Class 2 from this series was used in GCT Episode 284.<\/p>\n
2
\n00:00:05,440 –> 00:00:12,560
\nOur third class brother, Warren
\nPhillips, is subject, as Thou <\/p>\n
3
\n00:00:12,560 –> 00:00:17,520
\nconsidered my servant Joe,
\nsubject to today’s class, The <\/p>\n
4
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\nSpeeches of a Life.
\nGood morning everyone. <\/p>\n
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\nTo have a very brief moment of
\nrecapping what we’ve considered <\/p>\n
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\nso far this week so that
\neverything will be refreshed in <\/p>\n
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\nour minds and fit well together.
\nWe remember we started out by <\/p>\n
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\nlearning that Job was a very
\nrich man and a very just man. <\/p>\n
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\nOne who was perfect and upright,
\none that feared God and his <\/p>\n
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\nchueth evil, that there was none
\nlike him in all the earth. <\/p>\n
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\nAnd we found that there was an
\nenemy of Job. <\/p>\n
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\nIt turned out to be an enemy of
\nGod as well, that felt that Job <\/p>\n
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\nwas only righteous because God
\nwas paying him to be righteous, <\/p>\n
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\nand that he was paying God back.
\nBut what God had given him and <\/p>\n
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\ntherefore this challenge was
\nlaid before the Lord, And the <\/p>\n
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\nLord permitted Job to be tested.
\nAnd first of all we found that <\/p>\n
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\nall of his wealth was removed,
\nas well as his ten children. <\/p>\n
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\nBut even in that Job maintained
\nhis integrity and cursed God not<\/p>\n
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\nwith his lips, and said, he said
\nthe Lord giveth, the Lord taketh<\/p>\n
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\naway, blessed be the name of the
\nLord. <\/p>\n
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\nAnd consequently at another
\nmeeting of the Ecclesia, this <\/p>\n
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\nenemy was present, and claimed
\nthat even when God approached <\/p>\n
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\nhim and said, Have you
\nconsidered my servant Job, that <\/p>\n
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\nthere is none like him in all
\nthe earth. <\/p>\n
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\nHe claimed that Job was even
\nmore wicked than he thought, and<\/p>\n
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\nclaiming that Job was really
\nonly interested in his own <\/p>\n
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\npersonal physical well-being.
\nHe didn’t really care too much <\/p>\n
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\nabout his wealth, although I’m
\nsure he would have liked to have<\/p>\n
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\nhad it.
\nBut he said that he really <\/p>\n
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\ndidn’t care too much about his
\nchildren either. <\/p>\n
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\nAll he was interested in was in
\nhis own skin, And in fact he <\/p>\n
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\nworded it that way, saying skin
\nfor skin, all will a man give <\/p>\n
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\nfor his life.
\nAnd so we find that the Lord <\/p>\n
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\npermitted the enemy to put Job
\nto a further test and let him <\/p>\n
35
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\nreach forth his hand and touch
\nhim with one stipulation, and <\/p>\n
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\nthat was that he’d take not away
\nhis life. <\/p>\n
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\nAnd so we find that Job was
\nsmitten with boils from the <\/p>\n
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\ncrown of his head to the sole of
\nhis foot, and he was left in a <\/p>\n
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\nvery miserable condition, a
\ncondition that lasted for quite <\/p>\n
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\nsome period of time.
\nWe suggested that it certainly <\/p>\n
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\nwas weeks, maybe possibly even
\nmonths. <\/p>\n
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\nWe find that his wife comes
\nalong and suggests that he <\/p>\n
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\ncursed God and die, feeling that
\nshe would rather see Job dead <\/p>\n
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\nthan suffering.
\nAnd Job, very gentle, rebukes <\/p>\n
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\nher, recognizing that even
\nthough she’d been a righteous <\/p>\n
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\nwoman to that time, that she was
\ntalking as a silly woman, as a <\/p>\n
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\nwoman that wasn’t interested in
\nthe things of God, and said unto<\/p>\n
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\nher be not as the silly women.
\nIn other words, you haven’t been<\/p>\n
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\nthat way.
\nDon’t start it now. <\/p>\n
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\nAnd then we find that his three
\nfriends come along how they sit <\/p>\n
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\nwith him for seven days, not
\nsaying anything until finally <\/p>\n
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\nJob curses his day, opening up
\nthe opportunity for his friends <\/p>\n
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\nto speak.
\nAnd they also are interested in <\/p>\n
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\nthe well-being of Job and bring
\nout the idea that they feel that<\/p>\n
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\nhe’s suffering because of some
\nparticular sin that he’s <\/p>\n
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\ncommitted.
\nBelieving in what we refer to as<\/p>\n
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\nthe doctrine of exact
\nretribution, That if a person <\/p>\n
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\nhas committed a little sin now,
\nhe’ll be punished a little bit <\/p>\n
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\nnow, but if he’s committed a big
\nsin now, he’ll be punished <\/p>\n
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\ntremendously now in proportion
\nto the sin that he is. <\/p>\n
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\nCommitted, and we examined that
\nDoctor of Retribution. <\/p>\n
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\nWe followed the.
\nArguments of his three friends. <\/p>\n
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\nOr that Eliphaz felt that he had
\nreceived a heavenly vision. <\/p>\n
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\nTherefore could not be convinced
\nhow Bill Dad claimed the wisdom <\/p>\n
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\nof antiquity, that there was a
\ntradition that they had always <\/p>\n
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\naccepted, and therefore it must
\nbe right, and how that so? <\/p>\n
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\nFor being a very crude
\nindividual suggested that <\/p>\n
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\nperhaps Job was suffering for
\nsome unknown sin, And even later<\/p>\n
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\non a suggestion was made that it
\nmay be a sin of omission and not<\/p>\n
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\na sin of Commission, or which
\nJob was suffering. <\/p>\n
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\nAnd in all of these things, Job
\nwas very effective in answering <\/p>\n
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\nthem, totally changing his own
\nmind in regard to exact <\/p>\n
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\nretribution, realizing that with
\nhis own, with his own case, he <\/p>\n
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\nhad not committed any
\nparticularly terrible sin which.<\/p>\n
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\nWe’re also aware of because of
\nthe commendation of the Lord at <\/p>\n
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\nthe beginning of the book.
\nAnd then we find that he pointed<\/p>\n
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\nout that even in life it is
\nobvious that there are many <\/p>\n
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\nindividuals that seem to fare
\nfar better. <\/p>\n
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\nWho are not interested in the
\nthings of God or his plan of <\/p>\n
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\nsalvation and don’t try to water
\nand establish their life. <\/p>\n
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\nIn a manner that’s pleasing to
\nGod. <\/p>\n
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\nAnd yet they seem to get along
\nfar, far better than many <\/p>\n
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\nindividuals who are are
\ninterested in the things of God <\/p>\n
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\nwho want to live in accordance
\nwith God’s great plan of <\/p>\n
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\nsalvation and His law and His
\ncommandments and statutes. <\/p>\n
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\nAnd even when death comes, some
\nof these individuals who have <\/p>\n
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\nbeen far more wicked may die
\nvery suddenly, such as with a <\/p>\n
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\nheart attack.
\nWhere others who have tried to <\/p>\n
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\nmake righteousness a way of
\nlife, they find that suffering <\/p>\n
90
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\nmay linger for many weeks or
\nmonths before they actually die.<\/p>\n
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\nAnd so he recognized that exact
\nretribution wasn’t true. <\/p>\n
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\nHowever, we noticed that even in
\nall this, Job wished that he <\/p>\n
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\ncould have it out with God.
\nHe felt that because of his <\/p>\n
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\nrighteousness, God really wasn’t
\ntreating him quite right. <\/p>\n
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\nHe wished that he could have a a
\ndiscussion with God and that if <\/p>\n
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\nhe could, he’d be able to prove
\nhis point that he was right and <\/p>\n
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\nGod was wrong.
\nAnd yet God was silent, and he <\/p>\n
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\ncharged God with that charge
\nthat he hadn’t spoken when he <\/p>\n
99
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\nhad called unto him.
\nUndoubtedly he had prayed often <\/p>\n
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\nunder this condition and God
\nhadn’t answered him, and <\/p>\n
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\nconsequently he wishes that he
\ncould have a dazement. <\/p>\n
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\nSomeone who might be a go
\nbetween between him and God, if <\/p>\n
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\nindeed he couldn’t have it out
\nwith God himself. <\/p>\n
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\n00:06:06,040 –> 00:06:09,600
\nPerhaps a go between might be
\nable to talk with God and he <\/p>\n
105
\n00:06:09,600 –> 00:06:12,480
\nfelt it would be on his behalf.
\nBecause certainly he thought he <\/p>\n
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\nwas right and God was the one
\nthat was wrong, and therefore if<\/p>\n
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\nhe could have a Daisman,
\nforgetting that a daisman worked<\/p>\n
108
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\nfor both.
\nParties as a go between. <\/p>\n
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\nHe felt that surely he would be
\nexonerated and the Daisman would<\/p>\n
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\nspeak to God on his behalf.
\nHe longs for that day’s been, <\/p>\n
111
\n00:06:30,120 –> 00:06:32,120
\nand we’re going to see that
\nday’s Been show up in just a <\/p>\n
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\n00:06:32,120 –> 00:06:33,880
\nmoment.
\nBut we do. <\/p>\n
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\nFind that there’s one thing that
\ndoes seem to crop up that we <\/p>\n
114
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\ndidn’t mention yesterday in our
\nclosing moments, and that is the<\/p>\n
115
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\nJob had not completely abandoned
\nthe idea that eventually all <\/p>\n
116
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\nthings would become equal.
\nAnd there are two views in <\/p>\n
117
\n00:06:47,800 –> 00:06:51,920
\nregards to Job looking forward
\nto the resurrection, one of <\/p>\n
118
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\nwhich is that Job now is
\nconvinced where perhaps he may <\/p>\n
119
\n00:06:55,760 –> 00:06:59,400
\nnot have been before, if there
\nwould indeed be a resurrection <\/p>\n
120
\n00:06:59,400 –> 00:07:01,480
\nof the dead.
\nAnd at that time he would be <\/p>\n
121
\n00:07:01,480 –> 00:07:03,920
\nexonerated, and it would be
\nproven that he was righteous <\/p>\n
122
\n00:07:03,920 –> 00:07:06,960
\nafter all, and that he had
\nsuffered unjustly. <\/p>\n
123
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\nAnother view, of course, is that
\nhe always recognized the <\/p>\n
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\nresurrection.
\nOf the dead. <\/p>\n
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\nAnd realized that even though
\nGod would not make things <\/p>\n
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\nperfectly equal now in this
\nlife, in this mortal life, that <\/p>\n
127
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\nsurely all things would be made
\nequal at the time of the <\/p>\n
128
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\nresurrection.
\nAnd consequently we have those <\/p>\n
129
\n00:07:28,720 –> 00:07:33,880
\nvery beautiful words that have
\noften been quoted in the 19th <\/p>\n
130
\n00:07:33,880 –> 00:07:37,160
\nchapter of Job, where we read
\nstarting with the 25th verse. <\/p>\n
131
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\nFor I know that my Redeemer
\nliveth. <\/p>\n
132
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\nAnd that he shall stand at the
\nlatter days upon the earth. <\/p>\n
133
\n00:07:43,960 –> 00:07:47,920
\nAnd though after my skin worms
\ndestroy this body, yet in my <\/p>\n
134
\n00:07:47,920 –> 00:07:52,280
\nflesh shall I see God, whom I
\nshall see for myself, and mine <\/p>\n
135
\n00:07:52,280 –> 00:07:55,720
\neyes shall behold and not
\nanother, though my reigns be <\/p>\n
136
\n00:07:55,720 –> 00:07:59,600
\nconsumed within me.
\nAnd how often it is we’ve turned<\/p>\n
137
\n00:07:59,600 –> 00:08:04,680
\nto that beautiful passage and
\nused it as we look forward to <\/p>\n
138
\n00:08:04,680 –> 00:08:08,240
\nthe time of the resurrection of
\nthe dead, when all things shall <\/p>\n
139
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\nbe made right and perfect.
\nAnd so we. <\/p>\n
140
\n00:08:11,960 –> 00:08:15,640
\nFind that Job did desire a days
\nman. <\/p>\n
141
\n00:08:16,360 –> 00:08:19,920
\nWe found also that Job’s friends
\nhad been silenced by the things <\/p>\n
142
\n00:08:19,920 –> 00:08:22,960
\nthat he had to say.
\nWe recognize that in the third <\/p>\n
143
\n00:08:22,960 –> 00:08:27,080
\nround of speeches.
\nThe second individual, Bildad, <\/p>\n
144
\n00:08:27,080 –> 00:08:31,520
\ncame forth with a speech of only
\n5 verses long, and Job’s third <\/p>\n
145
\n00:08:31,520 –> 00:08:34,520
\nfriend Zofar didn’t even come
\nforth at all. <\/p>\n
146
\n00:08:35,039 –> 00:08:39,120
\nBut instead Job concludes with
\ntwo rather lengthy monologues <\/p>\n
147
\n00:08:40,000 –> 00:08:43,000
\nexpounding the things that he
\nfeels are so. <\/p>\n
148
\n00:08:44,120 –> 00:08:47,760
\nAnd then we left that, and we’re
\nnow about to consider the <\/p>\n
149
\n00:08:47,760 –> 00:08:50,280
\nintroduction of a very
\ninteresting young man that we’ve<\/p>\n
150
\n00:08:50,280 –> 00:08:53,840
\nread about here in the 32nd
\nchapter of Job. <\/p>\n
151
\n00:08:55,160 –> 00:08:58,080
\nAnd it would seem to us that
\nthis man was always present <\/p>\n
152
\n00:08:58,080 –> 00:09:01,280
\nthroughout the debate.
\nSometimes we might look upon Job<\/p>\n
153
\n00:09:01,280 –> 00:09:03,520
\nand his free friends and say,
\nwell, they were the only ones <\/p>\n
154
\n00:09:03,520 –> 00:09:06,640
\nthat was present.
\nWe might even say, well, maybe. <\/p>\n
155
\n00:09:06,640 –> 00:09:10,480
\nHis wife was still standing in
\nthe background, but it would <\/p>\n
156
\n00:09:10,480 –> 00:09:13,040
\nseem to me that there are other
\nindividuals present as well, <\/p>\n
157
\n00:09:13,040 –> 00:09:15,040
\nlistening to this debate as it
\nwent on. <\/p>\n
158
\n00:09:15,760 –> 00:09:18,320
\nCertainly this young man Eli,
\nwho was present. <\/p>\n
159
\n00:09:18,560 –> 00:09:21,160
\nIt’s obviously obvious by what
\nwe’ve read here. <\/p>\n
160
\n00:09:21,400 –> 00:09:24,480
\nIn the 32nd chapter he was
\npresent. <\/p>\n
161
\n00:09:24,920 –> 00:09:28,160
\nHe heard the debate between Job
\nand his three friends, and he <\/p>\n
162
\n00:09:28,160 –> 00:09:30,480
\nwas not very satisfied with his
\noutcome. <\/p>\n
163
\n00:09:31,160 –> 00:09:32,920
\nHe was a very polite young man,
\nhowever. <\/p>\n
164
\n00:09:33,960 –> 00:09:37,840
\nHe recognized that he should
\nlisten to his elders before he <\/p>\n
165
\n00:09:37,840 –> 00:09:42,440
\nput forth his own opinion, and
\nconsequently in verse four we <\/p>\n
166
\n00:09:42,440 –> 00:09:47,240
\nread now Eli, who waited until
\nJob had spoken because they were<\/p>\n
167
\n00:09:47,240 –> 00:09:48,440
\nelder than.
\nHe. <\/p>\n
168
\n00:09:49,120 –> 00:09:52,480
\nAnd in the middle of verse six
\nwe read I am young and ye are <\/p>\n
169
\n00:09:52,480 –> 00:09:55,440
\nvery old.
\nWherefore I was afraid, and does<\/p>\n
170
\n00:09:55,440 –> 00:09:58,920
\nnot show you my opinion.
\nI said days should speak, and <\/p>\n
171
\n00:09:58,920 –> 00:10:01,120
\nmultitude of years should teach
\nwisdom. <\/p>\n
172
\n00:10:01,760 –> 00:10:04,400
\nHe was wise enough to recognize
\nthat his. <\/p>\n
173
\n00:10:04,400 –> 00:10:08,000
\nElders had the opportunity to
\namass more knowledge than hate <\/p>\n
174
\n00:10:08,600 –> 00:10:11,160
\nand more wisdom if that
\nknowledge had been applied and <\/p>\n
175
\n00:10:11,160 –> 00:10:14,400
\nconsidered properly.
\nYet that did not mean that he <\/p>\n
176
\n00:10:14,400 –> 00:10:16,520
\ncouldn’t speak up after they’d
\nfinished speaking. <\/p>\n
177
\n00:10:17,120 –> 00:10:20,240
\nAnd when he does speak up, he
\nspeaks up in a very polite <\/p>\n
178
\n00:10:20,240 –> 00:10:24,400
\nmanner.
\nHe’s willing to give the type of<\/p>\n
179
\n00:10:24,400 –> 00:10:27,840
\ncourtesy necessary to his
\nelders, but it doesn’t mean that<\/p>\n
180
\n00:10:27,840 –> 00:10:31,960
\nhe has to remain silent forever.
\nAnd he points out in verse 8, <\/p>\n
181
\n00:10:32,240 –> 00:10:36,120
\nbut there isn’t a spirit of man.
\nThere is a spirit in man. <\/p>\n
182
\n00:10:37,040 –> 00:10:39,320
\nAnd the inspiration of the
\nAlmighty giveth them <\/p>\n
183
\n00:10:39,320 –> 00:10:42,960
\nunderstanding.
\nGreat men are not always wise, <\/p>\n
184
\n00:10:43,080 –> 00:10:45,480
\nneither do the ages understand
\njudgment. <\/p>\n
185
\n00:10:45,640 –> 00:10:49,400
\nTherefore I said, hearken to me,
\nand I also will show you mine <\/p>\n
186
\n00:10:49,400 –> 00:10:52,240
\nopinion.
\nHe pointed out in a courteous <\/p>\n
187
\n00:10:52,240 –> 00:10:56,760
\nmanner that sometimes just
\nbecause a person is older <\/p>\n
188
\n00:10:57,200 –> 00:11:00,280
\ndoesn’t necessarily.
\nMean that they know everything. <\/p>\n
189
\n00:11:00,960 –> 00:11:05,800
\nSometimes a younger person has
\nbeen permitted by God to grasp <\/p>\n
190
\n00:11:05,800 –> 00:11:09,240
\nthings that an older person may
\nnot as yet have perceived. <\/p>\n
191
\n00:11:09,680 –> 00:11:13,120
\nIt isn’t a case that just
\nbecause a person is old, they <\/p>\n
192
\n00:11:13,120 –> 00:11:16,080
\nknow more than a person just
\nbecause he’s younger. <\/p>\n
193
\n00:11:16,920 –> 00:11:20,600
\nHe’s polite in introducing this,
\nand we do find that he has a <\/p>\n
194
\n00:11:20,600 –> 00:11:25,600
\nvery good reason for being
\ndispleased with both Job and his<\/p>\n
195
\n00:11:25,600 –> 00:11:28,360
\nthree friends.
\nAnd that reason is put forward <\/p>\n
196
\n00:11:28,360 –> 00:11:31,160
\nat the beginning of the chapter
\nin verse 2. <\/p>\n
197
\n00:11:32,040 –> 00:11:36,640
\nThen was the then was kindled
\nthe wrath of Elihu, the son of <\/p>\n
198
\n00:11:36,640 –> 00:11:39,720
\nBarekal, the buzzite of the
\nkindred of Ram. <\/p>\n
199
\n00:11:40,120 –> 00:11:42,680
\nAnd these are the reasons
\nagainst Job. <\/p>\n
200
\n00:11:42,760 –> 00:11:46,720
\nWas his wrath kindled because he
\njustified himself rather than <\/p>\n
201
\n00:11:46,720 –> 00:11:50,680
\nGod?
\nThat’s a problem that Elihu is <\/p>\n
202
\n00:11:50,680 –> 00:11:54,120
\ngoing to answer, and also
\nagainst his three friends. <\/p>\n
203
\n00:11:54,120 –> 00:11:58,920
\nWas his wrath kindled because
\nthey found no answer and yet had<\/p>\n
204
\n00:11:58,920 –> 00:12:03,160
\ncondemned Job?
\nAnd I think that this perhaps <\/p>\n
205
\n00:12:03,160 –> 00:12:07,320
\nmay be a trait that we all share
\nto 1\u00b0 or another. <\/p>\n
206
\n00:12:07,960 –> 00:12:11,600
\nHow often it is that we may have
\ndebated with those of other <\/p>\n
207
\n00:12:11,600 –> 00:12:16,680
\nfaiths, and perhaps have not
\nfared quite as well as we ought <\/p>\n
208
\n00:12:16,720 –> 00:12:19,840
\nto.
\nIn the truth, we certainly ought<\/p>\n
209
\n00:12:19,840 –> 00:12:22,720
\nto have a reason for the.
\nHope that lieth in us we ought <\/p>\n
210
\n00:12:22,720 –> 00:12:27,920
\nto be able to prove all things,
\nand how often it is that when we<\/p>\n
211
\n00:12:27,920 –> 00:12:30,760
\nmay be worsened in a discussion
\nwith somebody of another faith. <\/p>\n
212
\n00:12:31,880 –> 00:12:34,480
\nWe may feel that, well, we’ve
\ngot the truth and therefore they<\/p>\n
213
\n00:12:34,480 –> 00:12:37,200
\nmust be wrong.
\nAnd the only reason we’re worse <\/p>\n
214
\n00:12:37,200 –> 00:12:39,520
\nin the discussion is because
\nwe’re not quite as familiar with<\/p>\n
215
\n00:12:39,520 –> 00:12:42,880
\nthe truth as we ought to and
\nought to be in that in itself <\/p>\n
216
\n00:12:43,440 –> 00:12:46,200
\nshould be a reason for us to
\nstudy much more diligently. <\/p>\n
217
\n00:12:47,040 –> 00:12:49,920
\nBut quite often we find that the
\nsame type of reasoning is <\/p>\n
218
\n00:12:49,920 –> 00:12:53,560
\napplied within in our own
\nmeetings when we have a dispute <\/p>\n
219
\n00:12:53,560 –> 00:12:56,800
\nwithin the Ecclesia and we find
\nthat somebody else within the <\/p>\n
220
\n00:12:56,800 –> 00:12:59,080
\nmeeting may be able to.
\nTo do a little bit. <\/p>\n
221
\n00:12:59,080 –> 00:13:02,640
\nBetter in a debate with us than
\nwe do ourselves, We go on the <\/p>\n
222
\n00:13:02,640 –> 00:13:06,680
\nassumption that, well, you know,
\nwe can’t be wrong, and therefore<\/p>\n
223
\n00:13:06,680 –> 00:13:09,960
\nthey must be, even though the
\narguments have been presented <\/p>\n
224
\n00:13:09,960 –> 00:13:11,960
\nthat they presented a much
\nbetter than the ones we’ve <\/p>\n
225
\n00:13:11,960 –> 00:13:14,360
\npresented.
\nWe merely assume that it’s <\/p>\n
226
\n00:13:14,360 –> 00:13:17,160
\nbecause of our own shortcoming,
\nor perhaps because of their <\/p>\n
227
\n00:13:17,160 –> 00:13:19,960
\nstubbornness, that we haven’t
\nbeen able to do as well as we <\/p>\n
228
\n00:13:19,960 –> 00:13:21,800
\nshould.
\nInstead of sitting back and <\/p>\n
229
\n00:13:21,800 –> 00:13:25,960
\nsaying, you know, it just may be
\nthat I’ve made the mistake and <\/p>\n
230
\n00:13:25,960 –> 00:13:29,120
\nthey’ve got a good.
\nPoint And we’re not willing to <\/p>\n
231
\n00:13:29,120 –> 00:13:31,960
\naccept it.
\nAnd how often this is the case <\/p>\n
232
\n00:13:31,960 –> 00:13:33,920
\nwith some disputes within our
\necclesias. <\/p>\n
233
\n00:13:34,120 –> 00:13:36,800
\nInstead of going right back to
\nthe word of God and saying I <\/p>\n
234
\n00:13:36,800 –> 00:13:40,200
\nought to study it all over
\nagain, I ought to see to it that<\/p>\n
235
\n00:13:40,200 –> 00:13:44,360
\nI can prove every single thing
\nthat I hold to, We sit back and <\/p>\n
236
\n00:13:44,360 –> 00:13:47,360
\njust assume we’ve been right.
\nBecause that’s what we believed <\/p>\n
237
\n00:13:47,360 –> 00:13:49,400
\nall along, and that’s what we
\nwere taught when we were young, <\/p>\n
238
\n00:13:49,400 –> 00:13:52,040
\nperhaps by others.
\nInstead of saying I ought to go <\/p>\n
239
\n00:13:52,040 –> 00:13:55,880
\nback to the word of God myself,
\nand I ought to prove all things <\/p>\n
240
\n00:13:56,640 –> 00:14:00,600
\nand hold fast to that which is
\ntrue, these three individuals <\/p>\n
241
\n00:14:00,600 –> 00:14:05,000
\nfound no answer, and yet they
\nstill condemned Job. <\/p>\n
242
\n00:14:05,360 –> 00:14:08,240
\nThey felt that they certainly
\nhad to be right. <\/p>\n
243
\n00:14:08,240 –> 00:14:11,680
\nWhy They couldn’t be wrong, and
\ntherefore the only one left that<\/p>\n
244
\n00:14:11,680 –> 00:14:15,440
\ncould be wrong would be Job, And
\nit may be that Job was just a <\/p>\n
245
\n00:14:15,440 –> 00:14:17,560
\nlittle bit more clever debating
\nthan they were. <\/p>\n
246
\n00:14:18,280 –> 00:14:20,840
\nOr it may also be that Job was
\njust stubborn and that’s all <\/p>\n
247
\n00:14:20,840 –> 00:14:24,000
\nthere was to it, and he just
\nwouldn’t listen to their what <\/p>\n
248
\n00:14:24,000 –> 00:14:28,160
\nthey thought was good, sound
\nreasoning, and therefore they <\/p>\n
249
\n00:14:28,160 –> 00:14:31,480
\nfound no answer and yet
\ncondemned Job. <\/p>\n
250
\n00:14:32,080 –> 00:14:34,960
\nWe may ourselves be in this
\nposition on all too many <\/p>\n
251
\n00:14:34,960 –> 00:14:38,400
\noccasions.
\nAnd we find that this young man <\/p>\n
252
\n00:14:38,400 –> 00:14:42,280
\nis willing to speak forth.
\nHe’s willing to discuss with Job<\/p>\n
253
\n00:14:42,280 –> 00:14:45,800
\nand his three friends.
\nBut as he speaks forth, we find <\/p>\n
254
\n00:14:45,800 –> 00:14:50,920
\nthat instead of challenging
\nJob’s three friends, he has very<\/p>\n
255
\n00:14:50,920 –> 00:14:54,400
\nlittle to say to them.
\nOther than saying look, they <\/p>\n
256
\n00:14:54,400 –> 00:14:57,800
\ndidn’t answer him.
\nInstead, we find that the four <\/p>\n
257
\n00:14:57,800 –> 00:15:02,640
\nspeeches that Eli who makes are
\ndirected primarily against Job <\/p>\n
258
\n00:15:03,240 –> 00:15:07,240
\nand his attitude toward God and
\nhis upholding of his own <\/p>\n
259
\n00:15:07,240 –> 00:15:10,000
\nrighteousness.
\nAnd we might say, why is it that<\/p>\n
260
\n00:15:10,000 –> 00:15:13,440
\nhe didn’t have anything to say
\nagainst the obviously erroneous <\/p>\n
261
\n00:15:13,440 –> 00:15:15,520
\narguments that the three friends
\nhad put forth? <\/p>\n
262
\n00:15:15,680 –> 00:15:18,720
\nFor when we come to the 42nd
\nchapter, we find that the <\/p>\n
263
\n00:15:18,720 –> 00:15:21,640
\nAlmighty says to his three
\nfriends, that was not spoken, <\/p>\n
264
\n00:15:21,640 –> 00:15:24,040
\nthat which is right concerning
\nme as my servant Jobath. <\/p>\n
265
\n00:15:24,920 –> 00:15:27,840
\nWhy is it that Eli, who didn’t
\nspeak up and say, look, you <\/p>\n
266
\n00:15:27,840 –> 00:15:31,680
\nfellows, you are wrong in these
\nparticular things? <\/p>\n
267
\n00:15:32,360 –> 00:15:37,600
\nHe doesn’t say a word to them,
\nbut he has a a multitude of <\/p>\n
268
\n00:15:37,600 –> 00:15:41,840
\nwords to say to Joe, and I think
\nthe reason is that Job has <\/p>\n
269
\n00:15:41,840 –> 00:15:44,520
\nalready done a very good job in
\nputting the three friends to <\/p>\n
270
\n00:15:44,520 –> 00:15:47,080
\nsilence.
\nIn fact, he’s done such a good <\/p>\n
271
\n00:15:47,080 –> 00:15:51,120
\njob it’s unnecessary for a lie.
\nWho to hash over the very same <\/p>\n
272
\n00:15:51,160 –> 00:15:53,640
\nthings?
\nWhy does he have to go back and <\/p>\n
273
\n00:15:53,640 –> 00:15:56,560
\nput them to silence when Job has
\nalready done a very good job at <\/p>\n
274
\n00:15:56,560 –> 00:15:59,160
\nit?
\nBut the three friends were the <\/p>\n
275
\n00:15:59,160 –> 00:16:03,080
\nones that found no answer, and
\nhe felt that an answer should be<\/p>\n
276
\n00:16:03,080 –> 00:16:08,720
\ngiven to Job even though.
\nWe find that Job had been <\/p>\n
277
\n00:16:08,720 –> 00:16:11,320
\nrighteous, mechanically
\nrighteous to begin with. <\/p>\n
278
\n00:16:12,080 –> 00:16:15,560
\nThere is a problem that crops up
\nduring this time of suffering, <\/p>\n
279
\n00:16:16,120 –> 00:16:20,400
\nand that problem is that Job has
\njustified himself rather than <\/p>\n
280
\n00:16:20,400 –> 00:16:23,080
\nGod.
\nJob feels that he deserves <\/p>\n
281
\n00:16:23,080 –> 00:16:26,760
\nsomething better, that God was
\nbeing absolutely unjust in the <\/p>\n
282
\n00:16:26,760 –> 00:16:30,880
\nway that Job was treated.
\nHe’s charged God with unjustice.<\/p>\n
283
\n00:16:31,720 –> 00:16:34,480
\nHe’s charged God, essentially,
\nwith doing wrong. <\/p>\n
284
\n00:16:35,160 –> 00:16:38,920
\nAnd this is something that Eli
\nwho cannot stand and Eli who has<\/p>\n
285
\n00:16:38,920 –> 00:16:42,560
\nto speak up.
\nEli who is going to indeed be <\/p>\n
286
\n00:16:42,880 –> 00:16:46,840
\nthe Daisman.
\nThat Job had desired someone <\/p>\n
287
\n00:16:46,840 –> 00:16:49,040
\nthat would be the go between
\nbetween him and God. <\/p>\n
288
\n00:16:49,240 –> 00:16:51,760
\nAnd yet we find a very
\nremarkable thing that we touched<\/p>\n
289
\n00:16:51,760 –> 00:16:56,600
\non yesterday.
\nA Daisman or a mediator is one <\/p>\n
290
\n00:16:56,600 –> 00:16:58,840
\nwho is to mediate between 2
\nindividuals. <\/p>\n
291
\n00:16:59,280 –> 00:17:03,000
\nAnd we have here in Elihu a very
\nbeautiful type of Christ. <\/p>\n
292
\n00:17:03,120 –> 00:17:05,280
\nWe have a type of Christ in Job
\nas well. <\/p>\n
293
\n00:17:05,920 –> 00:17:10,319
\nIn Job, we have a type of
\nYahweh’s righteous suffering <\/p>\n
294
\n00:17:10,319 –> 00:17:13,839
\nservant, an individual who is.
\nSuffering not for something that<\/p>\n
295
\n00:17:13,839 –> 00:17:17,200
\nhe’s committed himself, but on
\nbehalf of another individual. <\/p>\n
296
\n00:17:17,760 –> 00:17:20,440
\nHe’s suffering that this enemy
\nmight be brought to <\/p>\n
297
\n00:17:20,440 –> 00:17:25,079
\nrighteousness eventually.
\nIn Elihu we find an individual <\/p>\n
298
\n00:17:25,520 –> 00:17:30,120
\nwho is a type of Christ as the
\nintercession or the mediator or <\/p>\n
299
\n00:17:30,120 –> 00:17:32,000
\nthe days men between God and
\nmen. <\/p>\n
300
\n00:17:33,240 –> 00:17:38,400
\nAnd we recognize yesterday how
\nthat before Christ to represent <\/p>\n
301
\n00:17:38,400 –> 00:17:39,240
\nmen to.
\nGod. <\/p>\n
302
\n00:17:40,080 –> 00:17:45,320
\nHe had to represent God to man,
\nand consequently the life that <\/p>\n
303
\n00:17:45,320 –> 00:17:49,040
\nJesus lived was indeed a
\nmanifestation of God. <\/p>\n
304
\n00:17:49,160 –> 00:17:53,760
\nNot that Jesus was God himself,
\nbut since God cannot be seen, <\/p>\n
305
\n00:17:54,480 –> 00:17:58,240
\nsince he has not been seen, nor
\ncan be seen by mortal eyes, <\/p>\n
306
\n00:17:58,680 –> 00:18:01,840
\nsince he dwells in a light that
\nno man can approach unto, the <\/p>\n
307
\n00:18:01,840 –> 00:18:05,240
\nonly way that we can know God is
\nby his revelation of himself to <\/p>\n
308
\n00:18:05,240 –> 00:18:07,920
\nUS.
\nOne way, of course, is by what <\/p>\n
309
\n00:18:07,920 –> 00:18:11,560
\nhe says about himself in his
\ninspired word and another. <\/p>\n
310
\n00:18:11,560 –> 00:18:15,880
\nWay was reflecting His
\nrighteousness, his character, <\/p>\n
311
\n00:18:16,080 –> 00:18:20,040
\nHis Holiness, and His purpose in
\nthe way in which his Son lived <\/p>\n
312
\n00:18:20,040 –> 00:18:24,120
\nhis life so much.
\nSo that the Lord Jesus Christ <\/p>\n
313
\n00:18:24,120 –> 00:18:27,120
\ncould say He that hath seen me
\nhath seen the Father. <\/p>\n
314
\n00:18:28,000 –> 00:18:30,960
\nBecause indeed he lived in a
\nvery godly way. <\/p>\n
315
\n00:18:32,680 –> 00:18:36,760
\nAnd consequently we find that
\nthe Lord Jesus Christ represents<\/p>\n
316
\n00:18:36,760 –> 00:18:39,160
\nmen to God, a God to men.
\nExcuse me? <\/p>\n
317
\n00:18:39,560 –> 00:18:42,480
\nBefore he represents men to God
\nand likewise. <\/p>\n
318
\n00:18:42,640 –> 00:18:46,160
\nEli, who does the very same
\nthing instead of taking Job’s. <\/p>\n
319
\n00:18:46,160 –> 00:18:48,320
\nCase.
\nAnd pleading it before. <\/p>\n
320
\n00:18:48,320 –> 00:18:55,520
\nGod, He takes up God’s case and
\nhe upholds the righteousness of <\/p>\n
321
\n00:18:55,520 –> 00:18:58,120
\nhis Maker.
\nAnd on a number of occasions <\/p>\n
322
\n00:18:58,120 –> 00:19:01,520
\nthroughout his speeches, he
\nsaid, I will yet speak for God. <\/p>\n
323
\n00:19:02,160 –> 00:19:07,160
\nI will speak for my maker, and
\nconsequently he represents God <\/p>\n
324
\n00:19:07,440 –> 00:19:10,920
\nto men before representing men
\nto God. <\/p>\n
325
\n00:19:11,800 –> 00:19:13,840
\nNow there’s one other thing that
\nI’d like to mention. <\/p>\n
326
\n00:19:14,920 –> 00:19:19,480
\nWe are truly privileged.
\nWe have information that Job’s <\/p>\n
327
\n00:19:19,480 –> 00:19:23,040
\nwife or Job, or his three
\nfriends or Rely, who did not <\/p>\n
328
\n00:19:23,040 –> 00:19:26,000
\nhave.
\nWe know that Job was being <\/p>\n
329
\n00:19:26,000 –> 00:19:29,360
\ntested for the purpose of
\nbringing an unrighteous <\/p>\n
330
\n00:19:29,360 –> 00:19:33,400
\nindividual to a better way of
\nlife, a life of righteousness. <\/p>\n
331
\n00:19:34,800 –> 00:19:37,840
\nWe find a very interesting thing
\nin considering this. <\/p>\n
332
\n00:19:38,880 –> 00:19:42,080
\nWe find that this Satan, this
\nenemy, is spoken of in the first<\/p>\n
333
\n00:19:42,080 –> 00:19:46,280
\ntwo chapters of Job.
\nAfter that we have 40 chapters <\/p>\n
334
\n00:19:46,280 –> 00:19:48,760
\nto explain to Job why he’s
\nsuffering. <\/p>\n
335
\n00:19:50,240 –> 00:19:52,920
\nAs we go through these 40
\nchapters, we find that. <\/p>\n
336
\n00:19:53,440 –> 00:19:57,240
\nNot once again in the book of
\nJob is Satan mentioned. <\/p>\n
337
\n00:19:58,280 –> 00:20:02,960
\nAnd that’s strange indeed, if
\nindeed this is a fallen Angel <\/p>\n
338
\n00:20:02,960 –> 00:20:05,680
\ndevil that’s causing all of this
\nhavoc. <\/p>\n
339
\n00:20:06,120 –> 00:20:09,200
\nDoesn’t it seem strange to you
\nthat Job’s wife doesn’t mention <\/p>\n
340
\n00:20:09,200 –> 00:20:11,200
\nto Job that that’s the reason
\nhe’s suffering? <\/p>\n
341
\n00:20:11,880 –> 00:20:15,840
\nThat Job himself doesn’t bring
\nup such a proposition that <\/p>\n
342
\n00:20:15,840 –> 00:20:19,560
\nEliphast build out a jolfa to
\nfail to mention it in their <\/p>\n
343
\n00:20:19,560 –> 00:20:22,800
\nspeeches, which we know are
\nquite lengthy for that debate, <\/p>\n
344
\n00:20:22,800 –> 00:20:26,440
\nrage for 28 chapters?
\nAnd now, as we come upon the <\/p>\n
345
\n00:20:26,440 –> 00:20:29,800
\nyoung man Elihu, we’re going to
\nfind that Elihu doesn’t mention <\/p>\n
346
\n00:20:29,800 –> 00:20:33,080
\nthat idea either.
\nAnd then when we get on to the <\/p>\n
347
\n00:20:33,080 –> 00:20:36,920
\nmost beautiful speeches of all
\nthose of the Almighty, we find <\/p>\n
348
\n00:20:36,920 –> 00:20:39,920
\nthat the Almighty doesn’t
\nmention any fallen Angel devil <\/p>\n
349
\n00:20:39,920 –> 00:20:42,400
\neither.
\nIn fact, when we come to the <\/p>\n
350
\n00:20:42,400 –> 00:20:45,240
\nepilogue.
\nThe last 11 verses of the book <\/p>\n
351
\n00:20:45,240 –> 00:20:49,920
\nof Job, we still have a failure
\nto mention this Satan again, and<\/p>\n
352
\n00:20:49,920 –> 00:20:52,400
\nwe might say why?
\nHow come? <\/p>\n
353
\n00:20:52,560 –> 00:20:56,360
\nIsn’t it strange that we’ll
\nspend 40 chapters to explain to <\/p>\n
354
\n00:20:56,360 –> 00:20:59,120
\nJob why he’s suffering?
\nAnd never get around to really <\/p>\n
355
\n00:20:59,120 –> 00:21:02,240
\ntelling him.
\nWhy it is, after all, if indeed <\/p>\n
356
\n00:21:02,240 –> 00:21:04,640
\nit’s because a fallen Angel
\ndevil has caused all of this <\/p>\n
357
\n00:21:04,640 –> 00:21:07,920
\nproblem tremendously.
\nInteresting, isn’t it? <\/p>\n
358
\n00:21:09,520 –> 00:21:11,960
\nI’d like to string you along for
\nanother two or three days if I <\/p>\n
359
\n00:21:11,960 –> 00:21:14,680
\ncould.
\nI’d like to make a statement now<\/p>\n
360
\n00:21:14,680 –> 00:21:18,360
\nthat when we get to that
\nepilogue, I’d like to suggest <\/p>\n
361
\n00:21:18,360 –> 00:21:22,560
\nwhat happened to this enemy.
\nI think there is a suggestion <\/p>\n
362
\n00:21:22,560 –> 00:21:26,200
\nthere in one verse, and this is
\none of the reasons that I <\/p>\n
363
\n00:21:26,200 –> 00:21:30,520
\nhaven’t put forth a very few
\ncopies of the notes that I have <\/p>\n
364
\n00:21:30,520 –> 00:21:33,520
\nfor your disposal.
\nI’d like to hold them back to <\/p>\n
365
\n00:21:33,520 –> 00:21:35,800
\nSaturday because I know that
\neverybody’s going to be flipping<\/p>\n
366
\n00:21:35,800 –> 00:21:38,880
\nover to the last page.
\nSo I’d like to hold it back. <\/p>\n
367
\n00:21:39,160 –> 00:21:41,120
\nThere’s going to be a number of
\nsuggestions we’re going to make <\/p>\n
368
\n00:21:41,120 –> 00:21:43,120
\nthen.
\nAmongst which I’m going to <\/p>\n
369
\n00:21:43,120 –> 00:21:46,000
\nsuggest what I think happened to
\nthis Satan. <\/p>\n
370
\n00:21:47,160 –> 00:21:50,480
\nI hope you’d be interested to
\nlisten until then, but let’s <\/p>\n
371
\n00:21:50,480 –> 00:21:54,960
\ntake a look at the speeches of
\nEli, who now we find that he was<\/p>\n
372
\n00:21:54,960 –> 00:21:58,400
\nvery displeased with Job because
\nhe had justified himself. <\/p>\n
373
\n00:21:58,400 –> 00:22:04,000
\nRather than God, and in the
\npresentation of his speeches, he<\/p>\n
374
\n00:22:04,000 –> 00:22:07,640
\napproaches Job in a rather
\npolite way when we get over to <\/p>\n
375
\n00:22:07,640 –> 00:22:11,200
\nthe. 34th chapter verse 36 if
\nyou look. <\/p>\n
376
\n00:22:11,200 –> 00:22:16,440
\nIn the margin, the way that it’s
\nworded, is my father let Job be <\/p>\n
377
\n00:22:16,440 –> 00:22:21,400
\ntried a very polite way.
\nIt would seem as though what Eli<\/p>\n
378
\n00:22:21,400 –> 00:22:26,640
\nwho is doing is appealing unto
\nJob his elder in the very same <\/p>\n
379
\n00:22:26,640 –> 00:22:29,560
\nway that he might appeal unto
\nhis own father, although I’m <\/p>\n
380
\n00:22:29,560 –> 00:22:32,520
\nsure that Eli, who was not.
\nThe son of Job. <\/p>\n
381
\n00:22:34,000 –> 00:22:37,760
\nSo we can set that aside.
\nBut he was appealing unto Job as<\/p>\n
382
\n00:22:37,760 –> 00:22:41,480
\nthe young man might appeal unto
\nhis father, maintaining a proper<\/p>\n
383
\n00:22:41,480 –> 00:22:46,080
\nrespect and reverence for his
\nfather, but yet still bringing <\/p>\n
384
\n00:22:46,080 –> 00:22:48,320
\nup something that he feels might
\nbe helpful to him. <\/p>\n
385
\n00:22:48,880 –> 00:22:52,120
\nAnd so, even though he’s not the
\nson of Job, actually he does <\/p>\n
386
\n00:22:52,120 –> 00:22:54,120
\nsay, my father, let Job be
\ntried. <\/p>\n
387
\n00:22:54,120 –> 00:22:58,320
\nIn other words, would you be so
\ngood as to look at yourself <\/p>\n
388
\n00:22:58,320 –> 00:23:02,040
\nobjectively, if that’s possible,
\nand really listen to what I have<\/p>\n
389
\n00:23:02,040 –> 00:23:03,240
\nto say?
\nBecause it’s worthwhile <\/p>\n
390
\n00:23:03,240 –> 00:23:06,640
\nlistening to.
\nIt’s a polite way in which you <\/p>\n
391
\n00:23:06,640 –> 00:23:08,600
\nlie.
\nWho approaches Job? <\/p>\n
392
\n00:23:09,960 –> 00:23:14,720
\nNow we find that he first gives
\na little summary of some of <\/p>\n
393
\n00:23:14,720 –> 00:23:19,960
\nJob’s charges against God.
\nLet us go to the 33rd chapter, <\/p>\n
394
\n00:23:20,640 –> 00:23:24,600
\nthe 10th verse, and there he
\nsays, Behold, he findeth <\/p>\n
395
\n00:23:24,600 –> 00:23:26,960
\noccasion against me.
\nThese are the words of Job. <\/p>\n
396
\n00:23:27,120 –> 00:23:29,200
\nIt’s what?
\nEli who is saying? <\/p>\n
397
\n00:23:29,360 –> 00:23:33,760
\nThat job has charged God.
\nWith says he counted me as his <\/p>\n
398
\n00:23:33,760 –> 00:23:37,200
\nenemy.
\nOne of the things that Job had <\/p>\n
399
\n00:23:37,200 –> 00:23:40,600
\ndone Eli, who did not agree that
\nhe should do this. <\/p>\n
400
\n00:23:41,200 –> 00:23:45,080
\nActually, this first speech
\ncovers the subject that God is <\/p>\n
401
\n00:23:45,080 –> 00:23:49,400
\nnot arbitrarily hostile, and
\nneither is he silent. <\/p>\n
402
\n00:23:50,080 –> 00:23:54,800
\nNow remember, Job had often
\ncalled upon God desiring to have<\/p>\n
403
\n00:23:54,800 –> 00:23:57,040
\nit out with him wanting.
\nTo have a debate with him, <\/p>\n
404
\n00:23:57,200 –> 00:24:00,520
\nfeeling that if and only he
\ncould talk it over with God, Job<\/p>\n
405
\n00:24:00,520 –> 00:24:03,040
\nwould be able to prove that he
\nwas right and God was wrong, and<\/p>\n
406
\n00:24:03,040 –> 00:24:04,520
\ntreating him the way in which he
\nhad. <\/p>\n
407
\n00:24:06,080 –> 00:24:10,120
\nAnd yet we find that this claim
\nhas been brought up, that he <\/p>\n
408
\n00:24:10,120 –> 00:24:13,680
\ncounteth me for his enemy.
\nAnd as we go down to the 13th <\/p>\n
409
\n00:24:13,680 –> 00:24:17,200
\nverse, he says, Why does not
\nthou strive against him? <\/p>\n
410
\n00:24:17,960 –> 00:24:20,840
\nFor he giveth not account of any
\nof his matters. <\/p>\n
411
\n00:24:21,280 –> 00:24:23,360
\nFor God speaketh once, yeah,
\ntwice. <\/p>\n
412
\n00:24:23,440 –> 00:24:27,600
\nYet man perceiveth not, And so
\nhere now he is covering that <\/p>\n
413
\n00:24:27,600 –> 00:24:31,120
\nother part that Job had claimed
\nthat God was silent. <\/p>\n
414
\n00:24:31,480 –> 00:24:34,480
\nThat he never really did.
\nAnswer, even though Job had <\/p>\n
415
\n00:24:34,480 –> 00:24:36,720
\ncalled upon him on a number of
\noccasions. <\/p>\n
416
\n00:24:37,280 –> 00:24:41,080
\nAnd so we find Eli who is going
\nto answer these two charges. <\/p>\n
417
\n00:24:41,240 –> 00:24:44,480
\nHe’s going to point out that God
\nreally isn’t Job’s enemy after <\/p>\n
418
\n00:24:44,480 –> 00:24:47,760
\nall, and that God doesn’t really
\nremain silent. <\/p>\n
419
\n00:24:48,200 –> 00:24:50,880
\nThat perhaps it isn’t the
\nproblem that God has been <\/p>\n
420
\n00:24:50,880 –> 00:24:53,560
\nsilent.
\nBut perhaps the problem is that <\/p>\n
421
\n00:24:53,560 –> 00:24:58,280
\nJob hasn’t been able to listen.
\nAnd here he points out to Job <\/p>\n
422
\n00:24:58,600 –> 00:25:02,240
\nthat God speaks in a number of
\nways, even though he doesn’t <\/p>\n
423
\n00:25:02,240 –> 00:25:05,120
\nhave to.
\nAs in verse 13 we read, He <\/p>\n
424
\n00:25:05,120 –> 00:25:09,520
\ngiveth not account of this of
\nhis Himself. <\/p>\n
425
\n00:25:09,520 –> 00:25:12,800
\nHis matters unto man.
\nHe doesn’t have to tell us why <\/p>\n
426
\n00:25:12,800 –> 00:25:15,760
\nhe does things and I think it
\nmight do well. <\/p>\n
427
\n00:25:15,760 –> 00:25:20,920
\nFor us to remember that God is
\nomnipotent, He’s all powerful. <\/p>\n
428
\n00:25:21,840 –> 00:25:24,120
\nHe’s the creator and sustainer
\nof the universe. <\/p>\n
429
\n00:25:24,280 –> 00:25:27,920
\nHe doesn’t have to come to lowly
\nlittle man and tell him why he <\/p>\n
430
\n00:25:27,920 –> 00:25:32,040
\ndoes the things that he.
\nDoes, and even though he doesn’t<\/p>\n
431
\n00:25:32,040 –> 00:25:34,960
\nhave to give an account of
\nhimself to us, who are so <\/p>\n
432
\n00:25:34,960 –> 00:25:39,600
\ninsignificant yet because of his
\ngoodness and mercy and love and <\/p>\n
433
\n00:25:39,600 –> 00:25:43,960
\nkindness to us.
\nIn his desire to uplift us from <\/p>\n
434
\n00:25:43,960 –> 00:25:47,440
\nthe lowly condition in which we
\nare, in His desire to help us <\/p>\n
435
\n00:25:47,440 –> 00:25:50,960
\ndevelop a character that will
\neventually be acceptable before <\/p>\n
436
\n00:25:50,960 –> 00:25:55,120
\nhim, that we might receive
\nimmortality, and eventually God <\/p>\n
437
\n00:25:55,120 –> 00:25:59,000
\nmight be All in all that He
\neventually may not only <\/p>\n
438
\n00:25:59,320 –> 00:26:02,960
\ndemonstrate himself and manifest
\nhimself through the Lord Jesus <\/p>\n
439
\n00:26:02,960 –> 00:26:08,440
\nChrist, but through all of the
\nsons and daughters as well, <\/p>\n
440
\n00:26:08,680 –> 00:26:12,080
\nthrough us.
\nHe does tell us why he does <\/p>\n
441
\n00:26:12,080 –> 00:26:15,920
\nthings on many occasions,
\nperhaps not all because in our <\/p>\n
442
\n00:26:15,920 –> 00:26:18,920
\nmortal minds we might not be
\nable to understand all of the <\/p>\n
443
\n00:26:18,920 –> 00:26:23,280
\nreasons why God does what he
\ndoes, but he doesn’t remain <\/p>\n
444
\n00:26:23,280 –> 00:26:25,680
\ntotally silent.
\nEven though he doesn’t have to <\/p>\n
445
\n00:26:25,680 –> 00:26:29,440
\ngive an account of what he does
\nto us on many occasions, he does<\/p>\n
446
\n00:26:29,440 –> 00:26:31,880
\ntell us why.
\nAnd he tells us in many <\/p>\n
447
\n00:26:31,880 –> 00:26:36,800
\ndifferent ways, and we find
\nthree of them spoken of here in <\/p>\n
448
\n00:26:36,800 –> 00:26:41,720
\nthe first speech of Elijah.
\nFirst of all, he tells us that <\/p>\n
449
\n00:26:41,720 –> 00:26:47,240
\nGod speaks in a night vision,
\nverse 15, in a dream, in the <\/p>\n
450
\n00:26:47,240 –> 00:26:51,720
\nvision of the night, when deep
\nsleep falleth upon man in <\/p>\n
451
\n00:26:51,720 –> 00:26:56,720
\nslumbering upon his bed.
\nThis is one of the ways that God<\/p>\n
452
\n00:26:56,720 –> 00:27:00,760
\nspeaks, and we know that as we
\ngo to the Scriptures, very often<\/p>\n
453
\n00:27:01,120 –> 00:27:05,160
\nindividuals were spoken to by
\nGod in dreams. <\/p>\n
454
\n00:27:05,600 –> 00:27:08,000
\nNow, I don’t think too many of
\nus have dreams that are <\/p>\n
455
\n00:27:08,000 –> 00:27:12,240
\nsignificant today.
\nBut we do find that in both Old <\/p>\n
456
\n00:27:12,240 –> 00:27:16,280
\nand New Testament times, God
\nmade use of dreams, a night <\/p>\n
457
\n00:27:16,280 –> 00:27:20,280
\nvision, to speak to people.
\nSurely we know that Joseph had <\/p>\n
458
\n00:27:20,280 –> 00:27:23,560
\ndreams.
\nWe also recognize the dream of <\/p>\n
459
\n00:27:23,560 –> 00:27:25,560
\nthe Butler and the Baker that
\nJoseph interpreted. <\/p>\n
460
\n00:27:26,400 –> 00:27:27,920
\nAnd as we move.
\nForward through the Old <\/p>\n
461
\n00:27:27,920 –> 00:27:31,320
\nTestament we find that on a
\nnumber of occasions this method <\/p>\n
462
\n00:27:31,320 –> 00:27:34,800
\nis employed.
\nEven a king that worship false <\/p>\n
463
\n00:27:34,800 –> 00:27:37,960
\ngods received a dream of
\nsignificance. <\/p>\n
464
\n00:27:38,560 –> 00:27:41,360
\nWe remember Nebuchadnezzar’s
\ndream that Daniel interpreted. <\/p>\n
465
\n00:27:41,800 –> 00:27:44,760
\nAnd then when we move forward in
\nthe New Testament, we find that <\/p>\n
466
\n00:27:44,760 –> 00:27:46,840
\nthis method is still employed by
\nGod. <\/p>\n
467
\n00:27:47,040 –> 00:27:51,480
\nWe remember Joseph, the husband
\nof Mary, the foster father of <\/p>\n
468
\n00:27:51,480 –> 00:27:53,240
\nJesus.
\nHow that he was. <\/p>\n
469
\n00:27:53,240 –> 00:27:55,880
\nOne of a dream to go down into
\nEgypt and take the child with <\/p>\n
470
\n00:27:55,880 –> 00:27:58,120
\nhim.
\nBecause Herod sought the child’s<\/p>\n
471
\n00:27:58,120 –> 00:28:02,200
\nlife, we find that God has made
\nuse of this particular method, <\/p>\n
472
\n00:28:02,760 –> 00:28:06,800
\nand Job is reminded of it.
\nThat God does speak in dreams to<\/p>\n
473
\n00:28:06,800 –> 00:28:10,240
\nindividuals, but that’s not
\nalways the way that he speaks. <\/p>\n
474
\n00:28:10,800 –> 00:28:18,040
\nVerse 16 Then he openeth his
\nears of men and sealeth their <\/p>\n
475
\n00:28:18,040 –> 00:28:21,000
\ninstruction.
\nThere is another way that God. <\/p>\n
476
\n00:28:21,000 –> 00:28:24,680
\nSpeaks.
\nSometimes God speaks by an open <\/p>\n
477
\n00:28:24,680 –> 00:28:27,240
\nvision.
\nThere have been many occasions <\/p>\n
478
\n00:28:27,240 –> 00:28:31,000
\nwhere God has sent his Angel to
\nactually speak with an <\/p>\n
479
\n00:28:31,000 –> 00:28:34,000
\nindividual, not when they’re
\nasleep, but when they’re wide <\/p>\n
480
\n00:28:34,000 –> 00:28:37,120
\nawake.
\nWe also find that God has <\/p>\n
481
\n00:28:37,120 –> 00:28:39,160
\ninspired the word of God to be
\nwritten. <\/p>\n
482
\n00:28:40,160 –> 00:28:44,800
\nAnd here we have before us one
\nof the ways in which God speaks <\/p>\n
483
\n00:28:44,800 –> 00:28:46,560
\nto us.
\nIt’s really the primary way that<\/p>\n
484
\n00:28:46,560 –> 00:28:49,160
\nGod speaks to us today.
\nOh, we know that there. <\/p>\n
485
\n00:28:49,160 –> 00:28:51,920
\nAre others, And I know some
\nmight take exception to this, I <\/p>\n
486
\n00:28:51,920 –> 00:28:55,000
\nhope not, but since we’ve been
\ntalking a little bit about it <\/p>\n
487
\n00:28:55,000 –> 00:28:56,720
\nthis week and Brother Peter’s
\nclasses. <\/p>\n
488
\n00:28:57,200 –> 00:28:59,960
\nWe realize that wisdom crieth
\nwithout She entered her voice in<\/p>\n
489
\n00:28:59,960 –> 00:29:03,560
\nthe streets, and we can look
\nabout us and see by the things <\/p>\n
490
\n00:29:03,560 –> 00:29:07,040
\nall around about us, the
\nmanifestation of God Himself. <\/p>\n
491
\n00:29:07,640 –> 00:29:11,040
\nWe have an opportunity, by
\nseeing in events about us, that <\/p>\n
492
\n00:29:11,040 –> 00:29:14,760
\nGod still is reminding us that
\nhe is the creator and sustainer <\/p>\n
493
\n00:29:14,760 –> 00:29:17,200
\nof all things.
\nAnd many of those events around <\/p>\n
494
\n00:29:17,200 –> 00:29:20,960
\nabout us reflect the glory and
\nwisdom of God that we shouldn’t <\/p>\n
495
\n00:29:20,960 –> 00:29:25,200
\ncertainly be learning from.
\nBut here we find that God has <\/p>\n
496
\n00:29:25,200 –> 00:29:28,240
\nspoken.
\nBoth by dreams and by open <\/p>\n
497
\n00:29:28,240 –> 00:29:30,800
\nvision.
\nAnd we have before us today the <\/p>\n
498
\n00:29:30,800 –> 00:29:34,240
\nword of God.
\nAnd if we say that God hasn’t <\/p>\n
499
\n00:29:34,240 –> 00:29:37,480
\nspoken to us, the problem isn’t
\nthat God hasn’t spoken. <\/p>\n
500
\n00:29:38,160 –> 00:29:40,360
\nThe problem is that we haven’t
\nbothered to listen. <\/p>\n
501
\n00:29:41,120 –> 00:29:44,200
\nIf we have our Bibles before us
\nand fail to read and study them <\/p>\n
502
\n00:29:44,200 –> 00:29:47,920
\nin the way that we ought to, we
\ncan’t accuse God of being silent<\/p>\n
503
\n00:29:47,920 –> 00:29:50,840
\nwhen we pray.
\nThe problem is that we haven’t <\/p>\n
504
\n00:29:50,840 –> 00:29:53,120
\nlistened to him.
\nHe’s already spoken. <\/p>\n
505
\n00:29:54,040 –> 00:29:57,320
\nAnd since he’s spoken, and we
\nmay have ignored his word, can <\/p>\n
506
\n00:29:57,320 –> 00:29:59,280
\nwe turn around and say, well,
\nyou know, the only way that <\/p>\n
507
\n00:29:59,280 –> 00:30:01,640
\nwe’re going to accept God
\nspeaking to us is if he gives <\/p>\n
508
\n00:30:01,640 –> 00:30:06,240
\nsends us an angelic visitation.
\nWhat a very awkward thing that <\/p>\n
509
\n00:30:06,240 –> 00:30:09,360
\nwould be.
\nAnd I can’t help but say now <\/p>\n
510
\n00:30:09,360 –> 00:30:12,760
\nthat that’s exactly what the
\nPentecostal views seem to border<\/p>\n
511
\n00:30:12,760 –> 00:30:15,760
\non quite often.
\nThey’ve turned their back on <\/p>\n
512
\n00:30:15,760 –> 00:30:19,000
\nmuch of the things that God has
\nhad to say and claim that what <\/p>\n
513
\n00:30:19,000 –> 00:30:22,600
\nthey really have is a personal
\nangelic visitation, that God is <\/p>\n
514
\n00:30:22,600 –> 00:30:24,680
\nspeaking to their heart and they
\ndon’t really need the Bible. <\/p>\n
515
\n00:30:25,280 –> 00:30:28,280
\nWe’ve got the Bible before us.
\nIt is the word of God. <\/p>\n
516
\n00:30:28,280 –> 00:30:30,560
\nGod has spoken.
\nAnd the problem isn’t <\/p>\n
517
\n00:30:30,560 –> 00:30:32,280
\nnecessarily that God hasn’t
\nspoken. <\/p>\n
518
\n00:30:32,760 –> 00:30:35,280
\nBut the problem may be that all
\nof the little jobs, the little <\/p>\n
519
\n00:30:35,280 –> 00:30:38,520
\njobs here in this room may not
\nhave listened quite as <\/p>\n
520
\n00:30:38,520 –> 00:30:41,720
\nattentively as we ought to to
\nthat still small voice that’s <\/p>\n
521
\n00:30:41,720 –> 00:30:43,440
\nrecorded in the pages of
\nScripture. <\/p>\n
522
\n00:30:44,400 –> 00:30:47,720
\nBut as we move through this
\nfirst speech of Elihu, we find <\/p>\n
523
\n00:30:47,720 –> 00:30:52,040
\nthat Elihu brings up another way
\nin which God speaks. <\/p>\n
524
\n00:30:52,240 –> 00:30:56,160
\nAnd when God speaks this way,
\nall of the little jobs in this <\/p>\n
525
\n00:30:56,160 –> 00:30:59,520
\nroom that may have ignored that
\nstill small voice are going to <\/p>\n
526
\n00:30:59,520 –> 00:31:03,120
\nset up and take notice.
\nHe speaks in such a way that we <\/p>\n
527
\n00:31:03,120 –> 00:31:06,880
\ncan’t fail to listen and we find
\nthat introduced to us in the <\/p>\n
528
\n00:31:06,880 –> 00:31:11,560
\n19th.
\nVerse He is chastened also with <\/p>\n
529
\n00:31:11,560 –> 00:31:15,560
\npain upon his bed and the
\nmultitude of his bones strong <\/p>\n
530
\n00:31:15,560 –> 00:31:17,920
\npain.
\nAnd so here we find that there <\/p>\n
531
\n00:31:17,920 –> 00:31:22,480
\nare times when if an individual
\nhas not listened to the night <\/p>\n
532
\n00:31:22,480 –> 00:31:26,200
\nvision or to the open vision,
\nread the word of. <\/p>\n
533
\n00:31:26,200 –> 00:31:29,600
\nScripture that we have before
\nus, that God may speak a little <\/p>\n
534
\n00:31:29,600 –> 00:31:33,400
\nbit louder.
\nHe may speak by sending pain and<\/p>\n
535
\n00:31:33,400 –> 00:31:36,920
\ntrial and tribulation upon us.
\nAnd this is something that every<\/p>\n
536
\n00:31:36,920 –> 00:31:39,680
\nsingle one of us face in our
\nlife, to greater or lesser <\/p>\n
537
\n00:31:39,680 –> 00:31:43,680
\ndegree at one time or another
\nThroughout our lives we find <\/p>\n
538
\n00:31:43,680 –> 00:31:46,920
\nthat God sometimes can speak to
\nus by pain. <\/p>\n
539
\n00:31:47,760 –> 00:31:51,480
\nYou know, we may instruct our
\nown children and we may tell our<\/p>\n
540
\n00:31:51,480 –> 00:31:56,880
\nchildren not to touch the.
\nStove, because it’s hot and they<\/p>\n
541
\n00:31:56,880 –> 00:31:59,000
\nmay know that we’ve given them
\nthat instruction. <\/p>\n
542
\n00:31:59,720 –> 00:32:02,200
\nAnd when we turn our back and go
\noff in the other room, they want<\/p>\n
543
\n00:32:02,200 –> 00:32:04,320
\nto find out for themselves and
\nthey reach forth their finger <\/p>\n
544
\n00:32:04,320 –> 00:32:06,760
\nand they put it on the stove and
\nwow do they listen then? <\/p>\n
545
\n00:32:07,400 –> 00:32:10,240
\nBecause their finger is burned,
\nand even though they might not <\/p>\n
546
\n00:32:10,240 –> 00:32:13,160
\nhave listened to what we’ve had
\nto say, when they put forth <\/p>\n
547
\n00:32:13,160 –> 00:32:16,280
\ntheir hand and they burn it on
\nthat stove, boy, that message <\/p>\n
548
\n00:32:16,280 –> 00:32:19,880
\ngets across and it hurt.
\nAnd likewise, there are times <\/p>\n
549
\n00:32:19,880 –> 00:32:23,040
\nwhen God may speak to us.
\nWe may have been ignored some of<\/p>\n
550
\n00:32:23,040 –> 00:32:26,520
\nthe things that He said in His
\nword, but when He speaks to us <\/p>\n
551
\n00:32:26,520 –> 00:32:31,600
\non beds of pain, boy do we
\nrecognize our mortality then do <\/p>\n
552
\n00:32:31,600 –> 00:32:34,760
\nwe recognize that we can’t
\nreally get along by ourself, <\/p>\n
553
\n00:32:34,880 –> 00:32:39,200
\nthat we really have need of God?
\nWe then set up and take notice. <\/p>\n
554
\n00:32:39,800 –> 00:32:44,040
\nThere are times when God speaks
\non beds of pain, and we come now<\/p>\n
555
\n00:32:44,040 –> 00:32:46,040
\nto the second reason for
\nsuffering. <\/p>\n
556
\n00:32:46,880 –> 00:32:50,600
\nWe already have brought up one,
\nand that was the only reason <\/p>\n
557
\n00:32:50,600 –> 00:32:52,480
\nthat Job’s three friends could
\nsee. <\/p>\n
558
\n00:32:52,920 –> 00:32:57,600
\nThey recognized that suffering
\nhad come because of sin. <\/p>\n
559
\n00:32:59,080 –> 00:33:02,120
\nThey had carried it to an
\nextreme which was not totally <\/p>\n
560
\n00:33:02,120 –> 00:33:04,120
\ncorrect.
\nIn feeling that. <\/p>\n
561
\n00:33:04,120 –> 00:33:06,440
\nAll suffering was the result of
\nsin. <\/p>\n
562
\n00:33:07,040 –> 00:33:11,960
\nIt is indirectly because of sin.
\nWe find that suffering has come <\/p>\n
563
\n00:33:11,960 –> 00:33:16,040
\nupon humanity, but it doesn’t
\nnecessarily mean that because a <\/p>\n
564
\n00:33:16,040 –> 00:33:18,400
\nperson has committed a little
\nsin, they’re going to suffer a <\/p>\n
565
\n00:33:18,400 –> 00:33:20,480
\nlittle, or because they’ve
\ncommitted a big sin, they’re <\/p>\n
566
\n00:33:20,480 –> 00:33:23,880
\ngoing to suffer a lot.
\nBut we do find that there are <\/p>\n
567
\n00:33:23,880 –> 00:33:29,280
\ntimes when God may make use of
\npain to bring an individual to <\/p>\n
568
\n00:33:29,280 –> 00:33:35,560
\nhim with the idea that it is far
\nbetter to be corrected now and <\/p>\n
569
\n00:33:35,560 –> 00:33:39,200
\nhave a top opportunity to live
\nin the Kingdom of God, then to <\/p>\n
570
\n00:33:39,200 –> 00:33:43,440
\nbe ignored now and to go on in
\nour unrighteous ways and forfeit<\/p>\n
571
\n00:33:43,440 –> 00:33:45,760
\nthat opportunity to live forever
\nin the Kingdom. <\/p>\n
572
\n00:33:46,200 –> 00:33:48,800
\nAnd consequently, we find that
\nI’m not going to read every <\/p>\n
573
\n00:33:48,800 –> 00:33:50,600
\nverse of this chapter.
\nTime doesn’t permit. <\/p>\n
574
\n00:33:50,920 –> 00:33:55,040
\nWe find that this is the reason,
\nthe lie who is bringing out it <\/p>\n
575
\n00:33:55,040 –> 00:33:59,480
\nis to save an individual from
\nthe pit, that pit being the pit <\/p>\n
576
\n00:33:59,480 –> 00:34:03,560
\nof death, the grave.
\nIt is far better that God speak <\/p>\n
577
\n00:34:03,560 –> 00:34:06,960
\nto an individual today on beds
\nof pain, that they might be <\/p>\n
578
\n00:34:06,960 –> 00:34:10,159
\nbrought back to it.
\nThen just ignore the individual <\/p>\n
579
\n00:34:10,320 –> 00:34:13,480
\nand let them go in their ungodly
\nway and be rejected that the <\/p>\n
580
\n00:34:13,480 –> 00:34:15,800
\njudgment seat and remain in that
\npit forever. <\/p>\n
581
\n00:34:16,080 –> 00:34:19,800
\nWhat a sad thing that would be.
\nAnd you notice how often where <\/p>\n
582
\n00:34:19,800 –> 00:34:23,080
\nour attention is brought to that
\nin the 24th verse. <\/p>\n
583
\n00:34:23,080 –> 00:34:27,239
\nIt ends by Speaking of that.
\nThen he is gracious unto him, <\/p>\n
584
\n00:34:27,239 –> 00:34:30,360
\nand saith deliver him from going
\ndown to the pit. <\/p>\n
585
\n00:34:31,239 –> 00:34:36,239
\nI have found a ransom.
\nGod’s purpose is to save us from<\/p>\n
586
\n00:34:36,239 –> 00:34:39,440
\neternal death.
\nAgain we find the very same <\/p>\n
587
\n00:34:39,440 –> 00:34:42,000
\nthought is brought out on the
\n28th chapter. <\/p>\n
588
\n00:34:42,199 –> 00:34:46,159
\nHe will deliver his soul from
\ngoing into the pit, and his life<\/p>\n
589
\n00:34:46,159 –> 00:34:50,120
\nshall see light.
\nAnd again in the 30th chapter to<\/p>\n
590
\n00:34:50,120 –> 00:34:55,880
\nbring back his soul from the
\npit, to be enlightened with the <\/p>\n
591
\n00:34:55,880 –> 00:34:57,600
\nlight of the living.
\nThis. <\/p>\n
592
\n00:34:57,600 –> 00:35:00,800
\nIs the purpose.
\nThere is a time when God may <\/p>\n
593
\n00:35:00,800 –> 00:35:05,320
\nspeak to us in a very formidable
\nway, by permitting us to have <\/p>\n
594
\n00:35:05,320 –> 00:35:08,800
\ntrials and tribulations in this
\nlife, by permitting us even to <\/p>\n
595
\n00:35:08,800 –> 00:35:15,080
\nlie on beds of pain, to correct
\nus, to bring us to Him so that <\/p>\n
596
\n00:35:15,080 –> 00:35:18,560
\nwe might eventually be saved
\nfrom eternal death and be <\/p>\n
597
\n00:35:18,560 –> 00:35:20,240
\ndelivered even unto eternal
\nlife. <\/p>\n
598
\n00:35:20,400 –> 00:35:23,080
\nThat’s the purpose.
\nYou know, I’d I’d like to <\/p>\n
599
\n00:35:23,080 –> 00:35:27,240
\nillustrate this a little bit.
\nHasn’t there been times, perhaps<\/p>\n
600
\n00:35:27,240 –> 00:35:30,600
\nin our own life, certainly in
\nthe lives of some of our loved <\/p>\n
601
\n00:35:30,600 –> 00:35:35,920
\nones, when they may have had
\nsome physical problem and may <\/p>\n
602
\n00:35:35,920 –> 00:35:40,240
\nrealize that in order to correct
\nthis physical problem, more pain<\/p>\n
603
\n00:35:40,240 –> 00:35:42,400
\nmust be introduced in order to
\ncorrect it? <\/p>\n
604
\n00:35:42,880 –> 00:35:46,000
\nPerhaps they may have a growth
\nand realize that. <\/p>\n
605
\n00:35:46,000 –> 00:35:50,120
\nThat has to be actually cut out
\nof their flesh, lest it <\/p>\n
606
\n00:35:50,120 –> 00:35:53,600
\neventually terminate their life,
\nand therefore they’re willing to<\/p>\n
607
\n00:35:53,600 –> 00:35:56,120
\ngo to the hospital.
\nThey’re willing to prevent <\/p>\n
608
\n00:35:56,120 –> 00:35:58,840
\nsomeone to actually cut into
\ntheir flesh and to remove this <\/p>\n
609
\n00:35:58,840 –> 00:36:03,040
\nproblem knowing that it’s going
\nto hurt, knowing that there’s <\/p>\n
610
\n00:36:03,040 –> 00:36:06,440
\ngoing to be a a period of
\nconvalescence that might be much<\/p>\n
611
\n00:36:06,440 –> 00:36:09,120
\nmore painful that the than the
\npain that they’ve been doing up <\/p>\n
612
\n00:36:09,120 –> 00:36:11,720
\nto that particular time.
\nBut they’re willing to do it <\/p>\n
613
\n00:36:12,120 –> 00:36:14,920
\nbecause they realize that the
\nend result is worth it. <\/p>\n
614
\n00:36:15,400 –> 00:36:17,680
\nThey realize that it will save
\ntheir life. <\/p>\n
615
\n00:36:18,240 –> 00:36:20,560
\nThat is, of course, their mortal
\nlife, that they might live out a<\/p>\n
616
\n00:36:20,560 –> 00:36:23,600
\nnormal mortal life.
\nWe’re willing to do this, aren’t<\/p>\n
617
\n00:36:23,600 –> 00:36:26,560
\nwe?
\nWe know also that a woman is <\/p>\n
618
\n00:36:26,560 –> 00:36:30,160
\nperfectly willing to bear a
\nchild and to go through the <\/p>\n
619
\n00:36:30,160 –> 00:36:33,000
\nlabor that is going to take
\nplace in order to bring that <\/p>\n
620
\n00:36:33,000 –> 00:36:37,600
\nchild into the world for the
\npurpose of helping someone else,<\/p>\n
621
\n00:36:37,600 –> 00:36:41,280
\nof giving someone else life.
\nEven though she knows it’s going<\/p>\n
622
\n00:36:41,280 –> 00:36:43,760
\nto be uncomfortable, she’s
\nwilling to go. <\/p>\n
623
\n00:36:43,760 –> 00:36:47,560
\nThrough that pain in order to
\nbring forth a child that it <\/p>\n
624
\n00:36:47,560 –> 00:36:51,040
\nmight live because of the joy
\nshe’ll have with that child <\/p>\n
625
\n00:36:51,480 –> 00:36:54,560
\nlater on.
\nThere are times in our lives <\/p>\n
626
\n00:36:54,720 –> 00:36:58,080
\nwhen we are willing to endure
\npain because we know we’re going<\/p>\n
627
\n00:36:58,080 –> 00:37:01,800
\nto be better off for it.
\nAnd likewise, we find that there<\/p>\n
628
\n00:37:01,800 –> 00:37:04,440
\nare times when God will chasten
\nus. <\/p>\n
629
\n00:37:05,200 –> 00:37:07,840
\nHe doesn’t just speak to us in
\nHis word of truth and say, OK, <\/p>\n
630
\n00:37:07,840 –> 00:37:11,000
\nyou’ve got the Bible, you’re on
\nyour own. <\/p>\n
631
\n00:37:11,000 –> 00:37:14,400
\nFrom here on we find that there
\nare times when God will bring <\/p>\n
632
\n00:37:14,400 –> 00:37:18,000
\ndifficulties upon us, and the
\nproblem is how we’re going to <\/p>\n
633
\n00:37:18,000 –> 00:37:19,440
\nreact to it.
\nWe’re going to say a little bit <\/p>\n
634
\n00:37:19,440 –> 00:37:22,440
\nmore about that when we get into
\nthe 4th speech of Eli Who, <\/p>\n
635
\n00:37:22,640 –> 00:37:26,640
\nbecause Eli who seems to bracket
\nhis talks 1st and the last. <\/p>\n
636
\n00:37:26,640 –> 00:37:30,760
\nSpeech with this idea of pain.
\nBringing a person to God. <\/p>\n
637
\n00:37:31,600 –> 00:37:34,840
\nSo this is a purpose of his
\nfirst speech, to show Job that <\/p>\n
638
\n00:37:34,840 –> 00:37:38,080
\nthere’s another reason for pain.
\nIt can be to correct an <\/p>\n
639
\n00:37:38,080 –> 00:37:40,720
\nindividual.
\nIt can be to build a character <\/p>\n
640
\n00:37:40,880 –> 00:37:42,680
\nthat’ll be pleasing to God, so
\nthat. <\/p>\n
641
\n00:37:42,680 –> 00:37:45,000
\nEventually they’ll be saved from
\neternal death. <\/p>\n
642
\n00:37:45,920 –> 00:37:47,720
\nThat’s the purpose of his first
\nspeech. <\/p>\n
643
\n00:37:47,880 –> 00:37:50,960
\nHe isn’t really silent.
\nThere are times when he speaks <\/p>\n
644
\n00:37:50,960 –> 00:37:54,800
\nto them by beds of pain.
\nAnd then we find that Eli, who <\/p>\n
645
\n00:37:54,800 –> 00:37:59,320
\ngets to his second speech in the
\n34th chapter, and in this 34th <\/p>\n
646
\n00:37:59,320 –> 00:38:03,920
\nchapter he brings up two of the
\nunfortunate charges that God has<\/p>\n
647
\n00:38:03,920 –> 00:38:06,440
\nmade.
\nThat Job is made against God <\/p>\n
648
\n00:38:06,600 –> 00:38:10,200
\nbecause of the stress under
\nwhich he is is bearing up. <\/p>\n
649
\n00:38:10,200 –> 00:38:13,760
\nHere we find that.
\nHe mentions the two of them <\/p>\n
650
\n00:38:13,760 –> 00:38:16,520
\nfirst and the fifth verse, and
\nthen in the ninth verse, and in <\/p>\n
651
\n00:38:16,520 –> 00:38:19,880
\nthis 34th chapter.
\nIn this second speech he answers<\/p>\n
652
\n00:38:19,880 –> 00:38:23,800
\nthe charge of the fifth verse,
\nand in the third speech he <\/p>\n
653
\n00:38:23,800 –> 00:38:25,760
\nanswers the charge of the ninth
\nverse. <\/p>\n
654
\n00:38:26,040 –> 00:38:30,480
\nFirst of all, that fifth verse
\nsays, I am righteous and God <\/p>\n
655
\n00:38:30,480 –> 00:38:34,040
\nhath taken away my judgment.
\nIn other words, what Job had <\/p>\n
656
\n00:38:34,040 –> 00:38:37,120
\nactually said is that he had
\nlived a righteous life. <\/p>\n
657
\n00:38:37,240 –> 00:38:39,720
\nAnd of course we know that he
\nhad mechanically. <\/p>\n
658
\n00:38:39,720 –> 00:38:42,920
\nJob had been righteous.
\nThe Lord had said that in the <\/p>\n
659
\n00:38:42,920 –> 00:38:47,200
\n1st and 2nd chapter.
\nAnd yet we find that Job felt <\/p>\n
660
\n00:38:47,200 –> 00:38:49,040
\nthat God hadn’t quite treated
\nhim right. <\/p>\n
661
\n00:38:49,480 –> 00:38:53,680
\nJob felt that because of his
\npersonal righteousness, God <\/p>\n
662
\n00:38:53,680 –> 00:38:55,080
\nshould have treated him a little
\nbetter. <\/p>\n
663
\n00:38:55,600 –> 00:38:58,320
\nGod should never have brought
\nhim to the condition that he is <\/p>\n
664
\n00:38:58,320 –> 00:39:02,840
\nhere where that he’s suffering
\ntremendously for no apparent <\/p>\n
665
\n00:39:02,840 –> 00:39:05,600
\nreason.
\nIn fact, even the Lord said unto<\/p>\n
666
\n00:39:05,600 –> 00:39:09,520
\nthe enemy, Thou moveth me to
\ndestroy him without a cause. <\/p>\n
667
\n00:39:10,360 –> 00:39:15,360
\nAnd so here Job, not realizing
\nthat his suffering might be for <\/p>\n
668
\n00:39:15,360 –> 00:39:18,560
\nthe benefit of someone else,
\nsays that God has taken away his<\/p>\n
669
\n00:39:18,560 –> 00:39:20,400
\njudgment.
\nGod hasn’t treated him justly. <\/p>\n
670
\n00:39:20,720 –> 00:39:24,880
\nIn other words, God has done
\nwrong, and that’s certainly not <\/p>\n
671
\n00:39:24,880 –> 00:39:27,640
\na very complimentary thing for
\nus to say about our creator and <\/p>\n
672
\n00:39:27,640 –> 00:39:30,680
\nsustainer.
\nThat was an unfortunate charge <\/p>\n
673
\n00:39:30,680 –> 00:39:33,400
\nthat Job had made.
\nHe made another charge in the <\/p>\n
674
\n00:39:33,400 –> 00:39:37,520
\nninth verse.
\nIt profiteth a man nothing, that<\/p>\n
675
\n00:39:37,520 –> 00:39:39,160
\nhe should delight himself with
\nGod. <\/p>\n
676
\n00:39:39,600 –> 00:39:43,520
\nIn other words, what he’s saying
\nis there’s no prophet whatsoever<\/p>\n
677
\n00:39:43,520 –> 00:39:46,760
\nwhether a man should delight
\nhimself with God and try to live<\/p>\n
678
\n00:39:46,760 –> 00:39:48,720
\nin accordance with his laws and
\nits statues. <\/p>\n
679
\n00:39:48,840 –> 00:39:51,720
\nIt doesn’t really matter whether
\nwe’re good people or bad. <\/p>\n
680
\n00:39:51,720 –> 00:39:55,760
\nPeople, there’s no prophet
\neither way. <\/p>\n
681
\n00:39:57,120 –> 00:40:00,680
\nAnd we find that Eli who is
\ngoing to answer that in the next<\/p>\n
682
\n00:40:00,680 –> 00:40:03,120
\nspeech.
\nBut here in this speech, we find<\/p>\n
683
\n00:40:03,120 –> 00:40:07,960
\nthat Eli, who brings up a very,
\nvery interesting answer in <\/p>\n
684
\n00:40:07,960 –> 00:40:12,080
\nregard to God.
\nTaking away Job’s judgment, <\/p>\n
685
\n00:40:12,560 –> 00:40:16,520
\ninstead, he points out verse 10.
\nTherefore hearken unto me, ye <\/p>\n
686
\n00:40:16,520 –> 00:40:20,600
\nmen of understanding.
\nFar be it from God that he <\/p>\n
687
\n00:40:20,600 –> 00:40:23,320
\nshould do.
\nWickedness or from the Almighty <\/p>\n
688
\n00:40:23,320 –> 00:40:26,880
\nthat he should commit iniquity.
\nJob had charged that since he <\/p>\n
689
\n00:40:26,880 –> 00:40:29,560
\nlived a good life, God should
\nhave treated him better, and God<\/p>\n
690
\n00:40:29,560 –> 00:40:32,600
\nhad taken away his judgment.
\nGod wasn’t doing right. <\/p>\n
691
\n00:40:33,440 –> 00:40:37,160
\nAnd here we find that Eli, who
\nsays far be it from God that he <\/p>\n
692
\n00:40:37,160 –> 00:40:39,800
\nshould do wickedness, or from
\nthe Almighty that he should <\/p>\n
693
\n00:40:39,800 –> 00:40:42,960
\ncommit iniquity.
\nAnd then he brings up a very <\/p>\n
694
\n00:40:42,960 –> 00:40:45,840
\ninteresting argument.
\nAgain, we don’t have time to go <\/p>\n
695
\n00:40:45,840 –> 00:40:49,560
\nthrough the entire chapter.
\nBut the argument seems to go on <\/p>\n
696
\n00:40:49,560 –> 00:40:52,680
\nthis wise.
\nHe points out that God has <\/p>\n
697
\n00:40:52,680 –> 00:40:58,720
\ndemonstrated in his creating and
\nsustaining of this planet and of<\/p>\n
698
\n00:40:58,720 –> 00:41:02,880
\nman upon it, that he is a good
\nand beneficent and just. <\/p>\n
699
\n00:41:02,880 –> 00:41:06,120
\nGod.
\nHe didn’t have to create us. <\/p>\n
700
\n00:41:06,560 –> 00:41:08,960
\nHe didn’t have to give us the
\nlife that He gave us. <\/p>\n
701
\n00:41:09,360 –> 00:41:12,480
\nAnd even if He did create us and
\nsustain us, he didn’t have to <\/p>\n
702
\n00:41:12,480 –> 00:41:14,480
\ngive us the many blessings that
\nwe enjoy. <\/p>\n
703
\n00:41:15,080 –> 00:41:17,880
\nHe didn’t have to treat us in
\nthe good and just way in which <\/p>\n
704
\n00:41:17,880 –> 00:41:19,840
\nHe does.
\nWhy? <\/p>\n
705
\n00:41:20,080 –> 00:41:24,120
\nHe could have created us, just
\nto make us suffer if he wanted <\/p>\n
706
\n00:41:24,120 –> 00:41:26,800
\nto.
\nBut instead, because of the <\/p>\n
707
\n00:41:26,800 –> 00:41:30,200
\ngoodness, because of the way in
\nwhich God has ordered and <\/p>\n
708
\n00:41:30,200 –> 00:41:33,320
\nestablished everything and
\nshowed himself to be a good and <\/p>\n
709
\n00:41:33,320 –> 00:41:37,440
\nbeneficent ruler, He
\ndemonstrates that he is a good <\/p>\n
710
\n00:41:37,440 –> 00:41:41,440
\nand gracious God, that he’s not
\na God of iniquity, that he’s a <\/p>\n
711
\n00:41:41,440 –> 00:41:45,360
\nGod of goodness, the very
\ncreation that we see. <\/p>\n
712
\n00:41:45,360 –> 00:41:49,800
\nAround About Us brings forth
\nthis fact very, very forcefully.<\/p>\n
713
\n00:41:50,560 –> 00:41:52,720
\nAnd then he carries his argument
\na little bit further, and he <\/p>\n
714
\n00:41:52,720 –> 00:41:56,080
\nsays, now, look, you would
\nexpect that the rulers of the <\/p>\n
715
\n00:41:56,080 –> 00:42:00,440
\nworld around about us.
\nThat men would rule justly. <\/p>\n
716
\n00:42:01,600 –> 00:42:05,120
\nHow much more would we expect
\nthat the Creator and Sustainer <\/p>\n
717
\n00:42:05,120 –> 00:42:08,680
\nof all things, the one who has
\nnot only created this planet, <\/p>\n
718
\n00:42:08,840 –> 00:42:12,640
\nbut the entire universe, the one
\nwho has given life not only to <\/p>\n
719
\n00:42:12,640 –> 00:42:16,080
\nman but all the living creatures
\naround us, would conduct? <\/p>\n
720
\n00:42:16,080 –> 00:42:18,400
\nHimself in a just and righteous
\nway. <\/p>\n
721
\n00:42:18,640 –> 00:42:20,680
\nIf we look upon world.
\nRulers. <\/p>\n
722
\n00:42:20,920 –> 00:42:22,960
\nAnd would expect.
\nEven though we all don’t always <\/p>\n
723
\n00:42:22,960 –> 00:42:26,080
\nfind it the case, if we look
\nupon world rulers and would <\/p>\n
724
\n00:42:26,080 –> 00:42:30,440
\nexpect some type of justice in
\nthe governments of the world, <\/p>\n
725
\n00:42:30,840 –> 00:42:34,960
\nhow much more would we expect
\nthe most righteous of all to <\/p>\n
726
\n00:42:34,960 –> 00:42:37,160
\nconduct himself in a manner
\nwhich is just? <\/p>\n
727
\n00:42:38,000 –> 00:42:41,200
\nHow much more would we expect
\nthe Creator and sustainer of all<\/p>\n
728
\n00:42:41,200 –> 00:42:43,760
\nthings to conduct himself
\nproperly? <\/p>\n
729
\n00:42:44,360 –> 00:42:49,640
\nAnd so he uses this argument to
\ndemonstrate that God indeed is a<\/p>\n
730
\n00:42:49,640 –> 00:42:53,360
\ngood and righteous and just God,
\nand that he should never be <\/p>\n
731
\n00:42:53,360 –> 00:42:56,520
\naccused of the folly that Job
\nhas accused him of. <\/p>\n
732
\n00:42:57,920 –> 00:43:00,880
\nAnd then in his third speech
\nwill not be able to get on to <\/p>\n
733
\n00:43:00,880 –> 00:43:04,080
\nhis fourth this morning.
\nHe goes on to take up that other<\/p>\n
734
\n00:43:04,080 –> 00:43:06,960
\ncharge that God, that Job has
\nmade in the ninth verse. <\/p>\n
735
\n00:43:07,320 –> 00:43:11,000
\nIt profiteth a man nothing, that
\nhe should delight himself with <\/p>\n
736
\n00:43:11,000 –> 00:43:13,200
\nGod.
\nAnd he brings up a rather <\/p>\n
737
\n00:43:13,200 –> 00:43:17,000
\ninteresting and unique argument,
\nA very unique argument, his <\/p>\n
738
\n00:43:17,000 –> 00:43:22,280
\nthird speech being contained in
\nthe 35th chapter of Job. <\/p>\n
739
\n00:43:24,680 –> 00:43:30,720
\nAnd there we find that he points
\nout that nobody can give God <\/p>\n
740
\n00:43:30,720 –> 00:43:36,080
\nanything, one way or another.
\nIf a man is righteous, he can’t <\/p>\n
741
\n00:43:36,080 –> 00:43:38,200
\ngive anything to God by his
\nrighteousness. <\/p>\n
742
\n00:43:39,120 –> 00:43:43,240
\nOr if a man is wicked, he can’t
\ntake away anything from God by <\/p>\n
743
\n00:43:43,240 –> 00:43:46,320
\nhis wickedness.
\nWe know that God doesn’t change,<\/p>\n
744
\n00:43:46,720 –> 00:43:48,880
\nthat God always was and always
\nwill be. <\/p>\n
745
\n00:43:49,400 –> 00:43:52,800
\nThere is nothing that we can do
\nto affect God one way or <\/p>\n
746
\n00:43:52,800 –> 00:43:55,120
\nanother.
\nAnd by saying that, I don’t mean<\/p>\n
747
\n00:43:55,120 –> 00:43:58,800
\nthat we don’t displease God.
\nI don’t mean that he God isn’t <\/p>\n
748
\n00:43:58,800 –> 00:44:00,760
\nsad when we don’t live
\nrighteously. <\/p>\n
749
\n00:44:01,400 –> 00:44:04,000
\nNeither do I mean that we don’t
\nplease God when we live <\/p>\n
750
\n00:44:04,000 –> 00:44:05,280
\nproperly.
\nWhy? <\/p>\n
751
\n00:44:05,360 –> 00:44:09,360
\nGod himself said in regard to
\nthe Lord Jesus Christ, This is <\/p>\n
752
\n00:44:09,360 –> 00:44:11,680
\nmy beloved Son in whom I am well
\npleased. <\/p>\n
753
\n00:44:12,320 –> 00:44:16,960
\nAnd so we know that God does
\nhave an emotion, and God can <\/p>\n
754
\n00:44:16,960 –> 00:44:19,720
\nfeel pleased or displeased in
\nthe way in which we live. <\/p>\n
755
\n00:44:19,920 –> 00:44:24,240
\nBut we can’t take anything away
\nfrom God by our wickedness. <\/p>\n
756
\n00:44:24,600 –> 00:44:27,200
\nNeither can we actually give
\nanything to God. <\/p>\n
757
\n00:44:27,320 –> 00:44:30,400
\nWe find that the Apostle tells
\nus that even after we’ve <\/p>\n
758
\n00:44:30,400 –> 00:44:33,480
\nrendered every possible service
\nwe can to God, we’re still <\/p>\n
759
\n00:44:33,480 –> 00:44:37,160
\nunprofitable servants, and so
\nthere’s nothing we can give. <\/p>\n
760
\n00:44:37,160 –> 00:44:38,600
\nTo God by the way in which we
\nlive. <\/p>\n
761
\n00:44:39,160 –> 00:44:41,760
\nThere’s nothing we can take away
\nfrom God by the way in which we <\/p>\n
762
\n00:44:41,760 –> 00:44:45,360
\nlive, and therefore our
\nrighteousness or our <\/p>\n
763
\n00:44:45,360 –> 00:44:49,040
\nunrighteousness must have to do
\nonly with man and not to God. <\/p>\n
764
\n00:44:49,640 –> 00:44:52,200
\nIf we’re righteous, that
\nrighteousness is going to <\/p>\n
765
\n00:44:52,200 –> 00:44:55,360
\nbenefit ourselves.
\nSince we’re not giving God <\/p>\n
766
\n00:44:55,360 –> 00:44:58,400
\nanything, that righteousness
\nmust be a benefit to us. <\/p>\n
767
\n00:44:58,720 –> 00:45:02,240
\nAnd since we can’t take anything
\naway from God, our iniquity must<\/p>\n
768
\n00:45:02,240 –> 00:45:05,360
\nonly come back upon our own head
\nand be something that we remove <\/p>\n
769
\n00:45:05,360 –> 00:45:08,640
\nfrom ourselves.
\nWhat a very interesting <\/p>\n
770
\n00:45:08,640 –> 00:45:10,320
\nargument.
\nIt’s not an argument that I <\/p>\n
771
\n00:45:10,320 –> 00:45:12,520
\nwould ever thought of.
\nUnless it was contained here in <\/p>\n
772
\n00:45:12,520 –> 00:45:14,200
\nthis beautiful 35th chapter of
\nJob. <\/p>\n
773
\n00:45:15,280 –> 00:45:19,920
\nSo here we find that Eli, who
\npoints out to Job that a <\/p>\n
774
\n00:45:19,920 –> 00:45:22,640
\nperson’s wickedness can’t take
\nanything from God. <\/p>\n
775
\n00:45:22,920 –> 00:45:25,400
\nNeither can their righteousness
\ngive anything to God. <\/p>\n
776
\n00:45:25,600 –> 00:45:30,040
\nTherefore the Prophet must be
\nfor the individual himself. <\/p>\n
777
\n00:45:30,240 –> 00:45:32,320
\nAnd yet, Job still has a
\nproblem. <\/p>\n
778
\n00:45:32,520 –> 00:45:36,000
\nHere he is having been a
\nrighteous man, and yet he’s <\/p>\n
779
\n00:45:36,000 –> 00:45:39,440
\nsuffering tremendously, and it
\ndoesn’t seem to him as though <\/p>\n
780
\n00:45:39,440 –> 00:45:43,360
\nthere’s any profit whatsoever.
\nBecause of his righteousness, he<\/p>\n
781
\n00:45:43,360 –> 00:45:45,120
\nstill has a little bit more to
\nlearn. <\/p>\n
782
\n00:45:45,720 –> 00:45:48,040
\nOur time is gone this morning,
\nbut tomorrow we’re going to come<\/p>\n
783
\n00:45:48,040 –> 00:45:51,400
\nback, give a very brief review
\nof these first three speeches of<\/p>\n
784
\n00:45:51,400 –> 00:45:55,800
\nElihu, and go on into the 4th
\nspeech where Elihu takes up some<\/p>\n
785
\n00:45:55,800 –> 00:45:59,360
\nfascinating things that are
\ngoing to help us to understand <\/p>\n
786
\n00:45:59,480 –> 00:46:01,760
\nthe chastisement.
\nThat we can receive in our own <\/p>\n
787
\n00:46:01,760 –> 00:46:03,840
\nlife from our Heavenly Father.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 2 from this series was used in GCT Episode 284. 1 00:00:00,160 –> 00:00:04,440 This…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/83111636\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-1-23%2Fcba94a18-33b7-d566-0a26-6c0c596ec088.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:46:04","filesize":"30.43M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1078","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct-ext"],"aioseo_notices":[],"episode_featured_image":"https:\/\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/11\/1319730-1546836077275-ad9b1fa65b482-scaled.jpg","episode_player_image":"https:\/\/i0.wp.com\/goodchristadelphiantalks.com\/wp-content\/uploads\/2022\/03\/1319730-1546836075997-e4feb369d8bf.jpg?fit=400%2C400&ssl=1","download_link":"https:\/\/goodchristadelphiantalks.com\/podcast-download\/1078\/warren-phillips-hast-thou-considered-my-servant-job-class-3-the-speeches-of-elihu","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1078\/warren-phillips-hast-thou-considered-my-servant-job-class-3-the-speeches-of-elihu","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1078\/warren-phillips-hast-thou-considered-my-servant-job-class-3-the-speeches-of-elihu<\/a>","episode_data":{"playerMode":"dark","subscribeUrls":{"anchor":{"key":"anchor","url":"https:\/\/anchor.fm\/gct-extended","label":"Anchor","class":"anchor","icon":"anchor.png"},"apple_podcasts":{"key":"apple_podcasts","url":"https:\/\/itunes.apple.com\/us\/podcast\/good-christadelphian-talks-extended\/id1451458376?mt=2&uo=4","label":"Apple Podcasts","class":"apple_podcasts","icon":"apple-podcasts.png"},"breaker":{"key":"breaker","url":"","label":"Breaker","class":"breaker","icon":"breaker.png"},"castbox":{"key":"castbox","url":"https:\/\/castbox.fm\/channel\/id1440738","label":"CastBox","class":"castbox","icon":"castbox.png"},"google_podcasts":{"key":"google_podcasts","url":"https:\/\/www.google.com\/podcasts?feed=aHR0cHM6Ly9hbmNob3IuZm0vcy84NzY1NjA4L3BvZGNhc3QvcnNz","label":"Google Podcasts","class":"google_podcasts","icon":"google-podcasts.png"},"overcast":{"key":"overcast","url":"https:\/\/overcast.fm\/itunes1451458376\/good-christadelphian-talks-extended","label":"Overcast","class":"overcast","icon":"overcast.png"},"pocketcasts":{"key":"pocketcasts","url":"https:\/\/pca.st\/s6u6","label":"PocketCasts","class":"pocketcasts","icon":"pocketcasts.png"},"podbean":{"key":"podbean","url":"","label":"Podbean","class":"podbean","icon":"podbean.png"},"radio_public":{"key":"radio_public","url":"https:\/\/radiopublic.com\/good-christadelphian-talks-extend-8X4LpA","label":"Radio Public","class":"radio_public","icon":"radio-public.png"},"spotify":{"key":"spotify","url":"https:\/\/open.spotify.com\/show\/572NtU94bGKGknHF4gmlM6","label":"Spotify","class":"spotify","icon":"spotify.png"},"stitcher":{"key":"stitcher","url":"https:\/\/www.stitcher.com\/podcast\/anchor-podcasts\/good-christadelphian-talks-extended","label":"Stitcher","class":"stitcher","icon":"stitcher.png"},"youtube":{"key":"youtube","url":"https:\/\/www.youtube.com\/c\/GoodChristadelphianTalksPodcast","label":"YouTube","class":"youtube","icon":"youtube.png"}},"rssFeedUrl":"https:\/\/goodchristadelphiantalks.com\/feed\/podcast\/gct-ext","embedCode":"Warren Phillips – Hast Thou Considered My Servant Job – Class 3 – The Speeches of Elihu<\/a><\/blockquote>