Class 2 from this series was used in GCT Episode 284.<\/p>\n
2
\n00:00:05,400 –> 00:00:10,080
\nThis is the second of a series
\nof classes by Brother Warren <\/p>\n
3
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\nThug.
\nSubject. <\/p>\n
4
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\nHas Thou Considered My Servant
\nJoe? <\/p>\n
5
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\nMorning everyone.
\nJust by a brave way of a very <\/p>\n
6
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\nbrief review, we started out
\nyesterday by considering the <\/p>\n
7
\n00:00:27,520 –> 00:00:30,920
\nbackground of the Book of Job
\nand the setting, not only of the<\/p>\n
8
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\nwriting of the book, but
\nparticularly of the action, <\/p>\n
9
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\nrecognizing that it took place
\nsometime between the life of <\/p>\n
10
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\nJoseph and the life of Moses.
\nAnd we went on to consider how <\/p>\n
11
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\nthe Job was a very rich man, the
\nrichest of all the East. <\/p>\n
12
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\nAnd because of this there was
\nsome man, even though the word <\/p>\n
13
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\nis in the in the scriptures, is
\nSatan, we realized the word <\/p>\n
14
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\nmeans an enemy.
\nYesterday we reviewed the fact <\/p>\n
15
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\nthat this must have been some
\nindividual that had come within <\/p>\n
16
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\nthe Ecclesia and was not
\nthoroughly convinced that a <\/p>\n
17
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\nperson could be righteous for
\nrighteousness sake, felt there <\/p>\n
18
\n00:01:04,480 –> 00:01:07,720
\nwas no real reason to be
\nrighteous, and certainly had no <\/p>\n
19
\n00:01:07,720 –> 00:01:10,480
\nreal reason to water and
\nestablish his life before God as<\/p>\n
20
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\na righteous individual.
\nAnd because of that, we find <\/p>\n
21
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\nthat the Lord draws his
\nattention to his servant Job, <\/p>\n
22
\n00:01:16,880 –> 00:01:19,800
\none who is perfect and upright,
\none that fears God and his <\/p>\n
23
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\ntrueth evil and said there’s
\nnone like him in all the earth <\/p>\n
24
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\nrecommending that this enemy
\nshould emulate the life of Job. <\/p>\n
25
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\nAnd the enemy did not feel that
\nJob was really righteous for <\/p>\n
26
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\nrighteousness sake, but merely
\nbecause he’d entered into a good<\/p>\n
27
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\nbusiness deal with God.
\nGod had given him a lot of <\/p>\n
28
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\nblessings in this life, a
\nwonderful wife, 10 wonderful <\/p>\n
29
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\nchildren, wealth above anyone
\nelse on earth in good health. <\/p>\n
30
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\nAnd he recommended that if God
\nwas to remove those blessings <\/p>\n
31
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\nthat Job would curse God to his
\nface, and therefore God <\/p>\n
32
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\npermitted Job to be put to the
\ntest. <\/p>\n
33
\n00:01:56,680 –> 00:02:00,640
\nIt wasn’t a case of saying see
\nhow good Job is and boasting <\/p>\n
34
\n00:02:00,640 –> 00:02:03,160
\nabout it.
\nBut the real purpose was to <\/p>\n
35
\n00:02:03,160 –> 00:02:07,160
\ncoach this unrighteous
\nindividual to a way of <\/p>\n
36
\n00:02:07,160 –> 00:02:09,919
\nrighteousness to emulate the
\nlife of Job. <\/p>\n
37
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\nAnd therefore Job was put to the
\ntest and we learn how that many <\/p>\n
38
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\nof his blessings were removed.
\nWe find that his wealth was <\/p>\n
39
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\nremoved and his ten children,
\nand at this low condition of <\/p>\n
40
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\nemotions I am sure that many of
\nus would not have been able to <\/p>\n
41
\n00:02:28,040 –> 00:02:31,200
\ngive the answer that Job gave,
\nwhich said, the Lord giveth and <\/p>\n
42
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\nthe Lord taketh away.
\nBlessed be the name of the Lord.<\/p>\n
43
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\nAnd it said in all this Job
\nmaintained his integrity, he did<\/p>\n
44
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\nnot curse God with his lips.
\nAnd when we start the second <\/p>\n
45
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\nchapter, which is really where
\nwe are this morning, we find <\/p>\n
46
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\nthat the enemy is not quite
\nsatisfied. <\/p>\n
47
\n00:02:52,280 –> 00:02:54,840
\nAgain, the sons of God come
\nbefore the Lord. <\/p>\n
48
\n00:02:55,640 –> 00:02:57,880
\nIt seems as though there’s
\nanother weekly meeting of the <\/p>\n
49
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\nthe Ecclesia there at in ancient
\ntimes. <\/p>\n
50
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\nAnd we read in the first verse
\nagain, there was a day when the <\/p>\n
51
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\nsons of God came to present
\nthemselves before the Lord and <\/p>\n
52
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\nSatan, or if I might say, the
\nenemy, came also among them to <\/p>\n
53
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\npresent himself before the Lord.
\nAnd the Lord said unto the <\/p>\n
54
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\nenemy, From whence comest thou?
\nAnd Satan danced of the Lord, <\/p>\n
55
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\nand said, from going to and for
\nforth in the earth, and from <\/p>\n
56
\n00:03:22,960 –> 00:03:25,960
\nwalking up and down in it.
\nIn other words, he said, I’ve <\/p>\n
57
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\nbeen around, which is
\nessentially what he said, if <\/p>\n
58
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\nI’ll be allowed to paraphrase it
\na bit. <\/p>\n
59
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\nAnd again the Lord draws this
\nenemy’s attention to Job in <\/p>\n
60
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\nverse three.
\nAnd the Lord said unto the <\/p>\n
61
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\nenemy, Hast thou considered my
\nservant Job, that there is none <\/p>\n
62
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\nlike him in all the earth, a
\nperfect and upright man, one <\/p>\n
63
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\nthat feareth God, and this
\nchueth evil. <\/p>\n
64
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\nAnd still hold as.
\nFast as integrity, although thou<\/p>\n
65
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\nmovest me against him, to
\ndestroy him without a cause. <\/p>\n
66
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\nAnd again, we have the
\ncommendation of the Lord in <\/p>\n
67
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\nregard to Job’s character, that
\nfirst it was the law that was <\/p>\n
68
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\nmoved against him to destroy him
\nwithout a ’cause it wasn’t <\/p>\n
69
\n00:04:07,280 –> 00:04:09,520
\nreally the enemy that had done
\nit. <\/p>\n
70
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\nEven though God had given the
\nenemy the power necessary to do <\/p>\n
71
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\nthat which was done, it was
\nstill. <\/p>\n
72
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\nFrom the Lord and therefore the
\nLord. <\/p>\n
73
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\nAcknowledged that it was his
\ndoing, and he asked if he had <\/p>\n
74
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\nreally considered him.
\nAnd then the answer that this <\/p>\n
75
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\nenemy gives is a further insult
\nboth to God and to Job. <\/p>\n
76
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\nVerse four And the enemy
\nanswered the Lord and said. <\/p>\n
77
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\nSkin for skin, Yeah, All that a
\nman hath will he give for his <\/p>\n
78
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\nskin.
\nBut put forth thy hand now and <\/p>\n
79
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\ntouch his bone and his flesh,
\nand he will curse thee to thy <\/p>\n
80
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\nface.
\nIn other words, what he’s saying<\/p>\n
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\nis, look, Job is a lot more
\nsinful man than I really <\/p>\n
82
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\nsuspected.
\nAt first I suggested that all <\/p>\n
83
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\nyou need to do is remove his
\nwealth and his children and he’s<\/p>\n
84
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\ngoing to curse you to his face.
\nI didn’t really realize what. <\/p>\n
85
\n00:05:03,760 –> 00:05:06,080
\nAbout what terrible man Job
\nreally was. <\/p>\n
86
\n00:05:06,760 –> 00:05:10,520
\nBecause he doesn’t even care
\nabout his wealth, and much worse<\/p>\n
87
\n00:05:10,520 –> 00:05:13,200
\nthan that, he doesn’t even care
\nfor the lives of his ten <\/p>\n
88
\n00:05:13,200 –> 00:05:15,320
\nchildren.
\nAll he cares for is his own <\/p>\n
89
\n00:05:15,320 –> 00:05:19,080
\nskin, skin for skin, all will a
\nman give for his life. <\/p>\n
90
\n00:05:20,240 –> 00:05:24,160
\nAnd So what the enemy is
\naccusing Job of is being so <\/p>\n
91
\n00:05:24,160 –> 00:05:28,040
\nself-centered that he doesn’t
\neven care for the well-being of <\/p>\n
92
\n00:05:28,040 –> 00:05:30,720
\nhis own family, for his own
\nflesh and blood. <\/p>\n
93
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\nHe’s only interested in himself,
\nand as long as he gets out of <\/p>\n
94
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\nthings all right, he doesn’t
\nreally care what happens to <\/p>\n
95
\n00:05:36,760 –> 00:05:39,960
\nanybody else.
\nAnd so the recommendation was <\/p>\n
96
\n00:05:39,960 –> 00:05:43,920
\nthat the Lord put forth his hand
\nand touch his flesh and his <\/p>\n
97
\n00:05:43,920 –> 00:05:46,600
\nbone.
\nAnd he said, then Job is going <\/p>\n
98
\n00:05:46,600 –> 00:05:50,520
\nto curse you to his face.
\nAnd so the Lord is willing to <\/p>\n
99
\n00:05:50,520 –> 00:05:53,120
\ncarry this test.
\nOne step further. <\/p>\n
100
\n00:05:54,920 –> 00:05:56,520
\nVerse 6.
\nAnd the Lord said unto the <\/p>\n
101
\n00:05:56,520 –> 00:06:02,000
\nenemy, Behold, he is in thine
\nhand, but save his life. <\/p>\n
102
\n00:06:03,160 –> 00:06:05,520
\nThe life was the one thing that
\nhe was not to take. <\/p>\n
103
\n00:06:06,520 –> 00:06:08,080
\nAnd of course we know the
\naccount. <\/p>\n
104
\n00:06:08,600 –> 00:06:11,120
\nWe know how that Satan went
\nforth from the presence of the <\/p>\n
105
\n00:06:11,120 –> 00:06:14,240
\nLord and smote Job with sore
\nboils from the sole of his foot <\/p>\n
106
\n00:06:14,240 –> 00:06:18,040
\nunto his crown.
\nJob was placed in a position of <\/p>\n
107
\n00:06:18,080 –> 00:06:21,400
\nagony.
\nAnd this position of agony was <\/p>\n
108
\n00:06:21,400 –> 00:06:23,440
\nnot something that was very
\ntemporary. <\/p>\n
109
\n00:06:23,880 –> 00:06:26,960
\nInstead, we find it lasted for
\nquite some period of time. <\/p>\n
110
\n00:06:27,520 –> 00:06:29,880
\nAs we go on, we’re going to see
\nthat this is the case. <\/p>\n
111
\n00:06:30,760 –> 00:06:33,000
\nIs this my car now?
\nIt is. <\/p>\n
112
\n00:06:33,760 –> 00:06:36,320
\nJob was in this position of
\nagony for quite a period of <\/p>\n
113
\n00:06:36,320 –> 00:06:38,480
\ntime.
\nAnd what we have here, of <\/p>\n
114
\n00:06:38,480 –> 00:06:40,640
\ncourse, that you’ve been looking
\nat for the last two days and I <\/p>\n
115
\n00:06:40,640 –> 00:06:44,200
\nhaven’t said anything about it,
\nis a chart to try to draw our <\/p>\n
116
\n00:06:44,200 –> 00:06:47,560
\nattention to the events that
\ntake place from this point <\/p>\n
117
\n00:06:47,920 –> 00:06:50,480
\nonward.
\nThrough the speeches of Eli, who<\/p>\n
118
\n00:06:50,520 –> 00:06:53,080
\neven to the introduction of the
\nvoice of the Almighty. <\/p>\n
119
\n00:06:53,600 –> 00:06:57,960
\nWe have Job sitting without the
\ncity, sitting with a pot shirt <\/p>\n
120
\n00:06:57,960 –> 00:07:01,880
\nin his hand that he can scrape
\nhimself with in a very miserable<\/p>\n
121
\n00:07:01,880 –> 00:07:04,200
\ncondition.
\nWe try not to make it too <\/p>\n
122
\n00:07:04,200 –> 00:07:06,800
\ngruesome.
\nI have here to thank Sister <\/p>\n
123
\n00:07:06,800 –> 00:07:10,880
\nLouis Johnson of the Moorestown,
\nNJ Ecclesia for making this for <\/p>\n
124
\n00:07:10,880 –> 00:07:13,000
\nme.
\nWe have Job seated in the <\/p>\n
125
\n00:07:13,000 –> 00:07:14,840
\nmiddle.
\nWe have his three friends Zofar,<\/p>\n
126
\n00:07:14,840 –> 00:07:20,080
\nBildad and excuse me, Aliphaz,
\nBildad and Zophar sitting off at<\/p>\n
127
\n00:07:20,080 –> 00:07:23,600
\nthe at your right.
\nAnd we have the young man Eli <\/p>\n
128
\n00:07:23,600 –> 00:07:25,360
\nwho which we’re going to talk
\nabout a little later in the <\/p>\n
129
\n00:07:25,360 –> 00:07:29,360
\nweek, coming into the scene
\nlater On, way off to your <\/p>\n
130
\n00:07:29,360 –> 00:07:33,320
\nextreme right, we find a woman
\nwhich we would suggest <\/p>\n
131
\n00:07:33,320 –> 00:07:36,560
\nrepresents his wife and we’re
\ngoing to get to her comments <\/p>\n
132
\n00:07:36,560 –> 00:07:39,360
\nvery shortly.
\nOur purpose in this chart is to <\/p>\n
133
\n00:07:39,360 –> 00:07:42,800
\ntry to draw our attention in the
\npicture form, to put all of <\/p>\n
134
\n00:07:42,800 –> 00:07:46,400
\nthese things together.
\nAnd it also helps me because my <\/p>\n
135
\n00:07:46,400 –> 00:07:47,560
\nnotes are right up in front of
\nme. <\/p>\n
136
\n00:07:49,000 –> 00:07:52,360
\nSo here we find that Joe, Joe
\nwas smitten with boils. <\/p>\n
137
\n00:07:52,920 –> 00:07:55,880
\nNow, exactly what type of a
\ndisease that was has been <\/p>\n
138
\n00:07:55,880 –> 00:07:58,920
\ndebated back and forth by many
\nindividuals. <\/p>\n
139
\n00:07:59,200 –> 00:08:02,320
\nMany suggestions have been made.
\nI’m not a doctor. <\/p>\n
140
\n00:08:02,320 –> 00:08:05,520
\nI certainly don’t expect that I
\ncan tell you exactly what it is.<\/p>\n
141
\n00:08:05,800 –> 00:08:08,880
\nIt would only be mimicking the
\nsuggestions of many others. <\/p>\n
142
\n00:08:08,880 –> 00:08:13,320
\nSome have suggested that it was
\na form of elephantiasis where <\/p>\n
143
\n00:08:13,320 –> 00:08:16,400
\nthat the person not only would
\nhave these boils, but it would <\/p>\n
144
\n00:08:16,400 –> 00:08:20,240
\nget to such a an acute position
\nwhere that his flesh would <\/p>\n
145
\n00:08:20,240 –> 00:08:24,400
\nactually be rotting on him,
\nwhere it’s one type of leprosy <\/p>\n
146
\n00:08:24,800 –> 00:08:27,800
\nso that eventually his bones
\nwould actually show through. <\/p>\n
147
\n00:08:28,680 –> 00:08:31,120
\nAnd if we really wanted to
\nbarter on the bluesome, we could<\/p>\n
148
\n00:08:31,120 –> 00:08:34,440
\ngo through the Book of Job and
\npick out passage after passage <\/p>\n
149
\n00:08:34,440 –> 00:08:37,480
\nwithin the debate, which
\ndescribes the wretched condition<\/p>\n
150
\n00:08:37,480 –> 00:08:39,400
\nthat this man was in.
\nWhere did it? <\/p>\n
151
\n00:08:39,400 –> 00:08:41,960
\nDoes get to the place where his
\nbones are actually showing <\/p>\n
152
\n00:08:41,960 –> 00:08:43,960
\nthrough and he comes to the
\nposition. <\/p>\n
153
\n00:08:44,200 –> 00:08:46,440
\nWhere that he?
\nFelt that he certainly was going<\/p>\n
154
\n00:08:46,440 –> 00:08:48,520
\nto die.
\nHadn’t quite reached that <\/p>\n
155
\n00:08:48,520 –> 00:08:51,880
\nposition, but had been in this
\nposition of agony for a long, <\/p>\n
156
\n00:08:51,880 –> 00:08:55,960
\nlong period of time.
\nAnd so this is a position we <\/p>\n
157
\n00:08:55,960 –> 00:09:01,600
\nfind that Job is placed in
\nbecause of the unwillingness for<\/p>\n
158
\n00:09:01,600 –> 00:09:04,440
\nthe enemy to recognize that a
\nman could be righteous for <\/p>\n
159
\n00:09:04,440 –> 00:09:08,000
\nrighteousness sake.
\nHe is suffering tremendously <\/p>\n
160
\n00:09:08,000 –> 00:09:11,240
\nbecause of it.
\nAnd yet we find that throughout <\/p>\n
161
\n00:09:11,240 –> 00:09:14,960
\nof all of this, Job maintains
\nhis integrity. <\/p>\n
162
\n00:09:15,280 –> 00:09:19,440
\nHe doesn’t sin with his lips.
\nHe does maintain his integrity. <\/p>\n
163
\n00:09:19,440 –> 00:09:23,920
\nNow his wife comes on the scene.
\nNot much is said about his wife <\/p>\n
164
\n00:09:23,920 –> 00:09:27,200
\nin the book of Job except for
\nthis very brief statement, but <\/p>\n
165
\n00:09:27,200 –> 00:09:30,160
\nhis wife comes on the scene and
\nmakes a very remarkable <\/p>\n
166
\n00:09:30,160 –> 00:09:33,760
\nsuggestion.
\nShe suggests to Job that he <\/p>\n
167
\n00:09:33,760 –> 00:09:35,480
\ncursed.
\nGod and die. <\/p>\n
168
\n00:09:36,160 –> 00:09:38,600
\nAnd right away, when we hear
\nthis statement, we say, boy, she<\/p>\n
169
\n00:09:38,600 –> 00:09:39,960
\nmust have been a rather wicked
\nwoman. <\/p>\n
170
\n00:09:40,560 –> 00:09:44,840
\nWhat a thing for a person’s, for
\na man’s wife to suggest that he <\/p>\n
171
\n00:09:44,840 –> 00:09:48,520
\ncursed God and die.
\nWe find that the words of Job, <\/p>\n
172
\n00:09:48,520 –> 00:09:50,280
\nperhaps.
\nGive us a. <\/p>\n
173
\n00:09:50,280 –> 00:09:54,600
\nSuggestion that she wasn’t
\nreally quite as bad as we might <\/p>\n
174
\n00:09:54,600 –> 00:09:58,640
\nthink she is by our first
\nreading, he tells her not to be <\/p>\n
175
\n00:09:58,640 –> 00:10:01,520
\nas the silly women.
\nDid you notice? <\/p>\n
176
\n00:10:01,520 –> 00:10:06,080
\nHe didn’t say you’re a silly
\nwoman to make a statement such <\/p>\n
177
\n00:10:06,080 –> 00:10:09,600
\nas that?
\nHe said don’t be as the silly <\/p>\n
178
\n00:10:09,600 –> 00:10:12,120
\nwoman.
\nShe hadn’t quite gotten there, <\/p>\n
179
\n00:10:12,120 –> 00:10:14,720
\nbut her statements now seem to
\nborder on that. <\/p>\n
180
\n00:10:15,440 –> 00:10:18,240
\nShe certainly hadn’t quite been
\nwith the women who did not give <\/p>\n
181
\n00:10:18,240 –> 00:10:21,240
\nany thought to the things of
\nGod, who were not interested in <\/p>\n
182
\n00:10:21,240 –> 00:10:22,080
\nGod.
\nOr his great. <\/p>\n
183
\n00:10:22,080 –> 00:10:24,760
\nPlan of salvation.
\nBut she was just now beginning <\/p>\n
184
\n00:10:24,760 –> 00:10:27,800
\nto talk that way when she made
\nthe suggestion that he ought to <\/p>\n
185
\n00:10:27,800 –> 00:10:31,040
\ncurse God and die.
\nWhat was the reason behind her <\/p>\n
186
\n00:10:31,040 –> 00:10:32,720
\nsuggestion?
\nIs the question that we ought to<\/p>\n
187
\n00:10:32,760 –> 00:10:37,240
\nask, and I think that it’s this
\nhis wife. <\/p>\n
188
\n00:10:37,800 –> 00:10:41,160
\nLoved it.
\nShe didn’t like the idea of <\/p>\n
189
\n00:10:41,160 –> 00:10:43,760
\nseeing Job in the agony in which
\nhe’d been brought. <\/p>\n
190
\n00:10:45,080 –> 00:10:47,040
\nShe didn’t like to see him
\nsuffering. <\/p>\n
191
\n00:10:47,840 –> 00:10:51,400
\nAnd I know that there have been
\nmany of us who may have seen a <\/p>\n
192
\n00:10:51,400 –> 00:10:54,960
\nloved one suffering from some
\ndread disease and slowly wasting<\/p>\n
193
\n00:10:54,960 –> 00:10:57,440
\naway.
\nAnd perhaps that wasting period <\/p>\n
194
\n00:10:57,440 –> 00:11:02,600
\nhas lasted for weeks or months
\nor sometimes even years. <\/p>\n
195
\n00:11:02,800 –> 00:11:05,560
\nAnd we realize that there’s no
\npleasure in life whatsoever for <\/p>\n
196
\n00:11:05,560 –> 00:11:07,120
\nthe individual that’s undergoing
\nit. <\/p>\n
197
\n00:11:07,640 –> 00:11:10,320
\nAnd we know that it’s going to
\nend in death anyway, and <\/p>\n
198
\n00:11:10,320 –> 00:11:14,080
\ntherefore perhaps we voucher
\nactually felt that it might be <\/p>\n
199
\n00:11:14,080 –> 00:11:17,200
\nbetter if they can merely fall
\nasleep in death instead of <\/p>\n
200
\n00:11:17,200 –> 00:11:19,760
\ncontinuing in that condition of
\nagony. <\/p>\n
201
\n00:11:20,120 –> 00:11:22,760
\nAnd therefore we’ve actually
\nhoped that they might die. <\/p>\n
202
\n00:11:23,880 –> 00:11:26,480
\nWell, the statement of Job’s
\nwife would seem to indicate that<\/p>\n
203
\n00:11:26,480 –> 00:11:28,600
\nthey had a rather strange idea
\nat that time. <\/p>\n
204
\n00:11:29,360 –> 00:11:32,800
\nAnd the idea was that if a
\nperson could get God angry <\/p>\n
205
\n00:11:32,800 –> 00:11:36,120
\nenough at him, God would kill
\nhim. <\/p>\n
206
\n00:11:37,400 –> 00:11:40,880
\nAnd here she saw her husband in
\ntremendous agony. <\/p>\n
207
\n00:11:41,440 –> 00:11:45,880
\nAnd she felt that if Job would
\nonly curse God to his face, God <\/p>\n
208
\n00:11:45,880 –> 00:11:48,840
\nwould then be so angry that he’d
\nkill him on the spot, and then <\/p>\n
209
\n00:11:48,840 –> 00:11:50,360
\nhe wouldn’t be suffering any
\nlonger. <\/p>\n
210
\n00:11:51,280 –> 00:11:55,560
\nI think that her real attitude
\nbehind that statement wasn’t to <\/p>\n
211
\n00:11:55,560 –> 00:11:59,040
\nencourage Job to be a wicked
\nindividual, but she would much <\/p>\n
212
\n00:11:59,040 –> 00:12:02,760
\nrather see him sleeping
\npeacefully in death than living <\/p>\n
213
\n00:12:02,760 –> 00:12:04,680
\nin the agony in which he was
\nliving then. <\/p>\n
214
\n00:12:05,280 –> 00:12:08,160
\nAnd therefore she made the
\nsuggestion that he ought to <\/p>\n
215
\n00:12:08,160 –> 00:12:11,280
\ncurse God and die with the idea
\nthat God would get angry enough <\/p>\n
216
\n00:12:12,160 –> 00:12:16,680
\nthat he would kill him and Job,
\ninstead of saying you’re one of <\/p>\n
217
\n00:12:16,680 –> 00:12:19,360
\nthe silly woman, you’re an
\nunrighteous woman. <\/p>\n
218
\n00:12:20,000 –> 00:12:23,120
\nRealize that her statement was
\nvery similar to the type of <\/p>\n
219
\n00:12:23,120 –> 00:12:26,480
\nstatement that they would make,
\nand recommended that she turn <\/p>\n
220
\n00:12:26,480 –> 00:12:29,600
\nfrom that way immediately before
\nshe indulged in it any further <\/p>\n
221
\n00:12:30,320 –> 00:12:35,000
\nand not be as the silly woman,
\nbut continue the righteousness <\/p>\n
222
\n00:12:35,000 –> 00:12:38,600
\nthat she had had during the time
\nthat they had been living <\/p>\n
223
\n00:12:38,600 –> 00:12:41,480
\ntogether.
\nI think this is a possible <\/p>\n
224
\n00:12:41,480 –> 00:12:44,120
\nexplanation and I’d like to
\nleave it for your consideration.<\/p>\n
225
\n00:12:44,520 –> 00:12:47,000
\nPerhaps it might be something
\nthat we might have an <\/p>\n
226
\n00:12:47,000 –> 00:12:51,440
\ninteresting discussion on later
\non, but then we find that Job <\/p>\n
227
\n00:12:51,440 –> 00:12:56,600
\nhad three friends, Alifaz,
\nBildad, and Zofar, and these <\/p>\n
228
\n00:12:56,600 –> 00:13:00,840
\nfriends are quite interesting.
\nWe find, if we wish to do a <\/p>\n
229
\n00:13:00,840 –> 00:13:03,320
\nreasonable amount of research,
\nthat they didn’t really live too<\/p>\n
230
\n00:13:03,320 –> 00:13:06,240
\nclose to each other.
\nThey were separated by many <\/p>\n
231
\n00:13:06,240 –> 00:13:07,920
\nmiles, perhaps hundreds of
\nmiles. <\/p>\n
232
\n00:13:07,920 –> 00:13:11,640
\nWe can’t quite be sure.
\nBut here they had heard of the <\/p>\n
233
\n00:13:11,640 –> 00:13:15,880
\nproblem that Joe Job had had.
\nThey’ve been friends with Job <\/p>\n
234
\n00:13:15,880 –> 00:13:19,280
\nfor a long.
\nPeriod of time, and this to me <\/p>\n
235
\n00:13:19,720 –> 00:13:22,640
\nwould suggest that job had been
\nin this condition of agony for <\/p>\n
236
\n00:13:22,640 –> 00:13:25,920
\nat least a number of weeks.
\nFirst of all, he had to get into<\/p>\n
237
\n00:13:25,920 –> 00:13:30,240
\nthis condition and then messages
\nhad to be sent to each of the <\/p>\n
238
\n00:13:30,240 –> 00:13:32,880
\nthree friends.
\nThey had to be informed of the <\/p>\n
239
\n00:13:32,880 –> 00:13:36,320
\ncondition of their friend job.
\nAnd then we find that they <\/p>\n
240
\n00:13:36,320 –> 00:13:38,760
\ncommunicated one with another so
\nthat they would all come <\/p>\n
241
\n00:13:38,760 –> 00:13:42,200
\ntogether to a common point and
\nthen go as a delegation to visit<\/p>\n
242
\n00:13:42,200 –> 00:13:44,280
\nJob.
\nWhich means they would have to <\/p>\n
243
\n00:13:44,280 –> 00:13:47,080
\nsend messages back and forth to
\none another and make that <\/p>\n
244
\n00:13:47,080 –> 00:13:49,440
\narrangement which would take
\nfurther time. <\/p>\n
245
\n00:13:49,720 –> 00:13:52,880
\nThen they themselves would have
\nto make the trip and get <\/p>\n
246
\n00:13:52,880 –> 00:13:55,880
\ntogether and finally they would
\ncome to Job. <\/p>\n
247
\n00:13:56,880 –> 00:13:59,600
\nAnd even after they come to
\nthem, we find it’s a period of <\/p>\n
248
\n00:13:59,600 –> 00:14:01,920
\nof of seven days before they say
\nanything. <\/p>\n
249
\n00:14:02,240 –> 00:14:05,200
\nSo that’s at least a week that
\nwe can be absolutely sure of. <\/p>\n
250
\n00:14:06,000 –> 00:14:08,240
\nSo to suggest that it may have
\nbeen a number of weeks, so <\/p>\n
251
\n00:14:08,240 –> 00:14:12,000
\npossibly even months that Job
\nwas in this condition, I don’t <\/p>\n
252
\n00:14:12,000 –> 00:14:15,120
\nthink is at all unreasonable.
\nBut we come to the place where <\/p>\n
253
\n00:14:15,120 –> 00:14:19,040
\nwe find that Job’s three friends
\ncome together and they see Job <\/p>\n
254
\n00:14:19,040 –> 00:14:21,240
\nafar off even before they’ve
\nreached him. <\/p>\n
255
\n00:14:22,120 –> 00:14:25,440
\nAnd then, seeing Job afar off,
\nthey find that he’s in a very <\/p>\n
256
\n00:14:25,440 –> 00:14:28,400
\nmiserable condition, such a
\ncondition that they could hardly<\/p>\n
257
\n00:14:28,400 –> 00:14:31,240
\nrecognize him.
\nBut then we find that they did <\/p>\n
258
\n00:14:31,240 –> 00:14:35,080
\nsomething very strange.
\nNot strange to them, but strange<\/p>\n
259
\n00:14:35,080 –> 00:14:37,200
\nto us.
\nThey reach down to the ground, <\/p>\n
260
\n00:14:37,200 –> 00:14:39,440
\nthey pick up sand, and they
\nthrow it up in the air over <\/p>\n
261
\n00:14:39,440 –> 00:14:41,920
\ntheir heads.
\nAnd we might say, I wonder what <\/p>\n
262
\n00:14:41,920 –> 00:14:44,040
\nthat means.
\nWell, it had a. <\/p>\n
263
\n00:14:44,040 –> 00:14:47,240
\nVery significant meaning in
\nancient times and in the East. <\/p>\n
264
\n00:14:47,920 –> 00:14:54,360
\nWhat it signified was that they
\nwere hurt because of the hurt <\/p>\n
265
\n00:14:54,360 –> 00:14:57,800
\nthat job was undergoing.
\nAnd when that sand was thrown up<\/p>\n
266
\n00:14:57,800 –> 00:15:00,720
\ninto the air and came back down
\nover their head, what they were <\/p>\n
267
\n00:15:00,720 –> 00:15:04,120
\nactually saying is whatever has
\nbefallen Job has fallen, <\/p>\n
268
\n00:15:04,120 –> 00:15:06,520
\nbefallen us, even though we
\ndon’t. <\/p>\n
269
\n00:15:06,520 –> 00:15:09,200
\nActually undergo the suffering
\nthat he’s suffering. <\/p>\n
270
\n00:15:09,560 –> 00:15:12,880
\nIt still hurts us that he’s in
\nthat condition, and I know that <\/p>\n
271
\n00:15:12,880 –> 00:15:15,680
\nwe’ve all felt that way on one
\ntime or another when our loved <\/p>\n
272
\n00:15:15,680 –> 00:15:19,760
\nones have been suffering, even
\nthough we may not undergo the <\/p>\n
273
\n00:15:19,760 –> 00:15:22,200
\nexact pain that they’re
\nundergoing. <\/p>\n
274
\n00:15:22,960 –> 00:15:27,680
\nNevertheless, it hurts us
\nbecause they’re hurt and they <\/p>\n
275
\n00:15:27,680 –> 00:15:30,720
\nwere saying that what has
\nbefallen Job has befallen us. <\/p>\n
276
\n00:15:30,960 –> 00:15:34,760
\nIt bothers us because our friend
\nis suffering the way it is. <\/p>\n
277
\n00:15:34,920 –> 00:15:39,640
\nWe share to a great degree in
\nhis suffering, even though they <\/p>\n
278
\n00:15:39,640 –> 00:15:42,000
\ndon’t actually feel the physical
\npain that he had. <\/p>\n
279
\n00:15:42,280 –> 00:15:45,440
\nThey certainly felt mental pain
\nbecause of the suffering of <\/p>\n
280
\n00:15:45,440 –> 00:15:48,400
\ntheir friend Job.
\nAnd then they do another rather <\/p>\n
281
\n00:15:48,400 –> 00:15:52,280
\nsurprising thing.
\nThey come to job and they sit <\/p>\n
282
\n00:15:52,280 –> 00:15:55,320
\ndown and they sit there for
\nseven days and don’t say <\/p>\n
283
\n00:15:55,320 –> 00:15:57,520
\nanything.
\nAnd they referred to as Job’s <\/p>\n
284
\n00:15:57,520 –> 00:16:00,840
\ncomforters.
\nI wonder how many of us would <\/p>\n
285
\n00:16:00,840 –> 00:16:03,760
\nconsider someone that came down
\nand sat down beside us and never<\/p>\n
286
\n00:16:03,760 –> 00:16:06,600
\neven said anything and just sat
\nthere and didn’t say a word for <\/p>\n
287
\n00:16:06,600 –> 00:16:09,120
\nseven days as being very
\ncomforting to us. <\/p>\n
288
\n00:16:09,840 –> 00:16:12,200
\nAnd you know, at first it might
\nalmost seem to be a little bit <\/p>\n
289
\n00:16:12,200 –> 00:16:15,760
\namusing if it wasn’t that the
\ncircumstances were so serious. <\/p>\n
290
\n00:16:16,720 –> 00:16:21,720
\nBut, you know, sometimes when a
\nfriend or a loved one is <\/p>\n
291
\n00:16:21,720 –> 00:16:25,600
\nextremely sick and we go and
\nvisit them at their hospital <\/p>\n
292
\n00:16:25,600 –> 00:16:28,840
\nbed, there really isn’t very
\nmuch we can say. <\/p>\n
293
\n00:16:29,760 –> 00:16:32,840
\nThere’s not really too much we
\ncan say to actually comfort the <\/p>\n
294
\n00:16:32,840 –> 00:16:36,960
\nindividual, but just being
\nthere, being near them, being <\/p>\n
295
\n00:16:36,960 –> 00:16:39,080
\nby.
\nTheir side can be a comfort. <\/p>\n
296
\n00:16:39,600 –> 00:16:41,400
\nThey know that they’re not left
\nalone. <\/p>\n
297
\n00:16:41,400 –> 00:16:43,880
\nThey know that there’s the
\npeople just don’t care. <\/p>\n
298
\n00:16:44,520 –> 00:16:47,800
\nWhen someone comes and stays
\nwith them, I wonder how often it<\/p>\n
299
\n00:16:47,800 –> 00:16:51,760
\nis when we have a loved one or a
\nfriend that’s in the hospital <\/p>\n
300
\n00:16:51,760 –> 00:16:55,360
\nand we go to visit them and we
\ncheck our watch and say, now <\/p>\n
301
\n00:16:55,360 –> 00:16:58,320
\nlet’s see, visiting hours end at
\n8:00. <\/p>\n
302
\n00:16:58,320 –> 00:17:01,800
\nIf I show up at 10 minutes of, I
\nwon’t have to waste too much <\/p>\n
303
\n00:17:01,800 –> 00:17:04,480
\ntime there.
\nOr perhaps we don’t actually say<\/p>\n
304
\n00:17:04,480 –> 00:17:05,960
\nthat.
\nI don’t really think we would, <\/p>\n
305
\n00:17:06,480 –> 00:17:09,800
\nbut perhaps sometimes our
\nactions would seem to indicate <\/p>\n
306
\n00:17:09,800 –> 00:17:13,480
\nthat that’s the idea behind it.
\nAnd so we’ll show up for a few <\/p>\n
307
\n00:17:13,480 –> 00:17:15,400
\nminutes and then in comes the
\nnurse and said, I’m sorry, the <\/p>\n
308
\n00:17:15,400 –> 00:17:18,040
\nvisiting hours are over and off
\nwe go to, oh, isn’t that too <\/p>\n
309
\n00:17:18,040 –> 00:17:20,319
\nbad?
\nAnd away we go. <\/p>\n
310
\n00:17:20,800 –> 00:17:24,319
\nYou know, sometimes just being
\nwith an individual can be a <\/p>\n
311
\n00:17:24,319 –> 00:17:28,319
\ntremendous comfort to them.
\nAnd I think this was the purpose<\/p>\n
312
\n00:17:28,560 –> 00:17:31,800
\nof Job’s three friends.
\nIt wasn’t that they were being <\/p>\n
313
\n00:17:31,800 –> 00:17:34,320
\nrude or thoughtless by coming
\nand sitting down and saying <\/p>\n
314
\n00:17:34,320 –> 00:17:36,800
\nnothing for three days.
\nIn fact, we find that they <\/p>\n
315
\n00:17:36,800 –> 00:17:38,680
\nweren’t really fair with the
\nFriends. <\/p>\n
316
\n00:17:39,240 –> 00:17:43,320
\nI think it’s necessary to give
\none further description of Job’s<\/p>\n
317
\n00:17:43,320 –> 00:17:45,920
\ncondition.
\nFirst of all, we’ve already <\/p>\n
318
\n00:17:45,920 –> 00:17:49,640
\nmentioned that he was in
\ntremendous agony and that it was<\/p>\n
319
\n00:17:49,640 –> 00:17:52,960
\nvisible agony.
\nIt was not a nice thing to be <\/p>\n
320
\n00:17:52,960 –> 00:17:56,440
\nable to behold that he was in
\nthat condition. <\/p>\n
321
\n00:17:56,880 –> 00:18:01,000
\nIt wasn’t someone that a person
\nwould like to be around because <\/p>\n
322
\n00:18:01,000 –> 00:18:04,800
\nof their physical countenance.
\nThere was another awkward <\/p>\n
323
\n00:18:04,800 –> 00:18:08,240
\nproblem because of it.
\nWith this particular ailment, <\/p>\n
324
\n00:18:08,280 –> 00:18:13,640
\nthey would have been a very
\nobnoxious stench, and still they<\/p>\n
325
\n00:18:13,640 –> 00:18:17,120
\nwere willing to sit down and be
\nwith him throughout that seven <\/p>\n
326
\n00:18:17,120 –> 00:18:19,120
\nday period.
\nNot fair were the friends at <\/p>\n
327
\n00:18:19,120 –> 00:18:23,400
\nall, but very close friends
\nwilling to associate with him <\/p>\n
328
\n00:18:23,880 –> 00:18:26,840
\nEven in this very, very
\ndifficult time in his life, it <\/p>\n
329
\n00:18:26,840 –> 00:18:29,480
\nwould have been difficult for
\nthem just to be there. <\/p>\n
330
\n00:18:29,680 –> 00:18:33,240
\nAnd yet they were.
\nAnd so I think it could indeed <\/p>\n
331
\n00:18:33,240 –> 00:18:37,160
\nbe said that they were
\nconfidence of Job, even though <\/p>\n
332
\n00:18:37,160 –> 00:18:39,200
\nthey said nothing for seven
\ndays. <\/p>\n
333
\n00:18:39,880 –> 00:18:44,480
\nBut then we find that after this
\nseven day period is over, Job <\/p>\n
334
\n00:18:44,520 –> 00:18:47,840
\nbegins to speak up.
\nAnd this is in the third chapter<\/p>\n
335
\n00:18:47,840 –> 00:18:49,440
\nof Job.
\nWe’re not going to read every <\/p>\n
336
\n00:18:49,440 –> 00:18:54,120
\nword, but we find that in the
\nthird chapter of Job, Job breaks<\/p>\n
337
\n00:18:54,120 –> 00:18:58,000
\nthe silence and this gives an
\nopportunity for his three <\/p>\n
338
\n00:18:58,000 –> 00:19:02,240
\nfriends to speak up.
\nIt’s Job that first speaks, and <\/p>\n
339
\n00:19:02,240 –> 00:19:07,800
\nJob begins to curse his day.
\nAnd in that third chapter of of <\/p>\n
340
\n00:19:07,800 –> 00:19:12,800
\nJob, we find that Job curses a
\nnumber of different parts of his<\/p>\n
341
\n00:19:13,120 –> 00:19:17,040
\nday.
\nGet my notes. <\/p>\n
342
\n00:19:20,520 –> 00:19:24,400
\nFirst of all, we find that Job
\ncurses the time in which he was <\/p>\n
343
\n00:19:24,400 –> 00:19:28,120
\nconceived.
\nHe curses the night in which his<\/p>\n
344
\n00:19:28,120 –> 00:19:31,640
\nmother conceived him.
\nI think his reasoning is this, <\/p>\n
345
\n00:19:32,320 –> 00:19:38,440
\nthat if indeed he had never even
\nbeen conceived, obviously he <\/p>\n
346
\n00:19:38,440 –> 00:19:41,320
\nnever would have been born.
\nAnd he said if he’d never been <\/p>\n
347
\n00:19:41,320 –> 00:19:44,200
\nborn, he never would have grown
\nup, and if he’d never grown up, <\/p>\n
348
\n00:19:44,200 –> 00:19:47,640
\nhe never would have come to this
\ncondition of agony that he is <\/p>\n
349
\n00:19:47,640 –> 00:19:51,200
\nnow in.
\nHe was in tremendous agony. <\/p>\n
350
\n00:19:52,240 –> 00:19:55,640
\nHe was suffering terrifically,
\nand if he had never come into <\/p>\n
351
\n00:19:55,640 –> 00:19:57,920
\nexistence, he wouldn’t have had
\nto suffer. <\/p>\n
352
\n00:19:58,400 –> 00:20:01,320
\nAnd so he cursed the very night
\nin which he was conceived, and <\/p>\n
353
\n00:20:01,320 –> 00:20:03,240
\nyet he had nothing to do with
\nthat whatsoever. <\/p>\n
354
\n00:20:04,400 –> 00:20:07,000
\nAnd so he goes on to curse the
\nnext thing. <\/p>\n
355
\n00:20:07,680 –> 00:20:11,720
\nHe wished that he could have
\nbeen stillborn. <\/p>\n
356
\n00:20:12,640 –> 00:20:17,640
\nIf indeed he had died, or died
\nbefore birth and been born dead,<\/p>\n
357
\n00:20:18,120 –> 00:20:19,600
\nthen he never would have grown
\nup. <\/p>\n
358
\n00:20:19,960 –> 00:20:21,560
\nHe never.
\nWould have come to this position<\/p>\n
359
\n00:20:21,560 –> 00:20:25,800
\nof agony and therefore he
\nwouldn’t have to undergo this <\/p>\n
360
\n00:20:25,960 –> 00:20:28,200
\nexcruciating pain that he’s now
\nundergoing. <\/p>\n
361
\n00:20:29,360 –> 00:20:32,640
\nThen he wishes that, well, if he
\ncouldn’t have had not been <\/p>\n
362
\n00:20:32,640 –> 00:20:37,400
\nconceived, or he couldn’t have
\nbeen stillborn, perhaps he could<\/p>\n
363
\n00:20:37,400 –> 00:20:40,560
\nhave died in his infancy.
\nAnd if he died in his infancy <\/p>\n
364
\n00:20:40,560 –> 00:20:42,880
\nagain, he would not have grown
\nup and come to the condition of <\/p>\n
365
\n00:20:42,880 –> 00:20:46,280
\nagony that he’s now in.
\nBut of course that wasn’t <\/p>\n
366
\n00:20:46,280 –> 00:20:49,640
\npossible.
\nHere he is in that agony, <\/p>\n
367
\n00:20:49,880 –> 00:20:54,840
\nlooking for a way out, and the
\nlast thing that he curses is or <\/p>\n
368
\n00:20:54,840 –> 00:20:57,480
\nwishes that he could actually
\ndie at that moment. <\/p>\n
369
\n00:20:57,920 –> 00:21:01,920
\nFor he feels that if indeed he
\nwould die at that moment, he <\/p>\n
370
\n00:21:01,920 –> 00:21:03,680
\nwouldn’t have to go on
\nsuffering. <\/p>\n
371
\n00:21:04,480 –> 00:21:07,080
\nAnd we know that there have been
\na lot of people that have been <\/p>\n
372
\n00:21:07,080 –> 00:21:11,320
\nin the condition of tremendous
\nagony and they realize there’s. <\/p>\n
373
\n00:21:11,320 –> 00:21:13,440
\nNo way out.
\nThey realize that it’s <\/p>\n
374
\n00:21:13,440 –> 00:21:16,400
\neventually going to end in death
\nanyway, and therefore they <\/p>\n
375
\n00:21:16,400 –> 00:21:18,440
\nfigure if they could die a
\nlittle sooner instead of a <\/p>\n
376
\n00:21:18,440 –> 00:21:21,400
\nlittle later, they could
\neliminate some of the agony that<\/p>\n
377
\n00:21:21,400 –> 00:21:23,080
\nthey might otherwise have to go
\nthrough. <\/p>\n
378
\n00:21:24,160 –> 00:21:25,520
\nAnd that was the position of
\nJob. <\/p>\n
379
\n00:21:26,360 –> 00:21:29,320
\nHe cursed his day.
\nHe wished that either he had not<\/p>\n
380
\n00:21:29,320 –> 00:21:33,520
\nbeen conceived, or that he had
\nbeen stillborn, or that he had <\/p>\n
381
\n00:21:33,520 –> 00:21:37,680
\ndied in infancy, and if not, he
\nwishes that he could die now and<\/p>\n
382
\n00:21:37,680 –> 00:21:41,160
\navoid any further agony that he
\nwould have to go through by <\/p>\n
383
\n00:21:41,160 –> 00:21:45,120
\ncontinuing to live.
\nAnd by saying this, he opens the<\/p>\n
384
\n00:21:45,120 –> 00:21:47,800
\ndoor.
\nHe opens the door to his three <\/p>\n
385
\n00:21:47,800 –> 00:21:52,200
\nfriends to be able to speak up
\nand to speak their mind and <\/p>\n
386
\n00:21:52,200 –> 00:21:56,080
\npoint out to him why it is that
\nthey think that he’s suffering <\/p>\n
387
\n00:21:56,480 –> 00:21:59,800
\nso that.
\nHe might perhaps come to a <\/p>\n
388
\n00:21:59,800 –> 00:22:01,680
\ncondition of ending that
\nsuffering. <\/p>\n
389
\n00:22:02,480 –> 00:22:06,200
\nThat’s the desire.
\nAnd so we find that they begin <\/p>\n
390
\n00:22:06,200 –> 00:22:09,440
\nto speak up.
\nNow in Job’s description of the <\/p>\n
391
\n00:22:09,440 –> 00:22:13,040
\ndeath state in the third
\nchapter, we find some very <\/p>\n
392
\n00:22:13,040 –> 00:22:16,600
\ninteresting verses before his
\nthree friends speak up. <\/p>\n
393
\n00:22:16,600 –> 00:22:19,240
\nWe find that Job gives a
\ndescription of what it would be <\/p>\n
394
\n00:22:19,240 –> 00:22:24,120
\nlike if he died, and I know that
\nas Christadelphians, we’ve made <\/p>\n
395
\n00:22:24,120 –> 00:22:28,000
\nuse of these statements very,
\nvery often in our debates and <\/p>\n
396
\n00:22:28,000 –> 00:22:31,840
\ndiscussions with people who
\nbelieve in an immortal soul and <\/p>\n
397
\n00:22:31,840 –> 00:22:35,440
\nthey’re very good verses.
\nA word of caution, however, in <\/p>\n
398
\n00:22:35,440 –> 00:22:39,280
\nregard to quoting things from
\nthe book of Job, we are now on <\/p>\n
399
\n00:22:39,280 –> 00:22:42,560
\nthe threshold of Job’s debate
\nwith his three friends. <\/p>\n
400
\n00:22:43,280 –> 00:22:48,240
\nNow, in a debate you’ve got one
\nright and one wrong. <\/p>\n
401
\n00:22:48,240 –> 00:22:51,800
\nIf either one of them are right,
\ncertainly one is wrong. <\/p>\n
402
\n00:22:52,360 –> 00:22:56,320
\nAnd it would be unfortunate just
\nto lift a verse out of context, <\/p>\n
403
\n00:22:56,880 –> 00:22:59,480
\nwhere later in the book we find
\nindividuals are condemned for <\/p>\n
404
\n00:22:59,480 –> 00:23:02,120
\nwhat they say.
\nAnd we find that this is the <\/p>\n
405
\n00:23:02,120 –> 00:23:05,520
\ncase with Job’s three friends,
\nand even partly with Job when it<\/p>\n
406
\n00:23:05,520 –> 00:23:08,720
\ncomes to the speeches of Elihu
\nand the voice of the Almighty. <\/p>\n
407
\n00:23:09,960 –> 00:23:14,200
\nBut in this particular statement
\nof Job, there is no one that <\/p>\n
408
\n00:23:14,200 –> 00:23:18,800
\nrefutes.
\nJob Aliphas Bildad. <\/p>\n
409
\n00:23:19,400 –> 00:23:22,120
\nSo far, not one of them say that
\nhe’s wrong in his description of<\/p>\n
410
\n00:23:22,120 –> 00:23:24,720
\nthe death state.
\nWhen the young man alive who <\/p>\n
411
\n00:23:24,720 –> 00:23:28,320
\nstands up to speak, he doesn’t
\nchallenge Job’s position in <\/p>\n
412
\n00:23:28,320 –> 00:23:30,240
\nregard to his view of the death
\nstate. <\/p>\n
413
\n00:23:30,720 –> 00:23:35,040
\nWhen the Almighty speaks, He
\ndoes not contradict Job and His <\/p>\n
414
\n00:23:35,560 –> 00:23:39,360
\nview of the death state, and
\ntherefore we can feel quite <\/p>\n
415
\n00:23:39,360 –> 00:23:42,760
\ncertain that we can make use of
\nthese very interesting. <\/p>\n
416
\n00:23:42,760 –> 00:23:45,720
\nVerses here in the third chapter
\nof Job. <\/p>\n
417
\n00:23:47,040 –> 00:23:50,480
\nTo point out exactly what it’s
\nlike when a person dies. <\/p>\n
418
\n00:23:50,480 –> 00:23:54,120
\nAnd of course we do.
\nWe turn to the 11th verse and <\/p>\n
419
\n00:23:54,120 –> 00:23:58,240
\nread on down for a few verses.
\nWhy died I not from the womb? <\/p>\n
420
\n00:23:58,240 –> 00:24:01,040
\nWhy did I not give up the spirit
\nwhen I came out of the belly? <\/p>\n
421
\n00:24:01,560 –> 00:24:06,000
\nWhy did the knees prevent me?
\nOr why the breast that I should <\/p>\n
422
\n00:24:06,000 –> 00:24:08,000
\nsuck?
\nWell, now I should have lain <\/p>\n
423
\n00:24:08,000 –> 00:24:12,640
\nstill and been quiet.
\nI should have slept then. <\/p>\n
424
\n00:24:12,640 –> 00:24:16,680
\nI had been at rest, and on it
\ngoes, speaking about resting <\/p>\n
425
\n00:24:16,680 –> 00:24:20,160
\nwith the kings of the earth once
\nthey’re dead, pointing out that <\/p>\n
426
\n00:24:20,160 –> 00:24:22,680
\nthe death state is a state of
\nrest. <\/p>\n
427
\n00:24:24,120 –> 00:24:26,880
\nVerse 17.
\nThere the wicked cease from <\/p>\n
428
\n00:24:26,880 –> 00:24:29,880
\ntroubling there the weary be at
\nrest. <\/p>\n
429
\n00:24:30,240 –> 00:24:34,320
\nAnd so he goes on down
\ndescribing the death state and <\/p>\n
430
\n00:24:34,320 –> 00:24:37,640
\nhow often it is that we’ve made
\nuse of these passages, and <\/p>\n
431
\n00:24:37,640 –> 00:24:40,400
\nrightly so.
\nBut we should be cautious when <\/p>\n
432
\n00:24:40,400 –> 00:24:43,200
\nit comes to getting over into
\nthe debate, especially in <\/p>\n
433
\n00:24:43,200 –> 00:24:45,520
\nconsidering the words of Job’s
\nthree friends. <\/p>\n
434
\n00:24:45,800 –> 00:24:49,080
\nWe can say, well, here’s a
\npassage of in the Bible, why <\/p>\n
435
\n00:24:49,080 –> 00:24:51,600
\ncan’t we use it?
\nBut we’ve got to remember to <\/p>\n
436
\n00:24:51,600 –> 00:24:56,040
\nkeep it in context, remembering
\nthat later on in the book Job <\/p>\n
437
\n00:24:56,640 –> 00:25:00,560
\nthree friends are addressed by
\nthe Almighty and condemned, <\/p>\n
438
\n00:25:00,560 –> 00:25:04,040
\nsaying thou did not speak that
\nwhich is correct concerning me <\/p>\n
439
\n00:25:04,360 –> 00:25:06,200
\nas my servant.
\nJob paths. <\/p>\n
440
\n00:25:07,080 –> 00:25:10,760
\nSo we have to be careful in the
\nverses that we use, making sure <\/p>\n
441
\n00:25:10,760 –> 00:25:15,800
\nthat we do keep them in context.
\nBut now we find Job’s three <\/p>\n
442
\n00:25:15,800 –> 00:25:18,320
\nfriends are going to have the
\nopportunity to speak up. <\/p>\n
443
\n00:25:19,240 –> 00:25:21,600
\nWe’ve already mentioned that
\nthey’re not fair with the <\/p>\n
444
\n00:25:21,600 –> 00:25:23,960
\nfriends.
\nI think that perhaps their <\/p>\n
445
\n00:25:23,960 –> 00:25:27,800
\nattitude toward Job is something
\nlike that of his wife. <\/p>\n
446
\n00:25:28,520 –> 00:25:31,960
\nRemember how his wife said curse
\nGod and die with the idea that <\/p>\n
447
\n00:25:31,960 –> 00:25:34,240
\nif indeed he was dead, he
\nwouldn’t be suffering any <\/p>\n
448
\n00:25:34,240 –> 00:25:37,160
\nlonger?
\nShe didn’t really want the idea <\/p>\n
449
\n00:25:37,160 –> 00:25:40,080
\nof having her husband dead, but
\nshe’d rather see him dead than <\/p>\n
450
\n00:25:40,080 –> 00:25:42,560
\nsuffer.
\nWhen it comes to Job’s three <\/p>\n
451
\n00:25:42,560 –> 00:25:44,480
\nfriends, they’re not fair with
\nthe friends. <\/p>\n
452
\n00:25:44,880 –> 00:25:47,400
\nThey felt that there was a
\nproblem in Job’s life. <\/p>\n
453
\n00:25:47,880 –> 00:25:51,520
\nThey felt that Job was suffering
\nfor some particular sin that he <\/p>\n
454
\n00:25:51,520 –> 00:25:57,840
\nhad committed, and they wanted
\nto encourage Job to repent and <\/p>\n
455
\n00:25:58,120 –> 00:26:01,400
\ntherefore have God forgive him
\nand heal him, which we’re going <\/p>\n
456
\n00:26:01,400 –> 00:26:04,800
\nto see in just a few moments.
\nYou know, a lot of times when we<\/p>\n
457
\n00:26:04,800 –> 00:26:08,680
\nsee someone in the Ecclesia, or
\nperhaps a friend of ours doing <\/p>\n
458
\n00:26:08,680 –> 00:26:12,400
\nsomething that isn’t quite
\nright, we don’t want to offend <\/p>\n
459
\n00:26:12,400 –> 00:26:15,640
\nthem and perhaps we don’t bring
\nit to their attention. <\/p>\n
460
\n00:26:16,680 –> 00:26:19,680
\nAnd then the question is, are we
\nreally a good friend of theirs <\/p>\n
461
\n00:26:19,680 –> 00:26:21,360
\nor not?
\nWe say. <\/p>\n
462
\n00:26:21,360 –> 00:26:23,400
\nWell, I don’t.
\nWant them to be angry with me. <\/p>\n
463
\n00:26:23,400 –> 00:26:28,080
\nI don’t want to hurt their
\nfeelings, but which is better if<\/p>\n
464
\n00:26:28,080 –> 00:26:31,360
\nwe’re really interested in the
\nwell-being of a person? <\/p>\n
465
\n00:26:32,000 –> 00:26:33,760
\nPerhaps it may be our own
\nchildren. <\/p>\n
466
\n00:26:34,480 –> 00:26:36,320
\nWe don’t want them angry.
\nWith us either. <\/p>\n
467
\n00:26:36,320 –> 00:26:38,560
\nBut boy, we showing up.
\nShe’ll point out things that <\/p>\n
468
\n00:26:38,560 –> 00:26:42,080
\nthey’ve done wrong right away,
\nand likewise with other members <\/p>\n
469
\n00:26:42,080 –> 00:26:43,880
\nof the Ecclesia.
\nAnd I don’t mean to be a busy <\/p>\n
470
\n00:26:43,880 –> 00:26:46,920
\nbody running around trying to
\nfind fault with everyone we can <\/p>\n
471
\n00:26:46,920 –> 00:26:49,240
\nin the meeting, that’s certainly
\nnot going to help either. <\/p>\n
472
\n00:26:49,760 –> 00:26:54,280
\nBut if we see something that the
\nindividual may not be aware of, <\/p>\n
473
\n00:26:54,560 –> 00:26:58,720
\nor perhaps might be, and we can
\npoint out a better way that <\/p>\n
474
\n00:26:58,720 –> 00:26:59,560
\nmight.
\nSave. <\/p>\n
475
\n00:26:59,560 –> 00:27:03,440
\nThem from eternal death and help
\nthem to a position of eternal <\/p>\n
476
\n00:27:03,440 –> 00:27:06,360
\nlife in the Kingdom of God.
\nAre we going to be a better <\/p>\n
477
\n00:27:06,360 –> 00:27:09,360
\nfriend to keep quiet about it?
\nOr are we going to be a better <\/p>\n
478
\n00:27:09,360 –> 00:27:11,800
\nfriend to bring it up to their
\nattention so that eventually <\/p>\n
479
\n00:27:12,000 –> 00:27:14,520
\nthey might receive the gift of
\neternal life in the Kingdom of <\/p>\n
480
\n00:27:14,520 –> 00:27:16,120
\nGod?
\nWhich? <\/p>\n
481
\n00:27:16,120 –> 00:27:17,760
\nWay would we be a better friend
\nto them? <\/p>\n
482
\n00:27:18,680 –> 00:27:20,560
\nThese weren’t fair were the
\nfriends. <\/p>\n
483
\n00:27:20,920 –> 00:27:24,960
\nThey really were friends of Job,
\nalthough sometimes the way in <\/p>\n
484
\n00:27:24,960 –> 00:27:28,240
\nwhich they present their
\narguments do not seem very <\/p>\n
485
\n00:27:28,240 –> 00:27:31,280
\npolite and courteous to Joe.
\nBut I do think that the purpose <\/p>\n
486
\n00:27:31,280 –> 00:27:36,120
\nbehind it all was that they
\nwanted to see Joe redeemed from <\/p>\n
487
\n00:27:36,120 –> 00:27:41,400
\nthis position of agony, and they
\nbelieved at that time in a very <\/p>\n
488
\n00:27:41,400 –> 00:27:45,840
\ninteresting doctrine.
\nAnd they arrived at this <\/p>\n
489
\n00:27:45,840 –> 00:27:51,320
\ndoctrine by what we might refer
\nto as a syllogism. <\/p>\n
490
\n00:27:51,960 –> 00:27:54,120
\nAnd I’d like to give you a
\nlittle demonstration of it. <\/p>\n
491
\n00:27:59,840 –> 00:28:03,800
\nWe find that a syllogism is 3
\nprepositions. <\/p>\n
492
\n00:28:04,680 –> 00:28:08,120
\nWe find it’s two premises
\nfollowed by a conclusion. <\/p>\n
493
\n00:28:09,040 –> 00:28:12,240
\nNow we’ve seen people reason
\nthis way a lot today, and we <\/p>\n
494
\n00:28:12,240 –> 00:28:14,880
\nrealize that sometimes it can be
\nproblems with the reasoning. <\/p>\n
495
\n00:28:14,880 –> 00:28:19,400
\nI hope you can all see this.
\nThe first premise is that all <\/p>\n
496
\n00:28:19,400 –> 00:28:22,120
\nsuffering is a punishment for
\nsin. <\/p>\n
497
\n00:28:23,320 –> 00:28:24,640
\nNow think about that for a
\nmoment. <\/p>\n
498
\n00:28:24,640 –> 00:28:29,960
\nDo you agree with that or not?
\nIs all suffering the punishment <\/p>\n
499
\n00:28:29,960 –> 00:28:35,080
\nfor sin?
\nWell, you know, if we are <\/p>\n
500
\n00:28:35,400 –> 00:28:38,760
\nperfectly correct in regard.
\nTo this If we want to go right <\/p>\n
501
\n00:28:38,760 –> 00:28:41,920
\nback to the beginning, we’re
\ngoing to have to say, well, <\/p>\n
502
\n00:28:42,520 –> 00:28:47,040
\nbecause our first parents
\nsinned, we have become. <\/p>\n
503
\n00:28:47,040 –> 00:28:50,920
\nSubject to good and evil.
\nEvil is calamity. <\/p>\n
504
\n00:28:50,920 –> 00:28:55,160
\nAre things that are not nice.
\nAmongst which, of course is pain<\/p>\n
505
\n00:28:55,160 –> 00:28:58,360
\nand suffering.
\nAnd therefore, technically we <\/p>\n
506
\n00:28:58,360 –> 00:29:02,200
\ncould say that all suffering is
\nthe punishment of sin, or at <\/p>\n
507
\n00:29:02,200 –> 00:29:06,400
\nleast the result of sin.
\nIn that respect we would have to<\/p>\n
508
\n00:29:06,400 –> 00:29:11,200
\nsay yes, but they had carried
\nthis to the ultimate and just. <\/p>\n
509
\n00:29:11,200 –> 00:29:15,000
\nLeft it at that and said that if
\nanybody suffers, it must be <\/p>\n
510
\n00:29:15,000 –> 00:29:18,720
\nbecause they’ve committed a sin.
\nThey believed in the doctrine of<\/p>\n
511
\n00:29:18,720 –> 00:29:24,400
\nexact retribution.
\nThen believing in this, they <\/p>\n
512
\n00:29:24,400 –> 00:29:28,480
\nlooked at another premise.
\nAnd that next premise is this. <\/p>\n
513
\n00:29:29,400 –> 00:29:33,520
\nThey looked at Job and they said
\nnow Job is a great sufferer. <\/p>\n
514
\n00:29:34,480 –> 00:29:35,680
\nWell, are they?
\nRight in that. <\/p>\n
515
\n00:29:36,240 –> 00:29:38,000
\nWell, I don’t think we can argue
\nabout that one. <\/p>\n
516
\n00:29:38,640 –> 00:29:41,240
\nI think every one of us would
\ntake one look at Job and say <\/p>\n
517
\n00:29:41,400 –> 00:29:45,160
\nthere’s no question whatsoever
\nbut what Job was indeed a very <\/p>\n
518
\n00:29:45,160 –> 00:29:49,920
\ngreat sufferer now.
\nWith these two premises before <\/p>\n
519
\n00:29:49,920 –> 00:29:52,840
\nthem, there was only one
\nconclusion that could appeal to <\/p>\n
520
\n00:29:52,840 –> 00:29:58,760
\ntheir mind, and that is this
\nthat job must indeed. <\/p>\n
521
\n00:29:58,760 –> 00:30:01,560
\nBe a great Sinner and were they
\nright in this? <\/p>\n
522
\n00:30:02,600 –> 00:30:03,880
\nI know there are some that have
\nsaid. <\/p>\n
523
\n00:30:03,880 –> 00:30:05,520
\nOh yeah, they were.
\nAnd that’s why Job was <\/p>\n
524
\n00:30:05,520 –> 00:30:08,520
\nsuffering.
\nI don’t think this is the case. <\/p>\n
525
\n00:30:09,160 –> 00:30:13,320
\nIn fact, we find that we’ve got
\nan insight into the suffering of<\/p>\n
526
\n00:30:13,320 –> 00:30:18,480
\nJob that Job himself didn’t
\nhave, that Job’s wife didn’t <\/p>\n
527
\n00:30:18,480 –> 00:30:21,600
\nhave, and that Job’s three
\nfriends didn’t have. <\/p>\n
528
\n00:30:22,280 –> 00:30:24,280
\nAnd as far as I know, Eli, who
\ndidn’t either. <\/p>\n
529
\n00:30:24,280 –> 00:30:27,320
\nIn fact, the only character that
\npresents himself and might be so<\/p>\n
530
\n00:30:27,360 –> 00:30:29,240
\nprude as to make.
\nUse that word. <\/p>\n
531
\n00:30:29,680 –> 00:30:32,840
\nIn the entire narrative of Job
\nis the Almighty, he certainly <\/p>\n
532
\n00:30:32,840 –> 00:30:35,880
\nknew about it.
\nAnd of course the enemy himself <\/p>\n
533
\n00:30:36,000 –> 00:30:39,440
\nknew as well.
\nWe know that Job was suffering <\/p>\n
534
\n00:30:39,440 –> 00:30:41,000
\nfor the benefit of somebody
\nelse. <\/p>\n
535
\n00:30:41,520 –> 00:30:45,120
\nJob was suffering to bring the
\nenemy from his ways of <\/p>\n
536
\n00:30:45,120 –> 00:30:48,280
\nwickedness, to live a righteous
\nlife as Job was living. <\/p>\n
537
\n00:30:49,160 –> 00:30:53,080
\nJob didn’t realize that he was
\nbeing put to death for the <\/p>\n
538
\n00:30:53,080 –> 00:30:55,280
\nbenefit.
\nOf bringing another man to <\/p>\n
539
\n00:30:55,280 –> 00:30:59,160
\nrighteousness.
\nTherefore, when Job’s wife came <\/p>\n
540
\n00:30:59,200 –> 00:31:02,600
\ncomes along, she doesn’t know it
\neither and she suggests that he <\/p>\n
541
\n00:31:02,600 –> 00:31:05,680
\ncurse God and die.
\nWhen Job’s three friends come <\/p>\n
542
\n00:31:05,680 –> 00:31:09,200
\nalong, they are not aware that
\nthe reason that Job is suffering<\/p>\n
543
\n00:31:09,400 –> 00:31:11,160
\nis for the benefit of someone
\nelse. <\/p>\n
544
\n00:31:11,520 –> 00:31:14,720
\nTo bring that other individual
\nto a life of righteousness. <\/p>\n
545
\n00:31:14,920 –> 00:31:18,880
\nAnd so they look at Job,
\nbelieving that all suffering is <\/p>\n
546
\n00:31:18,920 –> 00:31:21,080
\nthe result of sin, the
\npunishment of sin. <\/p>\n
547
\n00:31:21,240 –> 00:31:22,720
\nAnd they say now there’s a
\ngreat. <\/p>\n
548
\n00:31:22,720 –> 00:31:26,600
\nSufferer and therefore they
\nlooked at Job as a great Sinner <\/p>\n
549
\n00:31:27,440 –> 00:31:33,280
\nand I think it’s very, very
\nimportant that God has inspired.<\/p>\n
550
\n00:31:33,280 –> 00:31:37,880
\nThe book of Job to be written in
\nsuch ancient times to put this <\/p>\n
551
\n00:31:37,880 –> 00:31:40,400
\ndoctrine of exact retribution to
\nrest. <\/p>\n
552
\n00:31:40,760 –> 00:31:42,320
\nAnd I think there’s a good
\nreason for it. <\/p>\n
553
\n00:31:43,240 –> 00:31:48,440
\nIf we were to believe that when
\na person sinned a little bit, <\/p>\n
554
\n00:31:49,080 –> 00:31:53,920
\nthey would suffer a little bit
\nright now, or if they sinned a <\/p>\n
555
\n00:31:53,920 –> 00:31:58,960
\nlot, they would suffer a lot
\nright now, we would have a <\/p>\n
556
\n00:31:58,960 –> 00:32:01,160
\nterrific problem.
\nWe find that that problem <\/p>\n
557
\n00:32:01,160 –> 00:32:04,760
\ncontinues to rear its head
\nthroughout history, even down to<\/p>\n
558
\n00:32:04,760 –> 00:32:08,760
\nthe time in which we Live Today.
\nThe biggest problem is this. <\/p>\n
559
\n00:32:09,400 –> 00:32:11,920
\nIf we were to believe that
\nbecause a person was suffering, <\/p>\n
560
\n00:32:11,920 –> 00:32:15,120
\nthey’d committed some particular
\nsin and were suffering in <\/p>\n
561
\n00:32:15,120 –> 00:32:18,760
\nproportion to that sin, we would
\nturn around and look at our Lord<\/p>\n
562
\n00:32:18,760 –> 00:32:22,680
\nand Savior Jesus cross Christ
\naffixed to the cross and we <\/p>\n
563
\n00:32:22,680 –> 00:32:24,880
\nwould say there’s a great
\nsufferer. <\/p>\n
564
\n00:32:25,840 –> 00:32:29,880
\nThere must be a great Sinner if
\nwe didn’t realize. <\/p>\n
565
\n00:32:29,880 –> 00:32:34,440
\nThat he was suffering not for
\nhis own sins, which he had not, <\/p>\n
566
\n00:32:35,200 –> 00:32:38,000
\nbut he was suffering for the
\nbenefit of all mankind. <\/p>\n
567
\n00:32:38,720 –> 00:32:42,200
\nThat’s why he was there.
\nAnd if it wasn’t that we had <\/p>\n
568
\n00:32:42,200 –> 00:32:48,760
\nthis type, and indeed Job is a
\ntype of God’s suffering innocent<\/p>\n
569
\n00:32:48,880 –> 00:32:52,480
\nservant, if we didn’t have that
\ntype snuggled. <\/p>\n
570
\n00:32:52,480 –> 00:32:54,840
\nAway way back near the beginning
\nof our Bibles. <\/p>\n
571
\n00:32:54,840 –> 00:32:57,640
\nAnd we’ve already pointed out
\nthat the book of Job is probably<\/p>\n
572
\n00:32:57,640 –> 00:32:59,400
\nthe second oldest book of the
\nBible. <\/p>\n
573
\n00:33:00,360 –> 00:33:03,840
\nWe would not have been able to
\nlook upon the Lord Jesus Christ <\/p>\n
574
\n00:33:03,840 –> 00:33:07,400
\nin quite the right way.
\nWe find that the idea of exact <\/p>\n
575
\n00:33:07,400 –> 00:33:10,720
\nretribution was still in
\nexistence at the time of Christ.<\/p>\n
576
\n00:33:11,000 –> 00:33:14,640
\nIf you remember how, And Jesus
\nwas talking to his apostles and <\/p>\n
577
\n00:33:14,640 –> 00:33:17,720
\nhe said, Do you suppose those
\nmen upon whom the Tower of <\/p>\n
578
\n00:33:17,720 –> 00:33:21,520
\nSiloam fell were sinners above
\nanyone else in Judea? <\/p>\n
579
\n00:33:21,680 –> 00:33:25,440
\nHe says, I tell you no, But he
\nused the opportunity to say, you<\/p>\n
580
\n00:33:25,440 –> 00:33:27,600
\nbetter watch out what you do.
\nYou might have a worse faith <\/p>\n
581
\n00:33:27,600 –> 00:33:30,520
\nbefall you.
\nBut still, he pointed out that <\/p>\n
582
\n00:33:30,520 –> 00:33:35,840
\nthey were not suffering in any
\nparticular exact retribution <\/p>\n
583
\n00:33:36,080 –> 00:33:38,920
\narrangement.
\nIt wasn’t because they’d sinned <\/p>\n
584
\n00:33:39,080 –> 00:33:41,880
\nterribly that that terrible
\nthing had befallen. <\/p>\n
585
\n00:33:42,920 –> 00:33:46,040
\nAnd you know, today there’s
\nstill a lot of people in the <\/p>\n
586
\n00:33:46,040 –> 00:33:50,280
\nworld that still have this idea
\nof exact retribution, the idea <\/p>\n
587
\n00:33:50,280 –> 00:33:53,320
\nthat if you do something bad,
\nGod is going to punish you in <\/p>\n
588
\n00:33:53,320 –> 00:33:56,440
\nproportion to it right now,
\nimmediately in this light. <\/p>\n
589
\n00:33:57,400 –> 00:34:00,880
\nYou know, it wasn’t very many
\nyears ago when there was a <\/p>\n
590
\n00:34:00,880 –> 00:34:04,600
\npopular country and Western song
\nthat came out by two very <\/p>\n
591
\n00:34:04,600 –> 00:34:07,560
\nprominent singers in this
\ncountry, George Jones and Tammy <\/p>\n
592
\n00:34:07,560 –> 00:34:08,920
\nWynette.
\nAnd it was. <\/p>\n
593
\n00:34:08,920 –> 00:34:11,320
\nEntitled God’s going to get you
\nfor that. <\/p>\n
594
\n00:34:12,000 –> 00:34:14,880
\nI think perhaps some of you may
\nremember it, and it nearly <\/p>\n
595
\n00:34:14,880 –> 00:34:17,679
\nreflected the general idea
\nthat’s still prevalent in the <\/p>\n
596
\n00:34:17,679 –> 00:34:21,679
\nworld of exact retribution, that
\nif a person sins a little bit, <\/p>\n
597
\n00:34:21,800 –> 00:34:23,679
\nthey’re going to be punished a
\nlittle bit right away. <\/p>\n
598
\n00:34:24,560 –> 00:34:27,040
\nAnd if they sin a lot.
\nThey’re going to be punished a <\/p>\n
599
\n00:34:27,040 –> 00:34:30,400
\nlot right away.
\nAnd this debate that now is <\/p>\n
600
\n00:34:30,400 –> 00:34:34,679
\ngoing to ensue between Job and
\nhis three friends is based upon <\/p>\n
601
\n00:34:34,679 –> 00:34:38,760
\nthat particular doctrine, the
\ndoctrine of exact retribution. <\/p>\n
602
\n00:34:39,040 –> 00:34:43,840
\nJob’s three friends speak up and
\nthey begin to condemn Job, and <\/p>\n
603
\n00:34:43,840 –> 00:34:48,880
\nwe find that in this debate
\nthere are three cycles of <\/p>\n
604
\n00:34:48,880 –> 00:34:53,560
\nspeeches.
\nFirst of all, Eliphaz speaks and<\/p>\n
605
\n00:34:53,560 –> 00:34:57,280
\nJob replies.
\nThen Bildad speaks and Job <\/p>\n
606
\n00:34:57,280 –> 00:35:01,720
\nreplies, and then Zophah speaks
\nand Job replies and then we have<\/p>\n
607
\n00:35:01,720 –> 00:35:05,360
\na second round just like that,
\nfollowed by a third round with a<\/p>\n
608
\n00:35:05,360 –> 00:35:09,240
\nslight deviation.
\nIn the third round we find that <\/p>\n
609
\n00:35:09,240 –> 00:35:14,080
\nyes, Eliphaz speaks and Job
\nreplies, Bildad speaks and Job <\/p>\n
610
\n00:35:14,080 –> 00:35:19,320
\nreplies that when Bildad speaks,
\nhe has a very very short speech,<\/p>\n
611
\n00:35:19,760 –> 00:35:26,040
\na speech of only 5 verses.
\nAnd we find that so far doesn’t <\/p>\n
612
\n00:35:26,040 –> 00:35:27,880
\neven come forward to give a
\nspeech at all. <\/p>\n
613
\n00:35:28,280 –> 00:35:31,920
\nNow I know that there are some
\nthat would say, well after this <\/p>\n
614
\n00:35:31,920 –> 00:35:36,000
\nwe have two long monologues by
\nJob, and they would like to <\/p>\n
615
\n00:35:36,000 –> 00:35:39,320
\nattribute one of those
\nmonologues to Zofar to keep a <\/p>\n
616
\n00:35:39,320 –> 00:35:42,320
\nbalance in the book, claiming
\nthat, well, that was really his <\/p>\n
617
\n00:35:42,320 –> 00:35:46,120
\nspeech and not Job’s after all.
\nThere doesn’t seem to be any <\/p>\n
618
\n00:35:46,120 –> 00:35:49,000
\nreal countenance for this,
\ncertainly not in the way the <\/p>\n
619
\n00:35:49,000 –> 00:35:52,520
\nbook is worded, and in the way
\nthe debate is gone. <\/p>\n
620
\n00:35:52,520 –> 00:35:54,600
\nThere doesn’t seem to be any
\ncountenance for it either. <\/p>\n
621
\n00:35:55,040 –> 00:35:57,960
\nJob’s three friends are resting
\ntheir debate, and we’re not <\/p>\n
622
\n00:35:57,960 –> 00:36:01,640
\ngoing to have a chance to go
\nover 28 chapters verse by verse.<\/p>\n
623
\n00:36:02,400 –> 00:36:04,240
\nI don’t think the other two
\nteachers would be willing to <\/p>\n
624
\n00:36:04,240 –> 00:36:06,800
\ngive up their time anyway.
\nWe have to be here all afternoon<\/p>\n
625
\n00:36:06,800 –> 00:36:07,880
\nanyway.
\nI’m not going to ask them <\/p>\n
626
\n00:36:07,880 –> 00:36:10,680
\nbecause they might say
\nsomething, but we’re not going <\/p>\n
627
\n00:36:10,680 –> 00:36:12,640
\nto have the chance for that.
\nBut what we’ll try to do is give<\/p>\n
628
\n00:36:12,640 –> 00:36:15,680
\na very brief outline of the
\narguments that are presented in <\/p>\n
629
\n00:36:15,680 –> 00:36:17,160
\nthe way in which they are
\npresented. <\/p>\n
630
\n00:36:17,800 –> 00:36:22,040
\nWe find that Job is winning the
\nargument as he goes along. <\/p>\n
631
\n00:36:23,240 –> 00:36:28,760
\nNow the argument starts out this
\nway, first of all, with the <\/p>\n
632
\n00:36:28,760 –> 00:36:32,440
\nolder of the three making a very
\ninteresting claim. <\/p>\n
633
\n00:36:32,480 –> 00:36:35,720
\nAnd it’s quite appropriate that
\nthe older speak first. <\/p>\n
634
\n00:36:36,120 –> 00:36:38,920
\nThat’s the way they did it then.
\nWe don’t always do it that way <\/p>\n
635
\n00:36:38,920 –> 00:36:44,120
\ntoday, but it certainly showed a
\nvery excellent mark of respect <\/p>\n
636
\n00:36:44,120 –> 00:36:47,400
\nfor the elders.
\nWe find that this Eliphaz who <\/p>\n
637
\n00:36:47,400 –> 00:36:50,440
\nspeaks of himself as we
\nmentioned earlier yesterday. <\/p>\n
638
\n00:36:50,960 –> 00:36:55,160
\nAs being older than Job’s
\nfather, Grey headed, Speaking in<\/p>\n
639
\n00:36:55,160 –> 00:36:59,160
\nthe first person suggests that
\nhe may have been comparable with<\/p>\n
640
\n00:36:59,160 –> 00:37:02,600
\nthe Job’s grandfather, and
\ntherefore it was quite <\/p>\n
641
\n00:37:02,600 –> 00:37:07,080
\nappropriate that Job sit and
\nlisten to the instruction of his<\/p>\n
642
\n00:37:07,080 –> 00:37:10,600
\nelder.
\nAnd he makes a very remarkable <\/p>\n
643
\n00:37:10,600 –> 00:37:13,160
\nclaim that’s extremely difficult
\nto refute. <\/p>\n
644
\n00:37:13,840 –> 00:37:16,200
\nHe claims that he has a heavenly
\nvision. <\/p>\n
645
\n00:37:17,280 –> 00:37:22,120
\nHe claims that God is revealed
\nto him that exact retribution is<\/p>\n
646
\n00:37:22,120 –> 00:37:26,480
\ncorrect, and therefore, since he
\ncan see with his own eyes that <\/p>\n
647
\n00:37:26,480 –> 00:37:30,120
\nJob is indeed a great sufferer,
\nhe knows that Job must indeed <\/p>\n
648
\n00:37:30,120 –> 00:37:33,040
\nhave been a great Sinner.
\nAnd therefore he encourages Job <\/p>\n
649
\n00:37:33,040 –> 00:37:39,320
\nto confess his sin, to seek
\nforgiveness from God, to repent <\/p>\n
650
\n00:37:39,320 –> 00:37:41,000
\nof that sin and live
\ndifferently. <\/p>\n
651
\n00:37:41,360 –> 00:37:44,760
\nAnd then he suggests that God
\nwould heal him and he long no <\/p>\n
652
\n00:37:44,760 –> 00:37:48,840
\nlonger would have to suffer.
\nThis is his claim and you know. <\/p>\n
653
\n00:37:49,400 –> 00:37:53,240
\nIt’s very difficult when we have
\nto debate with someone who <\/p>\n
654
\n00:37:53,240 –> 00:37:55,160
\nclaims to have a heavenly
\nvision. <\/p>\n
655
\n00:37:56,280 –> 00:37:59,160
\nEver tried to talk the truth
\nwith someone who claims to have <\/p>\n
656
\n00:37:59,160 –> 00:38:02,200
\nthe power of the Spirit?
\nWho claims that they’re a <\/p>\n
657
\n00:38:02,200 –> 00:38:04,920
\nPentecostal and that God has
\ntold them there’s a little <\/p>\n
658
\n00:38:04,920 –> 00:38:07,600
\nsomething inside of them that
\ntells them they’re right? <\/p>\n
659
\n00:38:07,760 –> 00:38:10,000
\nThey know they’re right.
\nThey don’t feel they have to go <\/p>\n
660
\n00:38:10,000 –> 00:38:12,080
\nto the word of God.
\nThey don’t feel that they have <\/p>\n
661
\n00:38:12,080 –> 00:38:14,520
\nto prove what they think is true
\nor not. <\/p>\n
662
\n00:38:14,640 –> 00:38:18,280
\nThey know inside, and there’s
\nvirtually no way of convincing <\/p>\n
663
\n00:38:18,280 –> 00:38:22,000
\nan individual like that, even
\nthough they may or may not <\/p>\n
664
\n00:38:22,000 –> 00:38:24,160
\npersuade us.
\nAnd there are certainly many <\/p>\n
665
\n00:38:24,160 –> 00:38:27,520
\npassage in the scriptures that
\ncan show that that is not a <\/p>\n
666
\n00:38:27,520 –> 00:38:30,200
\ncorrect line of reasoning.
\nNevertheless, to that <\/p>\n
667
\n00:38:30,200 –> 00:38:33,360
\nindividual, we’re not going to
\nmake much of A beachhead. <\/p>\n
668
\n00:38:34,200 –> 00:38:37,520
\nIt’s very difficult to convince
\nsomeone who claims they’ve <\/p>\n
669
\n00:38:37,520 –> 00:38:41,880
\nreceived a heavenly vision that
\nthey’re wrong because they say <\/p>\n
670
\n00:38:41,880 –> 00:38:44,400
\nthere’s something inside that
\ntells them that they’re right. <\/p>\n
671
\n00:38:45,040 –> 00:38:49,080
\nAnd likewise with this Eliphaz,
\nhe claimed A heavenly vision. <\/p>\n
672
\n00:38:49,280 –> 00:38:53,640
\nJob does refute what he says,
\nbecause Job is in one <\/p>\n
673
\n00:38:53,640 –> 00:38:56,320
\ninteresting position.
\nEven though he didn’t know <\/p>\n
674
\n00:38:56,320 –> 00:39:01,160
\nexactly why he was suffering.
\nHe knew because he knew his own <\/p>\n
675
\n00:39:01,160 –> 00:39:05,720
\nlife that he hadn’t committed
\nany particular hideous sin. <\/p>\n
676
\n00:39:06,520 –> 00:39:09,920
\nHe knew that he wasn’t suffering
\nfrom some particular thing that <\/p>\n
677
\n00:39:09,920 –> 00:39:13,760
\nhe had done wrong, and even
\nthough he himself had believed <\/p>\n
678
\n00:39:13,760 –> 00:39:16,680
\nin the doctrine of exact
\nretribution, at least up until <\/p>\n
679
\n00:39:16,680 –> 00:39:20,600
\nnow, he knows that in his case
\nit doesn’t apply. <\/p>\n
680
\n00:39:21,000 –> 00:39:23,680
\nHe knows that he hasn’t
\ncommitted anything wrong, and <\/p>\n
681
\n00:39:23,680 –> 00:39:27,240
\ntherefore he does something
\nthat’s absolutely proper. <\/p>\n
682
\n00:39:27,920 –> 00:39:28,560
\nHe said.
\nLook. <\/p>\n
683
\n00:39:29,080 –> 00:39:31,520
\nIf I’ve committed a particular
\nsin, you. <\/p>\n
684
\n00:39:31,520 –> 00:39:34,640
\nName it and then I’ll repent of
\nit. <\/p>\n
685
\n00:39:35,040 –> 00:39:37,400
\nWhat is it?
\nAnd you know that’s not <\/p>\n
686
\n00:39:37,400 –> 00:39:40,600
\nimproper.
\nYou know the Lord Jesus Christ <\/p>\n
687
\n00:39:40,600 –> 00:39:44,040
\nwas confronted by his opponents
\nand he said, Which of you <\/p>\n
688
\n00:39:44,040 –> 00:39:47,400
\nconvinceth me of sin?
\nThe actual translation would be <\/p>\n
689
\n00:39:47,400 –> 00:39:49,760
\nconvicted me of sin, in other
\nwords, he said, look, if I’ve <\/p>\n
690
\n00:39:49,760 –> 00:39:52,520
\nsinned, name it and there’s
\nnothing wrong with that. <\/p>\n
691
\n00:39:53,320 –> 00:39:56,720
\nAnd you know if somebody accuses
\nus of doing something wrong and <\/p>\n
692
\n00:39:56,720 –> 00:40:00,240
\nwe didn’t do it.
\nWe’d say, hey, I’m innocent and <\/p>\n
693
\n00:40:00,240 –> 00:40:01,680
\nthere isn’t anything wrong with
\nthat. <\/p>\n
694
\n00:40:02,280 –> 00:40:04,680
\nThe problem, of course, is when
\nwe try to even kid ourselves <\/p>\n
695
\n00:40:04,680 –> 00:40:06,880
\ninto thinking that we’re
\nperfectly righteous individuals <\/p>\n
696
\n00:40:07,040 –> 00:40:09,640
\nand haven’t done anything wrong,
\nand we know that we’ve all <\/p>\n
697
\n00:40:09,640 –> 00:40:11,480
\nsinned and come chart of the
\nglory of God. <\/p>\n
698
\n00:40:11,760 –> 00:40:14,240
\nBut when we’re accused of a
\nparticular sin, if we haven’t <\/p>\n
699
\n00:40:14,240 –> 00:40:17,080
\ndone it, there’s nothing wrong
\nwith pleading our innocence and <\/p>\n
700
\n00:40:17,080 –> 00:40:18,800
\nthat’s exactly what Job was
\ndoing. <\/p>\n
701
\n00:40:19,040 –> 00:40:21,360
\nSo let’s remember that his fault
\nwas not. <\/p>\n
702
\n00:40:21,360 –> 00:40:25,240
\nSaying I haven’t committed this
\nparticular hideous sin that you <\/p>\n
703
\n00:40:25,240 –> 00:40:28,320
\naccused me of.
\nIf I have name it, it was a <\/p>\n
704
\n00:40:28,320 –> 00:40:30,160
\nperfectly proper.
\nThing that he should do. <\/p>\n
705
\n00:40:31,120 –> 00:40:34,760
\nWhen Bildad comes on the scene,
\nwe find that when he speaks up, <\/p>\n
706
\n00:40:35,280 –> 00:40:39,960
\nhe follows the same line of
\nreasoning, feeling that Job must<\/p>\n
707
\n00:40:39,960 –> 00:40:42,600
\nhave committed some particularly
\nhideous sin. <\/p>\n
708
\n00:40:43,200 –> 00:40:45,800
\nBut he comes at it from a
\ndifferent direction. <\/p>\n
709
\n00:40:46,560 –> 00:40:51,520
\nHe relies on the wisdom of
\nantiquity, or in other words, <\/p>\n
710
\n00:40:51,520 –> 00:40:55,880
\ntradition, he says now.
\nLook, Job, we’ve always believed<\/p>\n
711
\n00:40:55,880 –> 00:40:59,000
\nthis.
\nWe have believed in exact <\/p>\n
712
\n00:40:59,000 –> 00:41:02,240
\nretribution for many, many
\ncenturies. <\/p>\n
713
\n00:41:03,360 –> 00:41:06,000
\nAnd you know, we can’t be wrong
\nif people have believed it all <\/p>\n
714
\n00:41:06,000 –> 00:41:09,600
\nthat time.
\nHow often have we talked with <\/p>\n
715
\n00:41:09,600 –> 00:41:13,840
\nindividuals that belong to a
\nchurch or denomination that has <\/p>\n
716
\n00:41:13,840 –> 00:41:17,520
\nheld to a particular view of?
\nDoctrines for hundreds of years.<\/p>\n
717
\n00:41:18,320 –> 00:41:20,720
\nIt’s pretty difficult to discuss
\nwith them because that’s what <\/p>\n
718
\n00:41:20,720 –> 00:41:22,800
\nthey’ll bring up as tradition,
\nthey’ll say. <\/p>\n
719
\n00:41:22,800 –> 00:41:25,920
\nDo you really think?
\nThat man could have been wrong <\/p>\n
720
\n00:41:25,920 –> 00:41:29,720
\nfor 100 or 1000 or more years in
\nthis particular doctrine. <\/p>\n
721
\n00:41:29,840 –> 00:41:31,240
\nWhy?
\nThis is what we’ve always <\/p>\n
722
\n00:41:31,240 –> 00:41:32,880
\nbelieved.
\nIt’s got to be right. <\/p>\n
723
\n00:41:33,920 –> 00:41:36,440
\nAnd I know we’ve all talked to
\nindividuals who have held this <\/p>\n
724
\n00:41:36,440 –> 00:41:39,160
\nposition.
\nI hope you’ll forgive me for a <\/p>\n
725
\n00:41:39,160 –> 00:41:42,480
\nmoment, but there are.
\nSometimes problems that may come<\/p>\n
726
\n00:41:42,480 –> 00:41:47,200
\nup in our cliches and I’ve even
\nheard some brethren stand up and<\/p>\n
727
\n00:41:47,200 –> 00:41:50,840
\nsay, well, this is our
\nChristadelphian heritage. <\/p>\n
728
\n00:41:51,960 –> 00:41:54,880
\nWe believe this for a long time.
\nIt must be right. <\/p>\n
729
\n00:41:56,080 –> 00:41:58,880
\nAnd how often it is when we have
\na problem in the Ecclesia that <\/p>\n
730
\n00:41:58,880 –> 00:42:02,360
\nmight even involve a vote on
\ndisfellowship, That instead of <\/p>\n
731
\n00:42:02,360 –> 00:42:06,760
\nsitting down and examining that
\nproblem anew from every single <\/p>\n
732
\n00:42:06,760 –> 00:42:09,800
\nangle to see what we should do,
\nwe’ll say, well, you know, I was<\/p>\n
733
\n00:42:09,800 –> 00:42:11,720
\nbrought up to say this is wrong
\nand. <\/p>\n
734
\n00:42:12,000 –> 00:42:14,520
\nThey don’t even show up to
\nspecial classes on a given <\/p>\n
735
\n00:42:14,520 –> 00:42:16,960
\nsubject.
\nBut they sure show up for the <\/p>\n
736
\n00:42:16,960 –> 00:42:19,800
\nvote.
\nThey say, well, we’ve always <\/p>\n
737
\n00:42:19,800 –> 00:42:21,960
\nbelieved it this way, and that’s
\nthe way it’s going to be. <\/p>\n
738
\n00:42:22,320 –> 00:42:25,440
\nInstead of sitting down and say,
\nyou know, let’s look at this <\/p>\n
739
\n00:42:25,440 –> 00:42:28,120
\nafresh and see what the
\nscripture really does have to <\/p>\n
740
\n00:42:28,120 –> 00:42:31,040
\nsay.
\nWe can be guilty of this <\/p>\n
741
\n00:42:31,280 –> 00:42:36,280
\ntraditional, this wisdom of the
\nantiquities just as much as <\/p>\n
742
\n00:42:36,280 –> 00:42:40,120
\nBildad could.
\nAnd he brings up this idea to <\/p>\n
743
\n00:42:40,120 –> 00:42:43,360
\nJob and says, you know, Job,
\nwe’ve always believed this. <\/p>\n
744
\n00:42:43,520 –> 00:42:45,640
\nIt must be right.
\nYou believed it yourself. <\/p>\n
745
\n00:42:46,560 –> 00:42:49,920
\nThe problem is, you’re just not
\nwilling to apply it to yourself.<\/p>\n
746
\n00:42:50,040 –> 00:42:51,760
\nYou’ve done something pretty
\nbad. <\/p>\n
747
\n00:42:51,880 –> 00:42:57,080
\nWhy don’t you admit it, confess
\nit, repent of it, seek God’s <\/p>\n
748
\n00:42:57,080 –> 00:43:02,560
\nforgiveness, and he’ll heal you.
\nBut of course, Job knew that he <\/p>\n
749
\n00:43:02,560 –> 00:43:05,080
\nhadn’t.
\nAnd again, we’re in a very <\/p>\n
750
\n00:43:05,080 –> 00:43:08,440
\nunique position.
\nWe’re in the position of having <\/p>\n
751
\n00:43:08,440 –> 00:43:11,880
\nthe testimony of the Almighty
\nback in that first and second <\/p>\n
752
\n00:43:11,880 –> 00:43:14,880
\nchapter.
\nWhich spoke up and told us that <\/p>\n
753
\n00:43:14,880 –> 00:43:19,160
\nit wasn’t anything terrible that
\nJob had done, but instead he was<\/p>\n
754
\n00:43:19,160 –> 00:43:21,760
\nsuffering for the benefit of
\nsomebody else. <\/p>\n
755
\n00:43:22,520 –> 00:43:24,920
\nWe’re in that remarkably unique
\nposition. <\/p>\n
756
\n00:43:25,720 –> 00:43:28,960
\nAnd so then comes along the
\nthird individual, here Job’s <\/p>\n
757
\n00:43:28,960 –> 00:43:33,400
\nthird friend by the name of
\nZophar, and he takes another <\/p>\n
758
\n00:43:33,400 –> 00:43:37,120
\nposition.
\nHe suggests that perhaps Job is <\/p>\n
759
\n00:43:37,120 –> 00:43:42,000
\nguilty of some unknown sin, That
\nperhaps Job has done something <\/p>\n
760
\n00:43:42,000 –> 00:43:45,400
\nthat he didn’t even realize was
\nwrong in the 1st place, or may <\/p>\n
761
\n00:43:45,400 –> 00:43:49,040
\nhave even forgotten about it,
\nand that’s why God is punishing <\/p>\n
762
\n00:43:49,040 –> 00:43:51,120
\nhim.
\nHe’s almost conceding the <\/p>\n
763
\n00:43:51,160 –> 00:43:53,880
\nargument.
\nCould you imagine God punishing <\/p>\n
764
\n00:43:53,880 –> 00:43:56,000
\nsomething?
\nPunishing someone for something <\/p>\n
765
\n00:43:56,000 –> 00:43:58,680
\nthey didn’t even know about?
\nAn unknown sin? <\/p>\n
766
\n00:43:59,480 –> 00:44:01,960
\nAccording to the scripture,
\nindividuals be punished for the <\/p>\n
767
\n00:44:01,960 –> 00:44:05,320
\nthings that they know.
\nOf course we have the benefit of<\/p>\n
768
\n00:44:05,320 –> 00:44:07,200
\nadded scripture since the time
\nof so far. <\/p>\n
769
\n00:44:07,600 –> 00:44:10,160
\nBut we know the Scripture says
\nthat he that knoweth to do good <\/p>\n
770
\n00:44:10,680 –> 00:44:13,240
\nand do with it, not to him it is
\nsin. <\/p>\n
771
\n00:44:13,920 –> 00:44:16,720
\nAnd so we find that knowledge of
\nsin is necessary before there’s <\/p>\n
772
\n00:44:16,720 –> 00:44:19,840
\ngoing to be retribution for it.
\nWe learn that the man that’s in <\/p>\n
773
\n00:44:19,840 –> 00:44:22,440
\nhonor and understandeth not is
\nlike the beast that perish. <\/p>\n
774
\n00:44:22,600 –> 00:44:25,680
\nHe isn’t going to be rewarded
\nfor doing good, but he isn’t <\/p>\n
775
\n00:44:25,680 –> 00:44:27,200
\ngoing to be punished for doing
\nevil. <\/p>\n
776
\n00:44:27,520 –> 00:44:32,840
\nHe has this life and that’s it.
\nAnd so to consider Zofar’s <\/p>\n
777
\n00:44:32,840 –> 00:44:37,040
\nargument that Job may very well
\nhave been guilty of some unknown<\/p>\n
778
\n00:44:37,040 –> 00:44:40,440
\nsin is virtually conceding the
\ncase to Job. <\/p>\n
779
\n00:44:40,800 –> 00:44:43,560
\nAnd we find that these
\nindividuals go on in their <\/p>\n
780
\n00:44:43,560 –> 00:44:45,640
\ndebate throughout these three
\ncycles. <\/p>\n
781
\n00:44:45,960 –> 00:44:50,560
\nAnd within those cycles, finally
\nthe idea is brought up that, <\/p>\n
782
\n00:44:50,560 –> 00:44:53,480
\nwell perhaps Job.
\nWasn’t guilty of a sin of <\/p>\n
783
\n00:44:53,480 –> 00:44:57,680
\nCommission.
\nIt may have been that Job was <\/p>\n
784
\n00:44:57,680 –> 00:45:02,120
\nguilty of a sin of omission.
\nThat he had an opportunity to do<\/p>\n
785
\n00:45:02,120 –> 00:45:06,080
\ngood and he neglected to do it.
\nThe suggestion is made that <\/p>\n
786
\n00:45:06,080 –> 00:45:10,240
\nperhaps a widow or an orphan had
\ncome to Job and Job could have <\/p>\n
787
\n00:45:10,240 –> 00:45:12,200
\nhelped, or maybe even come to
\nthe to him. <\/p>\n
788
\n00:45:12,400 –> 00:45:15,880
\nBut he was aware of their plight
\nand he hadn’t given them the the<\/p>\n
789
\n00:45:15,880 –> 00:45:18,280
\nwelfare, the relief that they
\ncould have used. <\/p>\n
790
\n00:45:19,360 –> 00:45:22,920
\nAnd therefore he may be
\nsuffering for some sin of <\/p>\n
791
\n00:45:22,920 –> 00:45:25,960
\nomission, something he could
\nhave done that he neglected to <\/p>\n
792
\n00:45:25,960 –> 00:45:27,200
\ndo.
\nAnd it’s interesting. <\/p>\n
793
\n00:45:27,200 –> 00:45:30,120
\nAs we go through the debate
\nbetween Job and his three <\/p>\n
794
\n00:45:30,120 –> 00:45:34,080
\nfriends, we find that there is a
\nsection where Job categorically <\/p>\n
795
\n00:45:34,080 –> 00:45:38,120
\ndenies having committed any of
\nthese sins of omission and <\/p>\n
796
\n00:45:38,120 –> 00:45:43,080
\npoints out that he had very
\noften helped orphans and widows <\/p>\n
797
\n00:45:43,080 –> 00:45:46,320
\nin their plight, that he had not
\nturned their back upon them. <\/p>\n
798
\n00:45:46,920 –> 00:45:49,400
\nHe makes this claim.
\nBut perhaps. <\/p>\n
799
\n00:45:49,400 –> 00:45:53,160
\nOne of the most.
\nImportant parts of Job’s defense<\/p>\n
800
\n00:45:53,200 –> 00:45:57,600
\nis this in the 21st chapter.
\nAnd I’m not going to go through <\/p>\n
801
\n00:45:57,600 –> 00:46:00,360
\nit, it would be rather long, but
\nfor your own benefit. <\/p>\n
802
\n00:46:01,000 –> 00:46:05,080
\nWe find that Job points out
\nsomething very, very important <\/p>\n
803
\n00:46:05,080 –> 00:46:08,920
\nwhich shows that his mind has
\nbeen changed in regard to the <\/p>\n
804
\n00:46:08,920 –> 00:46:13,040
\ndoctrine of exact retribution.
\nHe’s come to the position where <\/p>\n
805
\n00:46:13,040 –> 00:46:17,440
\nhe realizes that the doctrine of
\nexact retribution is not <\/p>\n
806
\n00:46:17,440 –> 00:46:20,760
\ncorrect.
\nThen he points out, and we find <\/p>\n
807
\n00:46:20,760 –> 00:46:24,760
\nthat David also does in the
\nPsalms, that there are many <\/p>\n
808
\n00:46:24,760 –> 00:46:28,560
\nindividuals that are obviously
\nwicked in the way in which they <\/p>\n
809
\n00:46:28,560 –> 00:46:32,280
\nlive.
\nThey live a life of absolute <\/p>\n
810
\n00:46:32,280 –> 00:46:36,360
\nsin.
\nAnd yet strangely enough, they <\/p>\n
811
\n00:46:36,360 –> 00:46:40,280
\nseem to get along in this life
\nsomewhat better than many other <\/p>\n
812
\n00:46:40,280 –> 00:46:43,160
\nindividuals that are obviously
\nfar, far more righteous than <\/p>\n
813
\n00:46:43,160 –> 00:46:45,000
\nthey.
\nAnd you know, we’ve looked <\/p>\n
814
\n00:46:45,000 –> 00:46:48,280
\naround at this condition
\nourselves and we wonder why some<\/p>\n
815
\n00:46:48,280 –> 00:46:53,360
\nof these very well known
\ncriminals seem to get along <\/p>\n
816
\n00:46:53,360 –> 00:46:55,600
\nvery, very well.
\nThey may be the head of the <\/p>\n
817
\n00:46:55,600 –> 00:46:58,360
\nmafia or something like that.
\nAnd they seem to get along <\/p>\n
818
\n00:46:58,360 –> 00:47:00,600
\npretty good.
\nThey have a fine life, They have<\/p>\n
819
\n00:47:00,600 –> 00:47:03,440
\na lot of money.
\nThey have perhaps a large <\/p>\n
820
\n00:47:03,440 –> 00:47:05,400
\nfamily, seem to get along quite
\nwell in life. <\/p>\n
821
\n00:47:05,840 –> 00:47:08,960
\nPerhaps they don’t even have too
\nmuch disease or sickness or <\/p>\n
822
\n00:47:08,960 –> 00:47:11,480
\npain.
\nAnd when death finally does <\/p>\n
823
\n00:47:11,480 –> 00:47:14,720
\ncome, it comes in a moment by
\nperhaps a sudden, sudden heart <\/p>\n
824
\n00:47:14,720 –> 00:47:17,920
\nattack or perhaps one of the hit
\nmen from their opposition, I <\/p>\n
825
\n00:47:17,920 –> 00:47:20,520
\ndon’t know.
\nBut anyway, death comes very, <\/p>\n
826
\n00:47:20,520 –> 00:47:23,840
\nvery quickly.
\nThey don’t have a problem such <\/p>\n
827
\n00:47:23,840 –> 00:47:28,240
\nas Job is having, whether he may
\nhave weeks or months, whether <\/p>\n
828
\n00:47:28,240 –> 00:47:31,960
\nhe’s suffering in tremendous
\nagony before death comes. <\/p>\n
829
\n00:47:32,480 –> 00:47:37,600
\nAnd so Job brings up this
\nobservation to his friends, and <\/p>\n
830
\n00:47:37,600 –> 00:47:40,080
\nit’s an argument that they
\ncannot refute. <\/p>\n
831
\n00:47:40,600 –> 00:47:44,400
\nAnd when we look around about
\nus, we see individuals that seem<\/p>\n
832
\n00:47:44,400 –> 00:47:48,320
\nto get along far, far better in
\ntheir lives of sin, where they <\/p>\n
833
\n00:47:48,320 –> 00:47:51,440
\nleft God totally out of it.
\nThen we do. <\/p>\n
834
\n00:47:52,120 –> 00:47:55,760
\nAnd when problems come up, we
\nmay say, why is it that God <\/p>\n
835
\n00:47:55,760 –> 00:47:59,280
\nlet’s this happen to me?
\nAnd I know many of us have been <\/p>\n
836
\n00:47:59,280 –> 00:48:03,240
\nin that position of wondering
\nwhy God would let this happen to<\/p>\n
837
\n00:48:03,240 –> 00:48:05,000
\nme.
\nAnd we’ve often said, why me, <\/p>\n
838
\n00:48:05,320 –> 00:48:09,800
\nWhy me?
\nAnd there are reasons sometimes <\/p>\n
839
\n00:48:09,800 –> 00:48:13,280
\nwhy God permits us to suffer.
\nAnd as we get on to the speeches<\/p>\n
840
\n00:48:13,280 –> 00:48:16,800
\nof Elihu and pick particularly
\nthe speeches of the Almighty, <\/p>\n
841
\n00:48:16,960 –> 00:48:19,280
\nwe’re going to have an
\nopportunity to see those. <\/p>\n
842
\n00:48:19,640 –> 00:48:23,960
\nBut Job has now come to the
\nposition where he realizes that <\/p>\n
843
\n00:48:24,200 –> 00:48:27,600
\nthis doctrine of exact
\nretribution is not really <\/p>\n
844
\n00:48:27,600 –> 00:48:31,440
\ncorrect.
\nHe’s changed his mind, however, <\/p>\n
845
\n00:48:32,120 –> 00:48:37,880
\nperhaps not completely.
\nHe has a wish within his heart. <\/p>\n
846
\n00:48:38,560 –> 00:48:42,400
\nFirst of all, he wishes that he
\ncould have it out with God. <\/p>\n
847
\n00:48:42,400 –> 00:48:44,920
\nI think that’s I’m looking at my
\nnote. <\/p>\n
848
\n00:48:44,920 –> 00:48:46,960
\nI think that’s back in the 13th
\nchapter. <\/p>\n
849
\n00:48:47,480 –> 00:48:51,240
\nHe wishes that he could call to
\nGod and have God answer him, <\/p>\n
850
\n00:48:51,480 –> 00:48:56,480
\nthat they could actually talk
\nabout it face to face and have <\/p>\n
851
\n00:48:56,480 –> 00:48:59,000
\nit out.
\nBecause he doesn’t really feel <\/p>\n
852
\n00:48:59,280 –> 00:49:01,240
\nthat God has been treating him
\njust right. <\/p>\n
853
\n00:49:02,120 –> 00:49:05,960
\nHe’s he’s lived a good life.
\nHe’s done everything he could to<\/p>\n
854
\n00:49:05,960 –> 00:49:09,560
\nmaintain his integrity.
\nEven when God has removed all of<\/p>\n
855
\n00:49:09,560 –> 00:49:14,240
\nhis wealth, when God has removed
\nhis children from life, and even<\/p>\n
856
\n00:49:14,240 –> 00:49:17,800
\nnow when God has put him in this
\nposition of agony, he still <\/p>\n
857
\n00:49:17,800 –> 00:49:20,560
\nmaintained his integrity and he
\nfigures that God owes him <\/p>\n
858
\n00:49:20,560 –> 00:49:23,960
\nsomething because of it.
\nAnd I wonder if there’s times <\/p>\n
859
\n00:49:23,960 –> 00:49:27,400
\nwhen we’ve come to the position
\nof saying, look, we’ve learned <\/p>\n
860
\n00:49:27,400 –> 00:49:30,280
\nthe truth.
\nMust be pretty smart to figure <\/p>\n
861
\n00:49:30,280 –> 00:49:31,360
\nit out when.
\nThere’s so many millions. <\/p>\n
862
\n00:49:31,360 –> 00:49:35,400
\nOf people that don’t know it,
\nand here we’ve been baptized. <\/p>\n
863
\n00:49:35,400 –> 00:49:37,400
\nWe’ve called upon the name of
\nthe Lord for the remission of <\/p>\n
864
\n00:49:37,400 –> 00:49:39,680
\nour sins.
\nWe become active in the <\/p>\n
865
\n00:49:39,680 –> 00:49:42,320
\nEcclesia.
\nWe give up a great deal of our <\/p>\n
866
\n00:49:42,320 –> 00:49:45,080
\ntime and energy, and perhaps
\neven a little bit of our wealth,<\/p>\n
867
\n00:49:45,880 –> 00:49:50,680
\nin our service to God.
\nWhy is it that God doesn’t treat<\/p>\n
868
\n00:49:50,680 –> 00:49:52,080
\nus a little bit better than we
\nare? <\/p>\n
869
\n00:49:52,600 –> 00:49:56,120
\nWhy does God permit the trials
\nand tribulations of this life to<\/p>\n
870
\n00:49:56,120 –> 00:49:59,440
\ncome upon us, perhaps far out of
\nproportion than what we think we<\/p>\n
871
\n00:49:59,440 –> 00:50:02,960
\ndeserve?
\nJob didn’t think that God had <\/p>\n
872
\n00:50:02,960 –> 00:50:08,600
\ntreated him just right, and in
\nso doing, he was virtually <\/p>\n
873
\n00:50:08,600 –> 00:50:14,920
\naccusing God of being unjust and
\nunrighteous. <\/p>\n
874
\n00:50:15,520 –> 00:50:17,560
\nIn fact, he actually makes that
\nclaim. <\/p>\n
875
\n00:50:17,560 –> 00:50:19,320
\nHe says God has taken away my
\njudgment. <\/p>\n
876
\n00:50:19,560 –> 00:50:22,440
\nIn other words, God hasn’t
\ntreated me just. <\/p>\n
877
\n00:50:23,080 –> 00:50:25,480
\nAnd we find that when Elijah
\ncomes on the scene, we’re going <\/p>\n
878
\n00:50:25,480 –> 00:50:27,200
\nto have some of those claims
\nanswered. <\/p>\n
879
\n00:50:27,560 –> 00:50:30,600
\nAnd when the Almighty speaks,
\nwe’re going to have more of them<\/p>\n
880
\n00:50:30,600 –> 00:50:33,320
\nanswered.
\nBut Job wishes that he could <\/p>\n
881
\n00:50:33,320 –> 00:50:36,040
\nhave it out with God, because he
\nfigures that if he could sit <\/p>\n
882
\n00:50:36,040 –> 00:50:38,920
\ndown and actually have a
\ndiscussion, a debate, an <\/p>\n
883
\n00:50:38,920 –> 00:50:42,960
\nargument, if you will, with the
\nAlmighty, that he would be able <\/p>\n
884
\n00:50:42,960 –> 00:50:46,600
\nto show that he was right.
\nAnd God was wrong. <\/p>\n
885
\n00:50:47,640 –> 00:50:49,200
\nNow that’s a bit of a problem,
\nisn’t it? <\/p>\n
886
\n00:50:49,920 –> 00:50:51,600
\nBut that’s the attitude that he
\nhad. <\/p>\n
887
\n00:50:52,000 –> 00:50:55,960
\nBut God didn’t say anything.
\nGod remained absolutely silent. <\/p>\n
888
\n00:50:56,560 –> 00:50:59,440
\nAnd then of course, he goes on
\nto accuse God of being silent <\/p>\n
889
\n00:50:59,440 –> 00:51:02,520
\neven when called upon.
\nAnd he finally comes to the <\/p>\n
890
\n00:51:02,520 –> 00:51:07,440
\nposition where that he wishes
\nthat he could have a daysman <\/p>\n
891
\n00:51:08,440 –> 00:51:10,560
\nthat’s not a.
\nWord that we use very often, is <\/p>\n
892
\n00:51:10,560 –> 00:51:13,360
\nit?
\nWord Desmond actually means a <\/p>\n
893
\n00:51:13,360 –> 00:51:17,680
\nmediator or an arbitrator.
\nHe wishes that there could be <\/p>\n
894
\n00:51:17,680 –> 00:51:21,600
\nsome individual that would be a
\ngo between between him and God. <\/p>\n
895
\n00:51:21,600 –> 00:51:25,160
\nHe says, look, if God won’t talk
\nwith me directly, perhaps God <\/p>\n
896
\n00:51:25,160 –> 00:51:27,920
\nmight be willing to talk with me
\nthrough some other individual. <\/p>\n
897
\n00:51:29,040 –> 00:51:32,520
\nAnd therefore, if he could have
\nthis mediator, this arbitrator, <\/p>\n
898
\n00:51:32,680 –> 00:51:36,640
\nas a go between between him and
\nGod, why he felt that he was <\/p>\n
899
\n00:51:36,640 –> 00:51:38,720
\nabsolutely right in his
\nposition. <\/p>\n
900
\n00:51:39,720 –> 00:51:42,120
\nAnd therefore the arbitrator of
\ncourse, will be taking his side <\/p>\n
901
\n00:51:42,120 –> 00:51:45,640
\nand not God’s side.
\nAnd I wonder how often we’ve had<\/p>\n
902
\n00:51:45,640 –> 00:51:47,000
\nthat.
\nFeeling in our. <\/p>\n
903
\n00:51:47,000 –> 00:51:49,960
\nOwn hearts where we felt that we
\nwere right and if only we could <\/p>\n
904
\n00:51:49,960 –> 00:51:52,680
\nhave somebody speak up for us to
\nGod. <\/p>\n
905
\n00:51:53,200 –> 00:51:55,600
\nYou know it’s interesting in
\nregard to this days men. <\/p>\n
906
\n00:51:56,840 –> 00:52:00,120
\nWe can’t help but realize that
\nthis is getting us awfully close<\/p>\n
907
\n00:52:00,880 –> 00:52:03,760
\nto the Lord Jesus Christ and
\nanother aspect of his work. <\/p>\n
908
\n00:52:04,440 –> 00:52:07,600
\nWe realize that now Jesus sits
\non the right hand of the Father.<\/p>\n
909
\n00:52:08,560 –> 00:52:13,520
\nHe’s the mediator between God
\nand man, the man Christ Jesus. <\/p>\n
910
\n00:52:14,760 –> 00:52:18,160
\nBut we find that when this
\nDaisman comes on the scene, and <\/p>\n
911
\n00:52:18,160 –> 00:52:23,320
\none does come on the scene for
\nJob, this daisman becomes a type<\/p>\n
912
\n00:52:23,320 –> 00:52:26,880
\nof the Lord Jesus Christ.
\nThis daisman of course, is going<\/p>\n
913
\n00:52:26,880 –> 00:52:29,240
\nto be the young man alive Who
\nthat we’re going to talk about <\/p>\n
914
\n00:52:29,240 –> 00:52:31,240
\ntomorrow.
\nWe’re going to try to keep from <\/p>\n
915
\n00:52:31,240 –> 00:52:36,640
\ngoing into his speeches, but
\nhere we find that when Eli, who <\/p>\n
916
\n00:52:36,640 –> 00:52:41,120
\ncomes on the scene, instead of
\ntaking Job’s side and <\/p>\n
917
\n00:52:41,720 –> 00:52:46,920
\napproaching God, he takes God’s
\nside and presents God’s position<\/p>\n
918
\n00:52:46,920 –> 00:52:50,840
\nto Job.
\nAnd isn’t this the exact same <\/p>\n
919
\n00:52:50,840 –> 00:52:55,640
\nposition that the Lord Jesus
\ntook before he became the <\/p>\n
920
\n00:52:55,680 –> 00:52:59,800
\nAdvocate with the Father for
\nhuman beings making intercession<\/p>\n
921
\n00:52:59,800 –> 00:53:04,320
\nfor our sins?
\nHe first makes God known to us, <\/p>\n
922
\n00:53:05,240 –> 00:53:08,560
\nand consequently we come across
\nso many verses in the scriptures<\/p>\n
923
\n00:53:08,800 –> 00:53:13,400
\nwhich the Trinitarians latch on
\nto very quickly, not recognizing<\/p>\n
924
\n00:53:13,400 –> 00:53:16,920
\nthe false significance of those
\nverses such as ye who have seen <\/p>\n
925
\n00:53:16,920 –> 00:53:21,800
\nme have seen the Father.
\nGod dwells in a light that’s <\/p>\n
926
\n00:53:21,800 –> 00:53:24,800
\nunapproachable.
\nGod can’t be put and attest to. <\/p>\n
927
\n00:53:25,200 –> 00:53:28,520
\nThere’s no way that we can
\nexamine an invisible God that <\/p>\n
928
\n00:53:28,520 –> 00:53:32,520
\ncannot possibly be seen, that
\nnever has been seen, or can be <\/p>\n
929
\n00:53:32,520 –> 00:53:35,920
\nseen by mortal man.
\nThe only way that we can <\/p>\n
930
\n00:53:35,920 –> 00:53:39,840
\nunderstand God is by his
\nrevealing Himself to us. <\/p>\n
931
\n00:53:40,120 –> 00:53:42,480
\nFirst of all.
\nIn the pages of the Scripture, <\/p>\n
932
\n00:53:43,480 –> 00:53:46,840
\nand finally, at the appointed
\ntime, in the life of his only <\/p>\n
933
\n00:53:46,840 –> 00:53:51,000
\nbegotten Son.
\nAnd so here we find that God <\/p>\n
934
\n00:53:51,000 –> 00:53:55,160
\nindeed was revealed.
\nIn the Lord Jesus Christ. <\/p>\n
935
\n00:53:55,960 –> 00:53:58,640
\nNow, tomorrow we’re going to
\ntake up the speeches of Elihu. <\/p>\n
936
\n00:53:58,960 –> 00:54:02,720
\nWe’re going to recognize Elihu
\nas the very Daisman that Job had<\/p>\n
937
\n00:54:02,720 –> 00:54:05,880
\nrequested, and we’re going to
\nsee how that he first <\/p>\n
938
\n00:54:06,320 –> 00:54:11,360
\ndemonstrates God to Job instead
\nof taking up Job’s position <\/p>\n
939
\n00:54:11,720 –> 00:54:14,040
\nbefore God.
\nSo we’ll leave that. <\/p>\n
940
\n00:54:14,400 –> 00:54:15,640
\nAnd we’ll consider it tomorrow.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 2 from this series was used in GCT Episode 284. 1 00:00:00,320 –> 00:00:03,760 In…<\/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\/83111548\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2024-1-23%2Fa0c80120-23e2-6367-1f7b-10ed7b7592f5.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:54:15","filesize":"35.61M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1079","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\/1079\/warren-phillips-hast-thou-considered-my-servant-job-class-2-the-purpose-of-the-testing-of-job","player_link":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1079\/warren-phillips-hast-thou-considered-my-servant-job-class-2-the-purpose-of-the-testing-of-job","audio_player":"https:\/\/goodchristadelphiantalks.com\/podcast-player\/1079\/warren-phillips-hast-thou-considered-my-servant-job-class-2-the-purpose-of-the-testing-of-job<\/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 2 – The Purpose of the Testing of Job<\/a><\/blockquote>