{"id":1075,"date":"2024-02-25T22:00:00","date_gmt":"2024-02-25T22:00:00","guid":{"rendered":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/284-warren-phillips-the-purpose-of-the-testing-of-job\/"},"modified":"2026-08-23T23:22:05","modified_gmt":"2026-08-23T23:22:05","slug":"284-warren-phillips-the-purpose-of-the-testing-of-job","status":"publish","type":"podcast","link":"https:\/\/goodchristadelphiantalks.com\/index.php\/podcast\/284-warren-phillips-the-purpose-of-the-testing-of-job\/","title":{"rendered":"284: Warren Phillips – The Purpose of the Testing of Job"},"content":{"rendered":"

This week we are listening to a class from the series “Hast Thou Considered My Servant Job” which was given at the Southwest Christadelphian Bible School in 1981 titled “The Purpose of the Testing of Job” by Bro. Warren Phillips.<\/p>\n

We hope this strengthens your Faith and brightens your day!<\/p>\n

Thank you for listening, God bless, and talk to you next week.<\/p>\n

Send talk suggestions or comments to:\u00a0\u2060\u2060\u2060GoodChristadelphianTalks@gmail.com\u2060\u2060\u2060<\/a><\/p>\n

For Show Notes, visit our website:\u00a0\u2060\u2060\u2060GoodChristadelphianTalks.com\u2060\u2060\u2060<\/a><\/p>\n

Social Media:\u00a0\u2060\u2060\u2060Facebook\u2060\u2060\u2060<\/a>\u00a0|\u00a0\u2060\u2060\u2060Instagram<\/a><\/p>\n

1
\n00:00:13,880 –> 00:00:15,600
\nWelcome to Good Chris Selfie and
\nTalks. <\/p>\n

2
\n00:00:15,600 –> 00:00:17,320
\nI’m Levi.
\nAnd I’m Chris. <\/p>\n

3
\n00:00:17,560 –> 00:00:19,480
\nAnd I’m Brian.
\nThank you for joining us this <\/p>\n

4
\n00:00:19,480 –> 00:00:23,080
\nweek on this podcast.
\nWe select One Talk a week to <\/p>\n

5
\n00:00:23,080 –> 00:00:26,200
\nhelp us get the Bible in our
\nDaily News feed. <\/p>\n

6
\n00:00:26,520 –> 00:00:29,320
\nWe post a new episode at the
\nstart of each week with a short <\/p>\n

7
\n00:00:29,320 –> 00:00:32,000
\nintro beforehand to kind of set
\nthe stage for the talk you’re <\/p>\n

8
\n00:00:32,000 –> 00:00:35,440
\nabout to listen to.
\nAnd now, let’s talk more about <\/p>\n

9
\n00:00:35,440 –> 00:00:51,960
\nthis week’s talk.
\nHey everyone, this is Jason <\/p>\n

10
\n00:00:51,960 –> 00:00:55,440
\nHensley and this week we’re
\ngoing to be listening to a talk <\/p>\n

11
\n00:00:55,440 –> 00:00:59,880
\nby Brother Warren Phillips.
\nBrother Warren was from the <\/p>\n

12
\n00:00:59,960 –> 00:01:03,800
\nMeriden Ecclesia in Connecticut
\nand this talk that you will be <\/p>\n

13
\n00:01:03,800 –> 00:01:09,480
\nlistening to was given in 1981
\nat the Southwest Christadelphian<\/p>\n

14
\n00:01:09,480 –> 00:01:11,880
\nBible School or the Texas Bible
\nSchool. <\/p>\n

15
\n00:01:13,520 –> 00:01:19,920
\nWhat I really liked about this
\ntalk is that Brother Warren took<\/p>\n

16
\n00:01:19,920 –> 00:01:24,160
\na book like Job that I always
\nstruggled to understand. <\/p>\n

17
\n00:01:24,160 –> 00:01:29,840
\nI got to tell you, every end of
\nthe year when we read through <\/p>\n

18
\n00:01:29,840 –> 00:01:38,720
\nJob, I find myself feeling like
\nJob is almost just one idea <\/p>\n

19
\n00:01:38,720 –> 00:01:41,800
\nrepeated after the other, after
\nthe other, Like it just feels <\/p>\n

20
\n00:01:41,800 –> 00:01:45,880
\nvery similar.
\nLike Job says, things are hard. <\/p>\n

21
\n00:01:45,880 –> 00:01:48,800
\nHis friends say, well, it was
\nyour fault and that that’s sort <\/p>\n

22
\n00:01:48,800 –> 00:01:51,360
\nof what we’re looking at.
\nBut I really liked this class <\/p>\n

23
\n00:01:51,360 –> 00:01:56,280
\nbecause I felt like Brother
\nWarren gave me something to hang<\/p>\n

24
\n00:01:56,280 –> 00:02:00,120
\non to that here’s the particular
\nagenda that this friend is <\/p>\n

25
\n00:02:00,120 –> 00:02:02,520
\npushing, here’s the particular
\nagenda that this one’s pushing, <\/p>\n

26
\n00:02:02,840 –> 00:02:06,000
\nand here’s how Job responds and
\nhow his responses change. <\/p>\n

27
\n00:02:07,000 –> 00:02:11,560
\nSo as we listen to it, I hope
\nthat you have the same kind of <\/p>\n

28
\n00:02:11,560 –> 00:02:14,560
\nexperience.
\nI hope that you find this class <\/p>\n

29
\n00:02:14,880 –> 00:02:17,760
\nhelpful just for grasping what’s
\ngoing on in Job. <\/p>\n

30
\n00:02:18,000 –> 00:02:22,000
\nAnd so then really that it will
\ntake something that can <\/p>\n

31
\n00:02:22,000 –> 00:02:25,880
\nsometimes feel a little bit
\nabstract and really make it <\/p>\n

32
\n00:02:25,880 –> 00:02:30,520
\nsomething that you feel like you
\ncan grasp and understand what’s <\/p>\n

33
\n00:02:30,520 –> 00:02:33,120
\ngoing on.
\nSo here we go. <\/p>\n

34
\n00:02:33,480 –> 00:02:36,200
\nThis is the Southwest
\nChristadelphian Bible School <\/p>\n

35
\n00:02:36,360 –> 00:02:42,680
\n1981 for the Warren Phillips and
\nwe are listening to the purpose <\/p>\n

36
\n00:02:42,840 –> 00:02:47,360
\nof the Testing of job.
\nMorning everyone. <\/p>\n

37
\n00:02:48,400 –> 00:02:51,600
\nJust by a very way of a very
\nbrief review, we started out <\/p>\n

38
\n00:02:51,600 –> 00:02:54,400
\nyesterday by considering the
\nbackground of the book of Job <\/p>\n

39
\n00:02:54,400 –> 00:02:57,320
\nand the setting, not only of the
\nwriting of the book, but <\/p>\n

40
\n00:02:57,320 –> 00:03:00,760
\nparticularly of the action,
\nrecognizing that it took place <\/p>\n

41
\n00:03:00,760 –> 00:03:04,160
\nsometime between the life of
\nJoseph and the life of Moses. <\/p>\n

42
\n00:03:04,920 –> 00:03:07,640
\nAnd we went on to consider how
\nthat Job was a very rich man, <\/p>\n

43
\n00:03:07,640 –> 00:03:11,320
\nthe richest of all the East.
\nAnd because of this there was <\/p>\n

44
\n00:03:11,520 –> 00:03:15,720
\nsome man, even though the word
\nis in the in the scriptures is <\/p>\n

45
\n00:03:15,720 –> 00:03:17,960
\nSatan.
\nWe realized the Word means an <\/p>\n

46
\n00:03:17,960 –> 00:03:20,520
\nenemy.
\nYesterday we reviewed the fact <\/p>\n

47
\n00:03:20,520 –> 00:03:23,240
\nthat this must have been some
\nindividual that had come within <\/p>\n

48
\n00:03:23,240 –> 00:03:26,560
\nthe ecclesia and was not
\nthoroughly convinced that a <\/p>\n

49
\n00:03:26,560 –> 00:03:30,000
\nperson could be righteous for
\nrighteousness sake, felt there <\/p>\n

50
\n00:03:30,000 –> 00:03:33,240
\nwas no real reason to be
\nrighteous, and certainly had no <\/p>\n

51
\n00:03:33,240 –> 00:03:36,000
\nreal reason to water and
\nestablish his life before God as<\/p>\n

52
\n00:03:36,000 –> 00:03:38,960
\na righteous individual.
\nAnd because of that, we find <\/p>\n

53
\n00:03:38,960 –> 00:03:41,760
\nthat the Lord draws his
\nattention to his servant Job, <\/p>\n

54
\n00:03:42,560 –> 00:03:45,320
\none who is perfect and upright,
\none that fears God and His <\/p>\n

55
\n00:03:45,320 –> 00:03:47,880
\ntrueth evil and said there’s no
\none like him in all the earth <\/p>\n

56
\n00:03:48,840 –> 00:03:53,080
\nrecommending that this enemy
\nshould emulate the life of Job. <\/p>\n

57
\n00:03:54,440 –> 00:03:57,840
\nAnd the enemy did not feel that
\nJob was really righteous for <\/p>\n

58
\n00:03:57,840 –> 00:04:01,080
\nrighteousness sake, but merely
\nbecause he’d entered into a good<\/p>\n

59
\n00:04:01,080 –> 00:04:04,360
\nbusiness deal with God.
\nGod had given him a lot of <\/p>\n

60
\n00:04:04,360 –> 00:04:07,560
\nblessings in this life.
\nA wonderful wife, 10 wonderful <\/p>\n

61
\n00:04:07,560 –> 00:04:11,080
\nchildren, wealth above anyone
\nelse on earth in good health. <\/p>\n

62
\n00:04:11,920 –> 00:04:14,960
\nAnd he recommended that if God
\nwas to remove those blessings <\/p>\n

63
\n00:04:15,760 –> 00:04:20,480
\nthat Job would curse God to his
\nface and therefore God permitted<\/p>\n

64
\n00:04:20,480 –> 00:04:24,560
\nJob to be put to the test.
\nIt wasn’t a case of saying see <\/p>\n

65
\n00:04:24,560 –> 00:04:26,600
\nhow good Job is and boasting
\nabout it. <\/p>\n

66
\n00:04:27,160 –> 00:04:30,360
\nBut the real purpose was to
\ncoach this unrighteous <\/p>\n

67
\n00:04:30,360 –> 00:04:34,840
\nindividual to a way of
\nrighteousness to emulate the <\/p>\n

68
\n00:04:34,840 –> 00:04:37,600
\nlife of Job.
\nAnd therefore Job was put to the<\/p>\n

69
\n00:04:37,600 –> 00:04:42,160
\ntest and we learn how that many
\nof his blessings were removed. <\/p>\n

70
\n00:04:42,800 –> 00:04:45,800
\nWe find that his wealth was
\nremoved and his ten children. <\/p>\n

71
\n00:04:46,440 –> 00:04:51,840
\nAnd at this low condition of
\nemotions I am sure that many of <\/p>\n

72
\n00:04:51,840 –> 00:04:55,160
\nus would not have been able to
\ngive the answer that Job gave, <\/p>\n

73
\n00:04:55,480 –> 00:04:57,880
\nwhich said the Lord giveth and
\nthe Lord taketh away. <\/p>\n

74
\n00:04:58,360 –> 00:05:01,600
\nBlessed be the name of the Lord
\nand it said in all this Job <\/p>\n

75
\n00:05:02,080 –> 00:05:05,200
\nmaintained his integrity.
\nHe did not curse God with his <\/p>\n

76
\n00:05:05,200 –> 00:05:08,840
\nlips.
\nAnd when we start the second <\/p>\n

77
\n00:05:08,840 –> 00:05:13,960
\nchapter, which is really where
\nwe are this morning, we find <\/p>\n

78
\n00:05:13,960 –> 00:05:16,840
\nthat the enemy is not quite
\nsatisfied. <\/p>\n

79
\n00:05:17,800 –> 00:05:20,400
\nAgain, the sons of God come
\nbefore the Lord. <\/p>\n

80
\n00:05:21,040 –> 00:05:23,360
\nIt seems as though there’s
\nanother weekly meeting of the <\/p>\n

81
\n00:05:23,880 –> 00:05:26,440
\nthe Ecclesia there at in ancient
\ntimes. <\/p>\n

82
\n00:05:27,080 –> 00:05:30,520
\nAnd we read in the first verse
\nagain, there was a day when the <\/p>\n

83
\n00:05:30,520 –> 00:05:34,160
\nsons of God came to present
\nthemselves before the Lord and <\/p>\n

84
\n00:05:34,160 –> 00:05:38,080
\nSatan, or if I might say, the
\nenemy, he came also among them <\/p>\n

85
\n00:05:38,080 –> 00:05:39,960
\nto present himself before the
\nLord. <\/p>\n

86
\n00:05:40,320 –> 00:05:43,520
\nAnd the Lord said unto the
\nenemy, From whence comest thou <\/p>\n

87
\n00:05:43,600 –> 00:05:47,640
\nand Satan dance of the Lord, And
\nsaid, from going to and forth in<\/p>\n

88
\n00:05:47,640 –> 00:05:49,680
\nthe earth, and from walking up
\nand down in it? <\/p>\n

89
\n00:05:50,120 –> 00:05:53,760
\nIn other words, he said, I’ve
\nbeen around, which is <\/p>\n

90
\n00:05:53,760 –> 00:05:55,920
\nessentially what he said, if
\nI’ll be allowed to paraphrase it<\/p>\n

91
\n00:05:55,920 –> 00:05:59,400
\na bit.
\nAnd again the Lord draws this <\/p>\n

92
\n00:05:59,400 –> 00:06:02,000
\nenemy’s attention to Job in
\nverse three. <\/p>\n

93
\n00:06:02,360 –> 00:06:06,080
\nAnd the Lord said unto the
\nenemy, Hast thou considered my <\/p>\n

94
\n00:06:06,080 –> 00:06:09,840
\nservant Job, that there is none
\nlike him in all the earth, a <\/p>\n

95
\n00:06:09,840 –> 00:06:12,680
\nperfect and upright man, one
\nthat feareth God, and this <\/p>\n

96
\n00:06:12,680 –> 00:06:17,880
\ncheweth evil, and still hold as
\nfast as integrity, although thou<\/p>\n

97
\n00:06:17,880 –> 00:06:21,080
\nmovest me against him, to
\ndestroy him without a cause. <\/p>\n

98
\n00:06:21,800 –> 00:06:24,120
\nAnd again we have the
\ncommendation of the Lord in <\/p>\n

99
\n00:06:24,120 –> 00:06:28,920
\nregard to Job’s character, That
\nfirst it was the law that was <\/p>\n

100
\n00:06:28,920 –> 00:06:32,800
\nmoved against him to destroy him
\nwithout a ’cause it wasn’t <\/p>\n

101
\n00:06:32,800 –> 00:06:35,040
\nreally the enemy that had done
\nit. <\/p>\n

102
\n00:06:35,640 –> 00:06:39,800
\nEven though God had given the
\nenemy the power necessary to do <\/p>\n

103
\n00:06:39,880 –> 00:06:41,800
\nthat which was done, it was
\nstill from the Lord. <\/p>\n

104
\n00:06:42,040 –> 00:06:44,600
\nAnd therefore the Lord
\nacknowledged that it was his <\/p>\n

105
\n00:06:44,600 –> 00:06:49,280
\ndoing, and he asked if he had
\nreally considered him. <\/p>\n

106
\n00:06:49,400 –> 00:06:54,040
\nAnd then the answer that this
\nenemy gives is a further insult <\/p>\n

107
\n00:06:54,040 –> 00:06:58,640
\nboth to God and to Job.
\nVerse four. <\/p>\n

108
\n00:06:59,240 –> 00:07:02,560
\nAnd the enemy answered the Lord
\nand said, skin for skin. <\/p>\n

109
\n00:07:03,440 –> 00:07:06,680
\nYeah, all that a man hath will
\nhe give for his skin. <\/p>\n

110
\n00:07:06,920 –> 00:07:10,760
\nBut put forth thy hand now and
\ntouch his bone and his flesh, <\/p>\n

111
\n00:07:11,320 –> 00:07:14,040
\nand he will curse thee to thy
\nface. <\/p>\n

112
\n00:07:15,040 –> 00:07:18,600
\nIn other words, what he’s saying
\nis, look, Job is a lot more <\/p>\n

113
\n00:07:18,600 –> 00:07:20,440
\nsinful man than I really
\nsuspected. <\/p>\n

114
\n00:07:21,800 –> 00:07:24,400
\nAt first I suggested that all
\nyou need to do is remove his <\/p>\n

115
\n00:07:24,400 –> 00:07:27,480
\nwealth and his children and he’s
\ngoing to curse you to his face. <\/p>\n

116
\n00:07:27,840 –> 00:07:30,800
\nI didn’t really realize what
\nabout what terrible man Job <\/p>\n

117
\n00:07:30,800 –> 00:07:34,560
\nreally was, because he doesn’t
\neven care about as well. <\/p>\n

118
\n00:07:35,360 –> 00:07:38,240
\nAnd much worse than that, he
\ndoesn’t even care for the lives <\/p>\n

119
\n00:07:38,240 –> 00:07:40,840
\nof his ten children.
\nAll he cares for is his own <\/p>\n

120
\n00:07:40,840 –> 00:07:44,600
\nskin, skin for skin, all will a
\nman give for his life. <\/p>\n

121
\n00:07:45,800 –> 00:07:49,720
\nAnd So what the enemy is
\naccusing Job of is being so <\/p>\n

122
\n00:07:49,720 –> 00:07:53,560
\nself-centered that he doesn’t
\neven care for the well-being of <\/p>\n

123
\n00:07:53,560 –> 00:07:56,280
\nhis own family, for his own
\nflesh and blood. <\/p>\n

124
\n00:07:56,680 –> 00:07:59,960
\nHe’s only interested in himself.
\nAnd as long as he gets out of <\/p>\n

125
\n00:07:59,960 –> 00:08:02,280
\nthings all right, he doesn’t
\nreally care what happens to <\/p>\n

126
\n00:08:02,280 –> 00:08:05,440
\nanybody else.
\nAnd so the recommendation was <\/p>\n

127
\n00:08:05,440 –> 00:08:09,400
\nthat the Lord put forth his hand
\nand touch his flesh and his <\/p>\n

128
\n00:08:09,400 –> 00:08:12,080
\nbone.
\nAnd he said, then Job is going <\/p>\n

129
\n00:08:12,080 –> 00:08:16,000
\nto curse you to his face.
\nAnd so the Lord is willing to <\/p>\n

130
\n00:08:16,000 –> 00:08:18,600
\ncarry this test.
\nOne step further. <\/p>\n

131
\n00:08:20,440 –> 00:08:22,040
\nVerse 6.
\nAnd the Lord said unto the <\/p>\n

132
\n00:08:22,040 –> 00:08:27,520
\nenemy, Behold, he is in thine
\nhand, but save his life. <\/p>\n

133
\n00:08:28,720 –> 00:08:31,080
\nThe life was the one thing that
\nhe was not to take. <\/p>\n

134
\n00:08:32,039 –> 00:08:33,559
\nAnd of course we know the
\naccount. <\/p>\n

135
\n00:08:34,120 –> 00:08:36,640
\nWe know how that Satan went
\nforth from the presence of the <\/p>\n

136
\n00:08:36,640 –> 00:08:39,760
\nLord, and smote Job with sore
\nboils from the sole of his foot <\/p>\n

137
\n00:08:39,760 –> 00:08:43,559
\nunto his crown.
\nJob was placed in a position of <\/p>\n

138
\n00:08:43,600 –> 00:08:46,960
\nagony.
\nAnd this position of agony was <\/p>\n

139
\n00:08:46,960 –> 00:08:48,960
\nnot something that was very
\ntemporary. <\/p>\n

140
\n00:08:49,400 –> 00:08:52,480
\nInstead we find it lasted for
\nquite some period of time. <\/p>\n

141
\n00:08:53,080 –> 00:08:55,440
\nAs we go on, we’re going to see
\nthat this is the case. <\/p>\n

142
\n00:08:56,280 –> 00:08:58,520
\nIs this my icon now?
\nIt is. <\/p>\n

143
\n00:08:59,320 –> 00:09:01,880
\nJob was in this position of
\nagony for quite a period of <\/p>\n

144
\n00:09:01,880 –> 00:09:04,320
\ntime.
\nAnd what we have here of course <\/p>\n

145
\n00:09:04,320 –> 00:09:06,440
\nthat you’ve been looking at for
\nthe last two days and I haven’t <\/p>\n

146
\n00:09:06,440 –> 00:09:09,720
\nsaid anything about it, is a
\nchat to try to draw our <\/p>\n

147
\n00:09:09,720 –> 00:09:13,080
\nattention to the events that
\ntake place from this point <\/p>\n

148
\n00:09:13,440 –> 00:09:16,040
\nonward.
\nThrough the speeches of Eli who <\/p>\n

149
\n00:09:16,040 –> 00:09:18,640
\neven to the introduction of the
\nvoice of the Almighty. <\/p>\n

150
\n00:09:19,160 –> 00:09:23,600
\nWe have Job sitting without the
\ncity sitting with a pot shirt in<\/p>\n

151
\n00:09:23,600 –> 00:09:27,440
\nhis hand that he can scrape
\nhimself with in a very miserable<\/p>\n

152
\n00:09:27,440 –> 00:09:29,760
\ncondition.
\nWe try not to make it too <\/p>\n

153
\n00:09:29,760 –> 00:09:32,360
\ngruesome.
\nI have here to thank Sister <\/p>\n

154
\n00:09:32,360 –> 00:09:36,400
\nLouis Johnson of the Morristown,
\nNJ Ecclesia for making this for <\/p>\n

155
\n00:09:36,400 –> 00:09:38,520
\nme.
\nWe have Job seated in the <\/p>\n

156
\n00:09:38,520 –> 00:09:40,360
\nmiddle.
\nWe have his three friends Zofar,<\/p>\n

157
\n00:09:40,360 –> 00:09:45,600
\nBildad and excuse me, Alafar,
\nBildad and Zofar sitting off at <\/p>\n

158
\n00:09:45,600 –> 00:09:49,160
\nthe your right.
\nAnd we have the young man Eli, <\/p>\n

159
\n00:09:49,160 –> 00:09:50,880
\nwho which we’re going to talk
\nabout a little later in the <\/p>\n

160
\n00:09:50,880 –> 00:09:54,840
\nweek, coming into the scene
\nlater on, way off to your <\/p>\n

161
\n00:09:54,840 –> 00:09:58,840
\nextreme right, we find a woman
\nwhich we would suggest <\/p>\n

162
\n00:09:58,840 –> 00:10:02,080
\nrepresents his wife, and we’re
\ngoing to get to her comments <\/p>\n

163
\n00:10:02,080 –> 00:10:04,880
\nvery shortly.
\nOur purpose in this chart is to <\/p>\n

164
\n00:10:04,880 –> 00:10:08,320
\ntry to draw our attention in a
\npicture form, to put all of <\/p>\n

165
\n00:10:08,320 –> 00:10:11,920
\nthese things together.
\nAnd it also helps me because my <\/p>\n

166
\n00:10:11,920 –> 00:10:13,040
\nnotes are right up in front of
\nyou. <\/p>\n

167
\n00:10:14,520 –> 00:10:17,840
\nSo here we find that Joe.
\nJoe was smitten with boils. <\/p>\n

168
\n00:10:18,560 –> 00:10:21,400
\nNow, exactly what type of a
\ndisease that was has been <\/p>\n

169
\n00:10:21,400 –> 00:10:24,400
\ndebated back and forth by many
\nindividuals. <\/p>\n

170
\n00:10:24,720 –> 00:10:27,840
\nMany suggestions have been made.
\nI’m not a doctor. <\/p>\n

171
\n00:10:27,840 –> 00:10:31,040
\nI certainly don’t expect that I
\ncan tell you exactly what it is.<\/p>\n

172
\n00:10:31,320 –> 00:10:34,400
\nIt would only be mimicking the
\nsuggestions of many others. <\/p>\n

173
\n00:10:34,400 –> 00:10:38,840
\nSome have suggested that it was
\na form of elephantiasis where <\/p>\n

174
\n00:10:38,840 –> 00:10:41,920
\nthat the person not only would
\nhave these boils, but it would <\/p>\n

175
\n00:10:41,920 –> 00:10:45,760
\nget to such a an acute position
\nwhere that his flesh would <\/p>\n

176
\n00:10:45,760 –> 00:10:50,800
\nactually be rotting on him.
\nIt’s one type of leprosy so that<\/p>\n

177
\n00:10:51,000 –> 00:10:53,320
\neventually his bones would
\nactually show through. <\/p>\n

178
\n00:10:54,080 –> 00:10:56,640
\nAnd if we really wanted to
\nbarter on the gruesome, we could<\/p>\n

179
\n00:10:56,640 –> 00:10:59,960
\ngo through the Book of Job and
\npick out passage after passage <\/p>\n

180
\n00:10:59,960 –> 00:11:03,000
\nwithin the debate which
\ndescribes the wretched condition<\/p>\n

181
\n00:11:03,000 –> 00:11:06,240
\nthat this man was in, Whether it
\ndoes get to the place where his <\/p>\n

182
\n00:11:06,240 –> 00:11:07,840
\nbones are actually showing
\nthrough. <\/p>\n

183
\n00:11:08,200 –> 00:11:11,040
\nAnd he comes to the position
\nwhere that he felt that he <\/p>\n

184
\n00:11:11,040 –> 00:11:14,000
\ncertainly was going to die,
\nhadn’t quite reached that <\/p>\n

185
\n00:11:14,000 –> 00:11:17,360
\nposition, but had been in this
\nposition of agony for a long, <\/p>\n

186
\n00:11:17,360 –> 00:11:21,440
\nlong period of time.
\nAnd so this is a position we <\/p>\n

187
\n00:11:21,440 –> 00:11:27,120
\nfind that Job is placed in
\nbecause of the unwillingness for<\/p>\n

188
\n00:11:27,120 –> 00:11:29,920
\nthe enemy to recognize that a
\nman could be righteous for <\/p>\n

189
\n00:11:29,920 –> 00:11:33,520
\nrighteousness sake.
\nHe is suffering tremendously <\/p>\n

190
\n00:11:33,520 –> 00:11:36,760
\nbecause of it.
\nAnd yet we find that throughout <\/p>\n

191
\n00:11:36,760 –> 00:11:40,480
\nof all of this, Job maintains
\nhis integrity. <\/p>\n

192
\n00:11:40,840 –> 00:11:44,960
\nHe doesn’t sin with his lips.
\nHe does maintain his integrity. <\/p>\n

193
\n00:11:44,960 –> 00:11:49,440
\nNow his wife comes on the scene.
\nNot much is said about his wife <\/p>\n

194
\n00:11:49,440 –> 00:11:51,920
\nin the book of Job except for
\nthis very brief statement. <\/p>\n

195
\n00:11:52,520 –> 00:11:55,720
\nBut his wife comes on the scene
\nand makes a very remarkable <\/p>\n

196
\n00:11:55,720 –> 00:11:59,280
\nsuggestion.
\nShe suggests to Job that he <\/p>\n

197
\n00:11:59,280 –> 00:12:02,840
\ncursed God and die.
\nAnd right away, when we hear <\/p>\n

198
\n00:12:02,840 –> 00:12:05,160
\nthis statement, we say, boy, she
\nmust have been a rather wicked <\/p>\n

199
\n00:12:05,160 –> 00:12:08,840
\nwoman, not a thing for a
\nperson’s for a man’s wife to <\/p>\n

200
\n00:12:08,840 –> 00:12:11,600
\nsuggest that he cursed God and
\ndie. <\/p>\n

201
\n00:12:12,440 –> 00:12:16,720
\nWe find that the words of Job
\nperhaps give us a suggestion <\/p>\n

202
\n00:12:16,720 –> 00:12:21,160
\nthat she wasn’t really quite as
\nbad as we might think she is by <\/p>\n

203
\n00:12:21,160 –> 00:12:24,440
\nour first reading.
\nHe tells her not to be as the <\/p>\n

204
\n00:12:24,440 –> 00:12:27,040
\nsilly women.
\nDid you notice? <\/p>\n

205
\n00:12:27,040 –> 00:12:29,480
\nHe didn’t say you’re a silly
\nwoman? <\/p>\n

206
\n00:12:30,720 –> 00:12:32,120
\nTo make a statement such as
\nthat? <\/p>\n

207
\n00:12:32,840 –> 00:12:36,840
\nHe said don’t be.
\nAs the silly woman, she hadn’t <\/p>\n

208
\n00:12:36,840 –> 00:12:39,880
\nquite gotten there, but her
\nstatements now seem to border on<\/p>\n

209
\n00:12:39,880 –> 00:12:42,320
\nthat.
\nShe certainly hadn’t quite been <\/p>\n

210
\n00:12:42,320 –> 00:12:44,920
\nwith the women who did not give
\nany thought to the things of <\/p>\n

211
\n00:12:44,920 –> 00:12:47,960
\nGod, who were not interested in
\nGod or his great plan of <\/p>\n

212
\n00:12:47,960 –> 00:12:50,280
\nsalvation.
\nBut she was just now beginning <\/p>\n

213
\n00:12:50,280 –> 00:12:53,320
\nto talk that way when she made
\nthe suggestion that he ought to <\/p>\n

214
\n00:12:53,320 –> 00:12:56,520
\ncurse God and die.
\nWhat was the reason behind her <\/p>\n

215
\n00:12:56,520 –> 00:12:58,200
\nsuggestion?
\nIs the question that we ought to<\/p>\n

216
\n00:12:58,280 –> 00:13:00,920
\nask.
\nAnd I think that it’s this. <\/p>\n

217
\n00:13:02,200 –> 00:13:06,640
\nHis wife flunked it.
\nShe didn’t like the idea of <\/p>\n

218
\n00:13:06,640 –> 00:13:09,280
\nseeing Job in the agony in which
\nhe’s been brought. <\/p>\n

219
\n00:13:10,480 –> 00:13:12,560
\nShe didn’t like to see him
\nsuffering. <\/p>\n

220
\n00:13:13,360 –> 00:13:16,920
\nAnd I know that there have been
\nmany of us who may have seen a <\/p>\n

221
\n00:13:16,920 –> 00:13:20,480
\nloved one suffering from some
\ndread disease and slowly wasting<\/p>\n

222
\n00:13:20,480 –> 00:13:22,920
\naway.
\nAnd perhaps that wasting period <\/p>\n

223
\n00:13:22,920 –> 00:13:28,120
\nhas lasted for weeks or months
\nor sometimes even years. <\/p>\n

224
\n00:13:28,280 –> 00:13:31,080
\nAnd we realize that there’s no
\npleasure in life whatsoever for <\/p>\n

225
\n00:13:31,080 –> 00:13:34,200
\nthe individual that’s undergoing
\nit, and we know that it’s going <\/p>\n

226
\n00:13:34,200 –> 00:13:37,800
\nto end in death anyway.
\nAnd therefore perhaps we vouch <\/p>\n

227
\n00:13:37,840 –> 00:13:40,920
\nactually felt that it might be
\nbetter if they can merely fall <\/p>\n

228
\n00:13:40,920 –> 00:13:44,720
\nasleep in death instead of
\ncontinuing in that condition of <\/p>\n

229
\n00:13:44,720 –> 00:13:47,040
\nagony.
\nAnd therefore we’ve actually <\/p>\n

230
\n00:13:47,040 –> 00:13:50,600
\nhoped that they might die.
\nWell, the statement of Job’s <\/p>\n

231
\n00:13:50,600 –> 00:13:53,400
\nwife would seem to indicate that
\nthey had a rather strange idea <\/p>\n

232
\n00:13:53,400 –> 00:13:56,400
\nat that time.
\nAnd the idea was that if a <\/p>\n

233
\n00:13:56,400 –> 00:14:01,520
\nperson could get God angry
\nenough at him, God would kill <\/p>\n

234
\n00:14:01,520 –> 00:14:05,000
\nhim.
\nAnd here she saw her husband in <\/p>\n

235
\n00:14:05,000 –> 00:14:09,760
\ntremendous agony, and she felt
\nthat if Job would only curse God<\/p>\n

236
\n00:14:09,760 –> 00:14:13,280
\nto his face, God would then be
\nso angry that he’d kill him on <\/p>\n

237
\n00:14:13,280 –> 00:14:15,880
\nthe spot, and then he wouldn’t
\nbe suffering any longer. <\/p>\n

238
\n00:14:16,800 –> 00:14:21,080
\nI think that her real attitude
\nbehind that statement wasn’t to <\/p>\n

239
\n00:14:21,080 –> 00:14:24,560
\nencourage Job to be a wicked
\nindividual, but she would much <\/p>\n

240
\n00:14:24,560 –> 00:14:28,280
\nrather see him sleeping
\npeacefully in death than living <\/p>\n

241
\n00:14:28,280 –> 00:14:29,840
\nin the agony in which he was
\nliving. <\/p>\n

242
\n00:14:29,840 –> 00:14:32,000
\nThen.
\nAnd therefore she made the <\/p>\n

243
\n00:14:32,000 –> 00:14:35,360
\nsuggestion that he ought to
\ncurse God and die with the idea <\/p>\n

244
\n00:14:35,360 –> 00:14:38,520
\nthat God would get angry enough
\nthat he would kill him. <\/p>\n

245
\n00:14:39,480 –> 00:14:42,920
\nAnd Job, instead of saying
\nyou’re one of the silly woman, <\/p>\n

246
\n00:14:43,480 –> 00:14:47,280
\nyou’re an unrighteous woman.
\nRealized that her statement was <\/p>\n

247
\n00:14:47,280 –> 00:14:49,840
\nvery similar to the type of
\nstatement that they would make, <\/p>\n

248
\n00:14:50,080 –> 00:14:53,680
\nand recommended that she turn
\nfrom that way immediately before<\/p>\n

249
\n00:14:53,680 –> 00:14:58,240
\nshe indulged in it any further
\nAnd not be as the silly woman, <\/p>\n

250
\n00:14:58,400 –> 00:15:02,560
\nbut continue the righteousness
\nthat she had had for the and <\/p>\n

251
\n00:15:02,560 –> 00:15:04,720
\nduring the time that they had
\nbeen living together. <\/p>\n

252
\n00:15:05,520 –> 00:15:08,200
\nI think this is a possible
\nexplanation, and I’d like to <\/p>\n

253
\n00:15:08,200 –> 00:15:11,280
\nleave it for your consideration.
\nPerhaps it might be something <\/p>\n

254
\n00:15:11,280 –> 00:15:14,000
\nthat we might have an
\ninteresting discussion on later <\/p>\n

255
\n00:15:14,000 –> 00:15:19,760
\non, but then we find that Job
\nhad three friends, Aliphaz, <\/p>\n

256
\n00:15:19,760 –> 00:15:22,880
\nBildad, and Zofar.
\nAnd these friends are quite <\/p>\n

257
\n00:15:22,880 –> 00:15:26,320
\ninteresting.
\nWe find, if we wish to do a <\/p>\n

258
\n00:15:26,320 –> 00:15:28,840
\nreasonable amount of research,
\nthat they didn’t really live too<\/p>\n

259
\n00:15:28,840 –> 00:15:31,720
\nclose to each other.
\nThey were separated by many <\/p>\n

260
\n00:15:31,720 –> 00:15:33,440
\nmiles, perhaps hundreds of
\nmiles. <\/p>\n

261
\n00:15:33,440 –> 00:15:37,720
\nWe can’t quite be sure, but here
\nthey had heard of the problem <\/p>\n

262
\n00:15:37,720 –> 00:15:41,360
\nthat Joe Job had had.
\nThey’ve been friends with Job <\/p>\n

263
\n00:15:41,360 –> 00:15:46,000
\nfor a long period of time.
\nAnd this to me would suggest <\/p>\n

264
\n00:15:46,000 –> 00:15:48,480
\nthat Job had been in this
\ncondition of agony for at least <\/p>\n

265
\n00:15:48,480 –> 00:15:51,400
\na number of weeks.
\nFirst of all he had to get into <\/p>\n

266
\n00:15:51,400 –> 00:15:55,760
\nthis condition and then messages
\nhad to be sent to each of the <\/p>\n

267
\n00:15:55,760 –> 00:15:58,400
\nthree friends.
\nThey had to be informed of the <\/p>\n

268
\n00:15:58,400 –> 00:16:01,840
\ncondition of their friend Job.
\nAnd then we find that they <\/p>\n

269
\n00:16:01,840 –> 00:16:04,280
\ncommunicated one with another so
\nthat they would all come <\/p>\n

270
\n00:16:04,280 –> 00:16:07,720
\ntogether to a common point and
\nthen go as a delegation to visit<\/p>\n

271
\n00:16:07,720 –> 00:16:09,800
\nJob.
\nWhich means they would have to <\/p>\n

272
\n00:16:09,800 –> 00:16:12,600
\nsend messages back and forth to
\none another and make that <\/p>\n

273
\n00:16:12,600 –> 00:16:14,960
\narrangement which would take
\nfurther time. <\/p>\n

274
\n00:16:15,240 –> 00:16:18,400
\nThen they themselves would have
\nto make the trip and get <\/p>\n

275
\n00:16:18,400 –> 00:16:21,400
\ntogether and finally they would
\ncome to Job. <\/p>\n

276
\n00:16:22,480 –> 00:16:24,960
\nAnd even after they come to
\nthem, we find that it’s a period<\/p>\n

277
\n00:16:25,040 –> 00:16:27,400
\nof of seven days before they say
\nanything. <\/p>\n

278
\n00:16:27,680 –> 00:16:30,720
\nSo that’s at least a week that
\nwe can be absolutely sure of. <\/p>\n

279
\n00:16:31,520 –> 00:16:33,720
\nSo to suggest that it may have
\nbeen a number of weeks, so <\/p>\n

280
\n00:16:33,720 –> 00:16:37,520
\npossibly even months that Job
\nwas in this condition, I don’t <\/p>\n

281
\n00:16:37,520 –> 00:16:40,640
\nthink is at all unreasonable.
\nBut we come to the place where <\/p>\n

282
\n00:16:40,640 –> 00:16:44,520
\nwe find that Job’s three friends
\ncome together and they see Job <\/p>\n

283
\n00:16:44,520 –> 00:16:46,720
\nafar off even before they’ve
\nreached him. <\/p>\n

284
\n00:16:47,600 –> 00:16:50,920
\nAnd then, seeing Job afar off,
\nthey find that he’s in a very <\/p>\n

285
\n00:16:50,920 –> 00:16:53,920
\nmiserable condition, such a
\ncondition that they could hardly<\/p>\n

286
\n00:16:53,920 –> 00:16:56,760
\nrecognize them.
\nBut then we find that they did <\/p>\n

287
\n00:16:56,760 –> 00:17:00,600
\nsomething very strange.
\nNot strange to them, but strange<\/p>\n

288
\n00:17:00,600 –> 00:17:02,720
\nto us.
\nThey reach down to the ground, <\/p>\n

289
\n00:17:02,720 –> 00:17:04,960
\nthey pick up sand, and they
\nthrow it up in the air over <\/p>\n

290
\n00:17:04,960 –> 00:17:07,440
\ntheir heads.
\nAnd we might say, I wonder what <\/p>\n

291
\n00:17:07,440 –> 00:17:10,599
\nthat means.
\nWell, it had a very significant <\/p>\n

292
\n00:17:10,599 –> 00:17:12,760
\nmeaning in ancient times and in
\nthe East. <\/p>\n

293
\n00:17:13,440 –> 00:17:19,839
\nWhat it signified was that they
\nwere hurt because of the hurt <\/p>\n

294
\n00:17:19,839 –> 00:17:23,319
\nthat Job was undergoing.
\nAnd when that sand was thrown up<\/p>\n

295
\n00:17:23,319 –> 00:17:26,240
\ninto the air and came back down
\nover their head, what they were <\/p>\n

296
\n00:17:26,240 –> 00:17:29,640
\nactually saying is whatever has
\nbefallen Job has fallen, <\/p>\n

297
\n00:17:29,640 –> 00:17:32,640
\nbefallen us.
\nEven though we don’t actually <\/p>\n

298
\n00:17:32,640 –> 00:17:36,160
\nundergo the suffering that he’s
\nsuffering, it still hurts us <\/p>\n

299
\n00:17:36,160 –> 00:17:39,120
\nthat he’s in that condition.
\nAnd I know that we’ve all felt <\/p>\n

300
\n00:17:39,120 –> 00:17:42,240
\nthat way on one time or another
\nwhen our loved ones have been <\/p>\n

301
\n00:17:42,240 –> 00:17:46,880
\nsuffering, even though we may
\nnot undergo the exact pain that <\/p>\n

302
\n00:17:46,880 –> 00:17:50,360
\nthey’re undergoing.
\nNevertheless, it hurts us <\/p>\n

303
\n00:17:51,080 –> 00:17:54,240
\nbecause they’re hurt, and they
\nwere saying that what has <\/p>\n

304
\n00:17:54,240 –> 00:17:59,080
\nbefallen Job has befallen us.
\nIt bothers us because our friend<\/p>\n

305
\n00:17:59,080 –> 00:18:03,640
\nis suffering the way it is.
\nWe share to a great degree in <\/p>\n

306
\n00:18:03,640 –> 00:18:06,760
\nhis suffering, even though they
\ndon’t actually feel the physical<\/p>\n

307
\n00:18:06,760 –> 00:18:09,640
\npain that he had.
\nThey certainly felt mental pain <\/p>\n

308
\n00:18:09,840 –> 00:18:11,840
\nbecause of the suffering of
\ntheir friend Job. <\/p>\n

309
\n00:18:12,880 –> 00:18:14,840
\nAnd then they do another rather
\nsurprising thing. <\/p>\n

310
\n00:18:15,800 –> 00:18:19,400
\nThey come to job and they sit
\ndown and they sit there for <\/p>\n

311
\n00:18:19,400 –> 00:18:21,360
\nseven days and don’t say
\nanything. <\/p>\n

312
\n00:18:21,720 –> 00:18:23,640
\nAnd they referred to as Job’s
\ncomforters. <\/p>\n

313
\n00:18:25,080 –> 00:18:27,840
\nI wonder how many of us would
\nconsider someone that came down <\/p>\n

314
\n00:18:27,840 –> 00:18:31,080
\nand sat down beside us and never
\neven said anything and just sat <\/p>\n

315
\n00:18:31,080 –> 00:18:33,720
\nthere and didn’t say a word for
\nseven days as being very <\/p>\n

316
\n00:18:33,720 –> 00:18:36,600
\ncomforting to us.
\nAnd, you know, at first it might<\/p>\n

317
\n00:18:36,600 –> 00:18:38,960
\nalmost seem to be a little bit
\namusing if it wasn’t that the <\/p>\n

318
\n00:18:38,960 –> 00:18:44,720
\ncircumstances were so serious.
\nBut, you know, sometimes when a <\/p>\n

319
\n00:18:44,840 –> 00:18:49,960
\nfriend or a loved one is
\nextremely sick and we go and <\/p>\n

320
\n00:18:49,960 –> 00:18:53,320
\nvisit them at their hospital
\nbed, there really isn’t very <\/p>\n

321
\n00:18:53,320 –> 00:18:56,800
\nmuch we can say.
\nThere’s not really too much we <\/p>\n

322
\n00:18:56,800 –> 00:18:58,920
\ncan say to actually comfort the
\nindividual. <\/p>\n

323
\n00:18:59,080 –> 00:19:03,800
\nBut just being there, being near
\nthem, being by their side, can <\/p>\n

324
\n00:19:03,800 –> 00:19:06,520
\nbe a comfort.
\nThey know that they’re not left <\/p>\n

325
\n00:19:06,520 –> 00:19:08,080
\nalone.
\nThey know that there’s that <\/p>\n

326
\n00:19:08,080 –> 00:19:11,640
\npeople just don’t care when
\nsomeone comes and stays with <\/p>\n

327
\n00:19:11,640 –> 00:19:14,160
\nthem.
\nI wonder how often it is when we<\/p>\n

328
\n00:19:14,800 –> 00:19:18,760
\nhave a loved one or a friend
\nthat’s in the hospital and we go<\/p>\n

329
\n00:19:18,760 –> 00:19:21,680
\nto visit them and we check our
\nwatch and say, now let’s see, <\/p>\n

330
\n00:19:22,200 –> 00:19:26,160
\nvisiting hours end at 8:00.
\nIf I show up at 10 minutes of, I<\/p>\n

331
\n00:19:26,160 –> 00:19:28,040
\nwon’t have to waste too much
\ntime there. <\/p>\n

332
\n00:19:28,480 –> 00:19:30,240
\nOr perhaps we don’t actually say
\nthat. <\/p>\n

333
\n00:19:30,240 –> 00:19:33,280
\nI don’t really think we would,
\nbut perhaps sometimes our <\/p>\n

334
\n00:19:33,280 –> 00:19:36,920
\nactions would seem to indicate
\nthat that’s the idea behind it. <\/p>\n

335
\n00:19:37,720 –> 00:19:40,000
\nAnd so we’ll show up for a few
\nminutes and then in comes the <\/p>\n

336
\n00:19:40,000 –> 00:19:42,280
\nnurse and said, I’m sorry, the
\nvisiting hours are over and off <\/p>\n

337
\n00:19:42,280 –> 00:19:43,960
\nwe go to, oh, isn’t that too
\nbad? <\/p>\n

338
\n00:19:44,800 –> 00:19:48,000
\nAnd away we go.
\nYou know, sometimes just being <\/p>\n

339
\n00:19:48,000 –> 00:19:51,760
\nwith an individual can be a
\ntremendous comfort to them. <\/p>\n

340
\n00:19:52,120 –> 00:19:55,600
\nAnd I think this was the purpose
\nof Job’s three friends. <\/p>\n

341
\n00:19:56,040 –> 00:19:58,720
\nIt wasn’t that they were being
\nrude or thoughtless by coming <\/p>\n

342
\n00:19:58,720 –> 00:20:00,840
\nand sitting down and saying
\nnothing for three days. <\/p>\n

343
\n00:20:01,040 –> 00:20:03,600
\nIn fact, we find that they
\nweren’t really fair with the <\/p>\n

344
\n00:20:03,600 –> 00:20:06,320
\nfriends.
\nI think it’s necessary to give <\/p>\n

345
\n00:20:06,320 –> 00:20:09,520
\none further description of Job’s
\ncondition. <\/p>\n

346
\n00:20:10,240 –> 00:20:12,800
\nFirst of all, we’ve already
\nmentioned that he was in <\/p>\n

347
\n00:20:12,800 –> 00:20:16,240
\ntremendous agony and that it was
\nvisible agony. <\/p>\n

348
\n00:20:16,440 –> 00:20:21,080
\nIt was not a nice thing to be
\nable to behold that he was in <\/p>\n

349
\n00:20:21,080 –> 00:20:24,600
\nthat condition.
\nIt wasn’t someone that a person <\/p>\n

350
\n00:20:24,600 –> 00:20:28,120
\nwould like to be around because
\nof their physical countenance. <\/p>\n

351
\n00:20:29,080 –> 00:20:31,400
\nThere was another awkward
\nproblem because of it. <\/p>\n

352
\n00:20:32,120 –> 00:20:35,280
\nWith this particular ailment,
\nthey would have been a very <\/p>\n

353
\n00:20:35,280 –> 00:20:41,080
\nobnoxious stench, and still they
\nwere willing to sit down and be <\/p>\n

354
\n00:20:41,080 –> 00:20:43,320
\nwith him throughout that seven
\nday period. <\/p>\n

355
\n00:20:43,320 –> 00:20:46,880
\nNot fair were the friends at
\nall, but very close friends <\/p>\n

356
\n00:20:47,200 –> 00:20:50,880
\nwilling to associate with him
\nEven in this very, very <\/p>\n

357
\n00:20:50,880 –> 00:20:53,280
\ndifficult time in his life, it
\nwould have been difficult for <\/p>\n

358
\n00:20:53,280 –> 00:20:56,440
\nthem just to be there.
\nAnd yet they were. <\/p>\n

359
\n00:20:56,920 –> 00:21:00,640
\nAnd so I think it could indeed
\nbe said that they were <\/p>\n

360
\n00:21:00,640 –> 00:21:04,080
\nconfidence of Job, even though
\nthey said nothing for seven <\/p>\n

361
\n00:21:04,080 –> 00:21:07,640
\ndays.
\nBut then we find that after the <\/p>\n

362
\n00:21:07,640 –> 00:21:11,160
\nseven day period is over, Job
\nbegins to speak up. <\/p>\n

363
\n00:21:11,160 –> 00:21:13,840
\nAnd this is in the third chapter
\nof Job. <\/p>\n

364
\n00:21:13,840 –> 00:21:17,800
\nWe’re not going to read every
\nword, but we find that in the <\/p>\n

365
\n00:21:17,800 –> 00:21:22,120
\nthird chapter of Job, Job breaks
\nthe silence and this gives an <\/p>\n

366
\n00:21:22,120 –> 00:21:24,640
\nopportunity for his three
\nfriends to speak up. <\/p>\n

367
\n00:21:25,440 –> 00:21:29,920
\nIt’s Job that first speaks, and
\nJob begins to curse his day. <\/p>\n

368
\n00:21:30,320 –> 00:21:36,520
\nAnd in that third chapter of of
\nJob, we find that Job curses a <\/p>\n

369
\n00:21:36,520 –> 00:21:39,200
\nnumber of different parts of his
\nday. <\/p>\n

370
\n00:21:41,720 –> 00:21:47,720
\nGet my notes.
\nFirst of all, we find that Job <\/p>\n

371
\n00:21:48,360 –> 00:21:50,640
\ncurses the time in which he was
\nconceived. <\/p>\n

372
\n00:21:51,080 –> 00:21:54,760
\nHe curses the night in which his
\nmother conceived him. <\/p>\n

373
\n00:21:55,640 –> 00:22:01,240
\nI think his reasoning is this,
\nthat if indeed he had never even<\/p>\n

374
\n00:22:01,240 –> 00:22:05,000
\nbeen conceived, obviously he
\nnever would have been born. <\/p>\n

375
\n00:22:05,760 –> 00:22:07,880
\nAnd he said if he’d never been
\nborn, he never would have grown <\/p>\n

376
\n00:22:07,880 –> 00:22:10,760
\nup, and if he’d never grown up,
\nhe never would have come to this<\/p>\n

377
\n00:22:10,760 –> 00:22:13,760
\ncondition of agony that he is
\nnow in. <\/p>\n

378
\n00:22:14,440 –> 00:22:19,320
\nHe was in tremendous agony.
\nHe was suffering terrifically, <\/p>\n

379
\n00:22:19,560 –> 00:22:22,920
\nand if he had never come into
\nexistence, he wouldn’t have had <\/p>\n

380
\n00:22:22,920 –> 00:22:25,400
\nto suffer.
\nAnd so he cursed the very night <\/p>\n

381
\n00:22:25,400 –> 00:22:27,880
\nin which he was conceived, and
\nyet he had nothing to do with <\/p>\n

382
\n00:22:27,880 –> 00:22:31,960
\nthat whatsoever.
\nAnd so he goes on to curse the <\/p>\n

383
\n00:22:31,960 –> 00:22:35,360
\nnext thing.
\nHe wished that he could have <\/p>\n

384
\n00:22:36,120 –> 00:22:41,200
\nbeen stillborn.
\nIf indeed he had died, or died <\/p>\n

385
\n00:22:41,200 –> 00:22:44,920
\nbefore birth and been born dead,
\nthen he never would have grown <\/p>\n

386
\n00:22:44,920 –> 00:22:46,680
\nup.
\nHe never would have come to this<\/p>\n

387
\n00:22:46,680 –> 00:22:51,320
\nposition of agony, and therefore
\nhe wouldn’t have to undergo this<\/p>\n

388
\n00:22:51,480 –> 00:22:53,720
\nexcruciating pain that he’s now
\nundergoing. <\/p>\n

389
\n00:22:54,880 –> 00:22:58,080
\nThen he wishes that, well, if he
\ncouldn’t have not been <\/p>\n

390
\n00:22:58,080 –> 00:23:02,880
\nconceived, or he couldn’t have
\nbeen stillborn, perhaps he could<\/p>\n

391
\n00:23:02,880 –> 00:23:06,040
\nhave died in his infancy.
\nAnd if he died in his infancy <\/p>\n

392
\n00:23:06,040 –> 00:23:08,360
\nagain, he would not have grown
\nup and come to the condition of <\/p>\n

393
\n00:23:08,360 –> 00:23:11,760
\nagony that he’s now in.
\nBut of course that wasn’t <\/p>\n

394
\n00:23:11,760 –> 00:23:15,120
\npossible.
\nHere he is in that agony, <\/p>\n

395
\n00:23:15,360 –> 00:23:20,320
\nlooking for a way out, and the
\nlast thing that he curses is or <\/p>\n

396
\n00:23:20,320 –> 00:23:23,000
\nwishes that he could actually
\ndie at that moment. <\/p>\n

397
\n00:23:23,400 –> 00:23:27,400
\nFor he feels that if indeed he
\nwould die at that moment, he <\/p>\n

398
\n00:23:27,400 –> 00:23:29,200
\nwouldn’t have to go on
\nsuffering. <\/p>\n

399
\n00:23:29,960 –> 00:23:32,560
\nAnd we know that there have been
\na lot of people that have been <\/p>\n

400
\n00:23:32,560 –> 00:23:36,840
\nin the condition of tremendous
\nagony, and they realize there’s <\/p>\n

401
\n00:23:36,840 –> 00:23:38,920
\nno way out.
\nThey realize that it’s <\/p>\n

402
\n00:23:38,920 –> 00:23:40,840
\neventually going to end in death
\nanyway. <\/p>\n

403
\n00:23:41,120 –> 00:23:43,520
\nAnd therefore they figure if
\nthey could die a little sooner <\/p>\n

404
\n00:23:43,520 –> 00:23:46,360
\ninstead of a little later, they
\ncould eliminate some of the <\/p>\n

405
\n00:23:46,360 –> 00:23:48,560
\nagony that they might otherwise
\nhave to go through. <\/p>\n

406
\n00:23:49,640 –> 00:23:51,000
\nAnd that was the position of
\nJob. <\/p>\n

407
\n00:23:51,840 –> 00:23:54,840
\nHe cursed his day.
\nHe wished that either he had not<\/p>\n

408
\n00:23:54,840 –> 00:23:59,040
\nbeen conceived, or that he had
\nbeen stillborn, or that he had <\/p>\n

409
\n00:23:59,040 –> 00:24:01,840
\ndied in infancy.
\nAnd if not, he wishes that he <\/p>\n

410
\n00:24:01,840 –> 00:24:05,960
\ncould die now and avoid any
\nfurther agony that he would have<\/p>\n

411
\n00:24:05,960 –> 00:24:07,600
\nto go through by continuing to
\nlive. <\/p>\n

412
\n00:24:08,320 –> 00:24:11,160
\nAnd by saying this, he opens the
\ndoor. <\/p>\n

413
\n00:24:11,600 –> 00:24:15,520
\nHe opens the door to his three
\nfriends to be able to speak up <\/p>\n

414
\n00:24:15,840 –> 00:24:20,080
\nand to speak their mind and
\npoint out to him why it is that <\/p>\n

415
\n00:24:20,080 –> 00:24:25,280
\nthey think that he’s suffering,
\nso that he might perhaps come to<\/p>\n

416
\n00:24:25,280 –> 00:24:27,200
\na condition of ending that
\nsuffering. <\/p>\n

417
\n00:24:28,000 –> 00:24:31,720
\nThat’s the desire.
\nAnd so we find that they begin <\/p>\n

418
\n00:24:31,720 –> 00:24:34,960
\nto speak up.
\nNow in Job’s description of the <\/p>\n

419
\n00:24:34,960 –> 00:24:38,560
\ndeath state in the third
\nchapter, we find some very <\/p>\n

420
\n00:24:38,560 –> 00:24:42,120
\ninteresting verses before his
\nthree friends speak up. <\/p>\n

421
\n00:24:42,120 –> 00:24:44,760
\nWe find that Job gives a
\ndescription of what it would be <\/p>\n

422
\n00:24:44,760 –> 00:24:49,640
\nlike if he died, and I know that
\nas Christadelphians, we’ve made <\/p>\n

423
\n00:24:49,640 –> 00:24:53,520
\nuse of these statements very,
\nvery often in our debates and <\/p>\n

424
\n00:24:53,520 –> 00:24:57,360
\ndiscussions with people who
\nbelieve in an immortal soul and <\/p>\n

425
\n00:24:57,360 –> 00:25:00,960
\nthey’re very good verses.
\nA word of caution, however, in <\/p>\n

426
\n00:25:00,960 –> 00:25:04,760
\nregard to quoting things from
\nthe book of Job, we are now on <\/p>\n

427
\n00:25:04,760 –> 00:25:08,080
\nthe threshold of Job’s debate
\nwith his three friends. <\/p>\n

428
\n00:25:08,800 –> 00:25:13,760
\nNow, in a debate you’ve got one
\nright and one wrong. <\/p>\n

429
\n00:25:13,760 –> 00:25:17,280
\nIf either one of them are right,
\ncertainly one is wrong. <\/p>\n

430
\n00:25:17,880 –> 00:25:21,840
\nAnd it would be unfortunate just
\nto lift a verse out of context, <\/p>\n

431
\n00:25:22,400 –> 00:25:24,960
\nwhere later in the book we find
\nindividuals are condemned for <\/p>\n

432
\n00:25:24,960 –> 00:25:27,640
\nwhat they say.
\nAnd we find that this is the <\/p>\n

433
\n00:25:27,640 –> 00:25:31,040
\ncase with Job’s three friends,
\nand even partly with Job when it<\/p>\n

434
\n00:25:31,040 –> 00:25:34,240
\ncomes to the speeches of Elihu
\nand the voice of the Almighty. <\/p>\n

435
\n00:25:35,480 –> 00:25:39,680
\nBut in this particular statement
\nof Job, there is no one that <\/p>\n

436
\n00:25:39,680 –> 00:25:46,480
\nrefutes Job alifas Bildad.
\nSo far not one of them say that <\/p>\n

437
\n00:25:46,480 –> 00:25:48,280
\nhe’s wrong in his description of
\nthe death stake. <\/p>\n

438
\n00:25:49,080 –> 00:25:52,440
\nWhen the young man alive who
\nstands up to speak, he doesn’t <\/p>\n

439
\n00:25:52,440 –> 00:25:55,280
\nchallenge Job’s position in
\nregard to his view of the death <\/p>\n

440
\n00:25:55,280 –> 00:25:58,640
\nstake.
\nWhen the Almighty speaks, he <\/p>\n

441
\n00:25:58,640 –> 00:26:02,240
\ndoes not contradict Job and his
\nview of the death stake. <\/p>\n

442
\n00:26:02,600 –> 00:26:07,000
\nAnd therefore we can feel quite
\ncertain that we can make use of <\/p>\n

443
\n00:26:07,000 –> 00:26:11,240
\nthese very interesting verses
\nhere in the third chapter of Job<\/p>\n

444
\n00:26:12,560 –> 00:26:16,000
\nto point out exactly what it’s
\nlike when a person dies. <\/p>\n

445
\n00:26:16,000 –> 00:26:19,640
\nAnd of course we do.
\nWe turn to the 11th verse and <\/p>\n

446
\n00:26:19,640 –> 00:26:22,720
\nread on down for a few verses.
\nWhy died? <\/p>\n

447
\n00:26:22,720 –> 00:26:25,320
\nI not from the womb.
\nWhy did I not give up the spirit<\/p>\n

448
\n00:26:25,320 –> 00:26:29,640
\nwhen I came out of the belly?
\nWhy did the knees prevent me? <\/p>\n

449
\n00:26:30,040 –> 00:26:31,840
\nOr why the breast that I should
\nsuck? <\/p>\n

450
\n00:26:32,240 –> 00:26:35,760
\nWell, now I should have lain
\nstill and been quiet. <\/p>\n

451
\n00:26:36,120 –> 00:26:40,560
\nI should have slept.
\nThen I had been at rest, and on <\/p>\n

452
\n00:26:40,560 –> 00:26:43,560
\nit goes, speaking about resting
\nwith the kings of the earth once<\/p>\n

453
\n00:26:43,560 –> 00:26:47,640
\nthey’re dead, pointing out that
\nthe death state is a state of <\/p>\n

454
\n00:26:47,640 –> 00:26:50,720
\nrest.
\nVerse 17. <\/p>\n

455
\n00:26:50,960 –> 00:26:54,760
\nThere the wicked cease from
\ntroubling there the weary be at <\/p>\n

456
\n00:26:54,760 –> 00:26:57,280
\nrest.
\nAnd so he goes on down <\/p>\n

457
\n00:26:57,280 –> 00:27:01,440
\ndescribing the death state and
\nhow often it is that we’ve made <\/p>\n

458
\n00:27:01,440 –> 00:27:03,960
\nuse of these passages, and
\nrightly so. <\/p>\n

459
\n00:27:04,680 –> 00:27:07,200
\nBut we should be cautious when
\nit comes to getting over into <\/p>\n

460
\n00:27:07,200 –> 00:27:10,240
\nthe debate, especially in
\nconsidering the words of Job’s <\/p>\n

461
\n00:27:10,240 –> 00:27:12,360
\nthree friends.
\nWe can say, well, here’s a <\/p>\n

462
\n00:27:12,360 –> 00:27:15,560
\npassage of in the Bible, why
\ncan’t we use it? <\/p>\n

463
\n00:27:15,800 –> 00:27:18,240
\nBut we’ve got to remember to
\nkeep it in context. <\/p>\n

464
\n00:27:18,560 –> 00:27:23,120
\nRemembering that later on in the
\nbook Job’s three friends are <\/p>\n

465
\n00:27:23,120 –> 00:27:27,280
\naddressed by the Almighty and
\ncondemned, saying thou did not <\/p>\n

466
\n00:27:27,280 –> 00:27:31,000
\nspeak that which is correct
\nconcerning me as my servant. <\/p>\n

467
\n00:27:31,000 –> 00:27:34,200
\nJob paths.
\nSo we have to be careful in the <\/p>\n

468
\n00:27:34,200 –> 00:27:38,960
\nverses that we use, making sure
\nthat we do keep them in context.<\/p>\n

469
\n00:27:39,480 –> 00:27:42,440
\nBut now we find Job’s three
\nfriends are going to have the <\/p>\n

470
\n00:27:42,440 –> 00:27:46,120
\nopportunity to speak up.
\nWe’ve already mentioned that <\/p>\n

471
\n00:27:46,120 –> 00:27:47,680
\nthey’re not fair with the
\nfriends. <\/p>\n

472
\n00:27:48,120 –> 00:27:52,080
\nI think that perhaps their
\nattitude toward Job is something<\/p>\n

473
\n00:27:52,080 –> 00:27:55,840
\nlike that of his wife.
\nRemember how his wife said curse<\/p>\n

474
\n00:27:55,840 –> 00:27:58,760
\nGod and die with the idea that
\nif indeed he was dead, he <\/p>\n

475
\n00:27:58,760 –> 00:28:00,360
\nwouldn’t be suffering any
\nlonger? <\/p>\n

476
\n00:28:01,120 –> 00:28:04,480
\nShe didn’t really want the idea
\nof having her husband dead, but <\/p>\n

477
\n00:28:04,480 –> 00:28:06,080
\nshe’d rather see him dead than
\nsuffer. <\/p>\n

478
\n00:28:06,680 –> 00:28:09,400
\nWhen it comes to Job’s three
\nfriends, they’re not fair with <\/p>\n

479
\n00:28:09,400 –> 00:28:11,520
\nthe friends.
\nThey felt that there was a <\/p>\n

480
\n00:28:11,520 –> 00:28:15,320
\nproblem in Job’s life.
\nThey felt that Job was suffering<\/p>\n

481
\n00:28:15,320 –> 00:28:19,520
\nfor some particular sin that he
\nhad committed and they wanted to<\/p>\n

482
\n00:28:19,520 –> 00:28:25,760
\nencourage Job to repent and
\ntherefore have God forgive him <\/p>\n

483
\n00:28:25,760 –> 00:28:28,320
\nand heal him, which we’re going
\nto see in just a few moments. <\/p>\n

484
\n00:28:28,880 –> 00:28:31,280
\nNow, You know, a lot of times
\nwhen we see someone in the <\/p>\n

485
\n00:28:31,280 –> 00:28:34,960
\nEcclesia or perhaps a friend of
\nours doing something that isn’t <\/p>\n

486
\n00:28:34,960 –> 00:28:39,880
\nquite right, we don’t want to
\noffend them and perhaps we don’t<\/p>\n

487
\n00:28:39,880 –> 00:28:43,880
\nbring it to their attention.
\nAnd then the question is, are we<\/p>\n

488
\n00:28:43,880 –> 00:28:45,600
\nreally a good friend of theirs
\nor not? <\/p>\n

489
\n00:28:46,480 –> 00:28:49,040
\nWe say, well, I don’t want them
\nto be angry with me, I don’t <\/p>\n

490
\n00:28:49,040 –> 00:28:52,440
\nwant to hurt their feelings.
\nBut which is better? <\/p>\n

491
\n00:28:53,280 –> 00:28:56,840
\nIf we’re really interested in
\nthe well-being of a person, <\/p>\n

492
\n00:28:57,520 –> 00:28:59,280
\nperhaps it may be our own
\nchildren. <\/p>\n

493
\n00:29:00,000 –> 00:29:03,040
\nWe don’t want them angry with us
\neither, but boy, we showing up. <\/p>\n

494
\n00:29:03,040 –> 00:29:05,280
\nShe’ll point out things that
\nthey’ve done wrong right away, <\/p>\n

495
\n00:29:06,080 –> 00:29:08,200
\nand likewise with other members
\nof the Ecclesia. <\/p>\n

496
\n00:29:08,200 –> 00:29:11,000
\nAnd I don’t mean to be a busy
\nbody running around trying to <\/p>\n

497
\n00:29:11,000 –> 00:29:13,720
\nfind fault with everyone we can
\nin the meeting, that’s certainly<\/p>\n

498
\n00:29:13,720 –> 00:29:17,680
\nnot going to help either.
\nBut if we see something that the<\/p>\n

499
\n00:29:17,680 –> 00:29:22,600
\nindividual may not be aware of,
\nor perhaps might be, and we can <\/p>\n

500
\n00:29:22,600 –> 00:29:25,960
\npoint out a better way that
\nmight save them from eternal <\/p>\n

501
\n00:29:25,960 –> 00:29:29,360
\ndeath and help them to a
\nposition of eternal life in the <\/p>\n

502
\n00:29:29,360 –> 00:29:33,000
\nKingdom of God, are we going to
\nbe a better friend to keep quiet<\/p>\n

503
\n00:29:33,000 –> 00:29:34,880
\nabout it?
\nOr are we going to be a better <\/p>\n

504
\n00:29:34,880 –> 00:29:37,320
\nfriend to bring it up to their
\nattention so that eventually <\/p>\n

505
\n00:29:37,520 –> 00:29:40,040
\nthey might receive the gift of
\neternal life in the Kingdom of <\/p>\n

506
\n00:29:40,040 –> 00:29:42,680
\nGod?
\nWhich way would we be a better <\/p>\n

507
\n00:29:42,680 –> 00:29:45,240
\nfriend to them?
\nThese weren’t fair. <\/p>\n

508
\n00:29:45,240 –> 00:29:49,360
\nWere the friends they really
\nwere friends of Job, although <\/p>\n

509
\n00:29:49,360 –> 00:29:53,120
\nsometimes the way in which they
\npresent their arguments do not <\/p>\n

510
\n00:29:53,120 –> 00:29:55,240
\nseem very polite and courteous
\nto Joe. <\/p>\n

511
\n00:29:55,240 –> 00:29:58,960
\nBut I do think that the purpose
\nbehind it all was that they <\/p>\n

512
\n00:29:58,960 –> 00:30:02,840
\nwanted to see Joe redeemed from
\nthis position of agony. <\/p>\n

513
\n00:30:04,040 –> 00:30:08,480
\nAnd they believed at that time
\nin a very interesting doctrine. <\/p>\n

514
\n00:30:09,760 –> 00:30:13,880
\nAnd they arrived at this
\ndoctrine by what we might refer <\/p>\n

515
\n00:30:13,880 –> 00:30:18,360
\nto as a syllogism.
\nAnd I’d like to give you a <\/p>\n

516
\n00:30:18,360 –> 00:30:28,400
\nlittle demonstration of it.
\nWe find that a syllogism is 3 <\/p>\n

517
\n00:30:28,400 –> 00:30:31,760
\nprepositions.
\nWe find it’s two premises <\/p>\n

518
\n00:30:32,200 –> 00:30:36,040
\nfollowed by a conclusion.
\nNow we’ve seen people reason <\/p>\n

519
\n00:30:36,040 –> 00:30:39,360
\nthis way a lot today, and we
\nrealize that sometimes it can be<\/p>\n

520
\n00:30:39,360 –> 00:30:41,800
\nproblems with the reasoning.
\nI hope you can all see this. <\/p>\n

521
\n00:30:42,560 –> 00:30:47,200
\nThe first premise is that all
\nsuffering is a punishment for <\/p>\n

522
\n00:30:47,200 –> 00:30:49,880
\nsin.
\nNow think about that for a <\/p>\n

523
\n00:30:49,880 –> 00:30:51,520
\nmoment.
\nDo you agree with that or not? <\/p>\n

524
\n00:30:52,440 –> 00:30:56,200
\nIs all suffering the punishment
\nfor sin? <\/p>\n

525
\n00:30:58,240 –> 00:31:03,080
\nWell, you know, if we are
\nperfectly correct in regard to <\/p>\n

526
\n00:31:03,080 –> 00:31:06,040
\nthis, if we want to go right
\nback to the beginning, we’re <\/p>\n

527
\n00:31:06,040 –> 00:31:09,960
\ngoing to have to say, well,
\nbecause our first parents <\/p>\n

528
\n00:31:09,960 –> 00:31:14,520
\nsinned, we have become subject
\nto good and evil. <\/p>\n

529
\n00:31:15,080 –> 00:31:19,640
\nEvil is calamity are things that
\nare not nice, amongst which of <\/p>\n

530
\n00:31:19,640 –> 00:31:23,840
\ncourse is pain and suffering.
\nAnd therefore technically we <\/p>\n

531
\n00:31:23,840 –> 00:31:27,680
\ncould say that all suffering is
\nthe punishment of sin, or at <\/p>\n

532
\n00:31:27,680 –> 00:31:31,880
\nleast the result of sin.
\nIn that respect we would have to<\/p>\n

533
\n00:31:31,880 –> 00:31:36,680
\nsay yes, but they had carried
\nthis to the ultimate and just <\/p>\n

534
\n00:31:36,680 –> 00:31:40,480
\nleft it at that, and said that
\nif anybody suffers, it must be <\/p>\n

535
\n00:31:40,480 –> 00:31:44,200
\nbecause they’ve committed a sin.
\nThey believed in the doctrine of<\/p>\n

536
\n00:31:44,200 –> 00:31:49,920
\nexact retribution.
\nThen, believing in this, they <\/p>\n

537
\n00:31:49,920 –> 00:31:54,000
\nlooked at another premise.
\nAnd that next premise is this. <\/p>\n

538
\n00:31:54,920 –> 00:31:59,040
\nThey looked at Job and they said
\nnow Job is a great sufferer. <\/p>\n

539
\n00:32:00,000 –> 00:32:02,960
\nWell, are they right in that?
\nWell, I don’t think we can argue<\/p>\n

540
\n00:32:02,960 –> 00:32:05,240
\nabout that one.
\nI think every one of us would <\/p>\n

541
\n00:32:05,240 –> 00:32:08,320
\ntake one look at Job and say
\nthere’s no question whatsoever <\/p>\n

542
\n00:32:08,320 –> 00:32:11,040
\nbut what?
\nJob was indeed a very great <\/p>\n

543
\n00:32:11,040 –> 00:32:14,960
\nsufferer.
\nNow, with these two premises <\/p>\n

544
\n00:32:14,960 –> 00:32:18,320
\nbefore them, there was only one
\nconclusion that could appeal to <\/p>\n

545
\n00:32:18,320 –> 00:32:24,800
\ntheir mind, and that is this,
\nthat Job must indeed be a great <\/p>\n

546
\n00:32:24,800 –> 00:32:27,040
\nSinner.
\nAnd were they right in this? <\/p>\n

547
\n00:32:28,120 –> 00:32:30,160
\nI know there’s some that have
\nsaid, Oh yeah, they were, and <\/p>\n

548
\n00:32:30,160 –> 00:32:34,000
\nthat’s why Job was suffering.
\nI don’t think this is the case. <\/p>\n

549
\n00:32:34,640 –> 00:32:38,800
\nIn fact, we find that we’ve got
\nan insight into the suffering of<\/p>\n

550
\n00:32:38,800 –> 00:32:43,960
\nJob that Job himself didn’t
\nhave, that Job’s wife didn’t <\/p>\n

551
\n00:32:43,960 –> 00:32:47,080
\nhave, and that Job’s three
\nfriends didn’t have. <\/p>\n

552
\n00:32:47,800 –> 00:32:49,800
\nAnd as far as I know, Eli, who
\ndidn’t either. <\/p>\n

553
\n00:32:49,800 –> 00:32:52,600
\nIn fact, the only character that
\npresents himself, and might be <\/p>\n

554
\n00:32:52,600 –> 00:32:56,400
\nso crude as to make use that
\nword in the entire narrative of <\/p>\n

555
\n00:32:56,400 –> 00:32:59,440
\nJob is the Almighty.
\nHe certainly knew about it, and <\/p>\n

556
\n00:32:59,440 –> 00:33:02,320
\nof course the Enemy himself knew
\nas well. <\/p>\n

557
\n00:33:03,000 –> 00:33:06,000
\nWe know that Job was suffering
\nfor the benefit of somebody <\/p>\n

558
\n00:33:06,000 –> 00:33:08,880
\nelse.
\nJob was suffering to bring the <\/p>\n

559
\n00:33:08,880 –> 00:33:12,440
\nenemy from his ways of
\nwickedness to live a righteous <\/p>\n

560
\n00:33:12,440 –> 00:33:16,880
\nlife as Job was living.
\nJob didn’t realize that he was <\/p>\n

561
\n00:33:16,880 –> 00:33:20,680
\nbeing put to death for the
\nbenefit of bringing another man <\/p>\n

562
\n00:33:20,680 –> 00:33:24,680
\nto righteousness.
\nTherefore, when Job’s wife came <\/p>\n

563
\n00:33:24,720 –> 00:33:28,120
\ncomes along, she doesn’t know it
\neither and she suggests that he <\/p>\n

564
\n00:33:28,120 –> 00:33:31,200
\ncursed God and die.
\nWhen Job’s three friends come <\/p>\n

565
\n00:33:31,200 –> 00:33:34,720
\nalong, they are not aware that
\nthe reason that Job is suffering<\/p>\n

566
\n00:33:34,920 –> 00:33:37,960
\nis for the benefit of someone
\nelse, to bring that other <\/p>\n

567
\n00:33:37,960 –> 00:33:40,240
\nindividual to a life of
\nrighteousness. <\/p>\n

568
\n00:33:40,480 –> 00:33:44,400
\nAnd so they look at Job
\nbelieving that all suffering is <\/p>\n

569
\n00:33:44,440 –> 00:33:46,600
\nthe result of sin, the
\npunishment of sin. <\/p>\n

570
\n00:33:46,800 –> 00:33:50,440
\nAnd they say now there’s a great
\nsufferer, and therefore they <\/p>\n

571
\n00:33:50,440 –> 00:33:54,880
\nlooked at Job as a great Sinner.
\nAnd I think it’s very, very <\/p>\n

572
\n00:33:54,880 –> 00:34:00,840
\nimportant that God has inspired
\nthe Book of Job to be written in<\/p>\n

573
\n00:34:00,840 –> 00:34:05,360
\nsuch ancient times to put this
\ndoctrine of exact retribution to<\/p>\n

574
\n00:34:05,360 –> 00:34:07,080
\nrest.
\nAnd I think there’s a good <\/p>\n

575
\n00:34:07,080 –> 00:34:11,400
\nreason for it.
\nIf we were to believe that when <\/p>\n

576
\n00:34:11,400 –> 00:34:16,080
\na person sinned a little bit,
\nthey would suffer a little bit <\/p>\n

577
\n00:34:16,520 –> 00:34:21,760
\nright now, or if they sinned a
\nlot, they would suffer a lot <\/p>\n

578
\n00:34:22,400 –> 00:34:25,440
\nright now, we would have a
\nterrific problem. <\/p>\n

579
\n00:34:25,440 –> 00:34:28,199
\nWe find that that problem
\ncontinues to rear its head <\/p>\n

580
\n00:34:28,400 –> 00:34:31,960
\nthroughout history, even down to
\nthe time in which we Live Today.<\/p>\n

581
\n00:34:32,719 –> 00:34:36,080
\nThe biggest problem is this.
\nIf we were to believe that <\/p>\n

582
\n00:34:36,080 –> 00:34:38,960
\nbecause a person was suffering,
\nthey’d committed some particular<\/p>\n

583
\n00:34:38,960 –> 00:34:42,719
\nsin, and we’re suffering in
\nproportion to that sin, we would<\/p>\n

584
\n00:34:42,719 –> 00:34:45,320
\nturn around and look at our Lord
\nand Savior Jesus. <\/p>\n

585
\n00:34:45,320 –> 00:34:49,400
\nCross Christ affixed to the
\ncross, and we would say there’s <\/p>\n

586
\n00:34:49,400 –> 00:34:54,520
\na great sufferer.
\nThere must be a great Sinner if <\/p>\n

587
\n00:34:54,520 –> 00:34:58,640
\nwe didn’t realize that he was
\nsuffering not for his own sins, <\/p>\n

588
\n00:34:59,000 –> 00:35:02,840
\nwhich he had not, but he was
\nsuffering for the benefit of all<\/p>\n

589
\n00:35:02,840 –> 00:35:05,480
\nmankind.
\nThat’s why he was there. <\/p>\n

590
\n00:35:06,040 –> 00:35:10,400
\nAnd if it wasn’t that we had
\nthis type, and indeed Job is a <\/p>\n

591
\n00:35:10,400 –> 00:35:15,000
\ntype of God’s suffering innocent
\nservant. <\/p>\n

592
\n00:35:16,200 –> 00:35:19,200
\nIf we didn’t have that type
\nsnuggled away way back near the <\/p>\n

593
\n00:35:19,200 –> 00:35:21,960
\nbeginning of our Bibles, and
\nwe’ve already pointed out that <\/p>\n

594
\n00:35:21,960 –> 00:35:24,920
\nthe book of Job is probably the
\nsecond oldest book of the Bible,<\/p>\n

595
\n00:35:25,880 –> 00:35:29,320
\nwe would not have been able to
\nlook upon the Lord Jesus Christ <\/p>\n

596
\n00:35:29,320 –> 00:35:32,880
\nin quite the right way.
\nWe find that the idea of exact <\/p>\n

597
\n00:35:32,880 –> 00:35:36,240
\nretribution was still in
\nexistence at the time of Christ.<\/p>\n

598
\n00:35:36,480 –> 00:35:40,200
\nIf you remember how Jesus was
\ntalking to his apostles and he <\/p>\n

599
\n00:35:40,200 –> 00:35:43,240
\nsaid that, do you suppose those
\nmen upon whom the Tower of <\/p>\n

600
\n00:35:43,240 –> 00:35:47,000
\nSiloam fell were sinners above
\nanyone else in Judea? <\/p>\n

601
\n00:35:47,160 –> 00:35:50,640
\nHe says, I tell you, no.
\nBut he used the opportunity to <\/p>\n

602
\n00:35:50,640 –> 00:35:52,000
\nsay, you better watch out what
\nyou do. <\/p>\n

603
\n00:35:52,000 –> 00:35:55,240
\nYou might have a worse faith
\nbefall you, but still, he <\/p>\n

604
\n00:35:55,240 –> 00:35:59,320
\npointed out that they were not
\nsuffering in any particular <\/p>\n

605
\n00:35:59,520 –> 00:36:04,480
\nexact retribution arrangement.
\nIt wasn’t because they’d sinned <\/p>\n

606
\n00:36:04,680 –> 00:36:07,440
\nterribly that that terrible
\nthing had befallen. <\/p>\n

607
\n00:36:08,440 –> 00:36:11,560
\nAnd, you know, today there’s
\nstill a lot of people in the <\/p>\n

608
\n00:36:11,560 –> 00:36:15,800
\nworld that still have this idea
\nof exact retribution, The idea <\/p>\n

609
\n00:36:15,800 –> 00:36:18,840
\nthat if you do something bad,
\nGod is going to punish you in <\/p>\n

610
\n00:36:18,840 –> 00:36:21,320
\nproportion to it right now,
\nimmediately. <\/p>\n

611
\n00:36:21,320 –> 00:36:26,080
\nIn this light, you know, it
\nwasn’t very many years ago when <\/p>\n

612
\n00:36:26,080 –> 00:36:29,240
\nthere was a popular country and
\nWestern song that came out by <\/p>\n

613
\n00:36:29,240 –> 00:36:32,800
\ntwo very prominent singers in
\nthis country, George Jones and <\/p>\n

614
\n00:36:32,800 –> 00:36:36,320
\nTammy Wynette, And it was
\nentitled God’s Going to Get You <\/p>\n

615
\n00:36:36,320 –> 00:36:38,720
\nfor that.
\nI think perhaps some of you may <\/p>\n

616
\n00:36:38,720 –> 00:36:41,240
\nremember it.
\nAnd it nearly reflected the <\/p>\n

617
\n00:36:41,240 –> 00:36:44,480
\ngeneral idea that’s still
\nprevalent in the world of exact <\/p>\n

618
\n00:36:44,480 –> 00:36:47,680
\nretribution, that if a person
\nsins a little bit, they’re going<\/p>\n

619
\n00:36:47,680 –> 00:36:49,200
\nto be punished a little bit
\nright away. <\/p>\n

620
\n00:36:50,080 –> 00:36:53,200
\nAnd if they sin a lot, they’re
\ngoing to be punished a lot right<\/p>\n

621
\n00:36:53,200 –> 00:36:55,920
\naway.
\nAnd this debate that now is <\/p>\n

622
\n00:36:55,920 –> 00:37:00,200
\ngoing to ensue between Job and
\nhis three friends is based upon <\/p>\n

623
\n00:37:00,200 –> 00:37:04,320
\nthat particular doctrine, the
\ndoctrine of exact retribution. <\/p>\n

624
\n00:37:04,560 –> 00:37:08,960
\nJob’s three friends speak up and
\nthey begin to condemn Job. <\/p>\n

625
\n00:37:09,160 –> 00:37:14,400
\nAnd we find that in this debate
\nthere are three cycles of <\/p>\n

626
\n00:37:14,400 –> 00:37:19,080
\nspeeches.
\nFirst of all, Eliphaz speaks and<\/p>\n

627
\n00:37:19,080 –> 00:37:22,880
\nJob replies.
\nThen Bildad speaks and Job <\/p>\n

628
\n00:37:22,880 –> 00:37:26,560
\nreplies, and then Zophah speaks
\nand Job replies. <\/p>\n

629
\n00:37:26,680 –> 00:37:30,000
\nAnd then we have a second round
\njust like that, followed by a <\/p>\n

630
\n00:37:30,000 –> 00:37:32,040
\nthird round with a slight
\ndeviation. <\/p>\n

631
\n00:37:32,680 –> 00:37:37,200
\nIn the third round we find that
\nyes, LFA speaks and Job replies,<\/p>\n

632
\n00:37:37,640 –> 00:37:42,480
\nBildad speaks and Job replies.
\nBut when Bildad speaks, he has a<\/p>\n

633
\n00:37:42,480 –> 00:37:48,800
\nvery, very short speech, a
\nspeech of only 5 verses, and we <\/p>\n

634
\n00:37:48,800 –> 00:37:53,000
\nfind that so far doesn’t even
\ncome forward to give a speech at<\/p>\n

635
\n00:37:53,000 –> 00:37:55,120
\nall.
\nNow I know that there are some <\/p>\n

636
\n00:37:55,120 –> 00:37:59,680
\nthat would say, well after this
\nwe have two long monologues by <\/p>\n

637
\n00:37:59,680 –> 00:38:02,560
\nJob and they would like to
\nattribute one of those <\/p>\n

638
\n00:38:02,560 –> 00:38:06,440
\nmonologues to Zofar to keep a
\nbalance in the book, claiming <\/p>\n

639
\n00:38:06,440 –> 00:38:09,440
\nthat well, that was really his
\nspeech and not Job’s after all. <\/p>\n

640
\n00:38:10,080 –> 00:38:12,880
\nThere doesn’t seem to be any
\nreal countenance for this, <\/p>\n

641
\n00:38:13,320 –> 00:38:17,000
\ncertainly not in the way the
\nbook is worded, and in the way <\/p>\n

642
\n00:38:17,000 –> 00:38:19,000
\nthe debate is gone.
\nThere doesn’t seem to be any <\/p>\n

643
\n00:38:19,000 –> 00:38:22,400
\ncountenance for it either.
\nJob’s three friends are resting <\/p>\n

644
\n00:38:22,400 –> 00:38:24,480
\ntheir debate, and we’re not
\ngoing to have a chance to go <\/p>\n

645
\n00:38:24,480 –> 00:38:28,920
\nover 28 chapters verse by verse.
\nI don’t think the other two <\/p>\n

646
\n00:38:28,920 –> 00:38:31,000
\nteachers would be willing to
\ngive up their time anyway. <\/p>\n

647
\n00:38:31,000 –> 00:38:32,440
\nWe have to be here all afternoon
\nanyway. <\/p>\n

648
\n00:38:32,440 –> 00:38:34,480
\nI’m not going to ask them
\nbecause they might say something<\/p>\n

649
\n00:38:34,480 –> 00:38:37,040
\nin there, but we’re not going to
\nhave the chance for that. <\/p>\n

650
\n00:38:37,040 –> 00:38:39,960
\nBut what we’ll try to do is give
\na very brief outline of the <\/p>\n

651
\n00:38:39,960 –> 00:38:42,120
\narguments that are presented in
\nthe way in which they are <\/p>\n

652
\n00:38:42,120 –> 00:38:46,200
\npresented.
\nWe find that Job is winning the <\/p>\n

653
\n00:38:46,200 –> 00:38:50,760
\nargument as he goes along.
\nNow the argument starts out this<\/p>\n

654
\n00:38:50,760 –> 00:38:57,000
\nway, first of all with the older
\nof the three making a very <\/p>\n

655
\n00:38:57,000 –> 00:38:59,720
\ninteresting claim.
\nAnd it’s quite appropriate that <\/p>\n

656
\n00:38:59,720 –> 00:39:03,000
\nthe older speak first.
\nThat’s the way they did it then.<\/p>\n

657
\n00:39:03,000 –> 00:39:07,160
\nWe don’t always do it that way
\ntoday, but it certainly showed a<\/p>\n

658
\n00:39:07,160 –> 00:39:10,560
\nvery excellent mark of respect
\nfor the elders. <\/p>\n

659
\n00:39:11,080 –> 00:39:14,480
\nWe find that this Eliphaz who
\nspeaks of himself, as we <\/p>\n

660
\n00:39:14,480 –> 00:39:19,240
\nmentioned earlier yesterday as
\nbeing older than Job’s father <\/p>\n

661
\n00:39:19,320 –> 00:39:22,640
\nGrey headed speaking in the
\nfirst person, suggests that he <\/p>\n

662
\n00:39:22,640 –> 00:39:26,960
\nmay have been comparable with
\nthe Job’s grandfather and <\/p>\n

663
\n00:39:26,960 –> 00:39:30,480
\ntherefore it was quite
\nappropriate that Job sit and <\/p>\n

664
\n00:39:30,480 –> 00:39:35,440
\nlisten to the instruction of his
\nelder and he makes a very <\/p>\n

665
\n00:39:35,440 –> 00:39:38,720
\nremarkable claim that’s
\nextremely difficult to refute. <\/p>\n

666
\n00:39:39,400 –> 00:39:41,760
\nHe claims that he has a heavenly
\nvision. <\/p>\n

667
\n00:39:42,800 –> 00:39:47,640
\nHe claims that God is revealed
\nto him that exact retribution is<\/p>\n

668
\n00:39:47,640 –> 00:39:52,000
\ncorrect, and therefore, since he
\ncan see with his own eyes that <\/p>\n

669
\n00:39:52,000 –> 00:39:55,640
\nJob is indeed a great sufferer,
\nhe knows that Job must indeed <\/p>\n

670
\n00:39:55,640 –> 00:39:58,560
\nhave been a great Sinner.
\nAnd therefore he encourages Job <\/p>\n

671
\n00:39:58,560 –> 00:40:04,840
\nto confess his sin, to seek
\nforgiveness from God, to repent <\/p>\n

672
\n00:40:04,840 –> 00:40:06,520
\nof that sin and live
\ndifferently. <\/p>\n

673
\n00:40:06,880 –> 00:40:10,280
\nAnd then he suggests that God
\nwould heal him and he long no <\/p>\n

674
\n00:40:10,280 –> 00:40:14,360
\nlonger would have to suffer.
\nThis is his claim and you know. <\/p>\n

675
\n00:40:14,920 –> 00:40:18,760
\nIt’s very difficult when we have
\nto debate with someone who <\/p>\n

676
\n00:40:18,760 –> 00:40:20,720
\nclaims to have a heavenly
\nvision. <\/p>\n

677
\n00:40:21,840 –> 00:40:24,680
\nEver tried to talk the truth
\nwith someone who claims to have <\/p>\n

678
\n00:40:24,680 –> 00:40:27,720
\nthe power of the Spirit, who
\nclaims that they’re a <\/p>\n

679
\n00:40:27,720 –> 00:40:30,440
\nPentecostal and that God has
\ntold them there’s a little <\/p>\n

680
\n00:40:30,440 –> 00:40:33,120
\nsomething inside of them that
\ntells them they’re right? <\/p>\n

681
\n00:40:33,280 –> 00:40:35,520
\nThey know they’re right.
\nThey don’t feel they have to go <\/p>\n

682
\n00:40:35,520 –> 00:40:37,600
\nto the word of God.
\nThey don’t feel that they have <\/p>\n

683
\n00:40:37,600 –> 00:40:40,040
\nto prove what they think is true
\nor not. <\/p>\n

684
\n00:40:40,160 –> 00:40:43,800
\nThey know inside, and there’s
\nvirtually no way of convincing <\/p>\n

685
\n00:40:43,800 –> 00:40:47,520
\nan individual like that, even
\nthough they may or may not <\/p>\n

686
\n00:40:47,520 –> 00:40:49,680
\npersuade us.
\nAnd there are certainly many <\/p>\n

687
\n00:40:49,680 –> 00:40:53,040
\npassage in the scriptures that
\ncan show that that is not a <\/p>\n

688
\n00:40:53,040 –> 00:40:55,720
\ncorrect line of reasoning.
\nNevertheless, to that <\/p>\n

689
\n00:40:55,720 –> 00:40:58,840
\nindividual, we’re not going to
\nmake much of AB check. <\/p>\n

690
\n00:40:59,720 –> 00:41:03,040
\nIt’s very difficult to convince
\nsomeone who claims they’ve <\/p>\n

691
\n00:41:03,040 –> 00:41:07,400
\nreceived a heavenly vision that
\nthey’re wrong because they say <\/p>\n

692
\n00:41:07,400 –> 00:41:09,880
\nthere’s something inside that
\ntells them that they’re right. <\/p>\n

693
\n00:41:10,560 –> 00:41:14,560
\nAnd likewise with this Eliphaz.
\nHe claimed the heavenly vision. <\/p>\n

694
\n00:41:14,760 –> 00:41:19,120
\nJob does refute what he says
\nbecause Job is in one <\/p>\n

695
\n00:41:19,120 –> 00:41:21,800
\ninteresting position.
\nEven though he didn’t know <\/p>\n

696
\n00:41:21,800 –> 00:41:26,640
\nexactly why he was suffering.
\nHe knew because he knew his own <\/p>\n

697
\n00:41:26,640 –> 00:41:31,200
\nlife that he hadn’t committed
\nany particular hideous sin. <\/p>\n

698
\n00:41:32,000 –> 00:41:35,400
\nHe knew that he wasn’t suffering
\nfrom some particular thing that <\/p>\n

699
\n00:41:35,400 –> 00:41:38,840
\nhe had done wrong.
\nAnd even though he himself had <\/p>\n

700
\n00:41:38,840 –> 00:41:41,880
\nbelieved in the doctrine of
\nexact retribution, at least up <\/p>\n

701
\n00:41:41,880 –> 00:41:46,120
\nuntil now, he knows that in his
\ncase it doesn’t apply. <\/p>\n

702
\n00:41:46,520 –> 00:41:49,160
\nHe knows that he hasn’t
\ncommitted anything wrong, and <\/p>\n

703
\n00:41:49,160 –> 00:41:52,760
\ntherefore he does something
\nthat’s absolutely proper. <\/p>\n

704
\n00:41:53,440 –> 00:41:57,520
\nHe said, look, if I’ve committed
\na particular sin, you name it <\/p>\n

705
\n00:41:57,520 –> 00:42:01,320
\nand then I’ll repent of it.
\nWhat is it? <\/p>\n

706
\n00:42:02,040 –> 00:42:03,640
\nAnd you know that’s not
\nimproper. <\/p>\n

707
\n00:42:04,720 –> 00:42:07,920
\nYou know, the Lord Jesus Christ
\nwas confronted by his opponents <\/p>\n

708
\n00:42:08,520 –> 00:42:11,040
\nand he said, which of you
\nconvinceth me of sin? <\/p>\n

709
\n00:42:11,520 –> 00:42:13,960
\nThe actual translation would be
\nconvicted me of sin. <\/p>\n

710
\n00:42:13,960 –> 00:42:16,080
\nIn other words, he said, look,
\nif I’ve sinned, name it and <\/p>\n

711
\n00:42:16,840 –> 00:42:19,560
\nthere’s nothing wrong with that.
\nAnd you know, if somebody <\/p>\n

712
\n00:42:19,560 –> 00:42:23,840
\naccuses us of doing something
\nwrong and we didn’t do it, we’d <\/p>\n

713
\n00:42:23,840 –> 00:42:27,200
\nsay, hey, I’m innocent and there
\nisn’t anything wrong with that. <\/p>\n

714
\n00:42:27,840 –> 00:42:30,160
\nThe problem, of course is when
\nwe try to even kid ourselves <\/p>\n

715
\n00:42:30,160 –> 00:42:32,360
\ninto thinking that we’re
\nperfectly righteous individuals <\/p>\n

716
\n00:42:32,520 –> 00:42:35,120
\nand haven’t done anything wrong
\nand we know that we’ve all <\/p>\n

717
\n00:42:35,120 –> 00:42:36,960
\nsinned and come chart of the
\nglory of God. <\/p>\n

718
\n00:42:37,240 –> 00:42:39,720
\nBut when we’re accused of a
\nparticular sin, if we haven’t <\/p>\n

719
\n00:42:39,720 –> 00:42:42,240
\ndone it, there’s nothing wrong
\nwith pleading our innocence. <\/p>\n

720
\n00:42:42,400 –> 00:42:44,280
\nAnd that’s exactly what Job was
\ndoing. <\/p>\n

721
\n00:42:44,520 –> 00:42:48,240
\nSo let’s remember that his fault
\nwas not saying I haven’t <\/p>\n

722
\n00:42:48,240 –> 00:42:51,240
\ncommitted this particular
\nhideous sin that you accused me <\/p>\n

723
\n00:42:51,240 –> 00:42:53,800
\nof.
\nIf I have name it, it was a <\/p>\n

724
\n00:42:53,800 –> 00:42:55,640
\nperfectly proper thing that he
\nshould do. <\/p>\n

725
\n00:42:56,840 –> 00:43:00,320
\nWhen Bildad comes on the scene,
\nwe find that when he speaks up, <\/p>\n

726
\n00:43:00,840 –> 00:43:05,480
\nhe follows the same line of
\nreasoning, feeling that Job must<\/p>\n

727
\n00:43:05,480 –> 00:43:08,120
\nhave committed some particularly
\nhideous sin. <\/p>\n

728
\n00:43:08,760 –> 00:43:11,360
\nBut he comes at it from a
\ndifferent direction. <\/p>\n

729
\n00:43:12,080 –> 00:43:17,040
\nHe relies on the wisdom of
\nantiquity, or in other words, <\/p>\n

730
\n00:43:17,040 –> 00:43:21,000
\ntradition, he says.
\nNow look, Job, we’ve always <\/p>\n

731
\n00:43:21,000 –> 00:43:24,560
\nbelieved this.
\nWe have believed in exact <\/p>\n

732
\n00:43:24,560 –> 00:43:27,760
\nretribution for many, many
\ncenturies. <\/p>\n

733
\n00:43:28,920 –> 00:43:31,520
\nAnd you know, we can’t be wrong
\nif people have believed it all <\/p>\n

734
\n00:43:31,520 –> 00:43:35,160
\nthat time.
\nHow often have we talked with <\/p>\n

735
\n00:43:35,160 –> 00:43:39,400
\nindividuals that belong to a
\nchurch or denomination that is <\/p>\n

736
\n00:43:39,400 –> 00:43:43,080
\nheld to a particular view of
\ndoctrines for hundreds of years?<\/p>\n

737
\n00:43:43,840 –> 00:43:46,240
\nIt’s pretty difficult to discuss
\nwith them because that’s what <\/p>\n

738
\n00:43:46,240 –> 00:43:48,360
\nthey’ll bring up as tradition,
\nthey’ll say. <\/p>\n

739
\n00:43:48,360 –> 00:43:52,200
\nDo you really think that man
\ncould have been wrong for 100 or<\/p>\n

740
\n00:43:52,200 –> 00:43:55,240
\n1000 or more years in this
\nparticular doctrine? <\/p>\n

741
\n00:43:55,360 –> 00:43:56,720
\nWhy?
\nThis is what we’ve always <\/p>\n

742
\n00:43:56,720 –> 00:43:58,440
\nbelieved.
\nIt’s got to be right? <\/p>\n

743
\n00:43:59,440 –> 00:44:01,960
\nAnd I know we’ve all talked to
\nindividuals who have held this <\/p>\n

744
\n00:44:01,960 –> 00:44:04,680
\nposition.
\nI hope you’ll forgive me for a <\/p>\n

745
\n00:44:04,680 –> 00:44:08,480
\nmoment, but there are sometimes
\nproblems that may come up in our<\/p>\n

746
\n00:44:08,480 –> 00:44:11,680
\ncliches.
\nAnd I’ve even heard some <\/p>\n

747
\n00:44:11,680 –> 00:44:15,640
\nbrethren stand up and say, well,
\nthis is our Christadelphian <\/p>\n

748
\n00:44:15,640 –> 00:44:19,200
\nheritage.
\nWe believe this for a long time.<\/p>\n

749
\n00:44:19,200 –> 00:44:23,720
\nIt must be right, and how often
\nit is when we have a problem in <\/p>\n

750
\n00:44:23,720 –> 00:44:26,600
\nthe occlusion that might even
\ninvolve a vote on disfellowship.<\/p>\n

751
\n00:44:27,280 –> 00:44:31,440
\nThen instead of sitting down and
\nexamining that problem anew from<\/p>\n

752
\n00:44:31,440 –> 00:44:34,680
\nevery single angle to see what
\nwe should do, we’ll say, well, <\/p>\n

753
\n00:44:34,680 –> 00:44:37,040
\nyou know, I was brought up to
\nsay this is wrong. <\/p>\n

754
\n00:44:37,040 –> 00:44:40,040
\nAnd they don’t even show up to
\nspecial classes on a given <\/p>\n

755
\n00:44:40,040 –> 00:44:42,840
\nsubject, but they sure show up
\nfor the vote. <\/p>\n

756
\n00:44:44,400 –> 00:44:46,360
\nThey say, well, we’ve always
\nbelieved it this way, and that’s<\/p>\n

757
\n00:44:46,360 –> 00:44:49,240
\nthe way it’s going to be.
\nInstead of sitting down and say,<\/p>\n

758
\n00:44:49,240 –> 00:44:52,360
\nyou know, let’s look at this
\nafresh and see what the <\/p>\n

759
\n00:44:52,360 –> 00:44:54,120
\nScripture really does have to
\nsay. <\/p>\n

760
\n00:44:54,560 –> 00:44:59,480
\nWe can be guilty of this
\ntraditional, this wisdom of the <\/p>\n

761
\n00:44:59,480 –> 00:45:02,840
\nantiquities, just as much as
\nBill Dad could. <\/p>\n

762
\n00:45:03,560 –> 00:45:06,880
\nAnd he brings up this idea to
\nJob and says, you know, Job, <\/p>\n

763
\n00:45:07,240 –> 00:45:09,880
\nwe’ve always believed this.
\nIt must be right. <\/p>\n

764
\n00:45:09,880 –> 00:45:14,000
\nYou believed it yourself.
\nThe problem is, you’re just not <\/p>\n

765
\n00:45:14,000 –> 00:45:16,760
\nwilling to apply it to yourself.
\nYou’ve done something pretty <\/p>\n

766
\n00:45:16,760 –> 00:45:20,160
\nbad.
\nWhy don’t you admit it, confess <\/p>\n

767
\n00:45:20,160 –> 00:45:24,600
\nit, repent of it, seek God’s
\nforgiveness, and he’ll heal you.<\/p>\n

768
\n00:45:25,480 –> 00:45:28,440
\nBut of course, Job knew that he
\nhad. <\/p>\n

769
\n00:45:29,200 –> 00:45:31,680
\nAnd again, we’re in a very
\nunique position. <\/p>\n

770
\n00:45:32,360 –> 00:45:35,960
\nWe’re in the position of having
\nthe testimony of the Almighty <\/p>\n

771
\n00:45:35,960 –> 00:45:39,760
\nback in that first and second
\nchapter, which spoke up and told<\/p>\n

772
\n00:45:39,800 –> 00:45:43,480
\nus that it wasn’t anything
\nterrible that Job had done, but <\/p>\n

773
\n00:45:43,480 –> 00:45:47,280
\ninstead he was suffering for the
\nbenefit of somebody else. <\/p>\n

774
\n00:45:48,040 –> 00:45:50,440
\nWe’re in that remarkably unique
\nposition. <\/p>\n

775
\n00:45:51,240 –> 00:45:54,480
\nAnd so then comes along the
\nthird individual here, Job’s <\/p>\n

776
\n00:45:54,480 –> 00:45:58,920
\nthird friend by the name of So
\nFar, and he takes another <\/p>\n

777
\n00:45:58,920 –> 00:46:02,640
\nposition.
\nHe suggests that perhaps Job is <\/p>\n

778
\n00:46:02,640 –> 00:46:07,520
\nguilty of some unknown sin, That
\nperhaps Job has done something <\/p>\n

779
\n00:46:07,520 –> 00:46:10,920
\nthat he didn’t even realize was
\nwrong in the 1st place or may <\/p>\n

780
\n00:46:10,920 –> 00:46:14,560
\nhave even forgotten about it,
\nand that’s why God is punishing <\/p>\n

781
\n00:46:14,560 –> 00:46:16,640
\nhim.
\nHe’s almost conceding the <\/p>\n

782
\n00:46:16,680 –> 00:46:19,400
\nargument.
\nCould you imagine God punishing <\/p>\n

783
\n00:46:19,400 –> 00:46:21,520
\nsomething?
\nPunishing someone for something <\/p>\n

784
\n00:46:21,520 –> 00:46:24,240
\nthey didn’t even know about an
\nunknown sin? <\/p>\n

785
\n00:46:24,960 –> 00:46:27,480
\nAccording to the scripture,
\nindividuals be punished for the <\/p>\n

786
\n00:46:27,480 –> 00:46:30,840
\nthings that they know.
\nOf course we have the benefit of<\/p>\n

787
\n00:46:30,840 –> 00:46:32,720
\nadded scripture since the time
\nof so far. <\/p>\n

788
\n00:46:33,120 –> 00:46:35,680
\nBut we know the scripture says
\nthat he that knoweth to do good <\/p>\n

789
\n00:46:36,200 –> 00:46:38,760
\nand do with it, not to him it is
\nsin. <\/p>\n

790
\n00:46:39,400 –> 00:46:42,200
\nAnd so we find that knowledge of
\nsin is necessary before there’s <\/p>\n

791
\n00:46:42,200 –> 00:46:45,320
\ngoing to be retribution for it.
\nWe learn that the man that’s in <\/p>\n

792
\n00:46:45,320 –> 00:46:47,920
\nhonor and understandeth not is
\nlike the beast that perish. <\/p>\n

793
\n00:46:48,080 –> 00:46:51,160
\nHe isn’t going to be rewarded
\nfor doing good, but he isn’t <\/p>\n

794
\n00:46:51,160 –> 00:46:52,680
\ngoing to be punished for doing
\nevil. <\/p>\n

795
\n00:46:53,040 –> 00:46:58,320
\nHe has this life and that’s it.
\nAnd so to consider Zofar’s <\/p>\n

796
\n00:46:58,320 –> 00:47:02,520
\nargument that Job may very well
\nhave been guilty of some unknown<\/p>\n

797
\n00:47:02,520 –> 00:47:05,960
\nsin is virtually conceding the
\ncase to Job. <\/p>\n

798
\n00:47:06,360 –> 00:47:09,080
\nAnd we find that these
\nindividuals go on in their <\/p>\n

799
\n00:47:09,080 –> 00:47:11,160
\ndebate throughout these three
\ncycles. <\/p>\n

800
\n00:47:11,520 –> 00:47:16,120
\nAnd within those cycles, finally
\nthe idea is brought up that, <\/p>\n

801
\n00:47:16,120 –> 00:47:19,760
\nwell, perhaps Job wasn’t guilty
\nof a sin of Commission. <\/p>\n

802
\n00:47:20,560 –> 00:47:25,160
\nIt may have been that Job was
\nguilty of a sin of omission, <\/p>\n

803
\n00:47:25,800 –> 00:47:29,640
\nthat he had an opportunity to do
\ngood and he neglected to do it. <\/p>\n

804
\n00:47:30,200 –> 00:47:34,280
\nThe suggestion is made that
\nperhaps a widow or an orphan had<\/p>\n

805
\n00:47:34,280 –> 00:47:37,040
\ncome to Job and Job could have
\nhelped, or maybe even come to <\/p>\n

806
\n00:47:37,040 –> 00:47:39,440
\nthat to him.
\nBut he was aware of their plight<\/p>\n

807
\n00:47:39,600 –> 00:47:42,760
\nand he hadn’t given them the the
\nwelfare, the relief that they <\/p>\n

808
\n00:47:42,760 –> 00:47:46,640
\ncould have used.
\nAnd therefore he may be <\/p>\n

809
\n00:47:46,640 –> 00:47:49,800
\nsuffering for some sin of
\nomission, something he could <\/p>\n

810
\n00:47:49,800 –> 00:47:51,720
\nhave done that he neglected to
\ndo. <\/p>\n

811
\n00:47:51,920 –> 00:47:54,600
\nAnd it’s interesting.
\nAs we go through the debate <\/p>\n

812
\n00:47:54,600 –> 00:47:57,600
\nbetween Job and his three
\nfriends, we find that there is a<\/p>\n

813
\n00:47:57,600 –> 00:48:02,200
\nsection where Job categorically
\ndenies having committed any of <\/p>\n

814
\n00:48:02,200 –> 00:48:05,520
\nthese sins of omission, and
\npoints out that he had very <\/p>\n

815
\n00:48:05,520 –> 00:48:10,400
\noften helped orphans and widows
\nin their plight, that he had not<\/p>\n

816
\n00:48:10,400 –> 00:48:14,880
\nturned their back upon them.
\nHe makes this claim that perhaps<\/p>\n

817
\n00:48:14,880 –> 00:48:20,440
\none of the most important parts
\nof Job’s defense is this in the <\/p>\n

818
\n00:48:20,440 –> 00:48:23,360
\n21st chapter, and I’m not going
\nto go through it. <\/p>\n

819
\n00:48:23,640 –> 00:48:25,880
\nIt would be rather long, but for
\nyour own benefit. <\/p>\n

820
\n00:48:26,520 –> 00:48:30,600
\nWe find that Job points out
\nsomething very, very important <\/p>\n

821
\n00:48:30,600 –> 00:48:34,440
\nwhich shows that his mind has
\nbeen changed in regard to the <\/p>\n

822
\n00:48:34,440 –> 00:48:38,560
\ndoctrine of exact retribution.
\nHe’s come to the position where <\/p>\n

823
\n00:48:38,560 –> 00:48:43,000
\nhe realizes that the doctrine of
\nexact retribution is not <\/p>\n

824
\n00:48:43,000 –> 00:48:46,280
\ncorrect.
\nThere he points out, and we find<\/p>\n

825
\n00:48:46,280 –> 00:48:50,280
\nthat David also does in the
\nPsalms, that there are many <\/p>\n

826
\n00:48:50,280 –> 00:48:54,080
\nindividuals that are obviously
\nwicked in the way in which they <\/p>\n

827
\n00:48:54,080 –> 00:48:57,800
\nlive.
\nThey live a life of absolute <\/p>\n

828
\n00:48:57,800 –> 00:49:01,880
\nsin.
\nAnd yet strangely enough, they <\/p>\n

829
\n00:49:01,880 –> 00:49:05,800
\nseem to get along in this life
\nsomewhat better than many other <\/p>\n

830
\n00:49:05,800 –> 00:49:08,680
\nindividuals that are obviously
\nfar, far more righteous than <\/p>\n

831
\n00:49:08,680 –> 00:49:10,520
\nthey.
\nAnd you know, we’ve looked <\/p>\n

832
\n00:49:10,520 –> 00:49:13,800
\naround at this condition
\nourselves and we wonder why some<\/p>\n

833
\n00:49:13,800 –> 00:49:18,880
\nof these very well known
\ncriminals seem to get along <\/p>\n

834
\n00:49:18,880 –> 00:49:21,120
\nvery, very well.
\nThey may be the head of the <\/p>\n

835
\n00:49:21,120 –> 00:49:23,880
\nmafia or something like that.
\nAnd they seem to get along <\/p>\n

836
\n00:49:23,880 –> 00:49:26,120
\npretty good.
\nThey have a fine life, They have<\/p>\n

837
\n00:49:26,120 –> 00:49:28,960
\na lot of money.
\nThey have perhaps a large <\/p>\n

838
\n00:49:28,960 –> 00:49:30,920
\nfamily, seem to get along quite
\nwell in life. <\/p>\n

839
\n00:49:31,360 –> 00:49:34,480
\nPerhaps they don’t even have too
\nmuch disease or sickness or <\/p>\n

840
\n00:49:34,480 –> 00:49:37,000
\npain.
\nAnd when death finally does <\/p>\n

841
\n00:49:37,000 –> 00:49:40,200
\ncome, it comes in a moment by
\nperhaps a sudden, sudden heart <\/p>\n

842
\n00:49:40,200 –> 00:49:43,440
\nattack or perhaps one of the hit
\nmen from their opposition, I <\/p>\n

843
\n00:49:43,440 –> 00:49:46,000
\ndon’t know.
\nBut anyway, death comes very, <\/p>\n

844
\n00:49:46,000 –> 00:49:49,360
\nvery quickly.
\nThey don’t have a problem such <\/p>\n

845
\n00:49:49,360 –> 00:49:53,760
\nas Job is having, whether he may
\nhave weeks or months, whether <\/p>\n

846
\n00:49:53,760 –> 00:49:57,480
\nhe’s suffering in tremendous
\nagony before death comes. <\/p>\n

847
\n00:49:58,000 –> 00:50:03,160
\nAnd so Job brings up this
\nobservation to his friends, and <\/p>\n

848
\n00:50:03,160 –> 00:50:05,600
\nit’s an argument that they
\ncannot refute. <\/p>\n

849
\n00:50:06,120 –> 00:50:09,920
\nAnd when we look around about
\nus, we see individuals that seem<\/p>\n

850
\n00:50:09,920 –> 00:50:13,840
\nto get along far, far better in
\ntheir lives of sin, where they <\/p>\n

851
\n00:50:13,840 –> 00:50:18,440
\nleft God totally out of it.
\nThen we do, and when problems <\/p>\n

852
\n00:50:18,440 –> 00:50:22,400
\ncome up, we may say, why is it
\nthat God let’s this happen to <\/p>\n

853
\n00:50:22,400 –> 00:50:24,800
\nme?
\nAnd I know many of us have been <\/p>\n

854
\n00:50:24,800 –> 00:50:28,760
\nin that position of wondering
\nwhy God would let this happen to<\/p>\n

855
\n00:50:28,760 –> 00:50:31,160
\nme.
\nAnd we’ve often said why me, Why<\/p>\n

856
\n00:50:31,160 –> 00:50:35,320
\nme?
\nAnd there are reasons sometimes <\/p>\n

857
\n00:50:35,320 –> 00:50:38,840
\nwhy God permits us to suffer.
\nAnd as we get on to the speeches<\/p>\n

858
\n00:50:38,840 –> 00:50:41,680
\nof Eliah, who and pick
\nparticularly the speeches of the<\/p>\n

859
\n00:50:41,680 –> 00:50:44,800
\nAlmighty, we’re going to have an
\nopportunity to see those. <\/p>\n

860
\n00:50:45,240 –> 00:50:49,480
\nBut Job has now come to the
\nposition where he realizes that <\/p>\n

861
\n00:50:49,720 –> 00:50:53,120
\nthis doctrine of exact
\nretribution is not really <\/p>\n

862
\n00:50:53,120 –> 00:50:56,960
\ncorrect.
\nHe’s changed his mind, however, <\/p>\n

863
\n00:50:57,640 –> 00:51:03,400
\nperhaps not completely.
\nHe has a wish within his heart. <\/p>\n

864
\n00:51:04,080 –> 00:51:07,920
\nFirst of all, he wishes that he
\ncould have it out with God. <\/p>\n

865
\n00:51:07,920 –> 00:51:10,440
\nI think that’s now I’m looking
\nat my note. <\/p>\n

866
\n00:51:10,440 –> 00:51:12,480
\nI think that’s back in the 13th
\nchapter. <\/p>\n

867
\n00:51:13,040 –> 00:51:16,760
\nHe wishes that he could call to
\nGod and have God answer him, <\/p>\n

868
\n00:51:16,960 –> 00:51:22,000
\nthat they could actually talk
\nabout it face to face and have <\/p>\n

869
\n00:51:22,000 –> 00:51:24,520
\nit out.
\nBecause he doesn’t really feel <\/p>\n

870
\n00:51:24,760 –> 00:51:26,760
\nthat God has been treating him
\njust right. <\/p>\n

871
\n00:51:27,640 –> 00:51:29,280
\nHe’s here.
\nHe’s lived a good life. <\/p>\n

872
\n00:51:30,080 –> 00:51:32,720
\nHe’s done everything he could to
\nmaintain his integrity. <\/p>\n

873
\n00:51:32,920 –> 00:51:37,280
\nEven when God has removed all of
\nhis wealth, when God has removed<\/p>\n

874
\n00:51:37,280 –> 00:51:41,040
\nhis children from life, and even
\nnow, when God has put him in <\/p>\n

875
\n00:51:41,040 –> 00:51:45,040
\nthis position of agony, he still
\nmaintained his integrity and he <\/p>\n

876
\n00:51:45,040 –> 00:51:47,040
\nfigures that God owes him
\nsomething because of it. <\/p>\n

877
\n00:51:48,400 –> 00:51:50,680
\nAnd I wonder if there’s times
\nwhen we’ve come to the position <\/p>\n

878
\n00:51:50,680 –> 00:51:55,400
\nof saying, look, we’ve learned
\nthe truth, Must be pretty smart <\/p>\n

879
\n00:51:55,400 –> 00:51:57,320
\nto figure it out when there’s so
\nmany millions of people that <\/p>\n

880
\n00:51:57,320 –> 00:52:00,960
\ndon’t know it.
\nAnd here we’ve been baptized, <\/p>\n

881
\n00:52:00,960 –> 00:52:02,920
\nWe’ve called upon the name of
\nthe Lord for the remission of <\/p>\n

882
\n00:52:02,920 –> 00:52:05,240
\nour sins.
\nWe become active in the <\/p>\n

883
\n00:52:05,240 –> 00:52:07,840
\nEcclesia.
\nWe give up a great deal of our <\/p>\n

884
\n00:52:07,840 –> 00:52:10,640
\ntime and energy, and perhaps
\neven a little bit of our wealth,<\/p>\n

885
\n00:52:11,280 –> 00:52:16,160
\nin our service to God.
\nWhy is it that God doesn’t treat<\/p>\n

886
\n00:52:16,160 –> 00:52:17,640
\nus a little bit better than we
\nare? <\/p>\n

887
\n00:52:18,120 –> 00:52:21,640
\nWhy does God permit the trials
\nand tribulations of this life to<\/p>\n

888
\n00:52:21,640 –> 00:52:24,960
\ncome upon us, perhaps far out of
\nproportion of what we think we <\/p>\n

889
\n00:52:24,960 –> 00:52:28,480
\ndeserve?
\nJob didn’t think that God had <\/p>\n

890
\n00:52:28,480 –> 00:52:34,120
\ntreated him just right, and in
\nso doing, he was virtually <\/p>\n

891
\n00:52:34,120 –> 00:52:40,440
\naccusing God of being unjust and
\nunrighteous. <\/p>\n

892
\n00:52:41,040 –> 00:52:43,080
\nIn fact, he actually makes that
\nclaim. <\/p>\n

893
\n00:52:43,080 –> 00:52:44,840
\nHe says God has taken away my
\njudgment. <\/p>\n

894
\n00:52:45,080 –> 00:52:47,920
\nIn other words, God hasn’t
\ntreated me just. <\/p>\n

895
\n00:52:48,600 –> 00:52:50,960
\nAnd we find that when Elijah
\ncomes on the scene, we’re going <\/p>\n

896
\n00:52:50,960 –> 00:52:52,720
\nto have some of those claims
\nanswered. <\/p>\n

897
\n00:52:53,080 –> 00:52:56,080
\nAnd when the Almighty speaks,
\nwe’re going to have more of them<\/p>\n

898
\n00:52:56,080 –> 00:52:58,840
\nanswered.
\nBut Job wishes that he could <\/p>\n

899
\n00:52:58,840 –> 00:53:01,560
\nhave it out with God, because he
\nfigures that if he could sit <\/p>\n

900
\n00:53:01,560 –> 00:53:04,440
\ndown and actually have a
\ndiscussion, a debate, an <\/p>\n

901
\n00:53:04,440 –> 00:53:08,480
\nargument if you will, with the
\nAlmighty, that he would be able <\/p>\n

902
\n00:53:08,480 –> 00:53:12,240
\nto show that he was right and
\nGod was wrong. <\/p>\n

903
\n00:53:13,200 –> 00:53:15,440
\nNow that’s a bit of a problem,
\nisn’t it? <\/p>\n

904
\n00:53:15,440 –> 00:53:17,120
\nBut that’s the attitude that he
\nhad. <\/p>\n

905
\n00:53:17,520 –> 00:53:21,440
\nBut God didn’t say anything.
\nGod remained absolutely silent. <\/p>\n

906
\n00:53:22,080 –> 00:53:24,920
\nAnd then, of course, he goes on
\nto accuse God of being silent <\/p>\n

907
\n00:53:24,920 –> 00:53:28,640
\neven when called upon, and he
\nfinally comes to the position <\/p>\n

908
\n00:53:29,400 –> 00:53:32,960
\nwhere that he wishes that he
\ncould have a dazed man. <\/p>\n

909
\n00:53:33,960 –> 00:53:36,320
\nThat’s not a word that we use
\nvery often, is it? <\/p>\n

910
\n00:53:37,160 –> 00:53:40,800
\nThe word daisman actually means
\na mediator or an arbitrator. <\/p>\n

911
\n00:53:41,520 –> 00:53:45,120
\nHe wishes that there could be
\nsome individual that would be a <\/p>\n

912
\n00:53:45,120 –> 00:53:48,480
\ngo between between him and God.
\nHe says, look, if God won’t talk<\/p>\n

913
\n00:53:48,480 –> 00:53:51,920
\nwith me directly, perhaps God
\nmight be willing to talk with me<\/p>\n

914
\n00:53:52,080 –> 00:53:55,920
\nthrough some other individual.
\nAnd therefore, if he could have <\/p>\n

915
\n00:53:55,920 –> 00:53:59,720
\nthis mediator, this arbitrator,
\nas a go between between him and <\/p>\n

916
\n00:53:59,720 –> 00:54:04,240
\nGod, why he felt that he was
\nabsolutely right in his position<\/p>\n

917
\n00:54:05,240 –> 00:54:07,640
\nand therefore the arbitrator of
\ncourse will be taking his side <\/p>\n

918
\n00:54:07,640 –> 00:54:11,160
\nand not God’s side.
\nI wonder how often we’ve had <\/p>\n

919
\n00:54:11,160 –> 00:54:14,840
\nthat feeling in our own hearts
\nwhere we felt that we were right<\/p>\n

920
\n00:54:14,840 –> 00:54:18,200
\nand if only we could have
\nsomebody speak up for us to God.<\/p>\n

921
\n00:54:18,720 –> 00:54:22,520
\nYou know, it’s interesting in
\nregard to this days men, we <\/p>\n

922
\n00:54:22,520 –> 00:54:26,520
\ncan’t help but realize that this
\nis getting us awfully close to <\/p>\n

923
\n00:54:26,520 –> 00:54:29,280
\nthe Lord Jesus Christ.
\nAnd another aspect of his work. <\/p>\n

924
\n00:54:29,960 –> 00:54:33,120
\nWe realize that now Jesus sits
\non the right hand of the Father.<\/p>\n

925
\n00:54:34,080 –> 00:54:39,040
\nHe’s the mediator between God
\nand man, the man Christ Jesus. <\/p>\n

926
\n00:54:40,320 –> 00:54:43,680
\nBut we find that when this
\nDaisman comes on the scene, and <\/p>\n

927
\n00:54:43,680 –> 00:54:48,880
\none does come on the scene for
\nJob, this daisman becomes a type<\/p>\n

928
\n00:54:48,880 –> 00:54:52,400
\nof the Lord Jesus Christ.
\nThis daisman of course, is going<\/p>\n

929
\n00:54:52,400 –> 00:54:54,760
\nto be the young man alive Who
\nthat we’re going to talk about <\/p>\n

930
\n00:54:54,760 –> 00:54:56,760
\ntomorrow.
\nWe’re going to try to keep from <\/p>\n

931
\n00:54:56,760 –> 00:55:02,120
\ngoing into his speeches, but
\nhere we find that when Eli, who <\/p>\n

932
\n00:55:02,120 –> 00:55:06,640
\ncomes on the scene, instead of
\ntaking Job’s side and <\/p>\n

933
\n00:55:07,200 –> 00:55:12,440
\napproaching God, he takes God’s
\nside and presents God’s position<\/p>\n

934
\n00:55:12,440 –> 00:55:16,360
\nto Job.
\nAnd isn’t this the exact same <\/p>\n

935
\n00:55:16,360 –> 00:55:21,120
\nposition that the Lord Jesus
\ntook before he became the <\/p>\n

936
\n00:55:21,160 –> 00:55:25,320
\nAdvocate with the Father for
\nhuman beings making intercession<\/p>\n

937
\n00:55:25,320 –> 00:55:29,840
\nfor our sins?
\nHe first makes God known to us, <\/p>\n

938
\n00:55:30,720 –> 00:55:34,040
\nand consequently we come across
\nso many verses in the scriptures<\/p>\n

939
\n00:55:34,280 –> 00:55:38,880
\nwhich the Trinitarians latch on
\nto very quickly, not recognizing<\/p>\n

940
\n00:55:38,880 –> 00:55:42,400
\nthe full significance of those
\nverses such as ye who have seen <\/p>\n

941
\n00:55:42,400 –> 00:55:47,280
\nme have seen the Father.
\nGod dwells in a light that’s <\/p>\n

942
\n00:55:47,280 –> 00:55:50,280
\nunapproachable.
\nGod can’t be put on a test to <\/p>\n

943
\n00:55:50,680 –> 00:55:54,000
\nthere’s no way that we can
\nexamine an invisible God that <\/p>\n

944
\n00:55:54,000 –> 00:55:58,040
\ncannot possibly be seen, that
\nnever has been seen, or can be <\/p>\n

945
\n00:55:58,040 –> 00:56:01,440
\nseen by mortal man.
\nThe only way that we can <\/p>\n

946
\n00:56:01,440 –> 00:56:06,040
\nunderstand God is by his
\nrevealing himself to us, first <\/p>\n

947
\n00:56:06,040 –> 00:56:09,920
\nof all in the pages of the
\nScripture, and finally at the <\/p>\n

948
\n00:56:09,920 –> 00:56:13,400
\nappointed time in the life of
\nhis only begotten Son. <\/p>\n

949
\n00:56:14,080 –> 00:56:19,640
\nAnd so here we find that God
\nindeed was revealed in the Lord <\/p>\n

950
\n00:56:19,680 –> 00:56:22,520
\nJesus Christ.
\nNow, tomorrow we’re going to <\/p>\n

951
\n00:56:22,520 –> 00:56:26,240
\ntake up the speeches of Elihu.
\nWe’re going to recognize Elihu <\/p>\n

952
\n00:56:26,280 –> 00:56:29,920
\nas the very days men that Job
\nhad requested, and we’re going <\/p>\n

953
\n00:56:29,920 –> 00:56:34,920
\nto see how that he first
\ndemonstrates God to Job instead <\/p>\n

954
\n00:56:34,920 –> 00:56:38,120
\nof taking up Job’s position
\nbefore God. <\/p>\n

955
\n00:56:38,560 –> 00:56:41,200
\nSo we’ll leave that and we’ll
\nconsider it tomorrow. <\/p>\n

956
\n00:56:56,160 –> 00:56:58,240
\nThank you for listening to the
\ngood Chris Adelphian Talks <\/p>\n

957
\n00:56:58,240 –> 00:57:00,840
\nPodcast.
\nWe hope this talk helped you in <\/p>\n

958
\n00:57:00,840 –> 00:57:02,320
\nyour walk and brightened your
\nday. <\/p>\n

959
\n00:57:03,520 –> 00:57:05,560
\nIf you would like to hear more,
\nplease subscribe for new <\/p>\n

960
\n00:57:05,560 –> 00:57:08,080
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\nWe are on all major podcast <\/p>\n

961
\n00:57:08,080 –> 00:57:12,160
\nplatforms and also on YouTube.
\nIf you enjoyed this particular <\/p>\n

962
\n00:57:12,160 –> 00:57:14,640
\ntalk, please share it with
\nsomeone else who you think might<\/p>\n

963
\n00:57:14,640 –> 00:57:17,400
\nenjoy it too.
\nFor show notes on the talk you <\/p>\n

964
\n00:57:17,400 –> 00:57:21,520
\njust listened to, visit
\nourwebsite@goodchristadelphiantalks.com<\/p>\n

965
\n00:57:21,800 –> 00:57:24,320
\nor check out the Show Notes
\nsection of your podcast player. <\/p>\n

966
\n00:57:25,720 –> 00:57:28,080
\nPlease share your thoughts on
\nthe talk from this week on our <\/p>\n

967
\n00:57:28,080 –> 00:57:30,800
\nFacebook or Instagram pages
\nwhere we are at good Chris <\/p>\n

968
\n00:57:30,800 –> 00:57:34,080
\nAdelphian talks, or leave a
\ncomment on our YouTube channel <\/p>\n

969
\n00:57:34,080 –> 00:57:35,640
\nwhere these talks are posted as
\nwell. <\/p>\n

970
\n00:57:36,000 –> 00:57:38,640
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\ntalks that we post and here one <\/p>\n

971
\n00:57:38,640 –> 00:57:40,880
\nthat you think we should share,
\nplease tell us about it. <\/p>\n

972
\n00:57:41,440 –> 00:57:44,440
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\nthe Contact Us tab on our <\/p>\n

973
\n00:57:44,440 –> 00:57:47,480
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\nour social media accounts. <\/p>\n

974
\n00:57:48,080 –> 00:57:50,960
\nThank you for listening.
\nGod bless and talk to you next <\/p>\n

975
\n00:57:50,960 –> 00:57:51,200
\nweek.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"

This week we are listening to a class from the series “Hast Thou Considered My Servant…<\/p>\n","protected":false},"author":1,"featured_media":413,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/83111477\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-1-23%2F3856e159-54d9-4a85-2d37-e10460c38957.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:58:03","filesize":"39.86M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[25],"class_list":["post-1075","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t