You remember last week we talked
about Job and how he first started talking and he was so grieved
and so hurt and was so in darkness of mind and spirit that he would
that he had never even been born, had never even been born. And
that if he went to the grave and stayed in the grave, then
he wouldn't have went through what he went through. Well, now
we have Job's three comforters, the three men that came to be
with Job. They lift up their eyes. They
couldn't recognize him because he looked so awful. And they
saw that he was in much grief. They said seven days and seven
nights, and Job started the speech. Then Eliphaz, I'm just gonna
deal with these first 11 verses tonight. Then Eliphaz that Timonite
answered and said, he's answering Job now. If we are saved to commune
with thee, wilt thou be grieved? But who can withhold himself
from speaking? Behold, thou hast instructed
many, and hast strengthened the weak hands. Thy words have upholded
him that was falling, and thou hast strengthened the feeble
knees. But now it has come upon thee, and thou faintest. It touches
thee, and thou art troubled. Is not this thy fear, thy confidence,
thy hope, and the uprightness of thy ways? Remember, I pray
thee, whoever perished being innocent, or where were the righteous
cut off? Even as I have seen, they that
plow wicked iniquity, and sow wickedness reap the same. By
the blast of God they perish, and by the breath of his nostrils
are they consumed. The roaring lion, the voice of
the fierce lion, the teeth of the young lions are broken. The
old lion perish for lack of prey, and the stout lion's whelps are
scattered abroad. You know, if you get away, get
some distance away from things that happen, even in our own
lives, you get some distance from them, then you can see clearly
how things happened and what happened. And that's where we
are. We're very distant from what
Job went through. We saw his great suffering. When he did not know the conversation
between God and Satan, all he knowed is that he suffered. He
suffered and he suffered greatly. And then we see his comforters,
and we could see them from a distance. And I tell you, and we can see
why he suffered the way he suffered. And we see his friends with all
their compassion and sympathy. But we also see him, and you'll
see this as we go on, that without malice, they make Job's suffering
even worse than it is, even greater than it is. They really do. They feel they know all the answers
to why Job is suffering, and they don't even know the questions.
In chapter 4, Eliaphaz is first speaks to Job, and he makes some
assumptions, and they're wrong. They're wrong when you look at a person's character.
Now up to this point, up to this point, they had been silent.
Job's been silent, and he was the first one to speak. And Eliaphaz
is the one that's going to answer Job. And they, no doubt, were
amazed, absolutely, utterly amazed at the greatness of Job's sufferings
and the greatness of how bad he looked and how sick he looked
and how emaciated he looked. And they didn't want to disturb
him with just the words. But often after what Job had
said, Eliphaz felt it was a blasphemous language that Job had used. Blasphemous
language. And I told you, you know, when
a man's really, really, really suffering, you don't know how
he's going to act until you're in that situation yourself. You
really don't. And but they had no alternative
and Eliphaz here had no alternative but to speak. And these friends
each take a turn about in speaking to Job. They all take turn about
speaking to Job. And they base their judgments
on Job on three principles, three principles. And let me give them
to you. And I think you'll understand
that they don't know anything about God. They use some flower
language and they use some great language. But they, principle
that they had, but under the righteous administration of God
in this world, good comes to them who do good, evil comes
to them that are evil. And that's natural religion.
That was fundamentalism in a nutshell to me. They'll tell you if something
bad was happening in your life, you had sin in your life. Get
that sin out of your life and things will be all right. You
straighten up and you start giving to God. God'll get it one way
or another. So they had this thing, but if there was something
wrong in your life, it was some sin you had in your life, and
you ask God to show you what sin it is. And that's the way
there was, and that's what these men believed. They believed if
you're good, and you're doing good, you're gonna get good from
God. If you're evil, you're gonna get evil from God. And the second
principle they based their judgment on was that sufferings meant
that you had great sin. If you were suffering, you had
great sin. Because Job was a great sufferer,
that means he must have been a great, great sinner, or he
wouldn't be suffering so much. And the third thing is that if
the great sinner would repent, would repent, He'd be restored
to the favor of God, and he'd be able to enjoy his life. Be
able to enjoy his life. Now let's look at this speech
that Eliphaz gave to Job. And he had some admirable things
to say. He had some admirable things to say. Eliphaz the Temanite
asked Job, and listen to what he says here now. He's very polite
here. He says, if we are saved to commune with thee, If we want
to talk, we want to have some words with you. If we stand up
here and want to commune with you, talk with you. And here's
what he's asking is, may we attempt a word with you? Can we talk
to you? And he was being a gentleman and he said, I don't want to
start right in talking. And he said, I want to ask permission
to say a word. He was very courteous in this.
And then look at his tenderness, look at his tenderness there,
and he says this, and he said, if I commune with you and have
word with you, will thou be grieved? Will thou be grieved? What he's
saying is if we talk to you and I talk to you, will it grieve
you? What I have to say, will it make
your situation worse? Will it grieve you if I speak
my mind to you? Will it hurt your feelings? Will
it hurt your feelings? He had respect for Job's feelings.
But yet he's also faithful to his own convictions, what he
felt like he needed to say. But he says, but who can withhold
himself from speaking? What he's saying is, is that
I have conviction and I cannot not talk. I've got to say what's
on my mind. I've got to tell you how I view
things. And so who can withhold himself
from speaking? If I do regard your feelings,
I don't want to cause you any pain. Yet I feel bound by my
conscience, I feel bound by my conscience to speak to you, Job. He believed according to what
his faith was and how he understood things, that Job was not a good
man anymore because he was suffering so greatly. And he was loyal
to what he believed, he really was. And even though our Lord
said, if the light in you be darkness, how great is that darkness? How great is it? Now he's honest,
he's sincere, and he gives Job credit for what he's done. Look
what he said in verse three and four. He said, now Job, this
is the way you were. Behold, thou hast instructed
many. You've been a great teacher. You've instructed lots and lots
of people in your life. And you've found people that's
weak, and they don't have no ability to do things for themselves,
and you've strengthened their hands. You've done things for
them. Thy words have upholded him that was falling. You've
went and encouraged people and upheld people. And you've strengthened
those who had feeble knees. So he, He commended Job for what
he was doing. And all this, he said, Job, you've
been an excellent man. You've been a good man. You've
done some excellent things. But now, in all of this, Oliphaz
is an example for us, even though he's got natural religion. Always
better to commend people for what they're doing. Commend them. Try not to find fault. If they're
doing something right, commend them. And that's what he was
doing. And Eliphaz's religion was a
religion from the light of nature. He just got what he understood
from the light of nature. That's why everybody that you
meet, I don't care who they are, everybody that you meet, apart
from the revelation of God's God naturally, that's why everybody's
a free willer. Everybody believes in works.
Everybody blesses outside of the grace of God and the revelation
of God and apart from God saving a man by his grace Everybody
you run across has natural religion. He automatically tell me how
God saved a sinner. Well First thing you got to do. You got to look at how good a
life he's lived and And then he's got to bless him for what
he's done. And then he's got to take his faith, and if he's
got to take one little faith, he's got to mix it with Christ
and his repentance and mix it with Christ. And start going
to church and start doing better. And get on God's good side and
try to do things to keep God from being upset with you. And thus salvation depends upon
what I do and then God helps me out when I can't do it myself.
I know you've heard that illustration, you know, where a fellow was,
you know, he was on a beach, you know, and he said, he said
he looked back and he was in, he was so down, he looked back
and he saw two sets of footprints. He said that one set said there's
mine, there's another set, that was Jesus walking with me. Listen,
there ain't but one set of footprints for a believer, and that's the
footprints of our Lord Jesus Christ. I'll tell you what, he
don't walk with you beside you just to help you out and keep
you up. He's gonna see you to the end. He's gotta carry you all the
days of your life. He said, when you're an old man
and you're whole-headed, I'll bury you from your mother's belly,
I'll bury you till you're an old, old man. And that's what
God's gotta do for us. I know that, I know that from
experience. I not only know it from what
God says, but I know that from experience. If he hadn't kept
me to this point in time, I would not have been kept. Bless his
holy name. And that's why in Eliphaz, he
comes along, he got this natural religion. Job, if you was a good
man, you wouldn't be suffering. Job, you've got sin in your life
somewhere, you wouldn't be suffering. That's what he said. He's got
no seed of Abraham in him at all. He has no evidence of having
a revelation from God. His doctrine came from his human
heart. And oh, and he shows how he,
the criteria of how he judges a man, and he judges him according
to his moral character, to his moral character. And he looks
at a man's character, and he believed. that a man, a fact,
a man suffered proof that he was not innocent or just before
God. Look what he says there in verse
six, excuse me, in verse seven. He says, remember, Job, remember
this, whoever perished being innocent, whoever had to suffer
when they was innocent, and whoever the righteous ever cut off, did
God ever cause the righteous not to have the blessings of
God? How could this happen? And here are his several points
of theology. He believed in the existence
of a supreme being. He believed in one God. He wasn't
an atheist. And that this one supreme being
governs the affairs of an individual life. Look what he says there
in verse nine. He believed that God, he said,
by the blast of God, they perish, and by the breath of his nostrils,
they are consumed. He believed that God governed
the affairs of a man's individual life. He said he ascribed the
ruin of the wicked, he ascribes that to the blast of God. And
he also believed that that warrants supreme being as he governs individual
lives and minister retribution. He preserves the innocent, destroys
the wicked, pays the good, and perishes the bad, punishes the
bad. You know, In Deuteronomy 28,
it says there, it's a big, long chapter. It says out here, God
said, if you do all this, you'll get all these great blessings.
This is what it's gonna take for you to have blessings. And
if you don't do that, over here is all I'm gonna do to curse
you. If you don't do this, this is what's gonna happen to you.
Now that's what this fellow believed, and that's what most people believe.
If you do good, then you're gonna get good. But oh no, that's not what this
man believed, that's not what he did. And he's partly right,
there he says in verse eight, he says here, he said, even as
I've seen, they that plow iniquity and sow wickedness reap the same.
And that's right, that's right to a certain degree. If you sow,
he said, you plow iniquity and wickedness, you're gonna reap
the same. What a man soweth, he reaps. He's partly right.
We've all seen judgment fall upon wicked men. God judged Sodom
and he destroyed Sodom. But look what he says here in
verse eight now. Down on through there. He says,
By the blast of God they perish, and the breath of his nostrils
they are consumed. The roaring of the lion, you
was like a lion, the voice of a fierce lion, the teeth of the
young lion, God's broke your teeth. The old lion perishes
for lack of prey. Job, you ain't got nothing you
can look for anymore and the stout lion's whelps are scattered
abroad. But now I know this, I know that
no doubt he had also seen the opposite of this happen. He had
seen God's people suffer greatly and the wicked prosper. Look
over in Psalm 73. You know, this is what I'm saying,
if you see one of God's people, and this is, I've seen this happen
so many times over the years, when something starts going bad
in somebody's life, And it takes years to get over this. It really
does. It takes years to get over this.
When things are not going well, you automatically think, Lord,
what in the world am I doing? What's going on here? I must
not be praying. I must not be reading. I must
not, I'm not attending church enough. You know, you start looking
to yourself, and that's the wrong place to look. Because if you
look at yourself, you ain't got nothing worth looking at. You've
got to look outside yourselves. I mean, you know I'm gonna sow
what I reap, but you know what? I sowed what I reaped in Christ.
I reaped sin, Christ bore my sin. I sowed wickedness, Christ
took my wickedness away. So we cannot judge ourselves
by what we do, and we cannot judge anybody else by how they
do in this life. We didn't have it all. I'm sorry. Well, somebody text you and say
you didn't want to hear me? Realized it? That's what happens when you,
flesh, that's the best flesh can do. But what I'm telling
you is, look right here at Psalm 70, 73. I tell you, you know,
We've seen lots of righteous people suffer, suffer greatly,
and the wicked prosper. Truly God is good to Israel,
such as of our clean heart. But as for me, David's talking about himself.
My feet were almost gone, my steps had well not slipped. I
just was tottering along, for I was envious at the foolish
when I saw the prosperity of the wicked. And all the wicked
prosper greatly. There's no bands in their death.
There's nothing to hold them in death. I mean, they're just
living and living great, and their strength is firm. They're
not in trouble as other men, neither are they plagued as other
men. They're not plagued like other
men. So back over here in Job, you know, And I'll tell you something,
it's a mistake, and I want you to understand this here, and
I, you know, Pam sent me an article the other day on Todd on judgment,
judging, and Shirley said we had it in the bulletin back last
July. And it's outstanding, but it's
a mistake, and it's always a bad mistake to judge a man's character
by what's going on in his life. You understand what I'm saying?
If you judge a man's character by his external circumstances,
that's a bad mistake. Bruce Crabtree's a perfect example.
You judge him according to his external circumstances. His wife
in bed, dying, not able to do anything for herself. You say,
boy, I'll tell you what, him and her must have really made
a mess out of things. Would you say that about him?
But that's what religion does. And that's what they do here.
And all of Job's friends made this mistake. They took a look
at Job and said, Job, you lost everything. You lost your wealth,
you lost your health, you lost your home, you lost your children,
you lost your wife, you lost your servants, you lost everything.
Job, you must really, they looked at his whole life and said, something's
bad going with you, Job, you wouldn't be like this. That's
what they were saying. But now you know, That happened
in the New Testament. Do you know that happened in
the New Testament? I can show you two places. Look in Luke
chapter 13. This happened in our Lord's life.
Luke chapter 13. Look what it says here. They were present at that season,
Some that told him of the Galileans whose blood Pilate had mingled
with their sacrifices. Evidently they'd been offered
a bunch of sacrifices and they killed a bunch of Galileans to
go with them, shed their blood. And our Lord's answer said unto
them, you suppose that those Galileans were sinners above
all the Galileans because they suffered such? That's the first
thing they say. Them folks must have really,
really been a bunch of bad men for them to have to be offered
in sacrifices to shed their blood. They must have really been some
sorry, sorry people. They must have been really cruel,
wicked men. But look what he says. I tell
you no, there are no sinners worse than anybody else. And
then he says this, but except you repent, you're going to perish
too. You may not be in Pilate's mingle with his sacrifices. And
then he said, and then you think about those 18 upon whom the
tyrant Siloam fell. Tyre fell over there, slew 18
people. You think they were sinners above
all men that dwell in Jerusalem? That's the first thing they think,
boy. My goodness, them guys must have sinned real bad for that
tire to fall on them. Our Lord said, no, I tell you
not, no, no. Then look in John chapter nine.
Go over here in John chapter nine. This is one of the most
astounding verses of scripture to me. Right here. Look what he says here. John
9 in verse 1. And as Jesus passed by, he saw
a man which was blind from his birth. And his disciples asked
him, Master, who did sin, this man or his parents, that he was
born blind? Did the man sin? He's born blind,
so what could he have done? Did his parents' sins, that's
why he was born blind? That's as natural to man as anything,
you know. They must have really done something
bad. I knew a preacher, and we had some really round go-arounds,
but this preacher, he was so mixed up and so mean and so cruel. He would go home and he felt
like if he wasn't living right, he had him an ash pile out in
the backyard. He'd take his shirt off and put
sackcloth on his shirt and send in dust and ashes. That's a preacher
done that. And he'd tell you real quick,
if you wasn't living right, you wasn't living like I was, you
need to get rid of the ashes and put sackcloth on you. He'd
tell you that. And that's what they're telling
Job here. And let me tell you, suffering is not necessarily
connected with sin. I mean, most of the sufferings
that people have has nothing to do with their sin. The whole
creation, right now the scripture says the whole creation groans.
Groans. What's groaning? The creation's
groaning. Animals are groaning. Trees are groaning. The Earth
itself is breaking up. It's got all kinds of things
happening all the time. Showing us how, you know, water
here and floods over there and freezing here and heat over there. And the earthquakes and the floods
and the tsunamis and all the things that's happening all the
time. Earth's creation is under the curse and it's trying to
break out from under its curse. And animals, they don't commit
sin. Animals, you ever heard of animals
sin? Animals don't commit sin. And yet animals suffer. Animals
suffer. And oh my, Job hadn't sinned. Remember what the scripture said
about him? Job sinned not with his mouth, nor he charged God
foolishly. And he even called his wife,
said, you're a fool to ask me to lose my integrity and forget
God, curse God, and go ahead and die. Job didn't sin, so why
is his suffering? When you look at it, God said
he's a perfect man, he's a just man, he's an upright man, and
he absolutely hates evil, hates sin. So you tell me why Job's
suffering. But these men say that he's done
something wrong. Now, that's like Paul. That's
like the Apostle Paul. God sent him a messenger of Satan,
a thorn in the flesh. Kept buffeting him, kept just
sticking him, sticking him with those thorns. God, save me from
him, save me from him, save me from him. God said, I ain't gonna
do it. And you know the Apostle, he
did not sin there. All our lives put that on him
to make us understand one thing. He put Paul in that situation
to make us understand this, that whatever happens in our life,
His grace is sufficient to get us through it. If Satan comes
to you and buffets you, and buffets you, and buffets you, believe
me, the grace of God will stand by you, keep you, and uphold
you. Ain't that right? And everybody here knows that.
You've experienced that. You've been upheld when you couldn't
upheld yourself. All you could say is, God have
mercy, and couldn't get nothing else out. And I tell you, suffering,
sufferings, and listen to this now, I wrote this down. Suffering
seems almost necessary to humans in this world. Why does it seem
necessary? Because it's one of the best
teachers and preachers that you'll ever have. It'll teach you things
and preach to you when nothing else will. Ain't that right?
Oh my, that's what I preached last week I believe it is. It's
good for me that I've been afflicted. Why? So I see if I've got faith. See I'm going to react to trials. See if I'm going to submit to
the Lord. See if I've got grace and all
the things and all the suffering. It's good for me to be afflicted.
They don't feel good while it's going on. And Ecclesiastes, the
writer of Ecclesiastes said this, in Ecclesiastes 1.18, he said,
he that hath much wisdom has much grief, and he that increases
in knowledge increases in sorrow. The more wisdom you have as you
go in life, the more grief you have. And the more knowledge
you get, the more sorrow you have. Because you see just how
awful things really are. He said, the chastisement of
God, when God chastises, it brings forth the peaceable fruits of
righteousness. And look over at Revelation 7,
13 with me. This is a blessing over here. You can look back on things that
you've went through and see other people go through. And this is
what I've learned. I've never, if I've ever went
through a trial and say, look back and say, boy, I done really,
really, I just, I passed that one with flying colors. Boy,
I really, really done good. I done good in that one. I handled that one just exactly
right. But I look at other people and
that's what I say, oh my, how God upheld them. How God strengthened
them. how God kept them in a spiritual
mind, how God kept their hearts seeking Him, their minds seeking
Him, how God upheld them, how that they didn't go through this
life just, oh, how could God do this to me? No, no, no. But look what he said here in
verse 13. And one of the elders answered
and said unto him, what are these which are arrayed in white robes,
and where did they come from? And I said unto him, sir, thou
knowest. And he said to me, these are
they which came out of great tribulation. There's not a child
of God that's not gonna go without tribulation. These are they that
come out of great tribulation and have washed their robes and
made them white in the blood of the Lamb. What can wash away
my sin? Nothing but the blood of Jesus.
What can make me whole again? Nothing but the blood of Jesus.
And so I tell you, beloved, you know, all men are dealt with
here equally, even according to their character and words.
But everybody's going to get treated just exactly right in
the next world. They certainly are. And all this
is what Elias fasted. He regarded the murmuring of
a man under suffering as Job was when he murmured there in
chapter 3 and talked about all of his suffering. talked about
that he had wished that he had never woke up, never sat on his
mother's lap, never sucked his mother's breast, would much rather
been already in the grave. I've been in the grave, I wouldn't
have been through all this. So I'm telling you, it was a
man that's under great, great sufferings. And he thought that his suffering
was proof of his wickedness. And he had complained bitterly,
he certainly had. And when he heard him complain,
it seemed to him to confirm his conviction that Job was not a
righteous man before God. And look what he says up here
now. He said what Job's doing, and when Job did that long speech
there and talked about how, oh, he wished he had, his soul was
bitter, and he felt like he was in darkness, and oh, he was in
horrible condition. And look what he says about him.
He said, Job said, now it's come unto you. There in verse five,
it's come to you. And you're fainting. You're fainting. You didn't stand up, you never
made it. It touches you and now you're in real trouble, Job.
Something come to you. And look what he says now. In
verse six, it's not this, thy fear, thy confidence, thy hope,
and the uprightness of thy ways, And this is what he's telling
him, he says, you know, he said, you exhorted other sufferers
to be resigned, to be courageous, to be big hearted, but now you're
troubled with affliction, and you complain and you murmur.
And he says there, is this your fear of God? There in verse six,
is this your fear of God? Is this your confidence? Is this
your hope? You talked about what it was
worth and how upright of your ways. He said, you know you talked
about it, what's it worth? It's nothing, Joe, because you
complained. You complaining spirit proves
you aren't true to your profession and character. But oh my, if
that's all it took to show you that you wasn't converted and
you didn't know God, it'd be evidence, boy, that I don't know
him, that's for sure. But oh Job, our Lord, do you
know what he said? He said, my soul is exceeding
sorrowful unto death. Do you reckon he was murmuring?
You reckon he was a sinner? But that's what natural men thinks.
And life as does what people, theologians, just got a little
bitty brain, and they have their dogma. They believe that great
suffering indicated great sin. And they, instead of condemning
Job, they should have admired him. They should have said, Job,
I don't see how you stood it. I don't see how you made it through
this. I don't see how you've even got a mind to do anything
after what you've just been through. I don't see how you could have
done that. But instead, they turned around
and said, Job, You've told everybody else how to do, now it's come
to you and you faint and you're in trouble and you complain and
you murmur. So you and your profession don't
amount to anything. Doesn't amount to anything. Well,
I'll tell you one thing. I try not to murmur. I've already
murmured since I've been in this building tonight. I murmured
to myself and I murmured to God. I did, I murmured under my breath
up here tonight. And I feel like, I'm going to
tell you, I feel like I was justified in my murmuring. And I'm going
to tell Shirley when I get home what I was murmuring about. And you know what? She'll say,
yeah, you had a right to murmur. But I was murmuring tonight under
my breath. But at the same time, I say,
God, help me to be a blessing to those that are here. I do
want to be a blessing. And I certainly, I certainly,
let us never judge one another by what the external things we
see in our lives. You see trouble comes in somebody's
life. You see somebody hearing that
they've got cancer or something. Oh my goodness, what have they
done? Car blow up on them, have a car wreck. Oh my goodness,
what do you reckon they've done that had such a bad thing happen
to them? God never, never, never, never, never let us think that.
The first thing we ought to think is, Lord have mercy on them.
I'm glad they didn't get killed. I'm glad they never got hurt
very bad. You can get another car, but you can't get another.
You know, that's the first thing you think. And then you hear
about somebody getting cancer. Oh, God have mercy on them. Please,
Lord, strengthen them, encourage them. A dear man was at our house
yesterday, And he told me his mother said they'll find out
Monday whether she has cancer or not, his mother. And I just, my heart just automatically
went out to him and said, I'm so sorry. That's an awful, awful
thing to hear. They ain't done nothing. Just
living. How many we know that's been
believers? There's believers in this building
hurting in their body right now. There's believers at home because
their bodies was hurting so bad that they couldn't come. And
there's others that's so sick they couldn't come. And all right,
what can we do? We say, Lord, please bless them.
Lord, please encourage them. Get them well so they can come
be with us. We're not going to, this don't be a lie fest. This
don't be a build ad and this don't be a Zofar. When we see
somebody suffering, say, oh God, help them. because there has
been plenty of people stood by me when I was in the dark straits
and helped me out time and time and time again. And that's why
I say suffering's one of the greatest teachers and preachers
you'll ever have in this world. Amen. Our Father, in the blessed name
of Christ our Lord, thank you for meeting with us. Oh, thank
you for your word. Thank you for the truth as it
is in the Lord Jesus Christ. Father has given us on the behalf
of Christ to suffer. And Lord, our suffering in this
life is just for a moment. It's a light affliction. But
Lord, let us never sit in judgment. Oh God, don't let us judge. Don't
let us come to conclusion that something's wrong. Something's
been done evil or sinful. Never let us think that. Don't
even let us think of that of ourselves. Lord, we have no sin,
so we can't suffer over sin. We're suffering over this old
flesh and this body. And Lord, we live our lives trusting
you. We live our moments trusting
you. And Lord, oh Lord Jesus, I pray for my
dear brethren, oh Lord, the suffering soul. I pray for Joyce and Daryl, Debbie and Jim, Eleanor and Joe, Bruce and Joe, and Lord, those
people that are going through things, and Lord, we ask for
your great mercies for them. and help us, Lord, again. I say,
never let us sit in judgment. Keep us from such an evil, evil
practice. For Christ's sake. Amen. Amen. There is a fountain filled with
blood drawn from Emmanuel's side. And sinners plunge beneath that
flood, lose all their guilty stains. Lose all their guilty
stains. Lose all their guilty stains. In earth's plans, beneath that
flood, Lures all their guilty stains.