The Perseverance and Comfort of Job

Seems like there's just a parcel full of troubles in this world. Trouble has a way of finding us, even when we're not looking for it. Life happens. Times change, health issues, troubles with jobs, and, as I mentioned, even final exams. We're going to talk about a final exam and a sort here in my sermon today. But through all these times, we need to be encouraged. We are told, in fact, to persevere. If you turn with me to begin, back in James 5, verse 10 through 11.

In James 5, verse 10 through 11, I think I said chapter 10. But there's a scripture here, and James exhorts us to turn to scripture for lessons and perseverance. James 5, verse 10 through 11. My eye finds on it right there. My brethren, take the prophets who spoke in the name of the Lord as an example of suffering and patience. Indeed, we count them blessed to endure. You have heard of the perseverance of Job and seen the end intended by the Lord, that the Lord is very compassionate and merciful.

In his exhortation to remain faithful to God, James calls upon believers to remember the perseverance of Job. The word he uses for perseverance is hypoumoné. It can also be the word patience. In fact, in the King James version, it is the word patience. It talks about the patience of Job. The new King James version and others use perseverance. It's the same idea. It's not a patience for you. You sit on your chair and just twiddle your thumbs waiting for this to get over with. It's an action. It takes energy. It takes effort.

The same word appears over in the book of Romans. Romans 15 now, if you turn there with me as we set the stage for the sermon. Romans 15 verses 4 through 5. In here, we find the same word used, hypoumoné. I'm trying to get the Greek right. I might have messed it up.

Again, it's an exhortation in this case that we need to learn from the past. Romans 15 verses 4 through 5. For whatever things were written before were written for our learning, that we, through the patience, hypoumoné or perseverance, the perseverance and comfort of the Scriptures might have hope. Now may the God of patience, perseverance and comfort grant you to be like-minded toward one another according to Christ. So today, we will review the account of Job. It's a long story and very rich and very deep. But we are going to review the parts of Job that inform us about Job's perseverance and also Job's comfort. From the account of Job, we can find meaningful lessons and hope to help us persevere through our own trials we face today and we'll be facing in the future. Today, we will draw patience and comfort from God's Scripture to help us become more like God, the God of patience or perseverance and comfort. The sermon's title is The Perseverance and Comfort of Job. The Perseverance and Comfort of Job. So, you know what book we're going to turn to? Let's turn back to the book of Job. And we'll be spending much time in Job today.

The name Job, interesting background, the name Job in Hebrew means persecuted one. It means persecuted one. And in Arabic, the name Job means repentant one. Both names, both translations, are very appropriate for Job. Persecuted one in Hebrew, repentant one in Arabic. Many critics claim that Job is just a fictional character, just a figment of someone's imagination. But Scripture treats him as a very real and historical figure. We've already seen in James 5.11, James refers to him as very much a real person. And also, you may jot this down in Ezekiel chapter 14 verses 14 and also in verse 20, Ezekiel 14, 14 and 20, Job is also listed alongside of Noah and Daniel as an example of righteousness. We're going to learn some more facts, real facts about Job, because the point I want to stress here is that Job and his suffering were as real as we are.

He is not a figment of fictional creation. Now, the first part of what we're going to talk about today, it's a narrative part. I think this part of Job is what most of us, we read it, we've read it a lot, we know it well, and it's probably for a lot of us, the part of Job, we seem to grasp the best because Job is a rather difficult, challenging book at times because of its organization, its structure, and it takes perseverance and dedication and a good study to understand Job.

And just so you know, I'm still learning about Job, and I think we all are, as we read from his book by his name. But let's read what we find here. Job 1, verses 1 through 5, and I'll read this rather quickly. There was a man in the land of Uz, whose name was Job, and that man was blameless and upright, and one who feared God and shunned evil.

And seven sons and three daughters were born to him. Also, his possessions were 7,000 sheep, 3,000 camels, 500 yoke of oxen, 500 female donkeys in a very large household. And if you don't know it, that means he is extremely wealthy. A very wealthy man. He was, in fact, it says, the greatest of all the people of the east. I don't know if he was Bill Gates of his time, but he was very wealthy. Verse 4, and his sons would go and feast in their houses, each on his appointed day, and would send and invite their three sisters to eat and drink with them.

So it was when the days of feasting had run their course, and Job would send and sanctify them. And he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, it may be that my sons have sinned and cursed God in their hearts. Thus Job did regularly. We see Job is a family man. He's concerned for his family. He's very concerned that his family stay right with God. So he maintains this regular practice of offering sacrifices and prayers for them to make sure they would be blessed and protected and kept safe in God.

As I say here, Job is no ordinary person, rich in many ways. But though he is blameless and upright, we need to understand it does not mean he was without sin. Blameless and upright would mean that he kept his relationship with God right. He stayed justified with God through repentance and in seeking forgiveness, as was appropriate. We, too, are righteous and blameless with God when we maintain a right relationship with God through prayer and repentance and seeking God's forgiveness.

It's a continual thing we must keep doing. Now, the Good News Bible reading program gives us more background. Us is not Oz, as in the Wizard of. Us is a real place. Apparently, it was located east of the Promised Land in the area of Aram in Edom. The Bible reading program states that it was located among Abraham's non-Israelite descendants and, in a related family, a few generations after Jacob and Esau. So it's of that time period. Job may refer to King Jobop, the son of Zera, a grandson of Esau. Job could have been such a king, considering his vast wealth and his distinction of being the greatest man in the east. So this is somewhat conjecture, but putting the pieces together by linguistics and archaeological evidence, it kind of points to this place in time.

That would help to explain that, as descendants of Abraham and Isaac, many of the Edomites probably continued to worship the true God in this early period, as it is related to here in Job. That would help to explain the religious understanding of Job and his friends. They had been taught through the generations from Abraham. Now, we also learned that God knew Job very well. Let's look at verse 6 now. Now, there was a day when the sons of God, this would be angels, came to present themselves before the Lord, and Satan also came among them.

And the Lord said to Satan, from where do you come? So Satan answered the Lord and said, from going to and fro on the earth, from walking back and forth on it. Then the Lord said to Satan, have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, and one who fears God and shuns evil.

Now, some scholars suggest that this phrase, none like him on earth, helps to place a time period for this real person, Job. It leads some to believe that Job lived after the time of the patriarchs in Joseph, but before the time of Moses and the Exodus, because it says there is none like him on the earth. So they suggest there's a window of time when that could have been Job, roughly speaking, while the children of Israel, after Joseph died, were still in Egypt. Again, that helps to give us a more concrete time frame. Continuing on in verse 9, So Satan answered the Lord and said, regarding Job, does Job fear God for nothing? Have you not made a hedge around him, a protective barrier around his household and all around that he has on every side? You have blessed the work of his hands, and his possessions have increased in the land. But now stretch out your hand and touch all he has, and he will surely curse you to your face.

So Satan argued that Job obeyed God only to get God's blessings.

But God knew better than Satan did. God always does. In verse 12, So Satan went out from the presence of the Lord. In verse 13, we might imagine he acted almost immediately, but within the restriction, you see that God had set on him. So verse 13, we read, Now there was a day when his sons and daughters were eating and drinking wine in their oldest brother's house, and a messenger came to Job and said, The oxen were plowing and the donkeys feeding beside them, when the Sabeans raided them and took them away. Indeed, they have killed the servants of the edge of the sword, and I alone have escaped to tell you. And while he was still speaking, another also came and said, The fire of God fell from heaven and burned up the sheep and the servants and consumed them, and I alone have escaped to tell you. And while he was still speaking, another also came and said, The Chaldeans formed three bands, raided the camels and took them away, yes, and killed the servants with the edge of the sword, and I alone have escaped to tell you. And while he was still speaking, another also came and said, Your sons and daughters were eating and drinking wine in their oldest brother's house. And suddenly a great wind came from across the wilderness and struck the four corners of the house, and it fell on the young people, and they are dead. And I alone have escaped to tell you. Can you imagine? Can you imagine the devastating impact these four successive blows, like hammer blows, must have had upon Job? And only in Job, as we'll see upon his wife as well. Especially this final one about his children. So much he had had, so much he had struggled and worked for and achieved and loved, was now suddenly gone, practically in an instant. And yet, we read verse 20 through 22, Job handled his loss as well. Then Job arose, tore his robe and shaved his head, and he fell to the ground and worshipped. And he said, Naked I came from my mother's womb, and naked shall I return there. The Lord God gave, and the Lord has taken away. Blessed be the name of the Lord.

In all this, Job did not sin, nor charge God, nor accuse God with any wrong. We see Job persevered with God, and I think we can imagine that he drew comfort from knowing that he was under God's will. Of course, Satan was not satisfied, and God also knew that Job could still endure more suffering. And so in Job 2, verse 3 through 6, we read about his second interview. And the Lord said to Satan, Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil. He hasn't changed. And still he holds fast to his integrity. Although you incited me against him, God said, to destroy him without cause. And so Satan answered the Lord and said, Skin for skin. Yes, all that a man has he will give for his life. But stretch out your hand now, and touch his bone and his flesh, and he will surely curse you to your face.

And the Lord said to Satan, Behold, he is in your hand, but spare his life. Now, obviously, Satan still thinks Job obeyed God only to get God's blessings, but not because God is worthy of obedience, that God is worthy of worship.

And so God allowed Satan to strike at Job's health. But, of course, as we know, God keeps Satan, as I had put it, under a very tight leash. Let's look at verses 7-8 to chapter 2. So Satan went out from the presence of the Lord, and struck Job with painful boils from the sole of his foot to the crown of his head. And he took for himself, Job took for himself a pottery, a broken piece of pottery, with which to scrape himself while he sat in the midst of the ashes.

I've never had a boil. But what some have told me, pain from just one boil can be nearly maddening. Can we imagine being covered with them like Job?

Here is Job now, the greatest of all the people of the east, the man who was blameless and upright, the man who feared God and shunned evil. And there he sits, in the midst of an ash heap, in total misery.

Job could really use some comfort, I think. But his wife's idea of comfort is unacceptable to Job. Look what she says, remember, here in verse 9 through 10. Then his wife said to him, Do you still hold fast to your integrity or to your innocence? Curse God and die.

But he said to her, You speak like one of the foolish women speaks. Shall we indeed accept good from God, and shall we not accept adversity?

And all this Job did not sin with his lips.

We just would think on what he said. It's just such an exceptional attitude of humility, and total trust and surrendering God. Now, as for Job's wife, I think she has been, through the centuries, unfairly condemned for not comforting Job in a better way.

When I read about her, I can't help but remember that a husband and wife are one.

A husband and wife are one. I can't help but think that she's suffering terribly, too. Perhaps she spoke out of her own desire to see a quick end to her husband's terrible agony. That's what I wonder. I can't prove it, but that's what I wonder. And I really do believe that her response is a very real response, not a fictionalized response to someone who is suffering and needing comfort. Perhaps Job would receive better comfort from his three friends. Let's look at verses 11-13. When Job's three friends heard of all this adversity, those four blows he had suffered, and now his bad health, these boils, they had come upon him, and each one came from his own place. Here we see them — Eliphaz, Bildad, and Zophar. All names had placed him in the area of ancient Edom. For they had made an appointment together to come and mourn with Job and to comfort him.

When they raised their eyes from afar, they did not recognize him. Then they lifted their voices and they wept. They certainly seemed to be commiserating with him. And each one tore his robe and sprinkled dust on his head toward heaven. So they sat down with him on the ground seven days and seven nights, and no one spoke a word to him. For they saw that his grief was very great.

I think this scene may suggest that at times comfort — perhaps even the best comfort at times — can be given simply by being nearby and commiserating. And maybe not even saying a word.

But I wonder, what was Job thinking about during those seven days and nights?

Did he pray to God still? Did he still offer sacrifices to God, as was his regular practice? We're not told we don't know. I'd like to think he somehow kept it up.

But, however, when Job finally does speak, his words of terrible lament reveal an inner struggle he has, this terrible struggle he's having to understand what had happened to him and why it had happened. He's suffering terribly, physically and, as we know, there are many other ways of suffering — psychologically, emotionally, spiritually. We'll see later that he sounds like he was shunned by everybody that knew him. It's pretty much tender back on him. Socially, he's suffering, too, we might add. So it's understandable why he cries out in despair and speaks rather dire words at times. Let's notice what he says in Job 3, verse 3 through 4 now. Chapter 3, verse 3. Look what he says. It's pretty dire. May the day perish on which I was born, and the night in which it was said a male child is conceived. May that day be darkness. May God above not seek it, nor the light shine upon it. In cursing the day of his birth, scholars inform us that Job actually comes very close, very close, to actually cursing God for the day he was born. It's not a position Job normally would have been in to say something like that. And also, let's look at verses 11 through 13. He also comes close to condemning God for not letting him die at birth.

Again, I think these feelings might be understandable. Verse 11. Why did I not die at birth? Why did I not perish when I came from the womb? Why did the knees receive me? Or why the breast that I should nurse? For now I would have lain still and been quiet. I would have been asleep. Then I would have been at rest. If only he had died. He knew death was just a sleep.

He could have been comforted comfortably, I guess we might say, in sleep.

But over that week of silence, it's obvious that Job has become more distraught and filled with grief. Yet perhaps what disturbs Job most is what to him appears to be a reversal in his relationship with God. It seems of all the things that worry Job, it seems when we look at the words, what disturbs him most is that his relationship with God has been severed. He doesn't understand. But that's what the evidence seems to be telling him. Let's look at what he has to say about this idea in verse 23 and 26. He says, Why is light given to a man whose way is hidden, who he cannot see, and whom God has hedged in? For my sighing comes before I eat, and my groanings pour out like water. For the thing I greatly feared has come upon me, and what I dread it has happened to me. I am not at ease, nor am I quiet. I have no rest or comfort, for trouble comes.

Well, what Job had feared has finally happened. And perhaps that's also why God permitted it to occur. What better way to help Job develop deeper faith? God wants us to develop deeper faith, deeper commitment and trust in him. He wanted the same for Job. But because Job believes God has now hedged him in, fenced him in with afflictions, Job seems to think that his relationship with God has been broken, and he wants it back. He valued his relationship with God perhaps more than anything else.

Job doesn't know, like we do, you see, that God has not rejected him. God has not cut him off, but he is allowing Satan to try him, which will benefit him. Job, we see, has a limited view of God. That is, Job believes that God is just, but that God only blesses the righteous and he only curses the sinner. So, his catastrophic suffering informs Job that he has somehow greatly sinned against God, but he can't understand how that could be. He believes himself to be blameless or innocent of having sinned against God, of doing anything to bring such suffering upon himself. Notice what he says in chapter 9, verse 21. In chapter 9, verse 21 of Job, he states, I am blameless. Of course, God had said the same thing about him. Job 9, 21, I am blameless, yet I do not know myself. I can't understand. And I despise my life.

Job is confused by this paradox, the paradox of being blameless and yet suffering like a sinner.

It's confounding to him. It's so confounding that he has come to loathe his life. He does not understand. It does not make sense. Now, since Job has broken his week-long silence, his friends, of course, feel obligated now that they can comfort him with their own words of wisdom. And what we find in chapters 4 through 27 is this long back-and-forth exchange of words between the three friends in Job.

His friends, as we will see, also have a rather limited view of God's justice. They too think God blesses only the righteous and that God punishes only the wicked. Obviously, then, they think that Job has committed a great sin. And if he would just repent, then God will end his suffering. But their attitudes are attitudes of somewhat moral superiority.

They can look at Job's situation and see that he's worse off than they are. Obviously, he's the greater sinner. In what follows in this exchange or these chapters, is that they each take turns in saying good things and somewhat accurate things, but then they also say things that aren't quite correct. In fact, they accuse Job of all sorts of likely sins that he has committed against God. And Job, with a strong sense of his integrity, his innocence before God, his blamelessness, he denies their accusations. And it goes back and forth through these chapters. They are confident that they totally understand the justice of God and what is wrong with Job. And they intend to help Job. They really do. They are very sincere in wanting to help him. But they really don't, because they don't understand what's going on either. Let's read a few examples of the comforting things they tell Job. Let's look at Job chapter 4 verse 7 through 9. Now, Eliphaz, probably the oldest of the three since he begins, has this to say, Job 4 verse 7, he says, Remember now, Job, whoever perished being innocent, you can't be innocent. Or where were the upright ever cut off? Even as I have seen, those who plow iniquity and sow trouble reap the same. By the blast of God they perish, and by the breath of his anger they are consumed.

Eliphaz sees Job as a pious man who has sinned and gone astray.

But what he says here is not quite correct. Innoceants do suffer at times. Innoceants do suffer at times.

It makes me wonder if he had never heard about righteous Abel, who was murdered by his brother, Cain. There's an ancient example. And of course, we need to understand that. If you can jot this down, I won't have his turn there, but jot down John 9.3. That's Scripture. And it's familiar to us. If you would remember John 9.3, when asked whether the man born blind sinned or his parents, Jesus told the people that neither this man nor his parents sinned, but that the works of God should be revealed in him. Sometimes bad things happen to people through no fault of their own. But Eliphaz doesn't understand that yet. Next, Job 8, verses 2-6. Here, Bildad tries to, well, in his mind, he is comforting Job. Job 8, verses 2-6, Bildad insists that what's happened to Job is due to his sin and the sins of his children. In fact, unless Job repents, he will suffer the very same fate of his children. Verse 2, he says, How long will you speak these things, Job? And the words of your mouth be like a strong wind. Does God subvert judgment or does the Almighty pervert justice? If your sons have sinned against him, he has cast them away for their transgressions. If you would earnestly seek God and make your supplication to the Almighty, if you were pure and upright, Job, surely now he would awake for you and prosper your rightful dwelling place. Bildad is convinced that Job is not blameless. Of course, he doesn't know that God has called him blameless. In Zophar's opinion, it is his esteemed opinion that Job's suffering is proof of God's displeasure for his sin. Job 11, verse 5, But, O that God would speak, and open his lips against you, that he would show you the secrets of wisdom, Job, for they would double your prudence. Know, therefore, that God exacts from you less than your iniquity deserves. Zophar's comfort is to tell Job, God is actually letting you off pretty easy.

Now, these are just a few examples of the many things. Some things are okay, but some things are not so okay. Many things that Job's friends tell him. Not all that they say is accurate. Not all that they say is rightly applicable to Job in his unique situation. We know that Job is innocent of bringing the suffering upon himself. That is something God has allowed Satan to do to try and test Job, and ultimately to help Job learn to have deeper faith and trust in God. So, in Job, who defends his blamelessness, when Job rejects their wise counsel in their words of comfort, they accuse him of being a stubborn sinner. You're not listening to us.

And sadly, and I think it's rather ironic, and this can happen to us sometimes when we're trying to comfort people, his friends' cold comfort caused Job more suffering. They cause him actually more suffering because he must endure their disbelief and distrust of him when he says he is innocent. And he also has to endure all their condemning judgments of the sins they think he has committed. In fact, let's look at Job 16, verses 2 through 5. Notice what Job has to say about their words, about their comfort. Job 16. Then Job answered and said, verse 2, I have heard many such things. I've heard what you've said before. They keep repeating some of the same ideas over and over, by the way. And then he says this, miserable, or my note in my Bible says, troublesome, miserable comforters are you all. Shall words of wind have an end? Just be quiet. Go back to being quiet, he seems to be saying. 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 against you, but I would strengthen you with my mouth. In the comfort of my lips, were you in my situation, the comfort of my lips would relieve your grief. They're doing the exact opposite, although they mean well. And again, I think one very important lesson for us is that when we comfort those who suffer, we need to choose our words very carefully, very carefully. In my own painful experiences, the fewer words, the better. And honestly, maybe just a touch, just a knowing look. And as long as this long exchange of words continues and his suffering continues without relief, something seems to transpire in Job's mind. Through all he's going through, and the suffering continues, Job begins to think erroneously about God. Some wrong thoughts begin to creep into Job's mind. He begins to think that God has wronged him, that God is being unjust to him in some way. Let's turn back to Job chapter 19. And now let's read some of the things Job says that are also not quite right. Things Job says that are wrong about God.

Let's look at Job 19 beginning in verse 5. While he's addressing his not-so-good comforters, Job makes some rather unfortunate comments about God. Verse 5, If indeed you exalt yourselves against me, he tells his friends, and plead my disgrace against me, know then that God has wronged me, and has surrounded me with his net. If I cry out concerning wrong, I am not heard. If I cry aloud, there is no justice. He, God, has fenced up my way so that I cannot pass. And he has set darkness in my paths. He has stripped me of my glory and 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. Clearly, Job is not speaking correctly about God.

And as Job's complaints against God continue on in verse 13, we can also see how his suffering and the misunderstanding of his suffering has isolated him from all who could be nearby and could be comforting him. Look at what else we learn about his suffering. Verse 13, he says, God 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. He is being shunned. Why? Because people see he is cursed by God. Stay away from him. The curse may come on us.

Those who dwell in my own house and my maidservants, they 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, and I am repulsive to the children of my own body. Now, that might suggest that not all of his children died in that catastrophe. It could suggest some scholars think that maybe he had a few younger children yet at home or something. We just don't really know. But there's the statement. I am repulsive to the children of my own body. Even young children despise me. I arise, and they speak against me. All my close friends abhor me, and those whom I love had turned against me. My bone clings to my skin and to my flesh. I have escaped by the skin of my teeth. And look at this terrible forlorn cry he makes to what seems to be his closest friends here. Verse 21, Have pity on me. O have pity on me, my friends. For the hand of God has struck me. But why do you persecute me as God does, and are not satisfied with my flesh?

Job is pleading, begging for pity. But his friends refuse to give him any.

They stand firm in their conviction that he is being justly punished for his sins against God. And Job's plight, I know you would agree with me, is truly heart-wrenching. When you really think about this, it really sinks deep to our hearts. And yet, despite this extreme suffering, despite his thought that God has rejected him and turned away from him, despite his lack of comfort and pity, even from those that would know him best, Job still remains confident that God did not forsake him. That God would not forsake him. That's what we heard in the sermon today. Look at verse 25 through 27.

These verses are really amazing. And with them, we can see that Job persists or may it say he perseveres with the hope that his Redeemer would deliver him from suffering and death, that his Redeemer would make things right. Verse 25, Job says, I know that my Redeemer lives, and he shall stand at last on the earth. And 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. He's clinging to that hope. He perseveres with this hope, and in the comfort that God would resurrect him. But back to this verse 26.

The New King James Version reads the last clause, that in my flesh I shall see God.

It's interesting to note that scholars debate this clause back and forth. They argue about how the phrasing should be, the translation should be. As I said, New King James reads, that in my flesh I shall see God. But the American Standard Version and the translation by the Jewish Translation Society, they translate it this way, that without my flesh I will see God. It could read, without my flesh I will see God. Well, taken that way, it would seem that Job understood something about his future resurrection with his body composed of spirit. It's one way of looking at that.

It's the way I like to look at it.

Despite all, Job persevered, and he sought comfort in knowing, believing, having faith, that he would ultimately behold God. Job never turned away from God, though he says some things that aren't right. Again, I think we might understand it, going through what he's going through. But nonetheless, they were not right. Those things have become very apparent to him as Job is confronted with his next comforter, and that is, he like you. This trial of suffering is severely testing Job's understanding about God and God's ways. And although God called Job blameless before he was tried by Satan, you know, all kind of twice or layer upon layer, he is blameless, but Job's understanding about God has become somewhat confused and clouded. He needs, of course, correction. And I think we all understand that. There are times when we, too, need course corrections and help from comforters, and we need help from God and his word. With Elihu's appearance now, let's turn to Job 32. In Job 32, with Elihu's appearance, we learn that Job, indeed, needs to judge himself, and he needs to do some serious repenting. He's in a precarious situation with God. Job 32, verse 1, so these three men ceased answering Job. The three friends are done. Because Job was righteous in his own eyes, Job has become self-righteous. We are told that. Continuing, then the wrath of Elihu, this is a fourth comforter, the son of Barakal the Buzite of the family of Ram, was aroused against Job. His wrath was aroused because Job justified himself rather than God. He is putting blame on God, not blame on himself. He's justifying his ways instead of justifying God. Ironically, though, it is Elihu who comes closest to giving Job true comfort of these four friends so far. You see, unlike the other friends, Elihu speaks with compassion and he empathizes. He has sympathy and he empathizes with Job. Look at Job 33, verse 1 through 7. It's a good example of some of the comforting things he says. Verse 33, excuse me again, chapter 33, verse 1. Elihu says, but please, I like the word please, but please, Job, hear my speech and listen to all my words. Don't tune me out. Now I open my mouth, my tongue speaks in my mouth, my words come from my upright heart, my lips utter pure knowledge. The Spirit of God has made me and the breath of the Almighty gives me life. If you can answer me, set your words in order before me. Take your stand. Truly, I am as your spokesman before God. Or a clearer translation, most critics believe, is like this one from the NIV. It would say, for truly, I am just like you before God. I, too, have been formed out of clay. Surely no fear of me will terrify you, nor will my hand be heavy on you.

Elihu, we see, acts like a true comforter. He expresses empathy, and he's emphasizing that I'm human just like you. Job, I'm here with you. In fact, we're going to struggle together in this.

Elihu's approach is gentler. It's more humble. He's not lobbying Job with accusations of sin. He's not condemning him for things he doesn't know Job has done. What he points out, though, and he does do this, when he points out Job's error, he directly mentions what Job has said in his own hearing. He's telling Job, I heard you say this about God. I'm a witness. And Job, what you said is not right. You need to repent. Look at verse 8.

Surely you have spoken in my hearing, and I have heard the sound of your words saying, I am pure without transgression. I am innocent, and there is no iniquity in me. Yet God finds occasions against me. God counts me as an enemy. He puts my feet in the stocks. He watches all my paths. He's quoting what Job said. Verse 12, Elihu says, Look, in this you are not righteous. I will answer for you. I will answer you, for God is greater than a man. Like we heard in the sermon, he's telling Job, you're making a mistake. God is not human. God is not a man. You cannot talk to God like he is a man, like you or me.

Why, verse 13, why do you contend with God? For he does not give an accounting of any of his words.

Unlike Job's other friends, again, Elihu is not making dogmatic accusations, but simply correcting him for what he himself has heard Job say in error about God.

Elihu basically is going to tell Job, you are in no position to judge God, but you better judge yourself. Look at chapter 35 now, verses 14 through 16. Job 35, 14 through 16. Again, Elihu has a long discourse monologue towards Job, and apparently Job is sitting quietly through the whole schmiel. He's not arguing. It seems to be he is actually listening. Job 45, verses 14 through 16.

Although you say you do not see him, yet justice is before him, and you must wait for him, you must wait for God, Job. And now, because he is not punished in his anger, he has not zotted you, nor taken much notice of folly of your foolish words. In other words, God is being very patient. God too is persevering. God too is being patient with you, Job. Therefore, because God has not done any worse to you, Job, you are opening your mouth in vain. Therefore, Job opens his mouth in vain. He multiplies words without knowledge. Again, Elihu suggests, Job, you just best be quiet. You are in no place to accuse God, and you are certainly in no place to make demands of God. And then something really amazing happens, right? Verse 38.

While Elihu is speaking, this terrific storm is rolling in. If you pay attention to Elihu, he is describing more about thunderstorms and thunder and lightning and all this noise. And as he speaks, we have this great wind and storm that's coming closer and closer to Job. And by the way, all of Job's friends are still sitting there. Job's not just one-on-one with Elihu. There's a crowd. The friends are all still there listening now to Elihu.

But now, this great wind and storm arrive, and God directly addresses Job. I don't think I'd want to be in Job's place for many reasons, and this is another one in some ways.

God has heard all that Job said, and he now appears. And let's remember, God had once desired just this sort of thing.

But this is not quite the way Job imagined it. But God will do most of the talking. Most of the questioning. In fact, all the questioning. Let's notice Job 38, verse 1-3. Then the Lord answered Job out of the world in the wind and said, Who is this who darkens counsel by words without knowledge? Now prepare yourself like a man. I will question you, and you shall answer me.

And God does question Job. From here, chapter 38, all the way through chapter 41, God is questioning Job. And what happens in this section? We might say that God took Job, or takes Job on a walk across this vast universe that he has created, that God created. And he takes time to reveal to Job and probe his understanding with these questions, to show Job all that he has created, he shows Job all that he has created and still sustains, and all that he has absolute authority over. All of this God reveals to Job. And God's many questions to Job help him understand, help Job understand just who and what God truly is and who and what he, Job, is. For example, let's look at verse 4, chapter 38, verse 4. God asks, Where were you, Job, when I laid the foundations of the earth? Tell me if you have understanding. Who determined its measurements? Surely you know. Or who stretched the line upon it? To what were its foundations fastened? Or who laid its cornerstone when the morning stars sang together, and all the sons of God shouted for joy?

Job, come on, I'm listening, I'm waiting. I have all the time in the world, Job. But Job is speechless. He cannot answer these great questions nor any of the many other questions regarding the unfathomable complexities and wonders of this universe God has created.

You know, some of you can relate to this, but taking a final exam can be a very humbling experience. Imagine how Job felt in many ways somewhat of a final exam when he himself fails to be able to answer any question God gave him. It's a very humbling experience.

And I feel I need to say something about God's tone and approach. We need to understand that God loved Job so very much.

He loved Job so very much that he approached Job himself and questioned him. And I don't think he did so with this great harshness. I've heard these verses read by people on television and elsewhere, and they just want to make it something God wants to crush Job out of existence. That's not how I read this.

God could have simply zotted Job with a bolt of lightning because he was self-righteous, and he was justifying himself rather than God. But instead, God was compassionate with Job. I think his compassion with Job, like a loving parent, would be with his own little child. The child who speaks things that he says things that are wrong and that he just can't possibly comprehend. And sometimes children also, when they speak to us as parents, and we've done it to our parents, sometimes we forget ourselves and who we're talking to. And we speak disrespectfully to the one who loves us unconditionally.

God helped Job, and he helps us too, to know that God is worthy of our trust, that we can rely on God, that we can, our trust and obedience and worship, no matter what, we can do that, and God will take care of us. Finally, God requires Job to speak up, to make answer to the words he said. Job 40, verse 1 through 5.

Job 40, verse 1 through 5. Moreover, the Lord answered Job and said, Shall the one who contends with the Almighty correct him? He who rebukes God let him answer it. And then Job answered the Lord and said, Behold, I am vile.

What shall I answer you? I lay my hand over my mouth. Once I have spoken, but I will not answer. Yes, twice, but I will proceed no further.

What we see here is Job's profound humility.

Job is beginning to do some judging of himself, and he recognizes that he is vile before God. He begins to grasp like never before the awesome power and the awesome mercy of God. But this is Job's first statement of repentance. His second statement of repentance is in Job 42, verse 1 through 6.

Here in Job 42, 1 through 6, after learning more about God's sovereignty, even over death, even over destruction, nor these wicked forces represented by Biamath and Leviathan, and even after gaining now more exact view of his own insignificance, Job again repents, and this time even more profoundly. Job says, verse 1, chapter 42, Then Job answered and said, I know that you, God, can do everything. And that no purpose of yours can be withheld from you. You asked, who is this who hides counsel without knowledge?

It's me.

Therefore I have uttered what I did not understand, things too wonderful me, which I did not know. Listen, please. I like that word. Listen, please, and let me speak. You said I will question you, and you shall answer me. I have heard you by the hearing of the ear, but now my eye sees you. Therefore I abhor myself, and I repent, and dust and ashes.

Job has persevered. He has persevered through immense suffering and this incredible testing of his faith.

Yet now we see he remains committed to God, in totally repentant before him. This is really a wonderful story.

And it seems at that moment, it seems that we might mark the start of Job's true comfort.

Job's true comfort and relief from his suffering, it's at hand because he has now reconciled himself to God.

He got rid of what was ruining this relationship after he started thinking wrong. He had to get right with God. And so he repents and humbly accepts all that God has allowed to him. He even accepts the suffering. It's interesting that Job, from what I see, never asked God why.

He never asked God why. He doesn't need to know now.

God's doing it. He trusts God. I need it. Thank you, God. Again, this is credibly sobering.

He even accepts the suffering God allows to him. Job understands that even suffering is according to God's sovereign and righteous will.

Job accepts God's will without needing to know the whys. And that's hard for us, isn't it? I want to know why. And it's really hard because I, at the same time, know, if it's my business, God will let me know.

We need to learn the same lesson through trials and suffering that God allows us. And it's interesting. You know, Paul says that God is the God of perseverance, of patience, and comfort. And he truly is and was for Job.

But I should say a few words yet before we conclude here about the comforters. What about those comforters of Job? Remember, they were sitting there, too.

God rebukes the three friends in verse 7. And God says to friends, verse 7, My wrath is aroused against you, Eli has, and your two friends, for you have not spoken of me what is right, as my servant Job has. He repented. He got it right.

You see, they had thought they'd known everything about God. They thought they were right. They were wrong and wrong about Job, too. They made some terrible accusations about Job. They needed to repent. And they immediately do. They present sacrifices to God through Job, as God instructed them to do. And it must have been somewhat humbling for them to know that God was praying on their behalf to God, that God would forgive them.

And it's interesting also, then, that Job helped to comfort his friends, who are on the wrong side of God. Job actually comforts his friends. How's that for turning tables and showing love? He's never mentioned again.

Apparently, he did nothing to deserve God's rebuke at that time.

It's interesting, isn't it?

In Job, Job had a good ending.

God chose to bless Job. He made a choice. God chose to bless Job and restore his losses, giving him twice as much as he had before, we're told in verse 10. The family and friends who had shunned him now consoled him and comfort him, we read in verse 11, for all the adversity that the Lord had brought upon him.

Verse 13 tells us that Job was also blessed with seven sons and three daughters, and that Job lived an additional 140 years, possibly living around the age of 200, and he saw children and grandchildren for four generations.

You know, James 5, 11 told us and shows us here, indeed, that God was very compassionate and merciful to Job. And we've seen that now. What are some lessons we can learn from this book? What can we jot down?

What can we learn from the book of Job?

Some of these things you probably wrote down, but let's see.

Well, the book of Job affirms the absolute authority of God, the absolute authority of God, and it reveals that God may allow suffering as a means of perfecting one's faith and godliness.

Job affirms the absolute authority of God and reveals that God may allow suffering as a means of perfecting a person's faith and godliness.

The book of Job also presents us with a profound question, and I hope you write this down. Here's the question we need to answer. If we lost all evidence of the blessing of God in our lives today, if we lost all evidence of the blessing of God in our lives today, would we still remain faithful to God and serve Him with our lives?

Would we still remain faithful to God and serve Him with our lives?

That speaks of perseverance, doesn't it?

Of course, Job shows us that even in trials, God is very much aware of our words and our attitudes and our approaches.

It holds true for when we comfort others in their trials. Again, when we're suffering or when we're comforting, we must choose our words very carefully.

And something else about what happens to us when we're suffering.

Job reminds us that even when suffering through terrible trials, God does not give us a free pass or excuse to sin.

Humanly speaking, we think, well, God knows I'm hurting, I'm suffering. He'll let me get by with this. I can sin and it'll be okay. No? No.

That's not the way I see it works. You can study, but I don't see it that way.

God does not give us a free pass or an excuse to sin just because we're suffering.

We, instead, even in suffering, must continue to judge ourselves and repent so that we will stay close to God and so that we will be truly comforted, the comfort that comes through repentance and being close to God. And finally, Job encourages us with knowing. The book encourages us, his example encourages us, with knowing that those who persevere with God will truly be comforted. They will truly be rewarded. And we understand that ultimately that means the comfort and reward of eternal life in the kingdom of God. As I say, this is a wonderful book and I feel like I'm just getting the basic. There's so much more in here. And so, rather, the book of Job offers us wisdom about God, faith, and human suffering, and it tells us that God is in charge, that we can rely on God. He truly is the God of perseverance and comfort. So I pray that we all persevere. I pray we'll persevere and comfort one another until the very end, until the end we receive intended by God, and that end is eternal life in the kingdom of God.