It’s a very beautiful thought, and it may very well be that this is what’s being depicted. And we find that each of these girls have a distinct name with a meaning. Jemiah or Jemima means a dove, and it may be representative of the Ecclesia in its innocence and its virtue and sacrifice, which of course we recognize the dove was also used as a sacrifice.

105. 47:18

     Kasiah. Has a definite meaning. It means a sweet spice, the spice of the cassia, and it was used with the anointing oil, and it also pointed forward to the union of Christ and his ecclesia. And is very beautifully depicted in the Song of Solomon. I’m going to hand out notes very shortly and you’ll find the references are here. I don’t have time to turn them all up. I realize that Karen Hapock has a very definite meaning as well. It means horn of eye paint and perhaps the sisters might be extremely interested in this.

106. 47:52

     And what I’m not saying here is it’s a recommendation. You need a follower against the use of cosmetics. But you notice the statement that it says that there were no women found so fair as the daughters of Job. They were very, very beautiful women. And I suspect that this particular girl, Karen Hapock, was extremely beautiful. In fact, I think that what it’s telling us in that her name means Horn of I Paint is that she was more beautiful without cosmetics than most women are.

107. 48:23

     With the help of cosmetics. There were no women found so fair. As the daughters of Job, I think it’s a very beautiful thought. Now, before we close, I’ve got a couple of minutes. There’s a couple other things that I would like to mention. We’ve already recognized that Job was typical of Yahweh’s suffering servant.

108. 48:42

     He would therefore be typical of the bridegroom, which of course is what Christ is referred to and the Church is referred to as His bride. If this be the case, we would look at Job’s daughters and say. How are they? Representative of the Ecclesia. And I think there may be two ways that we may find them typical of the Ecclesia.

109. 49:04

     We find that they could be typical in innocence, in fragrance, and in beauty. Which are the meaning of these three names and of? Course that is. Typical of Christ’s Church, Christ’s bride is Ecclesia. And by the same token, they may also represent 3 distinct dispensations, The patriarchal that that existed before the giving of the Law of Moses, and then of course the Mosaic.

110. 49:30

     And finally the Christian era of which we’re apart. And so here we find that these three daughters of Job may be very, very typical of the Ecclesia of the Lord Jesus Christ. I think perhaps we’ve realized in our studies this week that we have not by any means exhausted and perhaps hardly even scratched the surface of the Book of Job. But I think perhaps we realize that it’s not such an obscure and difficult book after all.

111. 49:58

     I hope that’s the case. And I hope that what these lessons have done is not only enhanced our appreciation for this very beautiful Book of Job, but I hope it’s instilled within us a desire to do a little bit further study and to do a little bit more than just scratch the surface.

112. 50:13

     But to try to grasp the very beautiful things that the Lord has inspired to be written and recorded and preserved for us here in this wonderful Book of Job. That indeed our lives may be better prepared for the time when we also shall stand before the Son of Man.