Class 2 from this series was used in GCT Episode 284.<\/p>\n
2
\n00:00:03,200 –> 00:00:06,640
\nwas speaking on the subject.
\nPassed out, considered my <\/p>\n
3
\n00:00:06,640 –> 00:00:12,920
\nservant Joe the subject for
\nthis, the 4th class being the <\/p>\n
4
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\nvoice of the Almighty.
\nGood morning everyone. <\/p>\n
5
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\nOnce again, with your
\npermission, I would like to give<\/p>\n
6
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\na very brief review of what
\nwe’ve been looking at so far <\/p>\n
7
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\nthis week so that we’ll be able
\nto fit it properly into the <\/p>\n
8
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\ncomments that we have to make
\nthis morning. <\/p>\n
9
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\nIf you remember, we started out
\nby considering Job and how that <\/p>\n
10
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\nhe was a very righteous
\nindividual, highly complimented <\/p>\n
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\nin the beginning of the book of
\nJob. <\/p>\n
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\nAnd yet we find that there was
\nan enemy that felt that his <\/p>\n
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\nrighteousness is only a good
\nbusiness deal with the Almighty,<\/p>\n
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\nThat God was actually paying Job
\nfor being righteous and Job was <\/p>\n
15
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\nmerely selling his righteousness
\nto God. <\/p>\n
16
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\nAnd consequently this an enemy,
\nthis individual that did not <\/p>\n
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\n00:00:58,480 –> 00:01:01,600
\nfeel that he should emulate the
\nlife of Job because he felt that<\/p>\n
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\nit was not based on a good
\npremise, or probably because he <\/p>\n
19
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\nwanted to do his own thing
\nanyway, was encouraged by the <\/p>\n
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\nLord to emulate the life of Job,
\nto take into consideration the <\/p>\n
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\nway that Job lived.
\nAnd he challenged that way. <\/p>\n
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\nAnd because of it we find that
\nthe Lord permitted him to remove<\/p>\n
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\nthe wealth of Job, including his
\nchildren, his ten children being<\/p>\n
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\nput to death, and then Job in a
\nvery reduced state of emotion, <\/p>\n
25
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\nvery saddened state of emotion,
\nvery great state of depression. <\/p>\n
26
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\nWas it the place where that if
\nanyone would curse God, he <\/p>\n
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\nprobably would under those
\ncircumstances? <\/p>\n
28
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\nAnd yet still he maintained his
\nintegrity. <\/p>\n
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\nHe said, The Lord giveth and the
\nLord taketh away, blessed be the<\/p>\n
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\nname of the Lord.
\nAnd at a further meeting of the <\/p>\n
31
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\necclesia we find that this enemy
\nis present. <\/p>\n
32
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\nAnd once again the Lord asked
\nhim if he had considered his <\/p>\n
33
\n00:01:54,880 –> 00:01:58,960
\nservant Job a man that feared
\nGod in his true evil, that there<\/p>\n
34
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\nwas none like him in all the
\nearth, and he makes the charge <\/p>\n
35
\n00:02:02,680 –> 00:02:06,240
\nconsidered that lets us consider
\nthat he felt that Job was even <\/p>\n
36
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\nmore wicked than he had thought
\nhim to be at the beginning. <\/p>\n
37
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\nHe said skin for skin all will a
\nman give for his own life. <\/p>\n
38
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\nAnd he told the Lord that if
\nindeed he was to remove the good<\/p>\n
39
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\nhealth that Job enjoyed, that
\nJob would then curse him to his <\/p>\n
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\nface, because he didn’t really
\ncare too much about his wealth. <\/p>\n
41
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\nHe cared little to nothing about
\nhis own children. <\/p>\n
42
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\nHe was only interested in his
\nown life. <\/p>\n
43
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\nAnd if this was placed in
\njeopardy, or even taken away, <\/p>\n
44
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\nbut certainly placed in
\njeopardy, his attitude toward <\/p>\n
45
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\nGod would certainly change.
\nWe find that the Lord permitted <\/p>\n
46
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\nthis enemy to reach forth and
\ntouch Job, and Job was smitten <\/p>\n
47
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\nfrom the crown of his head to
\nthe sole of his sweet with <\/p>\n
48
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\nboils.
\nThe only restriction being was <\/p>\n
49
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\nthat he was not to remove his
\nlife. <\/p>\n
50
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\nSo we find that job is then
\nplaced in a position of agony <\/p>\n
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\nfor a long period of time and we
\nhave him here on the chart at <\/p>\n
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\nyour right in a condition of
\ntremendous agony, suffering <\/p>\n
53
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\nbecause of the condition that he
\nwas under. <\/p>\n
54
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\nAnd then we have a series of
\nvery interesting events that <\/p>\n
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\ntake place.
\nFirst of all, we find that his <\/p>\n
56
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\nwife comes on the scene.
\nWe find that she makes a <\/p>\n
57
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\nsuggestion that rather amazes
\nus, suggesting to Job that he <\/p>\n
58
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\ncurse God and die.
\nHer idea was not that of a <\/p>\n
59
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\nwicked woman.
\nJob gently rebukes her and says <\/p>\n
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\nbe not as a silly woman because
\nshe was beginning to talk like a<\/p>\n
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\nwoman that was not interested in
\nthe things of God, but instead <\/p>\n
62
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\nhe suggests that she return to
\nher ways of righteousness that <\/p>\n
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\nshe had always had before.
\nHer idea was that if indeed Job <\/p>\n
64
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\ncould get God angry enough at
\nhim, God would kill him and then<\/p>\n
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\nhe wouldn’t be suffering
\nanymore. <\/p>\n
66
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\nShe would much rather see him in
\nthe grave in peace, sleeping in <\/p>\n
67
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\nthe dust of the earth, than
\nsuffering the torment that he <\/p>\n
68
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\nwas suffering at that time.
\nAnd therefore she suggests that <\/p>\n
69
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\nhe cursed God and die.
\nAfter this we find that his <\/p>\n
70
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\nthree friends come on the scene
\nthat had come from quite a <\/p>\n
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\ndistance away.
\nThey will not fair whether <\/p>\n
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\nfriends, they are willing to sit
\nwith Job for a period of seven <\/p>\n
73
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\ndays without saying a word.
\nEven though Job’s condition to <\/p>\n
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\nlook at was very repulsive, and
\neven though there was present at<\/p>\n
75
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\nthat time a very obnoxious
\nstench, they still stayed with <\/p>\n
76
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\nhim until finally Job curses his
\nday, feeling that it would have <\/p>\n
77
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\nbeen better if he had never been
\nconceived, then that he come <\/p>\n
78
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\ninto life to the position that
\nhe is now in this condition of <\/p>\n
79
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\nsuffering.
\nHe wished, if it since he had <\/p>\n
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\nnothing to do with the night of
\nconception, that he could at <\/p>\n
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\nleast have been stillborn and
\nthat he would not have lived and<\/p>\n
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\nwould not have come to the
\nposition of suffering that he’s <\/p>\n
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\nin.
\nAnd if that be not the case, <\/p>\n
84
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\nthat he could at least have died
\nin infancy, so he wouldn’t have <\/p>\n
85
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\ngrown up and come to this
\nposition of suffering that he’s <\/p>\n
86
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\nin.
\nAnd if that still couldn’t be <\/p>\n
87
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\nthe case, why is it that he
\ncouldn’t die then right then, at<\/p>\n
88
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\nthat period of suffering,
\ninstead of having it linger on <\/p>\n
89
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\nand on and on?
\nWhy not? <\/p>\n
90
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\nAnd so he curses his day.
\nAnd this opens up the <\/p>\n
91
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\nopportunity for Job’s three
\nfriends to speak their piece. <\/p>\n
92
\n00:05:18,880 –> 00:05:22,560
\nAnd therefore we find a debate
\nof 28 chapters ensuing, Whether <\/p>\n
93
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\nJob’s three friends believing in
\nthe doctrine of exact <\/p>\n
94
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\nretribution, believing that God
\npunishes a person a little if <\/p>\n
95
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\nthey commit a little sin, or a
\nlot if they commit a big sin. <\/p>\n
96
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\nBelieving that that punishment
\nis immediate. <\/p>\n
97
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\nThey recommend that Job confess
\nwhatever it was that he had done<\/p>\n
98
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\nwrong.
\nBecause they looked upon Job and<\/p>\n
99
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\nthey said, now there is a great
\nsufferer, therefore he must <\/p>\n
100
\n00:05:44,040 –> 00:05:47,560
\nindeed be a great Sinner.
\nAnd so they suggested that Job <\/p>\n
101
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\nconfess his sins and repent of
\nthem, and seek forgiveness from <\/p>\n
102
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\nGod.
\nAnd God would heal him, and he <\/p>\n
103
\n00:05:54,640 –> 00:05:57,360
\nwouldn’t be undergoing the agony
\nthat was then present. <\/p>\n
104
\n00:05:58,600 –> 00:06:02,080
\nJob answers their arguments.
\nOf course he knew he hadn’t <\/p>\n
105
\n00:06:02,080 –> 00:06:04,160
\ncommitted any particularly
\nhideous sin. <\/p>\n
106
\n00:06:04,440 –> 00:06:07,520
\nWe know it as well because of
\nthe complimentary statements <\/p>\n
107
\n00:06:07,520 –> 00:06:09,120
\nabout Job at the beginning of
\nthe book. <\/p>\n
108
\n00:06:10,440 –> 00:06:14,080
\nBut of course, Job and his three
\nfriends and his wife, and also <\/p>\n
109
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\nthe young man alive who have no
\nknowledge whatever of why it is <\/p>\n
110
\n00:06:17,280 –> 00:06:19,560
\nthat Job is suffering.
\nBut Job knew that he hadn’t <\/p>\n
111
\n00:06:19,560 –> 00:06:23,000
\ncommitted any particularly
\nterrible sin, and therefore he <\/p>\n
112
\n00:06:23,000 –> 00:06:26,840
\ncalls upon them to name what
\nthat sin could possibly be. <\/p>\n
113
\n00:06:27,480 –> 00:06:30,760
\nThey’re not able to do so.
\nLater on in the debate, we find <\/p>\n
114
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\nthey even accuse him of sins of
\nomission, but that also he <\/p>\n
115
\n00:06:33,960 –> 00:06:37,920
\ndenied, and having debated
\nthroughout these 27 chapters, <\/p>\n
116
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\nhis three friends are put to
\nsilence. <\/p>\n
117
\n00:06:40,480 –> 00:06:44,120
\nJob is left victorious in the
\nfield, having changed his view <\/p>\n
118
\n00:06:44,120 –> 00:06:47,440
\nin regard to the doctrine of
\nexact retribution, but still <\/p>\n
119
\n00:06:47,600 –> 00:06:50,200
\nfelt that God had not quite
\ntreated him properly. <\/p>\n
120
\n00:06:50,560 –> 00:06:54,440
\nAnd therefore, throughout his
\nstatements he has throughout the<\/p>\n
121
\n00:06:54,440 –> 00:06:57,400
\ndebate, he’s made some very
\nawkward statements about God, <\/p>\n
122
\n00:06:57,600 –> 00:06:59,920
\nfeeling that God has taken away
\nhis judgment. <\/p>\n
123
\n00:07:00,080 –> 00:07:03,240
\nIn other words, God hasn’t
\ntreated him quite justly. <\/p>\n
124
\n00:07:04,160 –> 00:07:08,240
\nHe essentially is accusing God
\nof doing wrong, and this is <\/p>\n
125
\n00:07:08,360 –> 00:07:14,280
\nvery, very unfortunate indeed.
\nDuring that period he cries upon<\/p>\n
126
\n00:07:14,280 –> 00:07:18,280
\ncries to God, asking that he
\nmight have it out with him, that<\/p>\n
127
\n00:07:18,280 –> 00:07:20,760
\nhe might actually be able to
\ntalk with him, have a debate <\/p>\n
128
\n00:07:20,760 –> 00:07:23,680
\nwith God.
\nBut of course the Almighty <\/p>\n
129
\n00:07:23,680 –> 00:07:27,640
\nremains silent and therefore
\naccused God of not answering <\/p>\n
130
\n00:07:27,640 –> 00:07:30,640
\nprayer, of not answering him
\nwhen he called upon him. <\/p>\n
131
\n00:07:31,800 –> 00:07:34,120
\nWe find then that he had another
\nrequest. <\/p>\n
132
\n00:07:34,560 –> 00:07:37,360
\nHe felt that if God wouldn’t
\nhave it out with him face to <\/p>\n
133
\n00:07:37,360 –> 00:07:39,800
\nface, so that they could sit
\ndown and discuss the matter <\/p>\n
134
\n00:07:39,800 –> 00:07:43,040
\ntogether, which Job felt, he
\nwould very easily be able to <\/p>\n
135
\n00:07:43,040 –> 00:07:44,840
\nprove that he was right and God
\nwas wrong. <\/p>\n
136
\n00:07:45,400 –> 00:07:49,080
\nHe requested a dazed, someone
\nwho would be a mediator or go <\/p>\n
137
\n00:07:49,080 –> 00:07:53,280
\nbetween an arbitrator.
\nHe called upon someone to be an <\/p>\n
138
\n00:07:53,280 –> 00:07:56,320
\narbitrator, feeling that if
\nindeed he could have someone <\/p>\n
139
\n00:07:56,320 –> 00:07:58,360
\nthat would be an arbitrator
\nright away. <\/p>\n
140
\n00:07:58,360 –> 00:08:01,640
\nThis arbitrator would see that
\nhe was right, that Job was right<\/p>\n
141
\n00:08:01,640 –> 00:08:05,080
\nand God was wrong, and therefore
\nhe would take up his position <\/p>\n
142
\n00:08:05,080 –> 00:08:07,840
\nbefore God and he would be
\nexonerated. <\/p>\n
143
\n00:08:09,000 –> 00:08:13,080
\nWe find that as we move a little
\nbit further on, after Job’s <\/p>\n
144
\n00:08:13,080 –> 00:08:16,160
\nthree friends have been put to
\nsilence, a young man does come <\/p>\n
145
\n00:08:16,160 –> 00:08:20,000
\non the scene and this young man
\nis Eli who who says that he’s <\/p>\n
146
\n00:08:20,000 –> 00:08:24,360
\nthe one that he sought for.
\nHe indeed is that Dazemith that <\/p>\n
147
\n00:08:24,360 –> 00:08:27,920
\nJob was requesting.
\nBut much to Job’s surprise, <\/p>\n
148
\n00:08:27,920 –> 00:08:33,600
\ninstead of taking Job’s side
\nagainst God, he takes God’s side<\/p>\n
149
\n00:08:33,600 –> 00:08:36,240
\nagainst Job.
\nAnd he answers a number of the <\/p>\n
150
\n00:08:36,240 –> 00:08:41,159
\nvery unfortunate claims that Job
\nhad made that God, pointing out <\/p>\n
151
\n00:08:41,159 –> 00:08:46,080
\nin his first speech that God is
\nneither arbitrarily hostile nor <\/p>\n
152
\n00:08:46,080 –> 00:08:48,480
\nis he silent.
\nThat God wasn’t actually the <\/p>\n
153
\n00:08:48,480 –> 00:08:52,880
\nenemy of Job, as Job had claimed
\nhim to be, and that God did not <\/p>\n
154
\n00:08:52,880 –> 00:08:55,560
\nremain silent.
\nThat the problem wasn’t that God<\/p>\n
155
\n00:08:55,560 –> 00:08:58,800
\nhadn’t spoken, but the problem
\nwas that Job wasn’t listening. <\/p>\n
156
\n00:08:58,960 –> 00:09:01,560
\nAnd he pointed out that there
\nare three ways that God can <\/p>\n
157
\n00:09:01,560 –> 00:09:04,120
\nspeak.
\nHe can speak in a dream. <\/p>\n
158
\n00:09:04,840 –> 00:09:08,240
\nHe can speak in an open vision,
\nsuch as an angelic visitation, <\/p>\n
159
\n00:09:08,920 –> 00:09:13,240
\nor he can speak to an individual
\non beds of pain. <\/p>\n
160
\n00:09:13,240 –> 00:09:16,560
\nAnd you know, there are
\nsometimes times when we do not <\/p>\n
161
\n00:09:16,560 –> 00:09:19,880
\nlisten to the open visions of
\nGod that are revealed to us in <\/p>\n
162
\n00:09:19,880 –> 00:09:22,440
\nthe word of God.
\nThe problem isn’t that God <\/p>\n
163
\n00:09:22,440 –> 00:09:25,000
\nhasn’t spoken to us.
\nWe have our Bibles before us. <\/p>\n
164
\n00:09:25,200 –> 00:09:27,760
\nWe have the opportunity to read
\nand to study it. <\/p>\n
165
\n00:09:28,760 –> 00:09:31,840
\nSometimes we don’t listen to the
\nstill small voice of the <\/p>\n
166
\n00:09:31,840 –> 00:09:34,680
\nAlmighty.
\nAnd therefore, there are times <\/p>\n
167
\n00:09:34,680 –> 00:09:39,280
\nin our life when he permits,
\nperhaps even brings, periods of <\/p>\n
168
\n00:09:39,280 –> 00:09:43,720
\ntrial and tribulation upon us so
\nthat at that time we’ll sit up <\/p>\n
169
\n00:09:43,720 –> 00:09:47,800
\nand take notice and how often it
\nis when life is going just <\/p>\n
170
\n00:09:47,800 –> 00:09:50,440
\nbeautiful for us.
\nBut even though we may be <\/p>\n
171
\n00:09:50,440 –> 00:09:53,600
\nreligiously inclined and we may
\nshow up regularly to the <\/p>\n
172
\n00:09:53,600 –> 00:09:56,360
\nmemorial service and either
\nother events throughout the week<\/p>\n
173
\n00:09:56,880 –> 00:10:00,440
\nthat perhaps we haven’t grown
\ntwice to as close to God as we <\/p>\n
174
\n00:10:00,440 –> 00:10:03,400
\ndo when we have a difficulty in
\nour life. <\/p>\n
175
\n00:10:03,840 –> 00:10:07,240
\nWhen perhaps we may be upon beds
\nof pain. <\/p>\n
176
\n00:10:07,480 –> 00:10:09,720
\nWhen pain comes something.
\nThat we can’t. <\/p>\n
177
\n00:10:09,720 –> 00:10:12,760
\nCope with ourselves.
\nThen we set up and take notice <\/p>\n
178
\n00:10:12,760 –> 00:10:16,440
\nand turn our thoughts to God and
\nseek His help and guidance <\/p>\n
179
\n00:10:16,440 –> 00:10:20,320
\nfervently in prayer, much, much
\nmore fervently than when things <\/p>\n
180
\n00:10:20,320 –> 00:10:23,480
\nseem to be going just fine in
\nevery aspect of our life. <\/p>\n
181
\n00:10:23,960 –> 00:10:29,720
\nAnd so we find that Eli, who
\npoints out that pain is not just<\/p>\n
182
\n00:10:29,720 –> 00:10:33,320
\nthe punishment, although
\nsometimes it may be, but that <\/p>\n
183
\n00:10:33,320 –> 00:10:39,120
\npain can also be disciplinary.
\nTo bring an individual to God. <\/p>\n
184
\n00:10:39,120 –> 00:10:42,240
\nTo bring a closeness to God.
\nTo correct problems in their <\/p>\n
185
\n00:10:42,240 –> 00:10:44,880
\nlife.
\nTo make them listen when they <\/p>\n
186
\n00:10:44,880 –> 00:10:48,200
\nmight not listen nearly as
\nattentively when things are <\/p>\n
187
\n00:10:48,200 –> 00:10:51,640
\ngoing just fine in their life.
\nAnd so we worked our way through<\/p>\n
188
\n00:10:52,000 –> 00:10:55,200
\nthe 1st 3 speeches, or nearly
\nthe 1st 3 speeches of Elihu <\/p>\n
189
\n00:10:55,200 –> 00:10:57,440
\nyesterday.
\nWe find there’s a fourth for us <\/p>\n
190
\n00:10:57,440 –> 00:11:00,680
\nto consider this morning before
\nwe move into the voice of the <\/p>\n
191
\n00:11:00,680 –> 00:11:03,720
\nAlmighty.
\nThe first speech of Elihu <\/p>\n
192
\n00:11:03,720 –> 00:11:07,080
\nshowing that God was neither
\nhostile nor silent. <\/p>\n
193
\n00:11:07,600 –> 00:11:11,880
\nThe second speech showing that
\nthe judge of all the earth will <\/p>\n
194
\n00:11:11,880 –> 00:11:14,880
\nindeed do right.
\nAnd we find that they were two <\/p>\n
195
\n00:11:15,040 –> 00:11:21,200
\ninteresting charges that Job had
\nmade against God, one of which I<\/p>\n
196
\n00:11:21,200 –> 00:11:24,920
\ncan find in my notes.
\nJob had charged that God had not<\/p>\n
197
\n00:11:24,920 –> 00:11:29,400
\nbeen judged with him, and he
\nalso had charged that it was not<\/p>\n
198
\n00:11:29,400 –> 00:11:33,320
\nprofitable to be righteous.
\nAnd first of all, in the second <\/p>\n
199
\n00:11:33,320 –> 00:11:37,520
\nspeech, if I who shows that the
\njudge of all the earth will <\/p>\n
200
\n00:11:37,520 –> 00:11:42,040
\nindeed do right that God has
\ndemonstrated His goodness, his <\/p>\n
201
\n00:11:42,040 –> 00:11:47,360
\nmercy, his care, his guidance,
\nhis justice, his generosity in <\/p>\n
202
\n00:11:47,360 –> 00:11:50,800
\nhis creation and sustaining of
\nthis entire world, and how that <\/p>\n
203
\n00:11:50,800 –> 00:11:54,680
\nHe’s given us, even in our
\nmortal life, a very wonderful <\/p>\n
204
\n00:11:54,680 –> 00:11:59,240
\nlife that we can enjoy, He has
\nnot created us merely to torture<\/p>\n
205
\n00:11:59,240 –> 00:12:01,160
\nus.
\nThis is not the purpose. <\/p>\n
206
\n00:12:01,640 –> 00:12:05,760
\nAnd he proves that God has
\ndemonstrated in his generosity <\/p>\n
207
\n00:12:05,960 –> 00:12:08,080
\nthe fact that he is a good and
\njust God. <\/p>\n
208
\n00:12:08,240 –> 00:12:12,280
\nAnd also points out that if we
\nexpect the rulers of this world,<\/p>\n
209
\n00:12:12,440 –> 00:12:17,160
\nhuman beings, to govern
\nrighteously, how much more would<\/p>\n
210
\n00:12:17,160 –> 00:12:20,080
\nwe expect?
\nThat the Creator and Sustainer <\/p>\n
211
\n00:12:20,080 –> 00:12:24,320
\nof all things would indeed
\ngovern his world in a good and <\/p>\n
212
\n00:12:24,320 –> 00:12:27,960
\nrighteous and just manner?
\nThat God was not Job’s enemy, <\/p>\n
213
\n00:12:28,120 –> 00:12:32,520
\nthat he had not taken away his
\nhis judgment, but indeed that <\/p>\n
214
\n00:12:32,520 –> 00:12:34,920
\nGod was still a good and a
\nbeneficent God. <\/p>\n
215
\n00:12:35,480 –> 00:12:40,360
\nAnd in the third speech, he goes
\non to answer Job’s another one <\/p>\n
216
\n00:12:40,360 –> 00:12:43,640
\nof Job’s charges where that
\nrighteousness does not profit a <\/p>\n
217
\n00:12:43,640 –> 00:12:46,360
\nman.
\nAnd it was in this area that we <\/p>\n
218
\n00:12:46,360 –> 00:12:48,280
\nquickly had to bring our class
\nto an end. <\/p>\n
219
\n00:12:48,280 –> 00:12:53,480
\nYesterday we find that he
\npointed out to Joe that we can <\/p>\n
220
\n00:12:53,480 –> 00:12:56,160
\ndo nothing in our own
\nrighteousness to give God <\/p>\n
221
\n00:12:56,160 –> 00:12:58,840
\nanything.
\nWe can do nothing in our <\/p>\n
222
\n00:12:58,840 –> 00:13:01,360
\niniquity to take away anything
\nfrom God. <\/p>\n
223
\n00:13:01,880 –> 00:13:05,000
\nAnd since we can either give God
\nanything or take away anything <\/p>\n
224
\n00:13:05,000 –> 00:13:09,920
\nfrom God, therefore
\nrighteousness or iniquity must <\/p>\n
225
\n00:13:10,040 –> 00:13:14,680
\naffect men and not God.
\nOur righteousness can bring <\/p>\n
226
\n00:13:14,680 –> 00:13:19,000
\nblessings upon ourselves and
\nupon other individuals with whom<\/p>\n
227
\n00:13:19,000 –> 00:13:24,080
\nwe live, while our iniquity can
\nbring undesirable things upon <\/p>\n
228
\n00:13:24,080 –> 00:13:27,320
\nourselves and upon other
\nindividuals with which we live. <\/p>\n
229
\n00:13:28,320 –> 00:13:32,120
\nA very interesting argument.
\nAnd then we find that we brought<\/p>\n
230
\n00:13:32,120 –> 00:13:36,120
\nour class to a stop.
\nBut there’s one other point that<\/p>\n
231
\n00:13:36,120 –> 00:13:38,520
\nI would like to bring out in
\nthat third speech and would <\/p>\n
232
\n00:13:38,520 –> 00:13:42,240
\nlike, therefore, to do so.
\nThis morning, Job had called <\/p>\n
233
\n00:13:42,240 –> 00:13:44,680
\nupon God.
\nHe certainly had prayed to God, <\/p>\n
234
\n00:13:45,960 –> 00:13:48,080
\nand God hadn’t really answered
\nhis prayer. <\/p>\n
235
\n00:13:48,080 –> 00:13:50,560
\nAt least he hadn’t answered him
\nin the way that Job had hoped <\/p>\n
236
\n00:13:50,560 –> 00:13:53,240
\nthat he could.
\nThere is sometimes when we pray <\/p>\n
237
\n00:13:53,240 –> 00:13:55,800
\nto God and we say God doesn’t
\nanswer our prayer. <\/p>\n
238
\n00:13:56,680 –> 00:13:59,120
\nYou know, there are three ways
\nin which God can answer our <\/p>\n
239
\n00:13:59,120 –> 00:14:01,760
\nprayer.
\nHe can say yes and grant our <\/p>\n
240
\n00:14:01,760 –> 00:14:05,320
\npetition immediately, or He can
\nsay no and not grant the <\/p>\n
241
\n00:14:05,320 –> 00:14:08,840
\npetition we asked for, because
\nin His divine wisdom he realizes<\/p>\n
242
\n00:14:08,840 –> 00:14:12,400
\nthat perhaps it wouldn’t be good
\nfor him, for us, or in harmony <\/p>\n
243
\n00:14:12,400 –> 00:14:15,840
\nwith what God has in store for
\nus, or his entire plan of <\/p>\n
244
\n00:14:15,840 –> 00:14:17,760
\nsalvation.
\nAnd yet there’s another way that<\/p>\n
245
\n00:14:17,760 –> 00:14:21,960
\nGod might answer prayer, and
\nthat may be the most obvious way<\/p>\n
246
\n00:14:21,960 –> 00:14:24,000
\nof all.
\nSometimes when we pray, he tells<\/p>\n
247
\n00:14:24,000 –> 00:14:27,600
\nus to wait a while to test our
\nfaith and to see if we’ll be <\/p>\n
248
\n00:14:27,600 –> 00:14:30,520
\nfervent in prayer, that we’re
\nreally interested in what we’re <\/p>\n
249
\n00:14:30,520 –> 00:14:33,040
\npraying for and to test our
\nmotives. <\/p>\n
250
\n00:14:34,400 –> 00:14:37,920
\nWe do find that Eli, who brings
\nup an exception. <\/p>\n
251
\n00:14:38,880 –> 00:14:43,280
\nHe brings up a reason for why
\nsometimes God might not answer <\/p>\n
252
\n00:14:43,280 –> 00:14:45,440
\nor apparently answer someone’s
\nprayer. <\/p>\n
253
\n00:14:46,240 –> 00:14:50,960
\nHe points out that the attitude
\nof an individual behind that <\/p>\n
254
\n00:14:50,960 –> 00:14:55,080
\nprayer is very, very important.
\nOf course, James discusses this <\/p>\n
255
\n00:14:55,080 –> 00:14:58,280
\nto a degree, doesn’t he?
\nHe says you ask and you ask him <\/p>\n
256
\n00:14:58,280 –> 00:15:00,520
\nthis, that you might consume it
\nupon your own lust. <\/p>\n
257
\n00:15:01,480 –> 00:15:05,040
\nWe do find that there are
\nindividuals who may not be <\/p>\n
258
\n00:15:05,040 –> 00:15:08,840
\ninterested in God in
\nrighteousness and God’s way of <\/p>\n
259
\n00:15:08,840 –> 00:15:13,640
\nsalvation and God’s way of life.
\nIn fact, they may be very <\/p>\n
260
\n00:15:13,640 –> 00:15:15,680
\nobnoxious in their life toward
\nGod. <\/p>\n
261
\n00:15:16,600 –> 00:15:20,360
\nWe find that sometimes these
\nindividuals, however, when they <\/p>\n
262
\n00:15:20,360 –> 00:15:23,840
\ncome across a problem in their
\nlife that they can’t cope with <\/p>\n
263
\n00:15:23,840 –> 00:15:27,800
\nthemselves when they’re placed
\nin dire straits, will all of a <\/p>\n
264
\n00:15:27,800 –> 00:15:31,080
\nsudden become extremely
\nreligious and they’ll turn to <\/p>\n
265
\n00:15:31,080 –> 00:15:35,440
\nGod and prayer to seek His help
\nand his guidance, asking that he<\/p>\n
266
\n00:15:35,440 –> 00:15:38,280
\nmight give them something.
\nWe might say that they have the <\/p>\n
267
\n00:15:38,280 –> 00:15:41,880
\ngimmicks, they only pray to God
\nbecause of something they may <\/p>\n
268
\n00:15:41,880 –> 00:15:44,600
\nget out of him, even though
\nthey’re not really interested in<\/p>\n
269
\n00:15:44,600 –> 00:15:46,360
\nGod or his great plan of
\nsalvation. <\/p>\n
270
\n00:15:46,960 –> 00:15:50,000
\nPerhaps as an example of this,
\nwe may find it might be a <\/p>\n
271
\n00:15:50,000 –> 00:15:53,920
\nsoldier who is not a bit
\nreligiously inclined until all <\/p>\n
272
\n00:15:53,920 –> 00:15:56,360
\nof a sudden he has to be set
\nforth to battle in the front <\/p>\n
273
\n00:15:56,360 –> 00:15:59,680
\nline, and he realizes that his
\nlife is at stake. <\/p>\n
274
\n00:16:00,160 –> 00:16:03,120
\nHe realizes that this may be a
\nproblem, that he’s not going to <\/p>\n
275
\n00:16:03,120 –> 00:16:06,520
\nbe able to cope with himself,
\nand therefore before he goes <\/p>\n
276
\n00:16:06,520 –> 00:16:09,760
\ninto the battle, he does
\nsomething that he may never have<\/p>\n
277
\n00:16:09,760 –> 00:16:14,040
\ndone before in his life.
\nHe suddenly turns and prays to <\/p>\n
278
\n00:16:14,040 –> 00:16:17,840
\nGod and seeks his help.
\nBut then when he returns from <\/p>\n
279
\n00:16:17,840 –> 00:16:21,520
\nthe battle, if indeed he does,
\nhe completely forgets his sudden<\/p>\n
280
\n00:16:21,680 –> 00:16:25,680
\nreligious inclinations and goes
\nright back to his old way of <\/p>\n
281
\n00:16:25,680 –> 00:16:28,840
\nlife without any interest in God
\nor his plan of salvation <\/p>\n
282
\n00:16:28,840 –> 00:16:32,040
\nwhatsoever.
\nAnd God, we’re told by a lie, <\/p>\n
283
\n00:16:32,040 –> 00:16:35,960
\nWho is not interested in
\nanswering the prayers of that <\/p>\n
284
\n00:16:35,960 –> 00:16:39,920
\ntype of an individual?
\nHow would you feel if you had a <\/p>\n
285
\n00:16:39,920 –> 00:16:44,760
\nneighbor who just disliked you
\nso intensely that they couldn’t <\/p>\n
286
\n00:16:44,760 –> 00:16:47,040
\nsay a nice word about you to
\nanybody else on the block? <\/p>\n
287
\n00:16:47,640 –> 00:16:50,520
\nIn fact, they spent their whole
\ntime going around trying to <\/p>\n
288
\n00:16:50,520 –> 00:16:54,160
\nspread stories about you that
\nwere not true, stories that were<\/p>\n
289
\n00:16:54,160 –> 00:16:57,720
\nextremely uncomplimentary.
\nThey never say a nice word to <\/p>\n
290
\n00:16:57,720 –> 00:17:00,400
\nyou until all of a sudden
\nthey’ve got a problem. <\/p>\n
291
\n00:17:01,160 –> 00:17:05,000
\nTheir hose breaks and they want
\nto water their lawn and suddenly<\/p>\n
292
\n00:17:05,000 –> 00:17:07,640
\nthey come across from the other
\nside of the fence and they come <\/p>\n
293
\n00:17:07,640 –> 00:17:09,640
\nup to you and tell you what a
\nnice fellow you are. <\/p>\n
294
\n00:17:09,960 –> 00:17:12,680
\nSay, oh, you’re a wonderful Paul
\nfellow, can I borrow your hose? <\/p>\n
295
\n00:17:14,440 –> 00:17:18,240
\nWe wouldn’t be too interested in
\nlending that individual the <\/p>\n
296
\n00:17:18,240 –> 00:17:20,599
\nhose, would we?
\nWe’d feel that all they’re <\/p>\n
297
\n00:17:20,599 –> 00:17:23,599
\ninterested in is getting
\nsomething out of us, that <\/p>\n
298
\n00:17:23,599 –> 00:17:25,079
\nthey’re not really interested in
\nus. <\/p>\n
299
\n00:17:25,079 –> 00:17:28,720
\nThey’re not really a friend, and
\nif an individual spends a great <\/p>\n
300
\n00:17:28,720 –> 00:17:33,120
\ndeal of their life cursing God
\nand the way in which they talk, <\/p>\n
301
\n00:17:34,040 –> 00:17:37,600
\ndisregarding totally, God’s laws
\nand statues and commandments <\/p>\n
302
\n00:17:38,080 –> 00:17:41,440
\nhave nothing to do with his plan
\nof salvation or even reading His<\/p>\n
303
\n00:17:41,440 –> 00:17:44,160
\nword.
\nIs it possible that when they <\/p>\n
304
\n00:17:44,160 –> 00:17:47,960
\nreach a point of of difficulty
\nin their life of trial and <\/p>\n
305
\n00:17:47,960 –> 00:17:51,320
\ntribulation, realizing they
\ncan’t cope with it themselves, <\/p>\n
306
\n00:17:51,480 –> 00:17:54,120
\nthen they turn to God and say,
\noh please give me your help. <\/p>\n
307
\n00:17:54,600 –> 00:17:57,320
\nIs God really going to answer
\nthat type of an individual? <\/p>\n
308
\n00:17:58,120 –> 00:18:01,240
\nWe find that Eli, who brings up
\nthis problem and says, now look,<\/p>\n
309
\n00:18:01,240 –> 00:18:05,320
\nJob, even though you may have
\nbeen a righteous individual <\/p>\n
310
\n00:18:05,320 –> 00:18:08,440
\nthroughout your life, even
\nthough you’ve made righteousness<\/p>\n
311
\n00:18:08,440 –> 00:18:13,720
\na way of life, you are placing
\nyourself in company with this <\/p>\n
312
\n00:18:13,720 –> 00:18:18,040
\ntype of individual that
\ndisregards the things of God and<\/p>\n
313
\n00:18:18,040 –> 00:18:20,680
\ncontinually blasphemes against
\nthe things of God. <\/p>\n
314
\n00:18:21,240 –> 00:18:23,800
\nYou’re putting yourself very
\nmuch in the same position that <\/p>\n
315
\n00:18:23,800 –> 00:18:27,440
\nyour wife did when you began to
\nsuffer when she suggested that <\/p>\n
316
\n00:18:27,440 –> 00:18:31,000
\nyou curse God and die.
\nHe was not that type of an <\/p>\n
317
\n00:18:31,000 –> 00:18:33,720
\nindividual, but she was
\nbeginning to talk as the silly <\/p>\n
318
\n00:18:33,720 –> 00:18:36,680
\nwomen talk, as the women who
\naren’t interested in God’s plan <\/p>\n
319
\n00:18:36,680 –> 00:18:38,960
\nof salvation.
\nTalk and you’re doing much the <\/p>\n
320
\n00:18:38,960 –> 00:18:43,320
\nsame thing by claiming that God
\nis not just that he’s <\/p>\n
321
\n00:18:43,320 –> 00:18:47,200
\nunrighteous, that He’s doing
\nthat which isn’t right, that he <\/p>\n
322
\n00:18:47,200 –> 00:18:49,800
\ndoesn’t answer prayer, that he’s
\nyour enemy. <\/p>\n
323
\n00:18:49,920 –> 00:18:52,960
\nWhat you’re doing is talking
\nabout God in much the same <\/p>\n
324
\n00:18:52,960 –> 00:18:57,040
\nrespect as individuals who
\naren’t even religiously inclined<\/p>\n
325
\n00:18:57,040 –> 00:18:59,440
\nat all.
\nThat’s the type of individual <\/p>\n
326
\n00:18:59,560 –> 00:19:02,440
\nyou sound as though you are.
\nAnd while you’re talking like <\/p>\n
327
\n00:19:02,440 –> 00:19:05,160
\nthat, even though you may have
\nlived a life of righteousness, <\/p>\n
328
\n00:19:05,360 –> 00:19:07,640
\nwhy should God answer a prayer
\nlike that? <\/p>\n
329
\n00:19:08,280 –> 00:19:11,160
\nWhy should he answer you when
\nyou’re taking the improper <\/p>\n
330
\n00:19:11,160 –> 00:19:13,440
\nattitude and virtually
\nchallenging him? <\/p>\n
331
\n00:19:14,680 –> 00:19:16,640
\nThis is not the right attitude
\nto have. <\/p>\n
332
\n00:19:16,760 –> 00:19:20,400
\nYou sound an awful lot like
\nthese unrighteous individuals, <\/p>\n
333
\n00:19:20,560 –> 00:19:24,040
\nand God is not going to answer
\nthat type of prayer. <\/p>\n
334
\n00:19:24,760 –> 00:19:28,960
\nA rather interesting argument
\nthat Eli who presents And then <\/p>\n
335
\n00:19:28,960 –> 00:19:32,400
\nwe find that Eli who goes into
\nhis fourth speech where he <\/p>\n
336
\n00:19:32,400 –> 00:19:36,520
\nreturns somewhat to the general
\nidea that he presented in his <\/p>\n
337
\n00:19:36,520 –> 00:19:39,000
\nfirst speech.
\nNow I remember part of that <\/p>\n
338
\n00:19:39,000 –> 00:19:45,000
\nfirst speech, he pointed out
\nthat God will try a person with <\/p>\n
339
\n00:19:45,000 –> 00:19:50,720
\npain for a very definite purpose
\nso that eventually they might be<\/p>\n
340
\n00:19:50,720 –> 00:19:53,320
\nsaved from the pit.
\nAnd we noticed as we went <\/p>\n
341
\n00:19:53,320 –> 00:19:56,840
\nthrough that first speech how
\noften it was that Eli who <\/p>\n
342
\n00:19:56,840 –> 00:20:00,560
\nmentioned that the purpose of
\npain was to either bring a <\/p>\n
343
\n00:20:00,560 –> 00:20:03,680
\nperson back from the pit or to
\nsave them from going into the <\/p>\n
344
\n00:20:03,680 –> 00:20:07,200
\npit.
\nAnd we noticed how. <\/p>\n
345
\n00:20:08,520 –> 00:20:12,080
\nWhat an excellent idea it is
\nthat the Almighty might chasten <\/p>\n
346
\n00:20:12,080 –> 00:20:17,480
\nus now that we might avoid
\neternal death instead of just <\/p>\n
347
\n00:20:17,480 –> 00:20:21,600
\nletting us go our own way and
\nnot having an opportunity to be <\/p>\n
348
\n00:20:21,600 –> 00:20:24,400
\nin the Kingdom of God, because
\nour way may not be the correct <\/p>\n
349
\n00:20:24,400 –> 00:20:26,760
\nway.
\nHe’s outlined the truth and the <\/p>\n
350
\n00:20:26,760 –> 00:20:30,320
\nScriptures true, but there may
\nbe times when we may deviate <\/p>\n
351
\n00:20:30,320 –> 00:20:32,840
\nfrom those things which are
\npleasing in His sight. <\/p>\n
352
\n00:20:33,480 –> 00:20:38,280
\nIt’s much better that we be
\ncorrected now and undergo pain <\/p>\n
353
\n00:20:38,280 –> 00:20:42,440
\nand difficulty now that we might
\nbe brought to a proper condition<\/p>\n
354
\n00:20:42,440 –> 00:20:44,600
\nto stand before the judgment bar
\nof Christ. <\/p>\n
355
\n00:20:44,840 –> 00:20:46,880
\nAnd don’t we do the same with
\nour own children? <\/p>\n
356
\n00:20:47,240 –> 00:20:50,720
\nIt’s not that we want to make
\nthem suffer when we correct them<\/p>\n
357
\n00:20:50,720 –> 00:20:54,040
\nor punish them or spank them.
\nIt’s because we want to bring <\/p>\n
358
\n00:20:54,040 –> 00:20:57,760
\nthem up so that when they
\nmature, they’ll be good, <\/p>\n
359
\n00:20:57,760 –> 00:21:00,400
\nrighteous men and women.
\nThat’s the purpose. <\/p>\n
360
\n00:21:00,520 –> 00:21:04,680
\nIt isn’t because we delight in
\nmaking them uncomfortable in our<\/p>\n
361
\n00:21:04,680 –> 00:21:08,000
\ncorrection and punishment.
\nAnd likewise, it’s not that God <\/p>\n
362
\n00:21:08,000 –> 00:21:12,760
\ndelights in making us
\nuncomfortable in correcting us, <\/p>\n
363
\n00:21:13,120 –> 00:21:16,320
\nbut it’s much better that He
\ncorrect us now in this life, <\/p>\n
364
\n00:21:16,840 –> 00:21:20,320
\nthen let us go our merry way and
\nlose the opportunity for <\/p>\n
365
\n00:21:20,320 –> 00:21:22,200
\neverlasting life in the Kingdom
\nof God. <\/p>\n
366
\n00:21:22,360 –> 00:21:25,960
\nIt’s better that we be corrected
\nwith pain now that we might be <\/p>\n
367
\n00:21:26,120 –> 00:21:30,920
\nsaved from that eternal pit.
\nAnd in this 4th chapter fourth <\/p>\n
368
\n00:21:31,000 –> 00:21:35,520
\nspeech, He comes back to that
\nsame general idea that suffering<\/p>\n
369
\n00:21:35,720 –> 00:21:40,400
\ncan indeed be disciplinary.
\nIt can be for the purpose of <\/p>\n
370
\n00:21:40,400 –> 00:21:43,600
\nbringing a man to God.
\nIt can be for the purpose of <\/p>\n
371
\n00:21:43,600 –> 00:21:49,680
\nimproving a man much more than
\nproving him it has a definite <\/p>\n
372
\n00:21:49,680 –> 00:21:52,480
\npurpose.
\nAnd it starts out by saying. <\/p>\n
373
\n00:21:52,920 –> 00:21:55,160
\nThat he will.
\nSpeak on God’s behalf. <\/p>\n
374
\n00:21:55,640 –> 00:21:58,680
\nWe find that this speech begins
\nin the 36th chapter. <\/p>\n
375
\n00:21:58,680 –> 00:22:01,400
\nWe’ll notice in the second verse
\nthe latter part. <\/p>\n
376
\n00:22:01,560 –> 00:22:04,400
\nIt says I yet have to speak on
\nGod’s behalf. <\/p>\n
377
\n00:22:05,000 –> 00:22:07,760
\nAnd in the third verse it goes
\non to say I will fetch my <\/p>\n
378
\n00:22:07,760 –> 00:22:11,080
\nknowledge from afar and will
\nascribe righteousness unto my <\/p>\n
379
\n00:22:11,080 –> 00:22:13,040
\nmaker.
\nIn other words, Eli, who is <\/p>\n
380
\n00:22:13,040 –> 00:22:17,560
\ntelling Job that he is going to
\nstand up for God, that he is <\/p>\n
381
\n00:22:17,560 –> 00:22:22,240
\ngoing to show that God is
\nrighteous after all, that he’s <\/p>\n
382
\n00:22:22,240 –> 00:22:25,440
\nreally doing the right thing.
\nHe’s going to speak for God and <\/p>\n
383
\n00:22:25,440 –> 00:22:27,880
\nshow that God is.
\nRighteous. <\/p>\n
384
\n00:22:29,040 –> 00:22:34,840
\nWe find that Elihu, being a
\nmediator, is representing God to<\/p>\n
385
\n00:22:34,840 –> 00:22:39,160
\nman instead of man to God, much
\nas our Lord and Savior Jesus <\/p>\n
386
\n00:22:39,160 –> 00:22:42,960
\nChrist did in His ministry.
\nNow we know that He sits on the <\/p>\n
387
\n00:22:42,960 –> 00:22:45,560
\nright hand of the Father, making
\nintercession for our sins. <\/p>\n
388
\n00:22:45,920 –> 00:22:50,320
\nBut during his ministry, he
\nrepresented God to man, living a<\/p>\n
389
\n00:22:50,320 –> 00:22:55,040
\ngodly life, manifesting God in
\nhis own life so much that he <\/p>\n
390
\n00:22:55,040 –> 00:22:58,280
\ncould say that ye who have seen
\nme have seen my Father. <\/p>\n
391
\n00:22:58,800 –> 00:23:02,320
\nAnd likewise we find that a
\nliable, instead of representing <\/p>\n
392
\n00:23:02,320 –> 00:23:05,480
\nJob to God and saying to God
\nthat he hadn’t treated Job <\/p>\n
393
\n00:23:05,480 –> 00:23:10,200
\nright, represents God to Job,
\nshowing that God has indeed been<\/p>\n
394
\n00:23:10,200 –> 00:23:14,240
\nrighteous, that he does not
\ndelight in the destruction of <\/p>\n
395
\n00:23:14,240 –> 00:23:16,880
\nthe wicked.
\nBut his purpose is to bring <\/p>\n
396
\n00:23:16,880 –> 00:23:19,960
\npeople to God, so that
\neventually they’ll have an <\/p>\n
397
\n00:23:19,960 –> 00:23:22,560
\nopportunity to be in the Kingdom
\nof God. <\/p>\n
398
\n00:23:23,640 –> 00:23:26,400
\nAnd he brings up a rather
\ninteresting point in this <\/p>\n
399
\n00:23:26,400 –> 00:23:28,960
\nspeech.
\nHe points out that chastisement <\/p>\n
400
\n00:23:28,960 –> 00:23:32,840
\ncan work in two ways.
\nThat chastisement can bring <\/p>\n
401
\n00:23:32,840 –> 00:23:36,880
\nindividuals who are really
\ninterested in the things of God <\/p>\n
402
\n00:23:37,160 –> 00:23:40,760
\ncloser to God, and I hope that
\ncan include each and every one <\/p>\n
403
\n00:23:40,760 –> 00:23:44,560
\nof us in this room.
\nHowever, for an individual who <\/p>\n
404
\n00:23:44,560 –> 00:23:48,920
\nis truly rebellious, it can work
\nin exactly the opposite way. <\/p>\n
405
\n00:23:49,320 –> 00:23:51,880
\nIt can make them even more
\nrebellious. <\/p>\n
406
\n00:23:52,640 –> 00:23:57,160
\nIn other words, when we have a
\ndifficulty, such as an accident <\/p>\n
407
\n00:23:57,640 –> 00:24:00,000
\nor a dread disease that may
\nbring a tremendous amount of <\/p>\n
408
\n00:24:00,000 –> 00:24:04,400
\npain upon us, or some type of
\ncalamity in our life, how do we <\/p>\n
409
\n00:24:04,400 –> 00:24:07,240
\nreact to it?
\nDo we say, here’s an opportunity<\/p>\n
410
\n00:24:07,400 –> 00:24:10,600
\nfor me to grow in the nurture
\nand admonition of the Lord, God <\/p>\n
411
\n00:24:10,600 –> 00:24:13,280
\nis correcting me.
\nHe’s giving me a chance to grow <\/p>\n
412
\n00:24:13,680 –> 00:24:17,040
\nso that I’ll be more suited, so
\nthat I’ll be able to stand to <\/p>\n
413
\n00:24:17,040 –> 00:24:20,000
\nprove when I stand before the
\njudgment power of Christ? <\/p>\n
414
\n00:24:20,720 –> 00:24:24,800
\nOr do we say, boy, if God is
\ngoing to treat me this way, I <\/p>\n
415
\n00:24:24,800 –> 00:24:26,400
\ncertainly don’t want anything to
\ndo with him. <\/p>\n
416
\n00:24:28,280 –> 00:24:33,480
\nIndeed, chastisement can bring
\nthe righteous closer to God, and<\/p>\n
417
\n00:24:33,480 –> 00:24:36,720
\nit can bring those who are
\nnaturally rebellious to further <\/p>\n
418
\n00:24:36,720 –> 00:24:39,440
\nrebellion and separate them
\nfurther from God. <\/p>\n
419
\n00:24:39,880 –> 00:24:42,360
\nI knew many years ago.
\nIn fact, it was first, when I <\/p>\n
420
\n00:24:42,360 –> 00:24:45,600
\nfirst came into the truth how
\nthat a man was extremely <\/p>\n
421
\n00:24:45,600 –> 00:24:47,120
\nembittered.
\nHe was a brother in the truth, <\/p>\n
422
\n00:24:47,680 –> 00:24:49,080
\nand he turned away from the
\ntruth. <\/p>\n
423
\n00:24:49,640 –> 00:24:54,880
\nHe was still rather young and
\nhis wife had just died and he <\/p>\n
424
\n00:24:54,880 –> 00:24:59,000
\nfelt that if God was going to
\nlet his wife die and take his <\/p>\n
425
\n00:24:59,000 –> 00:25:01,760
\nwife away from him, he didn’t
\nwant anything to do with him. <\/p>\n
426
\n00:25:02,680 –> 00:25:05,840
\nInstead of saying, look, I’ll
\nhave an opportunity to be <\/p>\n
427
\n00:25:05,840 –> 00:25:09,360
\nreunited with her in the Kingdom
\nof God, here’s a chance for me <\/p>\n
428
\n00:25:09,360 –> 00:25:12,000
\nto accept the chastisement of
\nGod. <\/p>\n
429
\n00:25:12,200 –> 00:25:15,160
\nInstead, he was a rebellious
\nindividual and turned and went <\/p>\n
430
\n00:25:15,160 –> 00:25:16,760
\nexactly in the opposite
\ndirection. <\/p>\n
431
\n00:25:17,360 –> 00:25:19,680
\nAnd I wonder how often it is
\nwhen we have trials of <\/p>\n
432
\n00:25:19,680 –> 00:25:21,480
\ntribulation.
\nWe say, why me? <\/p>\n
433
\n00:25:21,840 –> 00:25:24,040
\nWhy is God treating me in the
\nway he is? <\/p>\n
434
\n00:25:24,720 –> 00:25:28,120
\nAnd we may find that we are
\ninstead of an individual that is<\/p>\n
435
\n00:25:28,120 –> 00:25:31,280
\naccepting the chastisement of
\nthe Almighty, that we’re <\/p>\n
436
\n00:25:31,280 –> 00:25:34,680
\nsomewhat rebellious.
\nAnd it brings that rebellion out<\/p>\n
437
\n00:25:34,680 –> 00:25:36,760
\nmore than it ever showed in the
\npast. <\/p>\n
438
\n00:25:36,960 –> 00:25:40,960
\nAnd so here we have an
\nopportunity to separate the <\/p>\n
439
\n00:25:40,960 –> 00:25:42,480
\nwheat from the chaff within
\nourselves. <\/p>\n
440
\n00:25:43,040 –> 00:25:45,680
\nAre we going to accept the
\nchastisement of God that we <\/p>\n
441
\n00:25:45,680 –> 00:25:47,760
\nmight grow in the nurture and
\nadmonition of the Lord? <\/p>\n
442
\n00:25:48,160 –> 00:25:50,400
\nOr are we going to be more
\nrebellious than we ever were in <\/p>\n
443
\n00:25:50,400 –> 00:25:54,240
\nthe past and look upon these
\nchastisements as God being mean <\/p>\n
444
\n00:25:54,240 –> 00:25:56,480
\nto us, and therefore turn our
\nback on him completely? <\/p>\n
445
\n00:25:56,840 –> 00:26:00,160
\nThat’s the choice that we have.
\nHow do we respond to it? <\/p>\n
446
\n00:26:00,440 –> 00:26:03,960
\nAnd here we find that Eli, who
\npoints out that Job has an <\/p>\n
447
\n00:26:03,960 –> 00:26:06,880
\nopportunity to be purified
\nthrough suffering. <\/p>\n
448
\n00:26:07,080 –> 00:26:10,720
\nAnd he also points out that
\nriches are not going to deliver <\/p>\n
449
\n00:26:10,720 –> 00:26:14,200
\nanyone.
\nJob had been a very rich, a very<\/p>\n
450
\n00:26:14,200 –> 00:26:17,320
\nwise, a very influential man in
\nthe community, and this had all <\/p>\n
451
\n00:26:17,320 –> 00:26:20,280
\nbeen lost.
\nWas Job going to accept the <\/p>\n
452
\n00:26:20,280 –> 00:26:23,800
\nchastisement of God and go on
\nand say what he had said at the <\/p>\n
453
\n00:26:23,800 –> 00:26:25,840
\nbeginning?
\nThe Lord giveth, the Lord taketh<\/p>\n
454
\n00:26:25,840 –> 00:26:27,640
\naway.
\nBlessed be the name of the Lord.<\/p>\n
455
\n00:26:28,040 –> 00:26:31,160
\nOr is he going to rebel against
\nGod and say God really hasn’t <\/p>\n
456
\n00:26:31,160 –> 00:26:35,040
\ntreated me right after all?
\nHe also brings up another <\/p>\n
457
\n00:26:35,040 –> 00:26:37,800
\ninteresting argument.
\nIn this last speech. <\/p>\n
458
\n00:26:38,560 –> 00:26:41,520
\nHe gives us that it’s the only
\nplace I know in the scriptures. <\/p>\n
459
\n00:26:41,520 –> 00:26:45,040
\nPerhaps others know other than
\njust a definite commandment that<\/p>\n
460
\n00:26:45,040 –> 00:26:47,600
\nwe shouldn’t commit suicide or
\ndesire to be dead. <\/p>\n
461
\n00:26:48,080 –> 00:26:53,080
\nHe gives us a reason as to why
\nwe shouldn’t desire death. <\/p>\n
462
\n00:26:53,680 –> 00:26:55,800
\nI find it’s a very interesting
\nreason. <\/p>\n
463
\n00:26:56,680 –> 00:26:59,840
\nAnd it goes like this.
\nThe wages of sin is death. <\/p>\n
464
\n00:27:00,800 –> 00:27:06,880
\nAnd if we indeed desire to be
\ndead for any reason, what we are<\/p>\n
465
\n00:27:06,880 –> 00:27:11,560
\nreally desiring is the wages of
\nsin, and therefore we’re <\/p>\n
466
\n00:27:11,560 –> 00:27:15,080
\nchoosing sin by implication
\ninstead of righteousness. <\/p>\n
467
\n00:27:15,800 –> 00:27:18,160
\nAnd he had Job that cursed his
\nday, if we remember. <\/p>\n
468
\n00:27:18,280 –> 00:27:20,560
\nAnd did you notice the three
\nfriends said virtually nothing <\/p>\n
469
\n00:27:20,560 –> 00:27:22,680
\nabout that.
\nIt’s left for the young man a <\/p>\n
470
\n00:27:22,680 –> 00:27:24,920
\nlie who to speak up and to say
\nsomething about it. <\/p>\n
471
\n00:27:25,560 –> 00:27:30,440
\nAnd so he recommends that Job be
\nwilling to accept suffering <\/p>\n
472
\n00:27:30,720 –> 00:27:33,280
\ninstead of desiring the wages of
\nsin. <\/p>\n
473
\n00:27:33,880 –> 00:27:38,240
\nWe find this outline for us in
\nthe 20th and 21st verses of this<\/p>\n
474
\n00:27:38,240 –> 00:27:41,240
\n36th chapter of Job.
\nYou might like to see it. <\/p>\n
475
\n00:27:43,200 –> 00:27:46,920
\nLet us read it together.
\nDesire not the night when people<\/p>\n
476
\n00:27:46,920 –> 00:27:49,560
\nare cut off from their place.
\nIn other words, don’t desire to <\/p>\n
477
\n00:27:49,560 –> 00:27:53,800
\nbe dead, Don’t desire to die and
\ngo into the grave, even though <\/p>\n
478
\n00:27:53,800 –> 00:27:58,080
\nby so doing you may be freed
\nfrom the pain that you’re now <\/p>\n
479
\n00:27:58,080 –> 00:28:00,960
\nundergoing.
\nVerse 21 and 10 Take heed. <\/p>\n
480
\n00:28:01,200 –> 00:28:06,280
\nRegard not iniquity for this.
\nHast thou chosen rather than <\/p>\n
481
\n00:28:06,280 –> 00:28:09,120
\naffliction?
\nIn other words, he’s willing to <\/p>\n
482
\n00:28:09,120 –> 00:28:13,720
\nchoose the wages of sin, which
\nis death, instead of to suffer <\/p>\n
483
\n00:28:13,720 –> 00:28:16,560
\nthe affliction that he was
\nundergoing at that time. <\/p>\n
484
\n00:28:17,240 –> 00:28:20,280
\nA rather interesting argument.
\nAnd, you know, we might pause <\/p>\n
485
\n00:28:20,280 –> 00:28:24,320
\nfor a minute and suggest that
\nthe perhaps this is 1 very good <\/p>\n
486
\n00:28:24,320 –> 00:28:28,720
\nreason why we shouldn’t be
\nmurderers, Why we shouldn’t <\/p>\n
487
\n00:28:28,720 –> 00:28:31,080
\nkill.
\nOf course we know that it isn’t <\/p>\n
488
\n00:28:31,080 –> 00:28:33,520
\nnice to kill somebody.
\nWe know that it certainly would <\/p>\n
489
\n00:28:33,520 –> 00:28:35,280
\nhurt them.
\nIt would deprive them of <\/p>\n
490
\n00:28:35,280 –> 00:28:37,960
\nsomething that they have.
\nAll of this is true, and it <\/p>\n
491
\n00:28:37,960 –> 00:28:40,960
\ncertainly would be disregarding
\nthe commandments of God, and <\/p>\n
492
\n00:28:40,960 –> 00:28:43,920
\nthat’s a good reason in itself.
\nBut what’s the reason behind it?<\/p>\n
493
\n00:28:44,360 –> 00:28:47,720
\nIf indeed we put somebody to
\ndeath, what we’re doing is being<\/p>\n
494
\n00:28:47,720 –> 00:28:50,640
\nthe servants of sin.
\nThe wages of sin is death. <\/p>\n
495
\n00:28:50,760 –> 00:28:53,480
\nAnd if we kill someone, what
\nwe’re doing is serving sin, <\/p>\n
496
\n00:28:53,480 –> 00:28:57,920
\nwe’re helping sin.
\nAnd if we kill ourselves, if we <\/p>\n
497
\n00:28:57,920 –> 00:29:02,840
\ndesire to die, what we’re really
\ndesiring is iniquity or sin <\/p>\n
498
\n00:29:03,200 –> 00:29:05,080
\ninstead of desiring
\nrighteousness. <\/p>\n
499
\n00:29:05,880 –> 00:29:09,040
\nA very interesting argument, one
\nthat I would never have thought <\/p>\n
500
\n00:29:09,040 –> 00:29:13,040
\nof if it wasn’t tucked away here
\nin this rather obscure section <\/p>\n
501
\n00:29:13,040 –> 00:29:15,920
\nof the Scriptures in the midst
\nof this. <\/p>\n
502
\n00:29:16,280 –> 00:29:18,800
\nThe words of Eli, who back here
\nin the book of Job. <\/p>\n
503
\n00:29:19,640 –> 00:29:23,400
\nSo we find that having presented
\nall of these arguments, having <\/p>\n
504
\n00:29:23,400 –> 00:29:27,480
\nshown that pain can be for
\nanother purpose other than just <\/p>\n
505
\n00:29:27,480 –> 00:29:32,440
\npunishment, or the fact that we
\nare mortal and therefore are <\/p>\n
506
\n00:29:32,440 –> 00:29:35,560
\ncapable of having pain, it’s
\npart of our mortality. <\/p>\n
507
\n00:29:35,960 –> 00:29:40,040
\nWe find that Elihu points out
\nthat it can be disciplinary, it <\/p>\n
508
\n00:29:40,040 –> 00:29:43,200
\ncan bring a person to God, it
\ncan be for the purpose of <\/p>\n
509
\n00:29:43,200 –> 00:29:46,960
\ncorrecting them, that eventually
\nthey might have everlasting life<\/p>\n
510
\n00:29:46,960 –> 00:29:51,160
\nin the Kingdom of God.
\nThen we find in Elihu’s words <\/p>\n
511
\n00:29:51,520 –> 00:29:55,760
\nthat he goes on and makes a very
\ninteresting preparation for the <\/p>\n
512
\n00:29:55,760 –> 00:29:59,640
\nAlmighty, whether or not he
\nhimself realized that that’s <\/p>\n
513
\n00:29:59,640 –> 00:30:02,320
\nwhat he was.
\nDoing, we find that he does <\/p>\n
514
\n00:30:02,320 –> 00:30:04,600
\nprepare the way for the voice of
\nthe Almighty. <\/p>\n
515
\n00:30:04,960 –> 00:30:08,320
\nIn a very, very beautiful way,
\nwe notice in the chart that we <\/p>\n
516
\n00:30:08,320 –> 00:30:11,520
\nhave here over on the right side
\nof the hall, how that up above <\/p>\n
517
\n00:30:11,520 –> 00:30:14,800
\nthe young man Elihu, we have a
\ngathering storm. <\/p>\n
518
\n00:30:15,520 –> 00:30:17,760
\nAnd that isn’t in there just to
\nsay, well, we want to put <\/p>\n
519
\n00:30:17,760 –> 00:30:19,960
\nsomething up in the sky to
\nbalance off the picture. <\/p>\n
520
\n00:30:20,280 –> 00:30:23,600
\nIt’s there for a purpose.
\nWe find here, in the words of <\/p>\n
521
\n00:30:23,600 –> 00:30:27,760
\nElihu, that he likens God unto a
\nstorm. <\/p>\n
522
\n00:30:28,160 –> 00:30:31,920
\nAnd he likens many of the things
\nin a storm to the various <\/p>\n
523
\n00:30:31,920 –> 00:30:36,720
\nattributes of God, such as, for
\ninstance, the Thunder typifies <\/p>\n
524
\n00:30:36,720 –> 00:30:40,000
\nthe fearful voice of God.
\nAt first, when God is a long <\/p>\n
525
\n00:30:40,000 –> 00:30:43,320
\nways away, when the storm is a
\nlong way off, you can hear the <\/p>\n
526
\n00:30:43,320 –> 00:30:46,440
\nThunder rolling in the distance,
\nit’s not really very terrifying.<\/p>\n
527
\n00:30:46,680 –> 00:30:49,120
\nIt’s a noise that you can hear
\noff on the horizon. <\/p>\n
528
\n00:30:49,360 –> 00:30:51,240
\nYou realize that there’s
\nsomething there, there’s <\/p>\n
529
\n00:30:51,240 –> 00:30:54,960
\nsomething coming.
\nBut when it gets close, it’s <\/p>\n
530
\n00:30:54,960 –> 00:31:00,160
\nsharp, very loud, terrifying,
\nvery much like the voice of God <\/p>\n
531
\n00:31:00,160 –> 00:31:02,600
\ncan be sharp and terrifying when
\nit’s very close. <\/p>\n
532
\n00:31:02,760 –> 00:31:06,320
\nSo much so that if we remember
\nwhen the voice of God spoke to <\/p>\n
533
\n00:31:06,320 –> 00:31:09,560
\nthe congregation of Israel in
\nthe wilderness and gave the 10 <\/p>\n
534
\n00:31:09,560 –> 00:31:11,600
\ncommandments audibly so that the
\nentire. <\/p>\n
535
\n00:31:11,600 –> 00:31:14,640
\nCongregation could hear it.
\nThey were frightened, and they <\/p>\n
536
\n00:31:14,640 –> 00:31:18,040
\nasked Moses that he would if he
\nwould go and talk with God and <\/p>\n
537
\n00:31:18,040 –> 00:31:20,840
\nbring the information from God,
\nbecause they were afraid to hear<\/p>\n
538
\n00:31:20,840 –> 00:31:24,080
\nhis voice themselves.
\nAnd so here we find that Eli, <\/p>\n
539
\n00:31:24,080 –> 00:31:28,840
\nwho likens the Thunder unto the
\nvoice of God, that can be just a<\/p>\n
540
\n00:31:28,840 –> 00:31:32,680
\ngentle rumble in the distance,
\nor can be sharp and fearful when<\/p>\n
541
\n00:31:32,680 –> 00:31:36,520
\nit comes very, very close.
\nHe likens the lightning unto the<\/p>\n
542
\n00:31:36,640 –> 00:31:40,200
\nunto the judgments of God,
\nshowing that God can indeed be <\/p>\n
543
\n00:31:40,200 –> 00:31:43,960
\nextremely destructive.
\nIf he finds that a necessity <\/p>\n
544
\n00:31:43,960 –> 00:31:47,920
\nwithin his wisdom also he
\nconsiders the rain as one of the<\/p>\n
545
\n00:31:47,920 –> 00:31:50,600
\nblessings of God.
\nAnd here we can look upon the <\/p>\n
546
\n00:31:50,600 –> 00:31:54,120
\nrain in two ways.
\nWe know that if the rain is a <\/p>\n
547
\n00:31:54,120 –> 00:31:57,600
\ntorrential rain, it can destroy,
\ncan’t it? <\/p>\n
548
\n00:31:57,840 –> 00:32:00,800
\nIt can beat the crops down and
\ndestroy those crops that have <\/p>\n
549
\n00:32:00,800 –> 00:32:03,920
\nbeen coming up upon which we
\ndepend for our own life. <\/p>\n
550
\n00:32:04,400 –> 00:32:08,320
\nBut on the other hand, if the
\nrain falls gently, it can <\/p>\n
551
\n00:32:08,320 –> 00:32:12,000
\nnourish those crops so that they
\nwill grow and bring us life. <\/p>\n
552
\n00:32:12,360 –> 00:32:16,320
\nThe very same rain can react in
\ntwo different ways. <\/p>\n
553
\n00:32:16,520 –> 00:32:19,880
\nIt can be either beneficial or
\nit can be destructive and. <\/p>\n
554
\n00:32:20,440 –> 00:32:22,520
\nYou know what’s rather?
\nInteresting as we look back <\/p>\n
555
\n00:32:22,520 –> 00:32:24,480
\nSpeaking of rain.
\nWe know in the. <\/p>\n
556
\n00:32:24,480 –> 00:32:29,040
\nDays of the flood, those very
\nsame floodwaters that destroyed <\/p>\n
557
\n00:32:29,040 –> 00:32:34,520
\nwicked humanity from the earth,
\nbore up the ark that saved Noah <\/p>\n
558
\n00:32:34,760 –> 00:32:37,680
\nand his family and those that
\nwere with him in the ark, the <\/p>\n
559
\n00:32:37,680 –> 00:32:41,760
\nvery same waters that destroyed
\nthe wicked save the righteous. <\/p>\n
560
\n00:32:42,240 –> 00:32:45,880
\nAnd here we find that we have a
\nreflection here of both the <\/p>\n
561
\n00:32:45,880 –> 00:32:48,320
\ngoodness and the severity of
\nGod. <\/p>\n
562
\n00:32:48,840 –> 00:32:52,920
\nHe can be severe at times.
\nHe can also demonstrate his <\/p>\n
563
\n00:32:52,920 –> 00:32:56,040
\ngoodness at times.
\nIt comes from the same source, <\/p>\n
564
\n00:32:56,280 –> 00:32:58,160
\nand we should recognize it as
\nsuch. <\/p>\n
565
\n00:32:59,320 –> 00:33:04,680
\nAnd so we find that a
\npreparation is now made for the <\/p>\n
566
\n00:33:04,680 –> 00:33:06,560
\ncoming of the voice of the
\nAlmighty. <\/p>\n
567
\n00:33:06,840 –> 00:33:08,960
\nWe have the storm clouds that
\nare gathering. <\/p>\n
568
\n00:33:08,960 –> 00:33:11,720
\nWhether or not there was
\nactually a storm that was <\/p>\n
569
\n00:33:11,720 –> 00:33:14,240
\ngathering at that time is
\nquestionable. <\/p>\n
570
\n00:33:14,640 –> 00:33:19,320
\nIt may very well be that these
\nclouds that seemed to be the <\/p>\n
571
\n00:33:19,320 –> 00:33:23,040
\ngathering of a thunderstorm may
\nhave been clouds that shielded <\/p>\n
572
\n00:33:23,040 –> 00:33:25,800
\nthe overwhelming brilliance of
\nthe Shekinah glory. <\/p>\n
573
\n00:33:26,480 –> 00:33:30,240
\nWe find that on many occasions
\nin the Scriptures God’s <\/p>\n
574
\n00:33:30,240 –> 00:33:34,840
\nbrilliance has been secluded by
\nclouds because it would be just <\/p>\n
575
\n00:33:34,840 –> 00:33:37,760
\ntoo bright for men to look upon.
\nWe certainly have that <\/p>\n
576
\n00:33:37,760 –> 00:33:40,640
\nbrilliance at the time of the
\nExodus and the wandering of the <\/p>\n
577
\n00:33:40,640 –> 00:33:42,800
\nwilderness.
\nWhen we find that the cloud <\/p>\n
578
\n00:33:42,800 –> 00:33:45,840
\nshielded that overwhelming
\nbrightness of the Shekinah glory<\/p>\n
579
\n00:33:46,040 –> 00:33:50,280
\nfrom the children of Israel, we
\nfind that the cloud descended <\/p>\n
580
\n00:33:50,280 –> 00:33:53,720
\nupon the Tabernacle of the
\nwilderness to shield that glory.<\/p>\n
581
\n00:33:53,960 –> 00:33:57,120
\nWe find that the cloud also
\ndescended to shield the glory of<\/p>\n
582
\n00:33:57,120 –> 00:34:00,800
\nGod when it came down upon the
\ntemple that Solomon had built. <\/p>\n
583
\n00:34:01,040 –> 00:34:03,960
\nWe also have a record of the
\ndeparting of that glory and <\/p>\n
584
\n00:34:03,960 –> 00:34:08,320
\nEzekiel when slowly it left,
\nfirst arising and going off to <\/p>\n
585
\n00:34:08,560 –> 00:34:11,159
\nto the hills and then finally to
\nthe horizon and finally <\/p>\n
586
\n00:34:11,159 –> 00:34:15,120
\ndisappearing.
\nWe also have again that Shekinah<\/p>\n
587
\n00:34:15,120 –> 00:34:17,320
\nglory.
\nWhen the Lord Jesus was <\/p>\n
588
\n00:34:17,320 –> 00:34:21,520
\ntransfigured before his apostles
\non the Mount of Transfiguration,<\/p>\n
589
\n00:34:21,840 –> 00:34:25,239
\nand how that his clothes were
\ntransfigured so that no fuller <\/p>\n
590
\n00:34:25,239 –> 00:34:28,639
\non earth could white them, and a
\nvoice appeared saying, This is <\/p>\n
591
\n00:34:28,639 –> 00:34:31,520
\nmy beloved Son in whom I am well
\npleased. <\/p>\n
592
\n00:34:31,679 –> 00:34:35,880
\nHear ye him, And we find that
\nthis Shekinah glory seems to <\/p>\n
593
\n00:34:35,880 –> 00:34:38,719
\ncrop up quite often throughout
\nthe scriptures. <\/p>\n
594
\n00:34:39,040 –> 00:34:42,360
\nIt may very well be that this
\napparent storm that was <\/p>\n
595
\n00:34:42,360 –> 00:34:48,120
\ngathering was actually a cloud
\nthat was shielding the Almighty <\/p>\n
596
\n00:34:48,679 –> 00:34:50,679
\nfor as we come.
\nDown a little bit further and <\/p>\n
597
\n00:34:50,679 –> 00:34:52,679
\nwe.
\nFind, starting with the 38th <\/p>\n
598
\n00:34:52,679 –> 00:34:56,600
\nchapter that we’ve read this
\nmorning, that verse one, the <\/p>\n
599
\n00:34:56,600 –> 00:35:02,200
\nLord answered Job out of the
\nwhirlwind and said it would seem<\/p>\n
600
\n00:35:02,200 –> 00:35:06,280
\nthat this gathering storm was
\nnot really a natural storm, but <\/p>\n
601
\n00:35:06,280 –> 00:35:10,720
\nwas actually the clouds that
\nsecluded the Shekinah glory, and<\/p>\n
602
\n00:35:10,720 –> 00:35:13,880
\nthat the Lord was really
\nspeaking to Job out of that <\/p>\n
603
\n00:35:13,880 –> 00:35:19,920
\nwhirlwind, out of that cloud.
\nNow we do find that Job in the <\/p>\n
604
\n00:35:19,920 –> 00:35:24,640
\npast had made a request that he
\nbe able to have it out with God,<\/p>\n
605
\n00:35:24,840 –> 00:35:29,040
\nthat he have an opportunity to
\ntalk with God, feeling that he <\/p>\n
606
\n00:35:29,040 –> 00:35:31,960
\nwould be able to show that he
\nwas right and that the Almighty <\/p>\n
607
\n00:35:31,960 –> 00:35:35,440
\nwas wrong.
\nAnd he suggests two ways in <\/p>\n
608
\n00:35:35,440 –> 00:35:40,280
\nwhich this discussion might take
\nplace and that we find in the <\/p>\n
609
\n00:35:40,280 –> 00:35:45,600
\n13th chapter of Job, verse 22.
\nIn fact, both of these ways are <\/p>\n
610
\n00:35:45,600 –> 00:35:49,280
\nbrought out in that 22nd verse
\nof that 13th chapter. <\/p>\n
611
\n00:35:50,000 –> 00:35:55,920
\nHe suggests that either then
\ncall and I will answer, or let <\/p>\n
612
\n00:35:55,920 –> 00:36:01,960
\nme speak and answer thou me.
\nIt could proceed in two ways. <\/p>\n
613
\n00:36:02,360 –> 00:36:06,920
\nEither Job would address God and
\nGod answer the charges that Job <\/p>\n
614
\n00:36:06,920 –> 00:36:12,480
\nwould make, or else let God
\nspeak, and then Job would answer<\/p>\n
615
\n00:36:12,480 –> 00:36:16,200
\nwhat God had to say.
\nAnd here we find back in the <\/p>\n
616
\n00:36:16,200 –> 00:36:23,440
\n38th chapter of Job that God
\nchooses the 1st way, which is <\/p>\n
617
\n00:36:23,440 –> 00:36:28,400
\nthe only proper way that God
\ncould choose and uphold His <\/p>\n
618
\n00:36:28,400 –> 00:36:34,480
\nMajesty and holiness.
\nCould you imagine Job little <\/p>\n
619
\n00:36:34,640 –> 00:36:39,480
\ninsignificant Job cross
\nexamining the Almighty like a <\/p>\n
620
\n00:36:39,480 –> 00:36:43,640
\nprosecution attorney might cross
\nexamine someone on the witness <\/p>\n
621
\n00:36:43,640 –> 00:36:47,360
\nstand?
\nWould this be proper, that a man<\/p>\n
622
\n00:36:47,360 –> 00:36:51,280
\nwould cross examine God and God
\nwould have to answer him? <\/p>\n
623
\n00:36:51,720 –> 00:36:55,200
\nWouldn’t it be much more fitting
\nfor the holiness and majesty of <\/p>\n
624
\n00:36:55,200 –> 00:37:00,080
\nthe Almighty that the Almighty
\nspeak and then see what Job had <\/p>\n
625
\n00:37:00,080 –> 00:37:01,480
\nto answer in?
\nRegard. <\/p>\n
626
\n00:37:01,480 –> 00:37:06,080
\nTo his cross examination it
\nwould seem much more fitting. <\/p>\n
627
\n00:37:06,240 –> 00:37:08,200
\nAnd that’s the way that the Lord
\nchooses. <\/p>\n
628
\n00:37:09,200 –> 00:37:12,000
\nAnd so we read on.
\nWho is this that darkeneth <\/p>\n
629
\n00:37:12,040 –> 00:37:14,000
\ncounsel by words without
\nknowledge? <\/p>\n
630
\n00:37:14,520 –> 00:37:19,480
\nGird up now thy loins like a
\nman, for I will demand of thee, <\/p>\n
631
\n00:37:19,480 –> 00:37:23,160
\nand answer thou me.
\nHe chooses that first way of <\/p>\n
632
\n00:37:23,160 –> 00:37:27,160
\nfirst the Almighty speaking.
\nAnd then, if Job has anything <\/p>\n
633
\n00:37:27,160 –> 00:37:30,520
\nleft to say, let him speak up.
\nIt’s the proper way that it <\/p>\n
634
\n00:37:30,520 –> 00:37:34,680
\nshould be done.
\nAnd so we find that the Almighty<\/p>\n
635
\n00:37:34,920 –> 00:37:38,880
\nproceeds with his first speech.
\nNow it’s interesting to note <\/p>\n
636
\n00:37:38,880 –> 00:37:41,000
\nthat the Almighty makes 2
\nspeeches. <\/p>\n
637
\n00:37:41,880 –> 00:37:46,120
\nEach of these speeches are
\ndivided into two sections. <\/p>\n
638
\n00:37:46,480 –> 00:37:49,160
\nThis morning, I hope.
\nThat we can consider, if not <\/p>\n
639
\n00:37:49,160 –> 00:37:52,680
\ntotally, at least partially, the
\nfirst speech of the Almighty, <\/p>\n
640
\n00:37:52,880 –> 00:37:54,960
\ncertainly the first part.
\nI hope we can get through to the<\/p>\n
641
\n00:37:54,960 –> 00:37:58,840
\nsecond part and what I’d like to
\ndo is flip this chart and we’ll <\/p>\n
642
\n00:37:58,840 –> 00:38:00,560
\ntake up another chart will be
\ninteresting. <\/p>\n
643
\n00:38:04,400 –> 00:38:06,200
\nBut I have some of the lend me a
\nquick hand. <\/p>\n
644
\n00:38:18,760 –> 00:38:21,480
\nWe have three further charts for
\nyour consideration. <\/p>\n
645
\n00:38:22,040 –> 00:38:25,760
\nIt would seem most appropriate
\nto me that we would all look <\/p>\n
646
\n00:38:25,760 –> 00:38:28,560
\nupon the speeches of the
\nAlmighty is far more important <\/p>\n
647
\n00:38:28,800 –> 00:38:32,040
\nthan any of the other speeches
\nthat have been given by anyone <\/p>\n
648
\n00:38:32,040 –> 00:38:34,880
\nin the book of Job.
\nCertainly the words of Almighty <\/p>\n
649
\n00:38:34,880 –> 00:38:37,080
\nare more important than Job’s
\ntalks. <\/p>\n
650
\n00:38:37,560 –> 00:38:39,520
\nOr his three.
\nFriends talks, or what his wife <\/p>\n
651
\n00:38:39,520 –> 00:38:42,200
\nhad to say, or even what the
\nyoung man alive who had to say. <\/p>\n
652
\n00:38:42,840 –> 00:38:47,280
\nAnd here, what we’re trying to
\ndo is give you a picture of the <\/p>\n
653
\n00:38:47,320 –> 00:38:50,160
\nfirst part of the first song of
\nspeech of the Almighty. <\/p>\n
654
\n00:38:50,720 –> 00:38:54,760
\nAnd here we find a picture where
\nwe’ve tried to include the five <\/p>\n
655
\n00:38:54,760 –> 00:38:58,360
\ndifferent sections of the
\nAlmighty’s first speech. <\/p>\n
656
\n00:38:59,120 –> 00:39:02,320
\nThe Almighty challenges Job to
\nbegin with here in the 38th <\/p>\n
657
\n00:39:02,320 –> 00:39:05,320
\nchapter, and says where was thou
\nwhen I laid the foundations of <\/p>\n
658
\n00:39:05,320 –> 00:39:08,360
\nthe Earth?
\nAnd therefore what we have here,<\/p>\n
659
\n00:39:08,360 –> 00:39:11,240
\nof course, is obviously the
\nplanet Earth. <\/p>\n
660
\n00:39:12,120 –> 00:39:16,880
\nWe’ve tried to depict it so that
\nwe depict both day and night, so<\/p>\n
661
\n00:39:16,880 –> 00:39:18,320
\nthat we show some of the
\ncontinents. <\/p>\n
662
\n00:39:18,320 –> 00:39:21,320
\nAnd of course we’ve tried to
\ntake the part of the Earth that <\/p>\n
663
\n00:39:21,320 –> 00:39:24,760
\nwould have been a surrounding
\nwhere Job would have lived at <\/p>\n
664
\n00:39:24,760 –> 00:39:28,080
\nthat time, which would have been
\nup about in this area. <\/p>\n
665
\n00:39:29,440 –> 00:39:32,240
\nAnd so here we find that the
\nalmighty challenges Job and <\/p>\n
666
\n00:39:32,240 –> 00:39:37,160
\nsays, look, if you really think
\nthat you know more about things <\/p>\n
667
\n00:39:37,160 –> 00:39:40,760
\nthan I do, where were you when I
\nfirst created the earth? <\/p>\n
668
\n00:39:41,000 –> 00:39:43,240
\nWhere were you?
\nWere you the one that designed <\/p>\n
669
\n00:39:43,240 –> 00:39:45,120
\nit in the 1st place?
\nWere you the architect? <\/p>\n
670
\n00:39:45,720 –> 00:39:49,640
\nOr were you possibly the
\nCarpenter or the Mason that may <\/p>\n
671
\n00:39:49,640 –> 00:39:52,200
\nhave laid the foundations
\nthereof, been built upon it <\/p>\n
672
\n00:39:52,360 –> 00:39:54,200
\nuntil finally the earth was
\ncreated? <\/p>\n
673
\n00:39:54,400 –> 00:39:57,600
\nJob, if you think you’re so
\ngreat and know so much more <\/p>\n
674
\n00:39:57,600 –> 00:40:01,240
\nabout how to run things than I
\ndo, where were you when I <\/p>\n
675
\n00:40:01,240 –> 00:40:03,360
\ncreated the planet upon which
\nyou live? <\/p>\n
676
\n00:40:04,600 –> 00:40:08,360
\nAnd this very first statement,
\neven if the Almighty hadn’t said<\/p>\n
677
\n00:40:08,360 –> 00:40:12,000
\nanything else whatsoever, would
\nhave been enough for Job to <\/p>\n
678
\n00:40:12,000 –> 00:40:15,000
\nrealize his position of
\ninsignificance and subordinate A<\/p>\n
679
\n00:40:15,320 –> 00:40:17,920
\nsubordination to the Almighty.
\nOh. <\/p>\n
680
\n00:40:18,480 –> 00:40:20,360
\nBut the Almighty doesn’t stop at
\nthis. <\/p>\n
681
\n00:40:20,560 –> 00:40:22,960
\nInstead, we find that the
\nAlmighty goes on. <\/p>\n
682
\n00:40:23,320 –> 00:40:26,200
\nAnd he said, All right, Job, if
\nyou weren’t around when I <\/p>\n
683
\n00:40:26,200 –> 00:40:29,040
\ncreated the Earth.
\nHave you got any? <\/p>\n
684
\n00:40:29,040 –> 00:40:34,360
\nIdea of the depths of the sea or
\nany idea of the way that I and <\/p>\n
685
\n00:40:34,360 –> 00:40:39,480
\nmy might and magnificence
\ncontrol the sea says Why I treat<\/p>\n
686
\n00:40:39,480 –> 00:40:42,400
\nthe oceans just like you would
\ntreat a little baby. <\/p>\n
687
\n00:40:42,800 –> 00:40:45,680
\nI can measure out the seas in
\nthe hollow of my hand. <\/p>\n
688
\n00:40:46,200 –> 00:40:50,800
\nI place the oceans in their
\nlimitations, much like you would<\/p>\n
689
\n00:40:50,800 –> 00:40:55,520
\ntake a little baby and put it in
\na playpen because I decreed how <\/p>\n
690
\n00:40:55,520 –> 00:40:58,160
\nfar the proud waves of the ocean
\nshould go. <\/p>\n
691
\n00:40:58,560 –> 00:41:01,200
\nAnd he says there I say that
\nproud way should be stayed. <\/p>\n
692
\n00:41:01,440 –> 00:41:05,320
\nI have placed the oceans in the
\nocean beds and they don’t <\/p>\n
693
\n00:41:05,320 –> 00:41:08,440
\noverflow the land.
\nMuch like you would place a <\/p>\n
694
\n00:41:08,440 –> 00:41:11,880
\nlittle child in a in a playpen
\nand say, look, you’re going to <\/p>\n
695
\n00:41:11,880 –> 00:41:13,920
\nhave to stay there.
\nI’m not going to let you run <\/p>\n
696
\n00:41:13,920 –> 00:41:17,800
\naround beyond that point.
\nAnd so the Lord is beginning to <\/p>\n
697
\n00:41:17,800 –> 00:41:21,000
\nshow his tremendous power and
\nmight before Job. <\/p>\n
698
\n00:41:21,400 –> 00:41:24,760
\nHe then goes on to say, all
\nright Job, if you weren’t around<\/p>\n
699
\n00:41:24,760 –> 00:41:27,600
\nwhen I laid the foundations of
\nthe earth and created the earth,<\/p>\n
700
\n00:41:27,960 –> 00:41:31,680
\nif you have no idea of just how
\ndeep the ocean is, let alone <\/p>\n
701
\n00:41:31,680 –> 00:41:35,480
\nhave the ability to say how far
\nits waves should come, how about<\/p>\n
702
\n00:41:35,480 –> 00:41:39,920
\nthe light and the darkness?
\nJob, do you have any idea where <\/p>\n
703
\n00:41:39,920 –> 00:41:44,000
\nthe light goes when the darkness
\ncomes, or where the darkness <\/p>\n
704
\n00:41:44,000 –> 00:41:46,960
\ngoes when the light comes?
\nDo you have any idea of the <\/p>\n
705
\n00:41:46,960 –> 00:41:48,880
\nextent of the light and the
\ndarkness? <\/p>\n
706
\n00:41:49,080 –> 00:41:52,120
\nCould you control it?
\nDo you have any idea of the <\/p>\n
707
\n00:41:52,120 –> 00:41:55,360
\ngreatness and magnificence of
\nthe creation in which you live? <\/p>\n
708
\n00:41:55,360 –> 00:41:58,280
\nAnd of course, Job hadn’t
\ncreated the earth. <\/p>\n
709
\n00:41:58,400 –> 00:42:01,720
\nHe couldn’t control the sea.
\nHe had no idea of the extent or <\/p>\n
710
\n00:42:01,720 –> 00:42:04,560
\nlight or darkness, much less be
\nable to control it. <\/p>\n
711
\n00:42:05,000 –> 00:42:07,320
\nAnd then he goes on a little bit
\nfurther than that and says, <\/p>\n
712
\n00:42:07,320 –> 00:42:10,200
\nwell, Job, how about the
\nweather? <\/p>\n
713
\n00:42:11,080 –> 00:42:14,600
\nCould you control the weather
\nthe way I do? <\/p>\n
714
\n00:42:14,960 –> 00:42:18,560
\nDo you have any idea where the
\nrains come from? <\/p>\n
715
\n00:42:19,000 –> 00:42:21,960
\nCan you make the rainfall from
\nthe clouds over your head? <\/p>\n
716
\n00:42:22,640 –> 00:42:25,480
\nDo you have any idea of the
\nstorehouses of snow? <\/p>\n
717
\n00:42:25,680 –> 00:42:29,200
\nDo you know where I bring the
\ntremendous volumes of snow that <\/p>\n
718
\n00:42:29,200 –> 00:42:31,600
\nfall upon the earth?
\nMaybe not much in Texas, but in <\/p>\n
719
\n00:42:31,600 –> 00:42:35,000
\nsome parts of the earth.
\nDo you have any idea where I <\/p>\n
720
\n00:42:35,000 –> 00:42:37,560
\nkeep that tremendous storehouse
\nof stone? <\/p>\n
721
\n00:42:37,960 –> 00:42:41,600
\nAnd how about the hail?
\nDo you have any idea of that? <\/p>\n
722
\n00:42:41,600 –> 00:42:43,880
\nWhere I keep all of those
\nstorehouses either? <\/p>\n
723
\n00:42:44,840 –> 00:42:47,800
\nAnd consequently, Job is now
\nbeginning to be reduced to a <\/p>\n
724
\n00:42:47,800 –> 00:42:51,240
\nposition where he realizes how
\ninsignificant he is. <\/p>\n
725
\n00:42:51,560 –> 00:42:55,960
\nAnd having been reduced to this
\nposition by considering this <\/p>\n
726
\n00:42:55,960 –> 00:43:00,240
\nplanet, then we find that the
\nAlmighty turns his attention to <\/p>\n
727
\n00:43:00,240 –> 00:43:03,720
\nthe stars that are up over his
\nhead and said, well, Job, you <\/p>\n
728
\n00:43:03,720 –> 00:43:06,960
\nknow, I haven’t just created
\nthis planet, I created the <\/p>\n
729
\n00:43:06,960 –> 00:43:10,240
\nentire universe.
\nDo you think you can do like <\/p>\n
730
\n00:43:10,240 –> 00:43:12,520
\nI’ve done?
\nAre you going to be able to <\/p>\n
731
\n00:43:12,520 –> 00:43:16,800
\ncreate and to order and to
\nestablish various constellations<\/p>\n
732
\n00:43:16,960 –> 00:43:18,880
\nsuch as?
\nOrion and the. <\/p>\n
733
\n00:43:18,880 –> 00:43:22,920
\nPleiades or Mazaroth and
\nArcturus, are you going to be <\/p>\n
734
\n00:43:22,920 –> 00:43:25,640
\nable to handle these heavenly
\nbodies as I do? <\/p>\n
735
\n00:43:25,720 –> 00:43:29,600
\nYou know, I haven’t only created
\nthis minor planet upon which you<\/p>\n
736
\n00:43:29,600 –> 00:43:33,080
\nlive and establish the things,
\nthe way you see them around <\/p>\n
737
\n00:43:33,080 –> 00:43:38,400
\nabout you, but I’ve created this
\nentire vast universe, and who <\/p>\n
738
\n00:43:38,400 –> 00:43:43,320
\nare you to challenge me?
\nWhy, Joe, you can’t even make <\/p>\n
739
\n00:43:43,320 –> 00:43:46,440
\nthe rain fall out of the clouds
\nthat pass over your head. <\/p>\n
740
\n00:43:47,080 –> 00:43:50,520
\nHow are you going to take care
\nof the whole universe the way I <\/p>\n
741
\n00:43:50,520 –> 00:43:53,000
\ndo?
\nWhat do you think about that <\/p>\n
742
\n00:43:53,000 –> 00:43:56,760
\njob?
\nAnd here we find that the end of<\/p>\n
743
\n00:43:56,760 –> 00:44:00,800
\nthe first half of the Almighty’s
\nfirst speech comes. <\/p>\n
744
\n00:44:01,240 –> 00:44:04,280
\nAnd I would not be a bit
\nsurprised, but in this first <\/p>\n
745
\n00:44:04,280 –> 00:44:09,000
\nsection where God considers
\ninanimate nature, that he has <\/p>\n
746
\n00:44:09,000 –> 00:44:11,320
\nsaid enough to put Job in his
\nplace. <\/p>\n
747
\n00:44:11,520 –> 00:44:15,600
\nAnd for Job to just to begin to
\nrealize that God has a little <\/p>\n
748
\n00:44:15,600 –> 00:44:19,240
\nbit more to do than take care of
\n1 little Job. <\/p>\n
749
\n00:44:19,800 –> 00:44:23,560
\nHe’s created the entire planet.
\nHe controls the entire planet, <\/p>\n
750
\n00:44:23,560 –> 00:44:28,040
\nYeah, the whole of the universe.
\nJob is only one small part of <\/p>\n
751
\n00:44:28,040 –> 00:44:31,520
\nhis creation.
\nAnd who is Job first of all? <\/p>\n
752
\n00:44:31,760 –> 00:44:36,040
\nTo challenge God, or to think
\nthat God should only take care. <\/p>\n
753
\n00:44:36,040 –> 00:44:37,840
\nOf him and completely.
\nForget about the rest of his <\/p>\n
754
\n00:44:37,840 –> 00:44:40,480
\ncreation.
\nGod has got a lot more to think <\/p>\n
755
\n00:44:40,480 –> 00:44:45,440
\nabout than just little old job,
\nand it would do well for us to <\/p>\n
756
\n00:44:45,440 –> 00:44:47,920
\nremember that.
\nGod has got a lot more to think <\/p>\n
757
\n00:44:47,920 –> 00:44:50,360
\nabout.
\nThan all of the jobs in this <\/p>\n
758
\n00:44:50,360 –> 00:44:56,840
\nroom He has to take care of His
\nentire creation, not just us. <\/p>\n
759
\n00:44:57,320 –> 00:45:00,720
\nAnd consequently we find that
\nthe Almighty moves on to the <\/p>\n
760
\n00:45:00,720 –> 00:45:03,720
\nsecond-half of His first speech.
\nCould you lend? <\/p>\n
761
\n00:45:03,720 –> 00:45:11,000
\nMe, a quick hand.
\nIn the first half of his first <\/p>\n
762
\n00:45:11,000 –> 00:45:16,240
\nspeech, the Almighty has
\nconsidered inanimate nature and <\/p>\n
763
\n00:45:16,240 –> 00:45:18,800
\nJob has been reduced to the
\nplace where he realized that God<\/p>\n
764
\n00:45:18,800 –> 00:45:22,320
\nhas a lot more to do to take
\ncare of things in his creation <\/p>\n
765
\n00:45:22,320 –> 00:45:25,040
\nthan just a little old Job.
\nBut the Almighty isn’t through <\/p>\n
766
\n00:45:25,040 –> 00:45:27,360
\nwith Job yet.
\nHe’s got an awful lot more to <\/p>\n
767
\n00:45:27,360 –> 00:45:31,200
\nsay to Job, and consequently he
\ngoes on to animate nature, <\/p>\n
768
\n00:45:31,400 –> 00:45:35,160
\nshowing that Job isn’t the only
\nindividual, the only creature <\/p>\n
769
\n00:45:35,160 –> 00:45:38,160
\nthat he’s created and that he’s
\ntaken care of. <\/p>\n
770
\n00:45:38,720 –> 00:45:44,280
\nHe carries Job into the animal
\nKingdom to recognize the various<\/p>\n
771
\n00:45:44,280 –> 00:45:48,680
\ncreatures that the Almighty has
\ncreated and how that he takes <\/p>\n
772
\n00:45:48,680 –> 00:45:51,200
\ncare of them and keeps a very.
\nBeautiful. <\/p>\n
773
\n00:45:51,200 –> 00:45:54,720
\nBalance in nature.
\nNow we find that chapter <\/p>\n
774
\n00:45:54,720 –> 00:45:57,520
\ndivisions, of course, have been
\nput in by man later on. <\/p>\n
775
\n00:45:58,040 –> 00:46:02,680
\nIt’s rather unfortunate that the
\nchapter division, where the 39th<\/p>\n
776
\n00:46:02,680 –> 00:46:07,560
\nchapter begins, wasn’t back at
\nthe 39th verse, because really, <\/p>\n
777
\n00:46:07,760 –> 00:46:11,040
\nthat’s the beginning of the
\nsecond-half of the first speech <\/p>\n
778
\n00:46:11,040 –> 00:46:13,880
\nof the Almighty.
\nIt’s there that he brings up a <\/p>\n
779
\n00:46:13,880 –> 00:46:17,520
\nvery interesting thought.
\nHe takes up the question of the <\/p>\n
780
\n00:46:17,520 –> 00:46:22,320
\nlioness going out to seek food
\nfor her Cubs. <\/p>\n
781
\n00:46:22,760 –> 00:46:27,560
\nAnd here we find a very fierce
\nlioness going out to pounce upon<\/p>\n
782
\n00:46:27,560 –> 00:46:31,080
\nthis gentle little fawn and to
\nbring back food so that their <\/p>\n
783
\n00:46:31,080 –> 00:46:32,800
\nCubs would have something to
\neat. <\/p>\n
784
\n00:46:33,800 –> 00:46:37,840
\nAnd here we have the a problem
\nthat’s being introduced. <\/p>\n
785
\n00:46:38,360 –> 00:46:45,000
\nRemember, Job was suffering, and
\nhe had no real idea why he <\/p>\n
786
\n00:46:45,000 –> 00:46:48,720
\nshould be suffering and felt
\nthat that suffering was unjust. <\/p>\n
787
\n00:46:49,000 –> 00:46:53,960
\nAnd now the Almighty introduces
\ninto his speech the problem of <\/p>\n
788
\n00:46:53,960 –> 00:46:56,400
\nsuffering.
\nHere, this lioness is going to <\/p>\n
789
\n00:46:56,400 –> 00:47:01,720
\ngo out.
\nThis vicious, ferocious, guilty <\/p>\n
790
\n00:47:01,720 –> 00:47:05,200
\nlioness is going to pounce upon
\nthis nice, Pretty Little fawn, <\/p>\n
791
\n00:47:05,920 –> 00:47:09,440
\nand she’s going to kill it.
\nAnd that’s going to introduce <\/p>\n
792
\n00:47:09,440 –> 00:47:12,200
\nsuffering to this innocent
\nlittle fawn. <\/p>\n
793
\n00:47:12,600 –> 00:47:15,680
\nAnd she’s going to bring back
\nthis innocent little fawn to her<\/p>\n
794
\n00:47:15,680 –> 00:47:17,840
\nCubs so that they’ll be able to
\neat. <\/p>\n
795
\n00:47:18,560 –> 00:47:22,480
\nNow, what would Job do?
\nHow would Job order an <\/p>\n
796
\n00:47:22,480 –> 00:47:25,760
\nestablished nature?
\nHow would he cope with this <\/p>\n
797
\n00:47:26,040 –> 00:47:31,760
\napparent injustice in nature?
\nWould he arrange it so that this<\/p>\n
798
\n00:47:31,760 –> 00:47:34,320
\nlittle farm would never suffer
\nand die? <\/p>\n
799
\n00:47:34,760 –> 00:47:37,800
\nAnd if he did, what about those
\nbeautiful little Cubs that the <\/p>\n
800
\n00:47:37,800 –> 00:47:40,840
\nlioness has?
\nWould they therefore starve <\/p>\n
801
\n00:47:41,000 –> 00:47:44,640
\nbecause of not having any food?
\nIt is a tremendous problem, <\/p>\n
802
\n00:47:44,640 –> 00:47:47,200
\nisn’t it?
\nAnd as we go on tomorrow, <\/p>\n
803
\n00:47:47,200 –> 00:47:50,600
\nbecause our time has expired
\ntoday, we’re going to consider a<\/p>\n
804
\n00:47:50,600 –> 00:47:54,720
\nnumber of these other creatures
\nthat the Almighty brings forth <\/p>\n
805
\n00:47:54,720 –> 00:47:57,160
\nto Job.
\nWe’re going to see the <\/p>\n
806
\n00:47:57,400 –> 00:47:59,800
\ncomparison of one creature with
\nanother. <\/p>\n
807
\n00:48:00,120 –> 00:48:04,760
\nWe’re going to recognize many
\nindividuals within these, and <\/p>\n
808
\n00:48:04,760 –> 00:48:07,200
\nwe’re going to draw perhaps one
\nof the most remarkable <\/p>\n
809
\n00:48:07,200 –> 00:48:10,000
\nconclusions that comes from the
\nbook of Job. <\/p>\n
810
\n00:48:10,400 –> 00:48:14,360
\nWe’ll leave that and for your
\nconsideration for a night. <\/p>\n
811
\n00:48:14,880 –> 00:48:17,800
\nAnd then tomorrow, we’ll take it
\nup again and consider not only <\/p>\n
812
\n00:48:17,800 –> 00:48:20,640
\nthe second-half of the first
\nalmighty speech, but his second <\/p>\n
813
\n00:48:20,680 –> 00:48:24,160
\nspeech, and hope that we can
\nleave the epilogue for Saturday.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"
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