Job 15-19

0:27 It's behind the scenes in heaven, a conversation between God and Satan about Job. And it is that conversation behind the scenes that explains the drama that is going on on the earth in Job's life. Of course, Job doesn't have the book of Job, so he is not privy to that conversation, and he just goes through incredible loss. Beginning in chapter four, we have a dialogue. The dialogue is between three so-called friends, frenemies, I'm calling them, and Job. And there are three cycles of these speeches. So chapter four through chapter 14, which we finished last week, is the first cycle of speeches between three men and Job, the conversation. A second cycle begins in chapter 15, which we're about to begin in a moment.

1:33 and that cycle of speeches again these three guys but they ramp things up a little bit their language is a little more heated this time starts in chapter 15 and takes us to chapter 21 then the third cycle of speeches goes from chapter 22 to chapter 31 and then a fourth guy comes on the scene by the name of Elihu he's a younger man presumably and he has a lot to say then finally God shows up and sets everybody straight. And that is how the book ends. But we're in chapter 15. And I just want to remind you where these three men that are dialoguing with Job are coming from their belief system.

2:25 They believe in the dogma of retribution, that a person who is wicked in this life is going to experience hardship, heartache, and suffering. A righteous person is going to experience prosperity, healing, and joy. Now, they are partly correct, but totally wrong.

2:55 It is true, according to Galatians, that whatever a man sows, that shall he also reap. except you don't always reap what you sow in this life. We will all be judged one day before God, and that is where everything gets corrected and set straight. So there are plenty of examples, and Job has already pointed this out, of wicked people prospering and godly people suffering. he gives an example of people who stole from him who took all of his possessions these wicked thieves who are now very prosperous because they have job's bank account and so he then goes to the animal world etc but that is that is the undergirding belief system of these three men that confront Job. It is the dogma of direct retribution, that a person will reap what he has sown in this life. Now, Job has already gotten pretty low, and he's going to get lower in terms of how he feels in these chapters. The thing about Job is that you hear him moaning and bemoaning, rightfully so because of what he's lost and he's suffering physically. He has boils all over his body. He's scratching himself, trying to get relief. Every now and then he has this burst of light, this burst of revelation, like an epiphany comes upon him and he sees very, very clearly.

4:37 And he'll speak a truth that leaves you gobsmacked. Like, did Job just say that? Wow, that's so profound. And there are a few nuggets like that throughout this book. We have seen a couple of them and we're going to see more Lord willing as we go. Somebody called Job the Neil Armstrong of the Old Testament. The Neil Armstrong of faith that he takes one small step for man and one giant leap for mankind in the sayings that he brings out. So in chapter 15, the second round of speeches starts, Eliphaz is up to bat and his tone has changed. He gets very personal now. His attack is an ad hominem attack. And that just means if I can't argue with you logically, I'll attack you personally. And that's what he does. Then Eliphaz, the team and I'd answered and said, should a wise man answer with empty knowledge and fill himself with the east wind, you windbag, Job? That's what he's saying. Now, Job has accused him of being that.

5:51 So they're just kind of trading insults. And they're using an illustration they're familiar with. The Sirocco is a wind that comes off the Sahara Desert and blows hot in the Mediterranean regions, and it can be miserable. I've been in that part of the world when those things kick up, and he's basically saying you're just full of hot air. Should he reason with unprofitable talk or by speeches with which he can do no good? Yes. You cast off fear and restrain prayer before God. Job, you don't have the fear of God in you, and the reason that your prayers are unanswered is because of your refusal to admit that. For your iniquity teaches your mouth, and you choose the tongue of the crafty.

6:51 Your own mouth condemns you, and not I. Yes, your own lips testify against you. You may remember back in chapter 9, Job even said, though I were righteous, my own lips, my own mouth would condemn me in this experience he's having before God. So Eliphaz says, well, you're right. You've condemned yourself. I didn't even have to bring charges. Are you the first man who was born, asked Eliphaz to Job, or were you made before the hills? Remember the old saying, he's as old as the hills. This is where it comes from. Have you heard the counsel of God? Now, let me just refresh your memory. Eliphaz was the guy who claimed to have a special revelation from God. I've seen a vision at night. This spirit woke me up and said these words. Do you remember that? So he claimed to have special insight, direct line to God. Have you heard the counsel of God like I have? Do you limit wisdom to yourself? What do you know that we do not know? What do you understand that is not in us?

8:07 Both the gray-haired and the aged are among us, much older than your father. Are the consolations of God too small for you? You see what he's doing? He's just peppering him with questions. And the questions are meant to be accusatory rather than conciliatory. He's not being a good counselor. He's just trying to attack like a prosecutor would in a courtroom. But he says in verse 11, are the consolations of God too small for you? He's implying that he is one of God's messengers to bring consolation. Look, God sent us to you and we've tried to reason with you. Is that too little for you? Of course, if he thinks he's consoling Job, he's not doing a great job, as Job will say in a moment. And the word spoken gently with you, why does your heart carry you away? And what do your eyes wink at? That you turn your spirit against God and let such words go out of your mouth. What is man that he could be pure and he who is born of a woman that he could be righteous? Now that's actually a good question. And he's got a pretty good point there.

9:31 Job even asked, what is man? David asked, what is man that you were mindful of him? Now Eliphaz picks up on that question and says, what is man that he could be pure? or he was born of woman that he could be righteous. That is a problem that we face. How can a man be righteous before God? Job has even brought this up already. And of course, that problem can only be solved by a sacrifice, by someone who stands in the gap as our savior and takes a punishment on himself. We believe in him and he becomes our righteousness. as we already noted, it is imputed unto us, given to us by faith. If God puts no trust in his saints, and a better translation would be his holy ones, probably a reference to angelic beings, if God puts no trust in his saints or his angels, and the heavens are not pure in his sight, how much less man who is abominable and filthy who drinks iniquity like water that interests me because it seems that we're you know we're dealing with an old book right we're dealing with somebody who lived between genesis 11 and 12 as we've already pointed out and shown you before why that is an ancient book probably the first um document of scripture and yet early on it was known that there was an issue that happened in heaven problem that happened in heaven they had knowledge of the fall already uh with satan and his angels and this is probably a reference to that uh that widely unknown knowledge but at the end of verse 16, he says, how much less a man who is abominable and filthy, who drinks iniquity like water. Now

11:37 that's an implication against Job. Job, you are guzzling sin like somebody dying of thirst on a hot day. You just can't get enough of it. That's how filthy you are. I will tell you, hear me, what I have seen I will declare what wise men have told not hiding anything received from their fathers okay now let me jog your memory again if you remember back a few chapters it was this guy Eliphaz the Temanite who made his case against Job based upon personal observation personal experience then bildad came along made his similar charge against joe but the basis of bildad was not personal observation or experience but historical observation what i have learned from those who have lived before me same accusation two different bases for those accusations eliphaz now is combining both of those and said look i have experience in this plus I am going off of the wisdom that has been accumulated by those who have gone before me.

12:57 I've had personal revelation from God, the visions. I've had personal observation and experience as well as I've learned a thing or two from history. So listen to me, Job. Verse 19, to whom alone the land was given and no alien passed among them. Now, some of these phrases, I just feel like I need to explain them because you'd read through them and you go, what's going on? This is an ancient poetic book we're dealing with. Ancient Hebrew poetry called Parallelism that I explained, I think, in our first study of Job. the meaning of this verse is that in the old days before our land was infested by foreign philosophies and other influences, you know, we had a base of knowledge. That's the reference here to whom alone the land was given and no alien passed among them. That's a reference to the old days before we had other ideas and philosophies that are wrong like yours, Job. The wicked man writhes with pain all his days. Now that's not true. I've met many a wicked man who seems perfectly happy without God, who's not in pain, but is prosperous. Again, this is what bothered Asaph when he wrote Psalm 73. He goes, I don't get it. The wicked are prospering, while the righteous, it seems, from my vantage point, are suffering. So some are, but not all are, but that is his dogma of divine retribution in this life. So he makes a statement that just is not true. The wicked man writhes with pain all his days. And the number of years is hidden from the oppressor. Dreadful sounds are in his ears. In prosperity, the destroyer comes upon him.

15:03 Now, what Bildad is doing is describing Job's condition. And in these verses, giving 17 horrible troubles that the wicked person encounters. And basically saying, that's you, Job. I am describing you. I'm painting a picture of who you are. Dreadful sounds are in his ears. In prosperity, the destroyer comes upon him. He does not believe that he will return from darkness. And he watches for the sword. He wanders about for bread saying, where is it? He knows a day of darkness is ready at hand. Trouble and anguish make him afraid. They overpower him like a king ready for battle. For he stretches out his hand against God, that is, he shakes his fist at God, and acts defiantly against the Almighty, running stubbornly against him with his strong embossed shield. He's just headstrong like an enemy combatant fighting somebody, just pushing through the line with his sword, with his shield. Though he has covered his face with fatness and made his waist heavy with fat, he's got a cellulite problem going on here.

16:27 This is a reference to the once prosperous, now arrogant Job. A prosperous, wealthy person was considered fat. Job was, it says the Hebrew word is the largest man in the East. That doesn't mean he was just a big old rotund fat guy, but the idea that he was weighty, not physically, but in terms of his sustenance. But that was a metaphor for somebody both wealthy and arrogant is the idea of fatness of flesh. He dwells in desolate cities, in houses which no one inhabits, which are destined to become ruins. He will not be rich, nor will his wealth continue, nor will his possessions overspread the earth. He will not depart from darkness. The flame will dry out his branches, and by the breath of his mouth he will go away. Let him not trust in futile things deceiving himself, for futility will be his reward. It will be accomplished before his time, and his branch will not be green. He will shake off his unripe grape like a vine and cast off his blossom like an olive tree. That's a poetic way of saying his family tree will be cut down.

17:50 A slur against Job after losing his children. What has happened to you is what happens to the wicked person. Ergo, you are a wicked person. For the company of hypocrites, oh, and you're that too, Job, will be barren. And fire will consume the tents of bribery. That's how you got so wealthy. You bribed people. They conceive trouble and bring forth futility. Their womb prepares deceit. all of this accusation it seems is an attempt by Eliphaz to jolt Job into repentance he has already accused Job of being ungodly and wicked and God is judging him but but he's very very accusatory here very slanderous here to jolt Job for Job to see his ways and repent but it's not going to work. He fails to do so because Job will note he has really nothing that he can think of to repent of. And so by this time, Job has just grown weary and disinterested in these knuckleheads opinions, as you will see. So I agree with Job after hearing Eliphaz. Job answered and said, I have heard many such things. Miserable comforters are you all.

19:27 You guys think that you're counselors, you would flunk counseling school. You are worthless. Miserable comforters are you all. Now he shoots back the insult back at them. Shall words of wind have an end? now you see that little phrase miserable comforters it is the hebrew word amal which is a word that means trouble comforters of trouble literally troublemakers are you all and i think what he is doing is playing off of what eliphaz just said go back to verse 35 of the previous chapter, they conceived trouble and bring forth futility. So he says, well, you know what? You are comforters of trouble. You are troublemakers. You stir up trouble.

20:28 Why would he say this? Because he's looking for comforters. He's looking for somebody who will console him, not accuse him. You guys are trying to explain my suffering instead of accept my suffering and assuage my suffering with kind words. It says in Galatians chapter 6, if anyone is overtaken by any trespass, any fault, you who are spiritual restore such a one. in the spirit of meekness, in the spirit of meekness, gentleness, humility, considering yourself lest you also be tempted. So approaching people with meekness, with humility, and that was absent. Shall words of wind have an end or what provokes you that you answer? I also could speak as you do. If your soul were in my soul's place, I could heap up words against you and shake my head at you, but I would strengthen you with my mouth and the comfort of my lips would relieve your grief. If the tables were turned, fellas, I wouldn't stoop to the level you have stooped to.

21:48 I would honor you. I would love you. I would comfort you. By the way, have you noticed that when you need help because you're going through a difficult situation, better than looking, better than, better than smack in the microphone, better than looking for someone who's just theologically brilliant, you'll get more help if you find somebody who's broken, who has gone through it. That's why Paul said one of the reasons we suffer in 2 Corinthians 1 is that we might be a comfort to others who are in need of it. God takes us through trials so that we can be a comfort to those who are going through the same afflictions that we do. So Job said, if the tables were turned, I'd do a better job than you guys are doing. Though I speak, verse 6, My grief is not relieved. So you guys are accusing me of being a windbag. I just got to tell you, I can speak all day. It doesn't help. And though I remain silent, how am I eased?

22:54 But now he has worn me out. you have made me desolate, all my company. You have shriveled me up and it is a witness against me. My leanness rises up against me. He's lost his family. He's lost his servants. That's the idea of you have made me desolate from all my company. And then he seems to be referring to his physical state of being gaunt and emaciated, my leanness rises up against me and bears witness to my face. He, that is the Lord, he tears me in his wrath and he hates me. He gnashes at me with his teeth. My adversary sharpens his gaze on me. Now this is pretty low. Job is assuming that God is angry with him for some reason, fixing his gaze on him, unleashing at him.

24:01 He's got a vendetta against Job. The problem is Job doesn't know why, doesn't know what the issue is. He's already begged God to show him, asked them to point it out. They have been no help. They've just accused him wrongfully. So my adversary sharpens his gaze at me. then in verse 10 he says they gape at me with their mouth and strike me reproachfully on the cheek they gather together against me now job was scraping himself sitting on an ash heap like the town dump and it would seem that there are people kids as kids often do making fun of this old guy in this condition, leveling insults at him and just brought him down several notches.

24:51 They gape at me with their mouth. They strike me reproachfully, maybe slapping, running up and slapping in them, then running away. They gather together. Kids can be horrible. Think back to the things you did as a kid. I won't tell you what I did as a kid. Well, I actually have told you some of it, but God has delivered me to the ungodly, as he is saying this to these three friends, and turned me over to the hands of the wicked. I was at ease, but he has shattered me. He has also taken me by the neck and shaken me to pieces. He has set me up for his target.

25:34 God is using me for target practice. I don't know why he's shooting all his arrows at me and why he's so interested in me what is man that you would do all this to me he has already asked his archers surround me he pierces my heart and does not pity he pours out my gall on the ground he breaks me with wound upon wound he runs at me like a warrior Job continues I have sewn sackcloth over my skin and laid my head in the dust sackcloth was burlap think of a potato sack gunny sack very rough used to display grief if there was somebody that you loved who died sackcloth was put on momentarily for a while with some ashes to display intense grief. Sometimes the robes were torn as well.

26:35 Job is experiencing anguish. And the reference here, I think, because he had sores that were oozing and he had burlap over them to cover him from the elements, that that lymph and pus dried and hardened and he couldn't take off the burlap without opening up the wound again. Sorry, TMI, but that's probably what the reference is here. I've sewn sackcloth over my skin and laid my head on the dust. My face is flushed from weeping. I'm crying all day. I have tears in my eyes. My face is flushed with weeping. And on my eyelids is the shadow of death. Although no violence is in my hands and my prayer is pure. Oh earth, do not cover my blood and let my cry have no resting place.

27:35 this is a little phrase whereby job is crying out for vindication crying out that nobody would forget his plight his case that um when he dies his blood would be like a testimony and and you remember back in genesis 4 when cain killed abel and god came to him and said what have you done? Where's your brother? And Cain said, I don't know. Am I my brother's keeper? And then the Lord said, your brother's blood cries to me from the ground. so that's the idea is that I want vindication I don't want this to be forgotten I want people in the future when I'm gone to remember my case by the way this verse verse 18 or earth do not cover my blood and let my cry have no resting place that verse is often found on holocaust memorials throughout the world in Poland some of the death camps that's on one of the walls a huge prominent wall. It is in the Warsaw ghetto. This idea of my blood is a testimony for future generations. Surely even now my witness is in heaven and my evidence for my cleanness, for the fact that I have done nothing wrong, my evidence is on high.

29:12 My friends scorn me. My eyes pour out tears to God. Oh, he cries. Oh, that one might plead for a man with God as a man pleads for his neighbor. You remember just a few chapters back, Job chapter 9 Job prayed cried for a mediator he said nor is there any mediator between us that might lay his hand on us both he was crying out for somebody to be a go-between here same thing Job said I wish I had a defense attorney he's on high there is one in heaven who pleads for me but it's not helping me I wish whoever he is referring to would would plead my case so he's crying out for a heavenly defense attorney of course again this is one of those bursts of insight that sounds so new testament doesn't it?

30:20 in first john chapter five john writes these things i write to you that you sin not okay we've blown that one now what he continues but if any man sins we have an advocate with the father jesus christ the righteous we have a defense attorney we have a lawyer we have an advocate if any one sins and we all have you have an attorney you have an advocate you have a mediator and according to Hebrews he ever lives to make intercession for us that's why Paul in Romans 8 same thing says who is the one who accuses us it is Christ who died furthermore is risen from the dead and is right now making intercession for us pleading with us oh that one might plead for a man with God. Jesus has made the case to his father that you are righteous.

31:32 I know what you're thinking. You say, I don't feel righteous. Well, you're not. perfect, and you do sin, and some of you are really good at sinning, but God treats you as if you've never sinned. He has declared you righteous because of the one who pleads your case before God, Jesus Christ, the righteous, making intercession, the go-between, the mediator, the stand-in. So God declares you and treats you as though you have never sinned. He treated Jesus like you deserve to be treated so that he can treat you like Jesus deserves to be treated.

32:23 We have the perfect advocate. So when Satan comes and says, skips a creep, look at him. Look at what he has done and said and thought. God, before the gavel goes down guilty, Jesus comes in, leans over the bench and says, Dad.

32:45 We've had this discussion. He is perfectly righteous in my sight because of what I did for him 2,000 years ago on Calvary's cross. Gavel goes down, case dismissed, acquitted, righteous before God. Oh, the one might plead for a man with God as a man pleads for his neighbor for when a few years are finished, I shall go the way of no return. My spirit is broken, he continues. My days are extinguished. The grave is ready for me. Are not mockers with me? And does not my eye dwell on their provocation? Now, put down a pledge for me with yourself, he says to God. Put down a pledge for me with yourself. Who is he who will shake hands with me? Job is now resorting to legal speak. This is the language of the courtroom. He has done this before in this poetic book.

33:52 He's saying, Lord, I'd like you to put a bail, put a bail for me. The idea of put down a pledge for me is bail. So a defendant was in old times given a pledge in a courtroom that he would be treated fairly and not taken advantage of. So this is how it worked. The litigants in the court case would come to the judge with a pledge of money. They would give the judge some money. Now the judge would give the money back to them because they're not bribing the judge. It would be a pledge. So the litigants would come. They're going to present their case, but they would give the judge money, a pledge. If the litigant was honest and fair, the judge would give the money back to the litigant, but he had to be honest and fair.

34:51 So Job feels like he has been treated unfairly in this human court with his three friends. And so he says, put down a pledge for me with yourself. Who is he who will shake hands with me? For you have hidden their heart from understanding. These guys don't get it. They don't understand the real reasons. You haven't revealed them to anyone, including myself. Therefore, you will not exalt them. He who speaks flattery to his friends, even the eyes of his children will fail. Job feels like his accusers have taken advantage of him. but he has made me a byword of the people, and I have become one in whose face men spit. I feel for the guy. Kids are laughing at him. His wife said, curse God and die. His children are dead. He's got a loathsome disease. And then these guys are accusing him one after the other and then turning up the heat. He wants God to just break through and stand up for him. And he says, I become one in whose faces men spit. That was considered, probably still is, the worst kind of insult you could ever give a person, to spit in their face.

36:20 I think it still ranks pretty high. Job has become a byword. When you mention the name Job, anybody who knows anything about the Bible automatically thinks of suffering, trials, hardship. Even when you tell people, hey, we're going to study the book of Job. Right? I mean, he's just got that reputation. But he's also become a byword for patience and righteousness. Ezekiel mentions him as a righteous man James says you have heard of the patience of Job and so yes he has become a byword for suffering but he's also become one for an example of righteousness and patience he's made me a byword of the people and I have become one in whose face men spit my eye has also grown dim because of sorrow and all my members are like shadows. Upright men are astonished at this, and the innocent stirs himself up against the hypocrite. Yet the righteous will hold to his way, and he who has clean hands will be stronger and stronger. Now, I'm not quite sure what Job means by this, but this is what I think it is, is one of the examples of those flashes of light in the midst of darkness.

37:56 That Job, even though he has said, I just want to die, this is getting worse and worse, he seems here to have a glimmer of hope that things could turn out for him in the end, which they will. But he seems to express that here, that he who has clean hands will be stronger and stronger. So I think he's expressing a glimmer of hope that things are going to turn somehow before too long. Hard to know. He goes up and down. He has high points and very, very low points. Verse 10 is sort of funny to me. He says to his friends, but please come back again, all of you, for I shall not find one wise man among you. Now he's being sarcastic to them. He's saying, okay, you guys try again, try again, bring it on, but you won't be able to, because none of you are really wise enough to come up with a good argument.

38:59 my days are past my purposes are broken off even the thoughts of my heart they change the night into day the light is near they say in the face of darkness if I wait for the grave as my house if I make my bed in the darkness if I say to corruption you are my father and to the worm you are my mother and my sister all these speak of the decay of the body, the decay of the flesh after death. You get put in the ground and get eaten by worms. So these are my relatives. These are the people I'm hanging out with very soon. Where then is my hope? As for my hope, who can see it? Will they go down to the gates of Sheol? A word for the grave. Shall we have rest together in the dust? So if Job was on a high point with the glimmer of hope, he goes quickly downhill and talks about darkness and death and his body decaying in the ground, et cetera. You know, I know some of you do know,

40:16 pain makes us vulnerable to some very dark thoughts. and Job expresses some very dark thoughts about his life and about his death saying I wish I'd never been born or at least I wish I'd have been a stillborn or at least let me die soon because this is miserable he has some very very dark thoughts he has already expressed what we just read he's already expressed this three times before this previously in the book of Job life isn't worth living i hate my life i'd rather just die put me in the ground let me get eaten by worms see you later however in all of this job never expresses the desire to kill himself he is not suicidal he has already made a statement of faith back in chapter 1 verse 21 the lord gives and the Lord takes away. That's in his hands, not mine. The Lord gives and the Lord takes away.

41:24 Blessed be the name of the Lord. In all this, Job did not sin nor charge God with wrong. So though he is very desperate and he has dark thoughts, he never thought about taking his life. I know some do and I know some have and I have sadly officiated at the funeral of some who have just come to the the end the edge thinking if I kill myself the pain will be over the pain will not be over suicide does not end the pain it transfers the pain to somebody else having said that i do not believe that everybody who has committed suicide is necessarily bound for hell now i say that because i grew up in a church system that taught that was a mortal sin it is irredeemable if you take your life there's no hope I believe that salvation is a completed act a completed transaction transaction so that the way a person dies does not necessarily rob that person of eternal life and I in times of suicide when I knew the person and I knew their walk with the Lord and yet they come to a place where they just didn't take anymore, decided not, they couldn't take anymore, and they killed themselves.

43:06 I think of this verse in Romans 8. Who shall separate us from the love of God? Shall tribulation or distress, persecution or famine, nakedness or peril or sword? For I am persuaded that neither death nor life, nor principalities, nor powers, nor things present nor things to come nor height nor depth nor any other created thing shall be able to separate us from the love of God which is in Christ Jesus our Lord. now don't hear that and go oh well i've been feeling pretty low lately so no no we need you around discover your purpose work through the brokenness and the pain we need to hear from you we need to learn from you we want to learn from you if you're a broken person you're more valuable you have a testimony and you will not be ending the pain.

44:19 You might for yourself, but you will not be ending it. You will just transfer a legacy onto others that is very difficult to live with. then build dad the shoe height remember the little guy he's only shoe height build dad the shoe height answered and said no i'm just and now he he he just berates job how long till you put an end to words gain understanding and afterwards we will speak. Why are we counted as beasts and regarded as stupid in your sight? Well, because you are. Job has already said you're not wise. you who tear yourself in anger remember job said i take myself in my teeth and i'm like an animal with the prey shall the earth be forsaken for you or shall the rock be removed from its place now in the following verses pretty much the rest of the chapter but not quite bildad the shoe height paints a picture of the death of the wicked four pictures this is the death of the wicked four pictures Number one, a light or a lamp being put out.

45:39 That's a wicked person. God puts his lights out. The light of the wicked indeed goes out. The flame of his fire does not shine. The light is dark in his tent. His lamp beside him is put out. Now he likens him to a traveler who gets trapped on his journey. The steps of his strength are shortened. and his own counsel casts him down for he is cast into a net by his own feet. And he walks into a snare. The net takes him by the heel and a snare lays hold of him. A noose is hidden for him on the ground, a trap for him in the road. He doesn't make it to his destination. This traveler gets trapped and it's his fault. The third picture is of a criminal being pursued. terrors frighten him on every side drive him to his feet his strength is starved destruction is ready at his side it devours patches of his skin job's own condition the firstborn of death devours his limbs he is uprooted from the shelter of his tent and they parade him before the king of terrors. They dwell in his tent who are none of his. Brimstone is scattered on his habitation.

47:01 The fourth and final picture is that of a tree being pulled up by the roots. His roots are dried out below. His branch withers above. The memory of him perishes from the earth. He has no name among the renowned. He is driven from light into darkness. He is chased out of the world. He has neither sun nor posterity among his people, nor any remaining in his dwellings. Those in the west are astonished at his day, and those in the east are frightened. Surely, such are the dwellings of the wicked, and this is the place of him who does not know God. he paints a very elegant picture and basically says, Job, I'm not even sure you're saved. I don't think you know God at all. Now, God has bragged on him. Not that he, Bill Dad, the shoe height, knows anything about it. But he's suggesting that he doesn't even know God. Okay. Now we're in chapter 19. This is where we close.

48:10 Job has reached his lowest point so far. And though he is at his lowest point in chapter 19, the lowest point brings the highest proclamation. He's in darkness, and yet he has this burst of light. And as we mentioned this last Sunday when we talked about storms and trials, so often in times of darkness, we gain clarity like never before. We see things we have never seen before. It seems that Job has one of these epiphanies. So I want you to think of something, you who are suffering, you who are in misery for whatever reason. Have you ever thought that your misery, your greatest misery could become your greatest ministry to others. That is why we want you around. We want to hear what you've learned.

49:17 We want the comfort of your experience. And so Job is going to do something with his misery. He's going to turn it around. He's going to get this incredible flash of revelation. so your misery your greatest misery may become your greatest ministry you know who I think of and you've heard me tell this story for through the years Horatio Spafford he was an attorney in Chicago he sent his wife on and his kids on a cruise over to England but in going over the ship was going through a storm. The ship was consumed by the storm. The ship sunk, and his wife and all of his kids on that ship died. when he heard the news, he boarded a ship to go to England where the bodies, I think, were going to be taken. When he was sailing across the Atlantic, the captain of the ship found him and said to the lawyer, Mr. Spafford, sir, this is the exact spot we believe that your family went down.

50:36 That night aboard the ship, he took out pen and paper. And he wrote a very famous hymn that I know you've heard. when peace like a river attendeth my way when sorrows like sea billows roll whatever my lot thou has taught me to say it is well it is well with my soul he wrote that hymn on that spot his misery became his greatest ministry okay remember in chapter 14 job asked a question if a man dies will he live again remember that he's going to answer himself job answered and said how long will you torment my soul with these words these 10 times you have reproached me you are not ashamed that you have wronged me and if indeed i have erred my heir remains with me If indeed you magnify yourselves against me and plead my disgrace against me, know that God has wronged me and has surrounded me with his net.

51:49 Really quickly, you see the word wronged? the better Hebrew translation for wrong would be violence or done violence to or cruelty. The Hebrew word for cruelty and violence is the word Hamas.

52:13 Just an interesting, interesting thought. There is a terror group in the Middle East, in Gaza and elsewhere called Hamas. Now the word Hamas is an Arabic acronym and the Arabic word doesn't mean, but the Hebrew word, interestingly enough, Hamas means cruelty, violence, or wrong. it's almost poetic justice by God himself.

52:47 And if I cry concerning wrong, I am not hurt. If I cry aloud, there is no justice. He has fenced up my way so that I cannot pass. And he has set darkness in my paths. It is a strong affirmation in the sovereignty of God. He realizes God is in charge of everything. he has stripped me of my glory taken the crown from my head he breaks me down on every side and I am gone my hope he has uprooted like a tree he has also kindled his wrath against me and he counts me as one of his enemies his troops come together and build up their road against me and a camp all around my tent. This speaks of the ancient battles. They would build a siege ramp up to the city walls, a road on an incline so they could bring their war machines up to break through the walls. But first, they would come and surround the city and build a wall around the city and then build walls around their camps. If you come with us to Israel, we'll take you up to Masada and you can look down and see the remains of the Roman wall around Masada and the Roman encampments that are still visible from the top. That's how they would wage war. So God has brought his troops against me. I'm surrounded. He has restrained me. He is ultimately the one who's pulling the strings.

54:15 He has removed my brothers far from me and my acquaintances are completely estranged from me. My relatives have failed and my close friends have forgotten me. Those who dwell in my house, my maidservants count me as a stranger. I am an alien in their sight. I call my servant, but he gives no answer. I beg him with my mouth. My breath is offensive to my wife. This is the only other time his wife is mentioned. And it's in the context of bad breath, his, not hers. But nonetheless, my breath is offensive. Well, he'd be offensive to anybody for what he's going through. So he's got halitosis. And I am repulsive to my children. Now, is that a contradiction since his children are dead? Other translations have translated, I would have been a reproach to my children. Other translations don't use the word children.

55:13 They use the word family or brothers. So that helps explain it. Even young children despise me. I arise and they speak against me. All my close friends abhor me and those whom I love have turned against me. My bone clings to my skin and to my flesh and I have escaped by the skin of my teeth. Have pity on me. Have pity on me, O you my friends, for the hand of God has struck me. Why do you persecute me as God does and are not satisfied with my flesh? Oh, that my words were written. Oh, that they were inscribed in a book. Well, Job, you've got your wish. Here we are a few thousand years later reading the book all about you and your words that you said. Oh, that they were engraved on a rock with an iron pen and lead forever.

56:13 Here it is. Here it is. For I know that my Redeemer lives, and he shall stand at last on the earth. After my skin is destroyed, this I know, that in my flesh I shall see God, whom I shall see for myself. my eyes shall behold, and not another, how my heart yearns within me. I know that my redeemer lives. The word is goel. Do you recognize that word? When we were going through the book of Ruth, the goel was the kinsman redeemer. Boaz was a near relative who could step in according to Jewish law and buy back or redeem land that had been lost, people that had been lost, and bring them back into the tribe. So Boaz is a perfect example of a Goel, kinsman redeemer. Jesus is the ultimate example of the kinsman redeemer.

57:24 Related to us, he came as God, but in human flesh. He was a willing redeemer. He paid the price to buy us back to God. And notice, I know that my Redeemer lives. A dead Redeemer does no good. A living Redeemer does a lot of good. He died, but then he conquered death, as we sang in the song leading up to this message. So just think of this. Here is Job centuries before the gospel was ever given from the ancient patriarchal times. And this sounds like a page out of the New Testament. That's that brilliant revelation, that epiphany that he has. I know that my Redeemer lives. Notice how personal he is. Not I know a Redeemer lives. He's my Redeemer. You always need to personalize truth.

58:25 people talk about the good lord you know the man upstairs of conversation people you know the good lord that's always kind of a giveaway that they don't know him is he just the good lord or is he your good lord is he just the man upstairs or is he your savior. Personalize it. When I first met Lenya, she was a girl. When I dated her, she was that girl. When I proposed to her, she was my girl. I know my Redeemer lives. And I love that he says, I know there's assurance in that, a personal assurance. The New Testament promises that believers are Believers can live with absolute assurance that they're saved. That is not arrogance to say, I know when I die, I'm going to heaven. Well, it's so arrogant. No, it's not. It's confidence, not arrogance. I'm believing the promise of scripture that I will be saved. It's not arrogant. That's faith. And what you are calling, you know, humility is false humility.

59:45 you should be able to say I know how my heart yearns within me. If you should say, how shall we persecute him since the root of the matter is found in me? Be afraid of the sword for yourselves. Now he's kind of wrapping it up here by saying, you know, you guys keep pursuing me and it's not going to end well for you. Be afraid of the sword for yourselves for wrath brings the punishment of the sword that you may know there is a judgment. when I was a kid now Bibles are closed so you know I'm closing here when I was a kid I went to my parish priest because I was going through some classes I think they were called CCD class they were catechism classes that my parents insisted that I go to because well I was that kind of kid who needed that kind of instruction. And I listened and I was quite taken by what he was telling me. And so I was worried a little bit about my life and about heaven. And I said, how can I know that I'm going to go to heaven? This is what I asked him after the class. How can I know that I'm going to go to heaven? And I'll never forget that he told me, you can't know for certain until you die.

1:01:15 And I looked up at him and I thought, well, isn't that a little late to find out I was wrong? Well, that's just the way it is. Nobody can know for sure until you die. You know, if I went to a doctor and the doctor said, you know, you may or may not have a loathsome disease that could kill you. Well, how will I know? Well, if you die, then you did.

1:01:43 That wouldn't help me. I want a little more assurance than that. We can have assurance that when we die, we will be with him. Father, thank you for that assurance. Thank you that we have an advocate with the Father, a mediator between us and yourself, who puts his hand on us both, who brings unrighteous man and righteous, perfect, holy God together as one. So much so that you have declared us righteous and you treat us as though we have never sinned. You treat us like your son Jesus deserves to be treated because 2,000 years ago you treated Jesus like we deserve and having taken our punishment. And we, in believing in him, believe that we will be with you as soon as the worms become our brother and sister and mother.

1:02:54 We'll be in your presence awaiting resurrection. Lord, if anybody here does not have that assurance, if anyone here in this building or outside on our amphitheater, because there's a crowd out there or watching online, would you just do a work in hearts? bringing those people to a place of commitment to you. a moment of decision. where they come to know the living God by admitting that they are sinners and by trusting in the Savior.

1:03:38 With our heads bowed and our eyes closed, we're closing this service. If you are with us here in this room or outside in the amphitheater, I trust there's a pastor out there as well. if you are at this point willing to make a decision to trust in Christ, maybe you've never done that before. You've never surrendered yourself before. You've never made a conscious choice that Jesus is going to be your savior and your Lord, where you ask him to wash you of your sins and you become a child of God. you want forgiveness for the past you can have that and you can know that but you have to receive what he is offering and if you are willing to do that I want you to raise your hand up in the air.

1:04:36 Just raise it up high enough so I can acknowledge you. And I'll pray for you as we close this service, which is in a second. Just raise your hand up. And you're saying by raising your hand, Skip, pray for me. Pray for me. I'm going to give my life to Jesus right here tonight in this place. Raise it up high enough so I can see it.

1:04:58 In the balcony. Thank you for waving that. That helps. Anybody else? Just raise that hand up. God bless you. Maybe you need to come back to him. Have you wandered from him and you need to stop and come back in just full commitment? Just raise your hand up. right there in the family room, three of you. Thank you. Now, right where you're seated, and if you're outside and you raise your hand, or if you're watching online, there's going to be instructions of what to do next. But say this right now where you're seated. Say, Lord, I give you my life. I know I'm a sinner. Please forgive me. I believe that Jesus died for me shed his blood for my sin and rose again from the dead I turn from my sin I repent and I turn to Jesus as my savior my mediator my master.

1:06:16 Fill me with your Holy Spirit. Give me the strength to follow you and to serve you today and every day.