This week’s talk is a Bible class by Brother Ethan Hardy, titled “Job – My Redeemer Lives,” given at the Llanelli Ecclesia in the UK on October 9th, 2025.<\/p>\n
We hope this strengthens your Faith and brightens your day!<\/p>\n
Thank you for listening, God bless, and talk to you next week.<\/p>\n
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Redeemer. <\/p>\n 17 from the text and the context to<\/p>\n 18 interpretation. <\/p>\n 19 encouragement to be found in <\/p>\n 20 This talk may challenge you and <\/p>\n 21 search the scriptures daily to <\/p>\n 22 did the Bereans. <\/p>\n 23 inspire you in revealing some <\/p>\n 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 read it. 49 50 51 of features and tools which 52 53 54 55 56 57 58 59 60 61 else in the Bible, and 119 of 62 63 64 65 66 67 68 And all these things make the <\/p>\n 69 difficult. <\/p>\n 70 generally quite a good <\/p>\n 71 it can be relatively poor in <\/p>\n 72 And I’m not just going to assert<\/p>\n 73 I’ll just give a couple of <\/p>\n 74 this to you. <\/p>\n 75 and chapter 21. <\/p>\n 76 you’ll see on the screen, the <\/p>\n 77 as stubble before the wind and <\/p>\n 78 away. <\/p>\n 79 the NET, it asks how often are <\/p>\n 80 wicked and like chaff swept <\/p>\n 81 And the the focus is slightly <\/p>\n 82 James, it’s an assertion, <\/p>\n 83 question, a rhetorical question.<\/p>\n 84 sense is it seems to be a <\/p>\n 85 questions from verse 17, because<\/p>\n 86 Jehovah has just asserted that <\/p>\n 87 They live long and prosperous <\/p>\n 88 They’re not like chaff that is <\/p>\n 89 The second example, Job 37 and <\/p>\n 90 fair weather comes out of the <\/p>\n 91 majesty. <\/p>\n 92 modern version, out of the north<\/p>\n 93 God is clothed with awesome <\/p>\n 94 95 literally golden splendor. <\/p>\n 96 97 That’s the sun coming out, <\/p>\n 98 But that’s not the point of <\/p>\n 99 when you compare it to Ezekiel<\/p>\n 100 picture of God’s glory coming <\/p>\n 101 102 They’ve been interpretive there <\/p>\n 103 and therefore I think it’s <\/p>\n 104 105 Job. <\/p>\n 106 the Hebrew and then you’ll get<\/p>\n 107 108 So when reading the Book of Job,<\/p>\n 109 is a tendency to accidentally <\/p>\n 110 somewhere else. <\/p>\n 111 You sort of accidentally ignore <\/p>\n 112 113 challenging, and shift the focus<\/p>\n 114 language used elsewhere in the <\/p>\n 115 necessarily have the same <\/p>\n 116 So here’s an example of what I <\/p>\n 117 Turn with me to Job 23, just a <\/p>\n 118 Joe says here, but he knows the <\/p>\n 119 tried me I shall come out as <\/p>\n 120 Well, this is often compared to <\/p>\n 121 122 123 genuineness of your faith, more <\/p>\n 124 though it is tested by fire, <\/p>\n 125 126 And now therefore the two <\/p>\n 127 context of first Peter, and it’s<\/p>\n 128 same thing, that his faith is <\/p>\n 129 But if you look at Job chapter <\/p>\n 130 what Job literally wants to do <\/p>\n 131 He wants to approach God’s seat <\/p>\n 132 that God knows his ways and then<\/p>\n 133 like gold. <\/p>\n 134 saying he supports this argument<\/p>\n 135 because he has kept God’s ways, <\/p>\n 136 from God’s ways. <\/p>\n 137 here is that a literal trial <\/p>\n 138 already gold or he is righteous.<\/p>\n 139 He’s not saying like Peter is <\/p>\n 140 like God, even if that is what <\/p>\n 141 He’s arguing that a literal <\/p>\n 142 will prove that he is righteous.<\/p>\n 143 of illustrates that the <\/p>\n 144 145 146 147 148 look to these external 149 And finally, I sort of want to <\/p>\n 150 lens on how we we look at the <\/p>\n 151 So in Christadelphian circles, I<\/p>\n 152 we read the book of Job is <\/p>\n 153 prologue and the echo log. <\/p>\n 154 very simple conclusion that that<\/p>\n 155 righteous man commended by God <\/p>\n 156 157 called perfect and upright. <\/p>\n 158 Job 42 verse seven, Job is <\/p>\n 159 is right about God. <\/p>\n 160 161 Job is a righteous man who saved<\/p>\n 162 163 164 165 all that poetry and 166 167 168 169 170 171 172 173 174 bit in the middle that they’re 175 176 177 178 179 180 181 182 183 184 185 186 wrong. 187 188 189 190 should say based on the 191 192 using the prologue and the <\/p>\n 193 verses that Brother Fred Pierce <\/p>\n 194 Turn with me to Joe chapter 38 <\/p>\n 195 It’s on the screen, so it <\/p>\n 196 But God says this to Joe. <\/p>\n 197 by words without knowledge. <\/p>\n 198 speaking without knowledge, <\/p>\n 199 200 what is right about God. <\/p>\n 201 suggest this is directed <\/p>\n 202 don’t think so because if you <\/p>\n 203 four that and there’s a couple<\/p>\n 204 the speech is to demonstrate to <\/p>\n 205 knowledge. <\/p>\n 206 you when I laid the foundation <\/p>\n 207 Tell me if you have <\/p>\n 208 comprehended the expense of <\/p>\n 209 Declare if you know all this <\/p>\n 210 211 And then verse 33, do you know <\/p>\n 212 or can you establish their rule <\/p>\n 213 So the point of the speech is to<\/p>\n 214 spoken without knowledge. <\/p>\n 215 42 and verse three, Job takes <\/p>\n 216 himself. <\/p>\n 217 verse 3 and then says, therefore<\/p>\n 218 did not understand, things too<\/p>\n 219 So Job here is acknowledging <\/p>\n 220 221 222 223 224 225 226 227 be right? 228 229 230 231 232 233 234 to, after Job responds to 235 236 And this tells us that Job’s <\/p>\n 237 God, or his commendation is for <\/p>\n 238 Sorry. <\/p>\n 239 progression that God states that<\/p>\n 240 knowledge, and then Jehovah <\/p>\n 241 242 is right about him. <\/p>\n 243 prologue, and particularly the <\/p>\n 244 judgements upon the truth of <\/p>\n 245 To do so, I think oversimplifies<\/p>\n 246 247 And to clarify, I’m not saying <\/p>\n 248 are not relevant to your <\/p>\n 249 Job, because they are. <\/p>\n 250 251 speaking right about God at the <\/p>\n 252 doesn’t tell you what happens in<\/p>\n 253 And just as David was described <\/p>\n 254 yet fell into sin, Joe can do <\/p>\n 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 framework of how he 274 275 276 277 278 wicked that suffer trouble, 279 280 281 282 283 284 285 286 287 288 289 Job, how the characters seem 290 291 292 293 294 295 296 297 298 299 says this, Does God pervert 300 301 302 303 304 surely then he will rouse 305 rightful habitation. 306 307 308 309 310 311 312 313 I think it pushes Job in the <\/p>\n 314 It causes him to doubt God’s <\/p>\n 315 316 framework. <\/p>\n 317 prosper and innocent people who <\/p>\n 318 But he doesn’t have an <\/p>\n 319 And so Joe begins this <\/p>\n 320 321 So to understand what Job is <\/p>\n 322 we’ll go through Job’s earliest <\/p>\n 323 chapter 19. <\/p>\n 324 into too much detail, but Job <\/p>\n 325 here and explains his <\/p>\n 326 do. <\/p>\n 327 that who said that Job needed <\/p>\n 328 329 330 331 332 333 himself against him and 334 335 336 337 in prosperity because no one 338 339 340 341 342 343 344 345 he was listening to my voice. 346 and multiplies my wounds 347 348 349 350 351 352 353 354 cause. 355 like God will make him look 356 357 any hope of a solution. 358 359 360 361 362 363 of the wicked, and he covers 364 365 366 of Adam. 367 no man can be considered 368 But Joe struggles with this <\/p>\n 369 think he sees a solution in this<\/p>\n 370 371 372 the innocent and he gives the <\/p>\n 373 wicked and covers Judges eyes so<\/p>\n 374 justice can’t take place. <\/p>\n 375 God is not acting justly. <\/p>\n 376 doesn’t prosper the righteous <\/p>\n 377 It’s the opposite. <\/p>\n 378 says it’s only God who could <\/p>\n 379 If it is not he, then who is it?<\/p>\n 380 And because he thinks he cannot <\/p>\n 381 laments his position, and says, <\/p>\n 382 complaint, if I will put off my <\/p>\n 383 become afraid of my suffering.<\/p>\n 384 to God, will not hold me <\/p>\n 385 386 387 388 389 condemn him no matter what. 390 391 392 393 394 395 him dirty. 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 But Jesus shows us God’s <\/p>\n 423 we can be countering manches. <\/p>\n 424 we won’t go into it. <\/p>\n 425 426 we’ve seen before. <\/p>\n 427 complaints that God seems to be <\/p>\n 428 and laments that his only hope <\/p>\n 429 So now that we’ve quickly gone <\/p>\n 430 Joe’s next feature in chapters, <\/p>\n 431 we’ll start in chapter 30. <\/p>\n 432 defence case, which he sort of <\/p>\n 433 time with a bit more confidence <\/p>\n 434 He says this, why should I take <\/p>\n 435 436 wait yet. <\/p>\n 437 face. <\/p>\n 438 439 Keep listening to my words. <\/p>\n 440 ears. <\/p>\n 441 and I know that I shall be in <\/p>\n 442 Well, you’ll have noticed a <\/p>\n 443 444 Masoretic Text preserves 2 <\/p>\n 445 its tradition. <\/p>\n 446 there’s two traditions, the <\/p>\n 447 tradition. <\/p>\n 448 preserves the actual text, and <\/p>\n 449 the Mazarite scribes thought <\/p>\n 450 trying to correct perceived <\/p>\n 451 452 written tradition, it reads not.<\/p>\n 453 As it says in the Young’s <\/p>\n 454 some others render I have no <\/p>\n 455 as waiting in hope. <\/p>\n 456 NRSV does this as well. <\/p>\n 457 tradition, the red tradition, <\/p>\n 458 the King James and some other <\/p>\n 459 So I will wait or hope on him. <\/p>\n 460 I’ll suggest that the first <\/p>\n 461 462 So Job in chapter 14 verse 19, <\/p>\n 463 He says that God destroys the <\/p>\n 464 hoping in God. <\/p>\n 465 466 when I waited for light, <\/p>\n 467 So he’s tried waiting and it’s <\/p>\n 468 So Job here, I think what he’s <\/p>\n 469 470 And the second reading from the <\/p>\n 471 because Job’s words seem quite<\/p>\n 472 There’s another subtle <\/p>\n 473 You’ve seen verse 16 where in <\/p>\n 474 translations it says this will <\/p>\n 475 Your King James will say he will<\/p>\n 476 This is because the the Hebrew <\/p>\n 477 can either mean he or they <\/p>\n 478 is. <\/p>\n 479 suggests, as most modern <\/p>\n 480 subject of Job’s salvation, this<\/p>\n 481 arguing his ways to God’s face, <\/p>\n 482 salvation. <\/p>\n 483 following statement that a <\/p>\n 484 before him. <\/p>\n 485 his ways before God, but Joe can<\/p>\n 486 His righteousness warrants an <\/p>\n 487 488 So Joe has prepared this case <\/p>\n 489 before God and he knows he is <\/p>\n 490 this to God. <\/p>\n 491 with this series of three <\/p>\n 492 elaborates on. <\/p>\n 493 verse 23, how many are my <\/p>\n 494 Make me known, make known to me <\/p>\n 495 And he says he asked this <\/p>\n 496 bitter things against him and <\/p>\n 497 of his youth. <\/p>\n 498 Why do you hide your face and <\/p>\n 499 Why does Joe ask this? <\/p>\n 500 501 of my feet. <\/p>\n 502 503 frighten a a driven leaf or <\/p>\n 504 Well, he asks this because he <\/p>\n 505 506 few of days and full of trouble.<\/p>\n 507 508 But after he says this, Joe <\/p>\n 509 request contemplating a <\/p>\n 510 dilemma. <\/p>\n 511 together, as you can see in a <\/p>\n 512 And he contrasts the the hope of<\/p>\n 513 So he says in verse 7 to 9, For <\/p>\n 514 515 thereof will not cease, that the<\/p>\n 516 stock in the ground, yet the <\/p>\n 517 518 And then this is contrasted to <\/p>\n 519 520 521 522 523 524 according to Joe Pip. 525 526 527 528 529 530 531 532 Usual call, and I will answer <\/p>\n 533 And now we’ll have desire again <\/p>\n 534 Now that word for change, there <\/p>\n 535 for the word for sprout again. <\/p>\n 536 is that Job that sorry that God <\/p>\n 537 trait that he will allow him to <\/p>\n 538 raised at a later date once <\/p>\n 539 therefore God would desire the <\/p>\n 540 So what Job is requesting here <\/p>\n 541 dead, that he thinks this is his<\/p>\n 542 is quite remarkable. <\/p>\n 543 that Job doesn’t quite have <\/p>\n 544 resurrection that we do as <\/p>\n 545 In the same way, in earlier <\/p>\n 546 Job says that those who go to <\/p>\n 547 And the fact that he’s had to <\/p>\n 548 suggests that the resurrection <\/p>\n 549 this point. <\/p>\n 550 understand how his problem can <\/p>\n 551 But he’s he’s not quite there <\/p>\n 552 However, despite recognising the<\/p>\n 553 doesn’t trust that God will <\/p>\n 554 He says as the mountain falls <\/p>\n 555 rock is removed from his place, <\/p>\n 556 557 So you, speaking to God, destroy<\/p>\n 558 You prevail against him forever,<\/p>\n 559 You change his countenance and <\/p>\n 560 So here Job says that God <\/p>\n 561 He’s he’s not sure or doesn’t <\/p>\n 562 this hope of a tree and that his<\/p>\n 563 So we come to the the <\/p>\n 564 chapter 19 in chapter 16 and <\/p>\n 565 speech, our final one for our <\/p>\n 566 Here he focuses in upon God’s <\/p>\n 567 describes them in graphic <\/p>\n 568 He portrays this picture as you <\/p>\n 569 him by the neck and smashing <\/p>\n 570 571 572 573 and he thinks he doesn’t 574 575 576 577 He doesn’t see any reason for <\/p>\n 578 And so because of this, he makes<\/p>\n 579 580 581 582 583 584 585 586 remembrance of him so that he 587 588 and he who testifies for me is 589 590 591 592 593 594 595 596 597 598 to make mouths. 599 600 601 119 it’s used in the term 602 603 604 But actually scorning him in the<\/p>\n 605 Whereas he he wants God to be <\/p>\n 606 his innocence and that there is <\/p>\n 607 608 609 610 611 612 613 614 615 616 617 be a guarantor for someone. 618 619 620 621 622 623 624 chapter 19 to to summarize 625 626 627 628 629 630 631 632 against me my reproach, know 633 634 635 judgement. <\/p>\n 636 637 parts. <\/p>\n 638 639 He have destroyed me on every <\/p>\n 640 Mine hopeth he removed like a <\/p>\n 641 He hath also kindled his wrath <\/p>\n 642 unto him as one of his enemies. <\/p>\n 643 raise up their way against me, <\/p>\n 644 645 646 647 648 649 650 651 652 the way entreated for the 653 Yeah, young children despise me.<\/p>\n 654 me. <\/p>\n 655 me, and they whom I loved had <\/p>\n 656 My bone cleaveth to my skin and <\/p>\n 657 with the skin of my teeth. <\/p>\n 658 upon me, all ye friends, for the<\/p>\n 659 Why do ye persecute me as God? <\/p>\n 660 flesh. <\/p>\n 661 written, all that they were <\/p>\n 662 were graven with an iron tongue,<\/p>\n 663 rock forever. <\/p>\n 664 liveths, and that He shall stand<\/p>\n 665 earth. <\/p>\n 666 destroy this body, yet in my <\/p>\n 667 shall see for myself, and mine <\/p>\n 668 another, though my reins be <\/p>\n 669 But ye should say, Why persecute<\/p>\n 670 matter was found in may be <\/p>\n 671 bringeth the punishment of the <\/p>\n 672 a judgement. <\/p>\n 673 So I hope that made a bit more <\/p>\n 674 through that, that previous <\/p>\n 675 676 there’s no arbiter to to <\/p>\n 677 defence of his righteousness <\/p>\n 678 him. <\/p>\n 679 to be kept in the grave and <\/p>\n 680 681 682 And Job wants God to witness to <\/p>\n 683 who can. <\/p>\n 684 in mind when we read our <\/p>\n 685 So as we read Job laments at the<\/p>\n 686 verse two to four that his <\/p>\n 687 to pieces and reproaching him. <\/p>\n 688 true that I’ve heard my error <\/p>\n 689 And then he continues verse 5 to<\/p>\n 690 But if you must magnify <\/p>\n 691 my disgrace and argument against<\/p>\n 692 693 Now what is interesting about <\/p>\n 694 to Job chapter 8 verse three, <\/p>\n 695 Bildad. <\/p>\n 696 the Almighty pervert what is <\/p>\n 697 that here with that word wrong <\/p>\n 698 James. <\/p>\n 699 that God has perverted in by <\/p>\n 700 Where build and ask does God do <\/p>\n 701 Job is saying yes and then he <\/p>\n 702 this. <\/p>\n 703 I’m not answered. <\/p>\n 704 705 then describes on how how God <\/p>\n 706 He says that God has walled in <\/p>\n 707 He has stripped me of my glory <\/p>\n 708 He breaks me on every side. <\/p>\n 709 He has pulled up like a tree, <\/p>\n 710 So he doesn’t necessarily think <\/p>\n 711 712 wrath against me, counts me as <\/p>\n 713 And he has put my brothers far <\/p>\n 714 715 last point, describing how all <\/p>\n 716 friends, his guests, his maid <\/p>\n 717 718 because of what God has done to <\/p>\n 719 And he summarises at the end in <\/p>\n 720 friends abort me and all those <\/p>\n 721 me. <\/p>\n 722 As he said before, there is no <\/p>\n 723 for him. <\/p>\n 724 complaint with a a complaint <\/p>\n 725 He says in verse 20, my bones <\/p>\n 726 and I have escaped by the skin <\/p>\n 727 And Job laments these ailments <\/p>\n 728 And then he addresses his <\/p>\n 729 Have mercy upon me, O my <\/p>\n 730 the hand of God has touched me. <\/p>\n 731 Why are you not satisfied with <\/p>\n 732 So Job argues that they have <\/p>\n 733 flesh, but he wants them to not <\/p>\n 734 Job as well. <\/p>\n 735 736 But Job is saying that no, it’s <\/p>\n 737 God has done. <\/p>\n 738 And then this brings us to our <\/p>\n 739 What does Job mean when he says,<\/p>\n 740 well? <\/p>\n 741 the context. <\/p>\n 742 God and present his case to <\/p>\n 743 And he thinks that he has been <\/p>\n 744 without cause and abandoned and <\/p>\n 745 There’s no one on his side. <\/p>\n 746 747 this. <\/p>\n 748 lament, which we’ve read a few <\/p>\n 749 750 his words would be recorded <\/p>\n 751 get justice now, so he wants <\/p>\n 752 753 And then after this, Joe <\/p>\n 754 second clause which he says <\/p>\n 755 him. <\/p>\n 756 immediately identifies this <\/p>\n 757 verse 27, when he says, Yet in <\/p>\n 758 shall see for myself, and my <\/p>\n 759 another. <\/p>\n 760 not some future messianic <\/p>\n 761 God is his Redeemer whom he <\/p>\n 762 Because there is no arbiter. <\/p>\n 763 Redeemer is used, that doesn’t <\/p>\n 764 It’s also used of God in other <\/p>\n 765 sense in the context of his <\/p>\n 766 767 arbiter and there is no one he <\/p>\n 768 context. <\/p>\n 769 earliest statement in chapter 16<\/p>\n 770 heaven who contested mighty God <\/p>\n 771 Job’s case with himself, and <\/p>\n 772 redeem Job’s pledge. <\/p>\n 773 Job 17, verse 3. <\/p>\n 774 continuing that economic <\/p>\n 775 Now the translation of verse 25 <\/p>\n 776 In your King James, the Hebrew <\/p>\n 777 778 context. <\/p>\n 779 it’s saying. <\/p>\n 780 Hebrew word because the Hebrew <\/p>\n 781 It’s not an adverb. <\/p>\n 782 like my Redeemer, and it’s not a<\/p>\n 783 So he’s calling God the last. <\/p>\n 784 785 786 Isaiah 44 and verse 6, where 787 788 789 790 day necessarily, and he uses 791 792 793 794 795 796 another reference to the 797 798 799 800 801 802 803 804 805 806 807 808 his own reasoning, not because 809 810 811 812 813 814 815 816 But God is unchangeable. <\/p>\n 817 What he desires, he does for <\/p>\n 818 will appoint for He will <\/p>\n 819 me. <\/p>\n 820 821 822 God has made my heart faint and <\/p>\n 823 My heart faints within me with <\/p>\n 824 he’s his heart is faint because <\/p>\n 825 change his mind and redeem him, <\/p>\n 826 that he is righteous and God <\/p>\n 827 upon this Joe 23 verse 10 to 11 <\/p>\n 828 829 My foot is held fast to my <\/p>\n 830 I have kept his way and have not<\/p>\n 831 So he leans upon his <\/p>\n 832 redemption, but he’s not <\/p>\n 833 will change his mind about. <\/p>\n 834 As Christadelphians, we <\/p>\n 835 careful and contextual Bible <\/p>\n 836 And when we do this, I think <\/p>\n 837 838 redeem him at the resurrection, <\/p>\n 839 These complaints from Job will <\/p>\n 840 841 faith in God’s mercy at this <\/p>\n 842 Job is what he is doing is here <\/p>\n 843 Job is arguing that he wants his<\/p>\n 844 righteousness to be defended in <\/p>\n 845 846 say and Job thinks his <\/p>\n 847 warrant to be redeemed. <\/p>\n 848 turmoil. <\/p>\n 849 argument that he thinks that God<\/p>\n 850 851 account of his personal <\/p>\n 852 And so he’s sort of unable to <\/p>\n 853 thinks that God ought to justify<\/p>\n 854 righteousness. <\/p>\n 855 difficult place in chapter 19, <\/p>\n 856 This is why God later intervenes<\/p>\n 857 858 desire to go to trial with him <\/p>\n 859 presenting his case. <\/p>\n 860 contend with the Almighty? <\/p>\n 861 Let him answer it. <\/p>\n 862 asked Joe, will you put me in <\/p>\n 863 Will you condemn me that you may<\/p>\n 864 And then to illustrate this, the<\/p>\n 865 866 867 868 869 870 And these are all allusions to <\/p>\n 871 872 873 874 875 876 877 878 in God’s stead. 879 880 881 882 883 And that Job needs to recognize <\/p>\n 884 885 And in the letters to the <\/p>\n 886 this as I’m conscious of the <\/p>\n 887 speech in Job chapter 41, <\/p>\n 888 889 890 the context is for God has 891 892 893 894 895 896 897 898 899 900 901 902 903 904 905 906 907 same recognition that Paul 908 909 910 righteousness. 911 912 913 you. 914 915 916 You have heard of the Job’s <\/p>\n 917 918 919 920 921 922 923 the mercy and compassion of 924 his redemption was not tied to <\/p>\n 925 926 knowledge that God can do all <\/p>\n 927 And this strengthened his faith <\/p>\n 928 fully the nature of God. <\/p>\n 929 intervention that Job’s faithful<\/p>\n 930 that which is spoken right about<\/p>\n 931 And James draws upon Job’s <\/p>\n 932 933 934 935 936 937 938 939 940 941 942 943 944 945 946 947 enjoy it too. 948 949 or check out the Show Notes 950 Please share your thoughts on <\/p>\n 951 Facebook or Instagram pages <\/p>\n 952 Christadelphian Talks or leave a<\/p>\n 953 where these talks are posted as <\/p>\n 954 If you enjoy listening to the <\/p>\n 955 956 You can send us a suggestion <\/p>\n 957 958 Thank you for listening. <\/p>\n 959 week.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":" This week’s talk is a Bible class by Brother Ethan Hardy, titled “Job – My Redeemer…<\/p>\n","protected":false},"author":1,"featured_media":46,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/6d15708\/podcast\/play\/120795588\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2026-4-31%2F8ad38fe1-310f-d915-987c-2d427e0ff4e1.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:59:00","filesize":"40.52M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[],"series":[25],"class_list":["post-1488","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","series-gct"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t
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\n00:00:43,400 –> 00:00:48,480
\nHardy at the Mumbles Ecclesia <\/p>\n
\n00:00:49,280 –> 00:00:56,280
\non the 9th of October 2025 to <\/p>\n
\n00:00:56,440 –> 00:01:00,480
\nLives. <\/p>\n
\n00:01:00,640 –> 00:01:06,200
\nand fair exposition of the life
\n and record of Job, particularly<\/p>\n
\n00:01:06,280 –> 00:01:10,240
\nas it relates to Job’s famous <\/p>\n
\n00:01:11,360 –> 00:01:16,280
\nI loved how meaning was drawn <\/p>\n
\n00:01:16,280 –> 00:01:18,960
\nsupply understanding and <\/p>\n
\n00:01:20,320 –> 00:01:23,920
\nThere is so much power and <\/p>\n
\n00:01:23,920 –> 00:01:29,760
\nJob’s story. <\/p>\n
\n00:01:29,760 –> 00:01:33,840
\nhence I would commend you to <\/p>\n
\n00:01:33,840 –> 00:01:37,560
\nsee if these things are so as <\/p>\n
\n00:01:38,560 –> 00:01:44,062
\nI pray this talk will uplift and<\/p>\n
\n00:01:44,062 –> 00:01:47,580
\nof the wondrous things of His
\nword. <\/p>\n
\n00:01:47,588 –> 00:01:53,681
\nWith that said, I’ll give you
\nover to our brother Ethan for <\/p>\n
\n00:01:53,689 –> 00:01:57,698
\nhis class job.
\nMy Redeemer lives. <\/p>\n
\n00:01:57,706 –> 00:02:02,496
\nOh, good evening everyone.
\nI bring with me love of your <\/p>\n
\n00:02:02,504 –> 00:02:04,000
\nbrethren and sisters from
\nMumbles. <\/p>\n
\n00:02:04,008 –> 00:02:05,943
\nIt’s lovely to be back here
\nagain. <\/p>\n
\n00:02:05,951 –> 00:02:11,400
\nSo I think this is my fifth talk
\non the Book of Job this year, <\/p>\n
\n00:02:11,408 –> 00:02:13,520
\nwhich is much to the the joy of
\nmy wife. <\/p>\n
\n00:02:13,528 –> 00:02:16,368
\nBut this time it’s not my fault
\nbecause Brother Robin Aston <\/p>\n
\n00:02:16,376 –> 00:02:20,640
\nasked me to do this tonight.
\nSo I get an excuse there. <\/p>\n
\n00:02:20,648 –> 00:02:25,760
\nBut tonight we’ll be looking at
\na very specific and perhaps <\/p>\n
\n00:02:25,768 –> 00:02:28,610
\nslightly controversial question
\nin the sense that there’s lots <\/p>\n
\n00:02:28,618 –> 00:02:33,441
\nof different opinions on this.
\nBut what does Job mean in Job <\/p>\n
\n00:02:33,449 –> 00:02:40,542
\nchapter 19 and verse 25 to 27
\nwhen he says, for I know my <\/p>\n
\n00:02:40,550 –> 00:02:44,419
\nRedeemer lives and as the last
\nhe will stand upon the earth. <\/p>\n
\n00:02:44,427 –> 00:02:46,685
\nAnd after my skin has been thus
\ndestroyed. <\/p>\n
\n00:02:46,693 –> 00:02:51,339
\nYet in my flesh I shall see God
\nwhom I shall see for myself and <\/p>\n
\n00:02:51,339 –> 00:02:53,585
\n my eyes shall behold and not
\nanother. <\/p>\n
\n00:02:53,593 –> 00:02:59,360
\nMy heart faints within me and I
\nI want to sort of carefully and <\/p>\n
\n00:02:59,360 –> 00:03:02,720
\n cautiously go through the the
\nrelevant passages to help us <\/p>\n
\n00:03:02,728 –> 00:03:07,029
\nunderstand why Job is saying
\nthis and what he means by it <\/p>\n
\n00:03:07,037 –> 00:03:08,885
\nwithin the context of his
\nspeeches. <\/p>\n
\n00:03:08,893 –> 00:03:13,995
\nAnd this might not be what you
\ninitially think, but before we <\/p>\n
\n00:03:14,003 –> 00:03:20,512
\nread the book of Job, I think
\nit’s important to look at how we<\/p>\n
\n00:03:20,512 –> 00:03:24,240<\/p>\n
\nThe lens through which you look <\/p>\n
\n00:03:24,240 –> 00:03:28,128
\n at the book of Job can
\ninfluence your overall <\/p>\n
\n00:03:28,128 –> 00:03:32,958
\ninterpretation of
\n it.
\nAnd I want to highlight a number<\/p>\n
\n00:03:32,958 –> 00:03:36,738<\/p>\n
\nhelp us better read and <\/p>\n
\n00:03:36,738 –> 00:03:39,720
\nunderstand
\n the book.
\nAnd the importance of these <\/p>\n
\n00:03:39,728 –> 00:03:44,250
\nthings will become evident as we
\ngo through the book tonight. <\/p>\n
\n00:03:44,258 –> 00:03:50,532
\nSo the first thing we need to
\nrecognise is that the book of <\/p>\n
\n00:03:50,540 –> 00:03:53,850
\nJob, the Hebrew is very
\nchallenging to translate. <\/p>\n
\n00:03:53,858 –> 00:03:57,704
\nAnd this becomes quite evident
\nwhen you compare different <\/p>\n
\n00:03:57,712 –> 00:04:00,225
\ntranslations.
\nThere’s there’s quite a few <\/p>\n
\n00:04:00,233 –> 00:04:02,615
\ndifferences and variations
\nbetween them and the reason for <\/p>\n
\n00:04:02,615 –> 00:04:06,302
\n this is that the Hebrew in the
\nbook of Job is quite unique. <\/p>\n
\n00:04:06,310 –> 00:04:10,257
\nThere’s 170 words in the book of
\nJob which are not found anywhere<\/p>\n
\n00:04:10,257 –> 00:04:14,050<\/p>\n
\nthose words are only used once <\/p>\n
\n00:04:14,058 –> 00:04:18,584
\nin the book of Job.
\nBut not only that, but the <\/p>\n
\n00:04:18,591 –> 00:04:21,065
\nspeeches are primarily written
\nin Hebrew poetry. <\/p>\n
\n00:04:21,072 –> 00:04:24,540
\nAnd this means that context
\ndoesn’t always help you to <\/p>\n
\n00:04:24,548 –> 00:04:27,972
\nunderstand what these words mean
\nbecause they’re used in idioms <\/p>\n
\n00:04:27,980 –> 00:04:31,740
\nor imagery and things like that.
\nAnd sometimes you get shortened <\/p>\n
\n00:04:31,740 –> 00:04:34,300
\n forms of phrases or the
\nlanguages used in creative ways.<\/p>\n
\n00:04:34,300 –> 00:04:35,760<\/p>\n
\n00:04:35,760 –> 00:04:37,640
\ntranslation of Job quite <\/p>\n
\n00:04:38,400 –> 00:04:41,440
\nAnd while the King James is <\/p>\n
\n00:04:41,440 –> 00:04:45,960
\ntranslation for the Book of Job,<\/p>\n
\n00:04:45,960 –> 00:04:49,400
\nplaces. <\/p>\n
\n00:04:49,400 –> 00:04:50,560
\nthat. <\/p>\n
\n00:04:50,560 –> 00:04:53,080
\nexamples just to to to prove <\/p>\n
\n00:04:53,080 –> 00:04:56,960
\nSo first one turn with me to Job<\/p>\n
\n00:04:58,400 –> 00:05:02,120
\nSo in the King James version, as<\/p>\n
\n00:05:02,120 –> 00:05:05,840
\nKing James says the wicked are <\/p>\n
\n00:05:05,840 –> 00:05:08,640
\nas chaff that the storm carrieth<\/p>\n
\n00:05:09,360 –> 00:05:13,440
\nWell, in a modern version like <\/p>\n
\n00:05:13,440 –> 00:05:17,034
\nthe wicked like straw before the<\/p>\n
\n00:05:17,034 –> 00:05:21,240
\naway by a whirlwind. <\/p>\n
\n00:05:21,240 –> 00:05:23,000
\ndifferent here in the King <\/p>\n
\n00:05:23,000 –> 00:05:26,840
\nwhereas in the NEC it’s a <\/p>\n
\n00:05:27,160 –> 00:05:30,160
\nAnd the reason why the NET makes<\/p>\n
\n00:05:30,160 –> 00:05:34,000
\ncontinuation of the how often <\/p>\n
\n00:05:34,000 –> 00:05:37,680
\nif you look in verses 7 to 30, <\/p>\n
\n00:05:37,680 –> 00:05:40,240
\nthe wicked are not destroyed. <\/p>\n
\n00:05:40,240 –> 00:05:42,680
\nlives. <\/p>\n
\n00:05:42,680 –> 00:05:47,120
\nswept away by the whirlwind. <\/p>\n
\n00:05:47,120 –> 00:05:50,720
\nverse 22, the King James says <\/p>\n
\n00:05:50,720 –> 00:05:53,040
\nnorth with God is terrible <\/p>\n
\n00:05:53,480 –> 00:05:57,120
\nWell, in an ESV or another <\/p>\n
\n00:05:57,120 –> 00:05:59,800
\ncomes golden splendor. <\/p>\n
\n00:05:59,800 –> 00:06:04,160
\nmajesty, and the reason why the
\n King James has translated that <\/p>\n
\n00:06:04,160 –> 00:06:07,440
\nas fair weather is the word is <\/p>\n
\n00:06:07,720 –> 00:06:10,160
\nAnd they’ve sort of interpreted
\n it as like golden light coming <\/p>\n
\n00:06:10,160 –> 00:06:11,640
\nout of the north. <\/p>\n
\n00:06:11,640 –> 00:06:13,960
\ntherefore fair weather. <\/p>\n
\n00:06:13,960 –> 00:06:17,080
\nwhat’s being said there, because<\/p>\n
\n00:06:17,080 –> 00:06:21,080
\nchapter 1 and verse 4, it’s a <\/p>\n
\n00:06:21,080 –> 00:06:23,080
\nout of the north in the shining
\n light. <\/p>\n
\n00:06:23,720 –> 00:06:26,920
\nSo it’s not quite accurate. <\/p>\n
\n00:06:26,920 –> 00:06:30,800
\ninstead of retaining the Hebrew,<\/p>\n
\n00:06:30,800 –> 00:06:35,000
\ngenerally better to use the NET
\n or the ESP or something like <\/p>\n
\n00:06:35,000 –> 00:06:36,600
\nthat when you read the Book of <\/p>\n
\n00:06:36,880 –> 00:06:40,706
\nBut it’s also helpful to look at<\/p>\n
\n00:06:40,706 –> 00:06:44,382
\na deeper understanding of the
\ntext
\n and why things are what <\/p>\n
\n00:06:44,382 –> 00:06:49,480
\nthey are. <\/p>\n
\n00:06:51,240 –> 00:06:55,320
\nbecause it is challenging, there<\/p>\n
\n00:06:55,320 –> 00:06:58,760
\nread in an external context from<\/p>\n
\n00:06:58,760 –> 00:07:01,680
\nSo what do I mean by this? <\/p>\n
\n00:07:01,680 –> 00:07:04,200
\nthe immediate context of what’s
\n being said in the book of Job <\/p>\n
\n00:07:04,200 –> 00:07:07,760
\nbecause that’s unfamiliar and <\/p>\n
\n00:07:07,760 –> 00:07:11,880
\nto more familiar, similar <\/p>\n
\n00:07:11,880 –> 00:07:14,320
\nNew Testament, which doesn’t <\/p>\n
\n00:07:14,320 –> 00:07:17,440
\ncontext as what’s being said. <\/p>\n
\n00:07:17,440 –> 00:07:19,280
\nmean. <\/p>\n
\n00:07:19,280 –> 00:07:26,800
\nfew pages along. <\/p>\n
\n00:07:26,800 –> 00:07:31,080
\nway that I take, and when he has<\/p>\n
\n00:07:31,080 –> 00:07:33,760
\ngold. <\/p>\n
\n00:07:33,760 –> 00:07:39,560
\nfirst Peter, which says in this
\n you rejoice, though now for a <\/p>\n
\n00:07:39,560 –> 00:07:42,160
\nlittle while, if necessary, you
\n have been grieved by various <\/p>\n
\n00:07:42,160 –> 00:07:46,200
\ntrials so that the tested <\/p>\n
\n00:07:46,200 –> 00:07:49,794
\nprecious than gold that perishes<\/p>\n
\n00:07:49,794 –> 00:07:53,880
\nmay be found to result in praise
\nand
\n glory and honour at the <\/p>\n
\n00:07:53,880 –> 00:07:57,240
\nrevelation of Jesus Christ. <\/p>\n
\n00:07:57,240 –> 00:08:00,800
\npassages compared take in the <\/p>\n
\n00:08:00,800 –> 00:08:03,280
\nassumed that Job is saying the <\/p>\n
\n00:08:03,280 –> 00:08:06,920
\nbeing tested like gold. <\/p>\n
\n00:08:06,920 –> 00:08:12,000
\n23 and verses three to seven, <\/p>\n
\n00:08:12,000 –> 00:08:15,480
\nis to go to trial with God. <\/p>\n
\n00:08:16,160 –> 00:08:19,640
\nand then in verse 10 he says <\/p>\n
\n00:08:19,680 –> 00:08:23,000
\nhe states that he shall be tried<\/p>\n
\n00:08:23,800 –> 00:08:27,360
\nAnd then he follows this by <\/p>\n
\n00:08:27,360 –> 00:08:30,840
\nthat he shall come out as gold <\/p>\n
\n00:08:30,840 –> 00:08:33,799
\nnot departed from what he is <\/p>\n
\n00:08:35,240 –> 00:08:39,440
\nAnd what Joe is actually arguing<\/p>\n
\n00:08:39,440 –> 00:08:43,880
\nwith God will show that he is <\/p>\n
\n00:08:44,200 –> 00:08:47,160
\nThat’s what he’s saying there. <\/p>\n
\n00:08:47,160 –> 00:08:51,520
\nthat his faith is being tested <\/p>\n
\n00:08:51,520 –> 00:08:54,800
\nGod is doing with Joe. <\/p>\n
\n00:08:54,800 –> 00:08:57,600
\ntrial or court case with God <\/p>\n
\n00:08:58,360 –> 00:09:01,660
\nAnd so I think this example sort<\/p>\n
\n00:09:01,660 –> 00:09:04,190
\nconcern that sometimes we can
\noverly
\n focus on what it says <\/p>\n
\n00:09:04,190 –> 00:09:07,706
\nin the New Testament and sort of
\nignore
\n what the context of the<\/p>\n
\n00:09:07,706 –> 00:09:09,697
\nthing that is being actually
\nsaid is. <\/p>\n
\n00:09:09,705 –> 00:09:13,480
\nSo we need to focus on the
\nimmediate context first and then<\/p>\n
\n00:09:13,480 –> 00:09:17,705<\/p>\n
\npassages, which may help us to <\/p>\n
\n00:09:17,705 –> 00:09:21,200
\nunderstand. <\/p>\n
\n00:09:21,200 –> 00:09:24,360
\nlook at our overall interpretive<\/p>\n
\n00:09:24,360 –> 00:09:28,600
\nman job. <\/p>\n
\n00:09:28,600 –> 00:09:31,360
\nthink the most common way that <\/p>\n
\n00:09:31,360 –> 00:09:34,280
\nthrough a basic reading of the <\/p>\n
\n00:09:35,240 –> 00:09:38,920
\nSo when you do this, you get a <\/p>\n
\n00:09:38,920 –> 00:09:42,920
\ncomes about that Job was a <\/p>\n
\n00:09:42,920 –> 00:09:44,520
\nat the start and the end of the
\n book. <\/p>\n
\n00:09:44,520 –> 00:09:47,960
\nSo Job one verse one Job is <\/p>\n
\n00:09:48,320 –> 00:09:51,760
\nAnd then at the end of the book,<\/p>\n
\n00:09:51,760 –> 00:09:54,920
\ndescribed as speaking that which<\/p>\n
\n00:09:56,560 –> 00:09:59,256
\nAnd then you get other passages
\n in the New Testament and the <\/p>\n
\n00:09:59,256 –> 00:10:03,360
\nold like Ezekiel 14 verse 14. <\/p>\n
\n00:10:03,360 –> 00:10:07,320
\nothers and James 5 where Job is
\n the example of endurance. <\/p>\n
\n00:10:08,120 –> 00:10:09,982
\nAnd then we sort of stop there. <\/p>\n
\n00:10:09,990 –> 00:10:13,260
\nWe we don’t need to read that
\ndifficult bit in the middle with<\/p>\n
\n00:10:13,260 –> 00:10:14,695<\/p>\n
\ncomplicated words. <\/p>\n
\n00:10:14,703 –> 00:10:16,778
\nThat’s kind of all we need to
\nknow. <\/p>\n
\n00:10:16,786 –> 00:10:20,052
\nJob is this righteous man who
\nendures his suffering, says the <\/p>\n
\n00:10:20,052 –> 00:10:22,608
\n right things about God and the
\nfriends are wrong. <\/p>\n
\n00:10:22,616 –> 00:10:25,870
\nAnd we sort of leave it there
\nfeeling like we get the gist of <\/p>\n
\n00:10:25,870 –> 00:10:28,738
\n this, the story of Job.
\nAnd when I first studied the <\/p>\n
\n00:10:28,746 –> 00:10:33,383
\nbook of Job, I kind of did this.
\nBut is this the the correct <\/p>\n
\n00:10:33,391 –> 00:10:35,426
\napproach?
\nShould we use the prologue and <\/p>\n
\n00:10:35,434 –> 00:10:39,360
\nthe epilogue in this way?
\nDoes it fit that long, difficult<\/p>\n
\n00:10:39,360 –> 00:10:44,340<\/p>\n
\nso easy to gloss over? <\/p>\n
\n00:10:44,348 –> 00:10:49,830
\nBut in a 1950s article in the
\nChristadelphian Magazine, <\/p>\n
\n00:10:49,838 –> 00:10:54,264
\nBrother Fred Pearce has this to
\nsay about primarily the <\/p>\n
\n00:10:54,272 –> 00:10:57,695
\nepilogue.
\nHe says it’s this statement in <\/p>\n
\n00:10:57,703 –> 00:11:01,922
\nJob 42, verse 7, which we just
\nlooked at, which seems to have <\/p>\n
\n00:11:01,930 –> 00:11:05,684
\nled many earnest students of the
\nbut to reject the conception of <\/p>\n
\n00:11:05,684 –> 00:11:10,180
\n Job as in some measure a rebel.
\nYet a little consideration will <\/p>\n
\n00:11:10,180 –> 00:11:14,110
\n show that Job cannot have
\nspoken the thing which is right <\/p>\n
\n00:11:14,110 –> 00:11:17,345
\nin
\n every matter, for God
\nHimself condemns His attitude. <\/p>\n
\n00:11:17,353 –> 00:11:21,480
\nSee that the following passages
\nquoted in Job 38, verse 240, <\/p>\n
\n00:11:21,488 –> 00:11:26,608
\nverse 2 and verse 8.
\nAnd so the book of Job is not <\/p>\n
\n00:11:26,616 –> 00:11:29,360
\nnearly so simple as that.
\nJob is right and the friends are<\/p>\n
\n00:11:29,360 –> 00:11:31,022<\/p>\n
\nIt’s a bit more complicated and <\/p>\n
\n00:11:31,022 –> 00:11:33,353
\n nuanced than that when you get
\ninto the speeches. <\/p>\n
\n00:11:33,361 –> 00:11:37,600
\nAnd so we we need to spend the
\ntime to read the difficult bit <\/p>\n
\n00:11:37,608 –> 00:11:41,608
\nin the middle, which is so easy
\nto ignore and not assume what it<\/p>\n
\n00:11:41,608 –> 00:11:44,228<\/p>\n
\nprologue and epilogue because it<\/p>\n
\n00:11:44,228 –> 00:11:46,160
\nmight
\n not be quite what we
\nthink. <\/p>\n
\n00:11:46,960 –> 00:11:50,480
\nAnd to illustrate the issue with<\/p>\n
\n00:11:50,480 –> 00:11:53,760
\nepilogue, let’s look at those <\/p>\n
\n00:11:54,160 –> 00:11:58,200
\nquoted. <\/p>\n
\n00:11:58,200 –> 00:11:59,840
\nand verse 2. <\/p>\n
\n00:11:59,840 –> 00:12:03,760
\ndoesn’t matter too much. <\/p>\n
\n00:12:04,040 –> 00:12:08,440
\nWho is this that darkens counsel<\/p>\n
\n00:12:09,760 –> 00:12:12,920
\nHere God rebukes Joe for <\/p>\n
\n00:12:13,120 –> 00:12:16,520
\nwhich is a far cry from what we
\n read in Job 42 verse 7, where <\/p>\n
\n00:12:16,520 –> 00:12:19,720
\nJob is described as speaking <\/p>\n
\n00:12:20,560 –> 00:12:23,640
\nNow I know there are some who <\/p>\n
\n00:12:23,640 –> 00:12:26,640
\nprimarily at a like you, but I <\/p>\n
\n00:12:26,640 –> 00:12:33,120
\ncome with me to Job 38 and verse<\/p>\n
\n00:12:33,120 –> 00:12:36,520
\nmore verses that the point of <\/p>\n
\n00:12:36,520 –> 00:12:39,320
\nJob that he has spoken without <\/p>\n
\n00:12:39,320 –> 00:12:44,360
\nSo Job 38, verse 4, where were <\/p>\n
\n00:12:44,360 –> 00:12:45,880
\nof the world? <\/p>\n
\n00:12:45,880 –> 00:12:50,848
\nunderstanding verse 18, have you<\/p>\n
\n00:12:50,848 –> 00:12:53,440
\nthe earth? <\/p>\n
\n00:12:53,600 –> 00:12:57,018
\nverse 21 you know, for you were
\n born then and the number of <\/p>\n
\n00:12:57,018 –> 00:13:01,560
\nyour days were great. <\/p>\n
\n00:13:01,560 –> 00:13:04,960
\nthe ordinances of the heavens, <\/p>\n
\n00:13:04,960 –> 00:13:07,520
\non the earth? <\/p>\n
\n00:13:07,520 –> 00:13:10,920
\ndemonstrate to Joe that he has <\/p>\n
\n00:13:10,920 –> 00:13:19,120
\nAnd so also Job in Job chapter <\/p>\n
\n00:13:19,120 –> 00:13:21,520
\nthis speech to be directed at <\/p>\n
\n00:13:21,520 –> 00:13:25,640
\nHe repeats the question in 42 <\/p>\n
\n00:13:25,640 –> 00:13:28,480
\nI have altered what that which I<\/p>\n
\n00:13:28,480 –> 00:13:31,440
\nwonderful for me to know. <\/p>\n
\n00:13:31,440 –> 00:13:34,240
\nthat he spoke without knowledge.<\/p>\n
\n00:13:34,248 –> 00:13:38,540
\nSo the second quotation that
\nBrother Fred Pearce mentioned <\/p>\n
\n00:13:38,548 –> 00:13:42,040
\nwas Job chapter 40 verse 2 and
\nverse 8. <\/p>\n
\n00:13:42,048 –> 00:13:47,467
\nSo here God says to Joe, shall a
\nfault Finder contend with the <\/p>\n
\n00:13:47,475 –> 00:13:50,080
\nAlmighty?
\nHe who argues with God, let him <\/p>\n
\n00:13:50,080 –> 00:13:52,937
\n answer it.
\nAnd then Joe 40 verse 8, will <\/p>\n
\n00:13:52,945 –> 00:13:56,646
\nyou put me in the wrong?
\nWill you condemn me that you may<\/p>\n
\n00:13:56,646 –> 00:14:00,484<\/p>\n
\nSo God here is rebuking Joe for <\/p>\n
\n00:14:00,484 –> 00:14:04,264
\n going too far and defending his
\nown righteousness to the point <\/p>\n
\n00:14:04,272 –> 00:14:07,094
\nwhere he seems almost willing to
\ncondemn God. <\/p>\n
\n00:14:07,102 –> 00:14:11,800
\nAnd this is the opposite to what
\nyou would expect from a basic <\/p>\n
\n00:14:11,808 –> 00:14:13,463
\nreading of the prologue and net
\nlog. <\/p>\n
\n00:14:13,471 –> 00:14:16,854
\nIt appears as though Job is
\nalmost tripped up on the way at <\/p>\n
\n00:14:16,854 –> 00:14:21,042
\n some point.
\nAnd it’s only after God responds<\/p>\n
\n00:14:21,042 –> 00:14:25,080<\/p>\n
\nGod’s questions and his <\/p>\n
\n00:14:25,080 –> 00:14:28,160
\nspeeches, that
\n Job’s
\ncommendation comes along, and <\/p>\n
\n00:14:28,160 –> 00:14:31,400
\nafter Job’s repentance. <\/p>\n
\n00:14:31,600 –> 00:14:36,440
\ncommendation for his answer to <\/p>\n
\n00:14:36,440 –> 00:14:37,680
\nhis answer to God. <\/p>\n
\n00:14:38,280 –> 00:14:41,320
\nSo you get this sort of <\/p>\n
\n00:14:41,320 –> 00:14:43,920
\nJehovah has spoken without <\/p>\n
\n00:14:43,920 –> 00:14:47,160
\nacknowledges that he has spoken
\n without knowledge, and now God <\/p>\n
\n00:14:47,160 –> 00:14:49,680
\nstates that he has spoken what <\/p>\n
\n00:14:53,000 –> 00:14:57,880
\nSo this indicates that the <\/p>\n
\n00:14:57,880 –> 00:15:02,440
\nepilogue, are not absolute <\/p>\n
\n00:15:02,440 –> 00:15:07,000
\nevery word of each speaker. <\/p>\n
\n00:15:07,000 –> 00:15:10,400
\nthe dialogues in the middle and
\n may make us miss the point of <\/p>\n
\n00:15:10,400 –> 00:15:13,120
\nwhat they’re saying. <\/p>\n
\n00:15:13,120 –> 00:15:15,840
\nthat the prologue and epilogue <\/p>\n
\n00:15:15,840 –> 00:15:18,160
\nunderstanding of the book of <\/p>\n
\n00:15:18,840 –> 00:15:21,560
\nI’m just pointing out that just
\n because Job is described as <\/p>\n
\n00:15:21,560 –> 00:15:24,240
\nperfect and uprightable, <\/p>\n
\n00:15:24,560 –> 00:15:27,600
\nbeginning and the end, it <\/p>\n
\n00:15:27,600 –> 00:15:31,000
\nthe middle. <\/p>\n
\n00:15:31,000 –> 00:15:34,040
\nas a man after God’s own heart <\/p>\n
\n00:15:34,040 –> 00:15:37,240
\nthe same yet still be described
\n as righteous at the end. <\/p>\n
\n00:15:38,160 –> 00:15:42,469
\nSo I’d suggest Job’s journey is
\n a bit like a jade curve where <\/p>\n
\n00:15:42,469 –> 00:15:44,524
\nhe starts off as a righteous
\nman. <\/p>\n
\n00:15:44,532 –> 00:15:48,130
\nHe sinks into a very dark place
\nbecause of his suffering, but <\/p>\n
\n00:15:48,138 –> 00:15:50,860
\nthrough his experience and
\ndivine intervention, he ends up <\/p>\n
\n00:15:50,860 –> 00:15:53,575
\n in a much better place,
\nrecognizing God’s plan and that <\/p>\n
\n00:15:53,575 –> 00:15:57,307
\n God can do all things and and
\ntrusted in God’s mercy and <\/p>\n
\n00:15:57,315 –> 00:15:59,500
\ncompassion.
\nAnd I think this is the the <\/p>\n
\n00:15:59,508 –> 00:16:02,462
\noverall framework which we need
\nto read the book of Job through <\/p>\n
\n00:16:02,462 –> 00:16:06,560
\n to take each speech at a time
\nand not make an oversimplified, <\/p>\n
\n00:16:06,560 –> 00:16:09,440
\n broad brush view of the
\nnarrative. <\/p>\n
\n00:16:09,448 –> 00:16:15,770
\nSo now that we’ve gone through
\nhow we read the book of Job, <\/p>\n
\n00:16:15,778 –> 00:16:20,341
\nlet’s get into the speeches,
\nturn with me to Joe chapter 5 <\/p>\n
\n00:16:20,349 –> 00:16:24,136
\nand I want to start here and
\njust briefly go through the the <\/p>\n
\n00:16:24,136 –> 00:16:26,982
\n flow of the argument.
\nSo we understand why Joe says <\/p>\n
\n00:16:26,990 –> 00:16:32,232
\nfor I know my Redeemer lives.
\nSo Joe chapter 5 or 4. <\/p>\n
\n00:16:32,240 –> 00:16:37,498
\nActually, we’ll start there.
\nJoe chapter 4 and verse 7 and 8 <\/p>\n
\n00:16:37,498 –> 00:16:41,310
\n which is alive as Joe’s first
\nphrase where he expounds his own<\/p>\n
\n00:16:41,310 –> 00:16:44,140<\/p>\n
\nunderstands God’s justice. <\/p>\n
\n00:16:44,148 –> 00:16:48,652
\nSo he says, remember who that
\nwas innocent ever perished, and <\/p>\n
\n00:16:48,652 –> 00:16:53,030
\n where were the upright cut off?
\nAs I have seen, those who plow <\/p>\n
\n00:16:53,038 –> 00:16:55,464
\niniquity and sow trouble reap
\nthe same. <\/p>\n
\n00:16:55,472 –> 00:17:00,125
\nSo effectively life as is
\narguing here, that it’s only the<\/p>\n
\n00:17:00,125 –> 00:17:03,420<\/p>\n
\nand therefore Job is in trouble <\/p>\n
\n00:17:03,420 –> 00:17:06,817
\n because he must be wicked.
\nAnd therefore he tells him to <\/p>\n
\n00:17:06,825 –> 00:17:08,568
\nset his case before God as he
\nsays. <\/p>\n
\n00:17:08,576 –> 00:17:12,608
\nJob 5 verse 8 But As for me, I
\nwould seek God unto God. <\/p>\n
\n00:17:12,616 –> 00:17:15,726
\nI would set forth my case or my
\ncause. <\/p>\n
\n00:17:15,733 –> 00:17:22,180
\nWell in the midst of Eliphaz’s
\nspeech, he recounts this vision <\/p>\n
\n00:17:22,180 –> 00:17:25,541
\n that he’s had from God.
\nAnd the voice in the vision <\/p>\n
\n00:17:25,550 –> 00:17:28,575
\ndeclares this can mortal man be
\nin the right before God? <\/p>\n
\n00:17:28,583 –> 00:17:32,264
\nCan a man be pure before his
\nMaker, or in your King James <\/p>\n
\n00:17:32,272 –> 00:17:37,176
\nmore just than God?
\nThe question enunciated here <\/p>\n
\n00:17:37,184 –> 00:17:42,680
\nsort of becomes the main theme
\nwhich we see through the book of<\/p>\n
\n00:17:42,680 –> 00:17:44,936<\/p>\n
\nto wrestle with this question. <\/p>\n
\n00:17:44,944 –> 00:17:47,143
\nHow do we understand the justice
\nof God? <\/p>\n
\n00:17:47,151 –> 00:17:51,562
\nHow can man be just before God?
\nAnd therefore I think the book <\/p>\n
\n00:17:51,570 –> 00:17:55,268
\nof Job is an exploration of
\nGod’s justice from the <\/p>\n
\n00:17:55,276 –> 00:17:59,275
\nperspective of men that don’t
\nfully understand God until God <\/p>\n
\n00:17:59,283 –> 00:18:02,380
\nat the end reveals himself to
\nthem. <\/p>\n
\n00:18:02,388 –> 00:18:06,960
\nSo turn with me to Job chapter
\n8. <\/p>\n
\n00:18:06,968 –> 00:18:09,429
\nWe’ll we’ll briefly cover this
\nand then we’ll get to Job’s <\/p>\n
\n00:18:09,437 –> 00:18:12,940
\nspeeches.
\nBildad develops a life as his <\/p>\n
\n00:18:12,948 –> 00:18:17,680
\nargument further in his speech.
\nAnd then in verse 3 to 6, Bildad<\/p>\n
\n00:18:17,680 –> 00:18:20,792<\/p>\n
\njustice or does the Almighty <\/p>\n
\n00:18:20,800 –> 00:18:23,960
\npervert what is right?
\nIf your children have sinned <\/p>\n
\n00:18:23,968 –> 00:18:26,783
\nagainst him, he has delivered
\nthem into the hand of their <\/p>\n
\n00:18:26,791 –> 00:18:29,339
\ntransgression.
\nBut if you will seek God, then <\/p>\n
\n00:18:29,347 –> 00:18:33,049
\nplead to the Almighty for mercy.
\nAnd if you are pure and upright,<\/p>\n
\n00:18:33,049 –> 00:18:36,880<\/p>\n
\nhimself for you and restore your<\/p>\n
\n00:18:36,880 –> 00:18:40,490<\/p>\n
\nAnd so once again, Bill Dad <\/p>\n
\n00:18:40,498 –> 00:18:43,455
\nreaffirms this idea of God’s
\njustice, that the simple <\/p>\n
\n00:18:43,463 –> 00:18:47,040
\nframework of God doesn’t pervert
\njustice, and therefore he only <\/p>\n
\n00:18:47,048 –> 00:18:49,380
\npunishes the wicked and prospers
\nthe righteous. <\/p>\n
\n00:18:49,388 –> 00:18:52,965
\nSo Joe Beast repent, learn from
\nhis children as an example, and <\/p>\n
\n00:18:52,965 –> 00:18:56,007
\n be righteous again, and then
\nthere will be restored to <\/p>\n
\n00:18:56,015 –> 00:18:58,540
\nprosperity.
\nFairly fairly simple solution, <\/p>\n
\n00:18:58,548 –> 00:19:02,332
\nbut the Friends oversimplified
\nunderstanding of God’s justice. <\/p>\n
\n00:19:02,332 –> 00:19:05,080<\/p>\n
\n00:19:05,080 –> 00:19:07,160
\nother direction. <\/p>\n
\n00:19:07,160 –> 00:19:09,840
\njustice because he looks at the
\n world around him and sees that <\/p>\n
\n00:19:09,840 –> 00:19:11,600
\nGod doesn’t abide by this <\/p>\n
\n00:19:11,600 –> 00:19:15,320
\nThere are wicked people who <\/p>\n
\n00:19:15,320 –> 00:19:17,360
\nsuffer. <\/p>\n
\n00:19:17,360 –> 00:19:20,960
\nalternative answer yet. <\/p>\n
\n00:19:20,960 –> 00:19:25,014
\ntumultuous journey of trying to
\n understand God’s justice <\/p>\n
\n00:19:25,014 –> 00:19:32,640
\nthrough apparent injustice. <\/p>\n
\n00:19:32,640 –> 00:19:35,920
\nsaying in chapter 19, we’ll <\/p>\n
\n00:19:35,920 –> 00:19:38,200
\nspeeches from Job Chapter 9 to <\/p>\n
\n00:19:38,200 –> 00:19:41,560
\nDon’t worry we won’t be going <\/p>\n
\n00:19:41,720 –> 00:19:44,960
\nanswers his friends arguments <\/p>\n
\n00:19:44,960 –> 00:19:46,520
\npredicament and what he wants to<\/p>\n
\n00:19:48,680 –> 00:19:52,989
\nSo first of all Job answers Bill<\/p>\n
\n00:19:52,989 –> 00:19:56,560
\nto return to righteousness and
\nhe
\n answered Bill that saying <\/p>\n
\n00:19:56,560 –> 00:19:59,534
\nthis.
\nBut how can man be in the right <\/p>\n
\n00:19:59,534 –> 00:20:02,096
\n before God if one wishes to
\ncontend with him? <\/p>\n
\n00:20:02,104 –> 00:20:04,632
\nOne could not answer him once in
\n1000 times. <\/p>\n
\n00:20:04,640 –> 00:20:08,616
\nHe is wise in heart and mighty
\nin strength and who has hardened<\/p>\n
\n00:20:08,616 –> 00:20:10,180<\/p>\n
\nsucceeded. <\/p>\n
\n00:20:10,188 –> 00:20:14,182
\nAnd so here Joe repeats in life
\nas his question that we saw <\/p>\n
\n00:20:14,190 –> 00:20:15,978
\nbefore, Can man be right before
\nGod? <\/p>\n
\n00:20:15,986 –> 00:20:20,128
\nAnd he uses this to demonstrate
\nthat righteousness cannot result<\/p>\n
\n00:20:20,128 –> 00:20:23,212<\/p>\n
\ncan be considered righteous <\/p>\n
\n00:20:23,212 –> 00:20:26,944
\nbefore
\n God, and God is far too
\npowerful and far too wise to <\/p>\n
\n00:20:26,944 –> 00:20:29,055
\ncontend
\n with.
\nSo he can’t even convince God <\/p>\n
\n00:20:29,063 –> 00:20:31,780
\nthat he’s righteous.
\nAnd he develops this idea <\/p>\n
\n00:20:31,788 –> 00:20:34,342
\nfurther.
\nCome down to verse 15 to 17. <\/p>\n
\n00:20:34,350 –> 00:20:36,992
\nThough I am right, I cannot
\nanswer him. <\/p>\n
\n00:20:37,000 –> 00:20:39,772
\nI must appeal for mercy for my
\naccuser. <\/p>\n
\n00:20:39,780 –> 00:20:42,840
\nIf I summoned him and he
\nanswered me, I would not believe<\/p>\n
\n00:20:42,840 –> 00:20:46,430<\/p>\n
\nFor he crushes me with a Tempest<\/p>\n
\n00:20:46,430 –> 00:20:48,275<\/p>\n
\nwithout cause. <\/p>\n
\n00:20:48,283 –> 00:20:53,308
\nAnd then as he continues 20 to
\n21, though I am right, my own <\/p>\n
\n00:20:53,316 –> 00:20:56,534
\nmouth would condemn me.
\nThough I am blameless, he would <\/p>\n
\n00:20:56,534 –> 00:20:58,482
\n prove me perverse.
\nI am blameless. <\/p>\n
\n00:20:58,490 –> 00:21:01,530
\nI regard not myself, and I
\nloathe my life. <\/p>\n
\n00:21:01,538 –> 00:21:05,480
\nSo despite being righteous, Joe
\nfeels that he can’t defend <\/p>\n
\n00:21:05,488 –> 00:21:09,860
\nhimself before God and God is is
\nso powerful that he must appeal <\/p>\n
\n00:21:09,860 –> 00:21:12,515
\n for mercy.
\nYet God is attacking him without<\/p>\n
\n00:21:12,515 –> 00:21:14,637<\/p>\n
\nSo even if he is right, he feels<\/p>\n
\n00:21:14,637 –> 00:21:16,720<\/p>\n
\nlike a Sinner. <\/p>\n
\n00:21:16,728 –> 00:21:20,390
\nSo he’s sort of stuck in this
\nthis place where he doesn’t have<\/p>\n
\n00:21:20,390 –> 00:21:25,176<\/p>\n
\nAnd so he concludes this, that <\/p>\n
\n00:21:25,184 –> 00:21:27,040
\nman cannot be considered
\nrighteous. <\/p>\n
\n00:21:27,048 –> 00:21:30,840
\nSo it is all one.
\nTherefore I say, he destroys <\/p>\n
\n00:21:30,848 –> 00:21:32,864
\nboth the blameless and the
\nwicked. <\/p>\n
\n00:21:32,872 –> 00:21:36,454
\nWhen disaster brings sudden
\ndeath, he mocks at the calamity <\/p>\n
\n00:21:36,454 –> 00:21:39,163
\n of the innocent.
\nThe earth is given into the hand<\/p>\n
\n00:21:39,163 –> 00:21:41,844<\/p>\n
\nthe faces of the judges. <\/p>\n
\n00:21:41,852 –> 00:21:47,810
\nIf it is not he, then who is it?
\nAnd so Joe here has recognised <\/p>\n
\n00:21:47,818 –> 00:21:51,348
\nthat the and experienced the
\nfates of all men under the curse<\/p>\n
\n00:21:51,348 –> 00:21:53,955<\/p>\n
\nWithout the atoning work of God,<\/p>\n
\n00:21:53,955 –> 00:21:58,080<\/p>\n
\nrighteous, because all men die. <\/p>\n
\n00:21:58,080 –> 00:22:00,480<\/p>\n
\n00:22:00,480 –> 00:22:04,680
\nrealisation because I don’t <\/p>\n
\n00:22:04,800 –> 00:22:07,800
\nor God’s justice in this futile
\n existence of man. <\/p>\n
\n00:22:08,080 –> 00:22:12,600
\nIn his despair he’s gone so far
\n as to say that God mocks or <\/p>\n
\n00:22:12,600 –> 00:22:16,160
\nfinds humour in the suffering of<\/p>\n
\n00:22:16,160 –> 00:22:19,440
\nworld into the hand of the <\/p>\n
\n00:22:19,880 –> 00:22:22,680
\nwickedness can take place and <\/p>\n
\n00:22:22,680 –> 00:22:26,880
\nAnd the implication here is that<\/p>\n
\n00:22:26,880 –> 00:22:31,000
\nLike the friends say that God <\/p>\n
\n00:22:31,040 –> 00:22:33,520
\nand punish the wicked. <\/p>\n
\n00:22:34,960 –> 00:22:38,247
\nAnd to strengthen this point, he<\/p>\n
\n00:22:38,247 –> 00:22:41,440
\nbe liable for this. <\/p>\n
\n00:22:41,760 –> 00:22:46,600
\nIt couldn’t be anyone else. <\/p>\n
\n00:22:46,600 –> 00:22:49,480
\nfind justice with God, he <\/p>\n
\n00:22:50,000 –> 00:22:54,560
\nIf I say I will forget my <\/p>\n
\n00:22:54,560 –> 00:22:57,720
\nsad face and be of good cheer, I<\/p>\n
\n00:22:57,720 –> 00:23:00,760
\nBecause I know that you speaking<\/p>\n
\n00:23:00,760 –> 00:23:02,645
\ninnocent, I shall be condemned. <\/p>\n
\n00:23:02,653 –> 00:23:07,655
\nWhy then do I labour in vain?
\nIf I wash myself with snow, and <\/p>\n
\n00:23:07,655 –> 00:23:11,200
\n cleanse my hands with Lye, you
\nwill plunge me into a pit, and <\/p>\n
\n00:23:11,208 –> 00:23:15,519
\nmy own clothes will affore me.
\nSo again he thinks that God will<\/p>\n
\n00:23:15,519 –> 00:23:18,620<\/p>\n
\nHe cannot be counted righteous <\/p>\n
\n00:23:18,628 –> 00:23:21,565
\nand therefore he wonders why
\nhe’s laboured after <\/p>\n
\n00:23:21,573 –> 00:23:25,402
\nrighteousness in the 1st place.
\nAnd Job’s picture of trying to <\/p>\n
\n00:23:25,410 –> 00:23:27,150
\nclean his hands makes sense in
\nthis context. <\/p>\n
\n00:23:27,158 –> 00:23:29,915
\nHe’s like he’s trying to clean
\nhis hand and make himself look <\/p>\n
\n00:23:29,923 –> 00:23:32,920
\nrighteous, but God just makes
\nhim look like a Sinner and makes<\/p>\n
\n00:23:32,920 –> 00:23:36,022<\/p>\n
\nAnd this makes him feel like he <\/p>\n
\n00:23:36,022 –> 00:23:38,680
\n has no hope but he will be
\ncondemned. <\/p>\n
\n00:23:38,688 –> 00:23:44,191
\nAnd then Job laments that there
\nis nothing that he can do to <\/p>\n
\n00:23:44,199 –> 00:23:45,675
\ndefend his righteousness before
\nGod. <\/p>\n
\n00:23:45,683 –> 00:23:50,266
\nBut he entertains the idea of
\ngoing to trial before God, but <\/p>\n
\n00:23:50,274 –> 00:23:53,524
\nexpresses some a level of
\nhopelessness in the solution. <\/p>\n
\n00:23:53,532 –> 00:23:58,825
\nHe says, for I am not a man, As
\nfor he is not a man, sorry as I <\/p>\n
\n00:23:58,825 –> 00:24:01,454
\n am, that I might answer him
\nthat we should come to trial <\/p>\n
\n00:24:01,462 –> 00:24:03,280
\ntogether.
\nThere is no arbiter between us <\/p>\n
\n00:24:03,288 –> 00:24:05,000
\nwho might lay his hand on us
\nboth. <\/p>\n
\n00:24:05,008 –> 00:24:07,475
\nLet him take away his rod from
\nme. <\/p>\n
\n00:24:07,483 –> 00:24:09,560
\nLet him let his dread not
\nterrify me. <\/p>\n
\n00:24:09,568 –> 00:24:14,565
\nThen I would speak without fear,
\nfor I am not so in myself. <\/p>\n
\n00:24:14,573 –> 00:24:18,100
\nSo Job is has recognised
\namazingly the need for an <\/p>\n
\n00:24:18,108 –> 00:24:22,032
\narbiter for man to be considered
\nrighteous, that the for one to <\/p>\n
\n00:24:22,040 –> 00:24:26,492
\nadvocate on his behalf.
\nBut Job doesn’t think such A1 <\/p>\n
\n00:24:26,500 –> 00:24:29,488
\nexists.
\nAnd this is what I mean by the <\/p>\n
\n00:24:29,496 –> 00:24:33,125
\nthe book of Job exploring the
\njustice of God without a <\/p>\n
\n00:24:33,133 –> 00:24:36,900
\nknowledge of the atonement.
\nJob explains the problems, but <\/p>\n
\n00:24:36,908 –> 00:24:41,016
\nhe doesn’t quite see how God
\nwill resolve them yet. <\/p>\n
\n00:24:41,024 –> 00:24:45,294
\nBut unlike Joe, we know this
\nwill be ultimately fulfilled in <\/p>\n
\n00:24:45,294 –> 00:24:48,520
\n Jesus.
\nBut interestingly, the arbiter <\/p>\n
\n00:24:48,528 –> 00:24:52,536
\nor this mediator that Joe wants
\nis different to the one that we <\/p>\n
\n00:24:52,536 –> 00:24:55,322
\n find in Jesus.
\nJoe wants an arbiter to stop <\/p>\n
\n00:24:55,330 –> 00:24:59,024
\nGod’s attacks so he can allow
\nhim to speak without fear and <\/p>\n
\n00:24:59,032 –> 00:25:01,424
\ndefend himself before God that
\nhe’s not guilty. <\/p>\n
\n00:25:01,432 –> 00:25:05,640
\nHe wants an arbiter to allow him
\nto defend his own righteousness.<\/p>\n
\n00:25:05,640 –> 00:25:07,560<\/p>\n
\n00:25:07,600 –> 00:25:11,280
\nrighteousness, and through faith<\/p>\n
\n00:25:12,880 –> 00:25:15,720
\nSo following this in chapter 10,<\/p>\n
\n00:25:15,720 –> 00:25:18,440
\nJob then articulates this case,
\n which you’ll present to God, <\/p>\n
\n00:25:18,440 –> 00:25:20,360
\nwhich is very similar to what <\/p>\n
\n00:25:20,760 –> 00:25:23,480
\nHe expanded on his earlier <\/p>\n
\n00:25:23,480 –> 00:25:26,920
\ncondemning him without reason <\/p>\n
\n00:25:26,920 –> 00:25:34,000
\nis that he is going to die. <\/p>\n
\n00:25:34,000 –> 00:25:36,720
\nthrough that, let’s go through <\/p>\n
\n00:25:37,080 –> 00:25:40,160
\nwhat goes from 12 to 14, But <\/p>\n
\n00:25:42,280 –> 00:25:45,800
\nJoe continues to develop this <\/p>\n
\n00:25:45,800 –> 00:25:49,640
\nbrought up in Chapter 9, this <\/p>\n
\n00:25:49,640 –> 00:25:53,800
\nand clarity. <\/p>\n
\n00:25:53,800 –> 00:25:56,680
\nmy flesh in my teeth and put my
\n life in my hand? <\/p>\n
\n00:25:57,320 –> 00:26:00,080
\nThough he slay me, I will not <\/p>\n
\n00:26:00,080 –> 00:26:02,000
\nI will argue my ways to his <\/p>\n
\n00:26:02,480 –> 00:26:06,480
\nThis will be my salvation, that
\n the godless shall not come <\/p>\n
\n00:26:06,480 –> 00:26:09,000
\nbefore him. <\/p>\n
\n00:26:09,280 –> 00:26:11,400
\nLet my declaration be in your <\/p>\n
\n00:26:11,560 –> 00:26:15,920
\nBehold, I’ve prepared my case, <\/p>\n
\n00:26:15,920 –> 00:26:19,120
\nthe right. <\/p>\n
\n00:26:19,160 –> 00:26:22,800
\nslightly different rendering of
\n verse 15 to your King James. <\/p>\n
\n00:26:23,400 –> 00:26:26,640
\nWell, this is because the <\/p>\n
\n00:26:26,640 –> 00:26:29,360
\nslightly different readings in <\/p>\n
\n00:26:29,960 –> 00:26:32,280
\nSo in the Masoretic Text, <\/p>\n
\n00:26:32,720 –> 00:26:35,480
\nwritten tradition and the Red <\/p>\n
\n00:26:35,920 –> 00:26:39,280
\nSo the written tradition <\/p>\n
\n00:26:39,280 –> 00:26:43,040
\nthen the red tradition is what <\/p>\n
\n00:26:43,040 –> 00:26:46,080
\nshould be read out loud, often <\/p>\n
\n00:26:46,200 –> 00:26:50,040
\nerrors in the text or sometimes
\n softening harsh language. <\/p>\n
\n00:26:50,840 –> 00:26:55,040
\nAnd in the actual text, the <\/p>\n
\n00:26:55,040 –> 00:26:58,160
\nHence I will not wait. <\/p>\n
\n00:26:58,160 –> 00:27:03,760
\nliteral, the LSV or the RSV or <\/p>\n
\n00:27:03,760 –> 00:27:07,240
\nhope interpreting that waiters <\/p>\n
\n00:27:07,560 –> 00:27:10,960
\nSo the ASV does this and the <\/p>\n
\n00:27:11,920 –> 00:27:15,160
\nAnd then you get the second <\/p>\n
\n00:27:15,760 –> 00:27:18,640
\nwhich reads him, which is what <\/p>\n
\n00:27:18,640 –> 00:27:23,720
\nversions like the ESV follow. <\/p>\n
\n00:27:24,480 –> 00:27:28,840
\nWell, which is more likely? <\/p>\n
\n00:27:28,840 –> 00:27:32,920
\noption, I will not wait is more
\n likely primarily based on what <\/p>\n
\n00:27:32,920 –> 00:27:37,160
\nJob says later. <\/p>\n
\n00:27:37,160 –> 00:27:40,920
\nit’s very same speech. <\/p>\n
\n00:27:40,920 –> 00:27:44,040
\nhope of man, so he’s clearly not<\/p>\n
\n00:27:44,800 –> 00:27:48,800
\nAnd then in his final speech in
\n chapter 13, verse 26, using the<\/p>\n
\n00:27:48,800 –> 00:27:52,760
\nsame word for waited or hoped, <\/p>\n
\n00:27:52,800 –> 00:27:55,080
\ndarkness came. <\/p>\n
\n00:27:55,080 –> 00:28:00,160
\nnot worked. <\/p>\n
\n00:28:00,160 –> 00:28:05,680
\nsaying is he’s impatient to see
\n God and argue his ways to his <\/p>\n
\n00:28:05,680 –> 00:28:08,360
\nface. <\/p>\n
\n00:28:08,400 –> 00:28:11,880
\nthe Red tradition is a softening<\/p>\n
\n00:28:11,880 –> 00:28:15,600
\nharsh here. <\/p>\n
\n00:28:15,600 –> 00:28:19,440
\ndifference as well. <\/p>\n
\n00:28:19,440 –> 00:28:22,160
\nthe ESV and most of the <\/p>\n
\n00:28:22,160 –> 00:28:24,760
\nbe my salvation. <\/p>\n
\n00:28:24,760 –> 00:28:28,280
\nbe my salvation. <\/p>\n
\n00:28:28,280 –> 00:28:31,960
\nis somewhat ambiguous because it<\/p>\n
\n00:28:31,960 –> 00:28:33,640
\ndepending on what the context <\/p>\n
\n00:28:34,240 –> 00:28:37,040
\nBut I think the the context <\/p>\n
\n00:28:37,040 –> 00:28:41,280
\ntranslators agree, that the <\/p>\n
\n00:28:41,280 –> 00:28:45,160
\nwill be my salvation, is him <\/p>\n
\n00:28:45,160 –> 00:28:47,920
\nnot that God himself will be his<\/p>\n
\n00:28:48,320 –> 00:28:50,640
\nAnd this is supported by the <\/p>\n
\n00:28:50,640 –> 00:28:52,560
\ngodless man shall not come <\/p>\n
\n00:28:53,040 –> 00:28:56,840
\nA A godless man couldn’t argue <\/p>\n
\n00:28:56,840 –> 00:28:59,040
\nbecause he’s righteous. <\/p>\n
\n00:28:59,040 –> 00:29:03,000
\naudience with God and therefore
\n he thinks a defence of his ways<\/p>\n
\n00:29:03,000 –> 00:29:07,320
\nwill be his salvation. <\/p>\n
\n00:29:07,320 –> 00:29:12,520
\nwhich he is ready to present <\/p>\n
\n00:29:12,520 –> 00:29:14,560
\nrighteous and wants to prove <\/p>\n
\n00:29:17,240 –> 00:29:20,400
\nAnd then Job opens this case <\/p>\n
\n00:29:20,400 –> 00:29:23,120
\nquestions which he then <\/p>\n
\n00:29:23,120 –> 00:29:27,560
\nSo the first question in Job 13,<\/p>\n
\n00:29:27,560 –> 00:29:30,320
\ninequities in my sins? <\/p>\n
\n00:29:30,320 –> 00:29:33,360
\nmy transgressions and my sin. <\/p>\n
\n00:29:33,360 –> 00:29:35,880
\nquestion because God writes <\/p>\n
\n00:29:35,880 –> 00:29:37,680
\nmakes him inherit the iniquities<\/p>\n
\n00:29:38,360 –> 00:29:41,160
\nVerse 24. <\/p>\n
\n00:29:41,160 –> 00:29:43,120
\ncount me to an enemy? <\/p>\n
\n00:29:43,120 –> 00:29:47,080
\nVerse 27 You put my feet in the
\n stocks and watch all my paths <\/p>\n
\n00:29:47,080 –> 00:29:49,120
\nand you set a limit to the sores<\/p>\n
\n00:29:49,560 –> 00:29:52,240
\nAnd so that’s why he thinks God
\n is treating him as an enemy. <\/p>\n
\n00:29:52,240 –> 00:29:55,600
\nAnd then finally, will you <\/p>\n
\n00:29:55,600 –> 00:29:58,320
\npursue dried chaff? <\/p>\n
\n00:29:58,320 –> 00:30:02,320
\nthinks that man is like a thing
\n that wastes away a rotten thing<\/p>\n
\n00:30:02,320 –> 00:30:05,160
\nthat it’s moth eats and man is <\/p>\n
\n00:30:05,160 –> 00:30:08,724
\nSo so what’s the point in doing
\n destroying something that <\/p>\n
\n00:30:08,724 –> 00:30:14,920
\nthat’s so frail without hope. <\/p>\n
\n00:30:14,920 –> 00:30:19,080
\nmakes this this remarkable <\/p>\n
\n00:30:19,120 –> 00:30:21,880
\npotential solution to his <\/p>\n
\n00:30:22,760 –> 00:30:24,800
\nAnd he puts this argument <\/p>\n
\n00:30:24,800 –> 00:30:28,560
\nchaistic form. <\/p>\n
\n00:30:28,560 –> 00:30:33,640
\nman to the hope of a tree. <\/p>\n
\n00:30:33,640 –> 00:30:37,200
\nthere is hope for a tree, if it
\n be cut down, that it was sprout<\/p>\n
\n00:30:37,200 –> 00:30:40,760
\nagain, and the tender branch <\/p>\n
\n00:30:40,760 –> 00:30:44,040
\nroot thereof wax old, and the <\/p>\n
\n00:30:44,040 –> 00:30:47,080
\nscent of water, at the scent of
\n water it will bud and bring <\/p>\n
\n00:30:47,080 –> 00:30:50,520
\nforth battles like a plant. <\/p>\n
\n00:30:50,520 –> 00:30:53,257
\nthe hope of man in verse 11:50. <\/p>\n
\n00:30:53,265 –> 00:30:56,315
\nBut man dieth and wasteth away,
\nAmen. <\/p>\n
\n00:30:56,323 –> 00:30:58,680
\nGive us up the ghost, and where
\nis he? <\/p>\n
\n00:30:58,688 –> 00:31:03,552
\nAnd then verse 12 So man lieth
\ndown and riseth not, so I treat <\/p>\n
\n00:31:03,552 –> 00:31:08,130
\n as a hope to come back to life,
\nwhereas a man apparently doesn’t<\/p>\n
\n00:31:08,130 –> 00:31:13,430<\/p>\n
\nBut then he makes this key <\/p>\n
\n00:31:13,438 –> 00:31:16,309
\ncentral point.
\nHe makes a remarkable request, <\/p>\n
\n00:31:16,317 –> 00:31:20,682
\nOh, that you would hide me in
\nthe grave and that you would <\/p>\n
\n00:31:20,690 –> 00:31:23,596
\nkeep me secret until thy wrath
\nbe passed. <\/p>\n
\n00:31:23,604 –> 00:31:28,282
\nAnd now what is the pointers me
\na set time and Remember Me. <\/p>\n
\n00:31:28,290 –> 00:31:32,200
\nAnd then he asked this hopeful
\nquestion in verse 14. <\/p>\n
\n00:31:32,208 –> 00:31:37,320
\nIf a man die, shall I live again
\nall the days of my appointed <\/p>\n
\n00:31:37,328 –> 00:31:40,274
\ntime?
\nWill I wait till my change come?<\/p>\n
\n00:31:40,274 –> 00:31:42,560<\/p>\n
\n00:31:42,560 –> 00:31:44,840
\nthee. <\/p>\n
\n00:31:44,840 –> 00:31:49,440
\nfor the work of thine hands. <\/p>\n
\n00:31:50,240 –> 00:31:53,440
\nis a very similar Hebrew word <\/p>\n
\n00:31:53,920 –> 00:31:58,360
\nAnd So what Job is asking here <\/p>\n
\n00:31:58,360 –> 00:32:00,880
\nwill give him the hope of the <\/p>\n
\n00:32:00,880 –> 00:32:03,760
\nbe kept in the grave and then <\/p>\n
\n00:32:03,760 –> 00:32:07,920
\nGod’s wrath has passed and <\/p>\n
\n00:32:07,920 –> 00:32:11,560
\nwork of his hands again. <\/p>\n
\n00:32:11,920 –> 00:32:16,480
\nis the resurrection from the <\/p>\n
\n00:32:16,480 –> 00:32:19,400
\nsolution to his problem, which <\/p>\n
\n00:32:20,880 –> 00:32:24,327
\nBut I think this request reveals<\/p>\n
\n00:32:24,327 –> 00:32:27,360
\nthat innate knowledge of the <\/p>\n
\n00:32:27,360 –> 00:32:30,240
\nbelievers. <\/p>\n
\n00:32:30,240 –> 00:32:33,600
\nsections, Chapter 7, verse nine,<\/p>\n
\n00:32:33,600 –> 00:32:36,760
\nthe grave do not rise. <\/p>\n
\n00:32:36,760 –> 00:32:40,680
\nderive this solution here <\/p>\n
\n00:32:40,680 –> 00:32:43,680
\nwas outside of his his view at <\/p>\n
\n00:32:44,200 –> 00:32:48,040
\nBut he’s slowly beginning to <\/p>\n
\n00:32:48,040 –> 00:32:50,360
\nbe resolved. <\/p>\n
\n00:32:50,360 –> 00:32:55,720
\nyet. <\/p>\n
\n00:32:55,720 –> 00:32:59,240
\nneed for resurrection, he <\/p>\n
\n00:32:59,240 –> 00:33:03,240
\ngrant this request. <\/p>\n
\n00:33:03,240 –> 00:33:06,760
\nand crumbles away, and as the <\/p>\n
\n00:33:07,120 –> 00:33:10,160
\nthe waters wear away the stones
\n and torrents wash away the soil<\/p>\n
\n00:33:10,160 –> 00:33:13,680
\nfrom the earth. <\/p>\n
\n00:33:13,840 –> 00:33:16,560
\nthe hope of man. <\/p>\n
\n00:33:16,560 –> 00:33:19,400
\nand he passes. <\/p>\n
\n00:33:19,400 –> 00:33:23,080
\nsend him away. <\/p>\n
\n00:33:23,080 –> 00:33:26,160
\ndestroys his hope. <\/p>\n
\n00:33:26,160 –> 00:33:30,280
\nthink that God will give him <\/p>\n
\n00:33:30,280 –> 00:33:36,720
\nonly hope is to die. <\/p>\n
\n00:33:36,720 –> 00:33:40,720
\npenultimate speech before <\/p>\n
\n00:33:40,760 –> 00:33:44,800
\nparts of 17, Joseph’s fifth <\/p>\n
\n00:33:44,800 –> 00:33:49,920
\ncontext. <\/p>\n
\n00:33:49,920 –> 00:33:53,120
\nattacks against him and <\/p>\n
\n00:33:53,120 –> 00:33:56,720
\ndetail. <\/p>\n
\n00:33:56,720 –> 00:34:00,323
\nsee at the start of God grabbing<\/p>\n
\n00:34:00,323 –> 00:34:03,094
\nhim to pieces and then getting
\nhis
\n arches to surround him and<\/p>\n
\n00:34:03,094 –> 00:34:05,462
\nshoot him until his guts come
\nout. <\/p>\n
\n00:34:05,470 –> 00:34:09,648
\nIt’s quite a graphic scene and
\nJoe mourns and cries out in pain<\/p>\n
\n00:34:09,648 –> 00:34:12,308<\/p>\n
\ndiverse this because he’s done <\/p>\n
\n00:34:12,308 –> 00:34:15,536
\nnothing
\n wrong.
\nAs you read in the verse 17, my <\/p>\n
\n00:34:15,536 –> 00:34:19,862
\n face is red with weeping and on
\nmy eye it says deep darkness, <\/p>\n
\n00:34:19,870 –> 00:34:24,152
\nthough there is no violence in
\nmy hands and my prayer is pure. <\/p>\n
\n00:34:24,152 –> 00:34:26,199<\/p>\n
\n00:34:26,199 –> 00:34:35,120
\nthese attacks against him. <\/p>\n
\n00:34:35,480 –> 00:34:37,184
\nanother really fascinating plea.<\/p>\n
\n00:34:37,192 –> 00:34:42,235
\nSo he says in verse 18 of
\nchapter 16, O earth, cover not <\/p>\n
\n00:34:42,243 –> 00:34:47,320
\nmy blood, and let my cry find no
\nresting place, which is an <\/p>\n
\n00:34:47,328 –> 00:34:52,418
\nobvious allusion to the murder
\nof Abel by Cain in Genesis 4, <\/p>\n
\n00:34:52,426 –> 00:34:56,114
\nwhere the earth cried out
\nbecause of his blood. <\/p>\n
\n00:34:56,121 –> 00:34:58,816
\nAnd Job wants the same thing to
\nhappen to him because of the <\/p>\n
\n00:34:58,824 –> 00:35:01,136
\ninjustice done to him.
\nHe wants the earth to cry out in<\/p>\n
\n00:35:01,136 –> 00:35:02,920<\/p>\n
\nis remembered. <\/p>\n
\n00:35:02,928 –> 00:35:08,339
\nAnd then he carries on even now.
\nBehold, my witness is in heaven,<\/p>\n
\n00:35:08,339 –> 00:35:12,707<\/p>\n
\non high, my friends, or my <\/p>\n
\n00:35:12,715 –> 00:35:15,962
\nintercessors, or scorners.
\nMy eye pours out tears to God, <\/p>\n
\n00:35:15,970 –> 00:35:20,173
\nthat he would argue the case of
\na man with God, as a son of man <\/p>\n
\n00:35:20,173 –> 00:35:23,940
\n does with his neighbor.
\nFor when a few years have come, <\/p>\n
\n00:35:23,940 –> 00:35:27,060
\n I shall go away, from which I
\nshall not return. <\/p>\n
\n00:35:27,068 –> 00:35:30,838
\nSo what does Job mean by this?
\nWho is this witness in heaven <\/p>\n
\n00:35:30,846 –> 00:35:35,342
\nthat Job is asking for?
\nWell, I think this witness is <\/p>\n
\n00:35:35,350 –> 00:35:39,256
\nGod, and God is being contrasted
\nto the friends. <\/p>\n
\n00:35:39,264 –> 00:35:42,320
\nSo that word which I’ve got on
\nthe screen, intercessors or <\/p>\n
\n00:35:42,328 –> 00:35:45,345
\nscorners, it’s the word Mel,
\nlet’s say, which literally means<\/p>\n
\n00:35:45,345 –> 00:35:48,463<\/p>\n
\nAnd it can either mean to scorn <\/p>\n
\n00:35:48,463 –> 00:35:50,823
\n or it can also mean to
\nintercede for someone. <\/p>\n
\n00:35:50,831 –> 00:35:54,659
\nSo Job 33 is used in the
\nintercede type, whereas in Psalm<\/p>\n
\n00:35:54,659 –> 00:35:58,828<\/p>\n
\nlike, like a scorn. <\/p>\n
\n00:35:58,836 –> 00:36:02,892
\nAnd what Job is doing here, he’s
\nsaying his friends are like <\/p>\n
\n00:36:02,900 –> 00:36:05,320
\nintercessory scorners.
\nSo they’re interceding for him. <\/p>\n
\n00:36:05,320 –> 00:36:07,480<\/p>\n
\n00:36:07,480 –> 00:36:11,360
\nprocess. <\/p>\n
\n00:36:11,360 –> 00:36:15,680
\nhis witness because God knows <\/p>\n
\n00:36:15,680 –> 00:36:17,312
\nno arbiter between him and God. <\/p>\n
\n00:36:17,320 –> 00:36:21,682
\nSo Job Chapter 9 verse 33 as we
\nsaw and Job chapter 10 verse 7, <\/p>\n
\n00:36:21,682 –> 00:36:26,864
\n God knows that I am not guilty.
\nSo Job is calling God to be a <\/p>\n
\n00:36:26,872 –> 00:36:30,938
\nwitness in his case for his
\nrighteousness, to argue Job’s <\/p>\n
\n00:36:30,946 –> 00:36:35,345
\ncase with himself.
\nAnd this is further supported. <\/p>\n
\n00:36:35,353 –> 00:36:39,781
\nCome with me to Job chapter 17
\nand verse 3 where Job says I’m <\/p>\n
\n00:36:39,789 –> 00:36:43,800
\ngoing to read from the NET, set
\nmy pledge beside you. <\/p>\n
\n00:36:43,808 –> 00:36:48,846
\nWho else will put up security,
\nwhich is literally in your King <\/p>\n
\n00:36:48,846 –> 00:36:50,389
\n James?
\nWho else will strike hands with <\/p>\n
\n00:36:50,389 –> 00:36:52,235
\n me?
\nIt’s just an idiom that means to<\/p>\n
\n00:36:52,235 –> 00:36:54,885<\/p>\n
\nWe see this in the Proverbs, <\/p>\n
\n00:36:54,893 –> 00:36:56,472
\nProverbs 6 verse one, for
\nexample. <\/p>\n
\n00:36:56,480 –> 00:37:00,982
\nAnd so it is only God who can
\nredeem him because there is no <\/p>\n
\n00:37:00,990 –> 00:37:04,060
\none who could be his guarantor.
\nThere is no arbiter. <\/p>\n
\n00:37:04,068 –> 00:37:06,230
\nSo it’s only God who can redeem
\nhim. <\/p>\n
\n00:37:06,238 –> 00:37:10,520
\nAnd so now that we have spent
\nthe time considering that, the <\/p>\n
\n00:37:10,528 –> 00:37:14,140
\ncontext and the flow of
\narguments, this brings us to Job<\/p>\n
\n00:37:14,140 –> 00:37:17,707<\/p>\n
\nJob’s argument so far. <\/p>\n
\n00:37:17,715 –> 00:37:22,850
\nWe’ll now have our reading if
\nthat’s right. <\/p>\n
\n00:37:22,858 –> 00:37:32,541
\nJob Chapter 19 And Job answered
\nand said, How long will you vex <\/p>\n
\n00:37:32,541 –> 00:37:36,732
\n my soul, and break me in pieces
\nwith words? <\/p>\n
\n00:37:36,740 –> 00:37:40,240
\nThese 10 times have you
\nreproached me. <\/p>\n
\n00:37:40,248 –> 00:37:44,794
\nYou’re not ashamed that you make
\nyourself strange to me, and be <\/p>\n
\n00:37:44,802 –> 00:37:49,552
\nit indeed that I have heard my
\nnever remaineth with myself. <\/p>\n
\n00:37:49,560 –> 00:37:54,478
\nIf indeed you will magnify
\nyourselves against me, and plead<\/p>\n
\n00:37:54,478 –> 00:38:00,340<\/p>\n
\nnow that God hath overthrown me,<\/p>\n
\n00:38:00,340 –> 00:38:04,120
\nand
\n have compassed me with His
\nnet. <\/p>\n
\n00:38:05,160 –> 00:38:10,720
\nBehold, I cry out of wrong, but
\n I am not hurt. <\/p>\n
\n00:38:11,720 –> 00:38:14,520
\nI cry aloud, but there is no <\/p>\n
\n00:38:15,080 –> 00:38:17,760
\nHe have fenced up my way that I
\n cannot pass. <\/p>\n
\n00:38:18,200 –> 00:38:20,280
\nHe has said darkness in my <\/p>\n
\n00:38:20,280 –> 00:38:23,960
\nHe has stripped me of my glory,
\n taken the crown from off my <\/p>\n
\n00:38:23,960 –> 00:38:26,840
\nhead. <\/p>\n
\n00:38:26,840 –> 00:38:30,760
\nside, and I’m gone. <\/p>\n
\n00:38:30,760 –> 00:38:35,160
\ntree. <\/p>\n
\n00:38:35,160 –> 00:38:39,040
\nagainst me, and he counted me <\/p>\n
\n00:38:40,560 –> 00:38:45,080
\nHis troops come together and <\/p>\n
\n00:38:45,520 –> 00:38:48,239
\nand encamp around my Tabernacle.<\/p>\n
\n00:38:48,247 –> 00:38:54,640
\nHe had put my brethren far from
\nme, and mine acquaintance are <\/p>\n
\n00:38:54,648 –> 00:39:01,544
\nverily estranged from me.
\nMy kinsfolk have failed and my <\/p>\n
\n00:39:01,552 –> 00:39:04,246
\nfamiliar friends have forgotten
\nme. <\/p>\n
\n00:39:04,254 –> 00:39:10,480
\nThey that dwell in my house.
\nMy maids can’t live with a <\/p>\n
\n00:39:10,488 –> 00:39:14,295
\nstranger.
\nI’m an alien in their sight. <\/p>\n
\n00:39:14,303 –> 00:39:18,162
\nI called my servants and he gave
\nme no answer. <\/p>\n
\n00:39:18,170 –> 00:39:25,370
\nI entreated him with my mouth.
\nMy breath is strange to my wife,<\/p>\n
\n00:39:25,370 –> 00:39:30,310<\/p>\n
\nchildren’s sake of my own body. <\/p>\n
\n00:39:30,310 –> 00:39:32,800<\/p>\n
\n00:39:33,760 –> 00:39:35,960
\nI rose, and they spake against <\/p>\n
\n00:39:36,120 –> 00:39:41,280
\nAll my inward friends have bored<\/p>\n
\n00:39:41,280 –> 00:39:48,520
\nturned against me. <\/p>\n
\n00:39:48,520 –> 00:39:53,800
\nto my flesh, and I’m escaped <\/p>\n
\n00:39:54,880 –> 00:40:00,800
\nHave pity upon me, Have pity <\/p>\n
\n00:40:00,800 –> 00:40:07,280
\nhand of God have touched me. <\/p>\n
\n00:40:07,280 –> 00:40:10,400
\nAnd I’m not satisfied with my <\/p>\n
\n00:40:11,760 –> 00:40:16,400
\nAll that my words were now <\/p>\n
\n00:40:16,400 –> 00:40:21,320
\nprinted in a book, that they <\/p>\n
\n00:40:21,520 –> 00:40:25,040
\nwith an iron pen and lead in the<\/p>\n
\n00:40:26,280 –> 00:40:32,480
\nFor I know that my Redeemer <\/p>\n
\n00:40:33,360 –> 00:40:35,080
\nat the latter day upon the <\/p>\n
\n00:40:35,080 –> 00:40:39,880
\nAnd though after my skin worms <\/p>\n
\n00:40:39,880 –> 00:40:46,480
\nflesh shall I see God, whom I <\/p>\n
\n00:40:46,480 –> 00:40:51,640
\neyes shall behold, and not <\/p>\n
\n00:40:51,640 –> 00:40:58,840
\nconsumed within me. <\/p>\n
\n00:40:58,960 –> 00:41:05,600
\nWe Him, seeing the root of the <\/p>\n
\n00:41:05,600 –> 00:41:10,280
\nafraid of the sword, For wrath <\/p>\n
\n00:41:10,280 –> 00:41:15,840
\nsword, that ye may know there is<\/p>\n
\n00:41:23,160 –> 00:41:25,840
\nThanks very much, John. <\/p>\n
\n00:41:25,840 –> 00:41:28,880
\nsense now that we’ve gone <\/p>\n
\n00:41:28,880 –> 00:41:33,240
\ncontext that Joe wants to go to
\n trial with God to present his <\/p>\n
\n00:41:33,240 –> 00:41:36,200
\ndefence case to him, thinks <\/p>\n
\n00:41:36,200 –> 00:41:39,720
\nadvocate for him, but thinks a <\/p>\n
\n00:41:39,720 –> 00:41:41,040
\nwill be the thing that saves <\/p>\n
\n00:41:42,360 –> 00:41:46,335
\nAnd that Joe proposed a solution<\/p>\n
\n00:41:46,335 –> 00:41:48,920
\nthen raised after God’s wrath
\nhas
\n passed. <\/p>\n
\n00:41:49,600 –> 00:41:52,920
\nBut he’s not confident that God
\n will do this, but believes that<\/p>\n
\n00:41:52,920 –> 00:41:56,760
\nGod knows his innocence. <\/p>\n
\n00:41:56,760 –> 00:41:59,360
\nthis because there’s no one else<\/p>\n
\n00:42:00,200 –> 00:42:04,307
\nAnd this is what we need to have<\/p>\n
\n00:42:04,307 –> 00:42:10,880
\nsection today. <\/p>\n
\n00:42:10,880 –> 00:42:15,600
\nstart in Job chapter 19 and <\/p>\n
\n00:42:15,600 –> 00:42:18,400
\nfriends have been breaking him <\/p>\n
\n00:42:19,320 –> 00:42:23,200
\nAnd he says to them, if it be <\/p>\n
\n00:42:23,200 –> 00:42:27,000
\nremains with myself. <\/p>\n
\n00:42:27,000 –> 00:42:30,280
\n6. <\/p>\n
\n00:42:30,280 –> 00:42:34,200
\nyourselves against me and make <\/p>\n
\n00:42:34,200 –> 00:42:38,080
\nme, know that it is God who has
\n put me in the wrong and closes.<\/p>\n
\n00:42:38,080 –> 00:42:41,720
\nIsn’t it about me? <\/p>\n
\n00:42:41,720 –> 00:42:45,480
\nverse 6 is this is a reference <\/p>\n
\n00:42:45,480 –> 00:42:47,400
\nthat question that we saw from <\/p>\n
\n00:42:47,680 –> 00:42:51,000
\nDoes God pervert justice or does<\/p>\n
\n00:42:51,000 –> 00:42:54,600
\nright And Job is referencing <\/p>\n
\n00:42:54,600 –> 00:42:56,360
\nor overthrown in your King <\/p>\n
\n00:42:57,040 –> 00:43:00,840
\nWhat he’s saying is that know <\/p>\n
\n00:43:00,840 –> 00:43:04,840
\njustice with me. <\/p>\n
\n00:43:04,840 –> 00:43:06,960
\nthis? <\/p>\n
\n00:43:06,960 –> 00:43:09,320
\nexplains how he how God has done<\/p>\n
\n00:43:09,320 –> 00:43:11,840
\nBehold, I cry out violence but <\/p>\n
\n00:43:12,120 –> 00:43:14,760
\nI call for help but there is no
\n justice. <\/p>\n
\n00:43:15,040 –> 00:43:18,920
\nAnd then as we read before, he <\/p>\n
\n00:43:18,920 –> 00:43:23,000
\nhas wronged him. <\/p>\n
\n00:43:23,000 –> 00:43:24,840
\nmy way. <\/p>\n
\n00:43:24,840 –> 00:43:26,800
\nand my crown. <\/p>\n
\n00:43:27,240 –> 00:43:30,160
\nNotice my hope. <\/p>\n
\n00:43:30,160 –> 00:43:33,080
\nwhich we saw earlier. <\/p>\n
\n00:43:33,080 –> 00:43:35,080
\nthat God will give him the hope
\n of a tree. <\/p>\n
\n00:43:35,680 –> 00:43:38,240
\nAnd then he has kindled his <\/p>\n
\n00:43:38,240 –> 00:43:41,680
\nan enemy. <\/p>\n
\n00:43:41,680 –> 00:43:44,720
\nfrom me and estranged those who
\n knew me far from me. <\/p>\n
\n00:43:45,400 –> 00:43:49,560
\nAnd then he elaborates on that <\/p>\n
\n00:43:49,560 –> 00:43:52,120
\nhis relatives, his close <\/p>\n
\n00:43:52,120 –> 00:43:56,560
\nservants, his even his wife and
\n his brothers and all the young <\/p>\n
\n00:43:56,560 –> 00:44:00,240
\nchildren seem to reject him <\/p>\n
\n00:44:00,240 –> 00:44:02,880
\nhim. <\/p>\n
\n00:44:02,880 –> 00:44:06,680
\nverse 20, all my intimate <\/p>\n
\n00:44:06,680 –> 00:44:09,160
\nwhom I loved have turned against<\/p>\n
\n00:44:09,960 –> 00:44:13,520
\nSo Job has no one to turn to. <\/p>\n
\n00:44:13,520 –> 00:44:16,520
\narbiter, there is no guarantor <\/p>\n
\n00:44:16,520 –> 00:44:23,280
\nAnd then he follows this <\/p>\n
\n00:44:23,280 –> 00:44:28,040
\nabout his his ailments. <\/p>\n
\n00:44:28,040 –> 00:44:30,840
\nstick to my skin and my flesh <\/p>\n
\n00:44:30,840 –> 00:44:34,400
\nof my teeth. <\/p>\n
\n00:44:34,400 –> 00:44:36,600
\nthat are upon his flesh. <\/p>\n
\n00:44:36,600 –> 00:44:39,360
\nfriends, have mercy upon me. <\/p>\n
\n00:44:39,360 –> 00:44:43,160
\nfriends, for the hand of God, <\/p>\n
\n00:44:43,160 –> 00:44:47,280
\nWhy do you like God pursue me? <\/p>\n
\n00:44:47,280 –> 00:44:51,960
\nmy flesh? <\/p>\n
\n00:44:51,960 –> 00:44:56,880
\nseen that God has attacked his <\/p>\n
\n00:44:56,880 –> 00:44:59,720
\nthink that his cause to attack <\/p>\n
\n00:45:01,440 –> 00:45:03,920
\nThey don’t they they think that
\n Job has sinned and this is <\/p>\n
\n00:45:03,920 –> 00:45:06,800
\nproved by Job’s suffering. <\/p>\n
\n00:45:06,800 –> 00:45:09,160
\nnot be be satisfied with what <\/p>\n
\n00:45:09,160 –> 00:45:15,600
\nLeave me alone. <\/p>\n
\n00:45:15,600 –> 00:45:19,720
\nsection in question. <\/p>\n
\n00:45:19,720 –> 00:45:21,800
\nfor I know my Redeemer lives <\/p>\n
\n00:45:23,400 –> 00:45:25,520
\nAgain, let’s remind ourselves of<\/p>\n
\n00:45:25,520 –> 00:45:28,400
\nJoe wants to go to trial with <\/p>\n
\n00:45:28,400 –> 00:45:31,320
\ndefend himself. <\/p>\n
\n00:45:31,320 –> 00:45:34,440
\nwronged by God and attacked <\/p>\n
\n00:45:34,440 –> 00:45:36,400
\nrejected by all. <\/p>\n
\n00:45:36,960 –> 00:45:40,160
\nAnd his only hope is for God to
\n recognize that he has done <\/p>\n
\n00:45:40,160 –> 00:45:42,680
\nnothing wrong and witness to <\/p>\n
\n00:45:42,680 –> 00:45:46,160
\nThis is the context of the <\/p>\n
\n00:45:46,160 –> 00:45:52,680
\nTimes Now, and the first clause
\n makes sense in this context. <\/p>\n
\n00:45:54,040 –> 00:45:59,200
\nWhat Joe is asking for is that <\/p>\n
\n00:45:59,640 –> 00:46:02,927
\nbecause he thinks that he cannot<\/p>\n
\n00:46:02,927 –> 00:46:06,794
\nhis words recorded so that he
\ncan
\n present his case in these <\/p>\n
\n00:46:06,794 –> 00:46:12,720
\nwords at a later time. <\/p>\n
\n00:46:12,720 –> 00:46:17,240
\nintroduces a Redeemer in that <\/p>\n
\n00:46:17,240 –> 00:46:20,480
\nlives and to whom can redeem <\/p>\n
\n00:46:21,600 –> 00:46:24,480
\nAnd I think Joe actually <\/p>\n
\n00:46:24,480 –> 00:46:28,320
\nRedeemer within the context in <\/p>\n
\n00:46:28,320 –> 00:46:32,720
\nmy flesh I shall see God, whom I<\/p>\n
\n00:46:32,720 –> 00:46:35,600
\neyes will behold, and not <\/p>\n
\n00:46:36,640 –> 00:46:41,120
\nSo Job’s Redeemer here is God, <\/p>\n
\n00:46:41,200 –> 00:46:46,200
\nfigure, but that it is God. <\/p>\n
\n00:46:46,200 –> 00:46:49,320
\nshall see and not another. <\/p>\n
\n00:46:49,840 –> 00:46:52,160
\nAnd just because the word <\/p>\n
\n00:46:52,160 –> 00:46:55,760
\nmean it’s a kinsman Redeemer. <\/p>\n
\n00:46:55,760 –> 00:47:00,720
\ncontexts, and I think this makes<\/p>\n
\n00:47:00,720 –> 00:47:02,480
\nearlier arguments which we went
\n through. <\/p>\n
\n00:47:02,840 –> 00:47:07,320
\nSo Job 9 verse 33, there is no <\/p>\n
\n00:47:07,320 –> 00:47:09,480
\ncan turn to in the immediate <\/p>\n
\n00:47:10,320 –> 00:47:14,000
\nAnd Job is building upon his <\/p>\n
\n00:47:14,000 –> 00:47:17,200
\nthat God is his witness in <\/p>\n
\n00:47:17,320 –> 00:47:22,320
\nof Job’s innocence and argued <\/p>\n
\n00:47:22,320 –> 00:47:25,520
\nthat it is only God who can <\/p>\n
\n00:47:25,520 –> 00:47:29,320
\nThere’s no guarantor for Job. <\/p>\n
\n00:47:29,920 –> 00:47:32,440
\nAnd thus it is sort of <\/p>\n
\n00:47:32,440 –> 00:47:38,080
\nmetaphor. <\/p>\n
\n00:47:38,080 –> 00:47:42,920
\nis pretty tricky. <\/p>\n
\n00:47:42,920 –> 00:47:48,000
\nword there, akaran, is rendered
\n in the latter day where day is <\/p>\n
\n00:47:48,000 –> 00:47:51,320
\nis supplied to give a bit of <\/p>\n
\n00:47:51,320 –> 00:47:53,400
\nBut I don’t think that’s what <\/p>\n
\n00:47:53,520 –> 00:47:57,280
\nIt’s a mistranslation of the <\/p>\n
\n00:47:57,280 –> 00:48:00,200
\nword is an adjective. <\/p>\n
\n00:48:00,240 –> 00:48:05,880
\nSo it’s sort of a description <\/p>\n
\n00:48:06,240 –> 00:48:11,440
\ndescription of a time period. <\/p>\n
\n00:48:11,440 –> 00:48:13,702
\nIt’s like an epithet or a title.<\/p>\n
\n00:48:13,710 –> 00:48:19,116
\nAnd this occurs, as you’ll see
\non the screen in Job 40, not Job<\/p>\n
\n00:48:19,116 –> 00:48:23,720<\/p>\n
\nonce again God is called the <\/p>\n
\n00:48:23,728 –> 00:48:27,020
\nRedeemer and he’s also called
\nthe 1st and the last. <\/p>\n
\n00:48:27,028 –> 00:48:30,456
\nAnd so Job is giving God this
\ntitle of the last. <\/p>\n
\n00:48:30,464 –> 00:48:32,730
\nHere.
\nHe’s not referring to the latter<\/p>\n
\n00:48:32,730 –> 00:48:36,248<\/p>\n
\nthis title because God is the <\/p>\n
\n00:48:36,256 –> 00:48:40,360
\none who will have the last say,
\nwhich is kind of the context <\/p>\n
\n00:48:40,368 –> 00:48:44,104
\nthat you get in Isaiah 44 and
\nIsaiah 41 of the way that the <\/p>\n
\n00:48:44,112 –> 00:48:47,415
\nlast title is used.
\nGod is the only one who can <\/p>\n
\n00:48:47,423 –> 00:48:50,566
\nredeem Joe, and he will
\nultimately have the final say <\/p>\n
\n00:48:50,574 –> 00:48:59,071
\nabout Joe.
\nAnd as we saw earlier, Joe makes<\/p>\n
\n00:48:59,071 –> 00:49:02,896<\/p>\n
\nresurrection in that final <\/p>\n
\n00:49:02,904 –> 00:49:08,742
\nclause in verses 26 to 27.
\nAfter my skin has thus been <\/p>\n
\n00:49:08,750 –> 00:49:11,990
\ndestroyed, yet in my flesh, I
\nshall see God. <\/p>\n
\n00:49:11,998 –> 00:49:16,125
\nHe’s building on that earlier
\nprofession than we saw in <\/p>\n
\n00:49:16,133 –> 00:49:19,844
\nchapter 14, the hope of a tree
\nthat after Job has died, God <\/p>\n
\n00:49:19,852 –> 00:49:23,650
\nwill keep him in the grave until
\nhis wrath has passed, and then <\/p>\n
\n00:49:23,658 –> 00:49:26,903
\nrenew Job.
\nHe wants to see God after death <\/p>\n
\n00:49:26,903 –> 00:49:30,032
\n so that his case, which has
\nbeen recorded forever in stone, <\/p>\n
\n00:49:30,032 –> 00:49:33,383
\ncan
\n be acknowledged so Job can
\ndefend himself. <\/p>\n
\n00:49:33,391 –> 00:49:39,992
\nNow he thinks the solution is in
\na physical resurrection, which <\/p>\n
\n00:49:40,000 –> 00:49:44,790
\nagain is a remarkable thing.
\nThere’s after death that God <\/p>\n
\n00:49:44,798 –> 00:49:49,438
\nwill redeem him, and he can.
\nHe comes to this conclusion from<\/p>\n
\n00:49:49,438 –> 00:49:53,092<\/p>\n
\nhe knew the the resurrection <\/p>\n
\n00:49:53,100 –> 00:49:56,515
\nlike we do today through Jesus
\nand the Gospel. <\/p>\n
\n00:49:56,523 –> 00:50:00,472
\nHowever, I think despite the
\napparent confidence of Job’s <\/p>\n
\n00:50:00,480 –> 00:50:03,736
\nwords, I’m not sure he’s certain
\nin his redemption. <\/p>\n
\n00:50:03,744 –> 00:50:08,135
\nTurn with me to Job chapter 23,
\nwhich is after this speech, <\/p>\n
\n00:50:08,143 –> 00:50:11,866
\nwhich once again he sort of
\nrefers to this trial like <\/p>\n
\n00:50:11,874 –> 00:50:15,436
\nlanguage as we saw earlier in
\nthe 1st 7 verses. <\/p>\n
\n00:50:15,444 –> 00:50:20,544
\nAnd then he expresses this
\nuncertainty in verses 13 to 16. <\/p>\n
\n00:50:20,544 –> 00:50:22,720<\/p>\n
\n00:50:22,720 –> 00:50:26,000
\nWho can turn him back? <\/p>\n
\n00:50:26,000 –> 00:50:30,520
\nwhat he will complete that he <\/p>\n
\n00:50:30,520 –> 00:50:32,200
\ncomplete what he appoints for <\/p>\n
\n00:50:32,560 –> 00:50:34,400
\nAnd many such things are on his
\n mind. <\/p>\n
\n00:50:34,720 –> 00:50:37,680
\nTherefore I am terrified in His
\n presence and when I consider <\/p>\n
\n00:50:37,680 –> 00:50:42,480
\nhim, I am in dread. <\/p>\n
\n00:50:42,480 –> 00:50:45,600
\nhe repeats that phrase there. <\/p>\n
\n00:50:45,600 –> 00:50:50,720
\nwith similar language that he <\/p>\n
\n00:50:50,720 –> 00:50:54,280
\nhe’s uncertain that God will <\/p>\n
\n00:50:54,840 –> 00:50:58,640
\nbut he’s confident in the fact <\/p>\n
\n00:50:58,640 –> 00:51:02,800
\nknows his innocence so leans <\/p>\n
\n00:51:03,440 –> 00:51:06,440
\nbut he knows the way I take and
\n when he has tried me I shall <\/p>\n
\n00:51:06,440 –> 00:51:09,240
\ncommand as gold. <\/p>\n
\n00:51:09,240 –> 00:51:11,480
\nsteps. <\/p>\n
\n00:51:11,480 –> 00:51:13,360
\nturned aside. <\/p>\n
\n00:51:13,360 –> 00:51:16,040
\nrighteousness as warrant for his<\/p>\n
\n00:51:16,040 –> 00:51:18,960
\nnecessarily confident that God <\/p>\n
\n00:51:21,400 –> 00:51:24,880
\nSo let’s summarise. <\/p>\n
\n00:51:24,880 –> 00:51:29,000
\nencourage one another to do <\/p>\n
\n00:51:29,000 –> 00:51:30,920
\nreading. <\/p>\n
\n00:51:30,920 –> 00:51:34,920
\nwe’re forced into the following
\n conclusion that Job is not <\/p>\n
\n00:51:35,000 –> 00:51:39,280
\ncrying out for a Messiah to <\/p>\n
\n00:51:39,840 –> 00:51:42,960
\neven if Job’s later. <\/p>\n
\n00:51:42,960 –> 00:51:47,360
\nlater be fulfilled in Christ as
\n we know, and Job is not wanting<\/p>\n
\n00:51:47,360 –> 00:51:51,160
\nto be accounted righteous by <\/p>\n
\n00:51:51,160 –> 00:51:55,640
\npoint necessarily. <\/p>\n
\n00:51:57,000 –> 00:52:00,080
\nwe go. <\/p>\n
\n00:52:00,080 –> 00:52:03,120
\nwords to be recorded, his own <\/p>\n
\n00:52:03,120 –> 00:52:08,720
\nfront of God because God is the
\n only one who can redeem him and<\/p>\n
\n00:52:08,720 –> 00:52:11,000
\nultimately will have the final <\/p>\n
\n00:52:11,000 –> 00:52:13,960
\nrighteousness will give him <\/p>\n
\n00:52:15,120 –> 00:52:18,720
\nSo Job’s mind is clearly full of<\/p>\n
\n00:52:18,720 –> 00:52:21,720
\nIt’s almost a paradoxical <\/p>\n
\n00:52:21,720 –> 00:52:25,880
\nhasn’t acted justly with him at
\n this point, but he also thinks <\/p>\n
\n00:52:25,880 –> 00:52:29,280
\nthat God should justify him on <\/p>\n
\n00:52:29,360 –> 00:52:34,280
\nrighteousness. <\/p>\n
\n00:52:34,280 –> 00:52:38,280
\nsee the justice of God, yet <\/p>\n
\n00:52:38,280 –> 00:52:39,840
\nhim because of his <\/p>\n
\n00:52:41,960 –> 00:52:46,280
\nAnd while Job is in this <\/p>\n
\n00:52:46,280 –> 00:52:50,240
\nthe book doesn’t end there. <\/p>\n
\n00:52:50,240 –> 00:52:54,080
\nto show Job that he is just and
\n that Job should trust him. <\/p>\n
\n00:52:54,800 –> 00:52:58,040
\nAnd he He challenges Job’s <\/p>\n
\n00:52:58,400 –> 00:53:01,240
\nand directly confronts him about<\/p>\n
\n00:53:01,920 –> 00:53:04,600
\nHe says, Shall a fault Finder <\/p>\n
\n00:53:04,760 –> 00:53:07,200
\nHe who argues with God? <\/p>\n
\n00:53:08,880 –> 00:53:12,720
\nAnd then, as we saw before, he <\/p>\n
\n00:53:12,720 –> 00:53:14,360
\nthe wrong? <\/p>\n
\n00:53:14,360 –> 00:53:16,760
\nbe right? <\/p>\n
\n00:53:16,760 –> 00:53:19,840
\nproblem with this, he draws out
\n a few points. <\/p>\n
\n00:53:19,920 –> 00:53:22,394
\nHave you an, Oh my God, can you
\n Thunder like him, adorn <\/p>\n
\n00:53:22,394 –> 00:53:25,612
\nyourself with majesty, dignity,
\nand then
\n asks him to tread <\/p>\n
\n00:53:25,612 –> 00:53:28,480
\ndown the wicked like Joe wanted
\nGod to
\n do. <\/p>\n
\n00:53:28,880 –> 00:53:32,800
\nAnd then at the end then I also
\n will acknowledge that your own <\/p>\n
\n00:53:32,800 –> 00:53:37,000
\nright hand can save you. <\/p>\n
\n00:53:37,080 –> 00:53:38,410
\nearlier statements made by Job. <\/p>\n
\n00:53:38,418 –> 00:53:41,984
\nSo we saw in Job 19 verse 6, God
\nhas wronged him. <\/p>\n
\n00:53:41,992 –> 00:53:45,216
\nJob, God questions this.
\nJob 29 verse 14. <\/p>\n
\n00:53:45,224 –> 00:53:47,580
\nJob says that he clothed himself
\nin righteousness. <\/p>\n
\n00:53:47,588 –> 00:53:49,543
\nWell, God challenges him to do
\nthis. <\/p>\n
\n00:53:49,551 –> 00:53:53,682
\nJob 29 verse 17, Job had said, I
\nbroke the fangs of the wicked. <\/p>\n
\n00:53:53,690 –> 00:53:57,612
\nI acted justly with the wicked
\nor God challenges Job to do this<\/p>\n
\n00:53:57,612 –> 00:54:00,692<\/p>\n
\nAnd then finally, Job 13, Job <\/p>\n
\n00:54:00,700 –> 00:54:03,732
\nsays, I will argue my ways to
\nhis face. <\/p>\n
\n00:54:03,740 –> 00:54:08,060
\nThis will be my salvation.
\nOr God says that know your own <\/p>\n
\n00:54:08,068 –> 00:54:12,577
\nright hand cannot save you.
\nSo God rebukes to him for going <\/p>\n
\n00:54:12,577 –> 00:54:14,956
\n too far and putting his
\npersonal righteousness above <\/p>\n
\n00:54:14,956 –> 00:54:18,440
\nGod’s. <\/p>\n
\n00:54:18,440 –> 00:54:22,118
\nthat he’s at God’s mercy and he
\n can only be saved by God’s <\/p>\n
\n00:54:22,118 –> 00:54:27,120
\ngrace alone. <\/p>\n
\n00:54:27,120 –> 00:54:30,280
\nRomans, we’ll quickly go through<\/p>\n
\n00:54:30,280 –> 00:54:36,390
\ntime Paul references God’s final<\/p>\n
\n00:54:36,390 –> 00:54:40,386
\nwhere God says who has first
\ngiven to
\n me that I should <\/p>\n
\n00:54:40,386 –> 00:54:43,422
\nrepay him?
\nWell, Paul in Romans Chapter 11,<\/p>\n
\n00:54:43,422 –> 00:54:47,000<\/p>\n
\nconsigned all people to <\/p>\n
\n00:54:47,008 –> 00:54:50,576
\ndisobedience so that he may show
\nmercy to them all. <\/p>\n
\n00:54:50,584 –> 00:54:54,462
\nAnd then he proceeds to quote
\nGod’s words or who has first <\/p>\n
\n00:54:54,470 –> 00:54:58,920
\ngiven to God that needs to that
\nGod needs to repay him. <\/p>\n
\n00:54:58,928 –> 00:55:02,555
\nAnd Paul quotes this to
\nillustrate that the same lesson <\/p>\n
\n00:55:02,555 –> 00:55:06,542
\n that God is trying to teach Job
\nthat Job was a righteous man. <\/p>\n
\n00:55:06,550 –> 00:55:11,360
\nHe was far more righteous than
\nany of us, but even he was <\/p>\n
\n00:55:11,368 –> 00:55:13,848
\nconsidered disobedience.
\nHe needed to recognize that he <\/p>\n
\n00:55:13,856 –> 00:55:17,585
\nwas at the mercy of God like us
\nall and that we cannot earn our <\/p>\n
\n00:55:17,585 –> 00:55:19,235
\n own salvation by our own
\nrighteousness. <\/p>\n
\n00:55:19,243 –> 00:55:24,010
\nAnd Job shows that he learns the
\nlesson that Paul is talking <\/p>\n
\n00:55:24,018 –> 00:55:26,289
\nabout when Paul repeats the same
\nthing. <\/p>\n
\n00:55:26,297 –> 00:55:30,000
\nSo Job says, I know that you can
\ndo all things, no purpose of <\/p>\n
\n00:55:30,008 –> 00:55:33,144
\nyours can be thwarted after God
\nhas challenged him. <\/p>\n
\n00:55:33,152 –> 00:55:37,925
\nAnd Paul says for from him and
\nthrough him and to him are all <\/p>\n
\n00:55:37,933 –> 00:55:40,280
\nthings.
\nTo him be the glory forever, <\/p>\n
\n00:55:40,288 –> 00:55:43,560
\nAmen.
\nSo Joe demonstrates he’s had the<\/p>\n
\n00:55:43,560 –> 00:55:47,039<\/p>\n
\nillustrates in Romans, that God <\/p>\n
\n00:55:47,039 –> 00:55:50,512
\n is all powerful and that we
\nneed to trust him in his purpose<\/p>\n
\n00:55:50,512 –> 00:55:54,978
\nand
\n that men can only be saved
\nby faith in Him, not by personal<\/p>\n
\n00:55:54,978 –> 00:56:00,965<\/p>\n
\nAnd Job follows this by <\/p>\n
\n00:56:00,973 –> 00:56:04,682
\nexpressing his new understanding
\nof God where he says, I have <\/p>\n
\n00:56:04,690 –> 00:56:08,734
\nheard of you by the hearing of
\nthe ear, and my eye has now seen<\/p>\n
\n00:56:08,734 –> 00:56:10,880<\/p>\n
\nTherefore I despise myself and <\/p>\n
\n00:56:10,888 –> 00:56:15,066
\nI’m comforted in dust and ashes.
\nAnd this is referenced by James <\/p>\n
\n00:56:15,066 –> 00:56:19,219
\n who says, think of how we
\nregard as bless those who have <\/p>\n
\n00:56:19,219 –> 00:56:21,480
\nendured. <\/p>\n
\n00:56:21,480 –> 00:56:25,357
\nendurance and you have seen the
\n purpose of the law that the <\/p>\n
\n00:56:25,357 –> 00:56:28,002
\nLord is full of compassion and
\nmercy. <\/p>\n
\n00:56:28,010 –> 00:56:32,000
\nSo remember that J curve analogy
\nthat I said that start Joe <\/p>\n
\n00:56:32,008 –> 00:56:35,129
\nstarts off a righteous man and
\nsort of sinks into a dark place <\/p>\n
\n00:56:35,129 –> 00:56:36,950
\n because of his suffering and
\napparent injustice. <\/p>\n
\n00:56:36,958 –> 00:56:40,430
\nBut through his experience in
\nGod’s intervention, he learns of<\/p>\n
\n00:56:40,430 –> 00:56:42,240<\/p>\n
\nGod. <\/p>\n
\n00:56:42,240 –> 00:56:45,760
\nThat’s the lesson of Job, that <\/p>\n
\n00:56:45,760 –> 00:56:49,920
\nhis personal righteousness, but
\n to trust in God’s mercy and <\/p>\n
\n00:56:50,400 –> 00:56:53,160
\nknowledge that and have <\/p>\n
\n00:56:53,160 –> 00:56:56,000
\nthings. <\/p>\n
\n00:56:56,360 –> 00:56:59,640
\nand allowed him to see more <\/p>\n
\n00:57:00,320 –> 00:57:04,480
\nAnd so it’s only after God’s <\/p>\n
\n00:57:04,480 –> 00:57:09,120
\nresponse is considered to be <\/p>\n
\n00:57:09,120 –> 00:57:12,000
\nGod. <\/p>\n
\n00:57:12,000 –> 00:57:15,382
\nexample to encourage us because
\n we have heard of Job’s <\/p>\n
\n00:57:15,382 –> 00:57:17,000
\nendurance and seen God’s
\npurpose. <\/p>\n
\n00:57:17,008 –> 00:57:20,860
\nWe don’t need to suffer like Job
\ndid to learn the lessons which <\/p>\n
\n00:57:20,868 –> 00:57:23,820
\nhe did.
\nWe know God’s purpose is <\/p>\n
\n00:57:23,828 –> 00:57:28,315
\nrevealed through Jesus, so let’s
\nhave faith in God and look <\/p>\n
\n00:57:28,323 –> 00:57:31,504
\nforward to his promises and
\nembrace God’s mercy and <\/p>\n
\n00:57:31,512 –> 00:57:35,576
\ncompassion, which is the lesson
\nwhich he was teaching Job which <\/p>\n
\n00:57:35,576 –> 00:57:41,956
\n we see in Jesus.
\nThank you. <\/p>\n
\n00:57:41,964 –> 00:57:55,940
\nThank you for listening to the
\ngood Chris Adelphian Talks <\/p>\n
\n00:57:55,948 –> 00:57:58,525
\npodcast.
\nWe hope this talk helped you in <\/p>\n
\n00:57:58,525 –> 00:57:59,835
\n your walk and brightened your
\nday. <\/p>\n
\n00:57:59,843 –> 00:58:03,276
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\nsomeone else who you think might<\/p>\n
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\nFor show notes on the talk you <\/p>\n
\n00:58:15,436 –> 00:58:16,955
\njust listened to, visit
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\n00:58:46,720 –> 00:58:48,640
\nGod bless and talk to you next <\/p>\n