Well, there was a dispute in heaven. God brought his righteous servant Job to Satan's attention. And Satan, being the accuser, accused Job of serving God for selfish motivations only because God had blessed him so greatly. As stated in previous teachings, to accuse Job of feigned worship is to accuse God of receiving feigned worship. It is to accuse God of glory in that which is not true, and to accuse God himself of impurity. To prove his point, Satan, the accuser, said that if God removed Job's blessings, that Job would turn against God and curse God to his face. At that, God gave permission to Satan to try Job. At first, Satan was allowed to remove all Job had. In the first round of attacks, Job lost many servants, his 500 yoke of oxen, 500 female donkeys, 7,000 sheep, 3,000 camels, and then most grievously, his 10 children. It's impossible for us to imagine what he was going through. But what was Job's response to those devastating, most devastating losses? Job chapter one, verses 20 and 21. Then Job arose and tore his robe and shaved his head, and he fell to the ground and worshiped. And he said, naked I came from my mother's womb and naked I shall return there. The Lord gave and the Lord has taken away, blessed be the name of the Lord. And the church said amen and praise the Lord, right? And the scripture says through all this Job did not sin nor did he blame God. Having withstood the first test, Satan further accused Job saying that he continued to reverence God only because God physically spared Job himself. God then gave the devil permission to further try Job. In the second wave, Satan utterly wrecked Job's health, brought him very near to death. Job 1.7 tells us that Satan smoked Job with sore boils from the sole of his foot to the crown of his head. But Job, that exemplary servant of God, so held to his trust in God, that his wife rebuked him, saying this, chapter two, verse nine, do you still hold fast your integrity, curse God and die? Yet Job, in faithfulness to God, because God is God, answered her, saying in chapter two, verse 10, shall we indeed accept good from God and not accept adversity? And the scripture says, in all this, Job did not sin with his lips. Then came along Job's three friends, Eliphaz, Zophar, and Bildad. As it was, they really weren't so friendly. They came to sympathize with Job, that was their intent, and to comfort him, but ended up being as conjoined antagonists who falsely accused Job of some terrible sin for which they had determined God was punishing him. For 27 chapters now, which we studied over 10 weeks, Job and his three friends have gone back and forth. They accused him of a grievous sin worthy of such retribution from God, while Job maintained his innocence, denying their accusations. As chapter 32, verse one, which we will read in a moment, reveals, Job and friends have come to an impasse. They've said what they've had to say. And suddenly then, a new character appears, one Elihu. It seems that this younger man, Elihu, has been there for a while. He's very aware of what's been said. Perhaps he's been there since the close of the second chapter. We don't know, but he's been there. But until now, he has been silent. With Job and friends exhausted, Elihu seizes the occasion to speak his mind. Elihu is a rather enigmatic figure, a rather mysterious and perplexing character. He suddenly appears and after he speaks his mind we hear nothing more of him and Job doesn't even respond to him. It has been fascinating for me to read and hear of the spin or the take others place on Elihu. It's fascinating. There have been some who for various reasons make Elihu out to be a prefigure of John the Baptist. Others make him out to be a prefigure of God the Holy Spirit. To me, this is to me, now I may be wrong, it wouldn't be the first time I've been wrong, and by the way, it wouldn't be as low as the one millionth time I've been wrong. But to me, such a leap, causes one to think more of Elihu than they ought. Some receive his words and thoughts as absolutely perfect, that he says nothing wrong, while others receive him quite negatively, more like the previous three friends. How are we, as we approach this text, how are we to take Elihu and his positions, his arguments, in order To interpret Elihu rightly, it is vital to remember what both the Old and New Testaments say concerning Job. In the church today, much of the error concerning Job has to do with false impressions about him. We can hardly rightly interpret what Job's friends and Elihu say if at first we fail to rightly understand what scripture establishes concerning Job. In the New Testament, James wrote of Job, encouraging us to consider his example. James 5, verse 7 says, Be patient, this is James writing the church, be patient therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious produce of the soil, being patient about it until it gets the early and late rains. You too be patient, strengthen your hearts, for the coming of the Lord is at hand." And I say, praise the Lord that the coming of the Lord is at hand, amen? He goes on to write in verse 10, James 5, 10, as an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful. By the Holy Spirit, James encourages us who believe in Christ Jesus to patiently endure our sufferings and trials. We are to endure suffering patiently as we anticipate, or in anticipation, of the coming of our Lord, knowing that He, being compassionate and merciful, has our good victory in hand. In that, James set Job before us as a commendable model. James does not criticize Job, nor condemn or ridicule him like his friends do and like Elihu will do, but he sets Job up before us as a worthy example. And this reminds us that in Job chapter one, verse one, and again, it's spoken by God himself in two, three, that Job was in fact a man who was blameless, upright, fearing God and turning away from evil. So it's vital to our correct study of Job to keep before us what kind of a godly man Scripture says Job was. What Elihu says in chapters 32 through 37 cannot be read rightly or understood correctly outside what Scripture declares concerning Job. We do not estimate who Job is by Elihu's words, but by the other statements of Scripture. As Elihu will say many true and wonderful things, we will see that he, much like the three before him, will misapply the truth as it concerns Job. They say wonderful things, but then as they apply it to Job, they think that Job is in sin. So like the others, Elihu's premise is off. And I just wanna say, poor, poor Job. As I read this, Elihu, as I read this, Elihu is a continued part of Job's testing. Yet, church, God is over all, amen? Our confidence is not in men, but in God, and the church said amen, amen. Well, for the reading of the word, we will open to chapter 32, Job 32, and then to Job 37. Please, will you honor our Lord for his written word by standing for the reading I'm reading Job chapter 32, verses one through three, and then we will flip back to chapter 37. This is the word of the Lord. Job 32, verse one. Then these three men ceased answering Job, because he was righteous in his own eyes. But the anger of Elihu, the son of Barakel, the Buzite of the family of Ram, burned. Against Job his anger burned, because he justified himself before God. And his anger burned against his three friends, because they had found no answer, and yet had condemned Job. Please turn to chapter 37. Chapter 37 verse 1, this is still Elihu speaking. At this also my heart trembles and leaps from its place. Listen closely to the thunder of his voice and the rumbling that goes out from his mouth. Under the whole heaven he lets it loose and is lightning to the ends of the earth. After it, a voice roars. He thunders with his majestic voice and he does not restrain the lightnings which his voice is heard. When God thunders with his voice wondrously, he does great things which we cannot comprehend. For to the snow, he says, fall on the earth, and to the downpour and the rain, be strong. He seals the hand of every man, that all men may know his work. Then the beasts go into the lyre, and remains in its den. Out of the south comes the storm, and out of the north, the cold. From the breath of God, ice is made, and the expanse of the waters is frozen. Also with moisture, he loathes the thick clouds. He disperses the cloud of his lightning, and it changes direction turning around by his guidance that it may do whatever he commands it on the face of the inhabited earth, whether for correction or for his world or for loving kindness, he causes it to happen. Listen to this old Job, stand and consider the wonders of God. Let's pray. Well, Heavenly Father, though this morning we're only gonna look at chapters 32 and 33, we pray, Lord, that we will stand in awe of your wonder, that we, as we study your word, will comprehend your greatness, your love, and your kindness toward us, that you are a God of abundant, loving kindness and mercy toward us. that even though we may suffer, our suffering compared to eternity is just for a little while and then you have our good redemption in mind the entire time. Let us read this story of Job and be encouraged in our day. While we live in truly a troubled world, and Lord, as there are riots and protests and violence, while there are signs of hatred, Lord, while there are wars around the world, While people are speaking against Israel, Lord, may we stand in the gap, may we trust in you, knowing you will have your way in all these things. Lord, let us as righteous people not be silent, but let us lift our voice. And then in all this, Lord, though the troubles are there, may we have our confidence in you. As I said earlier, Lord, may we fear you and fill you well so that we fear nothing else. Lord, as we open to your word, speak to us by your spirit, through your written word. Have your way in us, in the name of Christ, I pray, amen. God bless you. It was my intent, you may be seated, it was my intent today to get through all six chapters of LU, but then I decided, well, I can only get through three of them, and then I decided, well, I can only get through two of them. So pray for me that God will help me to get through the next four next week, if it's his will. So as we consider our present text, this is part two of our sermon, part one of this sermon, as we consider our present text, we will study today, number one, Elihu's anger burns, that's chapter 32, and then secondly, God is not silent, chapter 33. In this text, Elihu proclaims four great truths, chapters 32 through 37. He proclaims that God is not silent, God is perfectly just, God is ever caring, and God is exalted in power. Sadly, Elihu misapplies these truths to Job as he assumes that Job suffers due to his sin. Job just can't get a break, but he will get a break pretty soon. Elihu's anger burns. At this point, Job has uttered his last defense. and his three friends have ceased in their concerted effort to convict him of sin, which he is not guilty of. Thinking Job to be self-righteous, the friends decided that they should no longer waste their breath concerning Job. Job and the three are done with going round and round. But there has been with them a younger man named Elihu. To say the least, Elihu is extremely upset with all four of them. He is exceedingly distressed because Job justified himself before God, those are Elihu's words, and also because Eliphaz, Zothar, and Bildad had found no answer and yet had condemned Job. Elihu was so irate that four times in as many verses it is said that his anger burned. He is mad. Now, as we study, I'll let you decide whether that's a righteous anger or a human anger, and probably it's a mixture, perhaps, of both. I always get a kick out of people. Anybody who's mad says, well, I have a holy anger. No, no, you don't. You have a sinful anger, okay? He is mad. This man, young man, Elihu, is seething. And I will add this bit of commentary here, one line. When your anger is burning, it's better to hold your tongue and cool down rather than to lash out in a fury of fire. Amen? We have no idea how much time expired between chapters 31 and 32, but when Elihu saw that the friends had no answer and yet condemned Job, he began to speak out in really apologetic terms. And he said this, verse six, chapter 32, verse six. I am young in years and you are old. Therefore I was shy and afraid to tell you what I think. I thought age should speak and increased years should teach wisdom. Now, we can only imagine, when he said that, how this made the three feel, as this young whippersnapper says that he thought that they, being increased in years, should teach wisdom. He's saying, but you haven't. By that he implies they have not, and as stinging as it is, he's right. Then he reasons that wisdom may not be with those who are abundant in years, but is upon all whom God breathes understanding. And young Elihu is sure and says as much that God has breathed understanding upon him. He's sure, I've got the understanding here. Having listened to them carefully and pondered their words, Elihu discovered that none of the three could refute Job properly. Worse than that, they came to the point that they condemned Job. And of course, They could not effectively refute Job, for their presumption was wrong, and he didn't need to be refuted. And as we will read, neither will Elihu refute Job properly. All of these, ignorant of the heavenly conflict between God and Satan, interpret Job's situation as involving sin on Job's part. Elihu, chastening Job. The three, for being unable to adequately respond to Job, further rebuked them, saying, verse 13, do not say, we have found wisdom, God will rout him, not man. Elihu's beef with the three is that they have ceased trying to convince Job and left him condemned. They have taken Job's rejection of their vice personally. They're upset with him, they're insulted by Job, and have decided that they have done enough. They determined that they would step back and let God rout Job. That is, that they would let God utterly defeat and overcome Job. Sean O'Donnell. This expresses Elihu as saying to the three, you cannot wait for God to kill Job while you mutter, we did what we could. Our best shot was a good shot. Now it's time for God to shoot the target in the heart. No, Elihu is quite perturbed at their stance. Claiming not to be offended by Job as they were, Elihu says, verse 14, for he has not arranged his words against me. nor will I reply to him with your arguments. Job hasn't offended me, is saying to Elihu. I haven't taken this personally. I'm not gonna reply to him as you have. I have something new to say. I have God-given understanding. Elihu then mocks the three, saying, verse 15, they are dismayed. They answer no more. Words have failed them. and his heat and anger, he is verbally slapping the three around. Elihu then says, verses 16 through 22, and shall I wait because they do not speak? because they stop and answer no more. I too will answer my share. I also will tell my opinion, for I am full of words. The spirit within me constrains me. Behold, my belly is like unvented wine, like new wineskins, it is about to burst. let me speak that I may get relief, let me open my lips and answer, let me now be partial to no one, nor flatter any man, for I do not know how to flatter, else my maker would soon take me away. Please note that in those seven verses, Elihu refers to himself 16 times. I, I, my, I, my, I, me, me, my, me, I, me, my, me, my, me. Burning with anger, Elihu tells the three how respectful he has been by waiting for them to speak, but then he rips into them and has a lot to say about himself. He says that they are without wisdom, but that God has given him understanding. And he is gonna die if he doesn't speak. Also in contrast to them, he claims that he will be impartial. And he's saying, you guys are impartial. I'm gonna be impartial. You've taken it personally, I'm not. And he claims that he doesn't know how to flatter. And by the way, he says, if I didn't know how to flatter, God would take me away. That means God would kill me. I'm not gonna flatter. Roy Zuck comments, In commentary, Elihu's five self-assigned qualifications for speaking were, the spirit of God was in him, he had waited for the three counselors to finish, he had different and better arguments, he had a lot to say, and he was impartial and non-flattering. That's how he qualifies himself to speak. So Elihu speaks, and his first point is that, number two, God is not silent. Now we're at chapter 33. Turning his attention to Job, Elihu appeals to him, saying, chapter 33, verse one, however now, Job, please hear my speech and listen to all my words. forming an inclusio, bracketing the content of this chapter, Elohim closes the chapter saying this, chapter 33, verses 31 through 33. Pay attention, O Job, listen to me, keep silent, and let me speak. Then if you have anything to say, answer me, speak, for I desire to justify you. If not, listen to me, keep silent, and I will teach you wisdom. Well, Elihu opens verse one by asking Job to listen to him. In verses 31 through 33, he gives eight imperatives commanding Job to listen. In verses two through four, with continued my's and me's, Elihu says that Job should listen to him because he speaks knowledge sincerely from a pure heart as one who is of God. And he challenges Job and friends to refute him, if they can. He commands them to array themselves before him, to take their stand as he, like a superior officer, instructs them with wisdom and knowledge. Quite boldly, Elihu feels emboldened, empowered, and he is ready to head on, confront, and correct them all. He's ready to take them all on. Yet seeking then to differentiate himself from the others, he states that he is of God, just as is Job, and that Job has no reason to fear him. It's not hard to imagine, and I'm not much into imagining, but it's not hard to imagine that as Job laid there in his pain, and the other threes hammered on him, that Job was kind of taking it in. And Elohim's saying, you don't have to be afraid of me. I'm not going to hammer you. He says that, all right? Don't fear me. While the others had turned Job over to God for condemnation, Elihu assures Job that he has not given up on him, but to the contrary, seeks to restore him to God. Further, he wants Job to put down his defenses. Job, you're safe with me. And then once he does that, as soon as he gets Job to drop his guard, Elihu tears into him, saying that he heard what Job had said. Job, you said, verses nine through 11, I am pure without transgression. Now, I didn't read that anywhere in the previous chapters, did you? But he says, Job, you have said, I am pure without transgression. I am innocent, and there is no guilt in me. Behold he, that is God, invents pretexts against me. He counts me as his enemy. He puts my feet in the stocks. He watches all my paths. Now again, nowhere do we read that Job claims sinless perfection as Elihu asserts. But Job did maintain that he was innocent of the accusations brought against him by his friends, that he had not sinned in such a way that would garner such retribution from God. But then, fair enough, Job has spoken of God as viewing him as an adversary that God has laid hold and seized him. In a rebuke, Elihu says, verse 12, Behold, let me tell you, you are not right in this. for God is greater than man. This is a true and powerful statement. God is greater than man. And the church says, amen. He is the creator and mankind creation. God's thoughts and ways are infinitely higher than ours. This being true, Elihu asks verse 13, why do you complain or contend against God that he does not give an account of all his doings? Job has voiced his desire to meet God in court to give an account for the way he has dealt with Job. In response, Elihu rightly states that God is greater and in that owes no one an answer. Who is Job in church? Who are we to contend with God? Because we the created don't like the way he the creator deals with us. He's God, and the church says amen. Who are we to demand that God give an account to us? Well, God owes no man an answer. Elihu says that God is not silent, as Job contends. but that God communicates through various means. By this, Elihu is telling Job that God has been speaking to him all along, but that Job just simply hasn't been listening. Elihu says, verse 14, Indeed, God speaks once or twice, yet no one notices it. That's an indictment against Job. The first way, Elihu says, God speaks is through dreams and visions of the night. This is in direct reference to Job saying in chapter 4 verse 14, thou dost frighten me with dreams and terrify me by visions. So Elihu is addressing what Job says. Job, you yourself said that God terrifies you with dreams and visions. He's speaking to you through those dreams and visions. Running with that. Elihu says that God speaks in dreams and visions to open the ears of men, to seal their instruction, and to turn the man aside from his conduct to keep him from pride. God does this, Elihu says, to turn men from their sin so they will not die in their sin. Elihu tells Job that God has been speaking to him in nightmares and visions so as to get him to repent of his sin. Like the others, Elihu errantly assumes that this calamity has come due to some sin of Job's. But unlike the others, who hold that the calamity is God's way of pouring retribution upon Job, Elihu holds that this calamity is God's way of restoring, of rescuing Job, of disciplining him so he will repent. The others hold that God has done this to put Job down, while Elihu holds that God has done this to lift Job up. Elihu holds that God has been speaking to Job through dreams and visions, so he will repent. The second way Elihu says God speaks to Job is through pain and suffering. Verse 19, man is also chastened with pain on his bed, and with unceasing complaint in his bones." Again, Elihu is referencing what Job complained about. Job said he lays on his bed and he can't sleep. He has stated that his bones ache, that he has lost his appetite, that his bones, which were hidden under healthy flesh, now protrude. Elihu contends that it is through Job's physical suffering that God speaks to him, that God brings Job near to physical death to get Job's attention so he will repent of his sin. Elihu suggests that on rare occasion God may speak through an angel. Now I want to say something about that. More literally interpreted, the word translated angel really ought to be, and I think should be, messenger or ambassador. Not necessarily a reference to a heavenly being. So that's the way I take it, so you know, again, I may be wrong, you should study it for yourself, and again, if I'm wrong, it's not even the millionth time, I'm way beyond that, okay? So I read this that Elihu suggests that on rare occasion, God may send a messenger or an ambassador who would mediate for the man, reminding him, i.e., Job, what is right for him. So here, I want you to know, that as I read this, that I believe Elihu is referring to himself as the messenger and ambassador who is going to set Job straight. He's going to mediate for Job. He's going to tell Job what's right for him. That's the way I take it. If I take it, If, as I take it, that Elihu is speaking of his ministry to Job, that he is the mediating messenger sent by God, then in verses 24-26 we read how he intends to intercede for Job, and that is by being gracious to him and asking God to restore him. This approach, again, is different from the approach of the previous three. While the previous three are ready for God to kill Job, Elihu stands ready to speak the truth to Job and to mediate on his behalf. If you will, the three are standing back to watch God kill Job, while Elihu is standing ready to stand in the gap for Job. Elihu hopes his message of grace and ministry as mediator will move Job to repent. That's what he's hoping for. That verses 27 through 28, Job will sing to men and say, I have sinned and perverted what is right, and it is not proper for me. I was thinking that maybe next week, this week, Mark could write a song with those lyrics in it. I have sinned and perverted what is right, and it is not proper for me. I'll work on it, thank you. So Elihu hopes that his message of grace and ministry as a mediator will move Job to repent, that Job will sing to men and say, I have sinned and perverted what is right, and it is not proper for me. What's he saying? I hope, Job, that you'll repent of your sin. Verse 28, and that Job would sing, he has redeemed my soul from going to the pit, and my life shall see the light. Elihu's approach is certainly different, and I would say better than the previous three, but his inclusion is no better. However, he comes to it, he is sure that this calamity is due to Job's sin, and he believes that since Job suffers on account of sin, that if Job will just confess and repent, that God will restore him. But this leaves Job in the same place he was before. Well, in principle, much of what Elihu says is true, it does not stand here as applied to what God is working through Job. Through Job's dreams, God has not been trying to terrify him so he will confess his sin. Through Job's pain and suffering, God has not brought Job near to death to get him to repent of his sin. And God did not send Elihu to show grace and mediate for Job so Job would confess his sin. No, this is about the heavenly conflict where God, for Job's ultimate good and God's own glory, has ordained these events. These events ordained by God. Your life is ordained by God. There's not a maverick molecule in the universe. Elihu then is off, as are the others, acting presumptuously, and I will say even arrogantly. As we know and have read, Job is not under the vengeance of God because of a sin, nor is God using these events to restore Job from a sinful state. So as Job stated earlier in chapter 27, verses five through six, what is he to do? With this pressure upon him, with them telling him, it's because of your sin, it's because of your sin. This is retribution of God because of your sin. No, it's because of your sin that God is trying to get you to repent. What is Job to do? How is he to respond? Is he to say, okay, I repent of my sin. Well, that would be a lie. Job hasn't sinned as they have accused him. So again, as he said earlier in chapter 27, verse five to six, what is he set to do? Is he to let go of his integrity and sin against God by dishonestly confessing sin he hasn't committed? Job will not let go of his integrity. This is all a part of the continued testing of Job to see if he will let go of his integrity. to see if he will become blameful, and rather than upright, downcast, dishonest, rather than fearing God, not fearing God, rather than turning from evil, turning to evil. This is all part of the test, and in the smallest details, Joe will not let go of his integrity. Why? He fears God. Job will not abandon his fear of God in hopes of the relief his friends have promised. He is blameless, upright, fearing God, and turning away from evil. being convinced in his position and thoughts concerning Job, being sure God has spoken to Job through dream and night vision, through pain and suffering and through a mediating messenger, so as to turn Job from his sin, he says, verse 29, behold, God does all these oftentimes with men to bring back his soul from the pit that he may be enlightened with the light of life. I paraphrase Elihu, understand this Job, God has dealt with you as he often does with men. What you are going through and how God speaks to you as one in sin is common. God does this not as retribution, but discipline. He does this not to get you, but to redeem you. He desires to turn men, you, from sin to himself, granting them the light of life, saving their soul. So again, to be clear, while like the three, Elihu believes Job is in this difficult position on account of his sin, in contrast to the others who condemn Job, Elihu says that God has brought him to this place to save him, to bring him to repentance. While the others hold to retribution for sin and seem to yell, repent you sinner, Elihu comes to say, this is God's gracious discipline meant to restore you to himself. Come, you who are weary and heavy laden. He will give you rest. The difference between them is punishment versus discipline. And if you don't know the difference, they are miles apart. Nevertheless, all are incorrect, for this has nothing to do with some sin of Joe's, but it has everything to do with the heavenly conflict. And then this chapter closes with Elihu commanding Job to listen to him. He states that if Job has anything to say that he should say it to him for his, Elihu's desire is to justify Job. In explanation, I agree with Tremper Longman who writes that Elihu's desire is for Job to own up to his responsibility. Thus it is best to understand verse 32 as Elihu hoping for a response from Job that would acknowledge his responsibility for his plight. In other words, if Job does admit his fault, his sin, then Elihu can vindicate him. He can say, hey, he's confessed of his sin. He's forgiven by God. Problem being, Job does not need to own up to his responsibility as they assume. This has not happened to Job due to a sin and his need to repent. This is neither of retribution for nor restoration from sin. This has come upon Job by the sovereign will of God on account that Job is blameless, upright, fearing God and turning away from evil. That's why this has come upon Job. Job has not yet come to that point of confession and repentance that Elihu thinks he must, then Elihu demands that Job continue to listen to him. Elihu being sure at some point he can convince Job says, verse 33b, keep silent and I will teach you wisdom. If you, Job, are not convinced of your need to repent by now, then keep your silence and I'll teach you wisdom. You'll come around. Just be quiet and listen to me. As we approach the end of this teaching, there are a few things that I think it's important to note. So in closing, first, how should we, as New Testament believers with a complete and closed canon of scripture, view Elihu's words concerning God speaking through dreams, night visions, pain and suffering, and a messenger? How should we view that? be much easier to have dreams than to read the scripture. How shall we do that? Many believe, as I tend to and lean strongly this way, that the book of Job is the oldest recorded book of the Bible. Did you know that? That it was written before Moses recorded the Genesis account. The reason it's not first in the Bible is because it's attached to the wisdom literature. Job is a wisdom book. Job, Psalms, Proverbs, right? Okay, so if this is the first recorded book of the Bible, then I wanna ask you, what written record did they have? The answer would be none. Job and his friends had no written record. Furthermore, we can be sure that if Moses recorded the book of Genesis before Job, that still what was written was very, very, very limited. They had very little scripture. So either way, we have to admit that in that context, in that time, in the day of Job, if they had any written scripture, it was very, very limited. throughout the Old Testament days and into the New Testament time of Christ. And of course, the early church, there were prophets who spoke the very words of God and recorded the Holy Scripture. But in the early church, that special gift of the prophet was closed. When we read in Ephesians that he gave some as Now I'm not gonna get them all right. Apostles, prophets, evangelists, pastor, teachers. When we read that, we say, oh, that's what he gave to the church. But we have to know he gave, that's past tense, and when we get into the New Testament scriptures, what office is addressed? There's only one office that's addressed. One office in the church, it's the office of pastor and teacher, and the deacon if you would prefer. But of the full four ministries, the only office that's addressed is the office of? the pastor teacher. So in the days of the New Testament, at the closing of the scripture, the office of Prophet, capital P, Prophet, was closed. They are no more. When someone in today's world says, I'm the prophet of God, ex ne. Run for your life. So what we have here then in the scripture is the recorded inscripturated spirit breathed words. The need for such a prophetic ministry, which by the way was rare to begin with, but the need has ceased for Christ has come and we have the completed written word that is not to be added to. What does John the beloved tell us at the end of the book? No adding to it. If you add to this, may all the curses written in this book be upon you, right? So the scripture's closed. My point is this, that God indeed in early times speak to some through dreams and visions and that the need was there as the canon of scripture was not complete. Yet even then, and it's important to understand this, even then, that God spoke to men through dreams and visions was not the norm. It was the exception. This is one of the things that happens to us Christians. We read through the Bible, oh, that one had a dream, God spoke to that one, that one had, and we begin to think that's the norm. Beloved, this was written, this records what happened over thousands of years, and there's only 66 books. It was rare. It was rare, this is a rarity to have this book in our hand. Do you understand what I'm saying? It wasn't the norm. It wasn't that everybody who went to the temple was prophesying. It wasn't that everybody who went to the temple was having dreams and visions saying, oh, this is scripture, this is scripture. No, that wasn't happening. It was rare, it was exceptional. God has his chosen few. Hebrews chapter one verses one and two says, God, after he spoke long ago to the fathers and the prophets in many portions and in many ways, in these last days has spoken to us in his son. And 2 Peter 1, verses 3 and 4 says, it is by the divine power of God that we have been granted everything pertaining to life and godliness. How much of everything? Everything pertaining to life and godliness through a true knowledge of him who called us by his own glory and excellence, for by these he has granted to us his precious and magnificent promises. To take. What ancient Elihu says about God speaking in dreams and night visions as normal for today is completely out of context, completely. Now, if someone says they had a dream of significance, then who am I to argue with them? They had a dream of significance. But it's certainly not on the level of scripture. And if any way it defies scripture, then it's of the devil. It's of that jalapeno sauce you ate. Okay? So we have to understand what Elihu was saying to Job was an entirely different context. Okay? Have I had significant dreams? Well, I think I have. And I could share a few with you. But that's beside the point. The question is what does the scripture say? That's the question. Amen? So we have to be careful that we don't take this in Rome and say, oh, God speaks to us in dreams and nightmares and visions of the night. That is not the gospel. That's just what Elihu said. Okay? What a pain and suffering. What of it? Well, of course God uses all things in our life, pleasant and difficult, to get us to reflect upon him and ourselves. Of course he does. This helps to give pain and suffering meaning and purpose. What is God telling me about my life? What do I need to do here? Do I need to repent? Do I need to? That's a great question to ask. Do I need to repent of some sin? And if you search your heart and nothing's there, okay, I don't see anything there, Lord. What are you doing? But pain and suffering is a way that God gets us to be humble, to drop our pride, to consider Him and to search out the scriptures. Speaking of pain and suffering, God has spoken to us through the pain and suffering of Christ Jesus our Lord, teaching us that there is salvation in Him. As Jesus suffered the pain and endured the cross for us, we can come to him in faith, believing, confessing, and repenting of our sin, and he will save us from sin to life everlasting. Christ came and suffered to save us from our sin. What of a special messenger? God sent his son, the Lord Jesus Christ, to communicate himself to us, as John writes in his first gospel, first chapter. And with Christ having died and risen and ascended to heaven, we do in Jesus in him have as our one mediator who mediates between us and God, Jesus is that one. Further with Jesus having ascended to the right hand of the Father, God has sent us an indwelling helper, God the Holy Spirit who guides us into all truth. Further yet, everyone who brings the word of Christ to us is as a messenger from God, teaching us to believe upon the Lord Jesus Christ. Blessed are the feet of them who bring good news. But all of this, all of these various messengers, if they are ordained of God, will be and must be in accordance with and in submission to the written authoritative word of God. In all things, dear church, scripture has the preeminence, for it is by the word, the true word of Christ that faith comes, not by another way. Whatever violates scripture, Whether it be a dream, a vision, a thought, while suffering, a preacher, a self-proclaimed prophet, or even an angel from heaven, if they teach another gospel, something other than the cross of Christ, as recorded in the book of books, then they are not true. And as Paul puts it, let them be accursed, an anathema, cursed. Unlike those of Job's time, We have the completed word of God. We hear from God as he speaks to us through his written word. That's why we gather here to hear from his word. Second then, that was first, second. While many want to blame Job for his calamity, this happens in the church. Many are errant in their thoughts of Job. It was years and years before I heard Job rightly. While many want to blame Job for his calamity, let us ever remember that this came upon him by the sovereign hand of God due to that heavenly conflict. While indeed many do suffer discipline on account that God disciplines those whom he loves, amen, and afterwards it yields the peaceful fruit of righteousness, we also must remember that God chose Job for this suffering on account that Job was upright, If Joe wasn't that upright, blameless, God-fearing, turning away from evil man, we wouldn't have this story. Can you imagine? Because you're blameless, upright, fearing God and turning away from evil that you would suffer such. We must not forget, church, that as Paul wrote his spiritual son, Timothy, in the second letter, chapter three, verse 12, that indeed, all who desire to live godly in Christ Jesus will be persecuted. So as Peter wrote, 1 Peter 4, 12 through 15, beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing as though some strange thing were happening to you. But to the degree that you share in the sufferings of Christ, keep on rejoicing so that also at the revelation of his glory, you may rejoice with exultation. If you are reviled for the name of Christ, you are blessed because the spirit of glory and of God rests upon you. Beloved, as God had Job in his hand, he has you in his hand. Whether the Lord gives or takes away, we must bless his name. Why? Because God is God. Thirdly, I want to end where I began by reading again from James. James 5, verse 7. Be patient, therefore, brethren, until the coming of the Lord. How long shall we be patient? Until the Lord comes. Behold, the farmer waits for the precious produce of soil. Be patient about it until it gets to early and late rains. You too be patient, strengthen your hearts for the coming of the Lord is at hand, amen. Verse 10, as an example, brethren, of the suffering and patience, take the prophets who spoke in the name of the Lord. Behold, we count those blessed who endure. And who is it that endures? He who endures shall be saved. Jesus said that in Matthew chapter 24. Behold, we count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings. And we're gonna get there if you haven't read ahead. We will see the outcome of the Lord's dealings and we will be convinced that the Lord is full of compassion and is merciful. Indeed, beloved, we have heard of the endurance of Job and we have seen and we'll read and we'll study the outcome of the Lord's dealing with him. And this we know, this the book convinces us of. Our Lord is full of compassion and mercy. Let us in all things, in all sufferings, and in every blessing, wait patiently on him. He is a soon coming Lord, and the church says, come quickly, Lord Jesus, come quickly, amen. Let's bow our heads in prayer. I pray, Heavenly Father, that as I have brought your word to your people, that, Lord, whatever I have said that is true, that it will take deep root in our hearts. Lord, may we hide your word in our hearts that we might not sin against you, that, Lord, we might be like your servant Job, upright, blameless, fearing you and turning away from evil. Let us now, Lord, determine in our hearts that we will ever serve you. No matter the suffering, no matter the pain, that we will ever serve you. And Lord, as we read your word, that we will receive your word as from your very own mouth. And Lord, that we will live by it. That we will so know you that we will know what is right and what is wrong and how we ought to live. Lord, as we've studied the book of Job, our hearts have been heavy for Job. Cannot imagine to suffer what he has suffered. Thank you, Lord, that you were so kind to us as to bring this upon Job and then to bring him through so that we could have confidence in you that no matter what we face in this life, you will bring us through. You will restore us. And even if we don't see that restoration clearly in this world, we know, Lord, that you will restore us in the life to come. Our confidence is in you, so may we be patient as we anticipate your coming, and we pray, Lord Jesus, that you would come quickly. Come quickly, Lord Jesus, come quickly. And the church said amen. God bless you, please stand to your feet, and let's sing to the Lord.