The Undetected Sin

The title of the sermon today, The Undetected Sin. Could that ever happen to any of us? The Undetected Sin. Turn to Psalm 19, verse 12, please. Psalm 19, verse 12. Psalm 19, verse 12. Psalm 19 is one of my favorite of all Psalms in the Bible. In Psalm 19, verse 12, Psalmist writes, Who can understand his errors? Cleanse you me from secret, and the King James translation has faults. You'll see that's in italics. Probably means sin, faults or sin. Cleanse you me from every evil secret ways, secret sins. And it says, Who can understand his errors? Do you think that any of us might have secret faults or secret sins? What is the most difficult sin to repent of? What would you say? What is the most difficult sin to repent of? Well, I would say the sin you cannot detect or identify. If it's secret, you don't know it's there, right?

So what sin is the most difficult to detect? Answer, self-righteousness. So the title of the sermon, The Undetected Sin, Self-righteousness. Do you believe that you could be guilty of self-righteousness? Let's note some of the manifestations of self-righteousness. The sermon is just as much to me as it is to you. As I prepared it, I found myself falling into some of these categories. What about you? Attribute your blessings to your goodness. This was one of Job's main problems. Impute to God affliction as punishment for evil.

I'm being afflicted because I have sinned. Now, in some cases, that is the case. This was one of the main problems of Job's three friends who came to console him in his grief. Just fess up, Job, and your affliction will be over. Sometimes God does, chasing us, and he prunes every vine so it can bear more fruit. But oftentimes, affliction is not God's doing. Time and chance happens to everyone. And even those who are with it, as we might say, it says in John 15 that God prunes every vine so that it can bear more fruit.

Another one, boasting of your achievements apart from God. This is what Nebuchadnezzar did in Daniel chapter 4, where this vision of the great tree, and Nebuchadnezzar called on Daniel to interpret it. And Daniel said, well, you, O king, you are this great tree, or your Babylon the Great is. And he said that seven times you're going to pass over you, and you're going to be given the mind of a beast, and you're going to spend seven times in the field just like a beast. Twelve months later, Nebuchadnezzar was in his palace, and he said, look what my hands have built. And immediately, he was transported to that what had been prophesied.

Failure to glorify God and give thanks. This, too, was one of Job's main problems. Boasting of your righteousness while casting aspersion on others, this is what the Pharisees did, and there are many ways to be Phariseeical. Wrong motive. Try to do everything by the letter so you will look good in the eyes of others. This, too, was one of Job's problems. The Laodicean attitude, I am being blessed, I am rich and increased with goods. Therefore, I must be pleased in God. The opposite extreme of this is my life is filled with trials, anguish, and misery. Therefore, God must be angry with me. We oftentimes forget that Romans 8.31, if God be for us, who can be against us? Another one refused to associate with all the brethren, and thus by our actions we are saying that they are not worthy of our attention. Remember, Peter refused to eat with the Gentiles and was rebuked by Paul. And the very man whom God had revealed that the Gentiles, too, would receive the Holy Spirit, who went down to the house of Cornelius, and they experienced, as it were, a second Pentecost, he was not eating with the Gentiles and Paul rebuked him. I am more righteous than they are, however one sign of self-righteousness is a condensend to the poor, to those that you think that are not on your pure level, and not mixed with those who might challenge your concept of your righteousness. Fearful of losing face inside of others, Job said, the thing that I feared has come upon me. And by sheer definition, self-righteousness is to believe that self is right. And why are you right? It's because of your righteousness. So let's note Luke 18.10.

In Luke 18.10, two men went up in the temple to pray, and one a Pharisee, the other a publican. The Pharisee stood and prayed thus with himself, God, I thank you that I am not, as other men are, extortioners, unjust, adulterers. Even as this publican, I have asked 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 breast, saying, God, be merciful to me, O sinner! He judged himself. He exercised judgment, mercy, and faith. That is, he confessed his sins, he cried out for God's mercy. God is faithful and just, forgiveness of all unrighteousness. And really his message to us then is to go and sin no more. Go walk in faith. I tell you that 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.

The difficulty of the Pharisee in this parable is that he prayed with himself. He congratulated himself and merely pretended to give thanks to God for his state in life. I thank God I'm not like other people. He did not thank God that he'd made him to differ, but thank God that he had made himself to differ. I'm different because of what I've done. I'm righteous because of what I've done. The Pharisee was trusting in his own works of the flesh, which could never be acceptable to God, and was therefore self-righteous, rejecting the righteousness of God.

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 would know that self-agulation does not impress God.

We are in the right attitude when we realize that our sufficiency is of God, who has made us to differ, and who keeps us by his power, who covers us with a robe of Christ's righteousness, and is preparing us for the glory, honor, and immortality, which is promised to us if we are faithful in obedience to his lessons and guidance. There is none righteous, no, not one. All have sinned and come short of the glory of God. Any righteousness that we have in the true spiritual sense comes from God. There are people who are outwardly moral, very particular, exact, scrupulous, and yet not pleasing to God, as it says in Matthew 7. Many will come to me in that day and say, Lord, Lord, have we not cast out demons and done all these great works in your name? And Christ shall say, Depart from me, you workers of iniquity, for I never knew you.

So there's a lot more to it. They are proud of their righteousness and seem to fail to realize that they are naturally less deprived than some others. They have nothing therein to boast of because they are still far from being righteous in God's sight. They may be very diligent in their Sabbath observance while at the same time spreading gossip. But in the outward sense, what they say might make it appear as if they are very righteous.

What have we that we've not received from the Lord? Let's turn to 1 Corinthians 4. Anything in the spiritual sense, anything that has to do with righteousness begins with God through Jesus Christ and His Holy Spirit living within us. That excerpt was read from Mystery of the Ages in the Sermon End. In essence, that's exactly what they were saying. Holy righteous character is created within us by God through His Spirit. In 1 Corinthians 4 and 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 no one of you be puffed up for one against the other.

For who makes you to differ from another? And what have you that you did not receive? Now, if you did receive it, why do you glory as if you had not received it? If they were spiritual, they received it from God. It was not because of their righteousness. The Corinthians were really boasting of their ability to speak in languages.

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. By that, I mean to differ in the sense that we are bearing fruit. So, if we're different and more righteous than others, it is because God has made us to differ because of His grace. We are what we are. Now, let's see if that's in the Bible.

In 1 Corinthians 15. Brethren, we're talking about here today where the rubber meets the road, where it really is within our hearts, within our being. In 1 Corinthians 15.10, the Apostle Paul writing, we should read verse 9, For I am the least of the apostles, that I am not fitting to be called an apostle, because I persecuted the church of God. You know, I hear people talk about, they don't believe that they can be forgiven because they have said this or that or the other, or they have done something that was very bad.

But have you been out killing Christians, rounding them up? Paul did before he was struck down and converted. Paul writes in Romans, of sinners, I am cheap. But he did not let that destroy him. He became one of the most powerful instruments that had ever been known in human history with regard to being a Christian soldier, a warrior for the truth, and taking the truth to people all around the Mediterranean world.

Verse 10, But by the grace of God I am what I am. Now grace, let's understand it once again. The word grace in Greek is charis. C-H-A-R-I-S. And it means divine favor. Divine favor has many dimensions. It includes forgiveness of sin upon repentance. But it has many other facets to it. But by the grace of God I am what I am. And his grace which was bestowed upon me was not in vain. But I labored more abundantly than they all. Yet not I but the grace of God, the divine favor which was with me.

God was with him and favoring him in the divine sense. Thank you, Jimmy. I think there was one up here. No, there's not. Anyhow, thank you. So let's... But by the grace of God I am what I am. The Pharisees were careful to fast twice a week, as we have read. They also kept the Sabbath very strictly. They made it a grievous burden. They paid tithe and met Aniston coming. Now we go to Matthew 23. I don't think water or anything else is going to do away with this frog.

We'll just let it croak. Matthew 23, verse 23. Woe unto you, scribes and Pharisees and hypocrites, for you pay tithe of men Aniston coming, have omitted the weightier matters of the law. Now, as demonstrated by the prayer of the Pharisee and the publican in Luke 18, you've omitted the weightier matters of the law of judgment, mercy, and faith. How do you exercise judgment, mercy, and faith? You judge yourself, or if there's a disagreement between you and your neighbor, you go to him and you talk it out, and a judgment is made.

And then if each is being led by the Spirit of God, they forgive one another, and they go walk in peace. They go walk in faith. God says he's faithful and just to forgive us of all unrighteousness. If we confess our sins, repent of our sins, it is his glory to pass over a transgression, and mercy is greater than judgment.

Mercy glories against judgment. Why does mercy glory against judgment? Because when you judge yourself and then the mercy is extended, it's wiped out, whatever the transgression was. Woe unto you scribes, Pharisees, hypocrites, you pay tithe to men, anison, come in and have omitted the weightier matters of the law, judgment, mercy, and faith. These ought you to have done and not to lead the other undone. Note, as a side note, weightier matters of the law are judgment, mercy, and faith.

So that means that judgment stems from the law. Mercy stems from the law, and so does faith. But there is a sequential order here in which this can be administered. You look at James 2, which I loosely paraphrased just a second ago about mercy glories against judgment. In James 2, the first part of James is talking about how some people give favoritism to those who are in goodly apparel or the rich. In James 2, verse 12, So speak you and do you as they that shall be judged by the law of liberty.

See, the law of liberty, God's law really sets you free if you keep it. There's no freedom like that freedom. For he shall have judgment without mercy that showed no mercy, and mercy rejoices against judgment. Because when mercy is extended, then whatever the judgment is, whatever the sin is, whatever the transgression is, has been wiped out. And what a wonderful thing it is to have your sins removed as far as the east is from the west. We have people today who confuse faith and wise judgment and what we might call plain old common sense.

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 the tires ball, but they want to make a show of faith. We're going to the feast. Well, common sense has to be exercised in all things. Sometimes these people view themselves as the true defenders of the faith once delivered. Some of the so-called true defenders of the faith are not utilizing the most important gift of the Spirit. They secretly hope that things will happen in such a way that bring them to the forefront so that they can show that they are the true defenders of the faith, the protectors of the flock from all the wolves and sheep's clothing.

And when you have a person in your congregation like that, you have a problem. I'm not saying any of you like that. I hope you aren't. But I have been in congregation like that. No matter what comes, what goes, I'm the rock.

And yet at the same time, maybe so self-righteous that it would be a stench in the nostrils of God. Let's note 1 Corinthians 12, verse 31, of what is really important and what God is looking for. 1 Corinthians 12, Paul is correcting the Corinthians on spiritual gifts. Verse 31, after he corrects them on spiritual gifts, note what he says, but covet, earnestly desired, the best gifts, and yet I show you a more excellent way.

Now, chapter 13 is that more excellent way. We call it the love chapter. In the first three verses, though I speak with the tongues of men and of angels, have not charity, charity or gappe, spiritual love. God is love. So one way of saying this, if I'm not becoming as God is, I become as a sounding brass or a tinkling cymbal. Though I have the gift of prophecy, understand all mysteries and all knowledge, though I have all faith so that I can remove mountains, and have not charity, if I'm not becoming as God is, I am nothing.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it provids me nothing. So if we're not becoming as God is, it doesn't matter what your outward show of righteousness is. And after the inset chapter showing the more excellent way, Paul returns to the gifts of the Spirit.

Note what he identifies as the most important gift of the Spirit, chapter 14. Verse 1, follow after charity, agape, spiritual love, desire spiritual gifts, but rather that you may prophesy. For he that speaks to an unknown in an unknown tongue speaks not unto men, but unto God. So apparently there were some there in Corinth, maybe like some of the Pentecostals today, who were speaking in some kind of unknown gibberish, and claiming that it was a spiritual gift from God. But Paul says, for he that speaks in and then in italics, his unknown tongue speaks not unto men, but unto God, for no man understands him, albeit in the Spirit he speaks mysteries.

So Paul later says, you know, God is not the author of confusion, so if you're going to say something aloud, then make sure that there's somebody there to interpret it, so you know what's being said. But here's the important thing, verse 3, but he that prophesies speaks unto men, to edification, exhortation, and comfort. He that speaks in an unknown tongue edifies himself, but he that prophesies edifies the Church.

And the three elements there that you're supposed to have, with all our gifts, we should edify, exhort, and comfort. Edify, exhort, and comfort. We could all ask ourselves today, how many people did we edify, comfort, and exhort this past week? Just as the Pharisees of Christ's day, we have people who omit the weightier matters of the law, judgment, mercy, and faith.

Very often, these people have a very unbalanced view of marriage and child rearing. They may be wife abusers. Oftentimes, their philosophy of life and behavior drives their wife or children into despair. Wives become emotionally and spiritually crippled. Children rebel and oftentimes run away from home. Very often, they cannot keep a job or they continually have problems on the job because of their hard-headed self-righteousness. It is very disturbing to see the increased number of divorces in the Church of God.

Oftentimes, unable to properly manage their finances, usually forcing the family to live from one paycheck to another, hand to mouth. They usually have only one or two friends who view life in the same negative, superstitious, unbalanced, self-righteous way. Oftentimes, they desire, of all things, to be teachers. Let's look at James 3.1. James 3.1. My brethren, be not many masters, knowing that you shall receive the greater judgment. For in many things will you offend all. If any man offend not in word, the same is a perfect man, unable to bridle the whole body.

You know, what I'm saying here today, I have no special person in mind other than myself, as far as a person. But I have been around long enough to know situation, circumstance, and we all need to examine ourselves. And hearing a sermon like this, and that's the most pleasant thing in the world for some people, because they feel like, Ooh, this is too heavy for me.

But brethren, it is in the Bible, and we have more. They're right, everyone else is wrong, they're justified in their own minds, because after all, they do everything right. The teaching or doctrines that they're concerned about are those that have to do with outward appearance. They do not remotely understand judgment, mercy, and faith. They understand judgment in the same way as the Pharisees did. They judge others and not themselves. Faith to them revolves around self-will.

They can will themselves to keep the Sabbath very strictly, read labels, and deny the flesh. All of this, they confuse with faith, righteousness, and caring. Now, I hasten to add that self-discipline is a vital component, and God wants us to exercise self-discipline. But self-discipline in and of itself will not get you there. If so, some of the Greek Stoic philosophers would have the greatest reward probably in the kingdom, because some of them were able to live in a barrow, and do it all in a barrow.

Look at Colossians 2. Paul is addressing ascetic Gnosticism. Ascetic Gnosticism is this, that the Gnostics had a dual view of humankind, that the flesh was evil, and the spirit in a man, the soul, was good. So the way that you purify the man was to deny the flesh, to purify the soul, and to get back to God, to be in the upper bands of light. So Paul is addressing ascetic Gnosticism in Colossians.

We'll pick it up in verse 20 of chapter 2, wherefore if you be dead with Christ from the rudiments of the world, now the rudiments of the world, that's quite a different subject too, that the Gnostics and Pagans talked about the very rudiments of the world that they paid great attention to. Why, as though living in the world, are you subject to ordinances?

Some try to make this out to be the law of God. No, it is the rudiments of the world and the ordinances that they were subject to, such as, verse 21, touch not, taste not, handle not, which all are to perish with the using after the commandments and the doctrines of men, which things have indeed a show of wisdom in will-worship and humility and neglecting of the body, not in any honor to the satisfying of the flesh.

So, yeah, you can... people have disciplined themselves. There's some guy in the Middle East right now, one of the leaders in one of the movements, I think it's in Yemen. He has been on a hunger strike now for 80-something days. I couldn't go three days. Verse 3, if you then be risen with Christ, seek those things which are above where Christ sits at the right hand of God, not on those things. So we cannot, must not, just confuse discipline with faith and righteousness and true godly character.

Real faith centers around doing the way of your manners of the law. It encompasses all areas of life. Now, the book of Job gives us great insight with regard to self-righteousness, and that's what we usually think of in the Bible when you think of self-righteousness.

Now, this topic of Job and what Job is really all about has puzzled men, women for centuries, yet even millennia. But I think we will cut through all of it today. Job was a type of mankind or Israel after the flesh. Job's three friends were perhaps descendants of Esau, connected with the Lai Fes. Look at Genesis 36.10.11. Job's three friends who came to comfort him in his grief after he was stricken from head to toe with the boils, or whatever the affliction was, Genesis 36.10.

These are the names of Esau's sons, Eliphaz, the son of Adah, the wife of Esau, Raul, the son of Bashiemath, the wife of Esau, and the sons of Eliphaz were Timon, Omar, Zeppho, Gautam, Canaz, and it goes on listing the rest of them. Now, not all of the three are listed there, but Eliphaz is in there. Indeed, Job had a tremendous problem. There are sins of commission and there are sins of omission. We generally focus in the church on commission, and we quote, and we should, 1 John 5.3.

For this is the love of God that we should keep His commandments, and His commandments are not grievous. And we quote 1 John 3.4. Sin is a transgression in the law. But let's also note James 4, back to James again, chapter 4.

James 4. James 4, verse 13. Go to now you that say today or tomorrow we will go into such a city, and shall continue there a year, and buy and sell, and get gained. This is what James is more referring to with regard to swearing than what we think of swearing in today's world of using four-letter words and that kind of thing. Is that to say that we're going to do something apart from God. Verse 14, whereas you know not what shall be on tomorrow, for what is your life, it is even a vapor that appears for a little time, and then vanishes away. For that you ought to say, if the Lord will, we shall live and do this or that. But now you rejoice in your boastings, and all such boastings is evil. Therefore to him it knows to do good, and does it not? To him it is sin.

That's where most of my sin lies at this stage of my life, because there's oftentimes something you could have done to make a difference, but you didn't do. And oftentimes we have our excuse for not doing what we could have done, and we feel like we're justified in not doing what we could have done at times. But I've seen many of you in worse condition than I'm in, that you continue to serve, and God be praised for that. We have had people bring us food, who were in a lot worse shape than we were. And by the way, we are very thankful that we are, both of us, are feeling much better. And we really appreciate your prayers, and I know so many people have told us that they were praying for us, and we are feeling better, much better.

Job's three friends based their conclusion as to why Job was being afflicted on human experience. Life has based his statements on tradition.

This is the way it's always been, this is the way it's always done, and this is what we've always believed. Bill Dad based his remarks on merit. Well, if you had done what you should have done, then it wouldn't have happened. And so far, based his comments on human reason. Let's just reason this out, Job. It wouldn't have happened if such and such. And what we're going to do now, let's go to Job 4. We're going to look at at least one vignette of... Vignette might not be the right word, but anyhow, in Job, we're going to look at each one of these. Eliaphas, Bill Dad, and Zophar in what they say to Job. Eliaphas speaks three times, Bill Dad twice, Zophar twice, and then Elihu comes on the scene. We'll spend more time with Elihu than anybody else. But in Job chapter 4, as you recall, in chapter 1, we need to read that, I guess. Look at chapter 1, verse 1, There was a man in the land of us, whose name was Job, and that man was perfect and upright, and one that feared God and eschewed evil. You see, there is no person who in and of himself or herself is perfect and upright apart from God. All of man's righteousness is viewed as filthy rags in the sight of God. All have sinned and come short of the glory of God. But Job was a leader. He was a man who was striving to obey, but there was something very critical that he lacked, and it was brought to the surface in this great trial.

In verse 6, there was a day when the sons of God came to present themselves before the Eternal, and Satan came among them. And the Lord said unto Satan, Where do you come from? Satan answered the Eternal and said, From going to and fro in the earth, and from walking up and down in it. You know, Peter writes that Satan walks about as a roaring lion, seeking whom he may devour. And the Eternal said unto Satan, Have you considered my servant Job, that there is none like him in the earth, or perfect and an upright man, one that fears God and eschews evil. So even God recognized Job for being one who really was striving to do the right thing. But when Job was tested down to the very marrow of his being, we'll see what happened.

And the test that Job had may not come on us in exactly the same way, but practically all of us will be tested in some way or another down to the very inner core of our being, whatever dimension of life that the trial may come in.

And verse 10, all nine, Then Satan answered the Eternal and said, I am sure you for nothing. Have not you put a hedgerow about him and about his house, and about all that he has on every side, you have blessed the work of his hands, and his substance has increased in the land, but put forth your hand now and touch all that he has, he will curse you to your face. And the Eternal said unto Satan, Behold, all that he has is in your power, only upon himself put not forth your hand. So then there was the day when Job and his family were feasting together, and the news came, and Job had lost virtually everything but his wife. And his wife said, curse God and die. But Job refused to curse God. Then Satan came back and said, well, he may have survived, and you took everything away from him, or you allowed me to take everything away from him materially, but let me put my hand to him and afflict him, and he will curse you to your face. And so God said, have at it, just don't take his life. And so Job was smitten with this great affliction, which some had thought to be boils or something like that, from his head to his feet. In Job chapter 4, after Job has been afflicted, he's sitting in the ashes and whatever in this condition, then a lie fast, the team and I answered and said, if we assué to commune with you, will you be grieved? But who can withhold himself from speaking? We've got to say something. Behold, you have instructed many and you have strengthened the weak hands. So Job was certainly a person of note.

Your words have upheld him that was falling, and you have strengthened the feeble knees. But now it has come upon you and you faint. It touches you and you are troubled. Is not this your fear, your confidence, your hope, and the uprightness of your ways? Remember, I pray you, whoever perished being innocent, just fess up, Job, you've done wrong.

Or where were the righteous cut off? Even as I've seen that they plow iniquity and so wickedness reap the same. So a lot of fast continues with this, taking Job to task that he's obviously done something wrong, and according to tradition, if you've done something wrong, then you confess and everything will be made right. Now continuing in chapter 5, verse 17, Behold, happy is the man whom God corrects. Therefore, despise not you the chastening of the Almighty. Now, Job's three friends did say some things that were very true and very valuable if applied. But in the overall sense, as we shall see in chapter 42 in our conclusion, that God said to the three friends, the things that you have spoken of my servant Job is not correct. And he told them what to do, and we'll read that later. But this verse here, Behold, happy is the man whom God corrects. Therefore, despise not you the chastening of the Almighty. The apostle Paul in Hebrews 12, verses 6 through 12 essentially quotes this right here, where he says, God chastens every son that he loves. For he makes sore and binds up, he wounds and his hands make hold. He shall deliver you in six troubles, yea, in seven, there shall no evil touch you. Now Job answers, chapter 6, But Job answered and said, O that my grief were thoroughly weighed. You don't really understand what I'm going through. You haven't weighed it properly, and my calamity laid in the balances together. I'm not receiving justice. Balances symbolizes justice. For now it would be heavier than the sand of the sea. Therefore my words are swallowed up. For the arrows of the Almighty are within me. The poison thereof drinks up my spirit. The horrors or the terrors of God do set themselves in array against me.

See, the terrors of God set themselves in array against me. Now what is it saying? In essence saying, well, God is against me in this. Whereas Romans 8.31 says, If God be for us, who can be against you? And God is certainly for us, not willing that any should perish, but all should come to repentance.

Both the while ask brave when he has grants, or loath the ox over his fodder. Can that which is unsavory be eaten without salt, or is there any taste in the white of an egg? In essence, all of this is just saying, I just really can't bear this. I can't believe that this is happening to me.

Now look at verse 22. Did I say, bring unto me, or give a reward for me of your substance, or deliver me from the enemy's hand, or redeem me from the hand of the mighty? Teach me, and I will hold my tongue, cause me to understand wherein I have erred. See, Job just couldn't find anything wrong with himself. There was nothing wrong. I'm being treated unfairly.

How forcible are right words, but what does your arguing reprove? Do you imagine to reprove words in the speeches of one that is desperate, which are as I the wind? So he's telling them, look, what you're saying is just really not helping at all. I'm a desperate person. What you're saying is not helping me. Now in chapter 7, Job is still speaking, chapter 7, verse 17.

His roots are wrapped around the heap, and sees the place of stones. If he destroy him from his place, then it shall deny him, saying, I have not seen you. Behold, this is the joy of his way, and out of the earth shall others grow. Behold, God will not cast away a perfect man, neither will he help the evil doers, till he fill your mouth with laughing, your lips with rejoicing. They that hate you shall be clothed with shame, and the dwelling place of the wicked shall come to nothing. Job just could not understand why he would be treated such a way. Would God do that to a perfect man?

I'm just going to read one vignette from each person. Now we go to Bildad. Bildad in chapter 8, chapter 8, verse 1, then answered Bildad, the Shulite, and said, How long will you speak these things, and how long shall the words of your mouth be like a strong wind? In other words, you're just blowing hot air, Job. There's no substance to what you're saying. Does God pervert judgment, or does the Almighty pervert judgment and justice? That's a good question. Does He? If your children have sinned against Him, and He have cast them away for their transgression, if you would seek unto God the times and make your supplication to the Almighty, if you were pure and upright, surely now He would awake for you and make the habitation of your righteousness prosperous. Though the beginning was small, yet your latter end should greatly increase.

So once again, it's Job, if you'll just confess and seek God, everything will be alright.

So what Bildad, he comes from the point of view of merit.

Now we look at Job answers, chapter 9, verse 1. Then Job answered and said, I know it is of a truth, but how should man be just with God? If He will contend with Him, He cannot answer Him, one of a thousand. He is wise in heart and mighty in strength, who has hardened Himself against Him and has prospered, which removes the mountains and they know not, which overturns them in His anger, which shakes the earth out of her place, and the pillars thereof tremble, which commands the sun and arises not and seals up the stars, which alone spreads out the heavens and treads upon the waves of the sea, which makes Arcturus, Orion, Pleiades, and the chambers of the south, which does great things past finding out yes and wonders without number.

So all of these things that God is doing, and Job is talking about that, but he still cannot understand what's happening to him and why he's in the condition he's in. Verse 13, If God will not withdraw His anger, the proud heifers do stoop under Him. How much less shall I enter Him and choose out my words to reason with Him, whom though I were righteous yet would I not answer, but I would make supplication to my judge. If I had called and He had answered me, yet would I not believe that He had hearkened unto my voice? For He breaks me with the tempest, multiplies my wounds without cause.

So Job directly here accuses God of afflicting Him without a cause. Now, so far, in chapter 11, verse 1, Then answered so far the Neomathite, and said, Should not the multitude of words be answered? Remember, so far approaches it from human reason. Should not the multitude of words be answered, and should a man full of talk be justified? Should your lies make men hold their peace? And when you mock, shall no man make you ashamed? For you have said, My doctrine is pure, and I am clean in your eyes, that all that God would speak and open his lips against you, and that He would show you the secrets of wisdom that are double to that which is, know therefore that God exacts you less than your iniquity deserves. I mean, you're not really getting all that you should be getting in affliction, Job. Can you, by searching out God, can you find out the Almighty under perfection? It is as high as heaven, which can you, which, what can you do deeper than the grave? What can you know? The measure, therefore, is longer than the earth and broader than the sun. So he goes on in reasoning, trying to reason out why Job is where he is, then chapter 12. And Job answered and said, No doubt, but you are the people, and wisdom shall die with you. But I have understanding as well as you. I am not inferior to you. Who knows not such things as these? I am as one mocked of his neighbor, who calls upon God, and he answers him, the just upright man is left to scorn. He that is ready to slip with his feet is as a lamp despised in the thought of him that is at ease. The tabernacles of robbers prosper, and they that provoke God are secure into those hands God brings abundantly. But as now the beast, and they shall teach you, and the fowls in the air, and they shall tell you, or speak to the earth, and it shall teach you, and the fishes of the sea shall declare unto you. Who knows not all these that the hand of the Eternal has wrought this? And Job goes on talking about how, in essence, God has taken care of the fish of the sea and the beast, and the land and the fowls of the air, and all of that, but yet he has been afflicted. Job refused to give up his righteousness. Let's look at Job 21.

Job 21 verse 1. But Job answered and said, Here diligently my speech, and let this be your consolation. Suffer me that I may speak, and after that I have spoken mock on. As for me is my complaint to man, and if it were so, why should not my spirit be troubled? Mark me and be astonished, and lay your hand upon your mouth, even when I remember I am afraid, and trembling takes hold on my flesh. Wherefore do the wicked live, become old, yes, or mighty in power? So he's saying, look, the wicked, they don't have this kind of trouble to happen to them, so it's an essence, sort of like in Malachi 2.17, where the people cry out, Where is the God of Judgment? Where is the God of Justice? In a sense, Job is crying out the same, Where is the God of Judgment? So we could ask ourselves, when our neighbors, when the brethren have troubles, did we get on our soapbox and preach to him? When he's tried? Well, if you were not doing such and such, you wouldn't be having these problems. Now, there is a time to correct. There is a time to confront.

But when a person is in the kind of condition that Job is in, they need somebody that will help that person come to see what they have done. Now we go to chapter 32, and this is what happens. There is a fourth person. So these three men cease to answer Job because, because why? Because he was righteous in his own eyes. Regardless as to what they said in one place, Job says, I maintain my righteousness. He would not give it up. Then was Kendall the wrath of Elihu, the son of Barretio the Buzzite, and the kindred of Rome against Job was his wrath Kendall, because he, and here is underlined, marked, star, highlight, because, this is one of the key statements, because he justified himself rather than God.

The key to the whole book of Job is this. We must judge ourselves and justify God. Regardless as to what happens in our lives, God must be justified. In other words, God must be held blameless. Job came to the point that he believed that God was against him and that he was being treated unfairly. Job, because he justified himself rather than God, also against his three friends, was his wrath Kendall because they had found no answer and yet they had condemned Job. Now Elihu had waited until Job had spoken because they were elder than he. When Elihu saw there was no answer in the mouth of these three men, then his wrath was Kendall. And Elihu, the son of Barretio the Buzzite, answered and said, I am young and you are very old, wherefore I was afraid, dare not show my opinion. I said, they should speak in multitude of years, should teach wisdom. But there is a spirited man and the inspiration of the Almighty gives him understanding. So Job had asked for someone, he had asked for an audience with God. Now Elihu, this young man, comes on the scene, as we shall see in chapter 33, turned there. Job wanted an audience with God. And what happens is, God sends Elihu, and notice what he says in chapter 33. Wherefore, Job, I pray you, hear my speeches hearken to all my words. Behold, now I have opened my mouth and 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 have made me, and the breath of the Almighty have given me life. If you can answer me, set your words in order before me and stand up. Verse 6, key verse, Behold, I am, according to your wish, in God's stead, I also am formed out of the clay. In other words, I am a human being like you, but God has given me the Spirit of understanding and wisdom, as in chapter 32. And the purpose of the ministry, when the ministry corrects, it is not to tear down, it is not to destroy, it is to edify, exhort, and comfort, and that you might be justified.

And that was Elihu's mission, that Job would be justified in the sight of God. I am according your wish, in God's stead. I am also formed out of the clay. Behold, my terror shall not make you afraid, neither shall my hand be heavy upon you, surely you have spoken in mine hearing, and I have heard the voice of your words, saying, 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 marks all my paths. Behold, in this you are not just.

I will answer you that God is greater than man. Why do you strive against him? For he gives not account of any of his matters. God does not have to give any account or justify what he does with any of us.

Verse 31, 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. And that is one of the great missions and one of the great things that the ministry should be all about, that we all be justified in the sight of God. So, while I hear he speaks to Job for several chapters here and gets his attention, then in chapter 38, then the eternal answers Job out of the whirlwind and says, Who is he that darkens counsel by words without knowledge? Guard up now your loins like a man, for I will demand of you, and answer you me.

Where were you when I laid the foundation of the earth? Declare if you have understanding, who have laid the measures thereof, if you know, or who has stretched the line upon it? Now, some have speculated that Job was the historic figure, the theops, that perhaps built the Great Pyramid, and we have had something like that appear in literature decades ago, somewhat of a speculation. I don't believe that, but anyhow, it was there.

It's interesting, it could be a coincidence, whereupon are the foundations thereof fashioned, or who laid the cornerstone thereof? And some got well, and maybe he was. When the morning stars sang together, that's the angels, and all the sense of God shouted for joy, or who shut up the sea and the doors when it broke, when the flood came, and so on. He talks to Job, and he gets Job's attention.

One of the great chapters in the Bible, which I doubt very many people have read, unless you have read the Bible through, might have read it then. God continues to speak to Job in chapters 39 and 40, 41. In 41, I encourage you to read and study 41, because here is God's description of the devil.

Can you draw out Leviathan? Leviathan is the devil. Can you draw out Leviathan with a hook or his tongue with a cord, which you let down? Can you put a hook into his nose, or bore his jaw through with a thorn? Will he make many supplications unto you? Will he speak soft words unto you? And he goes on talking about the challenge there. God has the power over the devil. Notice the last three verses here of 41. He makes the deep to boil like a pot, and he makes the sea like a pot of ointment. He makes a path to shine after him. One would think the deep to be hoary. Upon earth there is not his light, who made without fear. He beholds all thy things. He is a king over all the children of pride. The description of the devil. Now, chapter 42. Then Job enters the eternal and says, so God speaks to him 38, 39, 40, 41. He gets his attention. Job is humbled now. Then Job enters the eternal and says, I know you can do everything, and that no thought can be withheld 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. Now mine eye sees you. Job had intellectually sent to the truth. He tried to do everything right. God even viewed him as righteous and perfect in that sense. But what would Job do if everything was taken away and he was smitten? He was now of no reputation. He was sitting in sackcloth and ashes and his life ebbing away, it seemed. What would he do? Would he be faithful then, or would he accuse me of being unjust in dealing with him? Job accused God and tried to justify himself. And now Job gets the picture. Verse 6, Wherefore I abhor myself and repent in dust and ashes. Job comes to understand, and here is the key statement. Once again, in the whole book of Job, if you want to understand the book of Job, that in all things God must be justified and man-judged.

Job had all his goods taken away from him, didn't sin. He was smitten from head to toe. And when all everything was taken away, he accused God of treating him unfairly. His so-called friends judged him falsely according to tradition, merit, and human reasoning. Many of their words sounded good and right. The gods said that they had not spoken that which was right about my servant Job. It took quite a long time to get through to Job because Job continued to justify himself and not God. He wanted an audience with God. God sent him a lie here.

And a lie here gets his attention, and then God speaks to Job. So when Job says, I pour myself in repent and dust in ashes, what is he saying? He is asserting the key to the book of Job. That is, we must come to see that in all things we must judge ourselves and understand that God must be justified at all times and in all things. Some of you have and will suffer some of the most horrible, unbelievable trials that you can imagine.

And at times we may think that God has forsaken us and he no longer cares. But that is never the case. If that were the case, we have no business sitting here today. If we have any faith at all, we must understand and internalize, by Hebrews 11-6, He who would come to God must, first of all, believe that he is, and he is a rewarder of those who diligently seek him. That never changes.

We must come to see flesh as flesh is. There is unrighteous, and all righteousness comes from God. If we're going to boast, we must boast in what God has done through us.

Now notice verse 7. And it was so after the Eternal had spoken these words unto Job, The Eternal said to Eliaphas, the team and I, My wrath is kindled against you and against your two friends, For you have not spoken of me, that thing that is right, as my servant Job has. Therefore, taken to you now, seven bullocks, seven rams, go to my servant Job, Go to my servant Job, and offer up for yourselves a burnt offering, And my servant Job shall pray for you. So it seemed that Job was in a priestly row. For him will I accept, lest I deal with you after your folly, In that you have not spoken of me, the things which is right, like my servant Job.

So they did what they were told to do, that God had commanded verse 8. The Eternal also accepted Job, and the Eternal, notice this verse, And the Eternal turned the captivity of Job, when he prayed for his friends, Also the Eternal gave Job twice as much as he had before. Satan is the great afflicter, the great tormentor.

And some of the things, the trials that come upon us are of Satan the devil. I know one time when facing a great trial and sickness and all of that, I was praying that Satan be rebuked and Satan removed, because God is not the author of sin and death. And after I prayed that prayer, there was almost like an immediate answer.

The Eternal turned the captivity of Job when he prayed for his three friends. See, that means that Satan was rebuked and he was turned away.

Then virtually all that Job had and much more was restored unto him. So, brethren, we must obey from the heart.

We must obey from the right motive. We must not fall in the trap of the lead of sin, saying that I am rich and increased with goods, either spiritually or materially. So the great question is, are we becoming as God is? If we're not, it's all in vain. Now, if any of us, including me, does not believe that this sermon applies to him or her, he or she needs to listen to it again. Amen.