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What Is Job_s SECRET That Every BELIEVER Should Know_ POWERFUL · truthunedited

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Speaker 1: A man in the land of Uz lost everything in
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Speaker 1: a single day. Ten children, all his wealth, his health.
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Speaker 1: And then his three closest friends sat with him in
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Speaker 1: silence for seven days. And when they finally spoke, they
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Speaker 1: made it worse. He had no Torah, no temple, no prophet,
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Speaker 1: no covenant, no scripture in his hand, and no community
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Speaker 1: to stand with him. He was alone with a God
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Speaker 1: who had gone silent, sitting on an ash heap, scraping
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Speaker 1: his skin with broken pottery. And from that position, from
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Speaker 1: the lowest point of the lowest man in the Old Testament,
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Speaker 1: he made a declaration so legally precise and so theologically
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Speaker 1: advanced that scholars across twenty centuries have called it the
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Speaker 1: clearest statement of the gospel in the wisdom literature. He
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Speaker 1: named the Redeemer. He described the Incarnation, He declared bodily resurrection.
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Speaker 1: He did all of it 2,000 years before the resurrection happened.
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Speaker 1: Today we are going inside the book of Job to
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Speaker 1: find what Job knew and why it only became visible
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Speaker 1: when everything else was gone. The book of Job opens
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Speaker 1: with a description, not a genealogy, not a historical setting,
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Speaker 1: a character assessment, four words placed before any event, before
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Speaker 1: any suffering. before any trial. Job 1.1. There was a
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Speaker 1: man in the land of Uz whose name was Job,
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Speaker 1: and that man was blameless and upright, one who feared
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Speaker 1: God and turned away from evil. Four descriptions, blameless, upright,
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Speaker 1: feared God, turned away from evil. The text is establishing,
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Speaker 1: before anything else happens, that what is coming is not
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Speaker 1: a consequence of hidden sin. Job was not about to
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Speaker 1: suffer because he had done something wrong. The text rules
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Speaker 1: that interpretation out in the first verse, before the first
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Speaker 1: event occurs. Uz was east of the promised land. Job
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Speaker 1: was an outsider. He was not an Israelite. He was
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Speaker 1: not part of the covenant community. He had no Torah.
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Speaker 1: Moses had not yet written it. He had no temple,
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Speaker 1: no priesthood. no sacrificial system connected to Israel's covenant. He
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Speaker 1: was a man who feared the God of creation through
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Speaker 1: conscience alone, with no institutional framework to support him. This
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Speaker 1: matters significantly to what he will say later in this video.
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Speaker 1: What Job had was documented in precise inventory. Seven sons,
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Speaker 1: three daughters, 7,000 sheep, 3,000 camels, 500 yoke of oxen,
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Speaker 1: five hundred female donkeys, a large household of servants. Job 1.3
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Speaker 1: states it plainly. He was the greatest of all the
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Speaker 1: people of the East, not prosperous, not comfortable, the greatest,
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Speaker 1: the largest life in the entire region, and it was
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Speaker 1: all about to disappear in a single day. And every morning,
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Speaker 1: before his day began, before his household stirred, Job rose
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Speaker 1: early and offered burnt offerings for each of his children.
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Speaker 1: His reasoning is given in Job 1.5. Perhaps my children
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Speaker 1: have sinned and cursed God in their hearts. He was
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Speaker 1: interceding daily for people who had not asked him to.
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Speaker 1: Standing before God on behalf of his household, before any
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Speaker 1: accusation had been filed, and before any mourning gave him
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Speaker 1: a reason to worry. That is the man who walks
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Speaker 1: into the opening scene of this book. not a man
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Speaker 1: who was comfortable and careless, not a man with a
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Speaker 1: shallow faith maintained in easy circumstances, a man who was
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Speaker 1: the greatest in his region, who feared God without a
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Speaker 1: covenant and interceded without being prompted, and who was about
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Speaker 1: to lose everything documented in Job 1.3 before the sun
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Speaker 1: set on the day the divine court convened. The character
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Speaker 1: is established. The stage is set. And in the heavenly court,
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Speaker 1: on a day that Job knew nothing about, his name
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Speaker 1: was about to be brought before the adversary. Most people
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Speaker 1: who know the book of Job know the opening scene
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Speaker 1: as a bet. God and the devil made a wager
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Speaker 1: about Job. The devil said Job would break. God said
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Speaker 1: he would not. And Job became the subject of a
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Speaker 1: cosmic gambling arrangement. That framing is wrong. And it is
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Speaker 1: the reason most people who know the story of Job
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Speaker 1: do not fully understand what the book is about. Job 1.6
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Speaker 1: Now there was a day when the sons of God
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Speaker 1: came to present themselves before the Lord, and the adversary
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Speaker 1: also came among them. This is not a casual gathering.
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Speaker 1: This is the divine council, a recurring institution across the
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Speaker 1: entire Hebrew Bible that carries one consistent identity. It is
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Speaker 1: a court It appears in 1 Kings, chapter 22, verse 19,
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Speaker 1: when the prophet Micaiah sees God seated on his throne
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Speaker 1: with the host of heaven standing on his right and
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Speaker 1: his left. It appears in Isaiah, chapter 6, when the
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Speaker 1: seraphim cry, holy, holy, holy, before the Lord of hosts.
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Speaker 1: It appears in Psalm 82 when God presides over the
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Speaker 1: great assembly and renders judgment among the gods. It appears
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Speaker 1: in Daniel chapter 7 when the Ancient of Days takes
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Speaker 1: his seat, the court sits, and the books are opened.
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Speaker 1: It appears in Revelation chapters 4 and 5 when the
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Speaker 1: 24 elders surround the throne and the sealed scroll is
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Speaker 1: brought forward. This structure, God seated, the heavenly host assembled,
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Speaker 1: cases presented and judged, is not unique to Job. It
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Speaker 1: runs through the entire biblical narrative from beginning to end,
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Speaker 1: Job 1 is an entry into that structure. Job 1
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Speaker 1: is a court session. The figure translated the adversary is
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Speaker 1: Ha-Satan in Hebrew, the accuser, the prosecuting attorney. In Job
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Speaker 1: 1 and 2, this figure is functioning in his judicial role,
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Speaker 1: the one who files charges, demands trials, and prosecutes cases
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Speaker 1: before the divine court. He is the adversarial officer of
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Speaker 1: the court. And in Job 1, verses 9 through 11,
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Speaker 1: he files a specific charge. Does Job fear God for nothing?
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Speaker 1: Have you not put a hedge around him and his
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Speaker 1: household and everything he has? You have blessed the work
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Speaker 1: of his hands, so that his flocks and herds are
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Speaker 1: spread throughout the land. But stretch out your hand and
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Speaker 1: strike everything he has, and he will surely curse you
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Speaker 1: to your face. This is not mockery, This is a
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Speaker 1: legal accusation with a specific claim. The adversary is not
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Speaker 1: alleging that Job has committed sin. He is alleging that
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Speaker 1: Job's faith is transactional, a calculated exchange of worship for blessing.
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Speaker 1: Remove the blessing and the faith collapses. That is the
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Speaker 1: charge filed before the court. God's response is to present
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Speaker 1: Job as a witness for the defense. Job is not
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Speaker 1: the victim of a wager. Job is evidence. God is
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Speaker 1: not gambling with Job's life for entertainment. He is demonstrating,
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Speaker 1: through the faithfulness of one man under the most extreme
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Speaker 1: conditions the adversary is permitted to impose, that genuine, non-transactional
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Speaker 1: faith exists in the human race. Every act of faith
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Speaker 1: Job maintains under pressure is evidence entered into the cosmic
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Speaker 1: legal record against the adversary's charge. The court is in session.
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Speaker 1: The charges are filed. And the witness does not know
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Speaker 1: he has been called. Here is the moment that changes everything.
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Speaker 2: For the viewer.
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Speaker 1: The question the adversary filed against Job, Does he fear
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Speaker 1: God for nothing? is the same legal charge filed against
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Speaker 1: every person who claims faith. Every time a believer loses
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Speaker 1: something and holds their faith, they are doing exactly what
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Speaker 1: Job did. They are not merely surviving a difficult season.
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Speaker 1: They are testifying. They are evidence in the same case.
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Speaker 1: The adversary filed that charge against Job. He files it
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Speaker 1: against every believer who suffers. The viewer who understands this
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Speaker 1: is no longer watching Job's story. They are in it.
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Speaker 1: The trial begins on a day that looks like any
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Speaker 1: other day. Job 113 Now there was a day when
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Speaker 1: his sons and daughters were eating and drinking wine in
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Speaker 1: their oldest brother's house. The first messenger arrives running. The
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Speaker 1: Sabaeans attacked. The oxen, the donkeys, the servants, killed with
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Speaker 1: the sword, gone. While that messenger is still speaking, a
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Speaker 1: second arrives. Fire from heaven. The 7,000 sheep.
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Speaker 2: More servants. Consumed. Gone.
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Speaker 1: Gone. While the second messenger is still speaking, a third arrives.
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Speaker 1: The Chaldeans, three raiding parties. The 3,000 camels, the remaining servants, killed, gone.
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Speaker 1: While the third messenger is still speaking, the fourth arrives.
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Speaker 1: job 1 18 to 19 your sons and daughters were
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Speaker 1: eating and drinking wine in their oldest brother's house and
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Speaker 1: behold a great wind came across the wilderness and struck
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Speaker 1: the four corners of the house and it fell upon
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Speaker 1: the young people and they are dead all 10 children
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Speaker 1: One day, four catastrophes, four messengers, each one arriving before
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Speaker 1: the previous had finished speaking. The adversary designed it this
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Speaker 1: way deliberately. No pause, no space to breathe, no moment
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Speaker 1: to absorb one loss before the next landed.
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Speaker 2: It was a strategy of total overwhelm.
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Speaker 1: Strip everything before the man can find solid ground to
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Speaker 1: stand on. Job 120 Then Job arose and tore his
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Speaker 1: robe and shaved his head and fell on the ground
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Speaker 1: and worshipped.
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Speaker 2: He tore his robe. He was weeping.
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Speaker 1: He was in grief too deep for any description the
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Speaker 1: text provides. And in the same breath, in the same moment,
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Speaker 1: he fell to the ground and worshipped. This is not
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Speaker 1: the composure of a man who felt nothing. This is
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Speaker 1: the most costly act of worship in the Old Testament.
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Speaker 1: A man weeping and praising at the same moment deciding
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Speaker 1: in the worst moment of his life that God is
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Speaker 1: still God. Then the second assault, Job 2.7-8. Satan went
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Speaker 1: out from the presence of the Lord and struck Job
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Speaker 1: with loathsome sores from the sole of his foot to
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Speaker 1: the crown of his head, and he took a piece
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Speaker 1: of broken pottery with which to scrape himself while he
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Speaker 1: sat among the ashes. The disease covered every part of
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Speaker 1: his body, Painful ulcers erupted across his skin from soul
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Speaker 1: to crown, not a single surface left untouched. The itching
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Speaker 1: was constant and unbearable. Fever consumed him. His weight fell away.
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Speaker 1: His face became so disfigured that people who had known
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Speaker 1: him for years did not recognize him when they looked
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Speaker 1: at him. He sat in the ash heap, the place
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Speaker 1: where the city burned its refuse, where the afflicted went
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Speaker 1: to mourn, and scraped his open sores with a piece
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Speaker 1: of broken pottery, because there was nothing else to scrape with.
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Speaker 1: The man who had been the greatest in the East
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Speaker 1: was now unrecognizable in the ash. His wife looked at him.
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Speaker 1: Job 2.9. Do you still hold your integrity? Curse God
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Speaker 1: and die. The one person remaining from his former life,
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Speaker 1: the only one still present, And her counsel is to
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Speaker 1: give up the one thing the adversary had said Job
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Speaker 1: would give up. Job answered her. He held his position.
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Speaker 1: But the composure of chapter 1 and chapter 2 does
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Speaker 1: not hold indefinitely. Because Job is not a statue, he
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Speaker 1: is a man. And chapter 3 is where the man speaks.
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Speaker 1: Job 3, 1 to 3. After this, Job opened his
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Speaker 1: mouth and cursed the day of his birth. And Job said,
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Speaker 1: Let the day perish on which I was born, and
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Speaker 1: the night that said, A boy is conceived. He wished
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Speaker 1: he had never been born. This is not unfaithfulness. This
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Speaker 1: is not a moment of weakness that Job later regretted
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Speaker 1: and confessed. God's own verdict in Job 42.7 vindicates these words,
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Speaker 1: but the verdict comes later. In this moment, at the
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Speaker 1: bottom of chapter 3, What matters is that Job said
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Speaker 1: this directly to God, not behind God's back, not to
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Speaker 1: his friends instead of to God.
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Speaker 2: He said it to God.
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Speaker 1: The most honest prayer in the Bible, and God heard it,
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Speaker 1: did not rebuke it, and later called Job the one
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Speaker 1: who spoke what was right. The person who has ever
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Speaker 1: felt this way and was afraid to say it because
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Speaker 1: they believed it was sin or needs to hear. Job
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Speaker 1: said it. And Job was the one God called my servant.
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Speaker 1: In the dialogues that follow, in the middle of the
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Speaker 1: long exchanges with his three friends, Job tries to articulate
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Speaker 1: what he feels at the very root of his suffering.
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Speaker 1: It is not simply the pain.
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Speaker 2: It is the distance.
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Speaker 1: Job 9.33 If only there were someone to mediate between us,
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Speaker 1: someone to bring us together, someone to place his hand
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Speaker 1: on us both. Job has named the deepest problem, not
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Speaker 1: the loss of his wealth or his children or his health,
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Speaker 1: though all three are gone. The deepest problem is the
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Speaker 1: gulf between the infinite holiness of God and the broken
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Speaker 1: reality of a human being in agony. Job is not
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Speaker 1: doubting God's existence. He is longing for a bridge. a
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Speaker 1: figure who can stand in simultaneous contact with God and
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Speaker 1: with Job, who can bring them together without the contact
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Speaker 1: destroying the human side. He does not know the name
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Speaker 1: of the one he is describing. He will not know
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Speaker 1: it in his lifetime. But he has described the office
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Speaker 1: with legal precision, an intercessor, a mediator, a hand on
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Speaker 1: both sides of an impossible distance. That longing is the
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Speaker 1: prayer behind every prayer that ends with God, why are
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Speaker 1: you not answering? Every person who has prayed into silence
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Speaker 1: has prayed Job 9.33 without knowing the words. And then,
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Speaker 1: in chapter 13, Job says something that has held more
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Speaker 1: people together during more trials than perhaps any other sentence
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Speaker 1: in the Old Testament. Job 13.15 Though he slay me,
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Speaker 1: I will hope in him. This sentence is spoken by
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Speaker 1: a man who has lost his wealth, his ten children,
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Speaker 1: his health, and his wife's support, who is being told
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Speaker 1: by his three closest friends that his suffering is his
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Speaker 1: own fault, who has not yet received the revelation of
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Speaker 1: chapter 19, who has no promise of restoration, no word
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Speaker 1: from God, and no reason to continue except the decision
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Speaker 1: he is making in this sentence. I will hope in him.
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Speaker 1: Present tense, not I hoped once. Not, I hope when
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Speaker 1: circumstances improve.
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Speaker 2: I will hope.
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Speaker 1: Now, even this, even here, even if he slays me.
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Speaker 1: This is what faith looks like when it costs everything.
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Speaker 1: Not a feeling, a decision. It does not need explanation.
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Speaker 1: It needs to be heard. And then the long silence
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Speaker 1: before chapter 19. The arguments continue. The friends press their case.
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Speaker 1: Job defends himself. And in the middle of all of it,
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Speaker 1: between the accusation and the vindication, between the ash heap
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Speaker 1: and the whirlwind, Job speaks the words that are the
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Speaker 1: center of gravity of the entire book. When word of
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Speaker 1: Job's condition reached his three closest friends, Eliphaz the Temanite,
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Speaker 1: Bildad the Shuhite, and Zophar the Naamathite, they made a
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Speaker 1: journey to find him. Their intentions were right. Their hearts
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Speaker 1: were genuine, and when they arrived and saw him from
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Speaker 1: a distance, they did not recognize him. The disease had
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Speaker 1: so completely altered his appearance that the men who knew
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Speaker 1: him best could not identify him at first sight.
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Speaker 2: They wept.
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Speaker 1: They tore their robes. They threw dust on their heads.
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Speaker 1: And then they sat down with him on the ground.
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Speaker 1: For seven days and seven nights they sat with Job
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Speaker 1: and said nothing, not one word, because they saw that
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Speaker 1: his grief was very great, and they understood that some
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Speaker 1: grief is too deep for words. They were simply present.
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Speaker 1: They did not explain. They did not advise. They did
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Speaker 1: not minister.
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Speaker 2: They sat.
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Speaker 1: That was their greatest hour. If the story of Job's
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Speaker 1: friends had ended at the close of seven days, they
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Speaker 1: would be remembered as the finest comforters in all of Scripture,
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Speaker 1: silent presence in the face of unspeakable grief. There is
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Speaker 1: no higher form of human compassion. But the silence broke.
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Speaker 1: After seven days, Job opened his mouth and cursed the
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Speaker 1: day of his birth. And Eliphaz, the eldest and the
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Speaker 1: most measured, decided that the time for silence had passed.
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Speaker 1: What followed would demonstrate a painful truth that the book
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Speaker 1: of Job preserves for every generation, well-intentioned friends with correct
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Speaker 1: sounding theology, can cause more damage to a suffering person
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Speaker 1: than any declared enemy. Job 4.7-8 Consider, who that was
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Speaker 1: innocent has ever perished? Or where were the upright cut off?
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Speaker 1: As I have seen, those who plow iniquity and sow
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Speaker 1: trouble reap the same. This is retribution theology, the belief
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Speaker 1: that the universe operates on a strict moral cause and
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Speaker 1: effect principle. Good people prosper, bad people suffer. Therefore, if
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Speaker 1: you are suffering, you have sinned. The friends are not
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Speaker 1: being cruel. They believe they are defending God. They believe
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Speaker 1: they are speaking truth on His behalf. Bildad builds on Eliphaz.
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Speaker 2: Job 8, 3-4.
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Speaker 1: Does God pervert justice? Or does the Almighty pervert the right?
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Speaker 1: If your children have sinned against him, he has delivered
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Speaker 1: them into the hand of their transgression. He tells Job
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Speaker 1: directly that his ten dead children died because of their
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Speaker 1: own sin.
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Speaker 2: Zophar is the most aggressive.
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Speaker 1: Job 11.6 Know then that God exacts of you less
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Speaker 1: than your guilt deserves. Three men, three rounds of speeches,
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Speaker 1: one argument. Your suffering is evidence of your sin. Confess it,
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Speaker 1: and God will restore you. Their theology sounds right. It
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Speaker 1: references God. It appeals to wisdom. It maintains theological composure throughout.
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Speaker 1: And it is completely wrong. Here is the nature of
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Speaker 1: untested theology. It can sound entirely correct. Until it is
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Speaker 1: placed in front of a situation it was not designed
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Speaker 1: to handle. The Friends had sound doctrine in their own circumstances.
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Speaker 1: In stable circumstances, sowing and reaping is a real principle.
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Speaker 1: But the Friends applied a principle that operates within the
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Speaker 1: created order as if it were a universal law that
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Speaker 1: governs every one of God's ways. including the cosmic legal
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Speaker 1: proceedings of a divine council they knew nothing about. Their
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Speaker 1: doctrine was not wrong because it was cruel. It was
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Speaker 1: wrong because it was incomplete.
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Speaker 2: And God said so.
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Speaker 1: Job 42.7, God's verdict, spoken directly to Eliphaz. My anger
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Speaker 1: burns against you and against your two friends, for you
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Speaker 1: have not spoken of me what is right, as my
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Speaker 1: servant Job has. Not You were unkind.
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Speaker 2: Not. Your timing was poor. Not. You needed to listen better.
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Speaker 2: You have not spoken of me. What is right?
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Speaker 1: The men who maintained theological correctness and defended God's honor
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Speaker 1: throughout the trial received God's rebuke. The man who cursed
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Speaker 1: the day of his birth demanded an answer and refused
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Speaker 1: to perform faith he did not feel. Received God's vindication.
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Speaker 1: Every person who has sat across from a well-meaning friend, pastor,
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Speaker 1: or family member during the worst season of their life
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Speaker 1: and received an explanation instead of a presence, who was
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Speaker 1: told that their suffering was evidence of something wrong in them,
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Speaker 1: has just been handed the verdict they needed. God delivered
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Speaker 1: it in Job 42.7. It was always there. Now, from
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Speaker 1: the darkness, from the ash heap, From the long space
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Speaker 1: between accusation and vindication, Job speaks. And what he says
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Speaker 1: does not come from comfort, revelation, or a prophet's word.
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Speaker 1: It comes from the only thing the adversary could not
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Speaker 1: take from him. Job 19.25-26 I know that my Redeemer lives,
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Speaker 1: and that in the end He will stand on the earth.
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Speaker 1: And after my skin has been destroyed, yet in my
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Speaker 1: flesh I will see God. The word is the key
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Speaker 1: to everything, not savior, not helper, not God in a
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Speaker 1: general sense.
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Speaker 2: The word job.
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Speaker 1: Used is Goel, the kinsman redeemer. Under ancient law, the
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Speaker 1: legal framework that governed the ancient Near East, that Job
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Speaker 1: as an Eastern figure would have known precisely, the goal
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Speaker 1: was not a spiritual concept. He was a specific legal
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Speaker 1: figure with three defined obligations. The first obligation, to stand
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Speaker 1: in court on behalf of a family member falsely accused.
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Speaker 1: When a charge was filed, the goal appeared as the advocate.
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Speaker 2: He argued the case.
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Speaker 1: He demanded vindication before the judge on the accused's behalf.
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Speaker 1: The second obligation, to redeem a family member from slavery
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Speaker 1: or debt. If you had been sold into bondage because
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Speaker 1: of debt you could not repay... Your goal had the
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Speaker 1: legal right and the legal duty to pay the price
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Speaker 1: and buy you back. The redemption price came from his
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Speaker 1: own resources. The third obligation, to avenge unjust death. If
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Speaker 1: a family member was killed wrongly, the goal pursued justice.
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Speaker 1: He did not permit the death to go unanswered. The
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Speaker 1: clearest human picture of the goal in all of Scripture
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Speaker 1: is Boaz in the book of Ruth. Ruth chapter 4.
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Speaker 1: Boaz goes to the city gate, the ancient place of
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Speaker 1: legal proceedings in the ancient Near East. He calls the
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Speaker 1: nearer kinsmen. He sits with the elders of the city
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Speaker 1: as witnesses. He conducts the legal process formally. He establishes
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Speaker 1: his right to redeem the family land. He pays the price.
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Speaker 1: He restores what was lost.
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Speaker 2: He takes the.
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Speaker 1: One who had no legal standing and and gives her
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Speaker 1: a permanent place in the family line. And it is
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Speaker 1: through the family line of Boaz and Ruth that the
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Speaker 1: king comes, and through the king's line that the Redeemer comes.
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Speaker 1: The book of Ruth is a legal case study in
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Speaker 1: what a goal does, positioned deliberately in the canon to
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Speaker 1: show what Job's declaration means. Now, return to Job 19.25.
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Speaker 1: I know that my goal lives.
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Speaker 1: Job is not expressing vague spiritual hope. He is making
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Speaker 1: a legal filing. Remember the courtroom we established at the beginning.
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Speaker 2: Of this story?
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Speaker 1: The adversary, the prosecutor, had filed a charge against Job
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Speaker 1: in the divine council. Job could not see that courtroom.
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Speaker 1: He did not know the prosecutor's name or what had
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Speaker 1: been said about him in the heavenly court, but his
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Speaker 1: instincts were flawless. He knew that if there was an
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Speaker 1: accusation against him, he needed a defense attorney to answer it.
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Speaker 1: He is saying, a false charge has been brought against me.
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Speaker 1: I have a living goal, a kinsman, an advocate, one
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Speaker 1: legally obligated to stand in the court.
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Speaker 2: Of heaven on my behalf. Who will appear?
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Speaker 1: Who will stand on this earth? Who will demand my vindication?
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Speaker 1: And whose vindication does not wait for my body to
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Speaker 1: remain intact? after my skin is destroyed. In my own flesh,
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Speaker 1: after death, I will see God. Three declarations in two verses.
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Speaker 1: My goal is alive, not was alive, not will be.
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Speaker 1: Is alive, right now, while.
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Speaker 2: I sit in ash. He will stand on the earth. Hebrew, Akaroun,
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Speaker 2: at the latter day.
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Speaker 1: Not in a vague spiritual realm, on the earth, physically,
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Speaker 1: at a future appointed moment. In my flesh, I will
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Speaker 1: see God, after death, bodily, in his own physical body.
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Speaker 1: This is explicit bodily resurrection, stated by a man with
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Speaker 1: no New Testament, no Paul, no 1 Corinthians 15, and
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Speaker 1: no empty tomb.
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Speaker 2: To point to.
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Speaker 1: He arrived at this doctrine not through study and not
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Speaker 1: through revelation received in comfort. He arrived at it through suffering.
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Speaker 1: The ash heap is where the theology was forged. Job
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Speaker 1: had already described the need that his goal would one
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Speaker 1: day meet. Job 9.33 If only there were someone to
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Speaker 1: mediate between us. Job named the office. 1 Timothy 2.5
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Speaker 1: named the person.
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Speaker 1: For there is one God and one mediator between God
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Speaker 1: and mankind, the man Christ Jesus. Job 19.25 declared the
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Speaker 1: living goal who would stand on the earth. John 11.25
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Speaker 1: was the goal answering, standing at a tomb saying, I
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Speaker 1: am the resurrection and the life. Job declared he would
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Speaker 1: stand on.
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Speaker 2: The earth physically.
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Speaker 1: Luke 24.39 records him standing on the earth after the resurrection, saying,
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Speaker 1: Touch me and see. A ghost does not have flesh
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Speaker 1: and bones, as you see I have. Job declared bodily
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Speaker 1: resurrection after his own skin was destroyed. 1 Corinthians 15.20
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Speaker 1: confirmed it. But Christ has indeed been raised from the dead,
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Speaker 1: the firstfruits of those who have fallen asleep. Job filed
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Speaker 1: the brief two millennia before the verdict was rendered. Paul
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Speaker 1: recorded the verdict. Now read Job 19.25 again. I know
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Speaker 1: that my Redeemer lives, and that in the end He
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Speaker 1: will stand on the earth, and after my skin has
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Speaker 1: been destroyed, yet in my flesh I will see God.
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Speaker 1: This was said by a man with no Bible in
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Speaker 1: his hand, no prophet in his city, no covenant to
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Speaker 1: anchor him, and no comfort in his body. He said
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Speaker 1: it from a pile of ash in a foreign land,
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Speaker 1: because the suffering had taken everything else, and what remained,
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Speaker 1: when everything else was gone, was the one thing that
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Speaker 1: could not be removed. He did not find this secret
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Speaker 1: despite his suffering. He found it through it. Job has spoken.
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Speaker 1: The friends have finished their three rounds of arguments. And
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Speaker 1: then the whirlwind comes. Job 38.1-4 Then the Lord spoke
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Speaker 1: to Job out of the storm. He said, Who is
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Speaker 1: this that obscures my plans with words without knowledge? Brace
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Speaker 1: yourself like a man. I will question you. you, and
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Speaker 1: you shall answer me. Where were you when I laid
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Speaker 1: the earth's foundation? Tell me, if you understand. God does
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Speaker 1: not say, Here is why you suffered. He does not
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Speaker 1: reveal the divine counsel to Job. He does not explain
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Speaker 1: the adversary's charge or the legal case that was conducted
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Speaker 1: in Job's name. Job will never receive that explanation in
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Speaker 1: this lifetime. What God says from the whirlwind is a
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Speaker 1: series of questions. Where were you when the morning stars
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Speaker 1: sang together? Have you entered the storehouses of snow? Can
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Speaker 1: you bind the chains of the Pleiades or loose the
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Speaker 1: belt of Orion? Who provides food for the raven when
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Speaker 1: its young ones cry to God? These are not rhetorical deflections.
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Speaker 1: They are a tour of the universe, its foundations, its weather,
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Speaker 1: its wild creatures, its deep places. God is establishing one thing.
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Speaker 1: The question, why do I suffer, assumes that the questioner
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Speaker 1: has the vantage point required to receive and evaluate the answer.
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Speaker 1: God's response from the whirlwind establishes that no human being
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Speaker 1: has ever possessed that vantage point. not because God is
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Speaker 1: hiding it, but because the scale of what God governs
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Speaker 1: exceeds the scale of what any created mind can hold.
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Speaker 1: Job receives this not as dismissal, as encounter. Job 42.5
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Speaker 1: My ears had heard of you, but now my eyes
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Speaker 1: have seen you. Before the suffering, Job had theology. After
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Speaker 1: the whirlwind, Job had encounter. Before the trial, Job feared
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Speaker 1: God and turned away from evil. After the whirlwind, Job
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Speaker 1: knew God, directly, unmediated, present. The suffering did not give
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Speaker 1: Job an explanation. It gave him something every explanation fails
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Speaker 1: to provide, the direct, unfiltered presence of the Almighty he
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Speaker 1: had cried out to through 37 chapters. The God Job
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Speaker 1: had demanded an audience with had finally arrived at the whirlwind.
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Speaker 1: And when Job encountered the unfiltered presence of the Almighty,
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Speaker 1: the questions stopped, not because they were answered, because the
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Speaker 1: one being questioned was now present. God speaks to Eliphaz.
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Speaker 1: Job 42.7 My anger burns against you and against your
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Speaker 1: two friends, for you have not spoken of me what
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Speaker 1: is right, as my servant Job has. The verdict is delivered,
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Speaker 1: the friends are rebuked, Job is vindicated, and God instructs
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Speaker 1: the friends to bring burnt offerings and go to Job,
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Speaker 1: so that Job can pray for them. The men who
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Speaker 1: spent 37 chapters telling Job that his suffering was his
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Speaker 1: own fault must now come to Job and ask him
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Speaker 1: to intercede for them before God. And Job 42.10 records
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Speaker 1: what happens at the moment.
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Speaker 2: Job prays.
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Speaker 1: The Lord restored the fortunes of Job when he had
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Speaker 1: prayed for his friends. and the Lord gave Job twice
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Speaker 1: as much as he had before. The restoration does not
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Speaker 1: begin when God hands Job new wealth. It begins when
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Speaker 1: Job prays for his accusers. The act of interceding for
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Speaker 1: the men who wounded him most deeply, at his most vulnerable,
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Speaker 1: is the hinge on which the entire restoration turns. Job 42, 12-13, 14,000 sheep, 6,000 camels.
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Speaker 1: a thousand yoke of oxen, a thousand donkeys, seven sons,
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Speaker 1: three daughters, twice the livestock, the same number of children,
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Speaker 1: because the ten he lost are not replaced but added to.
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Speaker 1: In eternity, Job has twenty children, the greatest man in
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Speaker 1: the east, restored. The whirlwind did not only answer Job,
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Speaker 1: it equipped him to do what only a direct encounter
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Speaker 1: with God makes possible, release the accusers, Pray for the
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Speaker 1: ones who hurt him and receive the restoration that follows
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Speaker 1: the intercession. Job knew his Redeemer lived before he saw
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Speaker 1: him live. He declared the resurrection before anyone had risen.
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Speaker 1: He named the mediator before anyone had mediated. He identified
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Speaker 1: the goal before the goal had stood on the earth.
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Speaker 1: He filed the legal brief before the verdict was rendered.
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Speaker 1: He did all of it from a pile of ash
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Speaker 1: in a foreign land with no Torah and no prophet
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Speaker 1: and no covenant except the knowledge that remained when everything
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Speaker 1: else had been taken. The book of Job is not
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Speaker 1: about why good people suffer. It is about what good
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Speaker 1: people know when they are suffering and what that knowledge
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Speaker 1: points to. Job's secret is not a secret from suffering.
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Speaker 1: It is a secret found through it. his Redeemer lived.
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Speaker 1: And the evidence is a man named Jesus, who stood
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Speaker 1: at a tomb and said, I am the resurrection and
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Speaker 1: the life, and who proved it three days after they
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Speaker 1: put him in one. If this video gave you something real,
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Speaker 1: subscribe to this channel. Become a member of this channel
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Speaker 1: to go even deeper into the Word of God and
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Speaker 2: God bless you.