So this morning we have the Test of Friends, Round 1. The book of Job, as you know, is divided into three main units. Chapters 1 and 2 are the prologue. Chapters 3 through 42-6 contain the dialogue, and then the epilogue is composed of chapter 43 verses seven through 17. By far, the largest section is the dialogue, which we entered into last Lord's Day at chapter three. It contains the speeches of Job, Eliphaz, Bildad, Zophar, Elihu, and then Yahweh God. In the prologue, we read as God confronted Satan by bringing the man Job to his attention. God asked if Satan had considered Job. When the Lord said that Job was blameless, upright, God-fearing, and always turning away from evil, the accuser then did what the accuser does. He accused Job of fearing God only for selfish reasons, which is then to accuse God of receiving impure or tainted worship. As we've already read the story, I'll not try to rehearse it too much, except to say that God, for no cause due to Job, allowed Satan to steal Job's wealth, kill Job's children, and destroy Job's health. When Job's friends came to minister to him then, they were so upset by his desperate state of being that they tore the robes, they threw dust over their heads, and sat together for seven days and nights without saying a word. But then as we read at chapter three, where the dialogue begins, Job broke his silence by cursing the day of his birth. With Job speaking up, his friends who here before were silent, and we admired them for that, they began to speak. And now they become rather unpleasant friends. As we initially learn how to minister well from their example of silence, we will now learn how not to minister. Job's friends, as they fail to show sympathy and offer comfort, will prove to add greatly to Job's trials. Reading the word, let us now open our Bibles to Job chapter four, where I will begin to read selected verses from chapter four and chapter six. As a demonstration of our reverence for the Lord, please stand for the reading of God's word. Job chapter four, reading at verse one, and then we'll quickly go to a little section in Job chapter six. This is the word of the Lord, Job chapter four, verse one. Then Eliphaz the Temanite answered, If one ventures a word with you, will you become impatient? But who can refrain from speaking? Behold, you have admonished many, and you have strengthened weak hands. Your words have helped the tottering to stand, and you have strengthened feeble knees. But now it has come to you, and you are impatient. It touches you, and you are dismayed. Is not your fear, your confidence, and the integrity of your ways your hope? Remember now, whoever perished being innocent, or where were the upright destroyed? Chapter six, verse one. Then Job answered, that is after two chapters of Eliphaz's speech. Then Job answered, verse eight, oh, that my request might come to pass and that God would grant my longing. Would that God were willing to crush me that he would loose his hand and cut me off. but it is still my consolation, and I have rejoiced in unsparing pain that I have not denied the words of the Holy One. Verse 14, for the despairing man, there should be some kindness from his friend, lest he forsake the fear of the Almighty. Let's bow our heads in prayer. Our Heavenly Father, as we open to this text of Job, your Holy Word, we pray, Lord, that you would speak to us. That we would gain a sense and hear clearly what you are communicating to us. And Lord, that we would not be too distracted by the things of this world and the things facing us ahead in the day and the week. But Lord, at this time, that our minds would be set on you. That we would concentrate on your word. and we would carefully learn what you are revealing to us about yourself, about Job's situation, and how we ought to respond to that today in our daily life. Lord, may we not leave this place unmoved and unchanged. But upon hearing your word, taking it in, having your word planted deep in our heart, may we leave this place changed, improved upon for your glory, that we might live a life that is pleasing to you, because you are the Lord and you are worthy. Grant these things we pray in Jesus' name. And the church said, amen. God bless you. You may be seated. Well, in an effort to move quickly, we're going to try to cover four chapters today, and we have this for our outline. Part one, Eliphaz claims retribution. A, Job, you've sinned. B, Job, you need to repent. Then part two, Job claims his innocence. A, Job denies his friend's accusation. B, Job laments his life. And C, Job complains or cries out to his God. As Job suffered the great pains of his devastating trial, his friends compound his suffering by accusing him of being under God's judgment for his sin. Through all this Job did not sin, nor did he blame God. So part one, Eliphaz claims retribution. Learning of Job's desperate plight, his three friends, Eliphaz, Bildad, and Zophar came to minister to him. As the last verse of chapter five reveals, at some point they had counseled together. and discussed the reason for which this disastrous calamity had befallen Job. Why did this take place? What has happened and why has this happened to Job? Well, being confident that they were right in their assessment, they took it upon themselves to confront Job. But as we will learn, their theology was bad and that caused them to misjudge Job and worse than to speak wrongly of God. As Job broke the ice by vocalizing his lament, it appears the three did not appreciate what he said. They took this as their opportunity to break their silence and speak their mind. Job, you've sinned, chapter four, verse one. Then Eliphaz the Temanite answered, if one ventures a word with you, will you become impatient? Now imagine all that Job's going through and talking to him in this manner. If one ventures a word with you, will you become impatient? But who can refrain from speaking? Behold, you have admonished many, and you have strengthened weak hands. Your words have helped the tottering to stand, and you have strengthened feeble knees. But now it has come to you, and you are impatient. It touches you, and you are dismayed. Eliphaz is the first to address Job, but because he speaks first, we assume he is the oldest and considered the wisest, and out he comes with his first accusation. Job, will you be impatient? Job, you are impatient, but I'm going to speak to you anyway. In explaining his position, Eliphaz rebukes Job. Hey, Job, you are the one who admonished many others when they suffered loss. You are the one who has strengthened the weak. When others would have fallen into despair, you ministered to them, helping them to stand. You yourself ministered strength to the feeble, but now that the tide has turned against you, do you forget your counsel to others? Now that the issue concerns your possessions, your servants, your children, and your health, you are dismayed. Oh, it's really easy to minister to others and tell others what to do, but now Job, you're impatient. After ministering such great strength and patient to others, having had all the answers, Job, are you now weak and impatient? Really in this sense, we find Eliphaz accusing Job of hypocrisy, not living what he preached. And if that's not enough, Eliphaz then comes out with this cutting statement. And I take it as a negative statement. Verse six, is not your fear, your confidence and the integrity of your ways, your hope? So again, as I said, I do not read this sixth verse as positive. Some commentators say it's a positive statement. I think it's negative. After charging Job with impatience and insinuating hypocrisy, he now charges Job with self-righteous arrogance. Listen to the words. Is not your fear your confidence? And the integrity of your ways your hope? With the possessive your emphasized appearing four times in two very short lines. And by the way, if you look it up in the original Hebrews, he uses the possessive four times in six original words. There's a great emphasis on your. As we see him use this possessive, it's emphasized four times in two short lines. I read this as Eliphaz saying, Job, you've always seen yourself as so God-fearing and so Godly. You've always presented yourself as so reverent and obedient with all the answers. Your fear has been your confidence and the integrity of your ways, your hope. But Job, now that the trial is yours, where is your confidence and where is your hope? As the scripture clearly states that Job was blameless, upright, fearing God and turning away from evil, Eliphaz falsely accuses Job, misunderstanding him and his motivations. Job does not have confidence in his fear, but his confidence is in God whom he fears. Job does not have hope in the integrity of his ways, but as he hopes in God, he walks in integrity. There is a difference between having hope in the way you walk and hoping in Christ and living rightly, true? There is a great difference in trusting and having confidence in your fear of God than fearing God because he is God. To have confidence in our own piety is to have confidence in that which will fail. Be careful when you think you stand, lest you fall. To hope in our ability to act righteously is to have a failing hope. But to have confidence in God is to have confidence in Him who does not and cannot fail, so fear Him. To hope in God who is trustworthy is to have an unfailing hope, therefore obey Him, walk in His ways. The world will accuse us who fear God and obey Him of wrong motives. They will say that we are self-righteous, that we're do-gooders, goody two-shoes used to be the phrase we used to use. So much better, you think you're so much better than everybody else, but no, we must not, we cannot have confidence in our reverence and hope in our integrity, but we must have all confidence and all hope in Christ our Savior. And the church said, amen. Not my ability, him and me, amen. And as a result, then, when we fear and obey him, we will walk uprightly. Eliphaz wrongly accuses Job of false intentions, false motivations, being an impatient hypocrite, arrogant, and self-righteous. The friend, Eliphaz, does the work of the accuser. And he continues in a less than subtle way to reason with Job. He tells him that he is at fault. Job, you're at fault for the judgment and the subsequent calamity that has come upon you. Eliphaz says, verses seven through nine, remember now whoever perished being innocent. Or where were the upright destroyed? According to what I have seen, those who plow iniquity and those who sow trouble harvest it. By the breath of God, they perish and by the blast of his anger, they come to an end. So Eliphaz tells Job that he suffers because of his own sin. Job, God's judgment has obviously come upon you on account of your sin. What soever man sows, that will he reap. God is dealing with you according to your iniquity. That's why you're suffering, Job. What Eliphaz is spouting is referred to retribution theology. Have you ever heard of that? Retribution theology. I actually prefer the word vengeance theology, but if you look it up, you'll find retribution theology. Retribution theology, in short, is that belief that we only suffer because we sin and we suffer to the degree of our sin. As Eliphaz emphasized in verse nine, the retribution theology, in retribution theology, it is God who doles out the vengeance. Eliphaz is saying, Job, it is because of your sin that God has brought this punishment upon you. Eliphaz does not believe and cannot fathom that the righteous will suffer much less than at the hand of God. He tells Job that his suffering has come upon him as retribution for the hand of an angry God. Job, you've sinned and God is getting you. And then Eliphaz delivers this most stinging accusation. Verses 10 and 11. The roaring of the lion and the voice of the fierce lion and the teeth of the young lions are broken. The lion perishes for lack of prey and the whelps of the lioness are scattered. Steve Lawson comments, Eliphaz believed Job was irresponsible and that he had not protected his children. The phrase, the lions may roar and growl, is an allusion to Job's loud wailing, yet the teeth of the young lions are broken. This devastation had come to Job according to Eliphaz. And that's the point we need to get. Eliphaz is wrong. Let me just state that up front, he's wrong. We know that, we've read the story, but he's wrong. But this devastation had come to Job according to Eliphaz because he had failed to care for his family. Because of Job's irresponsibility, his family had perished under God's judgment on his sin. That's what Eliphaz believed, end quote, of Lawson. Can you imagine Job hurting as he was and Eliphaz telling him, that is account of his own personal and obviously heinous sin that God destroyed his children. And that when in fact, as we've read, Job made copious sacrifices for his children. Job, it's due to your sin that God is divine justice now, not only to your ruin, but to the death of your children. Well, it's terrible. Eliphaz holds to retribution theology. How does Eliphaz then come to make this erroneous judgment? Well, he had a dream. He had a vision of some sort. He explained verses 12 through 21. Now a word was brought to me stealthily, and my ear received a whisper of it. Amid disquieting thoughts from the visions of the night, when deep sleep falls on men, dread came upon me in trembling and made all my bones shake. Then a spirit passed by my face, and the hair of my flesh bristled up. It stood still, but I could not discern its appearance. A form was before my eyes. There was silence. Then I heard a voice. Can mankind be just before God? Can a man be pure before his maker? Eliphaz is telling about his vision, his dream, whatever it was. Can a mankind be just before God? Can a man be pure before his maker? He puts no trust in his servants, and against his angels he charges error. How much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth. Between morning and evening they are broken in pieces, unobserved they perish forever, is not their tent cord plucked up within them, they die yet without wisdom. So he says, I'm making this assessment of your situation according to this dream that I had. Now, okay, what are we to think of this vision? Eliphaz has a mysterious vision that appears he considered as from God by way of an unidentified spooky spirit. And beloved, this came to him. I mean, we have to consider this. This came to him before there was the written word of God. So what are we to think of it? Well, let me just say this, whatever we might think of his dream, we are not to think too much of it as Eliphaz did. First, Eliphaz believes it's revelatory. It's revelation. Second, he applies, or should I say, misapplies that revelation to Job's situation. Third, it is by this dream that Eliphaz, with mysterious inside enlightenment, determined that Job suffered on account of his personal sin. And we know that that idea is false. We already know that. What we make of this vision doesn't really matter. The matter is that Eliphaz made too much of it. That's the matter. That's always the issue. The issue is not that we had a dream or a vision of some kind that causes our hair to stand up, but what do we make of it? Well, beloved, Whatever we might make of a dream or a vision, let me tell you something, if we make anything of it, it's probably too much. We today have the written word of God in our hand, amen. The infallible, inerrant, all sufficient word of God. The word says, by his divine power, he has granted us everything pertaining to life and godliness through the true knowledge of him who called us by his own glory and excellence, 2 Peter 1.3. If one has a dream or a vision, who am I to tell them, no, you didn't. But what I am listening for and want to hear is what they make out of it. That's the issue. Eliphaz had a dream or a vision of some spirit. Okay, we have no reason to refute or that or to think he made it up. But we do have every reason to say that by applying that to Job, he made too much of his dream. Eliphaz takes his vision as support of his claim that Job is in sin. And that's why this calamity came upon him. Eliphaz goes on to say, chapter five, verses one through five, call now, is there anyone who will answer you? And to which of the holy ones will you turn? For vexation slays the foolish, and anger kills the simple. I have seen the foolish taking root, and I cursed his abode immediately. His sons are far from safety. They are even oppressed in the gate. Neither is there a deliverer. His harvest the hungry devour, and take it to a place of thorns, and the schemer is eager for their wealth. In asserting his view that Job's suffering is from God due to Job's sin, Eliphaz states that there's no one who can rescue him. Not even the angels can rescue him from God's wrath. In verse two, Eliphaz condemned Job's lament of chapter three. In verse three, he tells Job that he sees foolishness taking root in him, and he immediately condemns it. And then he states in verse four, that it is due to his sinful foolishness that his sons were far from safety, oppressed at the gate without a deliverer. Eliphaz asserts that it is because of God's judgment on Job's sin that the Sabaeans and the Chaldeans stole his harvest and took it away to a place of thorn to no man's land. They were eager to take himself away. And that Job, Eliphaz accuses, is God's retribution for your sin. Eliphaz reasons that these things don't happen without cause. Now, what did we read in chapter two? God says to Satan, you incited me against Job for no cause, without a cause, but Eliphaz is saying, what's happening to you must have a cause. And he says, verses six and seven of chapter five, for affliction does not come from the dust. Neither does trouble sprout from the ground. For a man is born for trouble as sparks fly upward. Well, my goodness, who is this friend, Eliphaz? I hope I never have him for a friend. Having condemned Job and based on his assessment, Eliphaz gives his best advice now. Now he's going to advise him. The reason you're in this is because of your sin. Now let me advise you. Chapter five, verse eight, Job, you need to repent. Obviously, if one has sinned and no matter the measure of judgment that has come upon them, they need to repent, amen. And that's on account that our sin is an affront against the Holy God. As it is, Eliphaz's conclusion that Job is in sin leads to the logical conclusion that Job needs to repent. Eliphaz says, verses eight through 16, but as for me, I would seek God and I would place my cause before God. Now that's good advice, amen? Who does great and unsearchable things? God does wonders without number. He gives rain on the earth and sends water on the fields, so that he sets on high those who are lowly, and those who mourn are lifted to safety. He frustrates the plotting of the shrewd, so that their hands cannot attain success. He captures the wise by their own shrewdness, and the advice of the cunning is quickly thwarted. By day they meet with darkness, and grope at noon as in the night. But he saves from the sword of their mouth, and the poor from the hand of the mighty. So the helpless has hope and unrighteousness must shut its mouth. Well, what Eliphaz says here is absolutely true. God does great and unsearchable things, amen. He saved the people like us. That is a great. an unsearchable thing. He restores that which was lost. Amen. God does such things. God sets on high those who are lowly and those who mourn are lifted to safety. He thwarts the ways of the wicked and redeems the poor in spirit. This is all true. As 1 Peter 5, five through seven says, God is opposed to the proud, but he gives grace to the humble. Humble yourselves therefore under the mighty hand of God that he may exalt you at the proper time casting all your anxieties on him because he cares for you." True, true, true, but misapplied by Eliphaz. Being misapplied is really injurious. For Job did not lose his livestock and his servants and his children and his health because of his sin. Well, what Eliphaz says here in these verses is true. Chapter five, verses eight through 16 is true. He speaks the truth out of turn. Truth is to be spoken in love rather than in condemnation as a response to truth, to love rather than as a response of vengeance theology. Thinking he will encourage Job to repent of his sin, which Job doesn't have sin to repent of. Thinking he will encourage Job to repent of his sin, Eliphaz says, verses 17 through 26, behold, how happy is the man whom God reproves. So do not despise the discipline of the Almighty. That reminds us of Hebrews, right? Don't despise the discipline of the Lord. Why? Because afterwards it yields the peaceful fruit of righteousness. How happy is the man whom God reproves, so do not despise the discipline of the Almighty. For he inflicts pain and gives relief. He wounds and his hands heal. From six troubles he will deliver you. Even in seven, evil will not touch you. In famine, he will redeem you from death. And in war, from the power of the sword, you will be hidden from the scourge of the tongue. neither will you be afraid of violence when it comes. You will laugh at violence and famine, neither will you be afraid of wild beasts, for you will be in a league with the stones of the field, and the beasts of the field will be at peace with you, and you will know that your tent is secure, for you will visit your abode and fear no loss. You will know also that your descendants will be many, and your offspring as the grass of the earth. You will come to the grave in full vigor, like the stacking of grain in its season. Job, if you just turn to God, repenting of your sin, God will restore you. Well, as a matter of fact, all will be restored to Job, that's true, but not because he repents of some great hidden sin of his, but because he is blameless, upright, fearing God, turning from evil and God is good. At the end of the story, Job will sacrifice for sin, that's true, but not for his sin. but he will sacrifice for Eliphaz's and his friends' sin. Eliphaz and the other friends are those who are in need of repentance. Eliphaz's latter encouragement given in the right place at the right time for the right reason would be good and commendable, but here it is given under erroneous accusation that Job is in sin, and by it he vigorously then rubs salt in the wound. Piously, Eliphaz concludes, verse 27, behold this, we have investigated it, Bildad, Zophar and I, we've investigated it, and so it is. Hear it and know for yourself. Eliphaz and his friends had investigated and counseled together. They are sure they are right in their assessment of Job and his sin. Eliphaz says that Job should receive their counsel. But again, it is Eliphaz and the friends who are impatient. They are hypocritical and self-righteously arrogant. They are what they accused Job of. As it is, they are in sin. They need to repent. Now, before going on, I want to address the issue of retribution theology. I will come back to this subject again and again because there's more to say. I will address it again, but with time short, it must suffice for me to say just this little bit that is on my heart. I have known poor souls that have held to and preached vengeance theology. I've worked with preachers who held to vengeance theology. They would not call it that, but that's what they assert. Now I will say that it's not my intent here to condemn them, but to reveal a bit of the error. That I know of, most of those who spout vengeance theology do so out of couched bitterness, because they don't like the people they throw that on. And then also out of a spiritual self-righteous arrogance. Oh, I know what's going on. I know why God's dealing with them like that. It has been, this vengeance theology has been a way to attack and condemn others while exalting oneself as spiritual. Oh, I know, and I'm right. A problem that they face is that of the mirror. If one holds to vengeance theology, how then do they respond when they suffer? Amazingly, those that I've known, it's a limited number, but amazingly, while those whom I've known claim others suffer due to their sin, they think their suffering is an unfortunate event. For example, paradventure. How does one claim another suffers ailment and disease as a result of their sin while ignoring the fact that while they make that accusation against somebody else, they're sitting in a wheelchair? I've seen that happen. The person in the wheelchair telling me God's getting somebody else for their sin. Mind boggling. In their selective application of their theology, they say the maladies of others are due to their personal sin, while their malady is just unfortunate, rather stunning, isn't it? Paradventure, what does one who claims that another suffers from COVID or some other life-threatening malady because God's hand of judgment is upon them, what do they say when their wife is diagnosed with cancer? How do they hold to vengeance theology for others, but then dismiss their treasured theology when it comes to their suffering or the suffering of a loved one? If you believe in vengeance theology, that all personal ills are brought on by God as retribution for one's personal sin, then don't forget to apply it to yourself when you or your loved one suffers. Don't apply your theology selectively as some sort of spiritual weapon by which you arrogantly indict others, but apply your theology across the board and find yourself judged with the same judgment with which you judge others. Now, it is true that all ailments and pains and evils are a result of living in a fallen world, that's true. And we would have to say that if I abuse something, if I abuse some substance and that causes me illness, well, obviously that's because I abused that substance. True. But not all personal sufferings are direct result of one's personal sin. Retribution theology is problematic. Eliphaz and his friends are in fact in sin, not Job. Part two, Job claims his innocence. Job denies his friend's accusation. Chapter six, verse one. Then Job answered, on what? Oh, that my vexation were actually weighed and laid the balances together with my calamity. For then it would be heavier than the sands of the sea. Therefore, my words have been rash. For the arrows of the Almighty are within me. They're poisoned by spirit drinks. The terrors of God are arrayed against me. Does the wild donkey bray over his grass, or does the ox low over his fodder? Well, in this poetic language, these verses, we read as Job tried to get his friend to comprehend the great and unbearable weight of his suffering. You know, guys, you're saying I'm impatient. You have no comprehension of what I'm going through. You just don't get it. He says if his pain could be weighed, as he claims using hyperbole, that they would outweigh the sand of the sea. And sometimes we feel that way, don't we? It's just too much. This is why he laments as he does, because he understands that it is God who has brought the suffering upon him, but he doesn't get the reason for the suffering. And he knows the reason isn't his personal sin. He has no deep, dark, hidden sin that God would do such a thing to him. He in pain and without understanding the reason for his pain naturally cries out like a hungry or injured animal. If he had relief and reason for the pain, if the words of his friends were satisfying, if they really brought some comfort, if they were sympathetic, he would be in silence like the donkey and the ox as they eat. But he's not satisfied. He is vexed. He's perplexed. Their words are not comforting. Job asked, verses six and seven, can something tasteless be eaten without salt? And I just say, can anything be eaten without salt? Can something tasteless be eaten without salt? Or is there any taste in the white of an egg? My soul refuses to touch them. They are like loathsome food to me. Job is telling his friends that their words are empty, tasteless, not satisfying. Douglas O'Donnell writes, Joe's friends failed to understand the situation properly. He will not stomach their insipid, tasteless, untouchable, loathsome words, for he is not under the discipline of God due to some sin. Then Job says, verses eight through 10, oh, that my requests might come to pass and that God would grant my longing. Would that God were willing to crush me that he would loose his hand and cut me off. But it is still my consolation and I rejoice in unsparing pain that I have not denied the words of the Holy One. Well, Job desires that God would spare him the pains of this trial by taking his life. He does, nevertheless, in the midst of it, find some consolation. And that is what the others are trying to take away from him. He finds consolation that he's not in some deep, dark sin. It is not his friends who console him, but a steadfast relationship with God consoles him. Against his friend's counsel, he maintains that he has not sinned. While he does not understand why God has pierced him, he is confident that whatever the reason, it doesn't matter, whatever the reason, it is not a matter of retribution, it is not a matter of vengeance. In all this, Job does not sin. Yet, at the same time, he feels like he has reached his limit and just can't take it anymore. Been there. Verses 11 through 13, what is my strength that I should wait? And what is my end that I should endure? Is my strength the strength of stones or my flesh bronze? Is it that my help is not within me and that deliverance is driven from me? Job is at the end of his rope, so he thinks. and there is nothing in him to cause him to go on. I'm gonna live and then I'm gonna die. Just take me now. He's had it with life. He's had it with his friends and really he's had it with this trial. Indeed, if Job is to persevere, and by the way, he does, it will be because God preserves him. Job rebukes them for their accusations and unwise counsel. Verses 14 through 20. For the despairing man, there should be kindness from his friend. Oh, amen and amen. Lest he forsake the fear of the Almighty. My brothers have acted deceitfully like a wadi, like the torrents of wadis which vanish. which are turbid because of ice, and into the snow melts. When they become waterless, they are silent. When it is hot, they vanish from their place. The paths of their course wind along. They go up into nothing and perish. The caravans of Tamar looked. The travelers of Sheba hoped for them. They were disappointed, for they had trusted. They came there and were confounded. Indeed, you have become such." Job tells his friends that though they counseled together, they made a wrong conclusion. They think restorative ministry consists of kicking a man when he's down. I think I attended that church for a while. The way you help somebody is by kicking them and beat them up. And we recall Romans chapter two, verse four, which says, it is the kindness of God that leads to repentance. Job rebukes him for speaking blustery but empty, disappointing, hurtful words. He hoped to hear something from them that would minister wisdom, hope, and comfort, but he is left disappointed and confounded. Where in the world are you guys coming from? You came to sympathize with me, to comfort me, and yet you beat me around? Sometimes people say things and we think, I'd rather you had slugged me than said that. Then Job makes a profound statement. It's a statement we would almost pass by. Verse 21b, the last half. You see a terror and are afraid. That's the problem with you guys. You see something terrible and you're afraid. Having counseled together and sure this terrible thing has come on Job because of his sin, they themselves are terrified. Rather than admitting they don't know why Job suffers, they think they have to come up with an answer and they have to place the blame on Job. And in association with Job, maybe perhaps they fear that retribution might come upon him. So what do they do? In fear? They redeemed themselves, blame it on Job. Blame it on Job, as if to please God. We'll do God's work here and beat him up a little bit. If Job is being judged for his sin, then how can they safely sympathize with him? If Job is under the wrath of God, how can they try to comfort him? They're afraid. And so Job asked, verses 22 and 23, have I said, give me something or offer a bribe for me from your wealth or deliver me from the hand of the adversary or redeem me from the hand of the tyrants? Job reasons with them that he's asking nothing of them, let alone anything difficult or that gives them reason to be afraid. All he desires is the warm comfort of friendship. He wants fellowship. But then he says that if indeed they know of his sin, that they should speak plainly and honestly. Quit insinuating things and come out with it. Do you know my sin? Verses 24 and 25, teach me and I will be silent. And show me how I have erred, how painful are honest words. Oh, it'll hurt, I won't like to hear it. But what does your argument prove? You're not proving anything here. If you've got something to say, if you know what my sin is, then out with it. But as it is, you present a position and you prove nothing. Verse 26, do you intend to reprove my words when the words of one in despair belong to the wind? Do you reprove me when my words have blown past you like the wind? You haven't even listened to me and yet you take it upon yourself to rebuke me. Then he accuses them of being heartless. Verse 27, you would even cast lots for the orphans and barter over your friend. But then he pleads with him, verses 28, 29, and 30, rather than letting my words blow past you like the wind. Now, please look at me and see if I lie to your face. Desist now, let there be no injustice. Even desist, my righteousness is yet in it. Is there injustice in my tongue? Cannot my palate discern calamities?" What he's saying is, stop it. Quit judging me. Stop it. Stop accusing me. Quit condemning me. Stop it. You're not helping. having rebuked his friends by justly claiming his innocence, Job then laments his life. Job laments his life. He laments the difficulty and the brevity of it. Chapter seven, verse one. Is not a man forced to labor on earth, and are not his days like the days of a hired man? As a slave who pants for the shade, and as a hired man who eagerly awaits for his wage, so I am allotted months of vanity, and nights of trouble are appointed me. When I lie down, I say, when will I arise? But the night continues, and I'm continually tossing until dawn. Been there? My flesh is clothed with worms in a crust of dirt. My skin hardens and runs. My days are swifter than a weaver's shuttle and come to an end without hope. Feeling death is imminent, Joe lamented, verse 7. Remember that my life is but a breath, my eye will not again see good. The eye of him who sees me will behold me no more. Thine eyes will be on me, but I will not be. When a cloud vanishes, it is gone. So he who goes down to Sheol, that's the grave, does not come up. He will not return again to his house, nor will his place know him anymore. Having said these things, lamenting his life, that death is imminent, Now Job in desperate frustration in the confusion of pain and suffering addresses God. Job cries out to God or we might say Job contends with God. He wrestles with God. Chapter 7 verse 11. Therefore, I will not restrain my mouth, will speak in the anguish of my spirit. I will complain in the bitterness of my soul. Now here, church, he is not talking to Eliphaz and his friends. They obviously can hear this. He's addressing God. Am I the sea or the sea monster that thou dost set a guard over me? If I say my bed will comfort me, my couch will ease my complaint, then thou dost frighten me with dreams and terrify me by visions, so that my soul would choose suffocation, death rather than my pains. I waste away, I will not live forever. Leave me alone for my days are but a breath. What is man that thou dost magnify him and that thou art concerned about him, that thou dost examine him every morning and try him every moment? Wilt thou never turn thy gaze away from me, nor let me alone until I swallow my spit? Old Testament, spittle, swallow my spittle. Jobel understands that his life is in the hands of the almighty God. And he doesn't understand why God would choose to deal with him as he does. Job says, really, is my life so important to you? Am I like a sea monster that you have to hem me in so I don't do so much harm? So I don't cause so much chaos? What am I, God, to you? Really, is my life so important? Really, God, must you pick on me? You have so dealt with me that I would rather be dead. You know I won't live forever, so just leave me alone and let me evaporate like breath on a cold morning. Why do you watch me as if my life is of any importance to you? Will you ever relent and give me a break? You won't even let me alone enough to swallow my own spit. What do you care? Leave me alone. I have a one word commentary on this. Yikes. And Job challenges God, verse 20. Have I sinned? What have I done to thee, O watcher of men? Why hast thou set me as thy target, so that I am burdened to myself, that I can't even stand myself? Why? In essence, Job says to God, what he says to his friends, show me my sin if I've sinned. You know all and you know that I have not sinned and I do not deserve this. Why are your sights set on me? Why do you fling your arrows at me? Verse 21, why then does thou not pardon my transgression and take away my inequity? You know, Lord, if I've sinned, why don't you just forgive me? Why all this? For now, I will lie down in the dust and thou will seek me, but I will not be. If Job has sinned, he reasons that God should pardon him and get this over with. But as it is, Job feels he is about to die, and then though God might seek to buffet Job some more, he will be no more. Just let me die, I'll be no more. You won't have me to pick on anymore. God won't find him among the living. O'Donnell comments, the arrows of the Almighty are too much for Job. His body is too weak, his soul too depressed, and his calamities are too heavy to bear. Job wants to die, but even in the midst of this, Job refuses to break fellowship with God. He will not risk severing his relationship with Yahweh. In fact, church, he does not curse God. In closing, briefly, we can learn two things from Job's three friends. One, vengeance theology is not motivated from sympathy. It does not offer comfort or healing, but it wounds. Not only does it wound the one that the vengeance theology is preached against, but it actually wounds the one who holds it. Two, It is the kindness of God that led us to repentance. The ministry of God that is healing is sacrificial as it demonstrates compassion and offers comfort. Church, rather than being like Eliphaz, Bildad, and Zophar, let us be like Christ. And then let's learn a couple of lessons from Job. Firstly, Job fears God more than he fears death. He doesn't take his own life. The Lord gives, the Lord takes away. Blessed be the name of the Lord. Job continues to confess that his life is in the hands of God. Job does not blame the devil and denounce the devil, but he continually fears God having not denied the words of the Holy One. Job does not contend with the devil. He has no relationship with the devil. He contends with God with whom he has relationship. And he does not sin. Number two, Job is honest with God. He is reverent, though perhaps we might think a little or a lot forward, but still he fears God as he recognizes that the sovereign one holds life and death in his hand. Beloved, may we learn to communicate with God honestly, open, and always communicating with God. This story is about God and his servant Job. We will learn to fear God, as did Job. Then lastly, as a matter of application, there is a Savior friend. His name is Jesus. He is the Christ of God. In this fallen world, fallen people, will let us down and sometimes severely. Friends, family, spouse, no matter, we live in a world that has fallen, but Jesus is the perfect friend who is closer than a brother. Jesus is the friend who is the one Savior of the world, the only Savior of your soul. If you will believe upon the Lord Jesus Christ, as I say over and over, you will be saved. Then you can join with all who have trusted in Christ Jesus as Savior Lord and saying, what a friend we have in Jesus. And what a friend he is, for he never condemns us. He never leaves us nor forsakes us. Romans 10, nine through 11 says, If you confess with your mouth Jesus as Lord and believe in your heart that God has raised him from the dead, you shall be saved. Why? For with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. For the scripture says, whoever believes in him, whoever believes in Jesus, will not be disappointed. What a true Savior friend we have in Jesus. Shall we bow our heads? Our Lord Jesus, you are trustworthy. You laid down your life for us. We confess, Lord, that we don't always understand what all you're working and how you're working it. And sometimes we look at situations and say, how can you be glorified in this? But we understand, Lord, that as we worship you, like Job, suffering all these things and yet crying out to you, even contending with you, wrestling with you, He is faithful as he does not violate your word. He does not sin with his lips. Lord, may we learn that we can have an open, honest relationship with you. And may we learn from the example of Job and the example of Jesus Christ, that in all our trials, we would never curse you, but we would embrace you and cling to you. May we serve you and love you always. Until that day that we see you face to face. In Christ Jesus, our Lord's name we pray. Amen. Brother Mark is going to come and lead us together in a song. Will you please stand to your feet?