Sorting Things Out -- 10/30/11

Sunday, October 30, 2011

SORTING THINGS OUT

(Introducing Elihu)

Job 32:1-33:7

Tina and Sarah have been friends for over ten years. They enjoy some of the same activities and have similar backgrounds. But recently they had a falling out. Tina can’t stand the fact that there is a problem between them. Each has her own interpretation of what happened and whose fault it is. The whole thing involves a number of other people and seems quite complicated. Finally, Tina calls Sarah, who answers her call for the first time since the problem arose. The conversation goes something like this…

“Sarah, can we just get together, talk this over, and get things straightened out?”

“I’m not sure we can work things out, Tina.”

“Please, let’s just sit down and give it a try. I miss you.” After a long pause, Sarah responds:

“Tina, part of me wants to do that, but I just don’t know. I feel like I need to kind of sort things out before I decide what to do.”

This morning it is time to pause and sort some things out. This is not just my preference, but the idea actually comes from the book of Job. We have come to chapter 32. Chapter 31 ended like this: “The words of Job are ended.” In chapter 32 we are introduced to a brand new character, a man whose name has not been mentioned until now. After wading through the debates of chapters 4-31, we might have concluded that there isn’t any room for a new character. Nevertheless, a man named Elihu comes on the scene in the second verse of chapter 32. He will speak for six chapters, without interruption.

By the way, as we begin to read chapter 32, it soon becomes obvious that Elihu has been present during this entire debate between Job and his friends. Up until now, we might just assume that it was just the four of them, but now we find out differently. Since Elihu was present, there may have been others. Whether there was one or twenty, we know that the debaters at least had Elihu as an observer.

There is another reason that pleads for us to sort things out. It is simply the words of the first five verses of chapter 32. Let’s go ahead and read Job 32:1-5…

So these three men ceased answering Job, because he was righteous in his own eyes. 2 Then the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was aroused against Job; his wrath was aroused because he justified himself rather than God. 3 Also against his three friends his wrath was aroused, because they had found no answer, and yet had condemned Job. 4 Now because they were years older than he, Elihu had waited to speak to Job. 5 When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused.

What do we make out of this statement “because Job was righteous in his own eyes”? Had not God Himself said that Job was righteous? What does this mean? And who is this Elihu? What stake does he have in this discussion? And why was he so angry? After all, the word “wrath” (“anger” in some of the other translations) is used four times in verse 2-5. We are told that Elihu waited to speak because he was younger than the other men, but should he have spoken at all. Have not the two sides been presented? Do we need a third? And what about his charge that Job justified himself rather than God?

Perhaps it’s time to sort some things out. If you like titles for sermons, you could entitle this one “Sorting Things Out” or “Introducing Elihu.”

At this point, we are going to be forced to come to some conclusions, and these conclusions will influence the way we see the entire book of Job. I do not demand that you agree with my conclusions, but consider them as we continue to ask the Lord to give us understanding. I must tell you that there are different interpretations of the issues we are going to discuss. Let’s set two of the primary issues on the table before we proceed any further. First, we must determine how to interpret the words of verse 1, “Because he was righteous in his own eyes.” The second key question is simply this: “How will we view Elihu?” Is he an arrogant young brat who has nothing to add? Or, does he speak wisdom that helps make sense of the book of Job? Again, opinions are widely varied among competent Bible students. Nevertheless, let us dive in with reverence, as we ask for the Lord’s wisdom.

I. Job Was Righteous in His Own Eyes

Chapter 32 begins with a bang: “So these three men ceased answering Job, because he was righteous in his own eyes.” We know who the three men are -- Eliphaz the Elegant, Bildad the Brutal, and Zophar the Zealous (as one author -- Ray Stedman -- nicknames them). We will hear no more words from them, though they will appear again in the last chapter of the book. As we mentioned before, they kind of tailed off, with Bildad speaking only six verses in the last round of the debate and Zophar saying nothing at all.

Identifying the three men is the easy part, but unraveling the rest of the sentence isn’t so easy. Some take it to mean that Eliphaz, Bildad, and Zophar ceased to answer Job because they believed that Job was righteous in his own eyes. That is one way to view the statement. That would not necessarily mean that Job considered himself righteous, but only that his three friends thought he considered himself righteous. If that is the case, it is because Job would not admit that he had committed some terrible sin, such as oppressing the poor and needy, of which he was accused by Eliphaz. On the other hand, this may be the statement of the author of the book, who is simply telling us that Job viewed himself as righteous. If so, it would seem that the three friends had good reason to cease answering Job.

Regardless of which way we take it, the question remains: Was Job righteous in his own eyes? Did he consider himself righteous? And if he did, what exactly does “righteous” mean? And on top of that, would there be anything wrong with Job considering himself to be righteous, since God Himself declared Job to be righteous. Let’s try to get a handle on this issue, as we think carefully and prayerfully together.

Let’s begin by asking this: Was Job a righteous man? Absolutely. The author of Job says in the very first verse (1:1), “There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil.” In both 1:8 and 2:3 God tells Satan the same thing about Job: "Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil?" Yes, Job was a righteous man. However, that does not mean he was a perfectly sinless man. Job has made it clear that he has committed sins (see 13:23; 14:17), though not the ones of which his friends have accused him. Though Job stood out above other men so much so that God chose him as His test case in dealing with Satan, still he was not perfect in the sense that he never sinned.

What do you think of when you hear the phrase “righteous in his own eyes”? At the heart of it is pride. This describes a man who has become puffed up with pride. Was this true of Job? But how could anyone truthfully say that about a man whom God has declared righteous? That brings us to another issue. Could Job have changed since chapter 2? We know that at the end of chapter 1 he was doing well. In spite of losing his possessions and even his children, he could still worship the Lord and say, “Naked came I out of my mother's womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD” (Job 1:21). The Lord’s verdict at that time is recorded in the next verse: “In all this Job sinned not, nor charged God foolishly” (1:22). After that, his own wife urged him to curse God and die (2:9). Then we read in the next verse, “But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips” (2:10).

Yes, Job endured the early attacks of Satan well. There is no question about that. We applaud him. But is it possible that there has been a subtle change in the ensuing months and during the exchanges of chapters 3-31? We cannot answer that question adequately without taking a peek at chapter 42. After God addressed Job in chapters 38-41, Job gives a brief response at the beginning of chapter 42. Later we will examine that response in detail, but right now let’s read 42:6, "Wherefore I abhor myself, and repent in dust and ashes." With deep humility and sorrow, Job repented. Of what did he repent? There is no evidence that he is admitting that he was guilty of the charges of his three friends. Surely he is not finally confessing that he had some deep hidden sin, such as oppressing the poor and needy. If that had been the case, God would not have rebuked his three friends. So why did he repent? This suggests that there was indeed a change somewhere after the end of chapter 2.

Now we come back to the statement that Job was righteous in his own eyes. Does it not make perfect sense that this was the sin for which Job repented? Though a righteous man, through his great ordeal of suffering, pride had surfaced in Job. You say, “Is it possible for a man who has been pronounced righteous to become proud?” Pride is no respecter of persons. Every human being on the face of the earth is vulnerable to pride, and that includes those who have been justified by the blood of Jesus Christ. We never get beyond the temptation to be proud. Never. The moment we think we are not capable of becoming proud we reveal that we are already proud. As we look at the words of Elihu in these chapters, watch for evidence that Job has become proud.

III. Elihu Declares both Job and His Friends to Be Wrong

Elihu not only has something to say about Job, but he also has an opinion about Job’s friends. We will come back to the end of verse 2 in a few minutes, but first let’s look at verse 3. “Also against his three friends his wrath was aroused, because they found no answer, and yet had condemned Job.” Elihu felt he had good reason to be angry with Elihu, Bildad, and Zophar. These men had condemned Job, but they had no good reason to do so. Elihu is openly stating his belief that their charges against Job were unfounded. They aimed their long speeches at Job, as an attacker would aim his arrows. In short, they attacked Job time after time and laid him in the dust. Now Elihu brings his accusation: “You condemned Job, but you didn’t correct him. Job gave his rebuttal to your charges, and you found no answer. Nevertheless, you continued to accuse him and condemn him.”

All through this debate we have noted the fact that Elihu, Bildad, and Zophar said many things that were absolutely true. One of the clearest examples comes from the first speech of Eliphaz. 5:17, "Behold, happy is the man whom God corrects; Therefore do not despise the chastening of the Almighty.” We can find the same truth in Proverbs 3, even stated in the same words. However, when we read the rest of the chapter, we find out what Eliphaz is up to. He is implying strongly that Job’s great suffering is God’s correction for some terrible sin he has committed. As we read chapter after chapter, this intent becomes more and more evident. It seems that Job’s three friends are not really listening to Job; they are simply getting themselves ready for the next verbal attack.

This is why Elihu is angry with them. He can see that they have wronged Job in the way they have responded. They have condemned Job unjustly and they have not honored God.

Now let’s come back to what Elihu has to say about Job at the end of verse 2. The statement in verse 1, that Job was righteous in his own eyes, comes from the author of the book of Job. The accusation of verse 2 comes from Elihu. And what is that accusation? Let’s read it: “His wrath was aroused because he justified himself rather than God.” That is, “The wrath of Elihu was aroused because Job justified himself.” After listening to all of Job’s reasoning and defenses, Elihu accuses Job of justifying himself rather than justifying God.

So what does that mean? How would you define “justifying self”? To justify yourself is to claim that you are right. At first, we might say, “But Job was right.” Yes, he was right in that he had not done that of which his friends accused him. He was even right in refusing to say he had done those things. Yes, he had maintained his integrity in that way. But when we read the rest of Elihu’s accusation, it puts a new light on things. “He justified himself rather than God.” Job was more interested in declaring himself right than declaring God right.

Wouldn’t we have to agree that Elihu’s accusation is right on target? Let’s go back and read again Job 19:6-12…

Know then that God has wronged me, And has surrounded me with His net. 7 "If I cry out concerning wrong, I am not heard. If I cry aloud, there is no justice. 8 He has fenced up my way, so that I cannot pass; And He has set darkness in my paths. 9 He has stripped me of my glory, And taken the crown from my head. 10 He breaks me down on every side, And I am gone; My hope He has uprooted like a tree. 11 He has also kindled His wrath against me, And He counts me as one of His enemies. 12 His troops come together And build up their road against me; They encamp all around my tent.

Is this not an example of Job justifying himself rather than God? Or consider what we read just last week in Job 27:2, “As God lives, who has taken away my justice, and the Almighty, who has made my soul bitter…” Is Job not justifying himself rather than God? Rather than taking personal responsibility for his own bitterness, he accuses the Lord of making him bitter. By denying him justice God had brought him bitterness. That’s Job’s viewpoint.

If Job had continued in this same direction, he would have ended up where the Pharisees were. Listen to what Jesus said to the Pharisees in Luke 16:15, “And He said to them, ‘You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.’” The Pharisees were guilty of justifying themselves. Although we don’t read the words, “rather than God,” the concept is in the context. Just go back to verse 14, “Now the Pharisees, who were lovers of money, also heard all these things, and they derided [ridiculed -- ESV; scoffed at -- NLT] Him.” While they justified themselves, they mocked the Son of God. When Jesus tried to warn them that they could not serve two masters, they scoffed at Him and justified themselves. Because of the grace of God, Job didn’t end up where the Pharisees did, but at this point he was on dangerous ground, if indeed Elihu is right in his assessment of Job.

So here we have a preview of where Elihu is coming from. After witnessing this heated debate between Job and his friends, Elihu confidently declares that there has been no winner. Both Job and his friends are in the wrong. So now comes the logical question: “Who is Elihu to make such a judgment?” In the rest of chapter 32 and the first seven verses of chapter 33 Elihu will introduce himself.

III. Elihu’s Self-Introduction

Elihu must have sensed a need to explain to Job and his friends why he thought he had the right to speak. It is that explanation that we now want to read. So let’s go back to the start of chapter 32, as we seek to understand who Elihu is. Read Job 32:1-33:7…

1 So these three men ceased answering Job, because he was righteous in his own eyes. 2 Then the wrath of Elihu, the son of Barachel the Buzite, of the family of Ram, was aroused against Job; his wrath was aroused because he justified himself rather than God. 3 Also against his three friends his wrath was aroused, because they had found no answer, and yet had condemned Job.4 Now because they were years older than he, Elihu had waited to speak to Job. 5 When Elihu saw that there was no answer in the mouth of these three men, his wrath was aroused. 6 So Elihu, the son of Barachel the Buzite, answered and said: "I am young in years, and you are very old; Therefore I was afraid, And dared not declare my opinion to you. 7 I said, 'Age should speak, And multitude of years should teach wisdom.' 8 But there is a spirit in man, And the breath of the Almighty gives him understanding. 9 Great men are not always wise, Nor do the aged always understand justice. 10 "Therefore I say, 'Listen to me, I also will declare my opinion.' 11 Indeed I waited for your words, I listened to your reasonings, while you searched out what to say. 12 I paid close attention to you; And surely not one of you convinced Job, Or answered his words-- 13 Lest you say, 'We have found wisdom'; God will vanquish him, not man. 14 Now he has not directed his words against me; So I will not answer him with your words. 15 "They are dismayed and answer no more; Words escape them. 16 And I have waited, because they did not speak, Because they stood still and answered no more. 17 I also will answer my part, I too will declare my opinion. 18For I am full of words; The spirit within me compels me. 19 Indeed my belly is like wine that has no vent; It is ready to burst like new wineskins. 20 I will speak, that I may find relief; I must open my lips and answer. 21 Let me not, I pray, show partiality to anyone; Nor let me flatter any man. 22For I do not know how to flatter, Else my Maker would soon take me away.

1 "But please, Job, hear my speech, And listen to all my words. 2 Now, I open my mouth; My tongue speaks in my mouth. 3 My words come from my upright heart; My lips utter pure knowledge. 4 The Spirit of God has made me, And the breath of the Almighty gives me life. 5 If you can answer me, Set your words in order before me; Take your stand. 6 Truly I am as your spokesman before God; I also have been formed out of clay. 7 Surely no fear of me will terrify you, Nor will my hand be heavy on you.

Allow me to give you a little outline of 32:6 - 33:7…

A. Why me and why now? (32:6-9)

Elihu explained why he had not spoken up to this time. He was afraid to declare his opinion, because he was younger than the rest of them. He rightly assessed that the older ones should speak first, because it is assumed that they will have more wisdom. In general, that is a correct assumption, but not always. As Elihu puts it in verse 9, “Great men are not always wise, nor do the aged always understand justice [what is right -- ESV].”

Let me be clear at this point. The scriptures teach that it is right and proper to respect age. Listen to Prov. 1:8-9, “My son, hear the instruction of your father, And do not forsake the law of your mother; For they will be a graceful ornament on your head, And chains about your neck.” Why does the Lord say this? Because parents generally have more wisdom than their children. That is true simply because they have lived longer and have experienced things through which they have learned. A practical example of the wisdom that comes through age is the foolishness of Rehoboam. When faced with a crucial decision concerning how he would treat the people of Israel, if they were to be under his rule as king, he sought out the advice of his friends and the advice of the older men who were his dad’s age. He chose to follow the advice of the younger men, and it cost him the loss of most of the kingdom. There is wisdom with age. Nevertheless, this is not a hard-and-fast rule that doesn’t have exceptions. That is what Elihu is saying. While it is true that “age should speak and multitude of years should teach wisdom…, great men [older men] are not always wise.” We have an example in the words of the Psalmist: “I have more understanding than all my teachers, For Your testimonies are my meditation. I understand more than the ancients, Because I keep Your precepts” (Ps. 119:99-100).

B. Now a word of introduction to Eliphaz, Bildad, and Zophar (10-14)

When we begin reading in verse 10, it soon becomes clear that Elihu is speaking to Job’s three friends, declaring that they should get ready to his opinion. He emphasizes the fact that he has carefully listened to their arguments. Because he is young, he has patiently waited for his turn. It’s not like Elihu suddenly walked up, heard the last words of the debate, and has blurted out his opinion. No, he has done his homework, carefully weighing the words of these older men. But after careful observation, he has come to the conclusion which he states for them: “Surely not one of you convinced Job or answered his words.” This is an expansion of what he said in verses 3 and 5. It was this lack of an answer to Job that stirred him up in the first place.

Elihu feels compelled to speak lest Job’s friends should say, “We found wisdom; God will vanquish him, not man” (13). The NKJV ends the quotation after “wisdom,” while the ESV, NIV, and others end it after “man.” I believe Elihu is putting all these words into their mouth. In other words, “Beware that you think you have found wisdom when you say that God will refute him, not man.” Elihu believes they have failed in their responsibility to find an adequate answer for Job.

With that in mind, he concludes his words to Job’s friends by saying that he will not answer Job with their words. He believes that these men have missed important truths that need to be spoken to Job, and now Elihu intends to bring forth those neglected truths.

C. Now a word to Job (32:15-20)

We detect a change in audience when we come to verse 15, because now Elihu says “They are dismayed and answer no more.” This is clearly a reference to Job’s friends. They have nothing more to say. Elihu then reminds Job that he has patiently waited for them to finish speaking. He did not interrupt them. Now he longs for Job to allow him to speak, even as he has allowed the other three to do.

After stating that he too will declare his opinion, Elihu then gets a bit excited. Though he is still polite, he states with great conviction: “For I am full of words; the spirit within me compels me. Indeed my belly is like wine that has no vent; it is ready to burst like new wineskins. I will speak, that I may find relief; I must open my lips and answer” (19-20). Animal skins were used as a kind of bottle. When wine was put in the skin and it was completely sealed, the fermenting wine began to put pressure on the skin. If not vent was provided, the skin would finally explode. In the same way, Elihu is saying that he just can’t hold it in any longer. It reminds me of the prophet Jeremiah: “Then I said, ‘I will not make mention of Him, Nor speak anymore in His name.’ But His word was in my heart like a burning fire Shut up in my bones; I was weary of holding it back, And I could not” (Jer. 20:9).

D. And now a word to one and all (32:21-22)

Now Elihu assures Job and his friends that he will not show partiality in any way. He will not favor Eliphaz, Bildad, and Zophar because Job has justified himself rather than God. Neither will he favor Job because his friends have failed to give him an adequate answer. Elihu is declaring that he will not be swayed by their opinion of him.

Not only does he say he will not be partial, but he also states that he will not flatter any of them. He knows nothing of that practice. After all, if he were to do so, he would then be in trouble with the Lord Himself.

E. A special appeal to Job (33:1-7)

Though Job’s friends will likely hang around and hear all that Elihu has to say, his primary audience is Job. So Elihu now addresses Job by name and invites him to listen carefully to what he has to say. He mentions several things about what he is going to say. His words will come from an upright heart. He also says that his lips will utter pure knowledge. That is, he will speak from the sincerity of his heart. He has no ulterior motives. And notice the words, “The Spirit of God has made me, and the breath of the Almighty gives me life.” Elihu is claiming that the truth he is going to proclaim is rooted in God the Almighty. He believes the Lord Himself is going to speak through him. Elihu also gives Job the privilege of responding. “If you can answer me, set your words in order before me. Take your stand” (5).

Finally, Elihu assures Job that he is speaking to him as a friend, reminding Job that he also is made of clay. In the NKJV begins: “Truly I am as your spokesman before God.” The KJV is difficult to get hold of: “Behold, I am according to thy wish in God’s stead.” The ESV reads, “Behold, I am toward God as you are.” NIV, “I am just like you before God.” I’m not sure where the NKJV gets the idea of “spokesman.” At any rate, verse 7 gives the implication: “Surely no fear of me will terrify you, nor will my hand be heavy on you.” It is not his purpose to crush Job.

So we see that Elihu goes to some length to introduce himself and state his purpose in speaking to Job and his friends (primarily to Job).

Conclusion

This morning let’s close by applying that searching statement Elihu made about Job -- “He justified himself rather than God.” Are we ever tempted to do that? Can you give me a possible example? [Give time]

Let’s suppose one of you ladies befriends a younger lady who has gone the way of the world. When you first met this Sheila, she was a mess, but God convicted you that you needed to love her. You did. Gradually, over the weeks that followed, she began to tell you her story. When you first mentioned the Bible to her, she was very resistant. She made it clear that she wanted nothing to do with the Bible or the God of the Bible. But you just continued to care about her and work with her. Over time, you were able to share the gospel with her and help her to understand who God is and why He sent His Son. She listened to you and seemed to be grasping some of the truth. Up to this point, she was not willing to go with you to a church service.

One Sunday morning you showed up a bit late for the Sunday morning service, because of a minor emergency with one of your kids or grandkids. You quietly slipped into your seat and listened to the sermon. At the end of his message, the pastor said something like this: “I want to introduce you to a young lady. Brandi met her this week, shared the gospel with her, and she has put her trust in the Lord Jesus Christ.” At that point Brandi, another lady from your church, steps up to the front along with this young lady. Suddenly you recognize her; it’s Sheila, the girl you have been working with for months.

Will you rejoice? Why wouldn’t you rejoice? But not one word is said about how you have been working with Sheila all this time. The pastor doesn’t even mention your name. No one knows the hours you have spent sharing the Word with Sheila, the phone calls you have answered at all hours of the night. You’re glad that Brandi shared the gospel with her, but shouldn’t people know that you were the one who laid the foundation? You are facing a simple question: Will you justify yourself or God? Will you complain that it isn’t fair? Or will you praise God that he is working in your friend?

What about adversity and trials? Will you praise God that in His great wisdom He is making you like Jesus? Or will you harbor resentment because you are having to bear such a heavy load?

Why should we always justify God? Because God always does what is right, both in the world as a whole and in our lives as individuals. He has never made a mistake. His very nature is righteousness. God created you. When He finished His original creation, climaxed with the formation of man, God said it was very good. When you rebelled against your Creator, He didn’t destroy you. He was merciful. Instead of pouring out His wrath on you, God poured out that wrath upon His own Son. The Lord God patiently drew you to Himself. Yes, He saved you. Now He is making you like Jesus. On top of all that, He has promised to never leave you nor forsake you. How can we do anything but justify Him who is absolutely just.

This week let’s be aware of our attitude. As you go through your daily experiences, ask the simple question: “Am I justifying myself? Or, am I justifying God?” But how do I know if I am justifying God? Let me put it simply: To justify God is to praise God. If God is right in what He is doing, then He deserves to be praised for it.

Please continue to read chapters 32-37, which contain the words of Elihu. As you do, you will have to form some opinion about Elihu. Is he an arrogant brat? Or is he a young man who speaks with wisdom?

Job's Final Summary -- 10/23/11

Sunday, October 23, 2011

JOB’S FINAL SUMMARY

Job 27-31

This morning we come back to Job. Let’s be honest -- Job is a difficult book to figure out. A recent guest said something like this to me after the service: “I appreciate you taking the time to go through Job. I think it is helpful, because sometimes I just don’t know what to make of things I read from the book of Job.” Many of us can say “Amen” to that. The plain truth is that Job is difficult. One of the main reasons is because most all of us have trouble identifying with Job. Even if we have experienced some great difficulties, for most of us, our difficulties can hardly compare with those of Job. Furthermore, it is difficult for us to identify with Job because we have far more revelation than he did. We can’t turn the clock back and experience what it was like to live before the cross. Aren’t you glad! Praise God that we are privileged to have the gospel, which is the power of God unto salvation to everyone that believes.

Not only is the book of Job difficult for those who read it, but it was doubly difficult for the man who was living it. He experienced firsthand all the afflictions that we read about. Not only that, but he was in the dark as to why those things were happening. He didn’t have nearly as much light as we who read his account in the Word of God. What loneliness he felt. Everyone he knew was against him. In his own mind, he couldn’t understand why God Himself had turned against him.

During the past few months we have walked with Job through the loss of possessions, the loss of children, and then the loss of his health. We have spent the most time watching him lose his own friends. While these three men sat down and wept with him for seven days before saying a word, they have now said plenty and their words have become increasingly unkind. Job has concluded, and rightly so, that his friends are aiming to crush him rather than to comfort him. That is why he accused them of being “miserable comforters” (Job 16:2). Chapters 4-26 have consisted of Job’s debate with his three friends.

Now we have come to the end of the debate. Job’s friends have nothing more to say. As a matter of fact, Zophar didn’t even speak in the third round of the debate. Perhaps he thought it would be useless to say anything more to Job. Now we come to chapters 27-31. These five chapters give us the last words of Job (at least until we come to the end of the book). At first, you might think that this is just an extension of Job’s reply to Bildad’s short address in chapter 25. How do we know the debate ends with Job’s words in chapter 26? We know because of what we are told in the text itself. Notice how chapter 27 begins: “Morever Job continued his discourse and said…” (Job 27:1). While the ESV is not as literal, it tries to emphasize the change: “And Job again took up his discourse, and said…” Rather than just reading more of the words of Job in chapter 27, we have this little introduction that sets off these chapters from chapters 4-26. Then at the beginning of chapter 29 we find the same thing: “Job further continued his discourse and said…” (In the KJV, ESV, and others the words of 27:1 and 29:1 are identical). So we see that these five chapters serve as the summing up of all the things Job has said.

This morning we are going to deal with these chapters. Again this week, I will simply try to give us a few nails to hang our thoughts on, with the hope that it will help us understand what Job is saying. I believe you will find these chapters easier to read than most of what has gone before. Perhaps it is because we have become somewhat experienced in reading Job. I think you will find it helpful to follow the little outline that you have in your bulletin.

I. Job’s Thinking and His Need for Wisdom (27-28)

A. Defending Self (27:1-6)

Let’s begin by reading Job 27:1-6…

Moreover Job continued his discourse, and said: 2 "As God lives, who has taken away my justice, And the Almighty, who has made my soul bitter, 3 As long as my breath is in me, And the breath of God in my nostrils, 4 My lips will not speak wickedness, Nor my tongue utter deceit. 5 Far be it from me That I should say you are right; Till I die I will not put away my integrity from me.6 My righteousness I hold fast, and will not let it go; My heart shall not reproach me as long as I live.

Bear in mind that Job is speaking these words in the context of what has been said in the last 20+ chapters. When he speaks of his righteousness and integrity, he is not saying that he is sinless, as he has confessed his sin more than once. Rather, he is emphasizing that he has not committed the wickedness of which he has been accused by his three friends. Furthermore, if he did say that he was guilty of those sins, such speech would be wicked and deceitful. Job makes it very clear that till his dying day he will not turn loose of his integrity. If he were to confess what was not true, his life would not be integrated and whole, but it would be fractured and divided. Job assures his friends that he will not be a double-minded man.

In order to put greater emphasis on what he is saying, Job speaks these words as an oath. His strong statements come in verses 4-6, but notice how he introduces them in verses 2-3, “As God lives… and the Almighty… as long as my breath is in me, and the breath of God in my nostrils…” This was a common means of taking an oath. He is basically saying, “God is my witness; before God Himself, I affirm that what I am about to say is true.”

Also notice the little parenthesis in verse 2, “As God lives, [here it is] who has taken away my justice, and the Almighty, who has made my soul bitter…” This is how Job identifies God. This is what he has to say about the Almighty. He is the one who instead of giving me justice has made me bitter. While Job is telling the truth in verses 4-6, we can’t overlook these comments about God. Though the Lord has given Job great revelation about his Redeemer and his future, he still views God as the creator of his bitterness, the one who refuses to deal fairly with him. As Job defends himself against his friends, he lashes out at God Himself.

It is true that Job has maintained his integrity. Praise God that he wasn’t willing to cave in and say what his friends wanted to hear in hopes that he would indeed regain God’s blessing, as they had promised. But on the other hand, it is a bit difficult to congratulate him, after what he has just said about God. Perhaps the Lord is trying to teach him that he doesn’t have to defend himself; he can rest with God. Remember what we read about the Lord Jesus in 1 Pet. 2:22-23, "Who [Jesus] did no sin, neither was guile found in his mouth: 23. Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." Because Jesus knew that God judges righteously and because He knew that He had done no wrong, He was able to commit His cause to His Father and leave it there. But because Job didn’t have full confidence that God judged righteously, he felt the need to defend himself.

Brothers and sisters, the situation is rare indeed when we need to defend ourselves. The only time that is necessary is when the cause of the gospel is at stake (as it was with Paul). I remember something about a situation where John Wesley was accused of terrible things. His brother came to him and asked, “What are we doing to do about this?” John Wesley replied, “We are going to do nothing.” When we truly trust God to act for His glory and our good, we don’t have to defend ourselves.

B. Punishment for the Wicked (27:7-23)

Let me make a couple of comments before we read the rest of chapter 27. In the first few verses, Job will strongly imply that his friends are guilty of wickedness. Then in the rest of the chapter Job will wax eloquent on how God will punish the wicked. Let’s read it in 29:7-23…

May my enemy be like the wicked, And he who rises up against me like the unrighteous. 8 For what is the hope of the hypocrite, Though he may gain much, If God takes away his life? 9 Will God hear his cry When trouble comes upon him? 10 Will he delight himself in the Almighty? Will he always call on God? 11 "I will teach you about the hand of God; What is with the Almighty I will not conceal. 12 Surely all of you have seen it; Why then do you behave with complete nonsense? 13 "This is the portion of a wicked man with God, And the heritage of oppressors, received from the Almighty: 14 If his children are multiplied, it is for the sword; And his offspring shall not be satisfied with bread. 15 Those who survive him shall be buried in death, And their widows shall not weep, 16 Though he heaps up silver like dust, And piles up clothing like clay-- 17 He may pile it up, but the just will wear it, And the innocent will divide the silver. 18 He builds his house like a moth, Like a booth which a watchman makes. 19 The rich man will lie down, But not be gathered up; He opens his eyes, And he is no more. 20 Terrors overtake him like a flood; A tempest steals him away in the night. 21 The east wind carries him away, and he is gone; It sweeps him out of his place. 22 It hurls against him and does not spare; He flees desperately from its power. 23 Men shall clap their hands at him, And shall hiss him out of his place.

When I first read this, I want to say, “Is this the same Job who spoke about the wicked in chapter 21?” In that chapter, he begins by asking the question: “Why do the wicked live and become old, Yes, become mighty in power?” (21:7). He then goes on to describe the prosperity of the wicked. You may remember that Job also spoke about the fate of the wicked in chapter 24, beginning in verse 18. In that passage, we can’t be sure whether Job is speaking for himself or quoting his friends. If he is speaking for himself, it is still difficult to determine whether he is saying that the wicked live in prosperity and then die and easy death, or if he is saying that God will punish the wicked in the end. But in this passage, there is no question that Job is expounding on the truth that God does indeed punish the wicked. The only question concern the timing of that punishment. While Job certainly emphasizes that God will punish the wicked in the end, there are also some statements here which indicate that some of that punishment will be in this life.

Concerning the wicked, there is no principle which tells us how God will treat the wicked in this world. It may be that a wicked man will prosper greatly right up until the day he dies. On the other hand, he may reap what he sows right here in this world. What we know is that God will set everything right in the end. We can also have confidence that He makes no mistakes in how He handles a person in this life.

There is very likely a connection between verses 7-12 and 13-23. Is Job not warning his friends that if they persist in their wicked accusations, they will participate in the reward of the wicked? There are Old Testament passages which tell us that those who falsely accuse are liable to receive the punishment they have pronounced upon the accused.

C. Job’s Book on Wisdom (28)

Chapter 28 is all about wisdom. At first, we might think that the words of this chapter somehow got misplaced. Maybe a page came out of Proverbs and landed between Job 27 and Job 29. No, these words are exactly where they belong. To some extent Job recognizes his great need for wisdom. It is possible that he is implying that it is only his friends who need wisdom, but I don’t believe that is the case. Remember that Job recognizes he is in the dark. As we will see, he understands that wisdom comes from God and that he needs it. In reality, he needs the Lord’s wisdom far more than he realizes. It is that divine wisdom that will give him the grace to quit defending himself so vigorously and to trust God.

Notice the outline and how each new section (verses 12, 20) begin with the basic question: Where can wisdom

be found? Look again at the outline of this chapter….

1. Wisdom cannot be sought (1-11)

2. Wisdom cannot be bought (12-19)

3. Wisdom is from God alone (20-28)

Now let’s read chapter 28…

"Surely there is a mine for silver, And a place where gold is refined. 2 Iron is taken from the earth, And copper is smelted from ore. 3 Man puts an end to darkness, And searches every recess For ore in the darkness and the shadow of death. 4 He breaks open a shaft away from people; In places forgotten by feet They hang far away from men; They swing to and fro. 5 As for the earth, from it comes bread, But underneath it is turned up as by fire; 6 Its stones are the source of sapphires, And it contains gold dust. 7 That path no bird knows, Nor has the falcon's eye seen it. 8 The proud lions have not trodden it, Nor has the fierce lion passed over it. 9 He puts his hand on the flint; He overturns the mountains at the roots. 10 He cuts out channels in the rocks, And his eye sees every precious thing. 11 He dams up the streams from trickling; What is hidden he brings forth to light. 12 "But where can wisdom be found? And where is the place of understanding? 13 Man does not know its value, Nor is it found in the land of the living. 14 The deep says, 'It is not in me'; And the sea says, 'It is not with me.' 15 It cannot be purchased for gold, Nor can silver be weighed for its price. 16 It cannot be valued in the gold of Ophir, In precious onyx or sapphire. 17 Neither gold nor crystal can equal it, Nor can it be exchanged for jewelry of fine gold. 18 No mention shall be made of coral or quartz, For the price of wisdom is above rubies. 19 The topaz of Ethiopia cannot equal it, Nor can it be valued in pure gold. 20"From where then does wisdom come? And where is the place of understanding? 21 It is hidden from the eyes of all living, And concealed from the birds of the air. 22 Destruction and Death say, 'We have heard a report about it with our ears.' 23 God understands its way, And He knows its place. 24 For He looks to the ends of the earth, And sees under the whole heavens, 25 To establish a weight for the wind, And apportion the waters by measure. 26 When He made a law for the rain, And a path for the thunderbolt, 27 Then He saw wisdom and declared it; He prepared it, indeed, He searched it out. 28 And to man He said, 'Behold, the fear of the Lord, that is wisdom, And to depart from evil is understanding.' "

Job uses the mining illustration, demonstrating that man is an expert at discovering and digging out precious metals. Not only is wisdom far more valuable than rubies, but it is more illusive than the rarest of jewels. Today we would probably update Job’s illustration and say something like this: Man can do amazing things through his technology, yet he knows little of true wisdom. But praise God there is a place to find wisdom. It is found with the Lord and with Him alone. As Paul writes in I Tim. 1:17, he is the only wise God.

This chapter closes with a grand statement concerning how a human being can be wise. Before it was penned by the Psalmist or by Solomon in the Proverbs, Job tells us, “The fear of the Lord, that is wisdom, and to depart from evil is understanding” (28:28). The secret to wisdom is the fear of the Lord. Focus on self and the world will never yield wisdom, no matter how intelligent a person is. It is when we focus on the Lord and live our entire life with respect to His approval that we will find wisdom.

II. Job’s Final Words (Chapter 29-31)

A. Oh for the Good Old Days (Chapter 29)

We have all heard people talk about “the good old days,” whether they use that specific term or not. A teacher longs to return to the days when children could be disciplined at school. A farmer wishes for those old tools that were made to last. A mom longs for the days when her children were babies, before they faced all the pressures of today’s world. Rhonda and my mom got a big laugh out of watching me at the Farm and Ranch Museum in Las Cruces a few years ago. They had an old Sears and Roebuck catalogue and I found it fascinating. Sometimes children laugh about Dad or Granddad talking about the days when he used to walk five miles uphill to school in knee-deep snow, only to have to walk five miles uphill on the way home. My mom suggested that I was trying to order from it because I liked the prices. Maybe she was right.

Well, Job longed for the good old days. Let’s just let him speak for himself, as we listen to 29:1-11…

Job further continued his discourse, and said: 2 Oh, that I were as in months past, As in the days when God watched over me; 3 When His lamp shone upon my head, And when by His light I walked through darkness; 4 Just as I was in the days of my prime, When the friendly counsel of God was over my tent; 5 When the Almighty was yet with me, When my children were around me;6 When my steps were bathed with cream, And the rock poured out rivers of oil for me! 7 "When I went out to the gate by the city, When I took my seat in the open square, 8 The young men saw me and hid, And the aged arose and stood; 9 The princes refrained from talking, And put their hand on their mouth; 10 The voice of nobles was hushed, And their tongue stuck to the roof of their mouth. 11 When the ear heard, then it blessed me, And when the eye saw, then it approved me.

Job describes how the Lord watched over him. As a result, he was loved and respected by all those around him. No wonder he wanted to return to former times. He longed to trade his present pain for the wonderful life he had known before the turmoil of the last few months.

Now we come to verse 12. Notice the first word, “Because.” Job is going to explain why he believes the Lord had blessed him. Let’s read it in verses 12-17…

12 Because I delivered the poor who cried out, The fatherless and the one who had no helper. 13 The blessing of a perishing man came upon me, And I caused the widow's heart to sing for joy. 14 I put on righteousness, and it clothed me; My justice was like a robe and a turban. 15 I was eyes to the blind, And I was feet to the lame. 16 I was a father to the poor, And I searched out the case that I did not know. 17 I broke the fangs of the wicked, And plucked the victim from his teeth.

Job speaks of his righteousness. Notice the nature of his righteousness. Primarily it consisted of Job helping the poor, the widows, the blind and the lame. Job had some understanding of true godliness. I remind you of what the New Testament writer James says: "If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world" (James 1:26-27).

Don’t miss the connection here, highlighted by the word “because.” Job was enjoying the blessings of God in the good old days. Why? In his mind, it was because he was living a righteous life, relieving the afflictions of the poor and hurting. Keep that in mind as we read the next section of this chapter.

18 "Then I said, 'I shall die in my nest, And multiply my days as the sand. 19 My root is spread out to the waters, And the dew lies all night on my branch. 20 My glory is fresh within me, And my bow is renewed in my hand.' 21 "Men listened to me and waited, And kept silence for my counsel. 22 After my words they did not speak again, And my speech settled on them as dew. 23They waited for me as for the rain, And they opened their mouth wide as for the spring rain. 24 If I mocked at them, they did not believe it, And the light of my countenance they did not cast down.25 I chose the way for them, and sat as chief; So I dwelt as a king in the army, As one who comforts mourners.

Job expected things to continue just as they were. He thought he would die in his comfortable “nest.” Why? Because he was continuing to do the things he knew was right. If God was blessing him for his righteousness and he was continuing to live a righteous life, therefore God must keep blessing him with good health, a wonderful family, and an abundance of possessions. So Job thought. But there is a flaw in his thinking. God gives temporal blessing according to His own plan and purposes. He gives and takes away, and that process does not depend on man’s righteousness. Does God sometimes give and abundance of temporal blessings to reward a believer’s faithfulness? Yes, but not always. We cannot insist that God’s purposes line up with our sense of fairness.

As the chapter ends, the theme returns to Job’s life of blessing and ministry.

B. But Woe Is Me (Chapter 30)

Job expected everything to continue as it was, but then we come to chapter 30. Though he expected to die contentedly in his nest, he now knows differently. Notice the opening words of chapter 30 -- “But now.” “I expected blessing, but now woe is me.” Steve Lawson entitles this chapter “The Great Depression,” and that is quite accurate. Lawson outlines the chapter as follows…

1. Job’s foes despise him (1-15)

2. Job’s body devastates him (16-19)

3. Job’s God deserts him (20-23)

4. Job’s hope departs from him (24-31)

Think on those ideas as I read through the chapter. Job 30…

"But now they mock at me, men younger than I, Whose fathers I disdained to put with the dogs of my flock. 2 Indeed, what profit is the strength of their hands to me? Their vigor has perished. 3They are gaunt from want and famine, Fleeing late to the wilderness, desolate and waste, 4 Who pluck mallow by the bushes, And broom tree roots for their food. 5 They were driven out from among men, They shouted at them as at a thief. 6 They had to live in the clefts of the valleys, In caves of the earth and the rocks. 7 Among the bushes they brayed, Under the nettles they nestled. 8 They were sons of fools, Yes, sons of vile men; They were scourged from the land. 9"And now I am their taunting song; Yes, I am their byword. 10 They abhor me, they keep far from me; They do not hesitate to spit in my face. 11 Because He has loosed my bowstring and afflicted me, They have cast off restraint before me. 12 At my right hand the rabble arises; They push away my feet, And they raise against me their ways of destruction. 13 They break up my path, They promote my calamity; They have no helper. 14 They come as broad breakers; Under the ruinous storm they roll along. 15 Terrors are turned upon me; They pursue my honor as the wind, And my prosperity has passed like a cloud. 16 "And now my soul is poured out because of my plight; The days of affliction take hold of me. 17 My bones are pierced in me at night, And my gnawing pains take no rest. 18 By great force my garment is disfigured; It binds me about as the collar of my coat. 19 He has cast me into the mire, And I have become like dust and ashes. 20 "I cry out to You, but You do not answer me; I stand up, and You regard me. 21 But You have become cruel to me; With the strength of Your hand You oppose me. 22 You lift me up to the wind and cause me to ride on it; You spoil my success. 23 For I know that You will bring me to death, And to the house appointed for all living. 24 "Surely He would not stretch out His hand against a heap of ruins, If they cry out when He destroys it. 25 Have I not wept for him who was in trouble? Has not my soul grieved for the poor? 26 But when I looked for good, evil came to me; And when I waited for light, then came darkness. 27 My heart is in turmoil and cannot rest; Days of affliction confront me. 28 I go about mourning, but not in the sun; I stand up in the assembly and cry out for help. 29 I am a brother of jackals, And a companion of ostriches. 30 My skin grows black and falls from me; My bones burn with fever. 31 My harp is turned to mourning, And my flute to the voice of those who weep.

You will notice that verses 1-15 describe a situation that is exactly opposite that set forth in the first 11 verses of chapter 29. Now rather than being respected by all, he is despised by even the worst of men. His bodily pains gnaw at him day and night, and he is keenly aware that God is the one responsible for it. He anticipates that God will continue to oppose him the rest of his life. Even in the midst of such hopelessness, Job can’t forget the fact that he helped the poor and troubled. It would seem that all hope is gone

C. But I Am Innocent (Chapter 31)

In the bulk of this chapter Job protests his innocence. Let’s read it and then I will make a few comments. Job 31…

I have made a covenant with my eyes; Why then should I look upon a young woman? 2 For what is the allotment of God from above, And the inheritance of the Almighty from on high? 3 Is it not destruction for the wicked, And disaster for the workers of iniquity? 4 Does He not see my ways, And count all my steps? 5 "If I have walked with falsehood, Or if my foot has hastened to deceit, 6 Let me be weighed on honest scales, That God may know my integrity. 7 If my step has turned from the way, Or my heart walked after my eyes, Or if any spot adheres to my hands, 8Then let me sow, and another eat; Yes, let my harvest be rooted out. 9 "If my heart has been enticed by a woman, Or if I have lurked at my neighbor's door, 10 Then let my wife grind for another, And let others bow down over her. 11 For that would be wickedness; Yes, it would be iniquity deserving of judgment. 12 For that would be a fire that consumes to destruction, And would root out all my increase. 13 "If I have despised the cause of my male or female servant When they complained against me, 14 What then shall I do when God rises up? When He punishes, how shall I answer Him? 15 Did not He who made me in the womb make them? Did not the same One fashion us in the womb? 16 "If I have kept the poor from their desire, Or caused the eyes of the widow to fail, 17 Or eaten my morsel by myself, So that the fatherless could not eat of it 18 (But from my youth I reared him as a father, And from my mother's womb I guided the widow);19 If I have seen anyone perish for lack of clothing, Or any poor man without covering; 20 If his heart has not blessed me, And if he was not warmed with the fleece of my sheep; 21 If I have raised my hand against the fatherless, When I saw I had help in the gate; 22 Then let my arm fall from my shoulder, Let my arm be torn from the socket. 23 For destruction from God is a terror to me, And because of His magnificence I cannot endure. 24 "If I have made gold my hope, Or said to fine gold, 'You are my confidence'; 25 If I have rejoiced because my wealth was great, And because my hand had gained much; 26 If I have observed the sun when it shines, Or the moon moving in brightness, 27 So that my heart has been secretly enticed, And my mouth has kissed my hand; 28 This also would be an iniquity deserving of judgment, For I would have denied God who is above. 29 "If I have rejoiced at the destruction of him who hated me, Or lifted myself up when evil found him 30 (Indeed I have not allowed my mouth to sin By asking for a curse on his soul); 31 If the men of my tent have not said, 'Who is there that has not been satisfied with his meat?' 32 (But no sojourner had to lodge in the street, For I have opened my doors to the traveler); 33 If I have covered my transgressions as Adam, By hiding my iniquity in my bosom, 34Because I feared the great multitude, And dreaded the contempt of families, So that I kept silence And did not go out of the door-- 35 Oh, that I had one to hear me! Here is my mark. Oh, that the Almighty would answer me, That my Prosecutor had written a book! 36 Surely I would carry it on my shoulder, And bind it on me like a crown; 37 I would declare to Him the number of my steps; Like a prince I would approach Him. 38 "If my land cries out against me, And its furrows weep together; 39 If I have eaten its fruit without money, Or caused its owners to lose their lives; 40Then let thistles grow instead of wheat, And weeds instead of barley." The words of Job are ended.

1. Job’s statement of purity (1-4)

Job uses very picturesque and poetic language to declare his purity before the Lord. “I have made a covenant with my eyes.” He is simply saying that early in his life he determined by the grace of God not to lust after women. Why should he do that, when he knows full well the consequences of sin, defined here as “destruction for the wicked and disaster for the workers of iniquity.” Since God sees all of his ways, why should Job do wrong in his sight? It would be foolish for him to do so, and he declares soberly and sincerely that he has not done so.

2. Job’s examples of godliness (5-34, 38-40)

Abstaining from sexual lust is only the beginning of Job’s godliness. He spends almost all of the rest of this long chapter using a particular literary form to proclaim his innocence of evil living. Again and again, he repeats the basic them he begins in verse 5, “If I have walked with falsehood, or if my foot has hastened to deceit…” Each time he lists a particular evil practice, he then says that if it is so, he will pay the consequences. But Job’s point is this -- but I am not guilty of any of these things. Rather than just say it straight out, he uses this literally device to make his point with great force. Though approaching from a negative stance, he speaks of his purity, his integrity, his faithfulness, his impartiality, his charity, his humility, and his hospitality.

3. Job’s final appeal (35-37)

We find Job’s final appeal in verses 35-37, ”Oh, that I had one to hear me! Here is my mark. Oh, that the Almighty would answer me, That my Prosecutor had written a book! 36 Surely I would carry it on my shoulder, And bind it on me like a crown; 37 I would declare to Him the number of my steps; Like a prince I would approach Him.” In most translations these words are set off by dashes or by parenthesis. That is because they suddenly appear and then Job goes back to what he was saying.

The only big question of interpretation is this: Who is this Prosecutor (“adversary” in KJV and most other translations) at the end of verse 35? While some take it to be a reference to Job’s friends, most take it to be referring to the Lord Himself. The NKJV obviously takes it that way, as evidenced by the capital “P.”

Job longs for someone to hear him. Above all, he wants the Lord to hear him and take notice of his arguments. Notice the words, “Oh that the Almighty would answer me.” This is nothing new, as Job has commented more than once that he does not feel like the Lord is listening. Job longs for God to set down the charges against him in writing. As you can see, Job refuses to let this thing go. Over and over, he has insisted that the Lord tell him what he has done wrong, and now he is appealing one last time. Just before these words, Job said, “Here is my mark.” The ESV renders it, “Here is my signature!” In other words, I am putting my signature to my defense. Now he wants his Prosecutor, God, to write out His charges. The the Lord would do so, Job would wear those charges on his shoulder. He would set them on himself like a crown. Why? Because he feels like he could answer those charges and prove himself to be in the right. Job would carefully explain every detail of his righteous life, with the dignity of a prince.

This is Job’s final appeal, and it is a strong one indeed. Job is absolutely convinced that he is in the right and deserves a hearing from the Lord Himself.

Conclusion

Chapter 31 concludes with these words: “The words of Job are ended.” After his friends had ceased to speak, Job went on for five chapters. He has said plenty, but now he’s done. But wait a minute. Job has finished speaking, but there are still 11 more chapters in the book of Job. What now? Who will speak next? You might have noticed that the one person who has not weighed in is God Himself. The Lord spoke to Satan in chapters one and two, but throughout this entire debate, He has not said a word, and that is what really bothers Job. Will the Lord finally speak?

As we think about next week, we might ask ourselves, “What am I saying to God these days?” While we can see that Job said some things he should not have said, what about us? Are we dealing with God at all? What are you saying to Him? What are you asking? How do you evaluate your conversion with the Lord?