Self Righteousness

The type of sermon that we're going to give today is not for those who are easily offended or weak of heart or faint of heart. It goes down to the nitty-gritty in preparing the sermon. Of course, I saw myself in everything that I have written down, and I don't know what will be extemporized, but it is something that we all, from time to time, need to work on and be aware of. To see these points in the Bible also can really be helpful to all of us. So let's start here this afternoon with this question. What sin is the most difficult to repent of?

The answer? The sin you cannot detect or identify. You don't really know it's there. David prayed that God would protect him from secret faults, and what sin is the most difficult to detect?

I believe the answer is self-righteousness. Do you believe that you or I could be guilty of self-righteousness? Let's note some of the manifestations of self-righteousness. Attribute your blessings to your goodness. Oh, I'm really being blessed because I'm living so righteously. Now, very few people would consciously say, oh, I'm being blessed because I'm living so righteously. You know, the Bible says that it reigns on the just and the unjust. You know that the Bible says in John chapter 15 that God prunes the vine so that it can bear forth, bring forth more fruit. Attribute your blessings to your goodness was one of Job's main problems. Oftentimes, we think of Job when we think of self-righteousness. Impute to God affliction as punishment for evil. So I'm being punished. I'm being tried because I've sinned. Now, God does chasten every son that he loves, and oftentimes we are chastened because of sin, but affliction is not necessarily the result of sin. One sin does not necessarily equal one affliction.

This was one of the main problems of Job's three friends who came to console him in his grief, as we shall see. So once again, to attribute affliction to God as punishment. Well, I'm being punished. God's punishing me because I've sinned. Boasting of your own achievements. Remember how Nebuchadnezzar walked out one day and he saw the beauty of Babylon? Babylon was the hanging gardens of Babylon was considered one of these seven wonders of the ancient world. And he said, by my hand have I achieved all of these things. And of course, God brought him to his knees seven years to live with the beast of the field. Attribute your neighbor's difficulties to his sins. Oh, they're having a lot of trials. They're having a lot of troubles. Well, you know the way they live. I mean, it's no wonder. God is punishing them. And this is what Job's three friends did also.

Failure to glorify God and give thanks. And this was one of Job's problems. The wrong motive. That is to do works of righteousness for the wrong motive. In other words, to receive the praise, adulation of men.

A laodicean attitude. You know, I'm rich and increased with goods. Therefore, I must be pleasing God. It's sort of like this. Look how I'm being blessed. The opposite extreme of this is my life is filled with trials, anguish, and misery. Therefore, God must be angry with me.

Refuse to associate with all the brethren or judging the brethren. I'm more righteous than they are. However, the sign of my righteousness or one of the signs of my self-righteousness is, well, I'll condescend to the poor, but not really mix with those who might challenge your concept of your righteousness. You know, I'll go to the poor, to the meek, to the humble, and talk with them. But those who might really challenge me, I think I'll stay away from them. Fearful of losing face in the sight of others. This also was one of Job's problems. And by sheer definition, self-righteousness is to believe self is right. And why are you right? It's because of your righteousness. Self-righteousness. So when we think of self-righteousness, we also usually think of the Pharisees. Let's notice Luke chapter 18. Luke chapter 18 and verse 10, I believe, we shall begin. Luke 18.

We begin in verse 9. Luke 18.9, He spake this parable, and a certain which trusted in themselves that they were righteous and despised others. Two men went up in the temple to pray, the one of Pharisee, the other of publican. Pharisee stood and prayed thus with himself, God, I thank you that I'm not, as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican standing afar off would not lift up so much as his eyes unto heaven, but smote upon his breath, saying, God, be merciful to me, a sinner. Now, when you say, God, be merciful to me, a sinner, what are you saying? And what are you doing? Well, you are judging yourself. And of course, all have sinned and come short of the glory of God. You will not find in the prayer of the Pharisees anything about judging self. It's all about judging others. So the publican standing afar off and not lift up so much as his eyes unto heaven, but smote upon his breath, saying, God, be merciful to me, a sinner. I tell you, this man went down to his house justified rather than the other, for everyone that exalts himself shall be abased, and he that humbles himself shall be exalted.

So the Pharisee said, God, I thank you, I'm not like others. Extortioners, unjust, adulterous, or even as this publican, even just pointing out a person who was there in the temple with him. I'm not like that guy. I'm really thankful I'm not like him. The difficulty with the Pharisee of the parable was that he prayed with himself. He congratulated himself and merely pretended to give thanks to God for these differences. I thank you, God, I'm not like other people.

He did not thank God that he made him differ, that God was the one who had made him to differ, that God was the one who had made him righteous. But he thanked God that he had made himself to differ. I fast twice in the week. I give ties of all that I possess. I did this and I did that. The Pharisee was trusting in his own works of the flesh, which could never be acceptable to God as far as imputing righteousness.

Of course, we're supposed to do that. That is, to pay tithe, mint, and anise, and to occasionally fast. Matthew 23, 23 says, you pay tithe, and mint, and anise, and come in. But you have omitted the weightier matters of the law, judgment, mercy, and faith. It also says in that verse, you pay tithe, and mint, and anise, and come in. These ought you to have done, and not to leave the other undone.

The condition would be similar today to us if we boasted in ourselves in any sense or degree. Such a man offering such a prayer should know that self-agulation does not impress God.

We're in the right attitude when we realize that our sufficiency is of God, who has made us to differ. If we differ, that is, if we are righteous, it is God who keeps us by his own power, covers us with the robe of Christ's righteousness, and is preparing for us the glory, the honor, and immortality, which he has promised if we are faithful and obedient to his lessons and guidance. You know, there are people who are outwardly very moral, very particular, exact, scrupulous, and yet not pleasing to God. You know, Job didn't know what his problem was. You know, the Bible even talks about tears, that they are tears. I wonder sometimes if tears know they are tears. Have you ever prayed to God, say, Father in heaven, could I be a tear? Just think about it for a few minutes. Or the ten virgins? Apparently, they were all doing the same thing. They all took their lamps, went out to meet the bridegroom. Five were wise, five were foolish.

Five of them weren't pleasing God. Obviously, tears are not pleasing God, and self-righteousness is not pleasing to God.

They're proud of their righteousness and seem to fail to realize that if they are naturally less to pray than some others, they have nothing they're into boast of because they're still far from being righteous in God's sight. Let's go to 1 Corinthians. 1 Corinthians 4, verse 6. You know, the Corinthians judged Paul, and Paul very often in his two epistles to the Corinthians defended himself. In 1 Corinthians 4 and verse 6, And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes, that you might learn in us not to think of men above that which is written, that not one of you be puffed up for one against another. Or who makes you to differ from another?

And what have you that you did not receive? Now, if you didn't receive it, why do you glory? And if you had not received it, as if you had not received it. See, anything that has to do with righteousness is of God.

If the difference between ourselves and others is recognized as the work of God in us and not of ourselves, we can give thanks to God for making us to differ. But not like the Pharisee. I thank God that I'm not like this publican here because I do this and I do that. So if we are different and more righteous than others, it's because God has made us to differ because of His grace. We are what we are.

We've already talked about how the Pharisee was careful to do certain physical things, yet neglecting the weightier matters of the law of judgment, mercy, and faith.

We have people today who confuse faith and wise judgment or what we might call plain old common sense. Let me give you some examples.

Some will go to the Feast of Tabernacles even if it jeopardizes the health of their wife and children. The wife might be nine months pregnant and we have had them to show up at Big Sandy like this back in the days of camping there on the campground. Expected to give delivery any day, yet I'm going to the Feast in Faith. And also, by the way, all the tires on my car are bald. The tread is worn down. You can see the white threads used to, or now the little steel mesh is showing through there, but I have faith that I'm going to get there.

They secretly hope that things will happen in such a way that brings them to the forefront so they can show that they are the true defenders of the faith, the protectors of the flock.

We should be defenders of the faith and protectors of the flock, but not at the expense of the failure of someone else. Never at the expense of the failure of someone else. So some people will risk everything to make a show, even if it kills the wife and the children. I've talked to several, and several we have had to ask, please go home, give them money to go home, to try to take care of things at home first. And then, if there's time left and so on, to come back to the feast. And while we're on the feast, none of you should stay at home because you don't have adequate funds to go to the feast. Now, I know you're supposed to keep your second tie, and I'm talking about when you've done your due diligence. But if you've done the due diligence and you find yourself short, apply for festival assistance. That's what it's there for. And then, in some cases, we can help from the local funds. So please don't stay at home because you don't have adequate funds. Let's notice 1 Corinthians 12, verse 31.

In 1 Corinthians chapter 12, Paul is correcting the Corinthians on spiritual gifts. The Corinthians were hung up on speaking in tongues. They thought that the greatest gift was speaking in tongues or speaking another language. And they thought that this was really an outward sign of their righteousness. Then Paul, in the first several verses of 1 Corinthians 12, lists the spiritual gifts and says that they're given to profit everybody. And then he comes down to 1 Corinthians 12, verse 31, and he says, "...covet earnestly the best gifts, yet shall I unto you a more excellent way." Now chapter 13 is an inset chapter.

He says, look, spiritual gifts are important. You should desire them. There's something even more important than spiritual gifts. That is, the love chapter, to become as God is. The first three verses, though I speak with the tongues of men and of angels, have not charity I become, become as sounding brass or a tinkling cymbal. And though I have the gift of prophecy and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains and have not charity, I am nothing. And though I bestow all my gifts to feed the poor, and though I have my body and give my body to be burned, and have not charity, it profits me nothing. So charity, agape, is love, and God is love. So if we're not becoming as God is, it profits me nothing. All of these spiritual gifts, then he goes on to describe spiritual gifts. Then in chapter 14, you look at 1 Corinthians 14 verse 1, he comes back to spiritual gifts. Follow after charity. That's the far surpassing, most important thing. Far surpassing. All the other things. Follow after charity. Become as God is. God is love. And desire spiritual gifts, but rather that you may prophesy. Now prophesy can have two aspects, inspired preaching and teaching, and also foretelling the future. Most of us, I don't think I'm a prophet, that is, in foretelling the future, and you would probably say the same thing. But all of us have opportunities for inspiring other people. Inspired fellowship. Inspired personal interrelationships. For he that speaks in an unknown tongue, or different language, speaks not unto men, but unto God, for no man understands him. How be it in the spirit, he speaks mysteries. So Paul says, you're all caught up in this speaking in tongues, but look, it's more important that inspired teaching and personal interaction than that is, but he that prophesies speaks unto men, to edification, exhortation, and comfort. So after the inset chapter, showing the more excellent way, Paul returns to the gift of the Spirit. And note what he identifies as being the most important here, that prophesied. And then that has three very important aspects. Edification, exhortation, and comfort. So we could all ask ourselves today, how many people did we edify? How many people did we exhort? How many people did we comfort this past week? Just as the Pharisees of Christ day, we have people who omit the weightier matters of the law, judgment, mercy, and faith. We have people who omit the aspect of edify to comfort and to exhort. Very often, people who are caught up with this physical manifestations of faith have unbalanced views of marriage, have unbalanced views of child rearing. They may be wife abusers or child abusers. Oftentimes, their philosophy of life and behavior drives their wives and children into despair. I counseled a couple there in East Texas for several months. If I were to call the name, you might recognize him from days gone by. I doubt maybe some would, old-timers who used to write for our church publications. Now, he would go down into the basement and pray an hour or two a day, and then he would come up and abuse his wife.

But I don't know who he was trying to impress. He was trying to impress himself because only he and God could see him down in the basement praying. He surely did impress his wife by abusing her. It was more verbal, kind of psychological abuse. It wasn't physical abuse. The wife's children become emotionally crippled. Of course, it could be the other way around in which the wife is abusing the husband. And he becomes emotionally crippled. And children are bell, and oftentimes run away from home.

Very often, people who are caught up with these outward manifestations cannot keep a job or they continually have problems on the job because of their hard-headed self-righteousness. They're not able to manage their finances, usually forcing the family to live from one paycheck to another, as we say, from hand to mouth. They usually have only one or two friends who view life in the same negative, superstitious, unbalanced, self-righteous way as they do. And they really want to be teachers when all is said and done. Look at James chapter 1.

I'm sorry, James chapter 3 verse 1. James chapter 3 and verse 1.

James chapter 3 and verse 1, My brethren be not many masters or teachers, knowing that we shall receive the greater judgment. For in many things we offend all, if any man offend not in word, the same as a perfect man, enable also to bridle the whole body. Then James goes on to talk about bridling the tongue. These who are hung up on outward signs are right and everyone else is wrong. They're justified in their own minds because, after all, they do everything righteously. The teaching or doctrines that they are concerned about are those that have to do with outward appearance. And they don't understand judgment, mercy, and faith. Just like the Jews that Paul addresses in Romans 2 at a time in which they ought to be teachers of the law, they have someone, they need to be taught again themselves. They understand judgment in the same way that the Pharisees do. That is, they judge others but not themselves. They think that faith revolves around self-willed. They can will themselves to keep the Sabbath very strictly and deny the flesh. All of this they confuse with faith, righteousness, and character. Whereas real faith, the weightier matters of the law, encompasses all areas of life. Not just one area. It's not just what that is outward, but more importantly, that which is inwardly. Remember Christ's diatribe against the scribes and Pharisees in Matthew 23, they are careful to wash the outside, to even whiten the tombstones, the sepulchers. But what about the inside? What about the heart that you heard about in the sermonette? The book of Job gives us great insight concerning self-righteousness. Some have postulated that Job was possibly a son of Ishikar, based on Genesis 46.13, where the sons of Ishikar are listed. Job's three friends that we're going to talk about were either descendants of Esau or connected with Eliphaz. So let's go to Genesis 36 in verse 10. Remember that Esau hated Jacob, and Esau tried to get the birthright back. Esau hates true believers and suddenly tries to make Job believe that God had punished Job because of wickedness. In Genesis 36 verses 10 and 11, these are the names of Esau's sons. Eliphaz is one of the ones that came to commiserate with Job during the time of his great trial. These are the names of Esau's son, Eliphaz, a son of Edah or Adah, the wife of Esau. Raelwell, the son of Bashimath, the wife of Esau. The sons of Eliphaz were Timon, Omar, Zepho, Gottman, Urgotom, and Kennaz.

And Tina was concubined to Eliphaz, Esau's son, and Shibert to Eliphaz, Amalek. These were the sons of Edah, Esau's wife. So some of the commentators try to make a connection, and perhaps there is, with these three friends and Esau being descendants of Esau. The three friends that came to commiserate with Job during his great trial used human experience. Eliphaz used human experience and tradition. Bildad used merit and so far human reasoning. So let's look at these three friends. We're sort of ahead of the story. We're going to come back. Probably you know the story of Job that maybe we should go there first and go to Job 1 and set the stage that way instead of coming back. In Job chapter 1, oftentimes, I think maybe we assume too much. In Job chapter 1, there was a man in the land of us, Job 1-1, a man in the name of us, in the land of us whose name was Job. That man was perfect and upright, one that feared God and stayed away from evil. He had three daughters and seven sons. He was a very rich man, as you see in verse 3, and it came a time in which he was feasting with his sons and daughters. Verse 5, And it was so when the days of their feasting were gone about that Job sent out, sanctified them, set them apart, rose up early in the morning, and offered burnt offerings, according to the number of them all. Where Job said, It may be that my sons have sinned and cursed God in their hearts, thus did Job continually. Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. The sons of God can refer to angels.

Of course, human beings couldn't come before the throne of God at this particular time anyhow, and we can't even now. We'll only do that as spirit beings. Satan came also among them. Now I know we can come before the throne of God and enter in the holy of holies and live in the holy of holies in the flesh, but we do it through the spirit. We don't do it face to face, as noted here.

Job 1-7, the Lord said unto Satan, Where have you come from? Then Satan answered, The Lord and said, From going to and fro unto the earth, From walking up and down in it. And the Lord said unto Satan, Have you considered my servant Job? There's none like him in the earth, perfect upright man, one that fears God as she is evil. Now this is what God said about him, but yet there was a fatal flaw within Job that even Job didn't know about. So when you ask that question, what sin is the most difficult to repent of? Obviously, the one you don't know about, the one you can't identify. And so God allowed this trial to come upon Job for Job's edification, exhortation, and comfort in the long run.

See, Satan, when he brings about calamity and upset, he does it to try to destroy us. When God allows Satan to bring in, he has a goal, a purpose in mind. So God said, Have you considered my servant Job? Satan answered the Lord and said, Does Job fear God for nothing? You've said a hedge about him and about his house and about all that he has on every side. You have blessed the work of the hands and his substance and increase in the land.

But put forth your hand now and touch him all that he has, and he will curse you to your face. The Eternal said unto Satan, Behold, all that he has is in your power, only upon himself, but not forth your hand. So Satan went from the presence of the Lord. And verse 13, there was a day when Job's sons and daughters were eating and drinking wine in their eldest brother's house. And there came a messenger unto Job and said, The oxen were plowing, the asses feeding beside them. The sedians fell upon them, took them away.

Yes, they have slain the servants with the edge of the sword. I only am escaped alone to tell you. While he was yet reporting, there came also another and said, The fire of God has fallen from heaven. Of course, this is Satan doing this. Had burned up the sheep, the servants consumed them, and only I am escaped to tell you.

While he was speaking, there came another and said, The caledians made out three bands, fell upon the camel, carried them away, and slain the servants with the edge of the sword, and I am only escaped. Verse 18, while he was speaking, there came another and said, Your sons and your daughters were eating and drinking wine in the eldest brother's house. There came a great wind from the wilderness. Remember Satan is doing this. And smoked the four corners of the house and fell upon the young men and their dead, and I only am escaped alone to tell you.

Then Job arose, went his mantle, shaved his head, fell down upon the ground, and worshiped. And said, Naked came I out of my mother's womb. Naked shall I return there. The Lord gave. The Lord has taken away. Blessed be the name of the Lord. In all of this Job said not, more charged God foolishly. I mean, I don't think I could do that. I would hope that I could, but we would have a tendency.

I know I would have a tendency to feel sorry for myself, go on a South Pity trip, whatever you go on. But Job, verse 10, let's look at verse 9. Job began to sit in the ashes, verse 8. His wife is no comfort. Then said his wife unto him, Do you still retain your integrity?

Curse God and die. Great help. But he said unto her, You speak as one of the foolish women speaks. What shall we receive good at the hand of God and not receive evil? In all this did not Job sin with his lips. Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place. The Laiaphas, the Timanite, Bildad, the Shuhite, and so far the Nehemathite.

For they had made an appointment together to come to mourn with him and to comfort him. So, the first part there of chapter 2, probably I should have read that, but I'll just summarize it, that Satan went back to God and said, you know, well, he didn't curse you when you allowed me to take everything away from him, but let me afflict him personally. He will curse you to your face. God said you can lay whatever affliction upon him, but you can't take his wife.

So, Job was smitten with some kind of boils, apparently, something like that from the crown of his head to the sole of his feet. Then after that happened, he's sitting in the ashes. His wife says, curse God and die. His three friends come to so-called console him.

Eliphaz, he speaks three times, build at twice and so far twice. I'm going to read this, some of this from the Living Bible, because it is, of course, far more understandable than it is in the King James with regard to the language. The book of Job has been called one of the greatest literary pieces of all time. You would please let's notice Eliphaz first address. Remember, Eliphaz speaks from human experience in tradition. So, he comes to console Job in Job 4 and verse 1.

Will you let me say a word for who could keep from speaking out in the past? You have told me a troubled soul to trust in God, and am encouraged those who are weak or falling or lie crushed upon the ground or are tempted to despair. But now, when trouble strikes, you faint and are broken. At such a time as this, should not trust in God still be your confidence? Shouldn't you believe that God will care for those who are good? Stop and think. Have you ever known a truly good and innocent person who was punished? You see, the train of thought it takes. You ever know a good and innocent person who was punished? Obviously, the reason you're being punished is because of your wickedness in some way. Experience teaches that it is those who sow sin and trouble who harvest the same. They die beneath the hand of God. Though they are fierce as young lions, they shall all be broken and destroyed. Like aged, helpless lions, they shall starve, and all their children shall be scattered.

Now, Job's answers to life as is a charge here. In Job 6, verse 1, here's Job's reply. Of course, the life as goes on through chapter 5. O that my sadness and trouble forwade, for they are heavier than the sand of a thousand seashowers. That is why I spoke so rashly, for the Lord has struck me down with his arrows. He has sent his poison arrows deep within my heart. All God's terrors are arrayed against me. When wild donkeys braid, it is because their grass is gone. Oxen do not low when they have food. A man complains when there is no salt in his food. And how tasteless is the uncooked white of an egg. My appetite is gone when I look at it. I gag at the thought of eating it. O that God would grant the thing I longed for most to die beneath his hand, and be freed from his painful grip. God has brought this upon me. And Job begins here. See, one of the great things that Job did, he begins to charge God foolishly. I am being punished unjustly. And that's somewhat Job's response through this. Let's look at one of Bildad. Bildad speaks in Job 8, verse 1. Bildad, the shoe-height, replies to Job. How long will you go on like this, Job? Blowing words around like wind. Does God twist justice? If your children sinned against him, and he punished them, and you begged Almighty God for them, if you were pure and good, he would hear your prayer and answer you and bless you with a happy home. And though you started with little, you would end up with much. Read the history books in C. For we were born but yesterday, and know so little, our days here on earth are as transient as shadows. Now, when you read some of this, you would say, oh boy, they really speak that which is right. But we'll read in Job 42, verse 6, that God says, you guys, you three guys, are alive as Bildad and Dothar. You have not spoken that which is right concerning my servant Job. Now, Job enters Bildad. Let's notice here in chapter 19.

In this living Bible, it's very easy to follow this conversation because it starts with the reply of Bildad or the reply of Job and so on. It also puts it in modern language. In Job 19, verse 1, Job's reply to here, Job 19, verse 1, 1, How long are you going to trouble me and try to break me with your words? Ten times now you have declared I am a sinner. Why aren't you ashamed to deal with me so harshly? And if indeed I was wrong, you have yet to prove it. You think yourself so great, then prove my guilt. The fact of the matter is that God has overthrown me and caught me in his net. I scream for help. No one hears me. I shriek, but yet no justice. Once again, God is not fair. God has treated me harshly. I don't deserve to be treated like this. God has blocked my path and turned my light to darkness. He has stripped me of my glory and removed the crown from my head. He has broken me down on every side I am done for. He has destroyed all hope. So you begin to get the flavor of Job's response. Then Zophar will read one of his charges here. Zophar uses to a large degree human reasoning. So in Job 20, in verse 1, Job 20, Zophar the Neomathite, I hasten to reply, for I have the answer for you. You have tried to make me feel ashamed of myself for calling you a sinner. But my spirit won't let me stop. Look, you are a sinner. Let's just fess up. Don't you realize that ever since man was first placed upon the earth, the triumph of the wicked has been short-lived, and the joy of the godless but for a moment, though the godless be proud as the heavens and walk with his nose in the air, yet he shall perish forever, cast away like his own dung. Those who knew him will wonder where he's gone. He will fade like a dream. Neither his friends nor his family will ever see him again. And then Job's reply, chapter 21, verse 1. And of course, we're just reading little snippets here, and you get the flavor. I mean, it's basically the way it goes. Eliphaz, Bildad, Zophar, the author, he says, Job, fess up, admit that you're a sinner. And that's why you are where you are. And Job says, no, I'm not. And I'm being treated unfairly. You're accusing me unfairly, which to some degree they were. But he also begins to include God with it. Job's reply here, Job 21, verse 1.

Listen to me. Let me speak, and afterwards, mock on. I am complaining about God, not man. No wonder my spirit is so troubled. Look at me in horror and lay your hand upon your mouth. Even I am frightened when I see myself. Horror takes hold upon me and I shudder. The truth is that the wicked live on to a good old age and become great and powerful. They live to see their children grow to maturity around them and their grandchildren too. Verse 16. Look, everything the wicked touch has turned to gold. But I refuse even to deal with people like that. So, it goes back and to, back and to, throughout the book. We finally come to the point where Job's three friends, so-called friends, left off speaking. They were intent upon judging Job. So, they got on their soapbox and they judged their neighbor and they preached to him. Now, notice Job 42 and verse 7. I think I said verse 6. What God says about their speeches. I encourage you the next week to get the living Bible and to read the entire book of Job. And this will help to reinforce and also bring to mind more clearly what I brought to mind here today.

In Job 42, verse 7, after the Lord had finished speaking with Job, he said to Eliah as a Temonite, I am angry. I'm mad with you and your two friends, for you have not been right in what you have said about me as my servant Job was.

As we said earlier, God allows Satan to afflict in order to bring a person to repentance so that a person may come to see himself. God does not allow Satan to afflict just to punish for sins. Job's three friends thought that Job merely needed to have his sins pointed out to repent of his sins and everything would be alright.

Let's notice now Job 32. Job 32 and verse 1. The three friends finally left off speaking to Job.

Maybe we should notice Job 31 verse 35. Job 31 verse 35. This is sort of the last appeal that Job makes. Job 31 verse 35. Oh, that one would hear me. Behold, my desire is that the Almighty would answer me and that mine adversary had written a book. So Job just finally comes to the point and says, look, I just want to talk to God. I just want to talk to God about this and see what he has to say. I'm going to read it back to Job 32 verse 1. So these three men ceased to answer Job because he was righteous in his own eyes. Then was Kendall the wrath of Elihu, the son of Bar-Rachel, the buzzite of the kindred of Ram. Against Job was his wrath, Kendall, because he justified himself rather than God. Now, I would hope that a year from now or five years from now, I could come and I could ask the question, what is the central lesson of the book of Job? The central lesson is right here. That Job justified himself rather than God. In other words, sometimes we think of justified as paying the price for sin, but when we justify God, by that we mean that God is just in all that he does. Was he just in his dealings with Job? You, we talked about the story. Took away everything that he had, all his material possessions and his family except his wife. Then he allowed Satan to smite Job from the crown of his head to the sole of his feet with his grievous disease. Was God just?

Notice it once again.

He justified himself rather than God. Also against his three friends was his wrath, Kendall, because they had found no answer and yet had condemned Job. Now remember this is Elihu speaking. Now Elihu had waited until Job had spoken because they were older than he was. When Elihu saw that there was no answer in the mouth of these three men, then his wrath was Kendall. And Elihu, the son of Bar-Rachel the Buzz-Eyed, entered and said, I'm young and you're very old, wherefore I was afraid and dare not show you my opinion. I said, days should speak and multitude of years should teach wisdom. But it doesn't always do that.

Because there's one place back there in Job in which these three guys talk about how old they are and how wise they are. Verse 8, there is a spirit in man and the inspiration of the Almighty gives him understanding. Great men are not always wise, neither do the aged understand judgment. Always we could add the ellipse. Therefore, I said, hearken to me, listen to me, I also will show my opinion. Behold, I waited for your words. I gave ear to your reasons why you searched out what to say. Yes, I attended unto you and behold, there was none of you that convinced Job or that answered his words. Lest you should say, we have found out wisdom. God thrust him down, not man. Now he has not directed his words against me, neither will I answer him with your speeches. They were amazed. They answered no more. They left off speaking.

When I had waited for, they spoke not, but stood still and answered no more. I said, I will answer also my part. I also will show my opinion. For I am full of matter, and the Spirit within me constrains me. In other words, the lie to you was like we say, he was just bursting at the seams to talk, but he held it in.

Behold, my belly is as wine which has no vent. It is ready to burst like new bottles. I will speak that I may be refreshed. I will open my lips and answer. Let me not, I pray you, except any man's person, neither let me give flattering titles unto men, for I know not to give flattering titles, in so doing my Maker would soon take me away. Wherefore, Job, I pray you, hear my speeches harken to all my words.

Behold, now I have opened my mouth, my tongue has spoken in my mouth. My words shall be of the uprightness of my heart, and my lips shall utter knowledge clearly. The Spirit of God hath made me in the breath of the Almighty, and given me life. If you can answer me, set your words in order before me.

Stand up. Now, verse 6, you should put in your margin Job 31-35, because remember that Job said, oh, that I could speak to the Almighty, oh, that God would hear me. So, Elihu says, look, I am as you requested in God's stead. But he goes on to say it, you know, I'm formed out of the dust of the ground. I'm of a clay, just like you are.

And I'm not here to crush you. And here, Elihu begins to perform what every minister should really try to do. And that is to help every person be justified before God. That is one of our greatest missions. Help people be justified before God. It is not to crush them. It is not to put them down. It is not to offend them. But oftentimes, when people are brought to the point to where they have to face themselves, they want to blame the messenger instead of the message.

And Elihu says, look, God has sent me here to speak to you. But I'm out of the clay. I'm just like you are. But I have a mission. Verse 8, Surely you have spoken in my hearing. I have heard the voice of your words. I am clean without transgression. I am innocent, neither is there iniquity in me.

Behold, he finds occasions against me. He counts me for his enemy. He puts my feet in the stocks. He makes all my paths. Behold, in this you are not just. I will answer you that God is greater than me. So Elihu begins to get Job's attention.

And he does get Job's attention to some degree. And I encourage you to please read the rest of Job 33. In his completeness, I'm going to read some. Verse 23, If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness. Then he is gracious unto him, speaking of God, delivers him from going down to the pit, I have found a ransom. And of course, Jesus Christ died for our sins, and he ransomed us.

He bought us back from sin and death. His flesh shall be fresher than a child's. He shall return to the days of his youth. And he shall pray unto God, and he will be favorable unto him, and he shall see his face with joy. For he will render unto man his righteousness. He looks upon men, and if they say, I have sinned, if they judge themselves, not like the Pharisee, I have sinned, and perverted that which was right, and it profits me not.

He will deliver his soul from going into the pit, and his life shall see the light. Lo, all these things work God oftentimes with man. To bring back his soul from the pit, to be enlightened with the light of the living. Mark well, O Job, hearken unto me, hold your peace, and I will speak. If you have anything to say, answer me, speak. For I desire to justify you, that Job might be justified in the sight of God. If not hearken unto me, hold your peace, and I shall teach you wisdom. So in chapters 34, 35, 36, 37, Elihu goes on and on, and he gets Job's attention.

And now he goes to Job 38. Then after Elihu gets Job's attention, then the Lord God, Yahweh, answers Job out of the whirlwind and says, Who is he that darkens counsel by words without knowledge? Gird up now your loins like a man, for I will demand of you and answer you me. Where were you when I laid the foundations of the earth? So in chapter 38, God basically focuses on the universe and the material creation and all the wonders thereof of that great material creation.

Verse 5, Who has laid the measures thereof, if you know? Or who has stretched out the line upon it, whereupon the foundations thereof fasted? It's just out there in space. It's spinning on its axis. It's revolving around the sun and the moon is revolving around the earth. And nothing is holding it. It has no foundations, as it were, that you can see. Who was able to do this? Answer me, Job, if you can. Verse 7, When the angels sang together, and all the sons of God shouted for joy.

Then in chapter 39, he talks about basically the animal creation and all that the animals do. In chapter 40, verse 1, Moreover the Lord answered Job and said, Shall he that contend with the Almighty instruct him, he that reproves God, let him answer it.

Then Job answered the Lord and said, Behold, I am vile. What shall I answer you? I will lay my hand upon my mouth. Once have I spoken, but I will not answer, yes, twice, but I will proceed no further. Then answered the Lord unto Job, out of the whirlwind, and said, Gird up your loins now like a man, I will demand of you and declare you unto me. Will you also disannul my judgment? Will you condemn me? Will you be me? That you may be righteous? Have you an arm like God, or can you thunder with voices like him? Deck yourself now with majesty and excellency, and array yourself with flora and beauty.

Cast abroad the rage of your wrath, and behold everyone that is proud and abase him. Look on everyone that is proud, and bring him low, and tread down the wicked in their place. And then will also confess unto you that your own right hand can save you. So he goes on to say, If you can do all these things, you can save yourself.

But Job, you can't do it. Then in chapter 41, he talks about Leviathan. Leviathan is probably symbolic of the devil, and God talks about how he can grow up and how he can be a good person. And he says, and God talks about how he can control Leviathan in chapter 41. Notice the last verse in 41.

He beholds all high things. He, Leviathan, is a king over all the children of pride.

Then Job answered the Lord and said, I know that you can do everything, and that no thought can be withheld or withholding from you. Who is he that hides counsel without knowledge? Therefore have I uttered that I understand not things too wonderful for me, which I knew not. Here I beseech you, and I will speak. I will demand of you and declare you unto me. I have heard of you by the hearing of the ear, but now my eye sees you. And I will tell you, Job came to see God as he really is. God is just in all that he does. He always has our best interests at heart.

I think a lot of us, from time to time, you know, we can talk the talk, and maybe to some degree walk the walk. But do we really see God? I've heard of you by the hearing of the ear, but now I see you. I really see you. And in view of that, verse 6, therefore I abhor myself and repent in dust and ashes.

So Job then judged himself, and in essence justified God. And it was so that after the Lord had spoken these words unto Job, the Lord said to life as the Timonite, My wrath is kindled against you and against your two friends, for you have not spoken of me the thing that is right, as my servant Job has. Therefore take you now seven bullocks and seven rams, and go to my servant Job and offer up for yourselves a burnt offering. My servant Job shall pray for you, for him will I accept, lest I would deal with you after your folly, and that you have not spoken of me the thing which is right, like my servant Job. So life as the Timonite, build out the shoehike so far the mamethite, when it did according to the Lord commanded them, the Lord also accepted Job. And the Lord turned the captivity of Job when he prayed for his friends. Don't let that phrase escape you. Even though they had spoken all of these things against him, and even though they had accused him, saying, you are where you are because of your sins, when Job prayed for his three friends, the Lord also accepted Job, and turned the captivity of Job when he prayed for his friends. The Lord gave Job twice as much as he had before. There came unto him all his brethren, all his sisters, all they that had been of his acquaintances before, and did eat bread with him in his house. They bemoaned him, comforted him over all the evil that the Lord had brought upon him. Every man also gave him a piece of money, every one an earring of gold. So the Lord blessed the latter end of Job more than his beginnings. So for he had 14,000 sheep, all of these animals, verse 13, seven sons and three daughters. He gives the names of them. Verse 16, after this, Job lived 140 years, saw his sons and daughters, and sons, sons, even four generations, and died being full of age.

I hope that all of us can learn the lesson of Job. And once again, I encourage you to go read the book of Job in the Englishman's Bible, whatever this is called, the Living Bible, the Living Bible, to reinforce what we've said here today. God does not tempt to allow Satan and our own lust to test us. God allows Satan to afflict in order to bring a person to repentance, so that a person may come to see himself. Job says, I abhor myself and I repent in dust and ashes. Job's three friends thought that Job merely needed to have his sins pointed out. Satan thought that Job just obeyed God because of material blessings. So brethren, there are great lessons here. Job was a righteous man, in that he attempted to obey God in all things. But it was easy for Job to ascribe his blessings to his goodness. Have we ever been guilty of the same? We have to remember. It rains on the just and the unjust. We must be willing to rend our goods and not blame God. Job had his goods taken away, and all of this, he didn't charge God foolishly. Even when he was smitten and afflicted physically, he didn't charge God. But it took God quite a long time to get through to Job because Job continued to justify himself and not God. So brethren, I hope that we will learn the lesson, all of us. So there are so many lessons contained in what we've talked about here today. So we're going to boast. We boast in knowing that we know God and that we glorify Him. If we're going to do anything, we do it with no ulterior motives. And we attribute all of our blessings and righteousness to God.