Episode Transcript
We have once again come to the hour of 10 o'clock, so we may say it's 10 o'clock, which is the time we set aside every Lord's Day for our Bible study.
You can turn to Job chapter 5 for our lesson.
You know, this is a habit just like any other habit.
Not coming to church is also a habit.
And for some, it's apparently a hard habit to break.
You know, that's true.
I'm glad you've made it your habit.
To come to the Lord's house and study the Bible with us this morning and to tune in also for those who can't be here.
We're so glad.
Not too long ago.
I spoke with a lady who had not gone to church in a long time.
I mean, it had been a long time.
And I suggested to her that she and her husband begin setting aside a time just to pull the church service up online, to start right there.
Oh, yeah, it'd be easy to say, we all need to start going to church.
Well, of course, they know that.
But I thought if you'll set aside 45 minutes, an hour, whatever length that service takes, and just watch it online at home.
And then you get used to setting that time aside.
And once you do that, it's a lot easier to make the next step.
And let's get in the car and go up there and let's have some in-person fellowship with these believers and be encouraged.
Online church is an option for people who cannot be here, not for people who don't want to come.
And so just meditate on that, and I'm always thankful for the ones who show up.
And let's begin our study today.
And if you've already found Job chapter 5, I'd like you to mark one more place in your Bible.
And that is 1 John chapter 3.
1 John chapter 3.
And I alluded to that last week, read from it, made a few comments about it, but we're going to come back to it today.
So we're in Job 5, but we're marking 1 John chapter 3 for the future, the very near future.
Now we ended our study in the middle of the second part of the verse in Job 5, 24.
And that verse said, And thou shalt visit thy habitation and shalt not sin.
Now, to completely catch up with that, I encourage you to go back and listen to the messages before because they are in order.
We go verse by verse, we don't skip around, and so you'll.
You'll get everything going into this lesson by watching the last lesson if you weren't able to be here or watch it last week.
But specifically, we had just begun to look at the words, shall not sin.
Eliphaz told Job He would visit his habitation.
That is, Job would visit his own habitation, and shall not sin.
And that statement may have presented some difficulty for you.
So we're going to slow down just a little bit and try to make it easier to understand.
The words, shall not sin, come from a single Hebrew word that means to miss.
As we went over last week, but it's good to review that.
And the example that was used was that of an archer.
Somebody shooting an arrow and missing the mark of his target.
And I read you a verse from Judges chapter 20, verse 16.
About a group of Benjamites, that is, one of the tribes of the children of Israel, who were so good with the sling that verse 16 said of them.
Among all this people there were seven hundred chosen men left handed.
Everyone could sling stones at a hair breadth and not miss.
And that word miss there was the same as the word sin in our text.
And in Romans chapter 3, verse 23, which we also read last week.
We saw a good explanation of how the Greek word for sin applies to us.
Where it said, For all have sinned and come short of the glory of God.
Now we're looking at the Hebrew words in the Old Testament, in Job.
But in Romans, you're reading a translation from a Greek word or Greek language, in fact.
And that word in the Greek language that says sin also means come short.
So, whether it's the Old or the New Testament, the words we're studying mean to come short or to lack or to be behind.
And even with our best effort at obeying God's law, I gave you the image of somebody pulling on a bow with all his strength and might, saying, I'm going to hit that target, we come up short.
And Eliphaz told Job that there would be a time when he would return to his habitation and not miss the mark.
Apparently, Eliphaz assumed that Job did miss the mark, and that was why he had all these afflictions upon him.
And it wasn't true.
That part wasn't true.
And we only know that because of what chapter 1 told us about God's view of Job.
Now, returning to that word habitation, because that's where he's supposed to return and shall not sin.
And the most practical definition of a habitation for us is a house.
I don't believe Eliphaz is suggesting that when Job goes to his house, that he'll never sin again.
When he goes home from the pile of ashes he's sitting on, that he'll never again do anything wrong.
I don't believe that's what Eliphaz is suggesting at all.
Perhaps he meant That Job would not commit the very sins that he believed caused Job to be in his present distress.
But again, that would be based on a false premise because it wasn't Job's sin that led to this present distress.
But as has been the case all along, With Eliphaz and what he said.
There are some profound scriptural truths that we've learned from his words.
Even when he's in error about the reasons for Job's afflictions, he's still telling us good scriptural truth.
So could there be a habitation to which Job will go or return and not sin at all, not miss the mark at all?
Well, spiritually speaking, yes, there will be.
And we've already read in our prior studies that a habitation is more Than just a one-story home or a tent.
From Ephesians chapter 2 last week.
We read that we are built together for a habitation of God through the Spirit.
God dwells in us by His Spirit when we are saved.
1 Corinthians chapter 3, verse 16.
If you want to write that down, that is a new verse for today.
1 Corinthians 3, verse 16.
Paul wrote to this church and said, Know ye not that ye are the temple of God.
He's talking to the people.
Ye are the temple of God, and that the Spirit of God dwelleth in you.
There is assurance that God has made His dwelling place in us by His Spirit.
That, by the way, is why a Christian cannot be possessed with the devil.
If somebody says, Well, I'm a Christian, but I've been possessed by demons, that can't happen.
You can be influenced by demons.
The devil certainly walks about like a roaring lion, seeking whom he may devour.
But he doesn't possess the Christian.
Because God dwells in us.
That is God's habitation.
Your spiritual man, if you are saved.
And not only does God dwell in us, Christian, but we also dwell in Him.
You have to know this in order to know or understand better what I'm going to go over with you in 1 John.
So that we can better understand what we're studying in Job chapter 5.
How do we dwell in God?
I'm going to give you several scriptures.
Write these down and I'll read them.
John 14, verses 19 through 20.
John 14, verses 19 through 20.
Jesus said, Yet a little while, and the world seeth me no more, but ye see me.
Because I live, ye shall live also.
At that day, ye shall know that I am in my Father, and ye in me, or you in me, and I in you.
He's in God, we are in Him, and He is in us.
If you ever wonder where the doctrine of the security of the believer, of the assurance of salvation, comes from, it comes from that truth.
It doesn't come from how I feel.
Well, I'm really feeling saved today, so therefore I'm assured.
Well, that could change tomorrow if I don't really feel saved.
But the fact that by faith in Jesus, God dwells in me, and I am Him.
Jesus is in God.
Jesus is in me.
That's assurance.
Galatians 3:28.
Galatians 3.
28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.
So God dwells in you, and you dwell in Him.
And then one more verse.
And that's Romans chapter 6, verses 3 through 4.
Romans chapter 6, verses 3 through 4.
Know ye not, again speaking to the church, that so many of us as were baptized into Jesus Christ were baptized into his death, therefore we are buried with him by baptism into death.
That, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
When we baptize somebody back here, that's the picture that is being shown to you.
That is of being buried in baptism, which is a death, and being raised to walk in newness of life, the resurrection.
Now None of us, if you read those passages I just read you, you may think, wait a minute, how does that make sense?
None of us have died and been physically buried in a tomb, have we?
We're all here.
Proof.
But you, if you're a Christian, you've been spiritually baptized with Christ.
You've been crucified with Christ.
And Christian, none of you have been nailed to a cross and died, but you have been spiritually crucified with Christ.
That's what Paul said.
Now, our earthly bodies, the ones you're looking at right now, the ones that are prone to sin.
Those earthly bodies are awaiting what the Bible calls the adoption.
It says it in Romans chapter 8, verses 22 through 23.
Romans 8, 22 through 23, where Paul wrote, For we know that the whole creation groaneth and travaileth in pain together until now.
And not only they, but ourselves also.
Now, look who's doing the talking.
They're a Christian.
Ourselves also, which have the first fruits of the Spirit.
Even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body.
And until that day, this body, this body, will go on degrading and will ultimately die.
And during that time, for me and for you, our flesh will want to do the things that are pleasing to it.
Your flesh is the one that says, stay in a recliner, don't get up for church, it's raining outside.
Your flesh is the one that says, keep scrolling, you don't need to read your Bible today, you can always catch up later.
And on and on.
Our flesh will want to do the things that are pleasing to it, while our spiritual man, the one crucified with Christ, The one that will live forever wants to do what is holy.
And if you understand the difference between your earthly men And your spiritual man, then it will help you better understand what Eliphaz said to Job when he told him he would visit his habitation and shalt not sin.
Now we stepped into 1 John chapter 3 last week.
So let's return to it and hopefully clarify some things for you if there's any confusion.
Now, as I mentioned last week, some Christians, me included in the past, were troubled by what is written by John.
Now I attribute some of that to a misunderstanding of what John wrote about those who sin.
And I attribute a great part of that to teachers, theologians, who have sometimes inserted an opinion, an unsubstantiated opinion.
About the content of that passage, about what they think the Greek words should mean, rather than just examining them for what they say.
And keeping Eliphaz's statement to Job in mind, let's look first here at 1 John 3, where I asked you to place a marker at the beginning of the lesson.
And I'm going to read from verse 9.
1 John 3, verse 9 says, Whosoever is born of God doth not commit sin.
For his seed remaineth in him, and he cannot sin, because he is born of God.
Now, going back to Eliphaz's words to Job over the last chapter.
We know that Eliphaz has been of the opinion that Job committed some type of sin to lead to his troubles.
We also know that Eliphaz told Job that he would visit his habitation and not sin.
Now, the 1 John 3, verse 9 that I just read you causes some people to question, maybe many.
Whether they're saved if they've committed a sin since their conversion.
Whatever that sin was, whether it was adultery or theft or drunkenness or murder, that sin occurred in their flesh.
Their flesh, our flesh, the unredeemed body, the physical body, committed that sin.
That person yielded himself at that moment as an instrument of unrighteousness unto sin.
Now, if a person were to say that John means you cannot be born again and also commit sin, then the Apostle Paul could not have been a Christian.
Listen to his own testimony.
Paul's own testimony about the battle between his unredeemed flesh and his redeemed spiritual man.
Romans chapter 7, verses 14 through 22.
Romans 7, verses 14 through 22, where he wrote, For we know that the law is spiritual, but I am carnal, sold under sin.
For that which I do, I allow not.
For what I would, or what I want to do, that do I not, but what I hate, that do I.
If then I do that which I would not, I consent unto the law that it is good.
Now then it is no more I that do it, but sin that dwelleth in me.
For I know that in me, that is in my flesh, dwelleth no good thing.
For to will is present with me.
But how to perform that which is good, I find not.
For the good that I would, I do not.
But the evil which I would not, that I do.
Now, if I do that I would not, or what I don't want to do.
It is no more I that do it, but sin that dwelleth in me.
I find then a law that when I would do good, evil is present with me.
For I delight in the law of God after the inward man.
Paul spoke of an inward man, he spoke of the flesh very clearly.
Paul, among the greatest Christians who have ever lived, said, In his flesh dwells no good thing.
So, when you interpret 1 John 3, verse 9, and other verses like it, you have to do so by taking the whole counsel of God's word.
Together, so your interpretation is in harmony with it rather than being at odds with it.
Now I mentioned a moment ago that some of our misunderstandings have come from teachers who added their opinions to the text and then declared them as truth, and that's a dangerous thing to do.
I think we should be very careful to state when something is our opinion or our view.
And I hope we've been faithful to do that here for you.
Certainly don't want to be wrong.
But if my opinion or my view is wrong, then I want to be corrected.
I don't want it to be wrong.
Here's what some.
Very famous Bible teachers and scholars have said about John's words.
Whosoever is born of God doth not commit sin.
They have said that, in their opinion, That means whosoever is born of God does not practice sin.
Now I've heard that and read it a few times.
And I want to confess to you, I'm just being honest with you, it caused me more confusion than it did anything else.
And I want to show you what the Greek word for the two English words, commit sin, is and what it means.
It's the Greek word hamartia, and I mentioned that, I believe, last week.
And it means to miss the mark.
That's where we get that from.
And nowhere in the study of that word did I ever find the translator saying it translates to the word practice or practicing sin.
It just means to miss the mark.
It means to sin.
And now, certainly, any avoidance of sin and any.
Tendency toward holy living is a product of God's Spirit working in us.
Our flesh doesn't automatically decide to do right.
But a Christian does not prefer to sin.
Sin makes us feel badly.
It's not something we want to do at all, and we certainly don't want to practice it.
So by God's grace, we yield our bodies as instruments of righteousness.
In fact, without the Spirit of God working in us, we could neither be in heavenly places in Christ Jesus nor live one second without sin.
And this can be a touchy subject, and some have had great anxiety over whether they're still saved if they yield to their Adamic nature, that is, their nature in Adam, and commit a sin.
And I hope that's not the case with any of you who are Christians.
But if it is, please see the pastor or myself.
In fact, If you have anxiety over the thought of losing your salvation, the entire knowimsaved. com website is for you.
It's free.
It's already been accomplished, and there's no reason not to avail yourself of every resource there to help you.
And as a Bible teacher, I'm not responsible for trying to agree with other theologians or teachers, even though most of them are far more qualified.
As far as knowing the Hebrew and the Greek language and being well studied and all of that, but I am responsible for rightly dividing the word of truth.
That is what I'm responsible for.
If I've wrongly divided the word of truth, if I cut it the wrong way, then I'm responsible for humbly admitting my error and submitting to the right teaching of it.
So as a result of my study of 1 John 3 verse 9 in preparation for this lesson in Job, I see a big problem with telling someone John didn't mean whosoever is born of God doth not commit sin.
But that he instead meant whosoever is born of God does not practice sin.
Here's the question, and this may be the one you're having: how would you know how many sins it takes to be practicing sin?
Two, three, fifty?
I don't know.
I don't know what the number is.
So it leaves me very uncomfortable with that, particularly considering that the word hamartya doesn't mean practice.
It means to miss the mark.
And it could cause some readers to walk away thinking, well, I certainly don't practice sin And might be prideful and think he's doing righteously.
And after all, the pastor said practice, and I'm not a practicing sinner.
And others may be terrified.
They may say, oh no, I've committed the same sin three times already this week.
I wonder if I've practiced sin.
I wonder if I'm not born of God anymore.
Well, let's continue looking in 1 John 3. 9 because there is great comfort in this.
There shouldn't be trouble in this verse for the Christian.
There ought to be comfort.
And look in the verse where it says, For his seed remaineth in him.
He doth not sin, or sinneth not, for his seed remaineth in him, and he cannot sin because he is born of God.
Jesus taught the parable of the sower in Luke chapter 8.
And in verse 11, he said, Now the parable is this.
The seed is the word of God.
Now we're looking at 1 John 3:9, where it says, He sinneth not, for his seed remaineth in him.
Jesus said, the seed is the word of God.
And when speaking to some Jews in John chapter 8, in John chapter 8, Jesus taught further about this seed.
He's already told us it's the Word of God.
In John 8, 3, excuse me, John 8:33 through 37.
John 8:33 through 37, Jesus, the scripture says they answered him.
These are those Jews he was speaking to.
They answered him, We be Abraham's seed.
And were never in bondage to any man.
How sayest thou, they're questioning Jesus, ye shall be made free.
Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.
And the servant abideth not in the house forever, but the Son abideth ever.
If the Son therefore shall make you free, you shall be free indeed.
Now listen to this.
I know that you're Abraham's seed.
But you seek to kill me because my word hath no place in you.
Now, those Jews tried to tell Jesus they were of the seed of Abraham.
But the seed they were speaking of was a physical, a racial seed.
We descended from Abraham.
We can trace our genealogy all the way back to Abraham.
And they believed that that seed made them free from bondage.
They believed that seed was the key to their salvation.
And Jesus agreed, yeah, you are of that seed.
Yeah, you're of the racial seed.
But he said there was another seed.
He didn't use the word seed there.
He said, my word.
He's already told us that his word is the seed in the parable of the sower.
But he said here, there was another seed that did not abide in them.
And that seed was the word of God, which he called my word.
He said, My word hath no place in you.
It's not in you.
Being of the seed of the body of the man Abraham did not equal salvation.
In fact, the true seed of Abraham is not physical at all.
Paul teaches that in Galatians chapter 3, verses 28 through 29.
Galatians 3, 28 through 29, and I believe I read that a moment ago.
He's talking about in Christ, and he's going to talk about them as Abraham's seed.
He said, There is neither Jew nor Greek.
In other words, there's not a difference.
If you're in Christ, whether you're a Jew or a Greek doesn't matter.
There's neither bond nor free, whether you're the master or the slave, doesn't matter.
There's neither male nor female.
There's not one requirement for the female and another for the male.
For you're all one in Christ.
And if ye be Christ's, then are ye Abraham's seed.
See, that's what those Jews didn't have.
They weren't Abraham's seed, they weren't in Christ.
And heirs according to the promise.
So the next question is: whether that seed in us can ever die or go away.
Can it ever leave us?
I read from 1 Peter 1, verse 23 last week, and I'll use it again to make a separate point here.
1 Peter 1:23.
Speaking of Christians, it says, being born again not of corruptible seed, but of incorruptible.
Meaning incorruptible seed, by the word of God which liveth and abideth forever.
When the seed of the word of God is sown The gospel of our salvation is sown in us at the new birth.
That word is incorruptible.
That's what we believe on to be saved.
It's not like an earthly seed that dies and may or may not live again.
Last year, we kept some seeds from an okra pod and planted some of them, and guess what?
Some of them didn't come up.
And some of them did.
And then the little cute critters my wife loves to watch those rabbits ate the rest of them down to the chute, so I put a fence up and we tried it again.
I can't rely on those earthly seeds to abide, and certainly not to abide forever.
So it's not like an earthly seed that may or may not live again.
That seed abides in us.
And it abides in us forever because the Word of God liveth and abideth forever.
So when you read 1 John.
Don't be confused about what he wrote about sin.
Judge it according to what God's word says about the flesh and the spirit, that inward man.
And this is important to our understanding of 1 John 3 and also our understanding of what Eliphaz told Job.
Now, before we leave this verse, the entirety of verse 24, I wanted to say it's constructed very much like a proverb or a psalm.
The second part of the verse complements the first part of the verse.
It explains it in a way.
The second part of the verse says the first part of the verse in a different way, pointing to the same truth.
An example of that, and one that Helps comment on our current verse.
We're back in Job 5:24 if you've lost your place.
Speaking of the wicked, the psalmist wrote this in Psalm 69, verse 25.
69, 25.
Let their habitation be desolate, and let none dwell in their tents.
Our text says, And thou shalt know that thy tabernacle shall be in peace, and thou shalt visit thy habitation, and shalt not sin.
A desolate habitation is the same thing as none dwelling in their tents, as the psalmist said.
In our text, peace in thy tabernacle is the same thing as visiting thy habitation.
And not sinning, not coming short.
Now let's look at verse 26.
Eliphaz tells Job.
Thou shalt come to thy grave in a full age.
And the first thing we notice here is the promise: Job will go to his grave.
Every person has an appointment with the grave.
Even the bodies of those who are alive and do not see death.
In the rapture, will in a sense have a grave because that corrupt body they had is not going to go with them to be with Jesus.
That is, they'll be changed.
And the dead in Christ shall rise first, and then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord.
That sinful flesh is not going to accompany you to the presence of the Lord.
And I'm sure glad for that.
It's already bad enough.
And then no unholy thing is going to stand in his presence anyway.
But by and large, all mankind will go to their graves.
Billions of people have died already.
And we don't know how many more will die before Jesus comes.
Many died in their childhood.
Many died as young adults.
Others older than they.
But regardless of their age, many of them did not go to their grave in a full age.
Now, the Hebrew word for the two English words, full age.
Is only used one other time in the Old Testament, and that's in Job chapter 30, verse 2, where it's translated as old age.
So full age and old age, same Hebrew word.
But the only time you see it used is in those two cases.
And it means to complete or to finish.
What we don't have is a number attached to the words full age.
So, what is a full age?
I suppose you could ask a hundred people that question, and most of them would tell you a full age is a number, such as 80 or 90.
In Genesis chapter 15, verse 15, speaking of Abraham's death, God told him.
This is about his future death.
God's telling him how he's going to die.
He said, And thou shalt go to thy fathers in peace.
Thou shalt be buried in a good old age.
For Abraham, being buried in a good old age was preceded by peace.
Eliphaz told Job, And thou shalt know that thy tabernacle shall be in peace.
Now, one who goes to his tabernacle in peace, having finished the work of God, whatever God gave him to do.
Has lived to a full age.
Some such people live many years.
Others, not so many, but they've gone to the grave in a full age.
There are some who live a lot of years and leave a lot unfinished.
And even if they lived to be a ripe old age, as we would say, their lives were incomplete.
They didn't go to the grave in a full age.
The most glaring way a person could live to be 100 years old and yet not go to the grave in a full age is if that person were lost.
There's not anything happy about that.
Brother Doug preaches at the nursing home where there are elderly Christians and elderly lost people.
Brother Neil lives among many who are lost as he tries to share the gospel with them.
And some of them are hard-hearted and even hateful to him.
And all of those, if they remain unrepentant, will go to the grave not having lived to a full age.
Through divine inspiration in 2 Timothy 2, verses 6 through 7, 2 Timothy 2, verses 6 through 7.
The Apostle Paul wrote about his own pending death.
He said, For I am now ready to be offered, and the time of my departure is at hand.
I have fought a good fight.
I have finished my course.
I have kept the faith.
For Paul, it was not about his age.
He didn't say, oh, I'm not a very old fellow.
I feel like I'm.
I'm getting my life cut short.
The Bible doesn't tell us how old he was when he died.
There are some historians who say he was probably in his early 60s.
I don't know.
It wasn't about whether he had children or grandchildren or married, for he was unmarried and happy to be that way, so that he may please the Lord and give himself to that ministry.
For Paul, it wasn't about any of those things.
It was about the good fight he fought in finishing the course that God gave him.
Concerning the spread of the gospel and the formation of the early churches.
What about you?
What's your definition of a full age?
If it has to do with living a long time, you may wish you hadn't.
Sister Leota Magnus was an amazing Christian woman.
She lived to be in her late 90s.
And she had pretty good health.
She didn't need any help lifting a bucket of potatoes out of the back of her trunk.
She got that just fine, thank you.
She lived in pretty good health until the last few months of her life.
And you might think, wow, I want to be like Sister Leota and live a long time.
Well, what you may not know about her is that she was a widow.
And she lost two of her children before she died, in the last 10 years of her life, in fact.
And the reason her life was full wasn't because of age.
It wasn't because of her health or even having a large family.
She went to the grave in a full age because she finished her course for God.
And we'll learn more about what it means for Job to go to the grave in a full age later in the book of Job.
But look back in your text here as we begin to close.
It says, like as a shock of corn cometh in his season.
So going to the grave in a full age is likened to a shock of corn coming in his season.
And here we have the image of a shock of corn being like that.
Now, what is it about a shock of corn that could lead Eliphaz to say that?
I'm not sure how thrilled city dwellers might be to have agricultural object lessons.
But I know country folks love it.
I sure do.
And by the way, just because I live in the metro mess does not mean I'm not a country boy.
I'm a 100%.
My idea of a relaxing drive is any direction away from the Metroplex.
North, south, east, west, doesn't matter to me.
Now, in our text, The word shock, that's a stack of corn.
And when corn is harvested by the ear, you don't make a shock with it.
You throw it in a bushel basket and When I was a highway patrol trooper in central Texas, I made fast friends with several farmers in the eastern part of the county.
We had that good, rich blackland dirt.
And man, we could grow some cotton and some corn and wheat and milo and everything else.
And I had good access to fishing holes and a lot of vegetables, and corn was one of them.
And during the early part of the summer, the sweet corn was ripe, ready for picking.
And so we'd go pick it from a certain place and throw it in the back of the truck and get home and begin the process of removing the silk, and that's about like filleting a limit of fish.
After about the ninth one, you wish you hadn't caught so many.
But we do that.
But it hasn't always been done that way.
Before all of the fancy machinery and the tractors and all that, some farmers cut the entire stock from the ground. and then leaned it up in the form of a teepee, leaned it up against each other so the ears were up off the ground.
And that kept it from getting wet on the ground and mildewing or rotting and so forth.
And so those stalks were leaned against each other to make a shock of corn.
And you've probably seen pictures of that.
Now, if you've seen it actually in the field, you're pretty old.
And here's a fascinating thing I found.
In the study of the Hebrew word that is translated as shock of corn.
That's one word I'm going to read from something Job said much later in this book because the Hebrew word is used here.
It's in Job 21.
I did not write the verse down.
Yet, this is Job speaking, yet shall he be brought to the grave and shall remain in the tomb.
The word tomb.
It's from the same Hebrew word as the words shock of corn in our text.
A shock is a tomb.
Think about it.
If you cut corn stalks when they're six inches tall, They won't have any corn on them.
It'd make no sense to put them in shocks.
They were cut down prematurely before they came to a full age.
But when the corn stalk produces ripe ears of corn, the farmer knows the corn as close to being ready as possible.
It's come to a full earring A full age.
So it's time to harvest it.
Eliphaz really understood corn, and he taught us something about how it pertains to a full age.
And the full age is further described in the next few words in his season, which we'll address next week, God willing.
Father, thank you for every person who came, for all of those who watched online.
Thank you for those who are hungry for your word.
And Lord, I just pray that each one has been fed today.
May your Spirit teach us these vital truths that we've covered and help us with our understanding, Lord.
And we pray that during the next hour, You will glorify yourself in the praying, the singing, and the preaching of your word as our pastor breaks the bread of life for the sheep.
In Jesus' name, amen.
