Podcasts about Eliphaz

We address the problem with prophets and how they aredesigned to be carriers of a message, but when they try to be the interpreters of the message, they usually corrupt the message with personal bias. Eliphaz was one such prophet. God has given Him some amazing truths, but when he triesto apply these truths to Job, he corrupts it and filters the truth through his if/then God. We will also begin a great journey of exploring the various prophetic statements and comparing them to other promises and truths throughout the scriptures to validate and understand what the Spirit is saying to those who have ears to listen.Download Transcript

May 31, 2026   The post Eliphaz Salik | Transformation In the Holy Spirit appeared first on Encounter Church.

We are concluding our journey through the book of Job today with Part 6, "What About the Kids?" Join us in the conversation. This is the audio podcast.

There's a difference between questioning God and bringing our questions to God. In Session Two, Beth explores Job's suffering further by focusing on three cycles of dialogue between Eliphaz, Bildad, Zophar and Job. While Job's friends have moments of brilliance, we find that they are inadequate comforters. Beth will delve deep into why we are so inclined to mirror Job's friends. She'll also discuss ways to be helpful company when you find yourself walking with a friend through suffering. Scriptures: Job Chapters 4-28---------------Beth taught this message at her local Thursday night Bible Study in Jan/Feb 2026. We hope you find this five-session series to be helpful in your faith journey. To obtain a copy of the free Listening Guide, please visit: https://www.lproof.org/job-artistry-a...---------------Living Proof Ministries is dedicated to encouraging people to come to know and love Jesus Christ through the study of Scripture. "For the Word of God is living and active. Sharper than any two-edged sword." –Hebrews 4:12---------------Connect with us: WEBSITE: https://www.lproof.org/ NEWSLETTER: https://www.lproof.org/newsletter SUBSCRIBE: @LivingProofwithBethMoore INSTAGRAM:   / livingproofministries   FACEBOOK:   / livingproofministrieswithbethmoore   X: http://www.x.com/bethmoorelpm

There's a difference between questioning God and bringing our questions to God. In Session Two, Beth explores Job's suffering further by focusing on three cycles of dialogue between Eliphaz, Bildad, Zophar and Job. While Job's friends have moments of brilliance, we find that they are inadequate comforters. Beth will delve deep into why we are so inclined to mirror Job's friends. She'll also discuss ways to be helpful company when you find yourself walking with a friend through suffering. Scriptures: Job Chapters 4-28---------------Beth taught this message at her local Thursday night Bible Study in Jan/Feb 2026. We hope you find this five-session series to be helpful in your faith journey. To obtain a copy of the free Listening Guide, please visit: https://www.lproof.org/job-artistry-a...---------------Living Proof Ministries is dedicated to encouraging people to come to know and love Jesus Christ through the study of Scripture. "For the Word of God is living and active. Sharper than any two-edged sword." –Hebrews 4:12---------------Connect with us: WEBSITE: https://www.lproof.org/ NEWSLETTER: https://www.lproof.org/newsletter SUBSCRIBE: @LivingProofwithBethMoore INSTAGRAM:   / livingproofministries   FACEBOOK:   / livingproofministrieswithbethmoore   X: http://www.x.com/bethmoorelpm

We are continuing in our journey through the book of Job with Part 5, "Job and the Big Questions." Join us in the conversation. This is the audio podcast.

We are continuing in our journey through the book of Job with Part 4, "When Faith Dies." Join us in the conversation. This is the audio podcast.

16:7-14God is ferociously and relentlessly attacking Job. God is the subject of almost all the verbs in this unit. The name El, God, is used in vs. 11. Most of the verbs are 3rd masculine singular with the subject being He (vs.7a, 8b, 9, 11, 12, 13, 14).  Verse 10 is the exception to this because it used 3rd person plural verbs translated they. Eliphaz stated that Job is attacking God in 15:25-26, but Job insists that it is God who is attacking him in these verses. 16:7  You have laid waste all my company- The word company is the same word used in 15:34. Eliphaz pictured the company of the godless as barren in 15:34 and God has certainly done that to Job laying waste his whole company. Job has lost his children and most of his servants (1:13-19; 19:13-20).  16:8 You have shriveled me up, It has become a witness;- The word for witness is used here and in vs. 19 of the chapter. His physical appearance screams of his guilt. 16:9 His anger has torn me and hunted me down- The word torn, taraph, indicates a wild animal tearing a person (Gen. 37:33) or another animal apart (Ex. 22:13). The verb is used in the picture of the wicked tearing the righteous in Ps. 7:2; 17:12. When God is portrayed as doing the tearing, it is a result of the people's sins (Hos. 5:14; 6:1). In 18:4 Bildad uses the same verb torn to say that Job has torn himself. He has gnashed at me with His teeth;- The phrase gnashing the teeth is used of the wicked's treatment of the righteous (Ps. 35:16; 37:12). This the only time God is pictured in Scripture as gnashing His teeth in Scripture.  My adversary glares at me- This line speaks of God as an adversary against His people (Lam. 2:4). .  16:10 They have gaped at me with their mouth,- Three verbs with 3rd common plural suffixes are used in 16:10 and are translated they. Job is attacked both from above and below. God's violent opposition lead to the crowds turning against Job. Since Job's sufferings were viewed as a result of his sins and God is viewed as the source of Job's sufferings, then his enemies would feel free to unleash their fury on Him. They have slapped me on the cheek with contempt;- To be slapped on the cheek is a great insult (I Kings 22:24; Ps. 3:7). The “loss of dignity is just as agonizing for Job as the excruciating physical pain.”16:11 God hands me over to ruffians- While God (El) is the subject of the verbs in this section (vs.7-14), this is the only instance where He is specifically mentioned. And tosses me into the hands of the wicked- Instead of the wicked suffering intensely as Eliphaz described in 15:17-35, Job as an innocent man has been handed over to them.  16:12 I was at ease, but He shattered me,- And He has grasped me by the neck and shaken me to pieces- God is the predator who has captured Job by the neck and destroyed him. Gen. 49:8; Ex. 23:27 show the powerful grabbing his enemy by the neck.16:13 His arrows surround me- The Almighty shots at Job with His arrows in Job 6:4; 30:12. We see the same idea of the LORD shooting at His people in Ps. 38:2; Lam. 3:12. In Ps. 64:7 He shoots at the wicked. Without mercy He splits my kidneys open;- The word mercy, chamal, sometimes describes God's mercy or compassion upon His people (II Chron. 36:15; Ezek. 16:5). More frequently it is used to describe God as having no compassion or

What is the danger in being half right? Job 4–5 prepares us for the opening part of public worship on the coming Lord's Day. In these forty-eight verses of Holy Scripture, the Holy Spirit teaches us that we may be half right, yet all wrong. The devotional explores Eliphaz's flawed response to Job's suffering, highlighting how even well-intentioned theological truths can lead to harmful conclusions when divorced from grace and empathy. Though Eliphaz correctly affirms God's sovereignty, justice, and the reality of human frailty, he misapplies these truths by assuming Job's suffering is due to hidden sin and moral failure, ignoring Job's genuine righteousness and the depth of his anguish. Pastor underscores the danger of spiritual pride, the limits of human understanding, and the necessity of humility in both suffering and comforting others. Ultimately, the message calls for trust in God's incomprehensible wisdom, rejecting simplistic explanations of suffering while embracing the grace that sustains the righteous even in affliction.

We are continuing in our journey through the book of Job with Part 3, "Losing My Religion." Join us in the conversation. This is the audio podcast.

Submit a Question or CommentIn this verse-by-verse Bible study of Job 22–23:10, Reasoning Through the Bible continues through one of the most emotionally charged sections in the book of Job. Eliphaz no longer merely suspects Job of hidden sin. He now invents specific accusations, claiming Job must have mistreated the poor, widows, and orphans. This session explores the danger of letting emotion turn assumptions into slander.This study also examines the false theology behind Eliphaz's message. He tells Job, in effect, that if he would just repent and return to God, then God would restore his wealth and prosperity. That sounds very much like modern prosperity teaching, and this episode shows why that message is deeply unbiblical and pastorally destructive.The second half of the session turns to Job 23, where Job longs to find God and present his case before Him. He cannot see God, cannot hear Him, and feels that the Lord is distant. Yet even there, the discussion reminds listeners that God is not absent, and that believers can always hear from Him through His Word.Topics in this episode include: Job 22 explained  Job 23 explained  false accusations in Christian arguments  emotional reasoning and church conflict  prosperity theology corrected  wealth and righteousness  when God feels silent  longing to find God  hearing God through Scripture Reasoning Through the Bible is a verse-by-verse Bible teaching ministry committed to careful exposition, biblical context, and faithful application.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

We seek to establish in the podcast on vs. 20-35 that many of the things said about the wicked by Eliphaz are pictured as judgments upon the wicked throughout the Bible. If that is so, what is wrong with Eliphaz speech? He is not wrong about the punishment of the wicked, but he wrong in classing Job among the guilty. Second, Eliphaz is not wrong about the judgment of the wicked, but do all these judgments work out in this life? Luke 16:19-31 gives us additional light from the New Testament. Lazarus laid at the rich man's gate, begging for things to eat, and having his sores licked by dogs fits Eliphaz' picture of the wicked man. On the other hand the righteous man's abundance and blessings seem to indicate him as a righteous man. However, things were much different than they appeared outwardly. The ultimate blessings of righteousness and penalties of wickedness do not manifest themselves always in this world.   The things Eliphaz says are the very things that have happened to Job. Fire consumes (15:30, 34; 1:16), marauders attack (15:21; 1:13-15, 17), possessions are taken away (15:29; 1:17), his wealth did not endure (15:29; 1:13-17), and the houses of his children crumbled (15:28; 1:19). The discussion above has sought to call attention to how the same vocabulary words and ideas used by Eliphaz were used by Job to describe his own experience.Jesus and Job  15:22 The wicked was destined for the sword. The LORD of hosts reckons the sword against His Shepherd declaring that the Shepherd will be struck and all the sheep scattered in Zech. 13:7. Jesus quotes a portion of Zech. 13:7 in Matt. 26:31 and Mark 14:27 and applies it to Himself and His disciples. Jesus too was destined for the sword.  

In EP18 we discuss the Judgment of God from Yahweh's perspective verses that of Eliphaz. We will learn that it is a privilege and a blessing to fall under the judgment of God, for it is how He makes us His own. In fact, we are instructed to arm ourselves with this purpose because he who has been suffering in the flesh has chosen to cease from sin, so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. How blessed is a man who now perseveres under trial; for once he has chosen to being approved, he will in the future choose to receive the crown of life which the Lord chose to promise those who are now loving Him.Download Transcript

We are continuing in our journey through the book of Job with Part 2, "The Failure of Easy Answers." Join us in the conversation. This is the audio podcast.

We are continuing in our journey through the book of Job with Part 2, "The Failure of Easy Answers." Join us in the conversation. This is the audio podcast.

In this episode of Rick and Elaine Discuss the Book of Job, we begin by sharing the joy of the growing community forming around this study. From Lannette's encouragement about the theme song to Deana's tears over the Hebrew meaning of Yahweh's name, “hand, behold, nail, behold,” we are reminded that this is more than an academic exercise. It is fellowship. It is worship. It is the Word of God knitting hearts together across continents. We reflect honestly on how easy it is to become like Eliphaz, quick to respond and slow to understand, and how often we ourselves have slipped into self-righteousness when someone else is suffering. Yet the beauty of this study is that it allows us to be real about our humanity without shame. As we said in the discussion, we have all been in every seat in this story at one time or another. What touches us most is seeing how Scripture exposes us, humbles us, and then gently lifts our eyes back to Christ.As we moved into Job 16 and 17, the depth of Job's lament became unmistakable. His cry for an Advocate, a Mediator, a guarantor between himself and God is not theoretical. It is desperate. When Job pleads for someone to arbitrate between man and God, we cannot help but see the shadow of Christ. The righteous sufferer mocked, struck, misunderstood, yet growing stronger in integrity as the accusations intensify. We wrestled with how Job's friends offered theology without compassion, truth without tenderness, and how often we do the same. What Job longs for is presence, not platitudes. In that longing, we are confronted with the staggering gift we now possess in Christ, the true Mediator, the One who stands in heaven as our Advocate. This study continues to peel back layers of our assumptions and draw us deeper into the creamy nougat center of where this book is leading to...the profound, suffering love of the Man of Sorrows who entered the dust for us who was raised from the dead and given a name above all names.Here are the links to the songs Toni Driver composed for me and Elaine based on this study! They are at the end of this video and you can click below to go to Toni's page. Be sure to subscribe!Still Talking to God- https://youtu.be/97u-DWgsR6E?si=f9vBj01IifJqCSJoWhen Comfort Starts Accusing- https://youtu.be/F4--CG7xIvA?si=a050bGhc1D4_vxgPLots of love to all of you!

Send us Fan MailIn this verse-by-verse Bible study of Job 16, Reasoning Through the Bible follows Job as he answers Eliphaz and calls his friends exactly what they have become: miserable comforters. Instead of strengthening him, they have only added to his pain. This session explores what real comfort should sound like when someone is in deep suffering and why careless theology can wound more than it heals. This study also examines Job's vivid language as he wrongly lays his suffering at God's feet, feeling as though God has torn him, hunted him, and set him up as a target. The session explains why Job's judgment is skewed by pain, why Satan is the one inflicting the torment in the narrative, and why believers must be careful not to let suffering distort their view of God. At the same time, Job 16 contains one of the most important statements in the book: “my witness is in heaven, and my advocate is on high.” Even in darkness, Job has not abandoned the Lord. This episode highlights the difference between blaming God emotionally and actually cursing Him, and it encourages suffering believers to keep holding on to God because He remains the only true hope. Topics in this episode include: Job 16 explained  miserable comforters  what to say to the suffering  why Job blamed God  pain and distorted judgment  Satan's role in Job's suffering  when tragedy makes faith wobble  my witness is in heaven  an advocate on high Reasoning Through the Bible is a verse-by-verse Bible teaching ministry committed to careful exposition, biblical context, and faithful application.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Send us Fan MailIn this verse-by-verse Bible study of Job 15, Reasoning Through the Bible begins the second round of speeches from Job's friends and shows that their counsel is becoming less delicate and more cruel. Eliphaz no longer sounds merely mistaken. He now sounds personally offended, sarcastic, and harsh as he accuses Job of bringing suffering on himself. This session explores one of the great questions of life and Scripture: why do the wicked prosper while the righteous suffer? It also exposes the theological error in Eliphaz's reasoning. He treats God's justice as if it were a mechanical formula, assuming that all suffering must prove wickedness and all prosperity must prove righteousness. The study shows why that view leaves no room for God's mercy, patience, or larger purposes in suffering. This session also addresses Word of Faith theology, the idea that a person's spoken words create prosperity or suffering. The book of Job stands against that teaching because Job's suffering is not caused by his confession or speech, but by the larger heavenly scene God allows for His own purposes. This session is both doctrinally sharp and pastorally practical for anyone trying to comfort the suffering without blaming them. Topics in this episode include: Job 15 explained  why the wicked prosper  Eliphaz's second speech  suffering does not always prove sin  false assumptions about prosperity and pain  word of faith theology examined  harsh versus loving correction  God's mercy and long-suffering  how not to counsel sufferers Reasoning Through the Bible is a verse-by-verse Bible teaching ministry committed to careful exposition, biblical context, and faithful application.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

We will examine Eliphaz's experience with a demonic spirit who deceived him with contorted truth, which then became the basis for Eliphaz's if/then religion. The demon projected his own bitterness over the fact that fallen angels are not given a second chance, yet God seems to have unlimited mercy for humanity. The demon left Eliphaz with the idea that no man can stand clean before God; after all, if the angels can't then man, who is beneath their glory, cannot.Download Transcript

15:2 Should a wise man answer with windy knowledge- The words that Job uses are not typical of a wise man. Eliphaz will hit Job with a barrage of questions. And fill himself with the east wind? The east wind comes off the desert and produces great discomfort (Jonah 4:8), destruction of crops (Gen. 41:6, 23, 27; Ezek. 17:10; 19:12), the tearing apart of ships (Ps. 48:7; Ezek. 27:26), brings locusts (Ex. 10:13), and is a picture of judgment (Job 27:21; Jer. 18:17; Hos. 13:15).Bildad in 8:2 and Zophar in 11:2 speak in a similar way to what Eliphaz says here. Job did describe his words this way in 6:26. Job will describe their words the same way in 16:2-3. The word translated himself is sometimes translated belly (KJV, ESV, NIV, NET) (Jud. 3:21, 22; Job 20:15, 23) or abdomen (Num. 5:21, 22, 27) or even womb (Gen. 25:23-24; 30:2; 38:27; Job 1:21; 3:10-11). This word is also used in vs. 35. Since this was believed to be the seat of emotions therefore Eliphaz accuses Job of speaking more from the standpoint of emotion than intellect.  15:3 Should he argue with useless talk- The word argue was prominent in Job's last speech- 13:3, 10, 10, 15.Or with words which are not profitable?- This word profitable is used in texts where the people pursue idols that could not profit (Isa. 30:5-6; 44:9-10; 57:12; Jer. 2:8, 11; 7:8; 12:13; 16:19; 23:32). Job's words are empty and unprofitable as idols.  15:4 Indeed, you do away with reverence- The word you is emphatic as Eliphaz describes what Job is doing. It is Job, not God, who is in the wrong. The verb do away is the same Hebrew word translated frustrates in 5:12 in which God frustrates the plotting of the shrewd. It is a word that often speaks of covenant breaking (Gen. 17:14; Lev. 26:15, 44; Num. 15:31; Deut. 31:16, 20; Judges 2:1; Ps. 119:126). The LORD uses it of Job in 40:8 saying that Job seeks to annul (NASB) or nullify the LORD's justice. The word reverence is the root word used in 1:1, 8; 2:3 as the text talks about Job as one who fears God. (Also see Job 4:6; 22:4; 28:28; Ps. 111:10; Prov. 1:7; 9:10). Particularly striking is the contrast between this verse and 4:6. In 4:6 Eliphaz seems to acknowledge Job's piety while in 15:4 he says that Job himself undermines it.  Job has questioned God's justice and sought to call Him to court. These indeed are striking words. 15:5 And you choose the language of the crafty- In 5:12 it was difficult to tell if Eliphaz put Job in the company of those who are crafty, but there is no doubt here. The word crafty can be used more positively as prudent (Prov.12:16, 23; 13:16; 14:8,15, 18; 22:3; 27:12), but the context demands a more negative use. It is the same word used of the serpent in Gen. 3:1.  

In this episode of Rick and Elaine Discuss the Book of Job, we move into Job chapter 15 and begin to see what is really happening beneath the surface of the dialogue. As we reflect on how far we have come in the book, we remind ourselves and our listeners that Job is not about discovering why Job suffers. That mystery was dismantled in the opening chapters. Instead, we explore how humans speak about God, how they speak to God, and what remains of faith when every tidy explanation collapses. This week's turning point centers on Eliphaz's escalation. What began as measured counsel in his first response now becomes accusation. We unpack how Eliphaz shifts from gentle reasoning to personal attack, policing Job's tone rather than engaging his theology. His worldview is exposed as a closed religious system where suffering must equal guilt. Because his system cannot tolerate honest lament, his compassion disappears. We then carefully trace how Eliphaz's description of “the wicked” mirrors everything that has happened to Job, revealing that he is no longer comforting but prosecuting. In doing so, we are challenged to examine how often we substitute inherited tradition for wisdom, mistake emotion for rebellion, and elevate our interpretations above God's own declarations.What makes this study in chapter 15 especially powerful is the contrast between accusation and honesty. We explore how Job's raw speech toward God is not rebellion but relational courage. He never stops loving God. He refuses to let go of Him, even in confusion. That distinction becomes central. Reverence does not require silence, and humility does not exclude anguish. As we connect this tension to the broader biblical narrative, including Christ's teaching on mercy and the pattern of accusation versus compassion, we show how Job anticipates the need for a mediator and a greater revelation. By the end, what emerges is not merely an analysis of Eliphaz's speech but a clear foundation for where the book is heading. The exposure of false religious certainty. The refinement of faith through suffering. The unfolding light that ultimately finds its answer in Christ. This episode does not simply examine Job 15. It strengthens our understanding of how to respond when accusation rises and how to cling to God when the system fails.

We discuss the accusations made by Eliphaz against Job, which leads us to the question, “do we really reap what we sow?” That is Eliphaz's basic argument; Job was getting his due comeuppance. There is so much more to the answer than is traditionally taught and it is found in the difference between the fruit of the flesh that is naturally produced from our lives when we sow to the flesh and the fruit that is supernaturally produced from our lives when we sow to the Spirit.Download Transcript

This episode covers Job's anguish, his friend Eliphaz's response, and how Job replies to it.If you don't know the story of Job, I encourage you to read the book. This series will cover what we should learn about suffering, how to respond to it when it happens to us, and how to respond to others when they suffer.Please listen, share, and subscribe to support this podcast.#Job #BibleStories #Suffering #Satan #Heaven #Psychology #Wives #deathofChildren #death #hope #life

Send us Fan MailIn this episode of Reasoning Through the Bible, Job 8 is examined verse by verse as Bildad enters the conversation with Job and speaks even more harshly than Eliphaz. This study explores Bildad's rigid theology, his appeal to tradition, his cruel assumptions about Job's children, and his belief that earthly prosperity always proves a person is right with God. The passage exposes the dangers of reducing God's ways to simplistic formulas and shows how true statements can still be used in deeply unloving ways.This Bible study is especially helpful for listeners searching for teaching on Job 8, Bildad and Job, prosperity theology, tradition vs Scripture, suffering and sin, misusing theology, and biblical wisdom in suffering. Job 8 provides a powerful warning against harsh religious certainty and points believers back to Scripture as the true standard of truth.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Send us Fan MailIn this episode of Reasoning Through the Bible, Job chapter 6 is examined verse by verse as Job responds to Eliphaz from the depths of grief, pain, and emotional despair. This study highlights Job's raw honesty, his mistaken belief that God is directly attacking him, and his continued refusal to abandon the Lord even while suffering intensely. The passage also shows how deeply hurtful it can be when friends respond to tragedy with vague accusations, weak comfort, or gossip instead of compassion.This Bible study is especially helpful for listeners searching for teaching on Job 6, Christian suffering, how to comfort the hurting, grief and despair in the Bible, false accusations, gossip in the church, and God's sovereignty in suffering. Job 6 provides practical wisdom for enduring pain, caring for suffering people, and trusting God when life makes no sense.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Send us Fan MailIn this episode of Reasoning Through the Bible, Job 5 is examined verse by verse through Eliphaz's first speech to Job. This study shows how some of Eliphaz's statements about God are true in themselves, yet still become deeply hurtful because they are spoken without sensitivity, discernment, or compassion. The passage highlights how easy it is to give half-truths, false certainty, or misplaced counsel to people who are suffering great tragedy.This Bible study is especially helpful for listeners searching for teaching on Job 5, how to comfort someone in suffering, Christian grief, bad advice in tragedy, biblical counseling, Eliphaz and Job, and God's sovereignty in suffering. Job 5 provides practical wisdom on what not to say, how to speak with compassion, and how believers can trust God even when the reasons for suffering remain hidden.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

Send us Fan MailIn this verse-by-verse Bible study of Job 4, Reasoning Through the Bible introduces Eliphaz, the first of Job's friends to speak. At first, Eliphaz sounds thoughtful and respectful, but his counsel quickly turns hurtful as he assumes Job's suffering must be the result of personal sin. This session explores why good deeds do not guarantee an easy life and why painful things can still happen to faithful people. This study also examines Eliphaz's use of sowing and reaping, the danger of drawing rigid conclusions from experience, and the callousness of blaming a suffering person without evidence. It highlights a crucial lesson for Christian care: sometimes presence and compassion help more than speeches and explanations. The episode then turns to Eliphaz's mysterious night vision and asks whether Christians should seek supernatural messages. The answer given in this session is clear: any claimed spiritual message must be tested by the written Word of God. Job 4 becomes a warning not only about insensitive friends, but also about half-truths dressed up as spiritual insight. Topics in this episode include: Eliphaz's first speech  does suffering prove guilt  can good people still suffer  sowing and reaping in Job  why friends can make suffering worse  testing supernatural messages by Scripture  bad theology in a time of pain  how to comfort the hurting Reasoning Through the Bible is a verse-by-verse Bible teaching ministry committed to careful exposition, biblical context, and faithful application.Support the showThank you for listening!!  Please give us a five-star rating to help your podcast provider's algorithm spread RTTB among their listeners. You can find free study and leader resources at the following link - Resource Page - Reasoning Through the BiblePlease prayerfully consider supporting RTTB to help us to continue providing content and free resources. You can do that at this link - Support RTTB - Reasoning Through the Bible May God Bless you!! - Glenn and Steve

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 just in time for the Genesis relaunch in January! 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.   

The Zohar HaKadosh writes that a bara mehemna —a faithful child—is one who asks Hashem for his sustenance every single day, even when he already has enough food to eat. And when he does this, Hashem blesses him with more. What is it about this behavior that makes a person so special? Why does this earn him the title of a child of emunah ? We know that when Yaakov Avinu was fleeing from Esav, he was robbed by Eliphaz and lost all of his money. The pasuk tells us that Yaakov then asked Hashem for לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ —bread to eat and clothing to wear. The mefarshim ask: seemingly, the words le'echol and lilbosh are unnecessary. Of course bread is for eating and clothing is for wearing. Why did the Torah phrase it this way? The sefer Birkat Hamazon BeKavana explains that perhaps Yaakov was saying to Hashem: I want to be a faithful son, one who turns to You every single day. Therefore, please give me only enough bread for today—without extras—and just enough clothing to wear—without extras—so that I will always need to come back to You. However, this explanation is difficult, because we know that later Yaakov became extremely wealthy in the house of Lavan. Was Hashem telling him that He no longer wanted to hear from him every day? Of course not. Rather, the sefer Birkat Hamazon BeKavana explains that being a faithful child has nothing to do with how much a person possesses, but with his attitude. If a person feels that he needs Hashem just to be able to eat and to get dressed each day, then he is considered a bara mehemna . He does not rely on what he has. Instead, he turns to Hashem like a poor beggar, understanding that everything he owns is meaningless unless Hashem wills him to have it. This is what the Zohar means. Even if a person already has what to eat, he must still ask Hashem for his food every day. This is how Hashem wants us to feel, like we always need Him. And when we do, we are called children of emunah—and we draw down extra blessing from Shamayim. After the Jewish people experienced one of the greatest miracles in history at Kriyat Yam Suf, they traveled for three days in the desert without finding water. Then they arrived at a place called Marah, where there was water—but it was too bitter to drink. The Ben Ish Chai asks: why would Hashem bring them to such a situation immediately after such an incredible miracle? He answers with a mashal. There was a boy who dreamed that everything he touched turned to gold. Instantly, he became the wealthiest person in the world. But after some time, he became thirsty and went to drink water. When he touched the cup, it turned to gold. When the water touched his lips, it also turned to gold. He panicked, realizing that despite all his wealth, he could not even drink something as simple as water. He begged for this power to be taken away. Then he woke up—and immediately ran to get a drink of water, appreciating it like never before. After crossing the Yam Suf, the Jewish people collected the gold and jewelry that washed ashore. They became extraordinarily wealthy. There was a danger that they might begin to feel self-sufficient. So Hashem brought them to a place with no drinkable water, to teach them a crucial lesson: no matter how much a person has, without Hashem, he cannot even take a single sip of water. This lesson was essential, because Hashem wants us to succeed—and true success depends on relying on Him, not on what we possess. No matter what a person has, he must understand that he needs Hashem for everything. And when he truly feels that way—when he turns to Hashem daily for even the simplest needs—then he becomes a bara mehemna , a faithful child, worthy of abundant blessing.

As the dialogue in Job enters its third round, the gloves come off. Eliphaz and the friends move from general advice to stinging, manufactured accusations, while Job continues to cry out for a God who seems to have stepped out for comment. We're diving into the "ugly" side of the Book of Job to see what happens to our faith when the traditional answers stop working and the silence of God becomes deafening. Don't forget to like and subscribe for more insightful discussions! Learn more about the Further Faith Podcast, subscribe to the audio podcast or email notifications, and browse our entire library at https://furtherfaith.org. Did this conversation raise a question or do you have an idea for a future series? We would love to hear from you! https://furtherfaith.org The Further Faith Podcast is a ministry of First Presbyterian Church in Spirit Lake, IA (https://fpcspiritlake.org).

Exploring the Connection Between Matthew 18, the Book of Job, and Isaiah 18 For Bible in Ten – By DH – 18th April 2026 Welcome back to Bible in Ten. Today we completed Matthew 18.   And this leads us naturally to Book 18 of the Old Testament: Job.   And as an added supporting witness, we can also look to Isaiah 18.   In the previous companion study, Matthew 17 was connected to Esther. That gave us a picture of the kingdom approaching.  The Lord was present in Esther, though hidden. Israel was preserved. And the law, pictured through Haman, was shown to be the enemy, while the saving authority belonged to the Christ-picture in Mordecai. Now in Matthew 18, the scene seems to move forward.The kingdom is not only being anticipated.  It is now being morally explained. The question is no longer simply,  “How does the kingdom come into view?” The question now is, “What kind of spirit belongs in that kingdom?” “What kind of teaching belongs in it?” “How are the weak to be treated?” And what happens when men speak wrongly about God? That is where Job becomes such a powerful companion to Matthew 18.  And Isaiah 18 helps as well, because it gives the sense of the Lord watching from above, pruning before harvest, and then receiving an offering in Zion. So together, Matthew 18, Job, and Isaiah 18 form a very striking set. 1) Greatness in the kingdom begins with humility Matthew 18 opens with the disciples asking, “Who then is greatest in the kingdom of heaven?” Jesus answers by calling a little child. And He says that unless they turn and become as little children, they will not even enter the kingdom. Then He says that the one who humbles himself as this little child is the greatest. So the chapter begins with a complete overturning of human ideas of greatness. Greatness is not rank.  It is not force. It is not self-assurance. It is not religious confidence. Greatness is humility. And that is exactly why Job is such a fitting companion book. Because Eliphaz comes in the opposite spirit. He sounds wise. He sounds settled. He sounds experienced. He sounds spiritual. But he is not humble. He speaks as though he understands God's ways. He speaks as though he can explain suffering. He speaks as though he can interpret Job's condition with confidence.  And yet at the end of the book, God says that Eliphaz and his friends have not spoken rightly concerning Him. So right away, Job helps expose something Matthew 18 warns us about. A man can sound authoritative, and still be wrong about God. 2) The little ones matter to God Jesus then warns against despising one of the little ones (a picture of the believer who inherits the kingdom).   The preciousness of new life is discernable when Job in his despair calls against the night when his life was conceived and thus declared in Heaven.    And that is exactly where Eliphaz becomes so important in this picture.  Job is afflicted. He is broken.He is grieving. He is confused. He is suffering deeply. He is the very kind of man who should be handled with care.  But Eliphaz does not treat him that way. He does not protect the suffering brother. He does not gently restore him. He does not wait on the Lord. Instead, he imposes a theory onto him. He assumes Job must be guilty. He assumes suffering must prove wickedness. He assumes that if Job is crushed, then Job must deserve it. That is not shepherding. That is not humility. That is not kingdom thinking. That is bad teaching. And this is why Eliphaz can be seen as a picture of a wolf in shepherd's clothing. He does not look dangerous at first. He looks sober. He looks religious. He looks thoughtful. But he is speaking wrongly about God. And he is using those wrong ideas against a wounded man. 3) Causing stumbling through false teaching In Matthew 18 Jesus speaks about causing one of the little ones to stumble.  And Job shows how this can happen. It is not only open evil that harms people. Religious error harms people too. Eliphaz presents a God who is reduced to a hard system of immediate retribution. In that system: if you suffer, you must have done evil. If you prosper, you must be upright. If you are crushed, you must deserve it. That sounds tidy. It sounds moral. It sounds explainable. But it is false.  And because it is false, it is dangerous. It can crush the weak. It can burden the suffering. It can push people toward despair instead of trust. That makes Eliphaz a very powerful picture of bad teaching. And just as was described in CG profound summary in the previous episode, this also helps picture the kind of spirit that reimposes bondage upon men. Eliphaz may not be a Judaizer in the historical sense, (the Law of Moses had not been given at the time of Job and it does not apply now either),  but he certainly shares the same kind of principle. He burdens instead of freeing. He accuses instead of restoring. He puts man under a crushing religious reading, instead of bringing him into rest. That is always the spirit of false religion. 4) The shepherd seeks the lost sheep Matthew 18 then gives the parable of the one lost sheep. The shepherd goes after the wandering one. The Father does not will that one of these little ones should perish. This is one of the tenderest parts of the chapter.  And again, Job helps by contrast.  Because Job's friends do not act like shepherds seeking a lost sheep.  They do not pursue restoration. They do not move toward healing.  They move toward explanation. Toward accusation. Toward pressure. Toward conclusion. Perhaps they care more about defending their system than about helping the man. The true shepherd seeks the sheep. 5) Brotherly restoration versus religious prosecution Later in Matthew 18, Jesus gives instruction for how to deal with a brother who sins. The aim is restoration. “If he hears you, you have gained your brother.” That is kingdom conduct.  Careful, measured. patient and restorative. But Eliphaz does not move in that spirit. He does not proceed carefully. He does not begin with gentleness but with assumption.  Then he piles interpretation upon suffering.  Then he pushes Job under accusation. So Job gives us a picture of what happens when men try to lead others without truly knowing God.  It is religious prosecution instead of brotherly restoration. 6) The unforgiving servant and the spirit of bondage Matthew 18 closes with the parable of the unforgiving servant.  On the surface, the lesson is mercy. But as we saw, there is also something deeper in the background:  the danger of bringing men back under debt, burden, and bondage. And that is another place where Eliphaz fits the picture. Eliphaz reads Job through a moral ledger. A debt system. A burden system. A retribution system. He has no room for a righteous sufferer who must simply trust God. He has no room for grace. He has no room for divine purpose beyond punishment. So he becomes a useful picture of the same religious spirit that burdens men with wrong ideas about God. That spirit is always near wherever grace is obscured. 7) Isaiah 18 — pruning before blessing Now let us bring in Isaiah 18.    That chapter has a remarkable flow. The Lord is watching.  The nations are in view. Then before the harvest, there is pruning. Sprigs are cut off. Branches are taken away. And only after that does the chapter move toward an offering being brought to the Lord at Mount Zion. That fits Matthew 18 very well.  Because Matthew 18 is also a pruning chapter. If the hand offends, cut it off.  If the foot offends, cut it off.  If the eye offends, pluck it out. The point is not mutilation.  The point is moral seriousness.  What causes stumbling must go. What destroys must be removed. What corrupts kingdom life cannot be allowed to remain. And Job fits this same pattern too. The speeches of the friends are exposed. Human wisdom is cut down. Proud religious certainty is pruned away.  Job himself is humbled before God. Then, after all of that, restoration comes. So Isaiah 18 gives the prophetic shape.  Matthew 18 gives the kingdom teaching. And Job gives the lived moral drama.  All three reveal more of the rich tapestry of Scripture. 8) From Esther to Job — a beautiful sequence If you recall, we described how Matthew 17 with Esther gave a picture of kingdom approach. The King was present, though hidden. Israel was preserved. The death-word of law was overcome by the saving authority of the Christ-picture. Now Matthew 18 with Job seems to move into kingdom instruction. The kingdom is not only coming.  Its moral atmosphere is being revealed.The lowly are honored. The little ones are protected. False shepherds are exposed.  Pride is cut down. Bad teaching is rebuked. And forgiveness from the heart becomes necessary. And in that sense, Job becomes a beautiful kingdom book because it shows the wisdom of God overruling the wisdom of men. 9) The end of Job and the heart of Matthew 18 Finally, one of the strongest connections comes at the end of Job. God rebukes Eliphaz and the others.  But Job must pray for them.  That is a wonderful ending.  The righteous sufferer is vindicated.  But he is not vindicated merely to stand above them.  He becomes the intercessor for those who wronged him. And that is profoundly in the spirit of Matthew 18.  Forgiveness is not merely a legal thought.  It is from the heart. So Job ends not only with exposure of false teaching, but with mercy flowing through the one who suffered.  That is kingdom grace. Life Application We can consider how Matthew 18, Job, and Isaiah 18 work together very beautifully.   Matthew 18 gives the moral order of the kingdom: humility, care for the little ones, restoration, mercy, and forgiveness. Job shows how false religion harms people, especially through Eliphaz, who pictures bad teaching, false shepherding, and the dangerous confidence of men who speak wrongly about God. Isaiah 18 adds the prophetic shape: the Lord watches, pruning comes before blessing, and the end is Zion. So as Matthew 17 with Esther pictured the kingdom beginning to come into view, so then Matthew 18 with Job pictures the kingdom's moral instruction under the reign and direct fellowship with Christ revealing the majesty of the Lord.  False religion is exposed. And grace triumphs in the end.   This provides a strong evidence as God being the author of all Scripture.   Let us be careful in our reading an appreciation of Scripture. Praise the Lord. Lord help us to grasp the power and beauty of your Word and share the beauty of the Gospel and the beauty of your Word while we have this opportunity to do so.  For your glory!  Amen

In the midst of intense suffering, have you ever wondered if God's ways are just?Round 2 of Job's story hits different. The polite advice is gone, and the accusations come out swinging. Eliphaz stops trying to help and starts trying to prove Job is guilty. What began as concern turns into condemnation and suddenly Job isn't just grieving his losses. He's defending his character in a courtroom he never asked to be in.And yet, in the wreckage of betrayal and broken theology, Job does something remarkable. He looks up. He declares that somewhere in heaven there is a witness who will vindicate him. An advocate and intercessory friend whose name he doesn't know yet. Spoiler: we do.What you'll learn:Round 2 shifts: Why Job's friends move from offering bad advice to outright accusation."Miserable comforters": What Job's Hebrew smackdown in Job 16:2 actually means and the surprisingly simple standard God holds us to when friends are suffering. The retribution principle exposed: How the friends' "sin = suffering, repent = restoration" formula collapses under the weight of a truly innocent man.Job's witness in heaven: The breathtaking moment Job intuits an advocate on high and how Romans 8 answers the question Job couldn't.Darkness and dawn: How Job's emotional whiplash between despair and flickers of hope mirrors the way humans often wrestle with suffering.Group Discussion Questions for Job 15–17Based on the retribution principle, Job's friends believed suffering always equals sin. Have you ever found yourself applying that same logic, even unconsciously,  to someone else's hard season or your own?Job's emotional state in Chapter 17 swings between "the grave awaits me" and "in the face of the darkness light is near"  sometimes in the same breath. When you're suffering, can you relate to this shifting perspective, or which of those two voices feels loudest?Job is winning the heavenly court case even though it looks like he is losing on earth. How does that reframe the way you think about seasons of suffering in your own life?This podcast episode is part of our ongoing Bible Book Club series, Season 18: The Book of Job.We love feedback, but can't reply without your email address. Message us your thoughts and contact info!Contact Bible Book ClubDONATE Buy merch Like, comment, or message us through Bible Book Club's InstagramLike or comment on Susan's Facebook or InstagramLeave us an Apple reviewContact us through our website formThanks for listening and happy podcasting!

We are introduced to the boys, Job's best buds: Eliphaz, Bildad, and Zophar. This began the time when Job felt free to vent his frustration with his life (which we will find out is something the boys did not like) We will also be addressing some interesting elements associated with those who love darkness and are notafraid to waken the Leviathan. We will also do a dive into the spiritual forces connected to death and to Sheol.Download Transcript

What happens when the "Sunday School answers" no longer fit the reality of your life? Join us as we examine the first speech of Eliphaz and Job's stinging response. Job refuses to play the part of the "penitent sinner" just to satisfy a religious formula, choosing instead to speak his "bitterness of soul" directly to the Almighty. Don't forget to like and subscribe for more insightful discussions! Learn more about the Further Faith Podcast, subscribe to the audio podcast or email notifications, and browse our entire library at https://furtherfaith.org. Did this conversation raise a question or do you have an idea for a future series? We would love to hear from you! https://furtherfaith.org The Further Faith Podcast is a ministry of First Presbyterian Church in Spirit Lake, IA (https://fpcspiritlake.org).

What do you do when the loudest voices around you are completely wrong about God?Job 11–14 is one of the most emotionally raw stretches in the entire book. The third friend, Zophar, steps up and he makes Eliphaz and Bildad look gentle by comparison. He calls Job a talker, insults him saying he's a wild donkey, and tells Job his suffering is less than he deserves. But Job has finally had enough. He fires back with some of the most courageous, heartbreaking words in Scripture.Round 1 of the friends' speeches ends here, and Job refuses to break. Even as he spirals from sarcasm to grief to raw despair, one thread holds: he will not let go of God.These chapters force us to confront a hard question: what happens when our beliefs about God don't hold up in suffering? Job 11–14 invites us to move beyond easy answers and into a deeper, more honest faith. One that wrestles, questions, and refuses to let go.What you'll learn in this episode:Job's comeback: How Job turns Zophar's own sermon about God's greatness against him, and why wrestling with God is actually proof of faith, not the absence of it"Though he slay me, yet will I hope in him": The moment Job answers Satan's accusation from chapter 1 without even knowing itResurrection hope: How Job's desperate question,"If someone dies, will they live again?" is answered 1,500 years later by Paul in 1 Corinthians 15Comfort when you feel stuck: Why Romans 8:1 is the court record Job was crying out for and what it means that the condemnation has nowhere left to landDiscussion Questions: Reflecting on Job 11-14:Zophar's perspective is all wrong. Have you ever gotten advice during a hard time that didn't sit right with you? What did you do?Job says, “Though He slay me, yet will I hope in Him,” even in deep suffering. When life feels confusing or unfair, are you more likely to talk it out, keep it to yourself, or wrestle with it in your faith? Why?Job asks, “If someone dies, will they live again?” without knowing the answer.What helps you hold onto hope when you don't have clear answers yet?This podcast episode is part of our ongoing Bible Book Club series, Season 18: The Book of Job.We love feedback, but can't reply without your email address. Message us your thoughts and contact info!Contact Bible Book ClubDONATE Buy merch Like, comment, or message us through Bible Book Club's InstagramLike or comment on Susan's Facebook or InstagramLeave us an Apple reviewContact us through our website formThanks for listening and happy podcasting!

Send us Fan MailPeople say “God gave us free will” like it's a direct quote from Scripture. We don't let that slide. We open with a hard look at what the Bible actually says about God's sovereignty, human sin, and the order of salvation, then ask the uncomfortable question: if we were truly free in the modern, autonomous sense, when did we get that back after the Fall? That one question forces clarity about regeneration, depravity, and who moves first when salvation happens. A surprising detour into Adam and Eve turns into a sharp insight about shame and sin: they don't even recognize nakedness until after rebellion, and then they feel the need for covering. That matters because it pushes back on the idea that unregenerate people can simply approach a holy God on their own terms. We also talk church history and philosophy, including how the modern concept of libertarian free will gets fortified later and then read backwards into the biblical text, creating confidence where the Bible is often quieter than our traditions. Then we drop into the Book of Job and Eliphaz's argument that wicked people act like God doesn't see. We connect that to a deistic mindset, the kind that treats God as distant and uninvolved, and we show why that belief makes sin easier. Finally, we confront the habit of judging faith by outcomes. If suffering “proves” guilt, what would that imply about Jesus on the cross? Stick with us for the tension, the pushback, and the doctrinal clarity. If this helped you think, subscribe, share it with a friend, leave a review, and reply with your biggest question about free will and suffering.Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailWatching someone fall apart can trigger a dangerous reflex: we explain their pain by accusing their heart. That's exactly what happens as we dig into Job 22, where Eliphaz describes wicked people whose houses are filled with good things and then claims “the righteous” are glad when those people fall. The words sound spiritual, even convincing, but the application is aimed like an arrow at the wrong target: Job, a suffering believer who does not deserve the verdict his friends are handing down.We walk through what that “gladness” and “laughter” could mean, including the argument for holy vindication versus the far darker reading of mockery and scorn. Along the way we connect the passage to Proverbs 1 and talk about a hard truth for Christians: you can speak accurate Bible doctrine and still misuse Scripture by stripping it from context. That's when “truth” becomes a tool for one-upmanship, and it stops sounding like pastoral care and starts feeling like spiritual bullying.Then we shift to Eliphaz's call to repentance, which is a solid gospel message in the abstract, but becomes toxic when it's prescribed to a faithful sufferer. We also bring in Jesus' warning about the Tower of Siloam to challenge blame-based theology and to remind ourselves that suffering is not a simple sin meter. If you care about biblical interpretation, Christian discernment, and how to counsel people without crushing them, this conversation will hit home. Subscribe, share this with a friend who leads or counsels others, and leave a review. What's the difference between correction and condemnation in your experience?Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailEliphaz looks at Job's pain and decides it must be a confession waiting to happen. We pick up in Job 22:7–14, where Job's friend stops acting like a comforter and starts acting like a prosecutor, accusing Job of neglecting the thirsty, the hungry, widows, and the fatherless. The language is vivid: snares, fear, darkness, and floods. But the logic underneath is the real problem, because it turns suffering into “evidence” and replaces compassion with a verdict.From there, we dig into what Eliphaz claims about God's providence. He argues as if Job believes God is too far away to see through the clouds, and we talk about why people still fall into that thinking today. That leads us straight into deism, the watchmaker view of God that says the Creator winds up the world and steps back. We explain why Christians have to reject deism at every turn, even when it shows up in everyday “free will” talk that makes God sound reactive instead of sovereign.We also slow down and make it practical: we talk about the private Christian life, why private study and prayer shape everything public, and what faithful friendship should look like when someone is crushed by grief. If you care about the Book of Job, Christian theology, God's sovereignty, and wise counsel in suffering, this conversation will sharpen your instincts. Subscribe, share this with a friend who loves Job, and leave a review with your biggest takeaway.Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailSomeone suffers and suddenly everybody becomes a detective. We've all seen it: a person is hit with grief, loss, sickness, or collapse, and the crowd starts building a story that makes the pain feel explainable. Job 22 confronts that instinct head-on, and we take our time walking through it because the stakes are pastoral, not theoretical.We talk about Job's “friends” and why their words land more like mockery than comfort. Along the way we wrestle with God's providence, Satan's limited freedom in Job's trial, and the uncomfortable reality that understanding is not just about IQ. Spiritual sight is a gift God gives, and when we forget that, we start treating our opinions like verdicts. That's where debates become dangerous: style can sound impressive while substance disappears, and “being right” can matter more than loving the person in front of us.Then we get into the turning point in Job 22: Eliphaz moves from probing questions to blunt condemnation, claiming Job's wickedness is great and even naming specific sins like withholding bread and water, sending widows away empty, and crushing the fatherless. We test those charges against what God already declared about Job, and we unpack how projection, envy, and self-righteous judgment can turn religious language into cruelty. If you care about biblical counseling, Christian suffering, and faithful discernment, this conversation is for you.If this helped you think more clearly and respond more gently, subscribe for more Bible study through Job, share this with a friend who's walking through hardship, and leave a review so others can find it. What's one phrase or “formula” you've heard people use to explain suffering that needs to be challenged?Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailSome Bible verses don't just challenge us, they expose us. As we work through Job 22, we slow down and get painfully specific about words, because a sloppy paraphrase can turn theology into confusion fast. We talk about why people expect instant “miracle” change, why that expectation can crush real growth, and why careful biblical precision is an act of love, not nitpicking.Then we dig into Eliphaz's accusation in Job 22:4, where he essentially frames Job's suffering as if Job thinks God is afraid of him. It's wild on the surface, but it reveals a common pattern: self-righteous confidence that demands a verdict. We discuss how Job's friends twist logic to force Job into agreement, how “wisdom of the world” can hide inside spiritual language, and why listening closely often reveals what a person truly believes.We also connect the theme of fear to the way humans act in conflict and judgment, contrasting that with the sovereignty of God. From there, we move to Isaiah 53 and the innocent suffering of Jesus Christ, showing how the world often reads suffering as guilt and treats righteousness like a threat. If you've ever felt judged by your worst day or pressured to confess what isn't true, you'll hear Job with fresh clarity.Subscribe for more Bible study through Job, share this with a friend who loves Scripture, and leave a review to help others find the show. What's one verse you think people would understand differently if they read it slower?Support the showBE PROVOKED AND BE PERSUADED!

Send us Fan MailIf you've ever looked at someone's pain and quietly wondered what they did wrong, Job 22 will challenge you. We pick up right where Job's argument leaves off and watch Eliphaz step in with a confident, “biblical” case that sounds wise, but lands like an accusation. His opening question cuts deep: can any person be profitable to God? That launches a bigger conversation about God's self-sufficiency and why no amount of human wisdom, morality, or religious effort adds anything to God's essential glory. From there, we get uncomfortably practical. We talk about how Christians sometimes speak as if God is incomplete, lonely, or somehow “better” when we choose him. We push back hard on that framing and return to the gospel logic: we're the ones in need, and God's favor is not something we earn or trigger. We also connect Job's themes to imputed righteousness in Christ, the difference between outward appearance and inward reality, and why “transactional faith” distorts prayer, suffering, and assurance. Eliphaz's mindset also mirrors modern prosperity gospel and health and wealth preaching: prosperity becomes proof of holiness, while hardship becomes proof of failure. We explore why Job refuses that formula, why hearts are hidden, and how theology often reveals more about us than we realize. We even ask who we tend to evangelize and who we avoid, especially when power and oppression sit at the top of society. If this conversation sharpened your thinking, subscribe, share it with a friend, and leave a review with your biggest takeaway.Support the showBE PROVOKED AND BE PERSUADED!

Have you ever been hurt by someone who was trying to help?Job has already lost his wealth, children, and health. Now, in Job chapters 4–7, his three closest friends finally break their silence. What they say makes everything worse. Eliphaz, the self-appointed pious preacher of the group, opens his case, and Job begs them to see him instead of prosecuting him. When no one does, he turns directly to God with raw, anguished fury and honesty.What you'll learn:The Retribution Principle: Why all three of Job's friends operate from the same flawed assumption that suffering always means sin, and why God himself will reject this theology by the end of the book.Eliphaz, the pious preacher: How good intentions, spiritual experience, and theological knowledge can still cause devastating harm to someone in crisis.The Wadi metaphor: What Job means when he compares his friends to a dried-up desert riverbed.Job's "I'd rather die" moment: Why Job's shocking cry in chapter 6 is not a crisis of faith and how it foreshadows both Gethsemane and the cross.Honest prayer: Why Job's angry, unfiltered words to God in chapter 7 are still prayer and what that means for anyone hitting rock bottom right now.Discussion Questions: Reflecting on Job 4–7Job compared his friends to a dry wadi: they looked like water from a distance but had nothing to offer up close. Have you ever felt that kind of disappointment from someone you counted on in a crisis?Have you ever been like Eliphaz—certain you understood why someone was suffering, only to realize later you were causing more harm than comfort?Job's honest, angry prayer was still prayer. Does it change how you approach God to know that questions and anguish are not the same as losing faith?This podcast episode is part of our ongoing Bible Book Club series, Season 18: The Book of Job.We love feedback, but can't reply without your email address. Message us your thoughts and contact info!Contact Bible Book ClubDONATE Buy merch Like, comment, or message us through Bible Book Club's InstagramLike or comment on Susan's Facebook or InstagramLeave us an Apple reviewContact us through our website formThanks for listening and happy podcasting!

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The sermon explores the flawed comfort offered by Eliphaz to Job, highlighting how well-intentioned but misguided theological principles—rooted in a rigid doctrine of retribution—fail to address the depth of human suffering with empathy or grace. While Eliphaz begins with a veneer of tact and cites scriptural wisdom, his approach reduces suffering to divine punishment for hidden sin, ignoring Job's genuine anguish and the complexity of divine sovereignty. The preacher contrasts this with the true nature of God's character—marked by compassion, faithfulness, and redemptive purpose—emphasizing that suffering is not always a result of personal failure but can be a means of deeper spiritual growth and divine revelation. Ultimately, the message calls for a theology that prioritizes people over principles, listening over lecturing, and the heart of God over rigid formulas, urging believers to comfort others not with quick answers, but with presence, humility, and love that mirrors Christ's own ministry.

Eliphas, Job's friend responds, and what he says questions everything! Come Bible Study WITH ME through Job 4 & 5 and ask all the questions!

11:7 Can you discover the depths of God? These questions of Zophar expect a negative reply. The same Hebrew word is behind the word discover in both parts of the sentence.  The NASB preserves that idea by translating this with the same English word. It is often translated find and is used in Job 28:12 when the question where is wisdom found used.The word depths is from a Hebrew word (cheqer) used 12 times in the OT, 7 of those cases from the book of Job (5:9; 8:8; 9:10; 34:24; 36:26; 38:16). The word is particularly significant in Job 5:9 and 9:10 for both Eliphaz and Job acknowledged that God does things beyond searching out. Psalm 145:3 also uses the term. (I Cor. 2:10)Can you discover the limits of the Almighty? The word limits (taklith) describes the boundaries, the farthest reaches of something (Neh.3:21; Job 26:10; 28:3; Ps.139:22). We cannot search the heart of the highest men (Prov. 25:3), how much less can we search the heart of God? Human beings cannot reach the outer limits of the physical universe, who can reach the outer limits of God? God's presence dwarfs the physical world that He created (Isa. 40:12).  11:8 They are high as the heavens, what can you do? Isa. 7:11; 55:8-9; Ps.103:11. Job used this word for do (paal) in 7:20 asking what he had done to God to deserve his suffering. Bildad uses the same word to ask Job what he has done that leads him to think he understands God. Deeper than Sheol, what can you know? Lam. 2:13 The height of the heavens is contrasted with the depth of Sheol (Ps. 135:6; 139:8; Amos 9:2). In 10:13 Job used the same word know to affirm that he knew what was in God's heart.  11:9 Its measure is longer than the earth- Eph. 3:18. The earth and sea are mentioned together in Hag. 2:6.And broader than the seaThis section remind us of Psalms 103, 139; Isaiah 40:12-17, and even the LORD's speeches in Job 38-41. The friends say many things that are good and right, but they draw the wrong conclusions from those truths.“A human being has a difficult time comprehending God's ways, for he observes them only in part. He lacks the full picture that is necessary to understand how a particular occurrence fits within God's plan.”[1]How is Zophar using this statement on God limitless nature? He especially applies it to God's knowledge to separate the righteous from the wicked, the guilty from the innocent in vs. 10-11. Prov. 25:3; 30:4 Is Zophar implying that he has searched deeper and higher than Job has? Does he think that he had figured God out? How does he know that God has overlooked some of Job's sins? [1] Hartley, 197. 

In this fifth episode of Rick and Elaine Discuss the Book of Job it quickly becomes one of those conversations that invites you to slow down and sit with the text rather than rush past it. As we work through Job chapters 4 through 7, the discussion moves naturally between Scripture, lived experience, and honest wrestling with suffering. What stands out most is the care taken to distinguish between speaking about God and actually speaking with Him, especially as Eliphaz's well-reasoned but misapplied theology collides with Job's raw honesty. The extended Scripture readings, particularly from the Complete Jewish Bible by Elaine, allow us all to hear the emotional weight of the text and feel the tension that wisdom literature is meant to create.This conversation highlights how suffering is often misunderstood, how "some" correct theology can still wound when wrongly applied, and why Job's posture toward God ultimately matters more than perfect explanations. We are so humbled by all of you that are listening and commenting. It means so much to us! We hope you are encouraged and uplifted in this study!If you'd like to see the video, hop on over to our Patreon page at:https://www.patreon.com/posts/147410098?collection=1984098Thanks for listening!

Send a textEver been “comforted” by someone who only made the pain sharper? We open Job 16 and step straight into that moment: three confident friends, a pile of correct-sounding doctrine, and a wounded man who refuses to accept a lie about his life. Eliphaz wraps accusation in pious language, turning prosperity into proof of wickedness and Job's losses into a verdict. We walk through why that tidy formula fails and how truth, in the wrong hands, can become a club.As we read Job's reply—“miserable comforters”—we explore what real care sounds like when someone is raw and searching. Silence is not weakness, but silence that lets falsehood harden is its own kind of harm. Job waits his turn, then speaks with resolve: he is battered, he feels the ache of God's silence, yet his mind and faith stay intact. That tension matters. It's the space where honest lament and stubborn trust meet, and it shows us how to resist spiritual clichés without growing bitter. Along the way, we name a common trap: consensus masquerading as clarity. Three voices agree and are still wrong. Agreement is not authority; wisdom demands context, patience, and humility.We also reframe humility itself. Soft tone is not the same as a humble heart, and loud words do not prove pride. Humility shows when we speak as if God is watching—careful with timing, careful with application, and careful to love before we lecture. Expect sharp insights on applying Scripture without wounding, practical guidance on comforting those in grief, and a bracing challenge to examine our own counsel. If you've ever wondered how to stand firm when friends misread your story, or how to offer help that actually heals, this conversation will serve you.If this resonated, follow the show, share it with a friend who needs better comfort, and leave a review with your biggest takeaway—what does real comfort look like to you?Support the showBE PROVOKED AND BE PERSUADED!

Send us a textWhat if the comfort you're chasing is the very thing dulling your heart? We dive into the hard edge of Job's wisdom and the modern anxieties of money, aging, and healthcare to ask whether prosperity can become a veil. The image of “fatness” isn't about appearance; it's a stark spiritual diagnosis—abundance that congeals over the eyes until gratitude shrinks and discernment goes quiet.From the daily grind of solving Medicare problems to the ache of rising costs, we trace how good intentions collide with systems that rarely feel humane. But we also sit with a tender moment: a kid, hands shaking, sharing the gospel with a guest he recognizes from the TV in his living room. That scene reframes influence. Platform doesn't change hearts; presence does. Faithfulness in small rooms can outlast the grandest estates.We walk through Eliphaz's half-truths and show how Christ overturns their weaponized logic. Where the wicked build in desolate cities, Jesus builds people into living temples. Where wealth aims to shield us from loss, the cross exposes false securities and offers a sturdier hope. We talk about sanctification as demolition and rebuilding, why even pyramids won't survive a remade world, and how true riches belong to those who belong to Christ. If your foundations feel sandy, this conversation invites you to trade numb comfort for clear sight and to invest in what storms can't erase.If this resonates, follow the show, share it with a friend, and leave a review so more listeners can find conversations that rebuild the heart from the ground up.Support the showBE PROVOKED AND BE PERSUADED!

Today's Scripture passage is Job 15 - Job 17.Read by Christina Edmondson.Get in The Word with Truth's Table is a production of InterVarsity Press. For 75 years, IVP has published and created thoughtful Christian books for the university, church, and the world. Our Bible reading plan is adapted from Bible Study Together, and the Bible version is the New English Translation, used by permission.SPECIAL OFFER | As a listener of this podcast, use the code IVPWORD40 for 40% off and free shipping on any IVP resource mentioned in this episode at ivpress.com.Additional Credits:Song production: Seaux ChillSong lyrics written by: Seaux Chill, Ekemini Uwan, and Christina EdmondsonPodcast art: Kate LillardPhotography: Shelly EveBible consultant: JM SmithSound engineering: Podastery StudiosCreative producers: Ekemini Uwan and Christina EdmondsonAssistant producer: Christine Pelliccio MeloExecutive producer: Helen LeeTo reach the IVP podcast team, please use this form.Disclaimer: The comments, views, and opinions expressed in this podcast are solely those of the host and/or the guests featured on the podcast and do not necessarily reflect the views or positions of InterVarsity Press or InterVarsity Christian Fellowship.