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you you you you you you you Well good evening everyone welcome back to Mountain Baptist Church Take your songbooks and turn to song number 27 Song number 27 in your song most will sing the old rugged cross and if you would stand we will sing song number 27 On a hill far away stood an old rugged cross the Emblem of suffering and shame And I love that old cross where the dearest and best for a world of lost sinners was slain So I'll cherish the old rugged cross Till my trophies at last I lay down I will cling to the old rugged cross And exchange it someday for a crown Oh that old rugged cross so despised by the world has a wondrous attraction for me For the dear Lamb of God left its glory above To bear it to dark Calvary So I'll cherish the old rugged cross Till my trophies at last I lay down I will cling to the old rugged cross And exchange it someday for a crown Oh that old rugged cross So I'll cherish the old rugged cross So I'll cherish the old rugged cross And exchange it someday for a crown In the old rugged cross Blood so divine A wondrous beauty I see For it was on that old cross Jesus offered and made And I saw him come I saw him come I saw him come I saw him come Jesus suffered and died To pardon and sanctify me So I'll cherish the old rugged cross Till my trophies at last I lay down I will cling to the old rugged cross And exchange it someday for a crown To the old rugged cross I will ever be true Its shame and reproach gladly bear Then he'll call me someday Far away Far away Where its glory's forever I'll share So I'll cherish the old rugged cross Till my trophies at last I lay down I will cling to the old rugged cross And exchange it someday for a crown Pray, Lord, now that you would bless this service to follow And all that Pastor Robinson has to say Help it to be for your honor and glory, Lord We love you and pray all of us in Jesus' name, Amen All right, you may be seated And take your Mountain Baptist songbooks Mountain Baptist psalms, hymns, and spiritual songbooks And turn to page number three Page number three in your Mountain Baptist psalms, hymns, and spiritual songbooks We'll sing Psalm 24 on page number three The earth is the Lord's and the fullness thereof The world and they that dwell therein For he hath founded it upon the seas And established it upon the floods Who shall ascend into the hill of the Lord Or who shall stand in his holy place He that hath clean hands and a pure heart Who hath not lifted up his soul Unto vanity, nor sworn deceitfully He shall receive the blessing from the Lord And righteousness from the God of his salvation This is the generation of them that seek him That seek that faith, so Jacob, Selah Lift up your heads, O ye gates And be lift up the everlasting doors And the King of glory shall come in Who is this King of glory The Lord strong and mighty The Lord mighty in battle Lift up your heads, O ye gates Even lift them up, ye everlasting doors And the King of glory shall come in Who is this King of glory The Lord of hosts He is the King of glory, Selah Amen. Well, welcome back to Mount Baptist Church on this Sunday afternoon. Just some announcements here. But first, let's get the solely numbers for the week. Did we have any during the week as far as salvation's are concerned? One. Was there any others during the week? I can't remember if there's any others. And today, what did we have today? One, two, okay, so four. Any others today? So five total for the week. Good job with soul winning. Been a hot one. Alright, as far as the announcements here. Service times, Wednesday, Lord willing, obviously we'll be meeting up at 7 p.m. And continuing our study through the book of 2 Samuel. We're more than halfway through 2 Samuel. And so definitely some interesting stories dealing with David's kingdom and all that. As far as soul winning is concerned, we have the regional soul winning times. Monday, Tuesday, Wednesday, Thursday. So just be on the church group there. And if you want to get some extra soul winning in, or maybe Sunday is just not a good day to go out soul winning for you. And these other days work well. Take advantage of that. And then as far as our prayer meetings, we have the women's prayer meeting that will be coming up this coming Sunday. Our prayer meeting will be that next Friday. We do have three soul winning marathons on the list here. Pretty much every month. And so July 27th, Cumberland, Maryland. August 31st, Moorefield, West Virginia. And then September 21st, the Canonsburg, PA, soul winning marathon. And we will be having our anniversary service that Sunday, that 22nd. So we'll probably be having a fellowship and everything like we normally do for that. But it will be marking seven years this September. And then on the back of your bulletin there, chapter memory for the month is Psalm 126. Psalm 126, 1 Timothy 3.15 is our memory verse for the week. And we've got birthdays, anniversaries coming up. And our pregnancy list there will be in prayer for Crystal McCloy due in August with twins. And just be in prayer for her and family and just pray everything goes well there with the baby, the delivery, everything. And then pray for Rachel Hiles on the list here as well. And so I think that's about all I have for announcements. We're going to be continuing our series, if you will, of overviews of the books of the Bible. We're going to be reading Job tonight. So the book of Job. And so Brother Joseph is going to be reading Job chapter 1 for us after we do one more Psalm. All right, take your psalm books and turn to Psalm 130. Psalm 130 and your psalm books will sing yesterday, today, forever. Psalm 130. Cheer the mourner, still the tempest, glory to His name. Yesterday, today, forever, Jesus is the same. All may change, but Jesus never, glory to His name. Glory to His name, glory to His name. All may change, but Jesus never, glory to His name. He who pardoned, erring Peter, never ne'er needs thou fear. He that came to faithless Thomas Hall, thy doubt will clear. He who led the love disciple on his bosom rest, bids thee still with love as tenderly upon his breast. Yesterday, today, forever, Jesus is the same. All may change, but Jesus never, glory to His name. Glory to His name, glory to His name. All may change, but Jesus never, glory to His name. He who made the raging billows walk upon the sea, still can hush our wildest tempest as on Galilee. He who wept and prayed in anguish and geth simony, drinks with us each cup of trembling in our agony. Yesterday, today, forever, Jesus is the same. All may change, but Jesus never, glory to His name. Glory to His name, glory to His name. All may change, but Jesus never, glory to His name. As of old, He walked with them to abide. So through all life's way, He walketh ever near our side. Soon again shall we behold Him hasten, Lord, the day. But we'll still be the same Jesus as He went away. Yesterday, today, forever, Jesus is the same. All may change, but Jesus never, glory to His name. Glory to His name, glory to His name. All may change, but Jesus never, glory to His name. All right, if you would take your Bibles and turn to the book of Job, chapter number one. Job one in your Bibles, and we'll have brother Joseph read that for us. Job chapter one. And find your place there, if you'll say amen. There was a man in the land of Uz whose name was Job. And that man was perfect and upright and one that feared God and eschewed evil. And there were born unto him seven sons and three daughters. His substance also was 7,000 sheep and 3,000 camels and 500 yoke of oxen, and 500 she-asses, and a very great household. So that is, this man was the greatest in all of the men of the east. And his sons went and feasted in their houses, every one his day, and sent and called for their three sisters to eat, to drink with them. And it was so when the days of their feasting were gone about that Job sent and sanctified them, and rose up early in the morning and offered burnt offerings according to the number of them all. For Job said, it may be that my sons have sinned and cursed God in their hearts, thus did Job continually. Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And the Lord said unto Satan, Once comest thou? Then Satan answered the Lord and said, From going to and fro in the earth and from walking up and down in it. And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and upright man, one that feareth God and eschew evil? Then Satan answered the Lord and said, Doth Job fear God for naught? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. The Lord said unto Satan, Behold, all that he hath is in thy power, only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord, and there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house. And there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them, and the Sebenans fell upon them, and took them away. Yea, they have slain the servants with the edge of the sword, and I only am escaped alone to tell thee. Always yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep and the servants, and consumed them, and I only am escaped alone to tell thee. Always yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away. Yea, they have slain the servants with the edge of the sword, and I only am escaped alone to tell thee. Always yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house, and behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead, and I only escaped alone to tell thee. Then Job arose, and ran his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither. The Lord gave, and the Lord hath taken away. Blessed be the name of the Lord. In all this Job sinned not, nor charged God foolishly. Let's pray. Lord Father, thank you again we are able to gather again. Lord, I thank you for your pure and holy word. Lord, I ask you to be through this study through Job, and edify us this evening. In Jesus' name, amen. Amen. So you're there in Job chapter one, and the book of Job actually marks the spot in the Bible where we've switched from historical books to poetic books. So really, Job is actually a poetic book, though it is telling a story, it's actually poetry when it comes to the Bible. So the Bible, basically, it lumps the books in different categories. So basically, from Genesis all the way up to Esther, you're just dealing with chronological order of events from the creation of the world, all the way to after the captivity of the Babylonian captivity and basically the Persian empire that's going on at that time. Then you get into the books of Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, these are all poetic books. So Job is not occurring after Esther in the timeline. Actually, Job, a lot of people believe, is more so probably right after the flood, we're dealing before the law was given with Moses and all that. As far as that's concerned. But I'm not really trying to get into that tonight, as far as where it would fit chronologically in the timeline. But the book of Job is obviously a story about a real man, a real story, all of that. But it is a book that's written in a style of poetry as far as how it's put together and everything else. Now, basically, I'm giving a quick overview of what happens in the book of Job. Basically, what we're going to see is that Job is the most upright man upon the earth at the time. And we know that that holds a lot of water, even in the span of time. Because there's a passage in Ezekiel where it says that he would destroy everybody except it was Noah, Daniel, and Job. And basically, Job is in even the top three of righteous people. Even when you look at the span of time, from Genesis all the way to Daniel, when it comes to prophets and righteous men of God and everything. So Job is definitely a very upright man. So basically what happens is that Satan is basically trying to prove that he's not upright. And basically gets everything taken away from him. And a lot of the book of Job is basically this back and forth with Job and his three friends. As far as Job's basically just in mourning and these three friends come and basically just keep accusing him of being a sinner. And he must have done something wrong. That's the only reason that this could be happening to him is because he must have sinned and all of this stuff, right? And then Elihu comes in, this young man that doesn't know what he's talking about. And Elihu comes in and gives his two cents for a few chapters. And then God steps in and then he answers the matter. And he basically shows with what's going on, who's wrong, all of that. So by the end of the book you know that Job, what Job was saying about God was right. His three friends were wrong. Elihu isn't even someone that's on the radar with God. Meaning that I don't believe Elihu is even saved. But the latter end with Job is better than the beginning. And so he's going through this big trial and tribulation. And loses everything but in the end everything is doubled at the end. So there's 42 chapters and I'm just going to be kind of going through from the beginning to the end. But that's really the basics of what's going on there. Job is upright, he didn't do anything wrong. And Satan's coming in trying to prove that he's not upright. And he's basically trying to prove that to God. And then basically this back and forth with his friends that are trying to say it's because of his sin that this happened. And then God has to come in and basically set things and basically say, tell it like it is essentially. Now in Job 1, verse 1 there says, There was a man in the land of Uz, whose name was Job, and that man was perfect and upright, one that feared God and eschewed evil. Now that's the narrator speaking so we know that to be true. And it says, And there were born unto him seven sons and three daughters. So he had ten children all together. His substance also was seven thousand sheep and three thousand camels and five hundred yoke of oxen and five hundred she-asses and a very great household. So that this man was the greatest of all the men of the east. Which also shows you that we're probably dealing with someone that's in the east. I mean I don't know if you're going all the way out to India or anything like that. But if you think about the Chaldees and we even see stuff about the Chaldeans and the Sabeans and stuff like that. So you kind of get a gist of where maybe he's at. But again, I'm not really getting into exactly where Job was at, what time frame and all that. But in verse 6 there, we see that Satan is going to come before the Lord and basically accuse Job before the Lord. And there's been a lot of false doctrine that comes out of this passage. I was actually just talking with Brother Shane, actually in the Septuagint, instead of saying sons of God in this passage, it says angels. And so these false versions that are out there, they're going back to the Greek Septuagint and not the actual Hebrew text when it comes to this. But in verse 6 here it says, Now there was a day when the sons of God came to present themselves before the Lord. By the way, that saved people. Unto which of the angels said he at any time, thou art my son, this day have begotten me. These are saved people, children of God, in the presence of the Lord. Which means, guess what, saved people were in heaven back in Job's day. But the sons of God are presenting themselves before the Lord and Satan came also among them. Now it doesn't mean, I've heard people basically say Satan's coming and he's got his posse coming with him. Like his fallen angels are coming with him. No, the sons of God are presenting themselves before the Lord and Satan is also coming among them. Meaning it's kind of like he's breaking up the party and coming in among them. And what's he going to do, he's going to accuse the brethren. Which when you look at Revelation chapter 12, what do we see? The accuser of our brethren is cast down. He accuses our brethren night and day. And guess what, that was happening in Job's day, still happening today. And until Satan is cast out of heaven, which is going to start that seven year period of time that Daniel talks about. When Satan is cast out to the earth and no longer allowed to go into heaven. Satan is still going up into heaven and accusing the brethren even to this day. So this is actually a story showing that exact thing that happens. And you know, we see here that in verse 7 it says, And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord and said, From going to and fro in the earth and from walking up and down in it. Now what you have to understand is that Satan is not omnipresent. Though he is quick, if he's a cherub, the cherubs can move like lightning. But that being said, he's going to and fro through the earth and kind of searching things out. And so Satan is not in all places at once. If he's persecuting one person over here, he can't really be persecuting someone over in the other side of the world at the same time. But he does have his minions. He has devils all around. So that means that obviously people are tempted all around the world at all times because of that. It says in verse 8, And the Lord said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and upright man, one that feareth God and steweth evil? Now this is the Lord saying that not only is he an upright man that fears the Lord, but there is none like him. So we know that he's the most upright man upon the earth at that time. And like I said, even outside that time, he even is elevated up to being one of the most righteous man upon the earth, even outside of his generation, like Noah and Daniel. And so going on from that, it says in verse 9, Then Satan answered the Lord, and said, Doth Job fear God for naught? Meaning like, he's fearing you for nothing, meaning this is that, Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the work of his hands, and his substance is increased in the land. So he's basically saying, yeah, he's prosperous, why wouldn't he fear you? Except for that doesn't really make sense, because the Bible actually says, that give me neither poverty nor riches, because if I have riches, I will forget the name of the Lord thy God. So actually, being prosperous in a lot of cases is what causes people to forget God and not fear God. So Satan's logic isn't even like sound, honestly, when you look at scripture. But either way, he says in verse 11, Put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Satan, Behold, all that he hath is in thy power, only upon himself put not forth thine hand. So Satan went forth from the presence of the Lord. So basically, in chapter 1, Satan is given allowance. He's giving, basically leave to basically take everything substance wise from Job. And that includes all his herds and flocks, but also his children. And in this chapter, everything is taken away in that aspect. And notice what it says in verse 20, Then Job arose and rent his mantle, and shaved his head, and fell down upon the ground in worship, and said, Naked came I out of my mother's womb, and naked shall I return thither. The Lord gave, and the Lord hath taken away. Blessed be the name of the Lord. In all this Job sinned not, nor charged God foolishly. Chapter 2, so basically Satan loses that battle, right? Chapter 2, Satan comes again, and basically God is telling him, you did all this stuff, and yet he still holds his integrity. He's still, he's not cursing me. You know, like basically he's not cursing God, all that like Satan said he would. So Satan was wrong. And then in chapter 2, Satan's like, well, skin for skin. You know, basically all the man hath, you know, basically will he give for his health. And basically he's like, let me take away his health. And God allows it, but he says, don't take his life. So basically you can strike him with all kinds of stuff, but you can't kill him. Which shows you that Satan doesn't have ultimate power, does he? Meaning that God can stop Satan from killing somebody. And this is a case where Job is obviously being tested. Now the thing is that when we know all this, when we see his friends come up to him, and start just accusing him of sin, we're all like, what are you doing? But we saw into heaven, we saw the conversation of Satan, we saw like what transpired. We all know that what's happening to Job is not because he's wicked. It's actually happening because he's righteous and Satan is trying to prove that he's not. And he's basically being tried and God is allowing it to happen. And at the end of chapter 2, the thing that you keep seeing is that God didn't sin with his lips. He didn't charge God foolishly. And at the end of chapter 2, his three friends show up. And basically for a whole week, they just kind of stare at him. But it says in verse 9 here, it says, Then said his wife unto him, Dost thou still retain thine integrity, curse God, and die? So his wife's even telling him to do it. But he said unto her, Thou speakest as one of the foolish women speaketh. What, shall we receive good at the hand of God? And shall we not receive evil? And all this did not Job sin with his lips. Now when Job's three friends heard of all this evil, that it was to come upon him, they came, everyone, from his own place, a life as the Temanite, Bildad the Shuhite, and Zophar the Naamithite. For they had made an appointment together to come to mourn with him and to comfort him. And then it says in verse 12 here, just to kind of see what Job looked like. Because remember it said he shaved his head and basically is in the dust of the earth. Verse 12 it says, And when they lifted up their eyes afar off, and knew him not, they lifted up their voice and wept, and they rent everyone his mantle, and sprinkled dust upon their heads toward heaven. So they basically couldn't even recognize him. That's the state of being of Job at this point. Remember he had, you know, he has boils all over him, he's like scraping his skin with a potsherd and all this stuff. Verse 13, So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him, for they saw that his grief was very great. Now what you have to, when you think about this story, I think sometimes we think, because the book's long and you're kind of reading through a lot of chapters, we kind of think that this is taking a really long time. But what you have to understand is that a week has gone by where his friends are just standing there staring at him. Now we don't really know how much time had gone by between when his children were killed and when this stuff happened with his health, and as far as how long it took his friends to get there, because they basically appointed a time to come mourn with him. But I would imagine it wasn't that long that they were coming to help mourn with him. But really the rest of the book is happening within that day where they're basically just conversing with each other. It's kind of like when you read Deuteronomy, did you know that Deuteronomy is all one day? Everything that's spoken in Deuteronomy is spoken in one day by Moses to the children of Israel. Whereas you're reading it and you're like, this must have been a long space of time, like stuff's going on. No, it's all in one day. And so Job had to at least deal with this for at least a week, as far as all the stuff that's going on. But we see in chapters 1 and 2, very clear, Job doesn't sin. He doesn't charge God foolishly, he holds his integrity. You see, chapter 3 and on, the question's in the air. Did Job mess up? Did he say something wrong? You know, like you're going into like, okay, who's right here? Because you're reading about Job and his three friends are going back and forth, and the question is there like, okay, well who's right? Who's saying the truth? But in Job chapter 3, Job basically wishes that he was never born. So Job chapter 3, he's basically kind of, woe is the day that I was born into this world. And really, a lot of these chapters, I'm just going to tell you who's talking and all that. I'm not getting into all the details. I don't have time for that. So I'm really kind of focusing on the beginning of the story and then what's the conclusion of the matter. But chapter 3, we have Job basically kind of wishing he would have died at birth, that he wasn't even there to deal with that, okay? It's like, have you never seen It's a Wonderful Life? But chapter 4 and 5, a life as starts, basically there's this back and forth. So what happens here is that a life as says something, then Job answers it. Then Bildad says something, Job answers it. Then Zophar says something, Job answers it. And you get this back and forth. And what you have to understand is that what Job says about the Lord is right. There's one thing that Job does that God points out that we can look at and be like, hey, he went a little too far with what he said there, okay? And I'm going to be getting to that. And that has to do with the fact that he states that basically there's no judgment given unto him. Basically that God has forgotten about him. And he's basically saying like, I'm not getting judged in this matter. I'm basically, where is God, like all this. And you could say, well, is that a sin or is it basically he just kind of like, he's going a little too far with the fact that the judgment hasn't been given to him. Because what God says to Job, it says, Will thou condemn me that thou mayest be righteous? Meaning this is that basically he's talking about because judgment has been taken away from you. And basically what it comes down to is that that's the problem that Job has. That's why Job is going to repent and sack cloths and ashes. It's because he's basically lamenting the fact that, hey, he's not getting judged in this matter. Righteousness isn't prevailing here. Like basically he's being wronged and God isn't doing anything about it. That's where Job messes up. So I don't believe Job is just completely innocent or God wouldn't have rebuked him. Because in Job 40, God is rebuking Job. But everything that Job is saying about God and dealing with the wicked and dealing with the righteous, everything is right. Does that make sense? Everything is right and God vindicates him and says to his three friends, You have not spoken that which is right concerning me as my servant Job hath. So guess what? When you're reading about his friends, they're wrong. Now when you're going through these things with a life as and build at and so far, what you have to understand is that some of the stuff they're saying is right but they're applying it wrong. Does that make sense? Like, yeah, that's true in the right context. And what they do is what a lot of Christians do today where they basically, it's kind of like the idea is like, well, you know, we should always love and never hate. It's like, we should love this. It's like, yeah, we should love that but there's a time not to. And there's a time to love and there's a time to hate. And what they're basically doing is they're basically saying, hey, wicked people get what they deserve in the end. It's like, amen, but Job didn't do it. Does that make sense? Like, it's applied to the wrong person. It's like, yeah, that's true but not to Job. And they're basically saying, like, only wicked people are punished. And that's just not true. And Job is basically saying, hey, the wicked people, they live long lives and they die of old age. And we know this to be true in Ecclesiastes because Solomon writes about this. The time and chance happens to every man. The race isn't always to the swift or the, you know, basically the battle to the strong. Like, it's not always that case. In general, yes, right? In general, the wicked, you know, the way of transgressors is hard. But are there wicked people that live long lives and live prosperous lives? Yes, they do. And so that's where you have a lot of cases where what they're saying could be true in some cases, but they're basically broad brushing it. And basically saying, what we're saying here applies to everything, every person all the time. And it's just not true. So that's where you have to, what they're saying you have to take with a grain of salt and just know they're applying it wrong. And this is the difference between knowledge and understanding and wisdom. Knowing something's true and applying it correctly are two different things. Having discernment and know, it's like, I know that there's a time to speak and a time to keep silence. Here's wisdom, knowing when to speak and when to keep silence. Knowing how to speak and how to keep silence, right? That takes discernment and what you see is with his friends, they lack discernment. They have a lot of knowledge about things that are true in some cases, but what they're doing is they're basically saying, what we know here applies everywhere. It's like, no, it doesn't. And that's what Christians do, they're like, well, the Bible says we should love one another. The Bible says we should love our neighbor, therefore we should love everybody. It's like, whoa, you went too far. Yeah, we should love our neighbor, yes, we should love one another, but there is a time to hate. There is a place for that and you can't just ignore it. And so we know looking into this story that hey, Job didn't mess up, Satan's doing this to him. It's not Job's fault. So when they keep attacking him and saying, well, wicked people do this. This is what happens to wicked people when they do this. It's like, okay, but that's not Job. And the whole time you're just like, that's not Job. You don't know what you're talking about. You're applying this to Job when it doesn't fit to Job, okay? So in chapter four and five, Eliphaz accuses Job of basically doing wrong. And again, these are all just railing accusations, right? They don't have any proof that Job did wrong. They don't have the receipts, you know, as they would say today. Where's the receipts that Job did wrong? And even at the end, Eli who jumps in, he's like, all of you accused Job and none of you could prove, none of you could basically prove anything that you said to him. So we know that even that person that's going to start accusing him with no receipts, is also going to basically validate that, hey, everything they're saying against Job, they can't prove. Chapter six and seven, Job replies to it. So basically what you see is this back and forth where everybody's saying, wicked people do this. It's like, yeah, wicked people, that does, but this also is true. And Job is kind of like the person that's like, hey, here's the balance. Yeah, that happens to wicked people, but this also happens to righteous people. So Job is like the person that's like, hey, let's believe the whole Bible, not just part of it. And Ecclesiastes three is basically, Job is like Ecclesiastes three, like, hey, there's a time to love, there's a time to hate. There's a time for every season under the sun. And they're all just like, no, just one thing all the time, it applies everywhere. Chapter eight, so chapter four and five, a life has, they're accusing Job of wrongdoing. Chapter six and seven, Job replies and basically sets them straight, or sets him straight. Bildad accuses Job in chapter eight. And then chapter nine and ten, Job replies. The one solace that you have when you're reading through here is that Job does end up having more chapters than his friends, because when you're reading what they're saying, you're just like, ah, this is painful. You're like, this is painful. It's like when people talk about something they don't know and you have to listen to it. And they're just like, saying all this stuff and you're just like, you're wrong. You know, like, you ever hear someone give an argument about something and their premise is wrong? Their assumption is wrong? And they're like, hear me out. I'm like, I can't hear you out because you're wrong to begin with. Like, your whole premise is wrong. It's like, well, hear me out on this, you know. It's like, no. It's like, I can't hear you because I'm wasting my time listening to you about this. It's like, well, we know Job sinned. It's like, you're already false. You're already wrong. So why would I hear your case for why this is happening to him if your whole premise is that Job has sinned? So Job replies in chapter nine and ten. So you kind of see, you see your life has first. Then you see Bildad in chapter eight. And then in chapter eleven, Zophar accuses Job. And basically Zophar says, you deserve worse. So other friends are basically saying, you deserve this. You've done wrong. You've had to have done something wrong, right? Why else would this be happening to you? You can see why Job later on basically states, like, miserable comforters, right? You're supposed to be coming here comforting me and all you're doing is telling me I'm a wicked sinner and I deserve worse. So Zophar comes in and basically says, you deserve, you know, basically you're getting less than what your iniquities deserve. Chapter twelve, thirteen, after that you need a little more Job. After that stupid statement that's made by Zophar, chapter twelve, thirteen, and fourteen, Job replies. Chapter fifteen, Eliphaz jumps in again. Okay? So chapter fifteen, Eliphaz jumps in. And really you see that order, right? Eliphaz, Bildad, Zophar. Eliphaz, Bildad, Zophar. Eliphaz, Bildad, you know, so it's just kind of like this same progression that's going down the line. Zophar is the one that doesn't get as much time, right? For whatever reason, like Zophar, it stops with Bildad and Zophar doesn't get his third try at it. But, you know, you see Bildad, Eliphaz and Bildad three times coming back at Job with something. But I guess Zophar's next reply is actually Elihu, right? Elihu jumps in. Okay? So chapter sixteen, seventeen, Job replies. Chapter eighteen, Bildad accuses Job again. Chapter nineteen, Job replies. And I kind of want to just state here, chapter nineteen is kind of a famous, I think a very important passage. And really Job at this point is just like, have pity upon me, right? It's like, what are you doing? But in chapter nineteen, there's some prophetic stuff that's said here. And I kind of want to read this because, you know, when you're reading through Job, you know, like what parts or things that stick out to you? And this definitely sticks out in Job, okay? Job nineteen verse twenty three, it says, O that my words were now written, O that they were printed in a book, that they were graven with an iron pen and led in the rock forever. Well guess what? They are. Forever in the word of God. Even that statement right there is forever in the word of God. We're reading it today. You know, thousands of years later. And his word is settled up in heaven forever, so that's forever going to be there. But then it goes on to say, for I know that my redeemer liveth, and that he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reigns be consumed within me. He's talking about the resurrection. He's basically saying, my body's going to be decomposed, right? My flesh is completely consumed, but in my flesh I'm going to see God. And he's going to stand upon the earth, and my redeemer liveth. So you know what? People are like, well, you know, they didn't know about all that stuff back then. It's like, tell that to Job. Job knew about the resurrection, and he even spoke about it in a time where he's basically distraught in ashes. And he's just talking about the resurrection, talking about how he's going to be standing there in his flesh, meaning that you're going to have a bodily resurrection. And that's just in there in Job chapter 19. So chapter 20, and you can follow as we're going along through here and just kind of see what's going on here. Chapter 20, Zophar jumps in and accuses Job again. And this is where really Zophar's making the case that, well, the wicked, they're punished, right? It's like, okay, the wicked are punished. That doesn't mean that Job's wicked just because all this bad stuff's happening to him. Because then Job in chapter 21 retorts with, yeah, but the wicked also live prosperous lives, and they live long lives, and they died of old age, right? And he basically, that's his rebuttal to it. It's like, okay, yeah, the wicked are punished, but the wicked also live long lives and all this other stuff, too. So he can't just say, because the wicked are punished, therefore, anybody that's punished is wicked. Anybody that's going through a hard time is wicked. No. Not the case. And Job even brings up the fact that he's being tried in fire, and he's going to come forth as gold. And Job just knows that this is a trial. This is obviously, you know, he's getting persecuted. He knows that he hasn't sinned. And Job's not saying he's sinless. He just knows that this isn't because of his sin. He knows that, hey, I'm doing that which is right. This is not because I've done some grievous sin. He even mentions about, he's like, you know, if I've lined with some man's wife, then let it happen to my wife, you know. And he's basically invoking that, saying, I haven't done any of that stuff, right. He hasn't done any grievous sins to where this would be warranted, so therefore it must be some kind of trial that he's going through. And they're like, no, it must be because you're a sinner. No, it's because you're wicked. And this is where we obviously got to be careful. When someone's going through a hard time, you know, we can't just look at that and be like, wow, it's because of their sin. Because now you're just like Job's friends. Could it be because of their sin? Sure. Could they be being, they could be chastened of the Lord. Sure. But you know what, that's really for that person to determine. Whether it's because of sin and they're being chastened or whether it's a trial. And so, chapter 21, Job replies and basically puts Zophar in his place. Chapter 22 of Life As says that Job's wickedness is great. So just basically the same song and tune, right. Basically every time they come at him, they come at him with the same type of stuff. And it seems like they're friends. They all have a certain type of slant on the argument as far as why Job is wicked. And why this is happening to him. And they just keep kind of coming back with the same stuff. And when you're reading through, you're like, really? Again? You're going to come at him with the same thing? And then, because this is what he says in chapter 22 and verse 5. Is not thy wickedness great, and thine iniquities infinite? Good night, Zophar, or Life As. It's like, your wickedness is great, and your iniquities are infinite. It's like, receipts please. Like, where did Job mess up? What did he do? You can't prove any of this. They're just making these blatant accusations, these false accusations. And really, in this case, this is really where you get into a railing accusation. Because a railing accusation is just basically making an accusation that you can't prove. And it could be true. If it's true that Job did this, but you're saying it without knowing that for sure. That's a railing accusation. Does that make sense? So basically, you're making an accusation with no evidence proving it to be true. So even if it is true, right? Like if you were to say, Hillary Clinton drinks the blood of kids or something like that. And you just say that. It's like, well it could be true because there's crazy wickedness going on. But you can't just make blatant accusations like that, right? Unless you know it to be true and you can prove it. So that being said, is that you've got to be careful on the accusations that you're making. Alifaz, Zofar, Bildad, they're all just making these accusations and they can't prove any of it. And we know it's not true. So we know that not only is it a railing accusation, it's a false accusation. It really just gets into, he didn't answer the matter before he heareth it, it's folly and shame unto him. Because you can answer a matter and maybe you end up being right. But man, how foolish is it to answer a matter before you know what the facts are and you know whether you're right about something. It's still foolish to do that even if you end up being right. You really need to know for sure that hey, I know what's going on here. I know what's happening here before you make that judgment and make that statement. Chapter 23 and 24, Job replies to Alifaz. Bildad replies in chapter 25 or basically gives his accusation against Job. And from chapter 26 to 31, Job really gives this long reply back to his friends. And in this, we see where Job is basically, you know, he's going to make, you know, statements that maybe he shouldn't have made and stuff like that. But basically, a lot of what Job is saying there is right in all this, okay. So Job makes that appeal. Chapter 31, basically all his friends basically stop. They stop replying to him. Chapter 32, Alifu comes in. At this point, we didn't even know this guy existed, right. I mean if you're all reading this story where you're just like, you just think it's just Job and his three friends staying there by themselves. I just imagine them like just sitting in the dirt and just having this discussion with them, okay. And, but either way, you're kind of like, that's it. And then you find out Alifu was there the whole time just listening to all this stuff, okay. So notice what it says, chapter 32, chapter 32 and verse 1 there. It says, so these three men ceased to answer Job because he was righteous in his own eyes. Then was kindled the wrath of Alifu, the son of Bereko, the Buzite, of the kindred of Ram. Against Job was his wrath kindled because he justified himself rather than God. Now this doesn't necessarily mean that that's what Job's fault was here. It's just the fact that he's basically holding to his integrity and basically saying, I'm righteous here, I haven't done wrong. And he's right in that. But sometimes, even when you're right about being righteous, sometimes obviously you can go too far with basically trying to declare your righteousness when it comes to that, okay. Meaning like it can be foolish to declare your own righteousness. There can come a point, even if you're right, even if you're good and all that stuff. Let's say you're really good at something, but to declare it to people can be foolish in a lot of cases, right. You know, the idea of not declaring Nino, you know, Nino him good, but let another man's lips declare it and stuff like that. And so, anyway, but going on from that, it says, verse three, Also against his three friends was his wrath kindled because they had found no answer, yet had condemned Job. So basically they condemned them, they made all these accusations, but they didn't find any answer to what really happened. Right, it's just basically like you made all these accusations, but there's no true answer to like, yep, there it is. That's what Job did. Now Elihu had waited till Job had spoken because they were elder than he, okay. And really chapter 32 is just Elihu going on this diatribe about why he waited and basically he's like a bottle waiting to burst. He's just been wanting to speak this whole time, but they should speak and all that. Meaning like, he's like, I held my peace because you're older, but I have to say something in this, okay. So Elihu, from chapter 32 to 37 is just basically speaking without anybody interrupting him, without anybody saying anything. And really, this is where Job and his three friends are wise because answer not a full according to his folly, right. This is one of those cases where it's just like, there's not even a reason to respond to this guy. And I've heard some people say that they believe Elihu was right, okay. But let me read you a little bit of what Elihu says here and then tell me Elihu is right, okay. Because some of the stuff you say, you're just like, well, you know, that's not wrong. And like I said, his other friends say things that aren't wrong too, but here's the problem. A little leaven, leaven at the whole lump. And you can say a whole bunch of right, but that one little thing that you say wrong just messed up that whole thing, right. It just basically tainted everything that you said because of that one statement that you made right there. Notice what Elihu says in chapter 34 and verse 7. And then tell me Elihu is right. Tell me he's the righteous one here. He's the one that's really, he says I will speak on God's behalf. That's what Elihu says, okay. So that right there should tell you that this guy's messed up, okay. Now, verse 7. Now did Job ever say that? And knowing what we know about Job, is he just like hanging out with wicked people? No, none of that is true. Talk about a false accusation right there. Talk about defamation right there. Just straight up saying this guy is wicked, is sin. That he just companies with workers of iniquity. Now if you know what workers of iniquity are, you're talking about reprobates. We're not just talking about the typical person that does iniquity, we're talking about workers of iniquity. Those that work iniquity. The Bible says in Psalms that God hates all the workers of iniquity. So you're not dealing with the typical unsaved person, are you? So he's accusing this guy of just hanging out with reprobates, walking with wicked men. Chapter 35 verse 1. It just makes false statements that Job never said. He's basically inserting, this is what you said. It's like, I have it in front of me, I have the receipt here. I have Job. I can see what Job said and he doesn't say this. So, and basically what he does is Job's talking about something and he basically just twists it and says, So what you mean? You ever see that Jordan Peterson interview with that woman where she keeps saying, So what you're saying is? It's like, no! Basically he says something and it's like, there's a difference between men and women. So what you're saying is you hate women. It's like, what? No, I didn't say that. That's basically what Elihu is doing here. It's like, Job says something over here. So what he meant here, this is what you really said. Basically Elihu's CNN. Elihu spake moreover, in verse 1 there. So chapter 25 verse 1 it says, Elihu spake moreover and said, Thinkest thou this to be right? That thou settest my righteousnesses more than God's? When did he say that? When did he say that his righteousnesses was more than God's? Then he goes on to say in verse 3, For thou settest, what advantage will it be unto thee? And what profit shall I have if I be cleansed from my sin? Look it up, see if Job said it. So he's just making these blank and false statements about Job. And here's what God has to say about it. So in chapter 37, basically Elihu's still speaking. At this point Job isn't speaking. So if Elihu's speaking from chapter 32 to 37, Let's see who God's talking about here. In verse 38, or chapter 38 and verse 1. Then the Lord answered Job out of the whirlwind and said, Who is this that darkens the council by words without knowledge? Who do you think he's talking about? He doesn't say, Who are you? Why do you darken council with words without knowledge? He says, Who is this? Now, this is why I believe Elihu is not saved. Because God doesn't know them. Because the Bible says in Nahum, just one example, Nahum 1.7 says, The Lord is good, is strong on the day of trouble, and he knoweth them that trust in him. He knoweth them that are his. My sheep hear my voice and I know them. That's what Jesus said. And he's saying, Who is this? And guess what? Elihu's never brought up again. When all the dust settles, Elihu's not mentioned at all. It's not saying that Elihu's wrong. It's not saying that Elihu's right or wrong in the end. Here he's saying, Who is this guy? And he does say here that basically he's darkening council with words without knowledge. That he's basically just speaking about things he doesn't understand. He's desiring to be a teacher of the law. And he neither understandeth what he saith, nor wherever he affirms. He doesn't know what he's talking about because he's an unsaved person that's talking here. That's what I believe when you're dealing with Elihu. This would be like, let's say something bad really happened to me. And like three of you guys came up and you're just like, You must have done something wicked, you know. We know you. It can't be because you're righteous. It can't be because you're just this righteous guy. And you're just like accusing me all of this stuff, right? But then some Pentecostal jumped in and be like, Hey, I've been listening to you guys talk. Let me tell you what's up. Some unsaved Pentecostal's coming in and he's going to be telling us what's up. And we're all just like, There's just no answer. We're just like, Who is this guy, right? Why is he even talking? And then God comes in like, Who is this? Right? That's basically what's going on. God's coming in like, Who is this guy? But then he answers Job and says, Gird up now thy loins like a man, for I will demand of thee and answer thou me. And now he's like, I'm going to speak to you. And this is something that Job requests throughout when he's giving his response. That God would declare himself and show him what's going on. And God answers him. And in chapter 39, or chapter 38, really what you see here is that God is really declaring his power and about his creation, like going back to the creation and going back to like just how things work in the world. From talking about like snowflakes and who gendered them and stuff like that. And you're just like, Oh, there's a different gender in snowflakes. And then you're going through all these different things as far as that's concerned. But basically he's kind of showing his power as far as how he basically operates the world. And he's basically putting Job in his place and like, Hey, I do all this stuff. What are you doing? And basically putting Job down a peg as far as his understanding of what's going on. And what you have to understand is that what Job is, is when you're in a situation, you're not seeing the bigger picture. Job's just getting persecuted. He doesn't know the bigger picture. He doesn't know that Satan's over here trying to say that, Hey, you're not righteous. And trying to tempt him, or basically tempt him to show, prove God wrong. He doesn't see the bigger picture. And where God's basically saying, Hey, this is what I'm dealing with, the world. This is the bigger picture. And whenever we're in trials and tribulations, what you have to understand is that, Hey, if we're not getting our prayers answered immediately, and things aren't turning right immediately, what we don't understand is the bigger picture. And God is really kind of showing him like, Hey, you need to step back from this little situation, where you're at in this world at this point, and realize that God's out here looking at the whole thing. Because remember this, all things work together for good to them that love God, to them who are the called according to his purpose. It doesn't mean that all those things are going to be fun. It just means that they all work together for good. And really, what you have to understand is that big picture as far as how that works. And Job is a great example of that. Because in the end, all things do work together for good for him in the end. So, chapter 39, God's really declaring kind of ins and outs of like his creation and how he works. Chapter 40, God is going to state Job's fault here. And this is where I don't take the stance that Job is completely not at fault. We know that in chapter 1 and 2 he's not. It just clearly states that. But what you don't see is in the rest of the chapters where Job is responding that Job did not sin with his lips. Does that make sense? So, what I believe is that God is going to bring up what specifically, what he has against Job here as far as how he dealt with this situation. In verse 1 here, it says, Moreover, the Lord answered Job and said, Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Then Job answered and said, Before he even tells him what you were saying was wrong, Job's like on the floor like, I'm done. Job answered the Lord and said, Behold, I am vile. What shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will not answer. Yea, twice, but I will proceed no further. Then answered the Lord unto Job out of the whirlwind, and said, Gird up thy loins now like a man, and I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment? Wilt thou condemn me that thou mayest be righteous? And that's really the fault here that Job has is that he's basically saying that God has taken away my judgment. Let me give you examples of this, where I think this happens. Okay, when you're reading through his responses. Go to chapter 19 and verse 5. Again, everything that he said about God and dealing with the wicked and the righteous, all that stuff's right. When he's replying to him. Where he messes up is basically like, God has forgotten about me. It's kind of like, God has forgotten about me. He's like, no, he hasn't. It's like, my judgment's gone, it's taken away. He's like, no, it hasn't. It just hasn't happened yet. Okay. So, and that's where God is basically saying, are you going to basically, just so that you can declare your righteousness, basically disannul that I'm, you know, basically just and just. Basically, it's almost like he's saying God isn't just in this matter. Like, he's not actually dealing with this the way he should. In verse 5 here, it says, Job chapter 19, verse 5, it says, If indeed you will magnify yourself against me and plead against me my reproach, know now that God hath overthrown me and encompassed me with his net. Behold, I cry out of wrong, but I am not heard. I cry aloud, but there is no judgment. Now, is it true that he's not heard? Of course not, right? Obviously, God's in this whole situation, right? I mean, it's not like God's oblivious to what's going on here. Go to chapter 27, chapter 27, verse 1. So here's, you say, well, how do I know when Job is saying that which is right and when he's saying that which he shouldn't say? What God said was he was at fault with. Does that make sense? Like, basically, wherever he's saying, like, dissing all in God's judgment, and basically saying something about God's judgment, that's where Job makes his misstep. It says in verse 1, it says, Moreover, Job continued his parable and said, As God liveth, who hath taken away my judgment, and the Almighty, who hath vexed my soul, all the while my breath is in me, and the Spirit of God is in my nostrils. My lips shall not speak wickedness, nor my tongue utter deceit. God forbid that I should justify you till I die, and will not remove mine integrity from me. My righteousness I hold fast, and will not let it go. My heart shall not reproach me so long as I live. That's what God's talking about right there. That's where I believe he makes his misstep there. You can maybe argue that chapter 19 isn't where, you know, basically, he's just saying, like, I'm not heard in the fact that, like, like, heard in the fact that this hasn't happened yet. Like, it's basically, I haven't gotten judgment yet. It's like, okay. But in this, he's literally saying that judgment has been taken away from him. So when God says, in chapter 40, in chapter 40, this is what God says about Job. He says, wilt thou also diss in all my judgment? Wilt thou condemn me that thou mayest be righteous? Isn't that exactly what's going on in chapter 27 there? That's what's going on. And God obviously is right to call out Job for this. And Job's obviously immediately, like, repenting in sackcloth and ashes. I mean, he's, like, ready to get this right. Job isn't fighting it. He's not saying. But this also shows you there's a reason for him to repent. If Job was completely right, didn't make any mistake, it wouldn't make sense that he's repenting. Does that make sense? Like, why was that even the case? Why is God rebuking him? Right? Why is he demanding of him and giving him this question if he didn't do anything wrong? This story is not that Job never sinned. This story is that the patience of Job. Okay? When you think about this story is the fact that his patience, even when he thinks that judgment has been taken away from him, he's still not cursing God. He's still basically holding out and basically just enduring it. Does that make sense? Even though he's basically now saying, like, basically I'm not, I'm just going to have to deal with this. Right? Basically, God's not going to do anything about this. I'm just going to be dealing with it. That's where he messes up. Okay? So, in chapter, so chapter 40 there, he gets rebuked, but at the end of chapter 40, we see he starts bringing up bohemith, and really kind of continues on with his creation, and basically dealing with bohemith in chapter 40, at the end of chapter 40, which I believe is probably like a big dinosaur of some sort. Right? Like, kind of like a brontosaurus type of creature. Just all the descriptions of this animal. His tail moves like a cedar, so it's obviously got a huge tail, but it also lives in the fins of like, you know, swamps and stuff like that. Anyway, all I have to say is that, he starts talking about that. Chapter 42 is about Leviathan. I'm sorry, chapter 41. Chapter 41 is about a leviathan, and he is the king of all the children of pride. Leviathan, I believe, is a real creature, and look at chapter 41, verse 1. This creature is a dragon or serpent of the sea that breathes fire. And this is real, okay? So this is something that's a real creature, and I just want you to think about this. Well, let's read it first in verse 1. It says, Canst thou draw out leviathan with an hook, or his tongue with a cord which thou let us down? So we're talking about leviathan, and we're talking about basically a hook in this thing, kind of like a fisherman one, it kind of gets into that. But go to Isaiah 27, verse 1, because we'll see it very just plainly stated what leviathan is, okay? Leviathan is a sea serpent, essentially. Basically, you think about those monsters in the sea kind of thing. That's what leviathan is. Verse 1, it says, In that day, the Lord with his sore and great and strong sword shall punish leviathan, the piercing serpent, even leviathan, that crooked serpent, and he shall slay the dragon that is in the sea. So there's obviously a sea monster, right? Behemoth is kind of like the land monster, if you will, and leviathan is the sea monster. And in that passage, it talks about him like breathing fire and smoke and flames coming from his mouth and his nostrils. You say, well, you know, there's no way that thing's still around, you know, or that, you know, maybe back in Job's day, it was like, do you realize how much of the ocean has not been explored? I think the estimate of the percentage of the ocean that's been explored is 2%. 2%, okay? That's nothing. As far as what's been explored. And throughout history, there have been sightings of sea monsters and all that type of stuff by people that have traveled on the sea. You know, and obviously even giant squid and like all those different things that have grown to like, you know, you've probably heard of like the idea of them taking down ships and all these other things, okay? All I'm saying is that the Bible, the Bible's right. The creature existed in Job's day, but I don't believe it's gone. I think that this is something that, why, if it's in Job's day, why couldn't it be today? And, you know, especially since you can't say that the ocean's just been explored, we know every inch of that thing, 2%. 2%, let's say it was 15%. Let's just be generous here. Let's say it was 25% that they've explored. It's not, but let's say it was 25%, that's still 75% of the ocean that's never been explored. Some people are just like, no, it can't exist. It can't be out there. It's like, by what statistic do you think that you would know that for sure? Okay? Chapter 42, we see basically the conclusion of the matter, and in chapter 42, Job is gonna repent in sackcloth and ashes. It says in verse 6, it says, Wherefore I pour myself in repentance and dust and ashes. Chapter 42 and verse 7 there, the Lord is angry with Eliphaz and his two friends. Notice that Eli Hughes is not mentioned here. Okay, but it says in verse 7, it says, And it was so that after the Lord had spoken these words unto Job, that the Lord said unto Eliphaz and Timonite, My wrath is kindled against thee and against thy two friends. For ye have not spoken of me that thing that is right as my servant Job hath. So when we're talking about him speaking of the Lord and speaking of his replies, we know that what Job's saying is right, except for the case that God brings up, right? That'd be the only thing that were basically his judgment being taken away. Okay, Job misspoke. And we kind of knew that wasn't true because we know the story, right? We kind of know that his judgment isn't taken away because he's gonna be redeemed here in the end as far as that's concerned. Chapter 42, verse 12, it says, So the Lord blessed the latter end of Job more than his beginning, and he had fourteen thousand sheep and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. He had also seven sons and three daughters. So it says that everything was doubled. You say, well, why didn't he have double the amount of children? He does because his children are in heaven. Okay? Because people are eternal. So he actually does have fourteen sons and six daughters. It's just that the first ten, I'm sorry, the first fourteen, yeah. The first ten are in heaven, essentially, because they died. But going on from that, it says in verse 14, it says he called the name of the first Jemima and the name of the second, Keziah, and the name of the third, Karen-Happuk. And in all the land were no women found so fair as the daughters of Job, and their father gave them inheritance among their brethren. After this lived Job in a hundred and forty years and saw his sons and his daughters, even four generations. So Job died being old and full of days. Now this is why I believe it's very clear that we're probably talking closer to the flood because of how long he lived. We already had ten children with one wife, and he lived another hundred and forty years after this. Okay, so, I mean, we could be talking about maybe like, like Abraham's day and stuff like that, right? Because they lived longer and all that. I had, and the last thing I want to say here is that I've heard people say that Job is just some fictional story. Because it's poetry, it's just kind of made up, and it's just there to give us life lessons. Except for the fact that the New Testament literally brings it up. I remember going out soloing, I think, David, you were with me years ago. We were over in like Star City area or something like that. And this guy brought up, like, well, Job is just, you know, that's some fictional story. You know, like that's, no, what it said, what he said was is that, well, you know, they've proven that Job 42 isn't even supposed to be in the Bible. That's what he said. And I said, oh, that's interesting, except for the fact that James 5 says this in verse 11. It says, Behold, we count them happy which endure. Ye have heard the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy. So, yep, doesn't sound like that chapter 42 was not supposed to be there when literally James is referencing it. So, but this is obviously, what do we take away from Job? His patience to endure tribulations and trials, and the fact that in the end, the Lord is very pitiful and of tender mercy. Meaning the Lord cares. Ultimately, through all of that, the Lord cared about Job. And he ended up blessing him, you know, in the end, and he had double of everything that he had. But hopefully that gives you an overview of Job, right? When you're dealing with, how do you discern, like, who's saying that was right? Which is right, Eli Hugh's wrong. Okay, Eli Hugh is an unsaved person, I believe. His three friends are basically applying certain things that can be true, and they're applying it to the wrong situation. That's essentially what you got. Because in one place, there's a place where one of his friends is quoted in the New Testament, where it says that the Lord will take the wise in their own craftiness. That comes from one of Job's friends. And it's quoted in the New Testament as being a true saint. So, not everything they say is wrong, it's just the fact that they're applying it wrong. Okay? So, they're applying that to Job, and it doesn't apply to Job. But it does apply to some people. Okay? It does apply in some cases. Yeah, the wicked are punished. Okay. Why are you talking about Job? You know, that's what you're dealing with there. So, the book of Job, great book. Definitely a lot to learn in there. But let's end with a word of prayer. Father, we thank you today. Thank you for your word. Thank you for the souls that were saved throughout the week and today. Thank you for the baptism today. And just pray that you'd be with us throughout the rest of the week. Pray that you'd give us safety. Keep us healthy. Lord, we love you. Pray also in Jesus Christ's name. Amen. But today we'll come sing one more song and then we'll be dismissed. Song 263. And your song books will sing verily, verily. If you would stand, we'll sing song 263. Oh, what a Savior that He died for me. From condemnation He hath made me free. He that believeth on the Son saith He hath everlasting life. Verily, verily, I say unto you, verily, verily, message ever new. He that believeth on the Son tis true, hath everlasting life. All my iniquities on Him were laid. All my indebtedness by Him was paid. All who believe on Him the Lord hath said, hath everlasting life. Verily, verily, I say unto you, verily, verily, message ever new. He that believeth on the Son tis true, hath everlasting life. Though poor and needy, I can trust my Lord. Though weak and sinful, I believe His word. Oh, glad message every child of God, hath everlasting life. Verily, verily, I say unto you, verily, verily, message ever new. He that believeth on the Son tis true, hath everlasting life. Though all unworthy, yet I will not doubt, for Him that cometh He will not cast out. He that believeth, oh, the good news shout, hath everlasting life. Verily, verily, I say unto you, verily, verily, message ever new. He that believeth on the Son tis true, hath everlasting life.