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And turn to Job 32. William Gladstone, Prime Minister
of Great Britain in the late 19th century, was one of the
most ornate orators to have graced the political landscape. One
of his political opponents, Benjamin Disraeli, which I believe was
the Prime Minister after him. I could be wrong on that. My
history teacher's not here, so I'm okay. He once, Disraeli once
attacked Gladstone describing him as quote, a sophistical rhetorician
inebriated with the exuberance of his own verbosity and gifted
with an egotistical imagination that can at all times command
an interminable and inconsistent series of arguments to malign
an opponent and to glorify himself. I'd read it again, but I don't
know half the words I just read. Essentially, Gladstone was a
pompous individual, figure, a politician being pompous, who liked to speak,
make up his own words, and while he was speaking, would do so
in such a way to make his opponents look bad and make himself look
good. When it comes to Elihu, there
are some who would characterize him in that light. No one really knows when Elihu
shows up. Okay, as we've gone through the
book of Job so far, we've seen the behind the scenes with God
and Satan, we've seen the destruction to Job, we've heard Job and his
three friends, And now we get to chapter 32,
and after Job has proclaimed his innocence and ended his wonderful
speech last week with this phrase, the words of Job have ended. Elihu pops on the scene. How long he's been there? We
don't know. Where'd he come from? We don't
know. It would be a fair guess to think
that he's been there the entire time. There are lots of handouts
on the back table. Hopefully you got all of the
ones you needed. There is the regular handout
with the notes. Then there's another half sheet
that has two charts. One of those charts is Job's
complaints and Bildad, or not Bildad, I kept messing up names
this morning as well, Elihu's response to those complaints
of Job. So we have the idea because Elihu
is responding to Job, he's at least been there to listen to
what Job is saying. When we look at the introduction
that the narrator gives, The reason that the narrator is going
to give us this introduction is to condition our attitude
towards him, as well as to create the context with which we are
to hear his words. So let's just go ahead and read
the first five verses of Job 32 for our introduction to Elihu
this evening. So these three men ceased to
answer Job because he was righteous in his own eyes. Then was kindled
the wrath of Elihu, the son of Barakel, the Buzite, of the kindred
of Ram, against Job was his wrath kindled because he justified
himself rather than God. Also against his three friends
was his wrath kindled because they had found no answer and
yet had condemned Job. Now Elihu had waited till Job
had spoken because they were elder than he. And when Elihu
saw that there was no answer in the mouth of these three men,
then his wrath was kindled. And when we get this introduction,
and really we're not gonna get out of the introduction today,
we're gonna deal a little bit outside of the introduction,
but we're just gonna kind of get an idea of who is Elihu,
how should we understand him? Because depending on which commentary
you pick up, And there are good commentators that I would strongly
recommend for a lot of their work. When they come to Elihu,
they portray him in a certain light. There are other commentators
who portray him in almost the exact opposite. But with just
this introduction, we ask ourselves the question, what are we to
make of Elihu? To many, Elihu is egotism personified
and arrogance on two legs. He is a cocky upstart with nothing
to offer the debate, but a wordy rehash of worn out arguments. There really seems to be at least
two reasons that we're going to look at this evening for this
opinion of Elihu. And the first is a perpetuated
prejudice against him. The Prince of Preachers, Charles
Spurgeon, who happened to be contemporary with Gladstone and
Disraeli, appreciated and liked and recommended
the use of commentaries. But he makes this statement about
commentators. He says, commentators are often
like sheep. They follow one another and they
all go astray. And once you're introduced to
Elihu as a swaggering know-it-all, it is easy to read that in the
rest of the commentators. And you can pull out six good
commentaries. And I've done this in other studies that I've been
doing. When you're looking at a passage
trying to get a better understanding, commentator A says something,
commentator B says something, commentator C quotes commentator
A, commentator D quotes commentator A. And it's like, wait a second,
I have six commentaries, but I really only have two different
things that these commentators are saying. It's kind of like
that first impressions is what leaves the mark. So where does
this notion come from that Elihu is a young upstart? The second reason that his reputation
suffers is a failure to take interpretive cues from the text
itself. Elihu's speech is often misread
on three levels. The first is reading between
the lines an attitude and a tone into Elihu's speech that is not
necessary or native to the text. Okay, so if we just look at the
start of Elihu's speech in verse six. Elihu, the son of Barakel
the Buzite, answered and said, I am young, and ye are very old. Wherefore I was afraid, and durst
not show you mine opinion. I said, days should speak, and
multitude of years should teach wisdom. But there's a spirit
in man, and the inspiration of the Almighty giveth them understanding.
Great men are not always wise, neither do the aged understand
judgment. And if we read the verses with
that intonation, what picture of Elihu does that paint? I've
been sitting here waiting for you old guys to show me something
that I don't know and that hasn't happened yet. But that reading
it in that light doesn't necessarily need to be that way. Or if you
read it in this way, I am young and ye are very old. Wherefore,
I was afraid and durst not show you mine opinion. I said days
should speak and multitudes of years should teach wisdom. There's
a spirit in man and the inspiration of the Almighty giveth them understanding.
Great men are not always wise, neither do the aged understand
judgment. Is there a difference? One is very much, you old people
don't know anything, And one is, man, there is a lot that
I can gain from you, but you've missed the mark. And if we're put in that stage,
which way would we prefer Elihu to speak to us? Option number two. So one of
the reasons why people seem to take the fact and say that Elihu
is just an upstart is they read an attitude that isn't necessarily
there. Another reason is they just ignore
the narrator's inspired portrayal of Elihu. And we'll look at that
this evening. And the third is overlooking
significant parallels between Elihu's speech and God's final
answer to Job. Now we do need to remember that
Elihu is human. Okay, as a human, like you and
I, he is fallible. But when we read through his
arguments, and Pastor will be back next week to take us through
the speech of Elihu, we're going to recognize that he transitions
our attention from the errors of Job's friends to the answer
of Job's God. Along the way, he's going to
refocus the lens of the debate, and Elihu sees something different
than what his friends are saying. Elihu serves a purpose of breaking
the log jam in the book of Job. He leverages a significant shift
in the debate. Eliphaz, Bildad, and Zophar have
argued Job is suffering because Job is sinning. And to that point,
Job has argued, I have not done any sin that would justify this
amount of suffering. When Elihu opens his mouth to
speak, he is going to argue, not that Job is suffering because
he is sinning, but rather that Job is sinning because he is
suffering. And last week, what we looked
at with what Job comes down to is the fact that Job says essentially,
I am a righteous individual, I am more righteous than God.
And Elihu recognizes what Job is saying. And so he comes to
the conclusion that Job hasn't had these punishments. God isn't
judging a sin that Job has committed, but rather Job's response to
his suffering is a sinful response. And we'll look at that in more
detail. Okay, few characters in the scripture elicit more
contempt than Elihu. I'm gonna read a couple. One commentator, David Friedman,
states this, he is a comparative youngster, brash at that who
speaks to and at everybody, criticizing the friends for inferior debating,
but at the same time attacking Job for his behavior. He argues
vigorously, brooking neither interruption nor rejoinder, and
while Elihu is highly critical of all who have preceded him
and very scornful in his excessively polite and prolix fashion, he
does not add much to the sum of the human knowledge. In spite
of his insistence on being heard and his rapid fire, nonstop loquaciousness,
he earns the ultimate reward, he is totally ignored. And most of your commentators
that follow this lines are going to say he is a self-pompous individual,
he doesn't add anything new, and you look at when he is done
speaking, nobody answers him. Job and his friends at least
went back and forth. Job recognized his friends had
something valid. He responded. They responded.
Elihu speaks. He runs his mouth. He's not even
worth a response. When God shows up, God is going
to answer Job. God is going to address Job's
three friends. God doesn't even mess with Elihu.
Elihu's a nobody. Another commentator, Henry Morris,
wrote an excellent commentary on the book of Genesis, a great
book on the Genesis flood. But he sees Elihu as a braggart
who's spoiling for a theological fight, a tool of Satan, and even
a false messiah. On the flip side, other commentators.
Matthew Henry sees Elihu as a man of great modesty and humility,
of great sense and courage. Another states in Elihu, we find
a more balanced theology than that of the three counselors
and a warmer personal response to the greatness of God. Just to spoil things, that's
the approach we're going to take tonight. and we're gonna look
at the scriptures to understand it. So the keys for interpreting
Elihu. The first is recognizing the
significance of spirit-inspired narrative. How does the narrator's
point of view of Elihu affect things? It is through the narrator
that we observe and evaluate everything connected to the story.
And the narrator in these five verses gives us six features
that incline the reader to be favorably disposed toward Elihu. And the first is that the introduction
contains no hint of censure. Or condemnation, that's a better
word to spell. More letters. Okay, as the narrator
introduces Elihu, he gives no indication that Elihu is condemned. He reports the reason that the
three friends had ceased answering in verse one. They stopped talking
because Job wasn't gonna be convinced that he was wrong. He was convinced
that he was righteous in his own eyes. He deals with why Elihu
was angry with Job in verse two. Against Job was his wrath kindled
because he justified himself rather than God. He shows the
reason that Elihu was angry against the three friends in verse three.
Also against his three friends was his wrath kindled because
they found no answer and yet condemned Job. I'm just gonna take a slight
detour here. In Ephesians chapter four, Paul
instructs us to be angry and sin not. When we look at Elihu
here in Job 32, we see in these verses Elihu getting angry, his
wrath being kindled. His wrath is kindled against
Job because Job thinks he's more righteous than God. His wrath
is kindled against Job's friends because they are condemning an
innocent man. Verse five, his wrath is kindled
against these men because even though they should have known
better, even though they should have had answers, they didn't. There's one other person in the
book of Job that has described of him that his wrath is kindled. And that character is God. And
as we're gonna get to Elihu and God, Elihu is almost a human
representation of the arguments that God is going to bring. So
when we see Elihu's wrath being kindled, he's not angry because
of what these people have done to him. I think he's expressing a righteous
anger on behalf of God, and I think that this is a great Old Testament
illustration of what Paul is talking about when he says, be
angry and sin not. Elihu is upset, and rightly so. because he's being upset because
God's character is on the line. Okay? Detour over. That's free, that's
not in the notes. Okay? The narrator also implies
that Elihu possesses a correct perception of Job's real problem. The narrator does not editorialize
here. He simply explains. He could
have said, Elihu supposed that Job was wrong in this way. But instead, Elihu is sitting
there and he recognized that Job is justifying himself over
God. Job's three friends, Initially,
okay, Job, you're just overlooking sin in your life, to by the end
of their discussions and arguments, Job, you're trying to cover that
sin up. There's some massive coverup
that you're trying to pull over our heads. You know, you can hardly read
an article today that doesn't point to some coverup conspiracy. Probably the favorite one that
I've come across recently is, you know there are no real birds? Has anybody heard this one? There
are no real birds. All the birds you see are robots.
They're drones for the government to spy on you. It's a huge conspiracy. Birds
aren't real. And people will believe this
nonsense. Okay, man never made it to the moon, the earth is
flat, all sorts of great conspiracies. Okay, it's election season. Get ready for the conspiracies
to start popping up about election interference. Valid or not. And Job's friends are accusing
him of conspiring to hide his sin. You know, some big cover
up. But Elihu recognizes where the
real problem is. That Job isn't being punished
because of sin, but rather his suffering is causing him to sin. Thirdly, the narrator describes
Elihu, or describes Elihu's dissatisfaction with the failure of the other
friends. Okay, and just to pop back to
number two, just to make this clear or reinforce this. The
primary confirmation of Job's diagnosis that Elihu makes is
the same accusation that God levels against Job in chapter
40, verse eight. In his description of the three
friends, condemning Job even though they couldn't produce
evidence. This is the same assessment that God himself is angry at
these friends with in chapter 42, verse seven. The introduction of Elihu by
the narrator also fourthly highlights a unique emotional parallel between
Elihu and God. Four times the narrator tells
us that Elihu's wrath was kindled. In chapter 42, verse seven, this
is identical to the expression that God uses to describe his
own anger. And again, these are the only
two people in the book that the narrator describes as having
their wrath kindled. Eli, whose wrath foreshadows
the wrath of God. Fifth, The narrator credits Elihu
with an authentic respect for his elders. And we see this in the start
of Elihu's speech, okay? I am young and you are old. Because
you're older than I am, I sat quietly giving you the respect
that a younger person should give to an older person. And in today's society, to find
this type of attitude, it's rare. If we think back to Job chapter
31, as Job is talking about these individuals who are mocking him,
he says, these are the children of individuals that I wouldn't
even hire to watch my dogs. Their kids are mocking me. And yet we see Elihu is sitting
there, respectfully waiting his turn, letting the elders speak,
hoping to glean some sort of wisdom from them. And so when we read the words
of Elihu, there's no reason to read any sarcasm into him or
to think that he is not being sincere as he is talking about
his respect for them. The sixth item that the narrator
gives for us to think that Elihu should be read favorably is the
fact that Elihu is exempt from God's displeasure. Now those
who read Elihu negatively are gonna say, God doesn't answer
him because God isn't gonna waste his breath. But we're gonna see it for another
reason. God answers Job because Job is wrong. God answers Job's
friends because Job's friends are wrong. God doesn't answer
Elihu because Elihu is not wrong. So Elihu is someone who is bringing
something to the story that is going to add to our understanding. If he was arrogant and out of
line, then God would have addressed him. So the significance of the narrative,
the narrator introducing. The second reason we should look
at Elihu this way is just the significance of the intonation. Though the narrative does not
indicate the tone of Elihu's speech, there are other indicators
to what it was like. Elihu is not argumentative. Okay, no one answers him back.
Okay, Job doesn't argue back to him. Job's friends don't argue
back to him. But the other aspect is Elihu
is passionate to defend God's character. The next speaker after Elihu
is God. And God is going to echo some
of the words of Elihu. So unless we have something explicit
in the text to suggest otherwise, there's no reason to think of
Elihu as being, as anything but psychologically sound. So let's look at the significance
of Elihu's words. The next chapter, the next lesson
with pastor next week is going to deal more with the discourse. Okay, so if you wanna know what
he says, you can either read ahead or come back next week
or do both. Okay, there are some distinct
dissimilarities between Elihu and the friends. As you read
Elihu's arguments in chapter 32 through 37, Elihu is very
different than the other three friends. The first is that his
spirit is markedly different than that from the others. What we will see is that Elihu
has actually listened to Job. And we'll see this here in a
moment as we look at that first chart. But that first chart that
you have there is taken from this book, I just recreated it, are Job's arguments, where we
can find them, and then Elihu's response to them. So Job is actually,
or Elihu is actually listening to Job. I don't know how many
times you've been in this situation, but you're in a heated discussion
with an individual. and you hear the first thing
that they say, and immediately you begin thinking of a response
to that, and by the time they actually stop to catch their
breath, they're like 10 steps down the line, but you only can
think of the first thing they said, because you were too busy
formulating your answer to that. Okay, if that describes me, I'll
raise my hand, yes. Okay, that's what Job's friends
are doing. Job, you're wrong and we're gonna
prove you wrong. We're not even gonna listen to anything you
say. We're just gonna show that you're wrong. Elihu's gonna say,
okay, Job, you said this. Here's why that's wrong. Job,
you said this. Here's the correct way to look
at it. Job, you said this. So Elihu is actually listening
to what Job is saying. He also has a level of sympathy
that Job's three other friends did not have in their later speeches.
Secondly, Elihu's focus is unique. Job's three friends are committed
to coercing a confession from him. They're all playing bad
cop, bad cop. Job confess, Job confess, Job
confess. Elihu's not. In fact, what we see is Elihu
is going to offer a revolutionary third perspective. Not that Job
is suffering because of sin. And I don't know how many times
I've said it this evening. I don't know how many more times
I'm gonna say it this evening. Here's the thrust of Elihu. If
this is all you take away from tonight, then you got Elihu. Job is not suffering because
of his sin. but rather Job is sinning because
of his suffering. He's having a wrong response. The suffering may not be deserved,
but it does not render the suffering itself unjust, nor does it imply
that God is unjust for permitting it. So let's look at Elihu's
answers to Job's complaints there on that chart. Job has several
complaints. The author of the book kind of
sums them up in four summary complaints. The first complaint
Job has, I don't deserve this. And we've seen this throughout
the book. I'm innocent. I'm innocent. I'm innocent. I
don't deserve this. Eli, who says, okay, chapter
33, verses eight through 11, Job, I hear you, but God is sovereign. And God is sovereign in every
area of our lives. So we may think that we don't
deserve to be in a situation that we are going through. And
oftentimes we can be put in a trying situation and we can come out
of that situation very embittered towards God. God, I don't deserve
what you're putting me through. Elihu's response should be our
response. When we hear this, I don't deserve
this. God is in control. And we may not see it from this
side of eternity. And as far as we know in the
book, Job never does. But God is in control. Job's second argument can be
summed up in the fact that God is treating me unjustly. God's not fair. And Elihu's response to that
is, that's impossible. Because God is always just. That
is part of who he is. So we may be going through a
difficult situation. I don't deserve this, God is
in control. He's bringing you through it for a reason. God's
not being fair, false. God is always, always fair. One of my favorite chapters is
Romans chapter nine, in which Paul is arguing with himself
He is putting accusations and questions that the church at
Rome is going to come across, people trying to argue why God's
not fair. And the last question that Paul
brings forward in Romans chapter nine against God's goodness,
and this is just a summary because I didn't write it down, this
is free as well. Paul's last question that can
come against the goodness of God is if no one can resist God's
sovereignty, why does God still hold people responsible and accountable
for the actions that they do? That's not fair. And Paul's response is very simple.
Who are we? Who are you, oh man? To question God. If you're making a clay pot,
I've never done it. I've seen people make pots, and
they just move their hands up and down, and all of a sudden,
this pot is there. I'm like, there's got to be some
sort of witchcraft involved with this. If I did that, that thing
would just plop over, and there'd be clay all over the walls. But
you have a potter. He's a skilled master. He's making
this clay jar. And all of a sudden, the jar
says, no, you did a mistake there. Who is the clay? What is the
clay to tell the master that the master made a mistake? And we may go through difficult
times in our lives, and it may feel like God's not fair. God's
not being just right now. And this is really where Elihu
pins Job to the wall. Job, you're saying that you are
more just than God. God is always just in everything. The third argument, Job says,
I know that I am righteous. I've done nothing wrong to deserve
this suffering. And Elihu just simply points
out, Job, there is one righteous, and you are not God. Because
Job is, as we saw last week, essentially saying, I am more
righteous than God. Because if God were righteous,
I would not be going through this. The fourth argument is the fact
that God has become inexplicably cruel to me. And Elihu responds
to that. God is always great and always
good. A good friend of mine in college
passed away about two or three years ago now from COVID. His life, not verse in the sense
of a book chapter verse, Bible verse, but his life motto, motto
would be a better word. I wish I would have thought of
that this morning. His life motto is God is always only good. And I remember getting updates
from his wife, from his in-laws, as he was on the ventilator going
through the coma, waiting to come out. And almost everything
ended with that expression, God is always only good. Two days
ago was I think his third heavenly birthday, so he's been gone three
years now. And just watching his wife, watching his two kids
who are about Anastasia and Elijah's age, watching his in-laws who
are very dear friends of ours, going through this. And posting
on social media, you know, today was a tough day. The kids just
needed extra cuddles, extra tears. But we just have to remember
that God is always only good. And as Job is coming down, God
is just being mean to me. No, God is always only good.
If God wasn't, if God gave us what we deserved, and this was
brought up this morning, if God gave us what we deserve, where
would we be? We wouldn't have survived that
first breath. We'd all be getting the punishment
we deserve. But God is good. Eli, who also in contrast to
the three friends, speaks with a confidence. and a passion that
distinguishes him from the others. He claims an insight in chapter
32, verse eight, an understanding arising from the presence of
God's spirit in him. But there is a spirit in man
and the inspiration of the Almighty giveth them understanding. What
Elihu is saying here is essentially, We all have a spirit, but there
are some who have a secondary spirit, the Holy Spirit in them.
And that's how I'm going to be answering you. There are several similarities.
between Elihu and God. And the second chart you have
are gonna be these similarities in chart form with the verses
so you can compare them on your own at home. But there are at
least five significant themes that God echoes and expands in
his answer to Job that Elihu brings up. Elihu addresses Job's
words rather than his alleged actions. Okay, Job's friends
are trying to figure out what he did wrong. Eli, who is saying,
okay, based on your answers, this is what you said wrong. And in chapter 38, this is what
God repeatedly calls attention to as well, Job's words. Elihu criticizes Job's defense
of his own righteousness at the expense of God's righteousness,
and we looked at this a little bit last week. In Job chapter 40, verses two
and eight, God levels this very indictment against Job as well. Elihu stresses the glory and
incomprehensibility of God in creation. And this is the major
thrust of God's discourse. And when we get to God's response
to Job, and God brings out and explains the behemoth and the
Leviathan. And basically, Job can you tame
these creatures. And he describes them. And Job
essentially, argues that, you know, I had
this head knowledge of God, but that's where it was at. I didn't
take the time to make it a personal relationship as I should have.
Elihu questions Job's knowledge of God's ways in creation. And in Job chapter 38, this is
how God opens his address to Job. Job, where were you when
I made this? And when I made this? Job, did
I ask your advice about this? And Elihu also hints at the condescending
kindness of this sovereign and inscrutable God. Normally we
think condescending is in a negative light, The fact that this God
who is sovereign, who is above us, comes down to us and demonstrates
goodness to us. Elihu accents the fact that God
is pure, that God is just, that God is glorious and majestic,
that he's omniscient and omnipotent. But Elihu also brings in several
gentle reminders that God is not unapproachable. that God
is compassionate, that God is merciful and gracious and forgiving. And when we see God's response
to Job in chapters 38 and 39, we see this as well. And you have those verses there
in that second chart. So what is the function of Elihu? Why does all of a sudden the
narrator stick him in right here? There are three types of characters
that a good story is going to have. You have your protagonist. The protagonist is the central
character. The protagonist is the one of
whom the story is about. So when we're looking at the
book of Job, who is the protagonist? Who is the book about? No. God. Okay, all the way back in
chapter one, God versus Satan. God says, have you considered
my servant Job? The entire book of Job is God
is good and defending God's character. The antagonists are the main
adversaries set against the central character. Okay. The main antagonist in the book
of Job would be Not Job. Satan. Okay, Satan primarily, but also
secondary would be Bildad and Eliphaz and Zophar. Okay, the
third type of character that you're going to find in good
literature is going to be the foil. Okay, the foil heightens
the central characters by providing a contrast or a parallel. And I am extremely nervous to
give an example of a foil because I know I'm going to get it wrong,
and it will dock my grade retroactively. But you have your character Robin
Hood. The main antagonist in Robin
Hood would be Prince John, the Sheriff of Nottingham. But you
don't have Robin Hood without Little John. The purpose of Little John is
just to help accentuate the character of Robin Hood. When you read
through the tales of Arthur, Arthur, the great protagonist,
the antagonist, Morgana at times, other adversaries at times, but
alongside Arthur, you don't have Arthur without Merlin. So when we look at the story
of Job, and if I'm wrong with those examples, please correct
me. Okay, the central character of Job is God. The foil is Elihu. Not in the sense that there is
a contrast between Elihu and God, but the parallels that are
there Because at this point, Job's
friends are done talking. They're sitting, licking their
wounds, Job's done talking. You have that wonderful phrase
at the end of chapter 31, the words of Job have ended. You have Eli who steps on the
scene, and after Eli who you have God. And Elihu steps on
the scene and he brings these same thematic elements that God
is going to address. Okay? So when we look at Elihu, he is an important character
in the book because of who he's pointing towards. Here's who
God is, and God is about to come on the scene and say, here's
who I am. Thoughts, questions? Natalie? The narrator always referred
to the person who wrote Job. Yes, that is an important distinction
to make. Yeah, the narrator of the book. Yes, ma'am? At this point, nobody knows.
It's possible Job wrote it. It's possible somebody else wrote
it. When we get to heaven, we'll figure it out. Mm-hmm. Yeah, and one of the
things that came up this morning, Elihu is sitting here listening
to the conversation this entire time. And essentially he's saying,
you guys aren't saying anything important or valuable. You're
all wrong. And if you were just to read
through this conversation, from the scriptures, you're reading
out loud for 10, 12 hours. Okay, imagine sitting through
a seminary for 12 hours, or through a seminar for 12 hours, and the
persons, the people speaking have nothing to say. You're gonna
be upset. That's why, that part of the
reason I think his wrath is kindled. You guys wasted my time. their speeches are probably longer but that what we have is just
what was recorded that's what we need to know
The Character and Function of Elihu
Series Job: Beyond Suffering
Suddenly a new character appears in the book of Job. He is silent till this point, but now he soars over the arguments from before. Elihu has the best perspective of all the men previously seen. He reflects the character and actions of God and prepares these men to meet God.
| Sermon ID | 322241555333812 |
| Duration | 48:46 |
| Date | |
| Category | Midweek Service |
| Bible Text | Job 32:1-5 |
| Language | English |
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