Outline of Job: Wrong Questions, Wrong Assumptions — Ed Miller

The Holy Spirit Reveals Christ in Scripture

As we come again this morning to the study of God's Word, though you know it and know it well, I'm convinced, let me state it for you again, that principle of Bible study that is absolutely indispensable, and that is total reliance upon God's Holy Spirit.

Only the Lord is able to reveal Himself. He delights to do it. This is His book. Like our Lord Jesus, there's a human side, and we need to get that. Like our Lord Jesus, the Bible also has a divine side, and we must get that as well.

And only the Holy Spirit can unveil Christ in terms of who He is. Now let me share this little verse before we go to prayer, and then we'll go to Job. It's from Daniel chapter 2, verses 22 and the last part of 23.

22 says,. It is He who reveals profound and hidden things. He knows what's in the darkness, and light dwells with Him. The last part of 23 says,. And so those two verses together, we see that light dwells with the Lord.

But then He waits for a request, and He's willing to grant when we request. And so let's bow together and request of Him the light that dwells with Him. Our Heavenly Father, this morning again we want to bless Your name and praise You for the Holy Spirit who lives in our hearts.

You've given us Your life, how we praise You. And we thank You that, according to Your Word, it is His privilege to unveil the Lord Jesus in a living way to us. And so once again this morning we would ask You, Lord, to take the veil away.

Our eyes are so earthbound so often. Turn our eyes, we pray, in a fresh way to our Lord Jesus Christ. We pray that as we meditate on these wonderful truths from Your Word, that You would give us a liberating discovery of the sufficiency of who You are.

We thank You, Lord, that You're going to meet with us. You have prepared our hearts, and now we just wait. I pray that You would deliver these brothers, every one, from everything which is not from You.

We thank You in advance, in the matchless name of our Lord Jesus. Amen. As we continue to behold our Lord in this wonderful book of Job, let me review just the theme that we touched on, just enough to get us back in the direction.

I believe the theme of Job rises from that double insinuation that Satan made in the first two chapters. If you'll follow along, please, these verses. Job chapter 1, beginning at verse 8,. And the Lord said to Satan, Have you considered My servant Job?

There is no one like him on the earth, a blameless and an upright man, fearing God and turning away from evil. Verse 10,. Have you not made a hedge about him and his house and all that he has on every side?

You have blessed the work of his hands. His possessions have increased in the land. But put forth your hand now and touch all that he has, and he will surely curse you to your face. And then if you'll go to chapter 2, please, beginning at verse 3,.

And the Lord said to Satan, Have you considered My servant Job? There is no one like him on the earth, a blameless and an upright man, fearing God and turning away from evil. And he still holds fast his integrity, although you incited Me against him, to ruin him without a cause.

Satan answered the Lord and said, Skin for skin, yes, all a man has he'll give for his life. However, put forth your hand now, touch his bone and his flesh, and he'll curse you to your face. Now the double insinuation is this.

The insinuation that Satan made against Job was that he was a mercenary. In other words, the only reason he served the Lord was because God put a hedge of blessing around his life. God blessed him. God was a protector, a giver of gifts.

And Satan suggested that if God did not act like a glorified Santa Claus and give him all of these gifts, take away the hedge and you'd have no following, said Satan. The only reason that Job or anyone serves you is because you're good, you're generous, you give gifts.

If you took your gifts away, you'd have no followers. In fact, people would curse you. That was this insinuation against Job. Now the flip side of that was his insinuation against God. He didn't state it right out, but it's implied.

And that is that God is not wonderful enough in himself, apart from his blessings, apart from his gifts, apart from the hedge that he puts around a person's life, that God is not attractive by himself.

He's not lovely enough to be adored and to be chosen and to be served and to be worshipped. That was the double insinuation. The only reason man serves you is because he gets something out of it, and by yourself no one would ever serve you.

You are not intrinsically lovely. You are not intrinsically attractive. There's nothing in you. You're not worthy. And that's why you have to keep giving out gifts or you'd have no following. I believe the theme comes out of that double insinuation.

Is God intrinsically wonderful apart from the hedge? Is there enough in the Lord himself, apart from any blessing, to choose him and embrace him and trust him and love him and serve him and adore him and worship him?

That's what Job deals with. The book, I believe, gives a resounding yes to that question. God is enough. Job doesn't see that at first, and that's really the genius of this wonderful book, because God is now going to take Job step by step and stage by stage to the place where that double insinuation is completely answered and Job comes to believe that I want God just for God.

The way God took Job there, that's the way he takes me there. That's the way he takes you there, and that's the way he leads all of his people. Those are the things this weekend, God gracing us, we want to see.

Now, I suggested last evening to drive home that great theme. God had preserved a revelation of himself for this book, a title of God two-thirds of the time it's mentioned in the Bible, it's mentioned in Job, and that is that great title, El Shaddai.

El Shaddai, the God who's more than enough. He's not only the God that enables you to survive and get by when the hedge is down. Ah, the opposite's true. He's the God that's more than enough, and that without the hedge brings you to completeness and fullness and rest and satisfaction in himself.

This morning we're going to look at a great portion of that book, this book, where that truth, that God himself, El Shaddai, is everlastingly enough and more than enough when the hedge comes down. From chapter 3 to 37 in the book, they were asking the wrong question.

From chapter 3 to 37, they tried to answer the question, why does this man suffer so? Why does Job suffer so? And the larger question, why do the godly suffer? If you glance at the sheet of notes, you'll see that they had three debates.

And in debate after debate, they're trying to unravel the mysteries of suffering. Why does God allow suffering like this? Now, many studied Job with that very error. They go through the whole book asking the wrong question.

And if you ask the wrong question, no matter what answer you come up with, you're going to end up with the wrong answer. The book of Job does not solve for us the mysteries of suffering. It doesn't answer that question.

It never tries to give the answer, why is Job suffering, or why do the godly suffer? The question of the book, and this is where we're heading, is El Shaddai, is God enough when the hedge comes down? Now, that question the book answers.

And so that's the question that we're going to follow. When we left off last evening in our introduction, I was trying to show you how God, in order to drive home the truth that He's enough when any part or all of the hedge comes down, by Himself, apart from anything else, He is enough.

In order to illustrate that, He found a man like Job whose hedge was high, whose hedge was full, whose hedge was beautiful. And step by step, He dismantled that hedge in order to have an illustration forever to put into the Bible that God is enough when the hedge comes down.

He completely, by removing Job's hedge, answered the double insinuation of the Lord. But more than that, He brought Job to the place where he saw God and God alone as His sufficiency. I won't develop it again.

I'm not going to go through all the details. But just in an overview, recall the hedge that came down. This man was certainly blessed by the Lord. And in a moment of time, he lost all of his possessions.

And he was a wealthy man. He lost his ten children. He lost his health. He lost the support of his life partner. He lost the respect of all of his friends and family and neighbors and servants and everybody.

He lost his reputation. He lost his ministry. And when we ended up, I showed you how he lost the sense of the presence of the Lord. And so much did he rely on the sense of God's presence that after a while, he began to have hard thoughts about the Lord, and he would hold his love and his wisdom in suspicion.

And he actually began to think that God had become his enemy, his best friend in the universe, he thought had become his worst enemy. Now I have no doubt that I could start right here with Jerry and go through row by row by row, and you'd all have testimonies that yes, there had been a time in my life when God came after my head, and I have found that God was enough.

I heard one of those testimonies last night. He was sufficient. He took the place of my wife. He took the place of my child. When I had to bury my parents and my grandparents, the Lord was enough. He was sufficient.

When my children were unexpectedly tried, the Lord was enough. More than enough when I got that doctor's report. More than enough when I lost my health. More than enough when my employment fell through.

But Job, it wasn't one or two things. It was everything. It was everything. Why? God not only mowed his hedge down, he uprooted his hedge, completely dismantled it and pulled it up by the roots. Now you know the Lord and I know the Lord, and God is a planter and blesser of hedges.

He's not primarily a blaster of hedges. But when the hedge comes down, this is the question of Job. Brothers, is he enough? Now see, do you know that up here? Do you know that here? Is he enough? That's the message of Job.

Job's Goal: Seeing God in Job 42

That brings us then this morning to the second part of the book. Now remember where we're heading. I don't want to lose this, especially in this part of the book. We're heading to Job 42, 5 and 6. Job 42, 5 and 6.

I have heard of you with the hearing of the ear, but now my eye sees you. Therefore I retract. I repent in dust and ashes. The book of Job goes to the place where Job was able to say, now my eye sees you.

That's, I'm praying, where this weekend will go. That's the end of this. That's what we're looking for. Now my eye sees the Lord. Therefore I repent. Oh may God help us. Now I'll be honest with you brothers this morning.

If you have gone through Job, and I'm sure you have, you're students of the Word of God. When you come to these three debates, have you found it tedious? I have. Okay, try teaching it. It's like running through quicksand sometimes, getting through the arguments of all of these different people.

I don't want to stand here and bog everybody down by going through this section, in which just reading it is very heavy because it's all worldly wisdom. I have the same struggle going through Ecclesiastes that I had going through this particular section.

In fact, I had a struggle with the Lord about this. I toyed with saying a few words about this and jumping over all of these chapters and then doubling up on my eye sees thee. Because that's where my heart is.

That's what I want to talk about. But honestly, to bring Job to the place where his eyes saw God, he had to be dragged through this. And so I don't want that heavy. Please pray for me today because that's a little bit on my mind.

This is tedious, but I don't want it to be tedious. So pray for me in terms of that. I don't mean to apologize for this lesson because I believe it's God's will. So I'm not apologizing for the lesson.

You say, well, it's not very liberating. Well, maybe not, but it leads to liberation. And so that's why we need to touch it. Without the Lord's mercy, I could never attempt to try to look at these particular chapters.

One reason it's a big block of Scripture, I mean, to take all of that in one little session, that's an impossibility. But what I'd like to do, God helping, is give an overview of chapters 3 to 31 this morning.

That's a lot of material, but I told you in this section they're attempting to answer the wrong question. They're trying to figure out why Job is suffering. And that question is way off base. And if you glance at the sheet, or if you know the book of Job, you know that they had three great debates.

In other words, one spoke, and then Job answered, and another spoke, and Job answered, and another spoke, and Job answered. Then they started all over again. One spoke, and Job answered, and another spoke, and Job answered.

Third debate, they started all over again. Except this time only two of them spoke. And Job gave a very long answer. And at the end of it all, chapter 38, 1 and 2, God speaks. And the Lord answered Job out of the whirlwind and said, Who is this who darkens counsel by words without knowledge?

And in one sentence, he looked over all of the debates, and he made this comment. After all of those mental gymnastics, and all of that debating back and forth, you are actually further from the truth than you were when you began the debates.

You have darkened counsel. You haven't gotten any light. Hasn't come any closer to the truth. The mystery now is darker than when you started reasoning and discussing it. Now I told you the true question of the book is about El Shaddai.

Is he enough? When the hedge comes down, does Job answer that question? He actually answers it twice. The first time he answered it, he wasn't trying to answer it. He was trying to answer the wrong question.

But in answering the wrong question, he gave an answer to the right question. But the answer he gave to the right question was the wrong answer. Are you still with me? The wrong, right, and all that kind of stuff.

In the three debates, Job gives an answer while he's trying to answer, why am I suffering? He also gives an answer to, is God enough when my hedge comes down? And he gives the wrong answer. Here's his first answer.

At the end of the book, he answers it again. And he gives the right answer. But first he gives the wrong answer. All right, Job. Is God enough when the hedge comes down? Here's the wrong answer he gave at the beginning of the book.

Yes, God is enough if, and he added that if, if what? If I have God plus an answer to the question, why? I need both. God's not enough by himself. But God with an explanation would be enough. He wasn't angry at God for doing all of this.

But he wanted to know why. And so he said, God alone plus nothing is not going to satisfy. I need the Lord plus some kind of an explanation. What is going on in my life? Why did God allow this? What is God doing?

I would gladly yield to the Lord. I've already yielded. But He must show me His purpose. How does He expect me to walk in faith if I don't know what He's doing? If I don't know what's happening? If I don't know what's going on?

If I knew in advance, then it would be easier for me to trust Him and I wouldn't go through all these mental gymnastics. Brothers, may I suggest that is the wrong answer to the right question. Is God enough when the hedge comes down?

May God enable us not to say yes. If with you, Lord, you also give me some explanation. If I have some light on what He's doing, then it will be a lot easier. I'll never know the Lord as El Shaddai as long as I supplement Him.

He will not be supplemented. To supplement God is to change Him completely. You can't add to Him. I can't add to Him. Even the desire for the answer why is supplementing the Lord. And until I can get through that, and look what He had to go through to get through that, I'll never give the right answer to the right question.

The Three Debates and Their Escalating Heat

Well, I'd like to set before you the folly of those three debates. I will not analyze everything. I just want to give you an overview. So let me just say, let me give several observations about the debates as a whole and Job's three friends and so on.

Just an overview. It's the most surface of all things. You have the factual divisions there on the sheets that I handed out. I think it would have been easier if I had charted it rather than outlined it, but it is what it is.

My first observation is this. The first debate, chapters 4 to 14, was hot. That's my first observation. The first debate was hot. Many strong words were spoken in that first debate, and some I'm sure they wished they could have taken back later.

The second debate, in chapters 15 to 21, the second debate was hotter. That's my observation of the second debate. Guess what my observation of the third debate is? Hotter yet. Hottest. Exactly right.

Strongest words of all were in that third debate. I might say that one thing I get from that is you can debate and debate and debate with those who are convinced against their will, and it will get hotter and hotter and hotter as you go through, and you're going to end up darker and darker and darker than when you began.

You remember that poem, this great poem? Sticks and stones will break my bones, but names will never hurt me. Don't believe it. I'll tell you, words are very powerful. They do a lot of damage, and a lot of damage was done.

Many bones were broken by the words in these debates. I'm not sure anything is really gained by debate. In this connection, let me just give you John 7, 17. You're familiar with that wonderful verse? If anyone is willing to do his will, he shall know of the teaching, whether it is of God or whether I speak of myself.

Now what I like about that verse is it makes knowing not a matter of the mind, but a matter of the will. If any man is willing to do his will, he'll know. You see, the idea is we think before we can know, we need more information.

We've got to study harder and gather more facts. According to God, what you need is to choose the will of God. Then you'll know. What I need is to choose the will of God. People remain in ignorance because they don't want God's will.

Not because they don't have enough facts. You don't need more facts. If anyone is willing to do his will, he'll know. We don't need strong arguments. We don't need proof text. We don't need a deeper study of a catechism.

We need a heart that says, I want you, Lord. I want to do your will. And you'll be amazed at how the light will come on when you have a heart set to do his will. Well, that's my first observation. The first debate is hot, the second is hotter, and the third is the hottest of all.

Job's Three Friends: Sympathy Before Misguided Counsel

My second observation has to do with Job's three friends, Eliphaz and Bildad and Zophar, and the three debates. G. Campbell Morgan points out three good things about these three friends. So I've got to tell you that because I don't have much else good to say about them.

So let me give you what G. Campbell Morgan says about these guys. His first observations from chapter 2 -11, when Job's three friends heard of all the adversity that had come upon him, they came each one from his own place.

Eliphaz the Temanite, Bildad the Shuhite, Zophar the Namathite, and they made an appointment together to come to sympathize with him and comfort with him. Comfort him. Well, Brother Morgan was impressed that these three friends came to sympathize and comfort someone who was suffering.

Many find it very awkward to be in the presence of suffering. Not because they're mean, they just don't know what to say. It's just an uncomfortable place. And G. Campbell Morgan said at least they came.

And according to Morgan, he said by verse 11, they were also courteous. They made an appointment to come. They didn't just show up. Well, when I read that, I'm not dead sure if they made an appointment with each other, or they made an appointment with Job.

But, like I say, they're in so much trouble in this book, we'll give them the benefit of the doubt. Maybe Morgan is right, and to their credit, they didn't just show up unannounced. They made an appointment.

Then Brother Morgan makes this point from verse 12 and 13 of chapter 2. When they lifted up their eyes at a distance, they did not recognize him. And they raised their voices and they wept. Each one tore their robe and they threw dust over their heads toward the sky.

Then they sat down on the ground with him for seven days and seven nights with no one speaking a word, for they saw that his pain was very great. G. Campbell Morgan points out that they were burdened.

They sat there in silence. They had come to sympathize, and it was real. I had a friend who's now with the Lord Jesus, and he had MS. And for very many years, the Lord gave me the privilege of being his therapist.

I don't know anything about therapy, but I went over and stretched his limbs several times a week, and then we had Bible study together. That was my main reason for going and how we enjoyed the Lord. But of all the Christians I've ever met in my life, and I've met quite a few, I have never met a man like this who was more honest whatever he felt he said.

And it was almost abrasive. I mean, when he would talk, they say first impressions, that's important, your first impression. I've never met anybody who met this man who wanted to be his friend. His first impression was terrible.

I'll give you one example. I was stretching his leg one time, and a brother had come to see him who hadn't seen him for about two years. And he came in, and I welcomed him, and I was happy to see him.

And my brother laying there on the bed said, What brings you here? Guilt? Well, according to G. Campbell Morgan, at least they didn't come out of guilt. They came out of a genuine heart. They wanted to comfort their brother, and they wanted to give him some kind of an encouragement.

The third thing that he mentions for their credit is they had a lot to say. And you'll see that in the debates. G. Campbell Morgan points out they said it to his face and not behind his back. It wasn't gossip.

Well, I guess that's a good thing to be said about them. They came, they sympathized, and said what they had to say right to his face. And as I said, I had to bring that up because from here on in, I struggle to find anything else positive to say about these guys.

Job's Harsh Evaluation of His Comforters

Job, throughout the three debates, had some choice words about his three friends. See, it started off, they'd come, they're silent, they want to sympathize, they want to comfort him. But I'm just going to spot check the record.

Listen to some of Job's comments about these guys. Job 6, 15 -18. My brothers have acted deceitfully like a wadi, like the torrents of wadis which vanish. They're turbid because of ice into which the snow melts.

They've become waterless. They're silent. When it's hot, they vanish from their place. Their paths of their course wind along. They go into nothing and perish. To Job, his friends were just like a dry riverbed.

Chapter 12, 1 and 2. Job responded, truly then, you are the people and with you, wisdom will die. Job 13, verses 4 and 5. You smear with lies. You are all worthless physicians. Oh, that you would be completely silent, that will become your wisdom.

Job 13, 12. Your memorable sayings are proverbs of ashes and your defenses are defenses of clay. Job 16, 1 and 2. And Job answered, I've heard many such things. Sorry comforters are you all. Is there no limit to windy words?

Chapter 17, 2. Surely mockers are with me. My eye gazes on their provocation. Job 19, 2 and 3. How long will you torment me and crush me with your words? These ten times you have insulted me. You are not ashamed to wrong me.

Shameless tormentors. Well, that's Job's opinion. He didn't agree with Morgan on everything. That was his opinion of these comforters. I have another dear friend who is also suffering, but with Crohn's disease.

And I study with him every week. We study together. It's a beautiful time to study with this brother. And when I started to study Job, I said to Lillian, I said, I've got to go see Lenny. Because he knows about suffering.

And maybe he can give me some light on Job. Well, we were there in our first session. Here's what he said. He said, Satan couldn't win when he took Job's possessions. And he couldn't win when he took Job's children.

And he couldn't win when he took the support of Job's life partner. And he couldn't win when he took Job's health. And so Satan came to a last resort and sent in his friends. Well, I don't know how much truth there is in that.

Often our friends are a real test to our faith, you know. Job's... If it weren't for his friends, I don't think he would have ever come to see God as El Shaddai. Now these friends, you're going to see it, they're uncharitable.

They have unfounded suspicions against Job. That was very painful. They use false reasoning. They said cruel things. A word in season is precious. And a word of a friend may wound, but it's a healthy wound.

But some of the reproofs that Job gets here are harsh and very bitter and unwarranted. But I believe that God sent these friends to expose some very important things that needed to be brought up in Job's heart.

If it weren't for Satan's insinuations, if it weren't for the removal of the hedge, if it weren't for Job's friends, I wonder if he would have ever come to the place where he said, I've heard of thee with the hearing of the ear, but now my eye sees thee.

When it was all over, I believe he praised God because of all of the darkness that are in these chapters. Let me tell you a little bit about Eliphaz and Bildad and Zophar, the three debates. In a general way, all three debates have the same theme.

Don't forget now, they're answering the wrong question. Why is Job suffering? The three friends, though they're different and they're coming at it from a different angle, they all have the same argument.

And it's this. Job is suffering because he's a sinner. Because he's wicked. They all took turns arguing that. And in all three debates, they give the same answer. The reason for suffering is punitive.

God is punishing him. He's done something wrong. And though we don't see what it is, and he won't admit what it is, yet we know that's why the hedge comes down. It's all punitive. Every debate had that same idea.

Now, each one had a slightly different focus. In the first debate, the attention is on how holy God is. And therefore, man is so sinful. Job, you must see it just in the light of God's holiness. Here's what Eliphaz said in the first debate, 419.

How much more those who dwell in houses of clay, whose foundation is dust, who are crushed before them all. And then Bildad picks up the same idea. God is holy. Verse 6 of 8. If you were pure, if you were upright, He would rouse Himself for you.

He would restore your righteous estate. God doesn't rescue you, Job. Because you've sinned. Zophar, he comes at it again in chapter 11. He knows false men. He sees iniquity without investigating. That's debate one.

God is holy. Job, you're sinful. That's why you're suffering. I told you the first debate was hot. The second one is hotter. Here's the focus on the second debate. A logical conclusion. This time the emphasis is not on how holy God is.

This time the emphasis is on how wicked man is. Every man. In fact, some of the greatest descriptions of wicked men are found in this second debate in the book of Job. Wicked men suffer. Are you suffering, Job?

Ergo, you're suffering. Why? Because you're wicked. And then the third debate is the hottest of all. They keep the same line of reasoning. In debate two, they said, the wicked suffer. You suffer. You're wicked.

In debate three, they said, great suffering comes to really wicked men. You have a lot of suffering. And therefore, you are very wicked. And all of those good things that were said about you, to add to your wickedness, there must be hypocrisy.

You were lying all about those good things. That never happened. And so they come right out with bold-faced lies and go after Job. Job 22 .5, Eliphaz says, Is not your wickedness great, and your iniquities are without end?

The last words Zophar says to Job are in chapter 25 and verse 6. And he closes his debate by calling him a worm and a maggot. Aren't you glad your friends come to counsel you and to comfort you in your time of distress?

In passing, let me just say this. I'm sure you know it, but there's a great danger to look at suffering and say it's punitive. Great danger in that. For one thing, the world's greatest sufferer, our Lord Jesus Christ, was sinless.

And there goes that argument right down the drain. That it's because of sin. Also, there's a difference, you know, between punishment and chastening. How often someone has come to me and said, such and such has happened.

Why is God punishing me? You know, and I know, as a believer, God will never punish you. Now chastening is something else altogether, and we're not going to get into that, but that's different. You say, why won't He punish me?

Because He's already punished you in the person of Jesus Christ, your substitute. He's already punished me in the person of Jesus Christ, my substitute. And He would be dishonest to collect for the same debt twice.

He will not do that. He's a holy God. He's a just God. It's wrong to think of God's approval in terms of blessing. Just because God blesses you, it doesn't mean He approves of you. And just because there's lack of blessing in your life, it doesn't mean that He disapproves of you.

Satan tried to whisper that lie in the ear of the Lord Jesus as He hung on the cross. The tormentors were going by and shouting things at the Lord, and one of them said, let God deliver Him if He delights in Him.

And they put deliverance and delight in the same sentence. In other words, if He's not delivered, that means God didn't delight in Him. Well, I'll tell you, God delivers some people He doesn't delight in.

And God doesn't deliver some people He does delight in. And so their whole argument is off base. But that was the essence of the first three debates. Job's suffering is punitive. Now Job argues against that in those three debates.

He doesn't believe that he's done anything wrong. He can't put his finger on one thing. He has searched his heart. Now I'm not going to read all of the arguments and all of the verses, but here in a nutshell was Job's reasoning in the three debates.

You say, this is his first argument, you say the wicked suffer. You say the wicked have their heads removed. Well, I've had my eyes opened and I see some wicked men that are not suffering. What do you do with that?

Job 21, 30, the wicked prosper. They're reserved for the day of judgment. Their hedge is not in jeopardy now, says Job. How do you answer that? Now there's no question, all through the three debates, Job claims his innocence.

He claims to be righteous, that he's done nothing. And at the end, God Himself says in chapter 40, verse 8, will you condemn God that you might be justified? Listen to these words. Here's Job's opinion.

Chapter 33, 9 and 10. I am pure. I am without transgression. I am innocent. There is no guilt in me. And then of God, he says, He invents pretexts against me. He has counted me as His enemy. But to reason with his three sorry counselors and miserable comforters, he tries to figure it out.

And I think he really did think this thing through. Job asks this question. If I have sinned, I've searched my heart, can't find it. If I have sinned, then let me ask you this, my three friends, why won't God reveal it to me?