Podcasts about Bildad

In our sinful depravity we may well deserve the moniker of "maggots" that Bildad attributes to us, but that is not how God treats us. We may well be small in comparison to his infinite majesty and might as Job argues but the Lord makes much of us, having made us in his image and likeness. More than that, he has made us for his glory and speaks to us as his own children, telling us mere "worms" where it is we can find true wisdom - wisdom which equates to a true knowledge of God himself, and therefore a true knowledge of ourselves. Do you know where to find this wisdom?

Send us a textWhen difficulties and sever afflictions happen to us one of the greatest resources is friends who come alongside of us. One Biblical example of this is the story of Job. Although it is common and fair to point out the non-helpfulness of his friends speeches in response to his sufferings we should recognize their coming to be with him in his sufferings. Sometimes our friends can help us physically but the greatest gift they bring or convey is their presence with us.Job 2 v 11ff "Now when Job's three friends heard of all this evil that had come on him, they each came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite; and they made an appointment together to come to sympathize with him and to comfort him. When they lifted up their eyes from a distance, and didn't recognize him, they raised their voices, and wept; and they each tore his robe, and sprinkled dust on their heads toward the sky. So they sat down with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his grief was very great." Bible Insights with Wayne ConradContact: 8441 Hunnicut Rd Dallas, Texas 75228email: Att. Bible Insights Wayne Conradgsccdallas@gmail.com (Good Shepherd Church) Donation https://gsccdallas.orghttps://www.youtube.com/channel/UCJTZX6qasIrPmC1wQpben9ghttps://www.facebook.com/waconrad or gscchttps://www.sermonaudio.com/gsccSpirit, Truth and Grace MinistriesPhone # 214-324-9915 leave message with number for call backPsalms 119:105 Your word is a lamp for my feet, a light on my path.

The function ש־ו־ב (shin–waw–bet) is not the sigh of remorse in a cloistered heart, but the pivot of a sword's edge; the turn God commands into the place where his name has been denied. Abraham returns from the valley of kings; Moses returns to the mountain, still breathing the smoke of the calf's golden stench; Gideon returns to the camp with the dream of victory burning in his ears. None turns to hide—all turn to face him.And ח־נ־ן (ḥet–nun–nun), to plead, is no bowing before the courts of men. The human reference vanishes. Job's feeble plea to his servant falls into the void. Malachi mocks the lips that beg for favor while the hands bring defilement. Proper pleading is stripped of flattery and calculation, bare as incense in the wind, carrying no name but his.In Luke's Gerasene plain, the return is marked by absence. The swine are gone, the crowd is gone, the man's former companions erased. He stands alone, clothed and found, with no community left to shield him, no filth left to hide him, no power left to reference but the one who sent him. This is the Day when the disbeliever is given back his own deed, when tribe and city and oath are dust, and a man stands naked before the Face that made him. This is the Day that the Lord has made. To return is to step into that bareness now, ahead of the Hour, with only obedience in your hands.“Return to your house, habibi, and describe what great things God has done for you.”This week, I discuss Luke 8:39.Show Notesδέομαι (deomai) / ח־נ־ן (ḥet–nun–nun) / ح–ن–ن (ḥāʾ–nūn–nūn)BEGGING IN VAINThe itinerary of ח־נ־ן (ḥet–nun–nun) / ح–ن–ن (ḥāʾ–nūn–nūn) opens with righteous entreaty to God in Deuteronomy 3:23 — “I pleaded [וָאֶתְחַנַּ֖ן (waʾetḥannan)] with the Lord at that time” — and proceeds to submission before his prophet in 2 Kings 1:13 — “he bowed down on his knees before Elijah and begged [וַיִּתְחַנֵּ֗ן (wayyiṭḥannēn)] him.” It is upheld as the correct course in Job 8:5 — “if you will search for God and implore [תִּתְחַנָּֽן (titḥannan)] the compassion of the Almighty” — but falters in Job 19:16, when Job seeks compassion from a human servant: “I called to my servant, but he gave me no answer; I pleaded [חִנַּ֖נְתִּי (ḥinnantī)] with him with my mouth.”Here, the root meets the same fork in the road as מ־צ־א (mem–ṣade–aleph) / و–ج–د (wāw–jīm–dāl) “to find.” To plead in the wrong direction is the verbal equivalent of being found in the wrong place—misoriented, exposed, and powerless. Job is “found out” in his misdirected appeal.The itinerary returns to proper alignment in Psalm 141:2 — “may my prayer be counted as incense before you” — where the supplication is again oriented toward God, the one who truly “finds” his slave. But the arc terminates with Malachi 1:9 — “will you not plead [חִנַּנְאֵל (ḥinnū-ʾēl)] for God's favor…with such an offering…will he receive any of you kindly?” Here, the prophet exposes the futility of petition without obedience. Even the correct address is worthless if the one who pleads is “found” corrupt.In Luke, δέομαι (deomai) follows the same itinerary. As with מ־צ־א, the point is not the act itself — searching, pleading, finding — but the reference. Mercy is not secured by human initiative, whether in seeking or in supplication, but by being found by God in faithful submission. To plead wrongly is to be found wrongly; to plead rightly is to be found rightly. Luke's use aligns with Malachi's charge: misplaced faith or hypocritical worship is no more effective than Job's appeal to his unresponsive servant.Deuteronomy 3:23 – וָאֶתְחַנַּ֖ן (waʾetḥannan) – I also pleaded with the Lord at that time, saying, – Moses petitions the Lord to let him cross the Jordan and view the promised land.2 Kings 1:13 – וַיִּתְחַנֵּ֗ן (wayyiṭḥannēn) – So the king again sent the captain of a third fifty with his fifty. When the third captain of fifty went up, he came and bowed down on his knees before Elijah, and begged him and said to him, “O man of God, please let my life and the lives of these fifty servants of yours be precious in your sight.” – A third captain approaches Elijah after the first two captains were destroyed. He kneels and requests preservation for himself and his men.Job 8:5 – וְאֶל־שַׁדַּ֥י תִּתְחַנָּֽן (weʾel-shadday titḥannan) – If you will search for God And implore the compassion of the Almighty, – Bildad advises Job to seek God and appeal for compassion.Job 19:16 – חִנַּ֖נְתִּי (ḥinnantī) – I called to my servant, but he did not answer; I implored him with my mouth. – Job recounts calling his servant and receiving no reply, even after pleading directly.Psalm 141:2 – תִּתְחַנָּֽה (titḥannah) – May my prayer be counted as incense before You; The raising of my hands as the evening offering. – The psalmist compares his prayer to incense and the lifting of hands to the evening offering.Malachi 1:9 – חִנַּנְאֵל (ḥinnū-ʾēl) – But now will you not plead for God's favor, so that He will be gracious to us? With such an offering on your part, will He receive any of you kindly?” says the Lord of armies. – The prophet challenges the priests to request God's favor despite their unacceptable offerings.ὑποστρέφω (hypostrephō) / ש־ו־ב (shin–waw–bet) / ث-و-ب (thāʾ–wāw–bāʾ)Finding, Pleading, Returning: Three Arcs Toward ConfrontationIn Luke 8, the healed man's commission to return [שׁוּב (shub)] to his city cannot be read in isolation. It is the culmination of three interwoven prophetic itineraries — מ־צ־א (mem–ṣade–aleph) “to find,” ח־נ־ן (ḥet–nun–nun) “to plead,” and ש־ו־ב (shin–waw–bet) “to return” — each carrying its own history of confrontation, exposure, and the tearing down of human constructs.The root מ־צ־א moves through Scripture as a pivot between encounter and judgment. To “find” is not neutral; it is to be located, exposed, or confronted by what is found. In Luke 8:35, the townspeople find the formerly demon-possessed man “clothed and in his right mind” — an exposure that drives them to fear. Their response aligns them not with Abraham's trust (Genesis 14:17), but with those who resist God's presence. “Then after his return [בְּשׁוּבוֹ (bə·shū·bō)] from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King's Valley). (Genesis 14:17)The root ש־ו־ב is typically mistranslated as repentance in a theological sense. Still, in the prophetic arc, it signals a strategic pivot, a “turn” toward confrontation, often in the face of danger. In Genesis 14:17, Abraham's ש־ו־ב [בְּשׁוּבוֹ (bə·shū·bō)] from victory leads directly into confrontation with the king of Sodom. In Judges 3:19, Ehud turns back [שָׁב (shab)] to assassinate Eglon. But he himself turned back [שָׁב (shab)] from the idols which were at Gilgal, and said, “I have a secret message for you, O king.” And he said, “Silence!” And all who were attending him left him.” (Judges 3:19)In Exodus 32:31, Moses' return [וַיָּשָׁב (way·yā·shab)] to God comes after shattering the tablets, standing be...

In this exegesis-style sermon on Job 8, we take a deep dive into the sharp and often cold words of Bildad the Shuhite, one of Job's so-called friends. Bildad doesn't waste time offering comfort—he comes in swinging, accusing Job of hidden sin and boldly claiming that Job's children may have deserved their fate. But what's driving this harsh approach?This message unpacks Bildad's philosophy, how he leans heavily on history and tradition as his authority, and how he distorts truth in the name of religion. He offers no grace—only rigid logic and generational dogma. As we examine his worldview, we'll uncover what happens when people speak truth without love, and how easy it is to weaponize theology against the suffering.One quote from this sermon captures the heart of the message:“To counterfeit friendship is worse than counterfeiting money!” – Thomas WatsonBeing a faithful friend is biblical. So is suffering. The question is—are we learning to walk through both faithfully?This episode is part of a larger series through the book of Job. Don't stop here. Listen to the full series and discover what real comfort, real theology, and real faithfulness look like in the middle of sorrow.Available on our website and on Spotify.

Jesus Delivered Us (7) (audio) David Eells – 7/23/25 Saints, I'm going to pick up where we left off last time, how Jesus delivered us and gave us authority over demons. People may argue with me about speaking with new tongues, but the Bible says, (Mar.16:17) And these signs shall accompany them that believe … they shall speak with new tongues. I am not saying a person who is not filled with the Holy Spirit cannot cast out demons, but it is more powerful to be filled with the Holy Spirit. God has shown me by experience that a person needs to be filled with the Holy Spirit, otherwise demons will take advantage of you. As I have said before, the only condition is faith. Because of their religious theology, some want to put conditions on the people who are casting out demons. (Mar.9:28) And when he was come into the house, his disciples asked him privately, [How is it] that we could not cast it out? (Many people think, “See, there's another condition here!”) (29) And he said unto them, This kind can come out by nothing, save by prayer. The King James Version reads, “This kind can come out by nothing, save by prayer and fasting,” but neither the ancient manuscripts nor the Numeric English New Testament have the words “and fasting.” There is no numeric pattern in “and fasting” here because those words were added in, and your Bible probably has a footnote regarding it. Fasting is not a law. You can't find it in the Scriptures concerning casting out demons. The Pauline Epistles, NIV, NASV, ASV, and the Amplified Bible all go back to the ancient manuscripts, and they do not have the words “and fasting” in Mark 9:29, nor do the texts of the three most ancient manuscripts. “Fasting” does not belong in the “casting out” verses because Jesus is not making deliverance from demons dependent on our works. If we have a short opportunity to cast a demon out we haven't got time to fast. Of course, fasting is good. Jesus said, (Mat.6:16) Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their reward. (17) But thou, when thou fastest, anoint thy head, and wash thy face; (18) that thou be not seen of men to fast, but of thy Father who is in secret: and thy Father, who seeth in secret, shall recompense thee. He said, “when you fast,” but He did not command fasting at certain times. He did not make it a requirement of the Law. He is not saying, “Here is a condition,” because then you would never know if you had fasted enough. The devil could come along and say, “Hey, you didn't fast enough!” or “You need to pray more!” I have actually cast out condemning demons that were making God's servants constantly have to fast or pray until they were worn out. Fasting and praying are good, but salvation of any kind is not by works. If you seek it by works instead of a free gift that was already given, you may not receive it. So while there's nothing wrong with fasting, the words “and fasting” are not in the ancient manuscripts in Mark 9. (Mar.9:29) And he said unto them, This kind can come out by nothing, save by prayer. The prayer He's talking about here is a prayer to be delivered from unbelief, which is what the epileptic child's father prayed. (Mar.9:24) Straightway the father of the child cried out, and said, I believe (He's making a good confession there, isn't he?); help thou mine unbelief. There is no place in the Scriptures where anybody prayed devils out; they always commanded them to come out. You are not asking a devil to do anything, and you are not asking God to do anything. You are just fulfilling the Great Commission (Matthew 28:19-20) and casting out devils as the Bible says to do. In Mark 9 Jesus is not talking about praying to cast the devil out; He is talking about praying to cast the unbelief out. Here's another example. (Mat.17:19) Then came the disciples to Jesus apart, and said, Why could not we cast it out? (20) And he saith unto them, Because of your little faith: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. You do not have to fast. You do not have to pray. You just have to know your authority. Tell them, “Come out in the Name of Jesus!” However, praying that God would put confidence and faith in you is a good way to prepare you for casting out demons. (Eph.2:8) For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; (9) not of works, that no man should glory. So, praying to God for faith is legal, but is praying to God to cast out demons legal? I do not see that it's according to Scripture because there's no example of Jesus or the disciples doing it. I just do not see that this is what He is talking about. One train of thought about casting out demons is that you just sit there and wear them out. You keep repeating “Come out in the Name of Jesus!” until they come out. It might be hours or days later. Some people do what they call “praying through.” They pray and pray and pray until they see something happen, but that's not the spiritual way to do it. People who “pray through” concerning demons do not pray and speak by faith because they pray and speak until they see something happen. The other train of thought is just to say, “Come out in the Name of Jesus!” trusting that the words you have spoken must be obeyed. This same phrase is used in Mark 11:23. When you pray, believe you have received and thank God for it. Rejoice in it and praise God! Then you will see it happen. (Mar.11:23) Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it. (24) Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye received them, and ye shall have them. If you speak by faith, then you can say something and walk away without seeing results. I gave you an example of the time we cast the demons out of my mother because they were bringing our house under the curse. As fast as the names of the demons came to us, we commanded those spirits to come out and then we just left her room, not waiting to see anything. When we returned the next morning, we learned that she had rolled around on the floor all night, struggling with those demons until she was delivered. In the past, I have repeated, “Come out in the Name of Jesus,” but the Lord showed me a better way: believe the word that you spoke has the authority of God and that demons have to obey it. The term “unclean spirit” is a broad name that covers all the different types of demons. In Luke 13, though, we have a spirit called a “spirit of infirmity.” We just looked at an epileptic spirit (Mark 9:17) and a dumb and deaf spirit (Mark 9:25), and both are called “unclean spirits,” but they were also “spirits of infirmity.” (Luk.13:11) And behold, a woman that had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift herself up. (12) And when Jesus saw her, he called her, and said to her, Woman, thou art loosed from thine infirmity. (13) And he laid his hands upon her: and immediately she was made straight, and glorified God. (14) And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath… Notice that He cast out a spirit of infirmity, but the text still calls it “healing.” She was healed after the spirit of infirmity had come out from the bound-up and doubled-over woman. There was nothing physically wrong with her. (Luk.13:14) And the ruler of the synagogue, being moved with indignation because Jesus had healed on the Sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath. (15) But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? Some cases are like this; there is actually nothing physically wrong with the person. It's the demon that is causing the problem. There may be times when the Holy Spirit would have you cast out a spirit and pray for healing, because a spirit in that instance has done damage that he hasn't repaired; he just left it there, but when you pray for that person to be healed, they will be healed. We read how all the people out of whom Jesus was casting demons were God's Covenant people. (Luk.13:16) And ought not this woman, being a daughter of Abraham (It was a condition that she be a “daughter of Abraham,” otherwise, He would not have said it.), whom Satan had bound, lo, [these] eighteen years to have been loosed from this bond on the day of the sabbath? It says Satan bound this woman for eighteen years, yet it was a spirit of infirmity that was binding her. Well, all of these spirits, including spirits of infirmity, are under the authority of Satan. If a person repents, then that person is under the Blood and in Covenant with God, which we see is necessary in order to receive deliverance. Jesus told a group of Jews who were arguing with Him and claiming their father was Abraham, but Jesus said their father was not Abraham. He said in (Joh.8:44) Ye are of [your] father the devil, and the lusts of your father it is your will to do… They were doing his works; Jesus was judging them according to their works. If Satan bound a person for eighteen years, then the problem was not flesh; the problem was the devil. The Bible says, (Act.10:38) [Even] Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. It says, “healing all.” The reason they needed healing was that they were oppressed of the devil. Sickness is not just physical. Psychiatrists think that a problem is psychological, and physicians think that the problem is of the flesh. The Bible says that the problem is the devil and man's affinity for the devil. The problem is spiritual. God's Word says He “went about … healing all that were oppressed of the devil.” Most people want to treat the problem from the area of the physical, but this was not Jesus' method. He never “treated” anybody; He commanded them healed. He took authority over the devil. Even though sickness may not be a spirit of infirmity dwelling in the flesh, it still comes from the devil. For instance, Jesus went into Peter's house when his wife's mother was sick with a fever. (Luk.4:39) And He stood over her, and rebuked the fever; and it left her: and immediately she rose up and ministered unto them. He rebuked the fever as though it were a “somebody.” While the fever was only a physical thing, there was a spiritual authority behind it that obeyed Jesus' command. It does not matter whether the demon causing the infirmity is on the outside or the inside; it still comes from the devil and needs to be treated spiritually. The reason why most people do not get their healing is because they are attacking it from a physical, rather than spiritual, direction. They have been deceived into thinking there is a physical answer to their problem, but God wants them to look for the spiritual reason behind the oppression and to receive the spiritual answer. Satan is called the “prince of the powers of the air.” (Ephesians 2:2) That's the first heaven, our realm. From the beginning, he has come in and out of the second-heaven realm to test us and to take captives, although he doesn't have a free will. God is the only Sovereign, but Jesus gave authority to His disciples and passed that authority on to us through them. (Mat.28:18) And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. (That doesn't leave the devil any authority or right to use power.) (19) Go ye therefore, and make disciples of all the nations … (20) teaching them to observe all things whatsoever I commanded you… (Notice that we were given the same authority as they had.): and lo, I am with you always, even unto the end of the world. He will be with us in this authority to the end of the world, or “age.” The disciples He first spoke to are no longer here; we are the ones here at the “end of the world” and He delegated this authority over the enemy to all His brethren. (Luk.9:1) And he called the twelve together, and gave them power and authority over all demons, and to cure diseases. Some say this power was only given to the apostles but in (Mat 28:19) Go ye therefore, and make disciples of all the nations… 20  teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world. So this is to us too.  (Luk.10:19) Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt you. We see that by the command of Jesus, the early disciples have passed this on to us. Satan only has the authority that God and His children give him. You can see from the pattern in Job chapters 1 and 2 that God is very particular as to what authority He has given the devil. On the other hand, God's children are very foolish in some ways. They give Satan authority that he shouldn't have through their disobedience, fear, and spoken words. Job admitted this, saying in (Job 3:25) For the thing which I fear cometh upon me, And that which I am afraid of cometh unto me. (26) I am not at ease, neither am I quiet, neither have I rest; But trouble cometh. God knew all of this and He does all things according to law, but He wanted and needed to test Job. God had perfect faith that Job would endure because He upheld Job and controlled Satan. The benefits were that Job learned some things about himself that he was quick to repent of and be delivered of. The testing of Job was extreme so that you may know that in your smaller tests, the Father can give you victory, too. (Job 1:7) And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. (8) And the Lord said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil. (9) Then Satan answered the Lord, and said, Doth Job fear God for nought? (10) Hast not thou made a hedge about him, and about his house, and about all that he hath, on every side? thou hast blessed the work of his hands, and his substance is increased in the land. (11) But put forth thy hand now, and touch all that he hath, and he will renounce thee to thy face. (12) And the Lord said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thy hand. (Notice this was a controlled test.) So Satan went forth from the presence of the Lord. (Job 1:13) And it fell on a day when his sons and his daughters were eating and drinking wine in their eldest brother's house, (14) that there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them; (15) and the Sabeans fell upon them, and took them away: yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. (16) While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep and the servants, and consumed them; and I only am escaped alone to tell thee. (17) While he was yet speaking, there came also another, and said, The Chaldeans made three bands, and fell upon the camels, and have taken them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. (18) While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house; (19) and, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. (Job 1:20) Then Job arose, and rent his robe, and shaved his head, and fell down upon the ground, and worshipped; (21) and he said, 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. (22) In all this Job sinned not, nor charged God foolishly. (Job 2:2) And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord, and said, From going to and fro in the earth, and from walking up and down in it. (3) And the Lord said unto Satan, Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and turneth away from evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. (4) And Satan answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life. (5) But put forth thy hand now, and touch his bone and his flesh, and he will renounce thee to thy face. (6) And the Lord said unto Satan, Behold, he is in thy hand; only spare his life. (Job 2:7) So Satan went forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot unto his crown. (8) And he took him a potsherd to scrape himself therewith; and he sat among the ashes. (9) Then said his wife unto him, Dost thou still hold fast thine integrity? renounce God, and die. (10) 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. (Job 2:11) Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, and they made an appointment together to come to bemoan him and to comfort him. These so-called “friends” were the worst test, with their slander and railing against Job. God told them they had not spoken the truth in (Job 42:7) And it was so, that, after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends; for ye have not spoken of me the thing that is right, as my servant Job hath. Like Joseph and David, and Jesus, Job was tested and came out blessed above measure. What are some principles we can take from Job's experience? First, do not fear Satan, his demons, or the people they use. (Mat.10:28) And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell. Second, do not release Satan by living in willful sin (Heb 10:26,27). He has authority to administer the curse to those who do this. Third, do not release Satan by your words against God's Word, and the other side of that is, do not release him by your words of faith in Satan and his power. (Mat.12:36) And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. (37) For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Many preachers put fear in God's people through their reporting about the enemy's works because they do not let their words always be seasoned with grace to give faith to the hearer. (Col.4:6) Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer each one. We have been delegated authority from the Lord, but it is useless if we ignore these principles shown in Job. (Mat.18:18) Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven. (19) Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven. Since Satan has sown deceit, he is therefore reaping deceit. He thinks he can win against God, or he wouldn't even try. Through things that can be seen, Satan is threatening you with what he will do because carnal men believe what they can see. We know “The Destroyer” to be a demon called “Apollyon” (Revelation 9:11), but the Egyptians recorded that they looked up and saw a planet that they called “The Destroyer.” Satan attempts to make you fear and take full advantage of you. Because when you have fear, you are having faith in him and the curse. The powers-that-be are Satanists who know this principle of instilling fear in the heart of their victims, and so they tell us beforehand what they will do. Satan is saying through them that through technology such as microwave mind control and HAARP and other experiments, he is going to be able to torment you. When you believe him, he has authority. To some extent, we do need to know what the plans of the powers-that-be are; however, far more importantly, we need to know our authority over the devil and his works. We are not to stop the trial or test because our Lord has ordered it, but as with Job, we are to show that through faith in the Gospel, we are justified and given authority over all the power of the enemy. Just as Jesus did, we have authority to give people the gifts of God when they believe the Word. Now let me share a testimony from an anonymous sister in Christ.   Corrected from Researching Evil I am thanking God for the message about separation and sanctification called “Sanctification Before Blessing.” [This book is available on our website under UBM Books and in audio in our One-Hour archives.] Before I was born from above, I had been attacked in this area. I was considered “popular” in the world and the worldly church. Now in this time of seeking the Lord, learning how to be a disciple, there has been a lot of separation of people from us. First, it was people of the world separating from me. Then it was people of the worldly church. It is freeing to know that the LORD is doing this. It is biblical. I also thank God for the admonition to turn from NWO (New World Order) research. I had been getting snared in that research a lot lately. During prayer and confession with a sister, I heard the words, “Knowledge does not save. I save.” I had been having a battle against this lust of my carnal mind to know and to learn things. This lust brings a lot of rotten fruit, like paranoia, anxiety and fear. I was hearing, “There must be infiltrators in UBM. The Illuminati is everywhere.” I started getting cynical. You can't trust anyone! It was all a downward spiral into depression, irritation and despair. I felt myself getting puffed up. I was acting proud with people who didn't know what I knew, considering myself superior to the “sheeple.” Although I knew this attitude was pride and not of Christ, ingesting so much New World Order information kept overcoming the spirit man. This opened the door to other torments. It was destroying my faith. I would feel anxiety, worry, and fear. I would turn to other things to comfort me. The flesh would only grow so big. It was consuming me. So when I heard the teaching last night, I was listening to UBM on one window of my computer and reading some conspiracy information on another. I felt convicted. I closed the NWO research window when you, David Eells, spoke, feeling as if God had caught me red-handed. I repent! I understand now that I was feeling an uncleanness in my spirit because of learning what the wicked do in secret. (Eph.5:12) For the things which are done by them in secret it is a shame even to speak of. What a trap and deception NWO research is! I thank the Lord for revealing and slaying this sin in me. By faith, I say I am freed from this lust! I am confessing this to the elders and the body, so that you will agree with me in prayer that this temptation is conquered. Bless you all in Jesus' Name. Thank you for being faithful to the Lord to rebuke and save us from death. Godly correction is a great blessing. It is a very peaceful feeling when you repent. You feel joyful, peaceful and unburdened. Amen! Researching the good Word has power to impute the Nature of Christ. Constant research of evil brings the opposite. We are not to study evil in any depth, like this testimony. It brings fear, and you cannot study evil enough to know every form of evil that Satan can throw at you. We are to study good so we will know evil when we see it and be able to do something about it. (Rom.16:19) For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil. We don't need to know evil much, but we need to know the Good News much. The Lord says, (Isa.8:12) Say ye not, A conspiracy, concerning all whereof this people shall say, A conspiracy; neither fear ye their fear, nor be in dread [thereof]. [See more on conspiracies and conspiracy theories on our site: http://www.ubm1.org/?page=conspiracy.] Does all this mean that we are not to be concerned that the mad scientists and their handlers will open the gates of hell? What does Scripture say about this? (Mat.16:13) Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, Who do men say that the Son of man is? (14) And they said, Some [say] John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets. (15) He saith unto them, But who say ye that I am? (16) And Simon Peter answered and said, Thou art the Christ, the Son of the living God. (Peter had just been given the foundational revelation that, “Thou art the Christ, the Son of the living God.”) (17) And Jesus answered and said unto him, Blessed art thou, Simon Bar-jonah: for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. (18) And I also say unto thee, that thou art Peter, and upon this rock I will build my church (The Greek word for church means the “called-out ones.”); and the gates of Hades shall not prevail against it. Those who come out of the worldly church and its “mind of the flesh” will have a renewed mind and victory over the gates of Hell. We need to realize that it is not these men or their physical machines that bring Satan, the prince of the powers of the air, and his demons to fight against us. It is Our Father Who is bringing this so that we will overcome the devil as we defeat our flesh. We can see in Revelation that to beat him we must deny ourselves and be holy. (Rev.12:6) And the woman (the Church) fled into the wilderness (Tribulation), where she hath a place prepared of God, that there they (This is the Man-Child and Bride ministries.) may nourish her a thousand two hundred and threescore days (This is the Church in first half of the tribulation). (Rev.12:7) And there was war in heaven: Michael and his angels [going forth] to war with the dragon; and the dragon warred and his angels; (8) And they prevailed not, neither was their place found any more in heaven. (9) And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him. (10) And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night. (11) And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. (12) Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time. (Rev.12:13) And when the dragon saw that he was cast down to the earth, he persecuted the woman that brought forth the man [child]. (14) And there were given to the woman the two wings of the great eagle, that she might fly into the wilderness unto her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. (Here the Church will learn that when they conquer their flesh through faith in the Blood, they conquer and cast down Satan.) (15) And the serpent cast out of his mouth after the woman water as a river (flood of delusion), that he might cause her to be carried away by the stream. (16) And the earth (the worldly people) helped the woman, and the earth opened her mouth and swallowed up the river which the dragon cast out of his mouth. (The “earthly” bought the lies. We know if they buy it, it's wrong.) (17) And the dragon waxed wroth with the woman, and went away to make war with the rest of her seed, that keep the commandments of God, and hold the testimony of Jesus. Notice that Satan failed against the true “come-outers.” He had to go after the latecomers to test them. Before the first three-and-a-half years of the Tribulation starts, which is when the Woman goes into the wilderness, Satan in the worldwide body of the dragon makes war against the worldwide body of the Man-Child, who is caught up to David's throne of authority over the Church. The Man-Child body is the first-fruits of those who will have the fullness (Colossians 1:27) … Christ in you, the hope of glory … by the Word and Spirit that lives in them. (Rev.12:3) And there was seen another sign in heaven: and behold, a great red dragon, having seven heads (These are the seed of all seven world-ruling empires.) and ten horns (the kings of all ten continental divisions of the earth in the end), and upon his heads seven diadems. (4) And his tail draweth the third part of the stars of heaven (the seed of Abraham), and did cast them to the earth (They lost their heavenly position in Christ.): and the dragon standeth before the woman that is about to be delivered, that when she is delivered he may devour her child. (5) And she was delivered of a son, a man child, who is to rule all the nations with a rod of iron: and her child was caught up unto God, and unto his throne. (6) And the woman fled into the wilderness, where she hath a place prepared of God, that there they may nourish her a thousand two hundred and threescore days. (3 ½ years.) Before the Tribulation, Satan is already in his dragon body and making a “Job's-friends” type slander-assassination war against these Man-Child “Davids,” because by conquering them, he may “devour” the Bride. However, he is failing now and will fail to “devour” them; he will fail to bring them into his body of the dragon on earth. As in the Book of Esther, the Bride is a small portion of the Church who was deemed more beautiful to the King (Esther 2:17) because she listened to His chamberlain, representing the Holy Spirit (Esther 2:15), and put on the “clothing,” or works, of Christ. Mordecai (whose name means “Little Man” or “Man-child”) and Esther, the bride overcame to conquer Haman and his army of Jew-haters as a type of Christian-haters to save God's people from this beast (Esther 6:13,7:10,10:3). David Wilkerson prophesied of this slander war, and we also received many warning dreams years before its coming. The Bride and Man-Child, as was Esther in the king's house, were the first-fruits to escape the beast. Then the Bride and Man-Child were used to give the rest of the Church authority from the King to stand for their lives against the antichrist assault (Esther 9:1-5,16). (Rom.13:12) The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light. (Rom.13:14) But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts [thereof]. Put on the armor of God and stand for your lives, saints.

Bildad's short speech is the last from Job's "counselors." Again, he does not bother to answer Job's last challenge for his counselors to prove him wrong as to the ways of God (24:25). Bildad sums up the whole conversation by repeating Eliphaz's original charge that Job was in rebellion against God (4:17-21). Job's three friends saw God as transcendent, but impersonal. To them, God's sovereignty over His creation brought order, but was brutal to those who disobeyed Him. They voiced no relationship with the living God.

A VAST GOD – Job 9-10 Dear friends, Nat continues our 'Lessons From Job' this week and writes, "Last week, we heard Bildad provide wisdom to comfort Job by setting his feet on the solid ground of God's character. So we learnt that God is just, welcoming the blameless, and rejecting the wicked. Frustratingly, Bildad's understanding of God was limited to this one characteristic, and so it offered little in the way of comfort or wisdom. This week, we hear Job's reply. Job rejects Bildad's wisdom based on his personal experience of innocent suffering. To Job's mind, God is not 'justice' alone; he is 'vast in wisdom and power' alone. Job's wisdom, like Bildad's, is greatly perverted by this limited understanding of God. Despite these misunderstandings, Job reveals a deep desire to be in good standing with God and longs for a mediator to bridge the great divide between mere mortals and God. Job cannot comprehend such a mediator existing... can you?

God never moves without purpose or plan When trying His servant and molding a man. Give thanks to the Lord though His testing seems long; In darkness He giveth a song. (Ron Hamilton) Job's comforters have turned into debaters. The first two rounds of speeches had become increasingly acrimonious and decreasingly beneficial. Eliphaz's gentleness had turned to stern rebuke. Bildad became more accusatory, and Zophar finished his case in a huff. Now, Eliphaz calls one last time for Job's repentance. Meanwhile, Job's flashes of confidence rise to new heights as he seems to realize that his duress was a test of faith and not a punishment for evil.

Job 2:11-3:26 English Standard Version Job's Three Friends 11 Now when Job's three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him. 12 And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven. 13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great. Job Laments His Birth 3 After this Job opened his mouth and cursed the day of his birth. 2 And Job said: 3 “Let the day perish on which I was born,     and the night that said,     ‘A man is conceived.' 4 Let that day be darkness!     May God above not seek it,     nor light shine upon it. 5 Let gloom and deep darkness claim it.     Let clouds dwell upon it;     let the blackness of the day terrify it. 6 That night—let thick darkness seize it!     Let it not rejoice among the days of the year;     let it not come into the number of the months. 7 Behold, let that night be barren;     let no joyful cry enter it. 8 Let those curse it who curse the day,     who are ready to rouse up Leviathan. 9 Let the stars of its dawn be dark;     let it hope for light, but have none,     nor see the eyelids of the morning, 10 because it did not shut the doors of my mother's womb,     nor hide trouble from my eyes. 11 “Why did I not die at birth,     come out from the womb and expire? 12 Why did the knees receive me?     Or why the breasts, that I should nurse? 13 For then I would have lain down and been quiet;     I would have slept; then I would have been at rest, 14 with kings and counselors of the earth     who rebuilt ruins for themselves, 15 or with princes who had gold,     who filled their houses with silver. 16 Or why was I not as a hidden stillborn child,     as infants who never see the light? 17 There the wicked cease from troubling,     and there the weary are at rest. 18 There the prisoners are at ease together;     they hear not the voice of the taskmaster. 19 The small and the great are there,     and the slave is free from his master. 20 “Why is light given to him who is in misery,     and life to the bitter in soul, 21 who long for death, but it comes not,     and dig for it more than for hidden treasures, 22 who rejoice exceedingly     and are glad when they find the grave? 23 Why is light given to a man whose way is hidden,     whom God has hedged in? 24 For my sighing comes instead of[a] my bread,     and my groanings are poured out like water. 25 For the thing that I fear comes upon me,     and what I dread befalls me. 26 I am not at ease, nor am I quiet;     I have no rest, but trouble comes.” Footnotes Job 3:24 Or like; Hebrew before  

In difficult seasons of life, the question we often find ourselves asking and seeking comfort in is... Why? This week, in Job 8, we learn what a bad answer to this question is through the wisdom of Bildad. Bildad has a simple answer... God is just. He punishes sinners and rewards the upright. This is why Job and his family have suffered. And it is how he can be restored. That's all there is to it. Bildad's answer would have been a good one... if he had continued and also explained God to be just, loving, merciful, gracious, forgiving, and faithful. With a wider understanding of who God is, there would have been room for Job to be the Innocent Sufferer we know him to be. Room for Job to be a man God delighted in, and had chosen to reveal his glory to. Sadly, Bildad's understanding of God as 'just' alone is too small. He has no real wisdom or comfort to offer Job in these trying days. May we learn from Bildad's mistakes when considering the "why?" of our suffering in the hands of a BIG God, gracious, merciful, slow to anger, and abounding in steadfast love.

In this final sermon from our Job: The Mystery of Suffering series, we explore God's unexpected response to Jobs criesa revelation not of condemnation, but of connection. Through vivid imagery, ancient wisdom, and modern reflections, we see how Job moves from despair to restoration. Can we be humbled and honored at the same time? What does it mean to suffer yet remain secure in God's love? Join us as we consider how revelation, repentance, and restoration still shape our stories today. To catch up on the latest sermons from Deep Creek, go to iTunes, Spotify ordeepcreekanglican.comand check out the website for more info about whats happening. We are a welcoming and growing multigenerational church in Doncaster East in Melbourne with refreshing faith in Jesus Christ. We think that looks like being life-giving to the believer, surprising to the world, and strengthening to the weary and doubting. Read the transcript Good morning. Today's Bible reading is Job 42:117 (page 838 in the red Bibles). Scripture Reading: Job 42:117 Then job replied to the Lord: I know that you can do all things; no purpose of yours can be thwarted.You asked, Who is this that obscures my plans without knowledge?Surely I spoke of things I did not understand, things too wonderful for me to know.You said, Listen now, and I will speak; I will question you, and you shall answer me.My ears had heard of you but now my eyes have seen you.Therefore I despise myself and repent in dust and ashes.After the Lord had said these things to job, he said to Eliphaz the Temanite, Im angry with you and your two friends, because you have not spoken the truth about me, as my servant job has. So now take seven bulls and seven rams and go to my servant job and sacrifice a burnt offering for yourselves. My servant job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant job has.So Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite did what the Lord told them; and the Lord accepted jobs prayer.After job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. All his brothers and sisters and everyone who had known him before came and ate with him in his house. They comforted and consoled him over all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring.The Lord blessed the latter part of jobs life more than the former part. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen, and a thousand donkeys. And he also had seven sons and three daughters. The first daughter he named Jemima, the second Kezia, and the third Keren-Happuch. Nowhere in all the land were there found women as beautiful as jobs daughters, and their father granted them an inheritance along with their brothers. After this, job lived 140 years; he saw his children and their children to the fourth generation. And so job died, an old man and full of years. This is the word of the Lord. Now. Thanks for those beautiful prayers, Bridget, and the Bible reading, Sarah. My name is Megan. If you haven't met me before. I'm the senior minister here at Deep Creek, and if you haven't been here during this series (and I didn't want to look around to see who had or hadn't), that's okay. It's okay. You don't need to know the entirety of the book of Job to hear from the Lord this morning. Revelation Well, two days before I was born, something that has shaped my life was released for the first time. It was the radio play of Douglas Adams Hitchhiker's Guide to the Galaxy. A year later, it was published as a book. It's been extremely popular to the point that these are all the different covers as it's been republished in new editions over and over again over the past 47 years. Its a sci-fi satire comedy, and it explores ideas about infinity and leadership and just high jinks around the galaxy. And it connects me always to the book of Job. I'll tell you why. In The Hitchhiker's Guide to the Galaxy, someone invents something called the Total Perspective Vortex. The purpose of this invention was to prove to the inventors wife that the most important thing for a human being was to never have a sense of proportion about themselves in the midst of the vast universe. So, extrapolating from the atoms in a piece of fairy cake, he invents this device which when a being is plugged into one end of it shows them as they truly are in the vast infinitude of all creation. It says that when you are put into the Vortex, you are given just one momentary glimpse of the entire unimaginable infinity of creation. And somewhere in it, a tiny little marker a microscopic dot on a microscopic dot says, You are here. Now, in the Hitchhiker's Guide universe, this invention becomes a torture device, because any being who actually experiences their smallness their minuscule insignificance in the vastness of all that exists well, they are exploded. Their brains just cannot handle it; they are destroyed as a person. The only person in the book who is not destroyed is someone described as having an ego the size of a planet. The only way to combat seeing yourself as you really are this tiny, infinitely small speck in the universe is to puff your ego up as big as it can possibly be, so that you know you really have a place. When it comes to the end of the Book of Job, I've often wondered: is God plugging Job into the Total Perspective Vortex when He comes to respond to Job? Job has been suffering unjustly, and he has these interactions with his friends who say, This is how God's world works if you're suffering, you must be a bad person. And Job is saying, I'm not! I'm a righteous person. I've always followed God. Why is this happening to me? Hes calling out to God throughout the book for God to answer his case to prove that God is a just God. Why is this happening? When God answers Job, He speaks of the vastness of all creation. Job sees this, and he replies: I know that you can do all things; no purpose of yours can be thwarted.Who is this that obscures my plans without knowledge?Surely I spoke of things I did not understand things too wonderful for me to know. Its as if God has shown him the entire cosmos everything in reality and Jobs part in it: a microscopic dot on a microscopic dot with a little marker saying You are here. Will Job be destroyed by this revelation of God? Jobs worries are part of a much grander scheme. The text speaks of God coming to Job and speaking to him out of a whirlwind. (This is a picture of a place in Hawke's Bay, New Zealand, that had a cyclone go through you can see it's recognizable as a house and a car and an orchard, but it's basically destroyed by the whirlwind that came through.) So when Job replies to God, we're wondering: is this what has happened? God has revealed Himself to Job will Job be utterly destroyed? Well, the first thing to say is that there is a difference between the Total Perspective Vortex and God's revelation, because against all odds the revelation has come with connection. Andy Prideaux, who was with us a couple of times through this series, has written a commentary he's been working on the Book of Job for a long time. This is from one of his articles (published in the Reformed Theological Review in 2011). He said: Before such a God, Job can only acknowledge his smallness before the majesty of his Creator who, against all odds, has reached out and spoken to his creature. The Total Perspective Vortex put someone in the midst of a vast universe isolated, insignificant, unconnected no personality at the heart of reality, just cosmos after cosmos and you. But against all odds, the Creator of the vastness that there is the being at the heart of reality has reached out here and connected with Job. Now, centuries before I was born, someone else had an experience of the total perspective of the universe. Julian of Norwich, a great saint and mystic in the 14th century, was praying and received a vision from God. I'm going to read to you what she wrote: He showed a little thing, the quantity of a hazelnut, lying in the palm of my hand (as it seemed to me), and it was as round as any ball. I looked therein with the eye of my understanding and thought, What may this be? (Very normal, if you have a vision from God, to say, God, what is this about?) And I was answered generally thus: It is all that is made. I marveled how it might last, for it seemed to me it might suddenly have fallen into nought (nothing) for its littleness. And I was answered in my understanding: it lasteth and ever shall, because God loveth it. And so hath all things being by the love of God. It lasts and ever will because God loves it, and all things do so by the love of God. Julian of Norwich had an opportunity to see the total perspective of creation, and in God's vision it was as tiny as a hazelnut, and yet it was not isolated or insignificant. It was loved. It was held together by a Creator who is personally connected to it, who values it, and gives it such dignity that He would hold all things together, even small though they be. So when God reveals Himself to Job, He doesn't simply reveal Himself as so much higher (you could never understand). He reveals Himself as the One who desires to connect, who also holds all things together with great love and tenderness. At the start of chapter 38, God had just talked about all the stars in the sky He holds the storehouses of the hail and all those incredible things that humans have no power over whatsoever. He keeps going: Who has the wisdom to count the clouds? Who can tip over the water jars of the heavens? Big. And then He says: Do you hunt the prey for the lioness and satisfy the hunger of the lions when they crouch in their dens or lie in wait in a thicket? Who provides food for the raven when its young cry out to God and wander about for lack of food? This God who created all that is the infinite creation loves and cares for all things and is intimately involved in the lives of all things, even those that have nothing to do with human beings. And so the first step at the end of this story is revelation. The restoration at the end of the story the hundreds and thousands of sheep and, and all of that comes after this first gift of revelation to Job. And he responds: I know that you can do all things; no purpose of yours can be thwarted. My ears had heard of You, but now my eyes have seen You. Against all odds, the Creator has connected and revealed Himself as (what the psalmist says) both powerful and good. Repentance Job's response to this is important for us to explore. So the response that he gives to revelation is translated as repentance: Surely I spoke of things I did not understand, things too wonderful for me to know... Therefore I despise myself and repent in dust and ashes. I want us to explore the context of this repentance, which means turning around changing your mind, going the other way. Is it humility, or is it shame? Now, in the ancient Near East, honor and shame were basically the foundation for the way humans interacted and societies were formed. Someone who did well or looked good was honored in the community, and someone who had done wrong who had violated the rules of society was shamed. We see this today still: the way we speak about people, exclude people (particularly pile-ons on the internet). Canceling is a type of shaming. So when Job has lost his honored state because everything has been taken from him (including his health), we find him sitting in the dust and ashes of the rubbish heap outside of the town. He's moved from a place of honor into very obvious symbols of shame. And then his friends come and do the pile-on, and they say to him, You were honored, but actually you need to be ashamed. See how the Lord has punished you? You are not a good person. You are now debased, humiliated. You should be ashamed. Turn back to God and He will restore your honor. And so I want to ask the question: when I come to this revelation of God and Job's response, has God done this too? Has God said to this man who was honored and then living in this place of shame (which he was arguing against) is God shaming him too? Now, shame really messes us up. It can be entirely appropriate to feel shame when you have done wrong. But what we do when we feel shame is we hide, or we isolate, we shrink, or we fight. And if the response to God's revelation is to feel deep shame, that seems to me to lead nowhere. Nowhere good. That's what Adam and Eve did in the garden when God came to them, they hid. I was afraid, because I was naked, so I hid, says Adam. So is that what's happening here? Well, it's important that we have the entire chapter, because otherwise we may not know: is God honoring Job or shaming him? We can see from verses 7 onwards that we need to read verse 6 in light of God honoring Job. You can be humbled and honored at the same time. And actually, if there's anything I would want us to leave with from today, it's that you can be humble you can be humbled and honored at the same time. Is that not the right way for humans to understand themselves? Humbled yet honored. And that's exactly what's happening here with Job. Because Job is repenting, but it's actually the friends with whom God is angry. After the Lord had said these things to Job, He said to Eliphaz the Temanite (hes the one that kind of kicked it off), I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. Now, Job is responding with repentance of some kind, but he's not being shamed by God. Actually, we have three options for what is happening when Job responds in this way (these come down to how we interpret some sparse Hebrew sentences and I dont claim great knowledge of Hebrew (I learned it but forgot most of it!), but people who do know these things tell me that the word translated despise in Job 42:6 doesnt actually have the reflexive pronoun myself. It means refuse or reject. So it could mean I reject myself, or it could mean I reject something else. Weve interpreted it and added the English myself. And repent is that word that means turn around, change your mind. It can mean repent from being a sinner, or it can mean change your mind about something youve been doing the word repent is even used of God (whos not sinning) in the Old Testament, when He changes His mind in response to the peoples response to Him. We love that about Him.) So, what are the three reasonable readings of Jobs repentance here? The first is that Job is saying, Therefore I despise myself and repent in dust and ashes. In other words, God's answer (His revelation) has shown Job his place in the world, and Job turns away from his sin which at most might be questioning God with pride, or judging God based on a very flat worldview of retributive justice (reward and punishment). Second, it could be Job meaning, I retract my case. Not himself, but his call for justice. (You see a lot of courtroom drama in Job, so it's like Job is saying, "I'm retracting or resting my case. I change my mind about my situation in light of God's ways in His world.") Thirdly (Andy Prideaux's preferred reading), Job is saying, I reject and turn away from these dust and ashes. Job has been sitting outside the town in the rubbish heap a place of shame and mourning but now that he has received God's revelation, he is changing his position. He is consoled by God and is no longer in this place. (If you were here last week, you'll know I've got a preference for the "law and order" reading of Job so number two is probably my preference. But actually all of them have some truth backed up in the Book of Job. It is possible for Job to have spoken rightly about God, but also to have said some things that overstepped and God is big enough to hold that. But it doesn't mean that Job shouldn't repent of those things. That's okay; actually that happens to us all the time. I might speak rightly about God to a point, and yet there will be things that I need to change my mind about, or actually repent of. Even from up here especially from up here.) The second interpretation (retracting his case) means Job is now changing his mind about his place in the world and his reading of what's happened to him. His previously flat worldview has been opened up God is bigger, and His ways are bigger. And I trust His justice and His good purposes. But it is also true that he's now going to turn away from this place of shame and mourning. Restoration And so we see that next. So there's restoration happening for Job at each point. But the pattern of revelation, repentance and restoration happens for the friends as well. So God, in speaking to the friends, basically says: I am angry with you. You didn't speak rightly. You shamed him, and that was not right. And you attributed to Me things that were not true. So now... now you repent. See, this is a different kind of repenting they are actually using the mechanism given in the Old Testament for dealing with sin: sacrifice. And God says, Take seven bulls and seven rams and go to my servant Job. (So their repenting is actually contributing to the honoring of this man they are making up for it; they are participating in restitution at this point. Not just dealing with God, but coming to the person that they've actually wronged.) And so they are honoring Job by enabling Job to act as a high priest for them. We know that Job had functioned in that way for his family members at the start of the book. God says, My servant Job will pray for you a great honor and I will accept his prayer. (Job has spoken very strong words to God very strong and yet God honors him.) He has been in the dust heap; he has suffered and lost; he has looked like someone who should have no place in society. And yet God honors him: I will accept his prayer and not deal with you according to your folly. You will be restored. So the restoration for Job begins with his friends making restitution and honoring him. That reverses his place in society and his sense of honor but not by forgetting what's happened. You get nervous in verse 10, because it says, After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. And you're like, But he's just been through this whole thing it's awful. He lost his children! This is terrible how do you just turn it around? Is this a fairy tale? (You had to put that there so that he could go home for this moment.) All his brothers and sisters and everyone who had known him before came and ate with him in his house. (His house had been destroyed, but now it is there.) They comforted and consoled him over all the trouble the Lord had brought on him, and each one gave him a piece of silver and a gold ring. Everything that he had been through was real and acknowledged. Nothing actually had been restored to him at this point in terms of family. In other words, this is an acknowledgment that you can be honoured in the midst of your suffering. He is scarred, and they come and comfort and console him exactly what should have happened in the first place. And they gave him these symbols of honor. And now the restoration (the reversal) is completed. The Lord blessed the latter part of Job's life more than the former part. And we see he gets all the sheep and the cows and the things and the sons, and then the excellent daughters. (I'm smiling at Jemima in the foyer now.) This, too, is a picture of honor. In Ancient Near Eastern culture, it's already an honor to have a son; but to have daughters that are not only beautiful, but in your abundance and honoring of them you include them in the inheritance, is a full picture of true and ultimate honor. The whole family, from generation to generation, are held with dignity and respect by God and the community. Lessons from Job's Story I want us to finish with four things to learn from this story of Job: The first is that we can suffer with confidence in the good purposes of God. This has been Job's question the entire time, and when God reveals Himself to Job as both powerful and good, it starts to change that confidence it grows his faith, even though the suffering has not yet been reversed. Ultimately, of course, we have the promise of God that our perseverance will be rewarded. Let me read to you from James chapter 5, beginning at verse 7: Be patient, then, brothers and sisters, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. You too, be patient and stand firm, because the Lord's coming is near. Don't grumble against one another, brothers and sisters, or you will be judged. The Judge is standing at the door! Brothers and sisters, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. As you know, we count as blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy. The writers in the New Testament knew that the picture of Job's restoration was not a promise to every Christian person that things would ultimately turn out for their physical and financial well-being. James himself, who wrote that, was martyred killed for his faith. They followed the most honored Son of God, who died on a cross before His resurrection. We've just heard of the Christian girls camp in Texas, where many girls have died because of flash flooding. And we think of the parents who will have wondered how sending your child to a camp like that could result in such tragedy. But the promise of God is that you can suffer even the most terrible loss (and I am a fraud to speak of it, not having suffered in that way) but you can suffer with confidence in the good purposes of God and His promise of restoration at the resurrection. You too, be patient and stand firm, because the Lord's coming is near. Job is a picture of the promise of restoration when the Lord Jesus returns, and we can suffer (when that comes) with confidence in the good purposes of a powerful and loving God. And we can be humble without fear of being lost or destroyed. If the answer to the Total Perspective Vortex was to puff up your ego to get self-esteem as big as you possibly could so that you could have a place in this universe that was not insignificant well, perhaps we too have wondered if that is the way we ought to live in this world. That if someone says that we are wrong, if God calls us to change our ways, if we need to serve, if people do not recognize us or elect us as something, we will not be destroyed. Actually, we can be humble truly humble and sacrifice, knowing that we are held in love. We can be wrong and say that to a friend or family member, and we will not lose ourselves. God holds us. You can be humbled and honored at the same time. And we can do small things with great dignity. We never have to think we are a minuscule dot on a minuscule dot "you are here," isolated and insignificant. We are held, just as all things are, in love. And it is all small in relation to God. And so the smallest thing that He calls you or me to do has great dignity, as He holds all small things in His power and love. And finally, we can do risky things with freedom and courage. Pain and suffering shrinks your world. It shrinks what you're willing to do; it shrinks what you can do; it shrinks what you're willing to risk because you need as much control as possible. But with a God who says, I am wild and free and vast and transcendent, and yet I connect with you, and My good purposes cannot be thwarted, then even in suffering, even in pain, you can have courage and freedom to do risky, big things for Him. Maybe you have found that something has started to shrink your world, and maybe you felt the only way out of it is for you to be elevated or built up in your self-esteem or in your recognition. Job is calling you to let go to turn away from your self-focused and flat reading and shrunken, painful world and to allow the great God, full of freedom and full of wildness (like the Holy Spirit that blows and moves wherever it will) to give you courage to try things, to step out, to be wrong, to repent, because no purposes of the good and loving God can be thwarted. Amen.

Like bunker buster bombs, Job's friends drive the issue of Job's sufferings deeper and deeper. Eliphaz, in his hyper spiritualism, saw Job's sufferings as Job's punishment for unconfessed sin. His words contained elements of truth but were filled with ignorance of God's ways. Now, Bildad drives the dagger deeper. Not only does he call Job a blow-hard (8:2), but he said Job's children died because of unconfessed sin. He showed no sympathy for Job's sorrow.

In this sermon from our Job: The Mystery of Suffering series, we explore what happens when well-meaning words miss the mark. As Job's friends try to explain his pain through a rigid lens of retribution and reward, were invited to reflect on our own assumptions about suffering, faith, and Gods justice. Join us as we wrestle with tough questions and discover the hope found in the innocent suffering of Christ. To catch up on the latest sermons from Deep Creek, go to iTunes, Spotify ordeepcreekanglican.comand check out the website for more info about whats happening. We are a welcoming and growing multigenerational church in Doncaster East in Melbourne with refreshing faith in Jesus Christ. We think that looks like being life-giving to the believer, surprising to the world, and strengthening to the weary and doubting. Read the transcript This morning's reading is from Job chapter 22, verses 2 to 30, and can be found on page 811 of the red pew Bibles, if you have those. Can a man be of benefit to God? Can even a wise person benefit him?What pleasure would it give the Almighty if you were righteous? What would he gain if your ways were blameless?Is it for your piety that he rebukes you and brings charges against you?Is not your wickedness great? Are not your sins endless?You demanded security from your relatives for no reason; you stripped people of their clothing, leaving them naked.You gave no water to the weary, and you withheld food from the hungry.Though you were a powerful man, owning land, and an honored man living on it, you sent widows away empty-handed and broke the strength of the fatherless.That is why snares are all around you, why sudden peril terrifies you, why it is so dark you cannot see, and why a flood of water covers you.Is not God in the heights of heaven? And see how lofty are the highest stars?Yet you say, What does God know? Does he judge through such darkness?Thick clouds veil him so he does not see us, as he goes about in the vaulted heavens.Will you keep to the old path that the wicked have trod?They were carried off before their time, their foundations washed away by a flood.They said to God, Leave us alone! What can the Almighty do to us?Yet it was he who filled their houses with good things.So I stand aloof from the plans of the wicked.The righteous see their ruin and rejoice; the innocent mock them, saying,Surely our foes are destroyed, and fire devours their wealth.Submit to God and be at peace with him; in this way prosperity will come to you.Accept instruction from his mouth and lay up his words in your heart.If you return to the Almighty, you will be restored.If you remove wickedness far from your tent and assign your nuggets to the dust, your gold of Ophir to the rocks in the ravines,then the Almighty will be your gold, the choicest silver for you.Surely then you will find delight in the Almighty and will lift up your face to God.You will pray to him, and he will hear you, and you will fulfill your vows.What you decide on will be done, and light will shine on your ways.When people are brought low and you say, Lift them up! then he will save the downcast.He will deliver even one who is not innocent, who will be delivered through the cleanness of your hands. Thank you, Angie. Well, I lost my voice during the week, so I might sound a little bit unusual today. My thanks to Chantelle, who's leading the singing, despite me choosing all the songs and making all the plans to be the person. So thank you very much. And thank you to the staff who've managed while I've been working from home this week. We particularly want to acknowledge that for those who have come from Iran, this is a very difficult time. On Friday, you might be aware that Israel began to send artillery to bomb Iran. That has been reciprocated, and we certainly fear a significant escalation. So we want to say to all of our congregation members who are from Iran and who have friends and family there that we're with you and we're praying for you. Of course, we know that many in Israel also have no control over what their leaders choose to do, and their leaders are making decisions based on all kinds of bad things that have been done on all sides. And so it's a very complex and dark and difficult situation. So, we love you and we're praying for you and for the people of Iran and Israel. Job's Friends We are continuing in our series on the Book of Job, and they tell me that having a raspy voice is kind of good for today because we're looking at some serious challenges in the way that people have spoken to each other and related, particularly around how friends have been together. Now, I didn't invent thissomeone else (awesome) on the internet did. This is an original painting featuring Job and his friends. And for those listening to the podcast, it has the word Friends, which we could say you know, So no one told you life was gonna be this way? (That Friends.) Thank you very much. So, the show Friends, of course, was one of the most successful sitcoms of all time. It started in 1994, and I was really busy doing Year 11 at that time, so I never got into Friends (I know that's horrifying to some of you). But of course, you can't help but know that the teaching and the story of Friends is not really about an overarching arc; it's about how these relationships unfold and how they navigate life together. These friends, living in the US (on the sofa at Central Perk), had 236 episodes of just friends interacting with each other. The way in which human relationshipsand indeed some of the changes that were happening in our society, particularly around intimacy and how we considered moral choiceswere shown through friendships. And you could see that being a friend didn't always mean you were a good one. Sometimes you said things that indicated you had a really different perspective. Sometimes you wounded each other through how you spoke, through how you cared (or didn't). And that's exactly what we find in the Book of Job. The bulk of the Book of Job actually revolves around a dialogue between friends. They go back and forth and back and forth, and it's not so much about getting somewhere; it's about how they speak about life from their perspectives and how they teach one another about what it means to live through the mess. Now, Job's friends here are dressed very finely, and they match how Job would have looked before all the suffering and disaster came upon him and his family. So Job was a great man and a good man. Job was wealthy. Job was prosperous. Job was wise. He had very substantial holdings, with lots of flocks and herds, and a large family with lots of kids. He was well respected, and I suspect this was his crew. This is Job and the boys. (I can say that because we've got the youth in today, and Phoebe's not here, so she can't just die.) And these fellows represent the whole of the ancient Near East. They're not from Israel or Jerusalem; this is a really multicultural crew. I imagine them meeting at the Qantas Club or the RACV Club, or maybe the Melbourne Clubthese are the boys. And we've got Eliphaz, Bildad, and Zophar: Eliphaz a Temanite (Teman was an Edomite region known for its wisdom). When Eliphaz speaks, he is the most respected, and he comes in quite pastorally. He probably has the highest EQ (emotional intelligence) as he begins. He is kind of a mystical personhe talks about having a vision, and a spirit came past him and he learned some thingsbut he's really representing the broad wisdom tradition in the ancient Near East. Bildad a Shuhite (Shuah was a descendant of Abraham). He is the one who refers to the ancestors: "Don't you know the history of the worldview that we have?" He says no one has ever broken these traditional teachings. Think about what your ancestors taught you. As he says in Job 8, "Ask the former generation Will they not instruct you?" Zophar (we're not exactly sure where Naamah is). He is probably the most impulsive or abrasive of the friends. Everyone's got someone like that in the crew: when they're good, they're very, very good, and when they're grumpy When Zophar speaks to Job, he has the least pastoral sensitivity. He even says to Job, "I think Gods even forgotten some of your sin. I think you're getting a discount on the way you are suffering." So these men come to visit Job, and in chapter 2 we see that they bring with them a full Middle Eastern obligation to mourn with their suffering friend. They set out from their homes and come to him, and they sit in the dust with him. They weep aloud and tear their robesexpressions of shared mourning and griefand they sprinkle dust on their heads. They sit with Job on the ground for seven days and seven nights. This is exactly what you want from your friends. They had lived a life together that was wealthy, prosperous, wise, and high-powered, well respected. But now one of their number has fallenfallen he has. Job was wealthy, prosperous, wise, well respected, and now everything is gone. His children are dead. His flocks and herds have been killed. His servants have been killed. His homes have been destroyed. And now his health is also gone. When one of their friends has fallen, they come to be with him. No one said a word to him because they saw how great his suffering was. But after a week, the dialogues begin. They approach Job's suffering with a desire to fix it, and their solution comes from their worldview and their wisdom. And so they bring these "wise" words, and we see cycles where Eliphaz speaks and Job replies; Bildad speaks and Job replies; Zophar speaks and Job replies. This happens three times. Towards the end of the third cycle, there's a discourse on wisdom (it might be Job replying, or it might just be an indication that the cycle is about to change). Then there is a young fellow who's not part of the boys. His name's Elihu (or Elihu), and he also has a long block of teaching. We're not exactly sure how he fits into the picture; we think probably he's someone from the community who's been listening to this. There is a lot of poetry in the text, so whether they were actually composing these speeches as they sat in the dust probably not. But Elihu comes in and says, "You guys, you old guys, you haven't managed to convince him. Let me have a go." (We all know someone like that.) He pretty much says the same sort of stuff, but he claims, "I know this from experience, not just from wisdom." He, like a few of them, does talk not just about suffering as retribution and reward, but also about discipline. But for the most part, he doesn't add anything. So we're not going to look at his words today. Retribution and Reward So, as I just said, what happens in these cycles is the friends applying a worldview to Job's suffering to try and fix it, and the worldview that they apply I've called retribution and reward. So if you do bad, you get bad. If you do good, you get good. This formula applies both to how you act among human beings and to how you interact with God in His world as Judge. If you do wicked things, God will punish you. If you are righteous, then God will reward you. And the boys and Job were pretty sure that this was how life had worked for them for decades, because they had done good by each other and in their community. They had been wise, they had been righteous, and they had prospered. We see at the beginning of the book that Job is not just a great man; he's a good man. So when someone looked at him with everything that he had, they would say, "Yes, this absolutely matches up. The equation makes sense." Again, you do good, you get good; you do bad, you get bad. Now, the Scriptures are permeated with this type of teaching, particularly if you look at the book of Deuteronomy, where God laid out how He intends humankind to liveand more specifically how He intended Israel to live as His people. He gave them the Law through Moses, worked out in great detail. Then at the end of Deuteronomy, you see God's promises: a list of consequences and rewards (or blessings) for disobedience or obedience to the Law. So, Israel, if you keep My law, if you follow Me, if you worship Me, if you are humble before Meif you live in the way that I have outlined for youthen you will flourish. You will thrive; you'll be in a land of milk and honey. But if you don't, then consequences will come: like exile, losing your land, drought and plague, and all the things that you might have hoped would happen to your enemies. This could happen to you. Then as you come into the prophets and the Psalms, you see the prophets saying to Israel, "The way that you've behaved has brought you into this place. Go back and look at Deuteronomy 29 and 30that's what's happening to you right now." Yet throughout the Psalms, there are laments like, "Why is this happening? Is it always that we did bad and got bad? We did good and we get good?" The questions are starting to come up. You might know that one of the Psalms says, "I have never seen the righteous forsaken or their children begging for bread." So still, underneath it: if you do good, you'll get good. Your kids will be prosperous and happy and healthy and all the things we want. When you come to the Wisdom literature (which Job is part of), you see that wisdom itself is considered a way of living where good gets you good and bad gets you bad. And so it's really smart: God says to live His way because you will actually end up successful. However, there's always exceptions, and the entire Old Testament is nuanced. There is teaching that says, "Hang on a second. Someone who is righteous is sufferingwhy?" Or, "Israel is trying to return to the Lord, and yet something bad is happeningwhat is going on?" But the friends have flattened the nuance and the larger picture into just the wisdom of the vending machine. So when they come to speak to Job in his sufferingafter they've done the right thingthey basically try to fix the situation with a vending-machine wisdom transaction. You do good: you put your money in, you press your button, and you get your Mars bar or your can of Coke. And if you don't, well, it's not because the vending machine is broken or needs a kick; it's because you put the wrong thing in. Or if you get a cup of muddy water out of the vending machineor if you wanted a Mars bar and got a box of sultanas (especially one that's been in the bottom of a school bag for three years)then it's because that's what you deserved. You must have pressed that button. And so the friends come to Job and they begin by saying, "Oh, look, can I venture a word with you?" (This is Eliphaz in chapter 4.) "Can I saylook, if you're suffering now but you're really righteous, it's only going to be temporary. Just hold on. Don't make too much of a mess of this. It's only going to be temporary, because we know if you've put good things in, good stuff's going to come out of it." I think Eliphaz is probably looking at Job's face while saying this, and Job's like, "Ah" So Eliphaz starts to get a little bit stronger. Then the other friends come in and they're like, "Look, your kids are deadit's really awfuland so they were definitely worse than you. But you've got a little bit of hope, because clearly you weren't as bad as them." And then it really starts to escalate to where we had our reading today, where they say, "Well, if you're getting muddy water and three-year-old sultanas, it's because you're actually a terrible secret sinner." And so in chapter 22 that Angie read for us, Eliphazwho started off saying, "Don't worry, it's only going to be temporary"now says, "Oh, actually, I think you've been ripping off your workers. I think that you actually are not as wise and wonderful as you thought. You gave no water to the weary. You withheld food from the hungry." He's deciding that he has to find some fault here, because if Job is continuing to suffer, then he must be far more wicked than anyone knew. They have flattened the teaching of Proverbs (which says, "If you keep the commands of God, they will prolong your life many years and bring you peace and prosperity") and they've turned it into a vending machine. You put in righteousness, you get blessing; you put in foolishness and you get shame. Now, it might be easy for us to point fingers at the friends, but we have a tendency to flatten the teachings of Scripture and who God is when we're faced with very challenging circumstancesparticularly in other people's lives. Because, like the friends, if you've lived with a formula and it doesn't seem to be working for someone else, you've got two options: you can either force their situation into the formula, or you can have your entire life start to unravel. Now, we (the church and Christians) might do something similar when we say things like: If you give a large tithe to the church, you'll get a large breakthrough in your life. If you have enough faith, you will be healed. If you stay pure as a young person, God will give you a great spouse. If your church is growing in number, the preacher must be saying all the true things. Everything happens for a reason. God won't give you more than you can handle. Hashtag blessed. And of course, when we have testimonies with a nice victorious finish to a part of someone's life, we don't really acknowledge that God is at work in the boring and the unsuccessfuland the "Oh wait, I thought I had a testimony three years ago and then everything went to heck." We can do this ourselves. And then, of course, when we sit with someone whose grief and pain is not resolved quickly, we become quite tired, and we might move to things like: "Well, what sin has opened the door that this has happened to you?" "What are you not doing right in life that you still haven't got enough money?" "Why are you not as clean and shiny as the rest of us?" "Is God really with you and at work in your life?" Now, of course, if you go to Job's responses, you can see that exactly what happens to him is what happens to us. When people say these things, you start to feel very isolated. You're isolated from the community of God's friends, from your own friends. And then you start to wonder, "Am I isolated from God, actually?" You feel shame. I must be doing something wrong. I'm not trying hard enough to be healed. I haven't got enough faith. I gave, but nothing came back. Maybe I shouldn't have given. Maybe I didn't give enough. What's going on? And so we get a distorted view of ourselves. We get a distorted view of God. And it's no wonder that someone who sits with pain or a very significant challenge in their life could find it really hard to be part of a community where we flatten things out to retribution and reward. So today we have an opportunity for a halfway-through learning. We've got three more weeks of this series, and we're actually going to learn some deep, deep theology about the way God works and what the real solutionif we can call it thatto Job's situation is (and was). But today I just want us to unlearn some things from the friends. I think we've heard the challenge and the rebuke of what we can do when we flatten things out and talk about God as a vending machine. But let's also see these three things. And I've got my gratitude to an author from New Zealand, William H. C., who runs a Chinese church over there, for these particular points. Three Things the Friends Didn't Take into Account The first thing that the friends didn't take into account was that there is a spiritual realm and spiritual evil at work in human circumstances. For them, they had shrunk good and bad, wisdom and foolishness, reward and punishment to the human realm alone. And we know in chapters 1 and 2 of Job that whatever was going on between God in the heavenly realm and the accuser (Satan) was saying to God, "Oh, look at this guy. He does not love you for you; he loves you because of the stuff he's got." And that interplay is hard for us to understand. But what we need to know is that there is a spiritual realm that is hard for us to understand, and it is mysterious, and it is in operation over what human beings experience in life. Secondly, the friends didn't consider that God's judgment of good and badof righteousness and wickedness, reward and retributionwas never promised to be fully experienced in one life. In fact, God's promise is that even when the wicked prosper (and they do on the earth), God's justice will happen at the end of human history. Outside of human history, there is a good Judge, and those who have sought to live His way, even if they suffer, will find that their tears are wiped away. Thirdly, there is actually innocent suffering. Now, if you're a theologian you might ask, "Well, how could Job ever be sure that he was truly innocent?" I think that's a great question, and it's answered by the fact that the suffering he undergoes is outrageous. And so he is always justified in a retributionreward world because the quantum doesn't match. If he had (and he would acknowledge if he had) done things that were wrong, he had not done them to the extent that warranted this ginormous disaster. But of course, we know that when humans relate to a holy God, there is never true innocence on our part. But it is God's grace that enables us to have all that we havethe rain falls on the wicked and the righteous, we have every breath, and of course, we have His deep love. But there was one who suffered entirely innocently. And when there is one who does that for us, then we can find true healing. So let me read to you from 1 Peter as we close. This is 1 Peter, chapter 2: Christ suffered for you, leaving you an example that you should follow in his steps.He committed no sin, and no deceit was found in his mouth.When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats.Instead, he entrusted himself to him who judges justly.He himself bore our sins in his body on the cross, so that we might die to sins and live for righteousness; by his wounds you have been healed. The death of the innocent Savior means that mysterious spiritual evilthat battle we don't understand and sometimes have no ability to changeis dealt with. And the death of the innocent Savior means that judgment outside of human history won't only fall to retribution, but instead brings great grace and forgiveness and flourishing and thriving forever. When the innocent Savior suffered, then we got more than wisdom. Job is interacting with God and challenging our flat ideas of who God is. But Jesus shows us God's heart and heals us. Amen.

In Chapters 8-10, Job's friend, Bildad, will speak correctly about God's justice, but will also incorrectly say that good things always come to God's people. As for Job, he will express frustration that there is no mediator that can stand between him and God. For believers today, we know that our perfect mediator is Jesus Christ.As you prepare for the message, please read the passage and ask yourself,"Should I judge others based on their circumstances?""How is Jesus Christ my mediator?"

Daily Devotional - Job 18:1-21 - When Words Wound: Bildad's Harsh RebukeHave you ever been kicked when you were already down? That's exactly what Job experienced when Bildad spoke. Instead of offering support, Bildad accused and judged—wounding Job even deeper.Let this chapter be a lesson: not all advice is wise, and not every “friend” brings healing. Choose to speak life, not condemnation. ❤️‍

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The Book of Job asks some of life's most challenging questions... and the answers it gives call us to trust the Lord. But is there any benefit to trusting Him and obeying Him? Definitely! We'll unpack some of those benefits in today's podcast on Job 42: Job's Repentance and Restoration. DISCUSSION AND STUDY QUESTIONS: 1.    The podcast mentioned that the book of Job addresses questions like, “Why is there so much suffering in this world? What kind of power does Satan have? Can I trust God, even when I don't understand Him?” Are any of these questions ones that have you asked in the past? How have you answered them? What is the Book of Job's answers to these questions?  2.    The podcast also gave the following summaries of the advice from Job's friends:     Eliphaz derived his wisdom from age and experience. Bildad derived his counsel from the wisdom of crowds and the authority of what the experts say. Zophar derived his wisdom from the pursuit of righteousness. And Elihu derived his wisdom from the pursuit of passion and zeal. Does any of this advice frame your own thinking? If so, how can you move on from that way of thinking?  3.    Once the Lord begins to set the record straight in Job 38, what has He said so far? How has the question of “who?” been the ultimate answer to the question of “why?” 4.    What did Job's repentance consist of in verses 2, 3, and 6? Why were these statements necessary for Job to say to the Lord? Have you ever said these kinds of things to the Lord? Why or why not? 5.    After Job's repentance, how does the Lord restore him? What does this teach us about the Lord's desire to bless His people?  6.    Sometimes people think that bad things happen to people because they are under judgment from God. What does the Book of Job show us, instead?  7.    From what you have learned from the Book of Job, how should we think of God and His plans for our life? How can you align more with this mindset? Check out our Bible Study Guide on the Key Chapters of Genesis! Available on Amazon! To see our dedicated podcast website with access to all our episodes and other resources, visit us at: www.keychapters.org. Find us on all major platforms, or use these direct links: Spotify: https://open.spotify.com/show/6OqbnDRrfuyHRmkpUSyoHv Itunes: https://podcasts.apple.com/us/podcast/366-key-chapters-in-the-bible/id1493571819 YouTube: Key Chapters of the Bible on YouTube. As always, we are grateful to be included in the "Top 100 Bible Podcasts to Follow" from Feedspot.com. Also for regularly being awarded "Podcast of the Day" from PlayerFM. Special thanks to Joseph McDade for providing our theme music.   

Daily Devotion with Pastor Balla – April 28, 2025: God Rebukes Job's Friends (Job 42:7–8)In today's devotion, Pastor Balla reflects on Job 42:7–8 (ESV), where God turns His attention to Job's friends, declaring, “My anger burns against you… for you have not spoken of me what is right.” Their flawed theology and harsh assumptions are corrected by the Lord Himself, who demands not only repentance but intercession—from Job, the very man they had judged.This passage is a powerful reminder that what we say about God matters deeply—especially in times of suffering. Eliphaz, Bildad, and Zophar are rebuked not for questioning, but for misrepresenting God's justice and mercy. Yet, God offers a path of reconciliation, marked by humility, sacrifice, and the prayers of a righteous sufferer.

Daily Devotional - Job 8:1-22 - Empty Words and Misplaced Blame: Bildad SpeaksBildad meant well... but missed the mark.

Part 4 begins with Job speaking again, followed by a response from his friend, Bildad. After that, Job shares his final words with his friends and his final defense. I imagine he is exhausted from trying to justify himself to his friends and calling out to God. My favorite chapter of this episode is chapter 26. Job describes God's powerful works as Creator of the universe. Then he says, "And these are but the outer fringe of his works; how faint the whisper we hear of him! Who then can understand the thunder of his power?" (Emphasis added.) What profound, impactful words. It gives me chills.We are reading Job chapters 23 through 31. We should have two parts left!If you have been blessed by this podcast and would like toshow your support with a $1 donation, please go to paypal.me/hcharltoncrespin. 10%of any donations I receive goes to the church. Don't forget to Like and Subscribe on YouTube!: https://www.youtube.com/@BedtimeBibleStoriesforAdults 15% off ClevrBlends Sleeptime Latte: https://www.clevrblends.com/discount/BLONDE15?rfsn=6713548.9b6046f

Job's poetry continues with the speeches of Eliphaz, Bildad, and Zophar, who did so well in silence and now do so badly when they speak. Read Job 4 and 5 and thanks for listening! 

Welcome to Daily Devotion with Pastor Balla! In today's devotion, we explore Job 8:3-6, where Bildad challenges Job with a call to repentance. Does suffering always mean sin? Is God's justice a simple equation? We dive into God's justice, mercy, and the mystery of suffering, examining how faith in Christ gives us hope beyond human understanding. Join us as we reflect on biblical truth, the sovereignty of God, and His grace in suffering. Don't forget to like, subscribe, and share to help spread God's Word!

2 Corinthians 5:6-82 Timothy 1:101 John 4:11 Thessalonians 5:21Paul Tournier – “We are always nearly longing for an easy religion, easy to understand and easy to follow. A religion with no mystery, no insoluble problems, no snags. A religion that would allow us to escape from our miserable human condition. A religion in which contact with God spares us all strife, all uncertainty, all suffering, and all doubt. In short, religion without the cross.”Alexander Whyte – “But what Satan could not do with all his Sibeans and all the Chaldeans and all his winds from the wilderness to help him, that he soon did with the debating approaches and the controversial assaults of Eliphaz and Zophar and Bildad and Elihu. Oh, the unmitigable curse of controversy.”

Bildad's accusations are followed by Job's seeking to present his case directly to God.

Today's special! Two Chapters of Job for the price of 1! Bildad vs Job is chock full of treasures of the Kingdom. God is doing a new thing in the Earth and we need the Word like never before!GET NOTIFIED WHEN WE GO LIVE HERE AND DOWNLOAD THE APP!fringeradionetwork.comHOW TO SOW THE SEED FINANCIALLY:PAYPAL:spiritforce01@gmail.comBITCOIN:3H4Z2X22DuVUjWPsXKPEsWZmT9c4hDmYvyVENMO:@faithbucksCASHAPP:$spiritforcebucksPATREON:Michael BashamHOME BASE SITE:faithbucks.com

Have you ever poured out your heart to someone, only to be met with cold logic or worse—condescension? You're searching for hope, but instead of compassion, you get a lecture. That's exactly where we find Job in chapter 17. He's worn down, clinging to whatever shred of hope he can find, but his so-called friends? They're doubling down. Bildad steps up in chapter 18, and instead of offering comfort, he lashes out—painting Job's suffering as the inevitable fate of the wicked. No grace, no mercy, just more accusations. But is Job really without hope? And why do his friends insist on seeing suffering as proof of sin?  The Rev. Roger Mullet, pastor of Prince of Peace Lutheran Church in Buffalo, WY, joins the Rev. Dr. Phil Booe to study Job 17 and 18.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org. Have you ever poured out your heart to someone, only to be met with cold logic or worse—condescension? You're searching for hope, but instead of compassion, you get a lecture. That's exactly where we find Job in chapter 17. He's worn down, clinging to whatever shred of hope he can find, but his so-called friends? They're doubling down. Bildad steps up in chapter 18, and instead of offering comfort, he lashes out—painting Job's suffering as the inevitable fate of the wicked. No grace, no mercy, just more accusations. But is Job really without hope? And why do his friends insist on seeing suffering as proof of sin?  The Rev. Roger Mullet, pastor of Prince of Peace Lutheran Church in Buffalo, WY, joins the Rev. Dr. Phil Booe to study Job 17 and 18.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Bildad evaluates Job's condition through God's justice, Zophar through God's omniscience but Job sarcastically rebukes their incomplete view of God.

We live in a world obsessed with "fairness." We demand justice, equity, a balance scale where everyone gets what they think they deserve. But what if God actually gave us what we deserved?  What if He held us to the standard of His perfect law? Job, overwhelmed by suffering, continues to cry out in today's passage, "He is not a man like me that I might answer him, that we should come to trial together." He knows he can't stand before a holy God and plead his case.  Could it be that our obsession with "fairness" blinds us to the reality of our own sin and the depth of God's mercy?  The Rev. Matthew Wurm, pastor of Mount Calvary Lutheran Church in Brookings, SD, joins the Rev. Dr. Phil Booe to study Job 9:23-10:22.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Some people speak with such certainty that it's almost intimidating. How can anyone be so sure, so confident, and so…wrong. That's Bildad. He's convinced he knows how God works: “If you're suffering, it must be your fault. Repent, and everything will go back to normal.” It's a tempting way to think—simple, neat, and entirely misguided. But Job pushes back. He doesn't deny God's justice, but he questions how anyone—especially someone so broken—can stand before a holy and powerful God.    The Rev. Jacob Hercamp, pastor of Christ Lutheran Church in Noblesville, IN, joins the Rev. Dr. Phil Booe to study Job 8 and 9. Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

Job responds to Eliphaz and Bildad as they champion their retribution theology.

In Job 28, Job continues his discourse after Bildad's last argument in chapter 25. This time, Job asks where is wisdom? Are you wise? Where do you search for wisdom?

In Job 25 and 26, Bildad has something to say to Job concerning righteousness. Job gives his reply that God's majesty is unsearchable. Man cannot be righteous before a God who is majestic and unsearchable. Do you comprehend God?

Chapters 25 and 26: Bildad's and Iyov tussle for a third time.Ilana Stein, now in Jerusalem, unpacks their debate. Text here:https://www.sefaria.org/Job.25?lang=bi

Today, we reach Job 19, the half-way point of our journey through the Book of Job. We are taking Job in thirty days, and this is day fifteen. Job 19 is Job's response to Bildad that his Redeemer lives. In the midst of your trials, do you hang on to God?

In chapter 18 of the Book of Job, Bildad speaks, reminding Job God punishes the wicked. These three friends are supposedly counseling Job, but much of it is hurtful. Are you helpful or hurtful when counseling your friends?

Bildad's second speech. He tears into Iyov!. And yet, the Rabbis take a line in this chapter and learn a fascinating lesson about concern for others.

Job has lost everything but his wife, his life, and a handful of friends who have gathered around him. After sitting together in silence for seven days, Job opens up about the sorrow and agony he feels. His friends, however, greet him with calls to repent, suggesting that God would not punish someone like this if he were indeed righteous. Bildad rebukes Job, pointing to God's justice and argues that God does not reject a person of integrity. Job, in turn, considers God's power and sovereignty and declares that it is futile to try to bring any case against God Almighty. Job 6 - 1:02 . Job 7 - 4:54 . Job 8 - 8:13 . Job 9 - 11:48 . Job 10 - 16:07 . Psalm 5 - 19:12 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

In Job 10, Job continues his response to Bildad's arguments with a plea to God Himself. The suffering accumulates, the pain is deep, and the separation from him and God is more than he can handle. Have you been there? At some point in your life, did it turn so far south you could not see a way of escape? Did you cry out to God and get no answer?

In Job 9, we will hear Job's response to Bildad's arguments about how God would not judge a blameless man. Was Job blameless? Are you blameless?

Hoy estudiamos los capítulos 7 al 9 de Job. Job comienza a cuestionar a Dios y cree que su sufrimiento no es proporcional a lo que puede soportar. Bildad interviene para darle un consejo que acusa a Job en lugar de consolarlo. Job responde a Bildad y cambia su diálogo a Dios, expresando su sensación de injusticia. A través de la historia de Job, se destaca la importancia de entender a Dios en su totalidad y no aislar sus atributos. Se enfatiza la esperanza del Evangelio en medio del sufrimiento. Puntos importantes El sufrimiento puede llevarnos a cuestionar a Dios, pero es importante recordar que Él es bondadoso, amoroso y justo. No debemos aislar los atributos de Dios, sino entenderlo en su totalidad a través de la Biblia. El sufrimiento no siempre tiene una razón aparente, pero tenemos la esperanza del Evangelio y la promesa de vida eterna con Dios. El Espíritu Santo nos consuela y nos ayuda a enfrentar el sufrimiento. ¡Únete a ⁠⁠nuestra comunidad en Facebook⁠⁠ donde podrás hacer preguntas mientras leemos la Biblia juntas y conocer a otras mujeres que también están usando el plan! Síguenos ⁠⁠Instagram⁠⁠ ⁠⁠Facebook⁠⁠ ⁠⁠YouTube⁠⁠ ⁠⁠Sitio web⁠⁠ Recursos ⁠⁠Podcast semanal⁠⁠ ⁠⁠Estudios bíblicos⁠⁠ ⁠⁠Academia de Relaciones⁠ ⁠⁠El plan en YouVersion⁠

In Job 8, another friend, Bildad, speaks to Job. He argues God rewards good and cannot pervert justice. If so, why do we seemingly suffer false accusations when we are innocent?

Iyov responds to Bildad by saying that he would love justice - he would love to bring God to trial and vindicate himself. But that with the radical power disparity between humans and God, theer will be no opportunity to get a fair hearing.

Bildad is the second friend of Iyov, He also offers accusation rather than support. In his attempt to justify God, he essentially claims that Iyov's children must have died for their sins; and that Iyov is innocent, he will soon be rewarded. His proofs come from nature. Interestingly, many of these arguments and metaphors are reflected in various Psalms, but Iyov will not accept these arguments. They do not apply to him; precisely because he is innocent.

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:Job 18; Psalms 114; Acts 27-28 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome to the Daily Radio Bible, where we embark on a transformative journey through the scriptures. Today marks the 301st day of our adventure, and I'm Heather, your Sunday companion. In this episode, we explore the depths of God's word with readings from Job 18, Psalm 114, and Acts 27 and 28. These passages reveal powerful messages through Bildad's response in Job, the Israelites' miraculous escape in Psalms, and Paul's perilous voyage in Acts. Together, we seek the guiding light of the Holy Spirit to see Jesus more clearly and warm our hearts by the fire of God's love. So, settle in as we dive into the scriptures and find encouragement for any storm you may be facing. Remember, God can course-correct and safely navigate us through life's trials. Let's pray, reflect, and embrace the love and strength that nourishes our spirits. Don't forget to like, share, and subscribe to stay connected. Join us now on the Daily Radio Bible. You are loved. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:Job 9-10; Acts 13-14 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome, dear friends, to the Daily Radio Bible. Today, on this 21st day of October, day 295 in our journey through the Bible, host Hunter, your brother and Bible reading coach, invites you to spend some meaningful time in the Word of God. We'll delve into the profound passages of Job chapters 9 and 10, where Job responds to his friend Bildad and grapples with his suffering and questions of divine justice. Then, we journey to the New Testament with Acts chapters 13 and 14, witnessing the missionary adventures of Paul and Barnabas and their powerful proclamation of the Gospel amidst resistance and hardship. Hunter reflects on the transformative power of God's grace, even in a world resistant to it, encouraging us to draw strength and joy from our faith. The episode closes with heartfelt prayers and a reminder of God's unending love for each of us. So, gather with us, warm your hearts by the fires of His love, and be nourished by His Word. And remember, even in the resistance of this world, you are loved. Tune in, stay blessed, and let's take another step in this journey together. TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Job has lost everything but his wife, his life, and a handful of friends who have gathered around him. After sitting together in silence for seven days, Job opens up about the sorrow and agony he feels. His friends, however, greet him with calls to repent, suggesting that God would not punish someone like this if he were indeed righteous. Bildad rebukes Job, pointing to God's justice and argues that God does not reject a person of integrity. Job, in turn, considers God's power and sovereignty and declares that it is futile to try to bring any case against God Almighty. Zophar chimes in with similar heartless rebukes, emphasizing that Job shouldn't challenge God.Job 6 - 1:13 . Job 7 - 5:07 . Job 8 - 8:39 . Job 9 - 12:18 . Job 10 - 16:43 . Job 11 - 20:09 . Isaiah 27 - 22:56 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org