The Suffering of the Upright

Well, the title of today's message, The Suffering of the Upright. The Suffering of the Upright. And like all of us to open our Bibles once again, and let's turn to the Book of Job, chapter 1. Job chapter 1. And we're going to begin in verse 1, as we open to what is a remarkable event. Here in Job 1, we see first that we have a gathering of angels, angels that are gathered together to present themselves to the Lord. But what's most remarkable about this account is that we see among these angels, Satan the devil himself, Satan himself, comes among these angels to also appear before the Lord. And then you have this extraordinary dialogue between the Lord and Satan as they discuss this man named Job. So let's begin here. Let's begin reading of the event, Job chapter 1. And let's read verses 1 through 12. Job 1, verse 1.

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, and a very large household. So this man was greatest of all the people of the east. And his sons would go and feast in their homes and their houses, each on their appointed day, and would send and invite their three sisters to eat and drink with them. It was when these days of feasting had run their course that Job would send and sanctify them, and he would rise early in the morning and offer burnt offerings according to the number of them. For Job said, "...it may be that my sons have sinned and cursed God in their hearts." Thus Job did regularly.

Now there was a day when the sons of God 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, and walking back and forth on it. And the Lord said to Satan, have you considered my servant Job? There is none like him on the earth, a blameless and upright man, one who fears God and shuns evil. So Satan answered the Lord and said, does Job fear God for nothing? Have you not made a hedge around him, around his household, and around all 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 that he has, and he will surely curse you to your face. The Lord said to Satan, Behold, all that he has is in your power, only do not lay a hand on his person.

So Satan went out from the presence of the Lord. Let's stop there as Satan departs to do just that. So again, here in this passage, we encounter the Lord, the devil, as they both discuss Job here. Job, whom God declares in verse 8 as blameless and upright, one who fears God, it says, and shuns evil. This doesn't mean that Job was sinless. We know none were sinless except for Jesus Christ. But blameless here gives us a sense of Job being beyond reproach. In other words, there weren't any obvious sins to criticize. With Job, it would be difficult to find any specific transgression against God's law to accuse him of. He was upright and blameless. And so the Lord mentions this righteous life of Job to Satan. And then we see very quickly, Satan jumps on that to argue, ah, well, that's only because you have bought his loyalty. You know, you've protected him. You've blessed him. That's there in verse 10. Have you not made a hedge around him? Around his household? Around everything he has on every side? You've blessed to the work of his hands. The possessions have increased. Well, of course he obeys you, Satan says. But take that hedge away. Take those blessings away. You'll see Job will curse you. So God responds to Satan's challenge by putting all of Job's possessions and Job's family into the hand of the destroyer. And we notice in verse 12, verse 12 there, God doesn't at this time allow Satan to do any bodily harm to Job, you know, to lay a hand on his person. So Satan begins. And that is described here in verse 14 through 15. Verse 14, And a messenger came to Job. It's begun. The oxen were plowing the donkeys feeding beside them, and the Sabeans raided them and took them away. Indeed, they have killed the servants with the edge of the sword, and I alone have escaped to tell you. So the Sabeans invaded the territory, even killed his servants, stole all the cattle.

It's just the beginning. Verse 16, fire would strike. Verse 16, 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 consumed them, and I alone have escaped to tell you.

Then the Chaldeans came. That's verse 17. While he was still speaking, another also came and said, The Chaldeans formed three bands, raided the camels and took them away. Yes, killed the servants with the edge of the sword, and I alone have escaped to tell you.

So this phrase is just so ominous while he was still speaking. You can just put yourself in Job's shoes at this point. So now news would reach him about a storm concerning his sons and daughters that were feasting in a house. That's verse 18 and 19. While he was still speaking, another also came and said, Your sons and your daughters were eating and drinking wine in their oldest brother's house. Verse 19, And suddenly a great wind came 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. So they're all dead. But Job holds strong. That's verse 22. Job holds strong with God. Verse 22, And all this Job did not sin nor charge God with wrong. But Satan pursues on. That's chapter 2, verse 3 through 8. Let's turn there. So added to all that had just happened, we have chapter 2, beginning in verse 3 here. Satan pursues.

Verse chapter 2, verse 3, Then the Lord said to Satan, Have you considered my servant Job? There is none like him on the earth, a blameless and upright man, one who fears God and shuns evil, and still holds fast to his integrity, although you have incited him against me to destroy him without cause. 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 flesh, and he will surely curse you to your face. The Lord said to Satan, Behold, he is in your hand, but spare his life. 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 a pottured to which to scrape himself while he sat in the mist of ashes. Let's stop there.

Ah, so there you have it. All that by way of introduction to Job.

And I felt some constraint this week to address this issue. It may have already been apparent to you by beginning here with our study in Job, but it's to address the issue, this whole matter of a Christian in the experience of pain and suffering. You know, it really isn't possible for us to walk with God without having this matter of pain and suffering coming to the forefront of our daily considerations. We only need to then pick up a prayer request, hear the significant number of prayer requests that we have, and to live with the company of one another to also understand the significant number of the followers of God that are also ravished by pain and suffering. Certainly, like Job, there are many upright men and women who fear God and shun evil who are now experiencing part of something akin to the experience of Job here. Job, a most upright and blameless man, yet found himself subjected to the most dreadful circumstances we could think of. So how do we reconcile this? How does a Christian answer the questions that come with the experience of pain and suffering?

Now, throughout the centuries, you will find a variety. There have been those who have put forth a variety of ways to deal with it. So-called followers of God who have tried to alleviate the problem of pain and suffering. One of the most prominent attempts over the centuries was shown in the work made famous by a rabbi by the name of Kushner. Kushner, Rabbi Kushner, who attempted to redefine our view of God and to provide a satisfactory answer to pain and suffering. And he put forth this. He put forth a redefined view of God in a book titled, When Bad Things Happen to Good People. How many of you are familiar with that book, When Bad Things Happen to Good People? Yeah, several of you. So what does he say in that book?

Well, he doesn't deny the existence of God. He's Jewish. He wouldn't do that. But he attempts to solve the problem of pain and suffering by stating that contrary to popular belief, God is not omnipotent. He's not all-powerful. Kushner seeks to answer the dilemma of pain and suffering for the follower of God by simply explaining that God is with his people. He's with them in the suffering. He's doing his best. But he's not fully able to prevent it. So, Kushner felt, in a sense, that he had to make an excuse from God.

And in his book on page 148, he writes, even, we advise you to love God and to forgive him despite his limitations.

That's just incredible, isn't it? But we can see the mind of Kushner working, can't we? As he would say to himself, well, we have this problem. It seems inconceivable that an all-powerful, all-knowing, all-good God would allow difficulties to exist in the lives of his followers.

So, what do we do? Well, Kushner would say, our only option is to redefine God and say in a sense that his arms are just too short, I guess. You know, he can't reach us. Don't blame him. He would reach out to you if he could. He just can't simply reach you.

Well, our response to that is to say, who are you to redefine God? You know, God has made himself known. We don't fashion God. We're not the potter.

But what Kushner and his followers are really saying is that they don't have a good answer. That's what they're saying. They don't have a good answer.

So, is there a good answer? Well, what's the question?

The question, again, is essentially this, I believe. This is the ultimate question. Why did God, who in his sovereignty knows everything, plans everything, controls everything, why did God create a world in which he knew things would go wrong?

I think if you boil it down, that might be the question. The question. Why did God create a world in which he knew things would go wrong and a world in which so much suffering would result from it? Why didn't he just simply prevent Adam and Eve from sinning?

Now, we don't ask that in a defiant way. Never. We ask these questions in an answer-seeking way.

And let's do that. Let's answer this question as simply as we can. Whenever you have these big type of questions, you need to answer big questions so that even the small ones can understand. Always answer big questions in which a small one can understand. And the answer is simply this. Here's the answer.

God wanted men and women to obey him freely and to love him freely and not just because he gave them no choice. Very simple. I'll repeat that. God wanted men and women to obey him freely and to love him freely and not because he gave them no choice. He wanted creation to serve him freely and lovingly and not just because he had made them automatons or not just because he programmed him that way. It's clear God could have stopped Adam and Eve from their disobedience. He could have removed that fruit from their hand. Better yet, he could have annihilated the devil before the world was even made. How about that? Why didn't he do that? Well, again, God chose to teach men and women the meaning of willing love and genuine obedience.

Okay. And it's our very freedom of choice that makes that a reality.

So in the building of his relationship with man, God knew that men and women would learn more about them, about him, if he allowed them the freedom to go their own way, make their own choice.

So God allowed sin to come into the world with all of its horrible pain and suffering so that we would learn to choose obedience over disobedience out of our love for him.

Now, I know that is a tough explanation. It really is. It's a tough truth. You know, this truth, the mind of man doesn't immediately bow to. But it's a truth and it's the explanation that doesn't have us trying to give God an excuse or try to take away his sovereignty. We don't have to do as Kushner did and somehow apologize for God. You know, let me apologize. He's with you in his suffering. He would stop it if he could. He just can't. No. This is the truth. This is the explanation that allows a Christian to say, I am not going to apologize for God in relation to pain and suffering. We recognize God as sovereign and all-powerful. We recognize he has ultimate control, doesn't he? God could stop all evil tomorrow. God could stop all evil at midnight tonight.

But how many of us would be around at one minute past midnight if he did that?

No one. Because we're all evil. We've all chosen to go without him.

And he has said one day he will bring all evil to an end. He will bring all pain to an end. He will bring all pain to an end. One day he will bring all suffering to an end. Meanwhile, though, he determines to leave things exactly as they are in order that men and women might be brought to obey him freely and love him freely. That's God's purpose for man, to give him... that man will give him willing love and genuine obedience. Now, I have... with that foundation, I have broken down pain and suffering, the pain and suffering that a Christian experiences as they move toward that goal. I've broken down the pain and suffering that a Christian experiences into three applications. Three applications of suffering that I believe scripture reveals to us. And I believe these are the main three applications of suffering that a Christian will experience as they move toward that goal of loving and obeying God freely. There may be more, but I think these are the main three applications of suffering that a Christian will experience as they move toward that final goal. So let's go through these. I think this will be helpful. Our first one to consider, number one, the number one application of suffering may be because God plans for it to be corrective. Corrective. So, the first application of suffering may be because God plans for it to be corrective. Suffering may come to us in order to be corrective. This is most clearly seen in the book of Hebrews chapter 12. Let's turn there, if you will. Hebrews chapter 12, and we will begin in verse 5. Hebrews 12 and verse 5.

Here we will find God as described as a gracious father who disciplines his children and corrects them by means of discipline. And again, it is in order to get them back on the correct path toward that ultimate goal. Very important. So let's see this first application of suffering in the life of a Christian. Hebrews 12, and let's read verses 5 through 11.

And you have forgotten the exhortation which speaks to you as sons, as two sons. Excuse me. My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by him, for whom the Lord loves he chastens, and scourges every son whom he receives. Verse 7, if you endure chastening, God deals with you with sons. For what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have human fathers who have corrected us, and we pay them respect. Shall we not be much more readily be in subjection to the father of spirits and live? For they indeed for a few days chasten us, as seemed best to them. But he for our prophet, that we may be partakers of his holiness.

Now no chastening seems to be joyful for the present, but painful. Nevertheless, afterward, it yields the peaceable fruit of righteousness to those who have been trained by it.

So each of us, if we have any sense of sensitivity to what's happening to us, we will recognize that there's at least a possibility with some of our pain and suffering that it's as a result of God's gracious and wonderful corrective plan.

So in other words, the pain we've experienced, as painful as it was, as the emptiness as it felt, we see here it is by means of a blessing to us. Because the correction is always with the end result in mind. The suffering that we experience from a correction in this way is always with the end result in mind. There is love in this chastening. That's verse six. For whom he loves, he chastens. Verse seven. He deals with us as sons and daughters. And he does this verse 10 for our prophet, that we may be partakers of his holiness. And then end of verse 11. Why this correction? So that afterwards it yields a peaceable fruit of righteousness to those who have been trained by it. So we see one application of pain and suffering can be in correction. But it's correction with a tremendous amount of love. With the end result in mind. What's the end goal?

Loving and obeying freely. That's the end goal. So that's number one. The number one application of suffering that a follower of God may go through. Someone upright. Someone blameless. A child of God. The number one application of suffering may be because God plans for it to be corrective. Number two. Number two. The second application of suffering might not simply be corrective. But suffering may come in order to be constructive. Constructive. That's the second application. Suffering may come in order for it to be constructive. This is most clearly seen in Romans chapter 5. Let's turn there, if you will. Romans chapter 5 in verse 1.

Again, we're tracing this second application of suffering. God uses suffering not simply as corrective, but also to be constructive to move us toward that final goal. Again, I believe there's many places you can see this, but Romans 5 in verses 1 through 5 is most clearly seen. It's a very familiar but profound passage. Romans 5 in verse 1 through 5.

It says, Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace with which we stand and rejoice in the hope of the glory of God. And here's the constructive application. Verse 3. And not only that, see if you can hear these bricks being built here. Not only that, but we also glory in tribulations, knowing that tribulation produces perseverance. Perseverance, character, and character, hope. And hope does not disappoint because the love of God has been poured out in the hearts by the Holy Spirit, which was given to us. Let's stop there. So Paul writes and says, suffering produces perseverance. Character, hope. So you can almost picture this building, this construction that's happening here, brick upon brick, in a sense. There's construction occurring through tribulations. There's construction occurring, construction occurring through suffering. And we know this. We know this. You know, when you look at someone, you say, wow, how does that person become so hopeful? How does that lady have such wonderfully tender eyes?

I wonder how that man is so empathetic to my pain and my brokenness. How did they get that way? God used suffering in his life to construct him. God used suffering in her life to construct her. He wouldn't be the man he is. She wouldn't be the woman she is. Had not God chosen to employ pain in this way. So the application of pain and suffering is not necessarily punitive or corrective. It can be an application, the application of being constructive.

So suffering may come in order to be constructive. Very important to acknowledge that and accept that. Thirdly, we experience some application of suffering simply in order that the works of God are revealed through us in it. I'll repeat that. The third here, we experience some application of suffering simply in order that the works of God are revealed in our suffering. So suffering may come simply in order to reveal his works. This is a very interesting application to think about when we're looking at our own suffering or we're looking at the suffering of others. That part of the process towards our final goal of loving and obeying God freely, part of that process progresses as we participate in revealing his works with our suffering. This application is most clearly seen in John 9. We can turn there, if you will, John 9. To see this played out, to see this in action, John 9. You'll remember the disciples came to Jesus Christ, the man born blind. He was born blind. And they said, who has sinned? This man or his parents. And Jesus said, neither of them has sinned nor the parents of this man. This man is the way he is in order that the works of God might be displayed in his life. It's fascinating. Look at this. John 9. This is what a discovery this is, I think. John 9 in verse 1 through 11. John 9 verse 1 through 11.

Now as Jesus passed by, he saw a man who was blind from birth. And his disciples asked them, saying, Rabbi, who sinned this man or his parents, that he was born blind?

Jesus answered, neither this man nor his parents sinned. But that the works of God should be revealed in him. I must work the works of him who sent me while it is day, that the night is coming when no one can work. As long as I am in the world, I am the light of the world.

When he had said these things, he spat on the ground and made clay with his salava, and he anointed the eyes of the blind man with the clay. Verse 7, and he said to him, Go wash in the pool of Shilom, which is translated sent, and he went and washed and came back seen. Therefore the neighbors and those who previously had seen that he had been blind said, Is this not he who set and begged? Some said, This is he. Others said, He is like him. He said, I am he. Therefore they said to him, How are your eyes opened? He answered and said, A man called Jesus made clay and anointed my eyes and said to me, Go wash in the pool of Shilom and wash and so I washed and I received sight. Let's stop there. So you realize what Jesus is saying here. Do you realize what Jesus Christ is saying here? Let me tell you what he's saying. He's saying that this man endured blindness all through his life in order that at this point in history, Jesus Christ might heal him.

So as to reveal the works through this man in his suffering. What a privilege!

That's an honor, isn't it? To have an opportunity to display the works of our Creator to all those who could see and to display it actually in our suffering, to glorify him in that way.

Likewise, there are circumstances in each of our lives that we go through where we say, You know what? I don't know what's going on here. This is what this is happening to me. And I'd run from it if I could. And understandably so. But then all of a sudden, somewhere along the journey in our lives, it becomes apparent and we say, Oh, that's why I went through that. And it's at that exact moment that God may be glorified.

What pain and suffering has God carried you through that in the end, his works were on full display?

I wonder what pain and suffering you're going through now that you're having trouble reconciling. What pain and suffering are you going through now that one day might show that he was just fully working in it through you?

It's a wonderful thought, isn't it? That God might be using you right at this moment in your suffering to display his works.

And therefore display you are participating in displaying his glory. That's a wonderful honor.

So again, part of the process toward our final goal of loving and obeying God freely, part of the process progresses as we participate in revealing his works with our suffering and through our suffering. Now, when we think about these three applications, I think it'll be a great help for us as we think about our own suffering and we're trying to reconcile these things, our pain and suffering. This can be a great help. When we look at the pain and suffering of others, we can be a great help to them by having a fullness of understanding here. Because we as God's sons and daughters, we must ensure that we have a correct and complete view of God with regards to pain and suffering. We have the answers that arise with pain and suffering. We have them. So we can't find ourselves unwittingly redefining God like Kushner. It's so easy to fall into that tribe. We're trying to reconcile these things and then we find ourselves unwittingly redefining God, trying to answer the questions that arise. And that's exactly what we find as we continue in the story of Job. Job's friends did exactly that. All three of Job's friends we find had an incorrect and incomplete understanding of God in relation to the questions of pain and suffering. And they actually ended up causing Job more pain. We see. It's very interesting to see. Let's just take a flyover of his three friends and just see this briefly. Let's go back to the book of Job, if you will, in chapter five.

Through Job's friends, we're able to see how important it is that we don't redefine God, how important it is that we don't have an incomplete view of God with regards to the questions of pain and suffering. Because through Job's friends, we're able to see what a dreadful mess that kind of individual can make. So going back to Job, Job chapter five, we're going to encounter Job's first, quote, friend, Eliphaz. Eliphaz. Job chapter five, and we'll begin in verse eight in just a moment. But let me give you a little build-up to this. What we see here with Eliphaz is the first friend that comes to comfort Job is that he is convinced that God would not punish the truly righteous. He's convinced that God would not allow suffering to those who are truly righteous. So in Eliphaz's world, there's only one application of suffering, and it's corrective suffering. That's in his world. In Eliphaz's world, there's no construction application. There's no application of the opportunity to display God's works. Eliphaz believes Job must have sinned to have all this calamity fall upon him. So we're going to see he has a very narrow, defined view of God. And he's going to come and he says, you're in a dreadful mess. You look disgusting. We're about to see that Eliphaz is going to come to Job and say, with this posture, Job, I think you need to seek God. Let's see this with this prideful, elevated posture. That's Job chapter 5 verse 8 where he says, Job 5.8, But as for me, I would seek God. And to God, I would commit my cause. So I believe that one verse tells you all you need to know about Eliphaz. You can just imagine his voice here. I suggest you, and I'm sure it lowered, seek God. You know, the implication being that Job, you haven't been seeking God.

And Job would tell him, what do you think I'm doing? Why do you think I'm in this predicament? Amen. It's the indication that he hadn't been seeking God. In Eliphaz's world, again, there's only a corrective application in suffering. One commentator refers to Eliphaz as a theologian chilled by his creed. A theologian chilled by his creed. So we can never make this mistake. We can never redefine God in this way when we are looking at our own suffering or looking at to help others in their suffering. We don't immediately come to our brother and sister or immediately look in the mirror and say, you know, I think you really need to start seeking God.

You know, of course, we all need to seek God. That's not my point. We need to seek God at all times. But it's not the all-comprehensive, sole answer for Job in his predicament. It can't be our only application, our only understanding in reconciling God with pain and suffering.

Okay, that's the first of Job's friends. I told you we're doing a flyby, just a flyby. It's a fascinating book. Next, there was Bildad. Bildad, I will say sarcastically, was a friendly chap as he accuses Job of being a windbag. We can see Bildad's approach in Job chapter 8. Let's turn there for just a moment. Job chapter 8 in verse 1 and 2. Look at the kind words that Bildad has to offer.

Job 8, let's read just these two verses to say all we really need to know about Bildad, verses 1 and 2.

Job 8 verse 1. Then Bildad, the Shuaite, answered and said, this is what Bildad says to Job, How long will you speak these things and the words of your mouth be like a strong wind?

Can you imagine that? Here's Job. He's covered in boils. He just lost everything he has, his family. Previously, we read that he's pleaded to his friends for compassion and comfort, yet Bildad's response. You know, it seems like Job really complaining a lot. You know, it's like there's a strong wind in here.

Well, thank you, Bildad, for that. I appreciate that. There's the door. If you wouldn't mind, don't let it hit you on the way out. I appreciate your comfort, but I'm good. And Bildad goes on to say, Job, surely you must be a hypocrite because Job was maintaining his innocence. And rightly so. Job reasoned, I mean, Bildad reasoned that he's just, he's a hypocrite. He's full of sinlessness and full of sin. If you go down to verse 6, more of this attitude, staying here in chapter 8 verse 6, if you were pure and upright, surely now he would awake for you and prosper your rightful, dwelling place.

It's just complete contempt. You know, this voice again. If, if you were pure and upright. So that's to indicate you're not. You know, you're not Job. Bildad goes on to imply that Job put all his trust in his wealth. That's not the case. We know that. So Bildad redefines God much like the first friend, Eliphaz. You know, there's only a correct, a corrective application in pain and suffering. God's punishing you. Very limited. There's no, you know, from their viewpoints, there's no love from God.

There's no consideration of a final end goal through it. There's no constructive application. There's no honor available to God for the possibility of displaying God's works. They had an ugly, limited perspective of God when they tried to answer the questions of pain and suffering. Okay, well, the third fellow comes along. His name is Zophar. Z-O-P-H-A-R. We find him in chapter 11. Zophar. Let's turn to chapter 11 and verse 4 and 5. We'll look at those two verses to identify Zophar. Chapter 11, verse 4 and 5.

Zophar comes and he issues a strong call of repentance to Job. He's really going to let Job have it because in his mind, again, and Zophar's mind, Job is one of the greatest sinners ever to receive such a calamity upon him. So chapter 11, verse 4 and 5, Zophar says to Job, For you have said, My doctrine is pure, and I am clean in your eyes, but oh, that God would speak and open his lips against you.

Let's stop there. Thank you for that, Zophar. Very condescending. You know, For you have said, My doctrine is pure. Yeah, right, Job. Very narrow, very dogmatic. He doesn't understand the problem with Job's suffering. And he continues going down to verse 13 through 17. He says to Job in verse 13 of chapter 11, If you would prepare your heart and stretch out your hands toward him, if iniquity were in your hand and you put it far away, it would not let wickedness dwell in your tents, Job.

Then surely you could lift up your face without spot. Yes, you could be steadfast and not fear, because you would forget your misery. Now remember it as waters that have passed away, and your life would be brighter than noonday. Though you were dark, you would be like the morning. Stop there. So this was a real dagger that he put in Job's heart. You know, Job was devoted to God, but he was still suffering anyway. All had been lost in spite of Job being upright and blameless. So each of these three characters, they redefined and had this limited view of God to answer these questions. Even Job's wife, his help meet, she goes on to tell him, you know, Job, curse God and die.

Thank you very much. Appreciate that, my wife. So Job would go on to say, you know, these were all just miserable comforters, and I think that's an understatement. But I wonder, I wonder where we might be limited in our view of God with regards to pain and suffering. I wonder if you and I have ever unwittingly redefined God in our attempts to reconcile pain and suffering in our own lives or in the lives of others. Well, thankfully, in the midst of these three failures comes a good comforter by the name of Elihu.

Elihu is now introduced to us in the narrative. And he in many ways has the correct view. He doesn't redefine God. He has a correct view in relation to God and pain and suffering. And Elihu would occupy some six chapters now of the book of Job. And we'll note that God will actually later rebuke the other three, but he doesn't have any words for Elihu. And that might be because he does bring forth, as you read Elihu's words, he brings forth over and over again those three applications—corrective, constructive, see God's works.

Whenever you read through Elihu's dissertation and words to Job, that's what you see over and over again. He's bringing those three applications to Job's remembrance. Just for one example, let's turn to chapter 33 in verses 29 and 30. Just to take a few verses as an example from what we see from the words of Elihu.

Job 33 in verse 29 and 30, he says to Job, Behold, God's works all these things. God works all these things twice—in fact, three times with a man—to bring his soul back from the pit, that he may be enlightened with the light of life. I think those are wonderful two scriptures. Just to give us an example, as we see here, this is just a small example of Elihu's words and how he would bring forth those three applications. He says words like, Behold, God works all these things. He brings God into the picture and his works. That's an application we hadn't seen from the other three.

You remember that third application, suffering may be in order that the works of God may be revealed. Never forget that. God works. And then Elihu here in verse 30, he says that God does this, verse 30, to bring back his soul from the pit, that he might be enlightened with the light of life. So Elihu brings in the other two applications here. First part of verse 3, to bring his soul back from the pit. That is corrective in its nature. Reminds Job, suffering might be to bring back. The corrective application is a bringing back, a correcting, getting back on course application. That might be part of this suffering. It might be corrective. But then he gives the other application of suffering. Constructive. That's the end of verse 30. That he, Job, might be enlightened with the light of life. God might be constructing something in you. He might be enlightening you, Job, towards something. There might be an enlightening taking place here. Constructing with the light of life.

You see this all throughout his words. This comprehensive view of what's happening with Job's suffering. Elihu does get stronger with Job later in his words. But he's not looking at Job as a hypocrite. He's not looking at Job as hopeless. But rather, he's just keeping Job on track and reminding him of maybe what's happening here. It's beautiful. And we also notice through the dissertation that Elihu never claims to know all the reasons of what Job is going through. All the reasons for the suffering. You and I could never know either. But through it all, Elihu, he keeps it in focus. And the way he finishes with Job, it's a beautiful thing. And it's a great encouragement to us as we look at our own suffering or as we look to comfort others. Because Elihu finishes with fully focusing on God's majesty. Nothing like Kushner did. No, just the opposite. Elihu's saying, no, God is all-powerful, all-majestic, all-good. He's great. These are the words that Elihu uses. Let's see some of those words here. Let's turn to chapter 36 as we work to a conclusion here.

Chapter 36, and we'll begin in verse 22. And see if you can pick out some of those three applications and just Elihu's concluding passage here. This is the concluding passage right before God speaks. It's a wonderful passage and wonderful comfort from this individual Elihu here. So chapter 36, let's read verses 22 through 33. He wants to remind Job of who God is. Verse 22 of chapter 36. Behold, God is exalted by his power. Who teaches like him? Who has assigned him his way? Or who has said, You have done wrong? Verse 24. Remember to magnify his work, of which men have sung. Everyone has seen it. Man looks on it from afar. Behold, God is great, and we do not know him, nor can we number his years. Can the number of his years be discovered? For he draws up drops of water, which distill as rain from the mist, which the clouds drop down and pour abundantly on man. Indeed, can anyone understand the spreading of clouds, the thunder from his canopy? Look, he scatters his light upon it and covers the depths of the sea. For by these things he judges his people. He gives food in abundance. He covers his hands with lightning, commands it to strike. His thunder declares it, the cattle also concerning the rising storm. Let's stop there. Amazing. All this in perspective of the rising storms that come in our lives. Allow you once, Job, to remember who's in control, whose arms are not too short to reach him. All these things, all the fullness that answers the questions that arise in our pain and suffering, we have the answer. And I love verses 27 through 28. You know, he went on to say, God is great. And then we have verses 27 and 28. This is two of my favorite scriptures here. This is what it's all about. This is God's view of us. Verse 27 and 28. For he draws up drops of water, which distill his rain from the mist, which the clouds drop down and pour abundantly on man. So there is this drawing and this then abundance. It goes on to say, you know, speaking of food and abundance. Sometimes he draws up on us, doesn't he? Sometimes he will see suffering and pain as a way to bring us to that final goal that he has to us, loving him freely, obeying him freely. We're not programmed. No, we're his children. He's growing his children. He's raising his sons and daughters. But in the end, it is to pour abundantly on man. All of it. That's the end conclusion. This is our God. He doesn't need redefining. He's awesome, beyond understanding, omnipotent, perfectly just, perfectly righteous. He does draw up sometimes, but never forget it's for the purpose to then pour out his blessings abundantly upon us. When we feel dry, like dry land, the rain will come. Nourishes. He draws up for the purpose to create his own, to create men and women and conform them to the image of his son. He wants to take us safely into glory. That's his goal. So to our original question, why do the upright, why do the blameless, why do the God-fearing men and women suffer? Well, whether it be correction, construction, or simply to display the works of our Father, whatever it may be, it is so that we will be brought into life with him. To always remember, always remember, when the pain and suffering comes, remember to obey him freely and love him with all you have.