Job 5

Eliphaz’s Vision, Job’s Suffering, and the Problem of Retribution

Talking about the vision that Eliphaz had, and we had some discussion around that whole idea of dreams and visions and things that take place, and that it still takes place today in the sense that God still uses dreams, not in the same way perhaps, certainly in the Old Testament it was very prevalent to have these dreams and visions of God, as a matter of fact that was the way in which God many times communicated to his people, and even outside of that, that's the way God communicated, and then as the New Testament comes, remember we said that there were still some dreams and visions, and even after the church was established, and that as we considered it, it's just something for us to think about in our day, not to minimize it nor maximize it, because again, you can do both very easily, but the fact was that Eliphaz used the vision to kind of support his claim, or his argument that the reason why Job is in the condition that he's in, was because Job was a sinner, and that God was justly judging him because of his sin, and now, so Eliphaz has spoken in chapter 3, in chapter 4, and he continues in chapter 5, so what I want to do is I want to read the whole chapter, just to get us familiar with the text, and then just some thoughts as we go through it on the continuing speech, opening speech of Eliphaz, so let's read the whole chapter together, so he continues and he says this, call out now, is there anyone who will answer you, and to which of the holy ones will you turn, for wrath kills a foolish man and envy slays a simple one, I've seen the foolish taking root, but suddenly I cursed his habitations, and his sons are far from safety and they are crushed in the gate, and there is no deliverer because the hungry eat up his harvest, taking it even from the thorns, and a snare snatches their substance, for affliction does not come from the dust, nor does trouble spring from the ground, yet man is born for trouble as the sparks fly upward, but as for me, I would seek God, and to God I would commit my cause, who does great things and unsearchable, marvelous things without number, and he gives rain on the earth, and sends waters on the field, and he sets on high those who are lowly, and those who mourn are lifted to safety, he frustrates the devices of the crafty so that their hands cannot carry out their plans, and he catches the wise in their own craftiness, and the counsel of the cunning comes quickly upon him, and they meet with darkness in the daytime, and they grope at noontime as in the night, but he saves the needy from the sword, from the mouth of the mighty, and from their hand, so the poor have hope, and injustice shuts them out, behold happy is the man whom God corrects, therefore, do not despise the chastening of the almighty, for he bruises, but he binds up, he wounds, but his hands make whole, he shall deliver you in six troubles, yes, in seven, no evil shall touch you, in famine he shall redeem you from death, and in war from the power of the sword, and you shall be hidden from the scourge of the tongue, you shall not be afraid of destruction when it comes, you shall laugh at destruction and famine, and you shall not be afraid of the beasts of the earth, for you shall have a covenant with the stones of the field, and the beasts of the field shall be at peace with you, you shall know that your tent is in peace, and you shall visit your habitation, and find nothing amiss, you shall also know that your descendants shall be many, and your offspring like the grass of the earth, and you shall come to the grave at a full age, and as a sheaf of grain ripens in its season, behold, this we have searched out, it is true, hear it and know it for yourself.

The Principle of Sowing and Reaping, and Why Judgment Is Delayed

So that's the conclusion of the first, if you will, round that comes from Eliphaz, and remember what we said that as Eliphaz began his message to Job, I kind of just said that it started really gracious, and it just went like that, and then all of a sudden here we are all the way down here, because Eliphaz is, he's got a thought in his mind, what do you think that thought is?

What's behind the words that he's speaking? How does he perceive this whole situation with Job? Anybody? He sees it as Job has sinned, yeah, and that Eliphaz and as I said the three of them will not be able to escape in their minds this whole thing of sow and reap, right?

And remember what we talked about this, is that a true principle? Right? It is a true principle, however, where does the obstacles, where does it become cloudy? In how that is an absolute, because that's an absolute principle, isn't it?

Yes. Right? But that absolute principle has to be qualified by what? God's intervention, right, and that we always, many times we consider sow and reap, that it takes place, if you will, this side of the, if this is now, and that's then, that we have problems many times, because we consider the now, right?

And that if something doesn't, if judgment doesn't come now, right away, we sometimes consider that something has gone wrong or that God isn't truly the God who says that he's not mocked, because that's what it says, right?

Galatians, be not deceived, God is not mocked, for whatever man sows that he also reaps. However, again, we have such, many times we're limited, our sight and our feelings and our senses limited us, limit us from seeing it as God sees it, because the reality is, when does this principle finally have its absolute fulfillment?

Sir? Right, it really takes place on the other side of the veil, doesn't it? And ultimately, it takes place at that great white throne judgment, right? When the books are open and the sheep and the goats are finally separated, and the goats go to their place and the sheep go to their place, but Eliphaz, he still is hung up in his mind, at least in my mind, he's hung up in his mind that this is all about Job has, interesting how he speaks about it, he's basically accusing Job of being a hypocrite, and yet he doesn't think that he's a hypocrite, and I find that very interesting.

He looks at Job as if Job has done something that no one else has seen, and that God has seen it, and that God is bringing him into judgment for it. And yet Eliphaz, I mean, the things that he says in this chapter, chapter five, there's a lot of truth in this, isn't there?

There's a lot of truth in what he's saying, there's a lot of truth in the thought of sow and reap, but somehow Eliphaz seems to think he's excluded, rather than included it. And I wonder if sometimes that becomes a trap for us, where we look at situations in life, and we make judgments based on temporal things, what we see, or we almost want God to, do you ever want to, I confess that I have a very crazy mind, but I have thought sometimes, boy, it'd be good for God to strike them down.

Now, I know you guys are probably all so spiritual, you never thought about that, but I think all of us could say there's times where we almost want to see judgment pronounced, right? For, yeah, thank you, for a lot of outward things that take place in this world, and yet we forget that one of the reasons, what is one of the reasons why God holds back his judgment?

Brother? Is that not something that you and I should be more aware of? Isn't that really the thought behind, and just, if you think about it, well, I want to look at it, look at Romans 2 for a minute, and just think about this, because again, this should, in a sense, be the guide of our lives as we see things take place, especially things that are grievous, especially things that are terrible, especially things that seem as if they deserve God's immediate judgment, but I want you to just, let me just read a little bit, this is what, I didn't plan on looking at this, but we're here, so we'll stay for a minute.

Look at Romans 2, he says, therefore you are excusable, O man, whoever you are who judge, for whatever you judge another, you condemn yourself, for you who judge practice the same things. There's a lot of thought in that one, right?

But we know that the judgment of God is according to truth against those who practice such things, and do you think this, O man, you who judge those practicing such things and doing the same, that you will escape the judgment of God, and here it is now, or do you despise the riches of his goodness, forbearance, long-suffering, not knowing that the goodness of God leads you to repentance, but in accordance with the hardness and your impenitent heart, you are treasuring up for yourself wrath in the day of wrath, revelation in the righteous judgment of God, who will render to each one according to his deeds.

So when you look at that, and we think about the way things go on in this world, we should be ever mindful of that, that one of the reasons that God holds back his judgment is because of what you guys just said, right?

Because he's merciful, because he's kind, because he's patient, because he's, what does Ezekiel say? God is not willing, what? That any should perish, but that all should come to life. And I think we, especially us who believe in the absolute sovereignty of God, that should be something that tempers us a little bit.

Brother? Rest in topic, because we live in a day and time where, you know, one of the mantras of people who don't know God seems to be that as Christians we shouldn't judge. So when we're talking about judgment here, I think there's a very fine and distinct line, and I know here in this day and time it may be a little different, but when we have the word God, we are called to judge, and there's so many believers today who won't speak what does say the Lord, because that's the mantra today.

Yeah, you shouldn't judge. No, we're called to judge. We must just judge righteously in accordance with God's word. And here, again, you asked the question last week, how do we, how do we know if their judgment about Job is right when they have, they didn't have that word, he wasn't on a vision.

So our judgment, it shouldn't be on our particular what we think or what we feel. However, we have the written word God and we are called to judge righteously. Right? I mean, that's what Jesus said in John 7, right?

He said, judge not according to appearance, but judge what? Righteous judgment. Right? Brother? One thing, the scripture never said that these people, Eliphaz, Timnath, and the other guy, the first three, never says they were believers.

It never describes them in the same light that it does Job. It never says these men fear God, therefore. So all they know is so many. Yes. And that is something to be considered. But even in the Christian realm, right?

It's still something that you and I have to deal with in our daily lives, right? And, and, and certainly, and here's the other thing, because really, if you think about it, one of the great themes in the book of Job is the fact that God deals with even his own many times, it appears as if they are being treated just as who?

The unbeliever, right? And that's the other part of this, because they only see it through the eyes of men that, and even to a point, Job misunderstands it, doesn't he? Until we get to the end, where Job says, I've heard of you with the hearing of the ear, but now, now I understand.

And so as we go through the book, and as they make these accusations, there's a lot of things at play. And one of them certainly is they have limited understanding. And whether that's because of their, their beliefs, or whether it's because, because here's the other thought, they speak a lot of truth.

Right? But let me ask you to think about this. Don't unbelievers speak a lot of truth? Right? Even from just the standpoint of, if you were to think about from mere morality, many people have very good, a good moral structure.

Right? And that all comes from what? Yeah, well, as Brother Lee would say, common providence, because he, he thinks of it that way. But, but just think about it. So yeah, there's a, and, and we should be thankful for that.

Right? As I say, as, as Job is discomforted, these three so-called friends, they're not a whole lot of help. Matter of fact, all they're doing really is throwing wood on fire. And they're causing Job to sink further and further into his, what I'm going to say, and what we'll see as we continue, Job is becoming more and more depressed and more and more skeptical.

However, he never loses his what? What's the one thing that continually keeps going on in the book? His integrity. And we'll say his integrity is his trust in God. Right? Because Job in no way can Job be considered as one who doubted his standing before God.

He doubted his standing in life. Right? But remember, all the great statements that we'll see, though he slay me what? Yet will I praise him. I know that my Redeemer lives and that, that I will stand, I will see him.

And he says, in my flesh, I will see him in the last day. So Job never loses his confidence in his relationship to Jehovah. But he certainly is shaking. And I don't know about you, but I can find some real instruction in that fact, because there's, there's times when I'm shaking.

Aren't you? Aren't there times when, when outward, outward things can almost shake at the very root of the tree. And, and the great truth is, though the wind blows the trees, like it does, I mean, we got all these pines in the backyard, and when our winds, like last couple of days, when, I mean, those trees, they, they go pretty far.

The reality is they'll never fall. Not, not the trees, but the trees will fall. Matter of fact, they have fallen. But, but just the thought, just the thought of it. Why, why would those trees continue to stand?

It's because they're rooted. And just as we are rooted in Christ. So, all right, let's go back to Job chapter five. And I just want to make a couple of comments as we, we go along, because he really basically says to Job, and we'll just read through it slowly, or a couple of verses at a time.

He says, call out now, is there anyone who will answer you? And to which of the holy ones will you turn? For wrath kills a foolish man, and envy is a simple one. What do you think he's saying there? To me, he's saying, Job, you're pretty dumb.

You don't, you don't understand. You're not, you're not very wise. Who's going to come to your aid, Job? I mean, you, you really, as he said before, and as they will say again, they basically called Job a windbag.

And that's really not what Job is doing. I want to ask you a question. What do you think of verse one, where it says, and to which of the holy ones will you turn? What do you think about that? Any thoughts?

Who's, who's in view there? Is he, is he saying, is this some proof text for the Trinity? Yeah, I mean, and I think that's spot on, because again, here's what I found. Whenever you see that holy one, and it's speaking about God, it'll have a capital H and here it is small H.

And as brother Tim brought up, I think that's true that you can go into scriptures and you can find that the holy ones are sometimes considered as angels. And sometimes they're even considered as men.

Matter of fact, some, some commentators will translate this as to which of the saints will you turn? So basically what Eliphaz is saying is, Hey, Job, no one's going to, no one's going to agree with you.

You're just complaining and, and, and you're not fooling anyone. And no one would be deceived by the fact that you remain someone who claims to have integrity with God, because Job, we all know you're a sinner.

We all know you've done something and God's coming after you. Cause that's what he says in verse two, wrath kills a foolish man. Envy slays a simple one. And then if, if that's not enough, I've seen the foolish taking root, but suddenly I cursed his habitation and his sons are far from safety.

Again, he takes a shot at his kids and this is not the first time. And it won't be the last time that they take, they call Job out and not only do they call Job out, imagine that, just think about this, to have lost loved ones, and then someone to come next to you, to try to comfort you and make an accusation against you and the loved ones that basically say they got what they deserved.

That to me is not, those are not words of grace. Those are accusations and those kinds of things, they stick, don't they? Have we not all had experiences where someone will say something in that vein to us like, well, if you hadn't done this and they hadn't done that, things would be better in your life.

And basically stop boohooing because it's your fault. And that's, that's a hard thing. We got a lot of things in our own heads without having other people shoot arrows at us. Wouldn't you agree? There's enough stuff that goes on inside of us in and of ourselves.

And then someone comes alongside and we think they're going to be helpful and all they do is, is jab us. And, and sometimes those words are remembered and we, we struggle with them. Now, that doesn't mean that sometimes they're not true.

Everyone dies for their own, what? No one perishes except for their own sin, right? But there are, if you think about it, well, maybe it's open for a little bit of discussion. Would you agree that there are consequences that are, I'm going to try to be careful how I say this.

Do you think that there are consequences that get passed down because of the actions of one onto another? Yes, no, maybe so? One brother said yes. How are we to interpret that? If everyone dies in their own sin and because of their own sin, then how do you, how do you line that up or how do you work that with the fact that there are consequences that are passed down?

That, that's how it's passed down. It's not as if our, our children are sinners, but our sin definitely shapes and molds the propensity for which, you know, they, they lean towards the end of life. I think we, we need to understand we have important roles as human beings toward one another and especially, uh, the love of others.

Yeah, we have respect. So, so you look at like Proverbs 22, 6, right? Train up a child in the way you should go. And when he's old, he won't depart from it. Is that an absolute principle? Absolutely not.

Look, everybody's going, no, no, no, no. But the reality is there are consequences to the way we live our lives. And because God is not always the executor with the lightning bolt, sometimes we have to consider in our lives that God, God chastises, God brings consequences on God's timetable, not ours, right?

And that's where, again, the struggle comes because, or you sometimes you would say, well, I did what was right. Why didn't right come out of it? Right? Because again, there's, there's got to be this, this wider understanding, this higher understanding.

And as I say, I just can't see how his friends could be so hard on him. And just as we continue, they're crushed at the gate in verse four, there's no deliverer because the hungry eat up his harvest, taking it from the thorns and, and a snare snatches their substance for affliction does not come.

This is interesting. Six and seven. Let's look at it for a minute. He says, affliction doesn't come from the dust, nor does troubles spring from the ground. Yet man is born for trouble as the sparks fly up with, what do you think he's, what is he driving at in those verses?

Like, like, in other words, if, if I steal a cookie, the cookies back there, but they're, they're open for us to eat. So nobody's gonna be stealing. But if I steal a cookie, did my arm sin? I think that's what he's getting at.

Was, was it my flesh's fault or this function of, no, it, because where did the desire from the cookie start? It didn't start in my arm. It started where? My heart, my mind, wherever it is, that it's the inner.

So what I think he's saying is, hey, Job, just think about it, Job. These things that are coming, man is born for trouble as the sparks fly upward. And it's not just a matter of, of, um, the flesh, the physical part.

It's a matter of the things that are going on inside. And again, I think that they are as a true principle in that don't you? Again, sin doesn't spring up from the dust. It matter of fact, if you think about it, were there not men, would there be sin?

That'd be awful hard. Okay. Oh, okay. Go ahead. Shoot. Oh, all right. So, okay. So if there was no man, where would sin come from? Okay. Right. But if there were no men on the earth, where would sin come from?

Oh, okay. Right. Okay. But how would that at work? I guess what I'm trying to drive at is animal, do animals sin? Okay. Anybody disagree with that? Does anybody disagree with the fact that animals don't go to heaven?

Because I've been confronted. What are you saying? Oh, now I've heard it though. So, so actually, I remember a story. We were in the last church, there was a woman, she came, started coming to church, started coming to Bible study, started coming to services.

And she was pressing on, she was buying books and reading books. And one day after Sunday school, she came up to me before the service. And she said, she wanted to know if her dog would go to heaven. And I said, No.

And she started crying. I mean, she physically started crying. And she said to me, if my dog can't go to heaven, I don't want to go to heaven. Huh? That's my defense attorney. I think she just said he's stupid, but I don't know.

But in that sense, think about it. When he says this, that sin doesn't just come from the dust, and trouble doesn't just spring up from the ground, yet man is born for trouble. He's basically making the statement that the reason why there's sin, and I mean, the reason why there's judgment, is because of sin.

And the reason why it's because of sin is because man is born for trouble, as the sparks fly up. And again, I think that there is a good amount that we can say that we talk about the idea of Satan and the angels that kept not their first estate.

But I want to try to get through a little bit more. So let's just move on a little bit because he says, but as to me, this is still Eliphaz now. And here's what he says, I would seek God. And to God, I would commit my cause.

Basically saying to Job, hey, Job, if I was in your shoes, well, I'd be coming before God asking for him, for forgiveness, and I would commit my cause to him. And then he says in 9 and 10, and for a couple of verses, he commends the greatness of God, right?

He says, who does great things and unsearchable and marvelous things without number, and he gives rain on the earth and sends waters on the field, and he sets on high those who are lowly and those who mourn are lifted to safety.

And as we begin to read this, and as you said, David, whether or not they're believers, and they're probably we could have a good discussion about that because even the area they're from is an idolatrous area, right?

Okay. But even in that, they have a real good grasp on some of the truths, right? Because they say that God is the unsearchable one, and that God is the one who sets on high those that are lonely and those.

So basically, they're extolling God. But if you begin to think about that, do not many people who don't believe extol God, right? How many people do we know that when something good happens, they say, thank God, right?

Until something bad happens, and they say, God damn it. And people fly from one end of the spectrum to the other. The difference with us is we are those who say what? In good or bad, thank God, right?

So there are many people, and Eliphaz could very well be one of them. And yet, he has a pretty good grasp on truth. And he continues, right? He says he frustrates the devices of the crafty in verse 12, and so they can't carry out their plans.

And he catches the wise in their own craftiness, and the counsel of the cunning come quickly upon him. Again, he's pretty sharp. They meet with darkness in the daytime, and they grope at noontime is the night.

But he saves the needy from the sword, from the mouth of the mighty, and from their hands. So the poor have hope, and injustice shuts them out. I want to make an observation. You remember in the beginning of the study, we talked about how some people think that the Book of Job is not an inspired book.

And I said to you that some people consider it a parable. Some people just consider it a story, and that Job is not a real person, but that rather it's symbolic and a whole lot of gobbledygook. But here's what I wanted us to observe.

There are verses in this chapter that are quoted in other places in the Bible. And here's a great principle for us to always have in our minds. The Bible is its own dictionary, agree or disagree first.

Do you agree that everything that we need to know about the Bible is contained in the Bible? Amen. Okay. So we really don't need to know whether Noah's Ark is on Mount Ararat, do we? We don't really need to believe in God because somebody dug up scrolls in an ancient cave, do we?

Amen. Does that help us? Yeah. I mean, again, I don't know about you, but if I saw the Ark on top of Mount Ararat, that would be pretty cool. When I saw a rainbow the other day, I knew it was God's rainbow, right?

It wasn't the scientist's rainbow. But even if the scientist can explain it to me, I'm cool with that too. But I'm always going to say that I can define things because my worldview is based on this, right?

And if our worldview is not based on this, we're in a heap of trouble because we'll be blown by every wind that comes our way, right? And every time... Do you see that story about the guy who said he had the alien in his backyard, right?

And it was 10 foot and it's green, by the way. And now the FBI's put cameras, I read it this morning, the FBI's put cameras in his backyard in case the 10 foot green alien comes back. Yeah, no, they install cameras around his property.

But even in that sense, would you believe in aliens just because someone showed you a picture of them? And I ain't looking to open that worm, that box. I'll tell you very quickly, I don't believe in aliens.

I believe that we are the crown of God's creation and that we are the ones made in the image of God and there can't be anybody any smarter than us. And then I will say the secret things belong to the Lord my God.

I can't even handle the things that he revealed to me. I'm certainly not jumping into a pool of questionable things. But I guess my point is the word of God actually credentials what's being said in Job.

And I wanted to just point out a few, we've got just a couple minutes. So I want you to think about what he says when he says that he gives rain, verse 10, he gives rain on the earth and sends waters on the field.

There's scripture that comes to your mind when you see that. Remember when Jesus said that God sends rain on the earth to the just and to the unjust, right? And in many other places in the Psalms, it talks about how God basically gives rain on the earth, almost verbatim, he says that.

I want you to look at the 12th verse. So he frustrates the devices of the crafty so that their hands cannot carry out their plan. Verse 13, he catches the wise in their own craftiness. He catches the wise in their own craftiness.

Okay. First Corinthians chapter three, real quick. Look at it. First Corinthians chapter three and verse 18, we read this. Let no one deceive himself as anyone among you seems to be wise in this age, let him become a fool that he may become wise for the wisdom of this world is foolishness with God for it is written.

He catches the wise in their own craftiness. That's an exact quote. And so when you think about the integrity of the book of Job, there are other places in God's word, God's revelation that credentials the fact that this is an inspired book, because it can't be a controversy, can you?

It cannot be a contradiction. Now, that doesn't mean we won't consider things as contradictions, but the thing that we stand on is what? That God's word is true. Absolutely true. Always true. And it defines itself.

It credentials itself. Again, that's why we don't need other things to come alongside. Not that they won't help at times. So that's another verse that's quoted in the New Testament. Verse 17, behold, happy is the man who God corrects.

Therefore do not despise the chastening of the almighty. And guess where we find that? Hebrews, you're in first grade. Let's go to Hebrews real quick. He was 12. Amazing. And I'm not saying that it's not these words aren't spoken in different places in the Bible.

But if you consider it, and he was chapter 12, and it's very familiar portion, right? Consider him in verse three, who endures such hostility from sinners against himself, lest you become weary and discouraged in your souls, and you've not resisted to bloodshed, striving against sin, and you have forsaken, you have forgotten the exhortation which speaks to you as to sons.

My son, do not despise the chastening of the Lord, nor be discouraged when you are rebuked by him for whom the Lord loves. He chastens and scourges every son whom he receives. Well, other fast says, behold, happy is the man who God corrects.

Therefore do not despise the chastening of the almighty. And again, it's an exact quote. And so when you and I think about the book of Job, and anybody wants to say this is not really, it's kind of like, I think of it sometimes like the Song of Solomon.

But let me say, anybody here that has never read the Song of Solomon? Okay. You ought to read that, bro. Oh, yeah. But many people will. Do you know that some people actually want to see the Bible taken out of schools and libraries because of the Song of Solomon?

Because they say it's pornographic. And yet there are a lot of people who will say that the Song of Solomon don't belong in the scriptures. And I would say, absolutely does. Right? So again, my whole point in this, and even if we were to look at this, in verse 18, is still in Job five, he says, he bruises, but he binds up he wounds, but his hands make whole, you can go into Hosea, chapter six, and you'll find the same words that God wounds, God heals.

Remember what God says in Deuteronomy? I kill, I make alive, I wound, I heal. So I guess my point is that as we read through the book of Job, and some of this seems poetical, and some of it seems actually redundant, that you and I keep in mind that this is the inspired Word of God.

And if it's the inspired Word of God, it's worthy of our consideration. Matter of fact, it's our responsibility to consider it. Right? So when you think about that, let me just finish the verses out. He shall deliver you in six troubles, in seven no evil shall touch you.

And you know, that's not an absolute truth, is it? Well, it is if what? We stay over here, right? All things work together for good to them and love God to them who are called according to his purpose, right?

But how many times do we consider that verse and something like this that God will deliver us out of trouble on this side? Amen. And then we get frustrated because it doesn't happen. We feel like we're being carried out with the tidal wave.

And yet, it is an absolute truth. And so he says that he says, in famine, he will redeem you from death in war from the power of the sword. How many Christians have died in battle? How many Christians have died at the hands of evil men?

How many, how many times have God's people been been crushed? And he says, you shall be hidden from the scourge of the tongue. You shall not be afraid of destruction when it comes. I don't know about you, but Christians have been persecuted by so many for so many years and centuries.

And again, Eliphaz's understanding is at best, at best minimal, right? And that's the theme that we'll see as we go through this. And Job, because Job can't understand why the things have happened to him.

Until we get to the point where God reveals himself, and I won't close it with this, brothers and sisters, until God reveals truth to us, we're going to dwell in cloudy, with clouds all around us. Ultimately, when will we, when does it say we will absolutely understand in absolute perfection?

When we see him face to face in glory, because it says we shall see him, what does 1 John say? We shall see him as he is, right? Not as we think he is. There's a world of difference between what we think of God and what we will then know of God.

I always use the saying, and I always use it as set free, but I'll say it again and again. Death will change a man's opinion of God. And we, even in that sense, will be transformed. And many of our opinions and thoughts and convictions will be liberated in that day.

And so again, I think this is a good teaching for us, that we should consider that as these friends come up, and now when we come the next week, Job's going to fire back at Eliphaz. And he's going to say, dude, you don't think I know what you're talking about?

That man is full of trouble and the sparks fly upward and all this, but he's going to then proclaim that he is still right with God. And just as absolute, and verse 26, look at Eliphaz says, you'll come to the grave at a full age and a sheaf of grain ripens as the season.

He said, behold, we searched this out. It's true. Hear it and know it for yourself. Is that true that we're going to come to the grave at a full age? Can't be true, right? What guarantee do we have? Go ahead.

Well, it depends on, you know, and I don't, I'm not trying to be a devil's advocate. I'm really not. Well, you're a well-dressed advocate, so go ahead. I've got a little briefcase here, but that's not the point.

The thing is, we don't know what our full age is. I would say the carcass, because I like to eat the carcass, but yeah, go ahead. Right. We don't, you know, for example, and this is something that, you know, when people talk about death, especially from a human perspective, but John the Baptist fulfilled his entire purpose for existing on earth.

Yeah. Totality. Yeah. And it was as complete as it could possibly be. I agree with that in the sense that until God's done with us, we're immortal. Agree? Until God is pleased to finish what he purposed for us to walk through, go through, and do, we are invincible.

Exactly. Because God is invincible. But the reality is, and again, I'm going to go back to what I said, it all depends on how you view this. Exactly. Right? And too often, this is where we dwell. And that's exactly what the emphasis in the epistles are.

It says, do not look on the things which are seen for the things which are seen are temporal, the things that are unseen, which are returnable in the heavens. No, I was just going to say, I mean, obviously, I guess is how do we define what is being said at a right old age, then obviously, what you're saying is, we don't know that, that that's not, that's not true.