Podcasts about Eliphaz

In Job 8 Bildad, the next youngest in age, of Job's friends speaks. He together with Eliphaz contends that Job suffers because he has sinned. What is needed from Job is repentance. God will not allow you to suffer if you are upright. The fact that your suffering persists is proof of your guilt. Don't question the Almighty about your suffering - our experience is too limited to rightly judge - just acknowledge your guilt. He, like Eliphaz, musters his arguments from his understanding of nature. Job you must relent, change your way, confess to God and you will be restored.In Micah 3 the rulers and prophets are denounced for their corruption, contempt for God's people, callousness to the poor and total self-interest. Yahweh's face would be hidden from these godless religious leaders. These leaders prophesied of a peace that was not possible given the deplorable state they had brought upon their nation. The consequence of the nation's refusal to receive the Word of God would, verse 6, be a withdrawal of the inspired prophetic guidance - "the sun would go down over the prophets". We notice the parallels of Hebrew poetry - the expression is repeated to be reinforced in different words to say the same thing, "I am filled with power, with the spirit of Yahweh and with justice and might" (v 6 ESV). In this verse, the spirit of Yahweh is power, and is also the same as might. I This occurred from about BC 444 until the ministry of John the Baptist around 21 AD. There would be for them (verse 7) "no answer from God". By way of contrast to this the prophet Micah was "the inspired Word of Yahweh" to the kingdom of Judah (verse 8). And Micah would forthrightly denounce their transgressions, in order that God may save a remnant of them. The prophet's message was that their violence had filled up the cup of LORD's patience. God's exhausted patience the reason "Zion would be ploughed as a field" (verse 15). This message shook king Hezekiah to the core (see Jeremiah 26verses18-19). The prophecy was fulfilled by the Roman Emperor Hadrian in 135 AD. Chapter 4 says that, nonetheless, Zion (meaning "conspicuous"), Jerusalem's aspirational future glorious state would be realised at Christ's coming kingdom. Read verses 1-5 aloud, and pause and ponder - compare with Isaiah 2verses1-4. Verses 6-13 tell us that at that future time Yahweh will restore Zion (Jerusalem). The prophet calls the nation Jacob, after the father of the nation. Micah shows us that Jacob's personal life finds echoes in the nation's history - "her that halters" loops back to when Jacob's thigh was dislocated to teach him dependence on his God (Genesis 32). Likewise, the Almighty's affliction of the nation was designed to bring her finally in faith to her Maker. And through restored Zion Yahweh will bring all nations of the earth into subjection to Zion's glorious king.

In chapters 6 and 7 Job replied to Eliphaz. He says in chapter 6, "My complaint is just". To get the full impact of the Hebrew poetry reading from a modern version such as the ESV is recommended. Metaphor after metaphor is added by Job in an attempt to explain that nature's lessons do not agree with Eliphaz's contentions. In verses 8-9 Job asks the LORD to take away his life. From verses 24-30 he declares, if you can teach me and show me my faults I am ready to receive instruction. In chapter 7 Job says, that his life now is without hope. The truth of the words of verse 7 are echoed by James in chapter 4verses14-15. Verses 9- 10 of Job 7 tell us of an often-repeated truth in the Bible - that the dead are unconscious and incapable of thought. The rest of the chapter outlines the misery of Job's present life; and that death would be a better option.

In chapter 5 Eliphaz continues his first talk. He says that, although the fool appears to prosper this is only for a time. As verse 7 indicates, the trouble for which that type of person was born will soon come upon them. This is not the case for the upright, contends Eliphaz. In verse 17 the words of Eliphaz are directed at Job - "Behold, blessed is the one whom God reproves; therefore, despise not the discipline of the Almighty" (Hebrews 12verses5-11). The supposed friend is saying, since you are suffering greatly your secret sin must be great; so be grateful for the chastisement that has come from God. And when you repent you will find lasting peace. The prophecy of Micah related to the period BC 787 to BC 721. Chapter 1 tells of the kings whose reign the prophecy spanned; and include an allusion to the earthquake of BC 786 - once more establishing Micah's authority as Yahweh's prophet (cp Deuteronomy 18). The prophet Micah was from a rural area - Moresheth. Verses 2-16 tell of the coming destruction, and like the pattern in Amos, the following chapter outlines the reasons for this judgment. The prophet Micah was a contemporary of the prophet Amos. Both prophets extensively use the device of ascending numeration - i.e. if (x) is sufficient, then (x+1) will be more than enough. Our God is beyond "sufficient", He is super abundant - Exodus 34verses6-7 “Abounding in steadfast love (chesed) and faithfulness (eduth) .. keeping steadfast love (chesed) for thousands" ESV; compare also the thoughts of 2 Corinthians 8 and 9. Verse 2 echoes Isaiah 1verses2, and once again we are dealing with two contemporary prophets - Micah to the northern kingdom of Israel; and Isaiah the southern kingdom of Judah. By contrast to Micah Isaiah was the prophet in Jerusalem who was constantly able to advise the king. The language of Yahweh coming out of His place to judge is prominent among the prophets of this era. Micah declared that Yahweh will roar out of His place against the idols in showing His wrath. Israel's wounds were incurable and so God was left with no alternative, but to execute justice. From verses 10 to the chapter's end is an itinerary of the path the Assyrians took on their March through the Land. It is also a great play on words, i.e. tell it not in tell town; then, in the house of dust, roll yourselves in dust... v16 make yourselves bald like the bald eagle etc. After the conqueror had taken the prophesied route the foe would then take the population of the northern kingdom to exile in Assyria. Chapter 11 of Hebrews is about "by faith"verses what can be accomplished; chapter 12 "with hope”verses patiently enduring; chapter 13 "in love" the abiding overarching necessity for believers - these 3 (compare 1 Corinthians 13verses13; Galatians 5verses5-6)). The writer completed the book on the great and lofty themes of God's Word. All good translations convey the sense of Hebrews 11 verses 1-3, that faith tells us that the framing, or adjusting, of this world's ages has been done with our Lord Jesus Christ in mind. Faith is the reality, substance, of the things being hoped for. Without faith, hope and love we would find ourselves living in a meaningless world. The chapter could also be called "Faith's family". From verses 4-7 the writer takes us to the roots of this family and looks at what was done by faith before the flood. Abel commences the list, and his name means "futility" - that is the human position apart from God (but with God all things are possible). Abel offered what God asked i.e. what God wanted. It cost Abel his life (as it had, and would still, cost the lives of the faithful readers of this book should they stand firm for their faith). But faith gave Abel an abiding and eternal life guaranteed by God. Similarly, Enoch's life was threatened by Lamech, whose power could not match that of our Almighty Sovereign. Verse 6 should be read slowly and pondered, "Without faith it is not possible to please God; for the ones who come to Him must wholeheartedly believe two things - God is; and He becomes a rewarder of those who diligently seek Him". Noah was warned of God about a coming flood, when as yet it had not even rained on earth. The readers were likewise being threatened to be overwhelmed by an impending and tumultuous unstoppable Roman tide, and if they were without God's provided ark (Christ) they could not survive. By faith Noah built the ark to save his family, commencing this labour 20 years before having any family. Consider Abraham and Sarah (Vv8-12). They, says the prophet Isaiah, were the human founding source of faith's family (51verses1-2). Both of them left a life of luxury to faithfully follow He who had promised them a land and city with foundations (verses 9-16; cp also Hebrews 6verses13-20). The writer shows that all the Father's family died in faith awaiting their future reward at Christ's coming. The book's readers, likewise, had in Jerusalem no continuing city; but were seeking the one which their God was building; and by faith they would constitute that city (Psalm 87). It was by faith (verses 17-19) that Abraham was able to offer,   as a sacrifice, the heir of the promises. Abraham was fully and firmly convinced that Isaac would be resurrected. The members of the patriarchal family demonstrated their faith, often in small and simple ways - faith is frequently shown in the little things (verses 20-22). Moses' faith was evident when God used Moses to deliver Israel from Egypt. Faith gave Moses the capacity to endure suffering. Moses looked, not on what seemed to be, but believed what the Omnipotent had promised (so must the readers' faith sustain them in their trials). Faith brought Israel through the Red Sea (and it sustained would see them rewarded in the Promised Land). The writer says time was insufficient to keep naming the members of faith's family (verses 32-38); but consider the power of faith to sustain enduring trust in God to live faithfully in a godless world. And all of these together with us will receive the reward of the faithful when our Lord Jesus Christ comes to set up his kingdom on earth (verse 39). Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow 

Thoughts on the Bible Readings December 3rd (Job 3, 4; Jonah 4; Hebrews 10)The initial suffering of Job is intensified in chapters 3-41 as we are told of his education. Following the drift of the conversations and the unfolding drama in Job can be complex. Recommended reading to assist the above is available from CSSS -"The Education of Job" by David Baird. In chapter 3 Job is in such despair that he mourns his birth. Surely many of us have been there at some time in our life, but we should never lose hope - when we cannot help ourselves, God can and is willing and waiting for us to commit ourselves to Him in continual prayer. If it wasn't for the pathetic situation Job found himself in, the imagery and poetry is magnificent. One after another the metaphors of his tragedy are multiplied. Job 3verses13-19 tell us that in death people are unconscious and are as though they had never existed. From verses 20-26 the question is asked, "Would it have been better to have never existed, than to be enlightened and find oneself in the condition that Job now found himself?" Job 4 is about the response of Eliphaz who most likely was the eldest of Job's friends. The great error of his discourse that was widely believed at this time was, that God pays back people swiftly for their actions - right, or wrong. It is known as the doctrine of exact retribution. So, the argument of Eliphaz is that the innocent never suffer. And since you, Job, are suffering you must be guilty. Verse 7 is the key to Eliphaz's discourse. From verse 8 to the chapter's end Eliphaz says, this is what I have found in my experience. The record of the book of Job is not an endorsement of the beliefs of any of the friends. It is simply a record of what was said among them. In chapter 4 several of Eliphaz's views supposed spiritual views on the spiritual world are found to be false.Jonah 4 concludes the book with the mission, which God gave him, being accomplished. Yet Yahweh must still teach the prophet some important lessons. In those lessons we find a great contrast between our God's compassion and the prophet's anger. Jonah, still the great patriot who knew what God would bring upon guilty Israel through the Assyrians, said to his Sovereign, I should not have done what you asked, since You are true to Your revealed character. God now will re-educate His prophet. Jonah left the city in a bad mood brooding on what would follow. The temperature intensely rose and Jonah's misery increased. And so, Yahweh in His kindness caused a gourd grow to rapidly and shade the prophet. Jonah was thankful for this. But then, just as quickly a grub destroyed the gourd. Jonah was outraged and complained to God, who told the prophet that the Almighty had worked two miracles, as was His right, to teach Jonah that Assyria was God's and did not belong to the prophet. Even the animals of Nineveh were under God's care. Today, the modern city of Mosul is built on the site of ancient Nineveh. The Taliban constructed massive tunnels beneath the city. And though there is no record of where Jonah went, or what he did, after the book's end, archaeologists have found beneath the city of Nineveh a tomb with the inscription, "Nabi Yonas" (i.e. the prophet Jonah). So, it appears the lessons were learnt and the prophet continued to labour preaching God's Word to the Assyrians.

Send us a textWhat if “fairness” isn't the lens that makes sense of suffering? We dive into Job 6 with a hard but hopeful look at grief, sovereignty, and the surprising failure of well-meaning counsel. From the opening moments, we name the tension most of us feel but rarely admit: pain can be undeserved and still be held by a just and holy God. That tension doesn't shrink faith; it matures it.We walk through Job's first response to Eliphaz and surface the patterns that still shape our churches and friendships today. Job refuses to suppress his grief, and that honesty becomes a model for faithful lament. He does not indict God; he names sorrow. Along the way, we examine why his friends' theology went wrong—not because doctrine doesn't matter, but because compassion must come before conclusions. Using the Good Samaritan as our guide, we explore what compassion presupposes: a real need, a refusal to interrogate pain before we tend to it, and the courage to show up when we can't fix everything.One of the most arresting insights is Job's willingness to prefer death over regaining lost comforts. It isn't cynicism; it's clarity. “Stuff” never had the power to steady his soul. That realization invites us to reorder our loves, to anchor hope in God rather than outcomes, and to meet the suffering with presence before prescriptions. We also extend grace to Job's friends: they started well by sitting in silence, then veered into judgment when discomfort demanded control. The lesson is simple and demanding—stay soft, stay near, and let truth arrive on the back of empathy.If this conversation helps you see pain, people, and God more clearly, follow the show, share it with someone who needs gentle company, and leave a review so others can find these reflections. Your voice helps us keep leading with compassion.Support the showBE PROVOKED AND BE PERSUADED!

Thoughts on the Bible Readings December 3rd (Job 3, 4; Jonah 4; Hebrews 10) The initial suffering of Job is intensified in chapters 3-41 as we are told of his education. Following the drift of the conversations and the unfolding drama in Job can be complex. Recommended reading to assist the above is available from CSSS -"The Education of Job" by David Baird. In chapter 3 Job is in such despair that he mourns his birth. Surely many of us have been there at some time in our life, but we should never lose hope - when we cannot help ourselves, God can and is willing and waiting for us to commit ourselves to Him in continual prayer. If it wasn't for the pathetic situation Job found himself in, the imagery and poetry is magnificent. One after another the metaphors of his tragedy are multiplied. Job 3verses13-19 tell us that in death people are unconscious and are as though they had never existed. From   verses 20-26 the question is asked, "Would it have been better to have never existed, than to be enlightened and find oneself in the condition that Job now found himself?" Job 4 is about the response of Eliphaz who most likely was the eldest of Job's friends. The great error of his discourse that was widely believed at this time was, that God pays back people swiftly for their actions - right, or wrong. It is known as the doctrine of exact retribution. So, the argument of Eliphaz is that the innocent never suffer. And since you, Job, are suffering you must be guilty. Verse 7 is the key to Eliphaz's discourse. From verse 8 to the chapter's end Eliphaz says, this is what I have found in my experience. The record of the book of Job is not an endorsement of the beliefs of any of the friends. It is simply a record of what was said among them. In chapter 4 several of Eliphaz's views supposed spiritual views on the spiritual world are found to be false. Jonah 4 concludes the book with the mission, which God gave him, being accomplished. Yet Yahweh must still teach the prophet some important lessons. In those lessons we find a great contrast between our God's compassion and the prophet's anger. Jonah, still the great patriot who knew what God would bring upon guilty Israel through the Assyrians, said to his Sovereign, I should not have done what you asked, since You are true to Your revealed character. God now will re-educate His prophet. Jonah left the city in a bad mood brooding on what would follow. The temperature intensely rose and Jonah's misery increased. And so, Yahweh in His kindness caused a gourd grow to rapidly and shade the prophet. Jonah was thankful for this. But then, just as quickly a grub destroyed the gourd. Jonah was outraged and complained to God, who told the prophet that the Almighty had worked two miracles, as was His right, to teach Jonah that Assyria was God's and did not belong to the prophet. Even the animals of Nineveh were under God's care. Today, the modern city of Mosul is built on the site of ancient Nineveh. The Taliban constructed massive tunnels beneath the city. And though there is no record of where Jonah went, or what he did, after the book's end, archaeologists have found beneath the city of Nineveh a tomb with the inscription, "Nabi Yonas" (i.e. the prophet Jonah). So, it appears the lessons were learnt and the prophet continued to labour preaching God's Word to the Assyrians.

4:1-6 Introduction to Eliphaz' first speech to Job4:7-11 Eliphaz: We reap what we sow4:12-16 Eliphaz' dream vision 4:17-21 The content of the visionWhat is wrong with what Eliphaz says?The statements of Job 4:7-8 seem to be the basis of the argument of Eliphaz against Job. The idea that we reap what we sow is a fundamental Biblical truth uttered often in Scripture (Hos. 8:7; 10:12; Prov. 11:18; 22:8; Gal. 6:7-9).  Matt. 26:52 makes the same point as a general principle Why is Eliphaz stating the same truths as Jesus and inspired writers and yet something seems wrong with his comment? How does these other statements about reaping what we sow differ from his statement in 4:8? How does Psalm 37 fit into this argument? The heading of Psalm 37 mentions it as a psalm of David. Psalm 37:25 says, “I have been young and now I am old, Yet I have not seen the righteous forsaken or his descendants begging bread.” He appeals to his experiences as Eliphaz did. David makes the same kind of observation that Eliphaz does in Job 4:8. Psalm 37:25 asserts the same type of thing that Eliphaz and Job's other friends argue. Job's friends believe that his intense suffering must be because he has done something terribly wrong to deserve it. The reader knows on the basis of the prologue of Job that this is not true, and that Job is not suffering because of his sin (Job 1:1, 8; 2:3). How did they misinterpret Scripture and Job's experience? Passages like Psalm 37 were not given for the purpose of stating that the life of the righteous is always easy and the life of the wicked will always be hard. The intent was to stress that righteousness is the path of blessing and wickedness is the road to disaster. The world of Psalm 37 was a world (like ours) where the wicked often prospered (vss. 1, 7-8, 35) and the righteous were often their main targets of hatred (vss. 12, 14, 32).  One sometimes had to choose between being righteous and having little and being wicked and having much (vs. 16). The righteous were sometimes “hurled headlong” (vs. 24) and faced troubles (vs. 39). As already mentioned in the paragraph the righteous experienced the hatred and opposition of the wicked. Yet In spite of appearances of the moment, the Psalm stresses that the wicked would be cut off (vs. 9, 22, 28, 34, 38) and the righteous would inherit the land (vs.9, 11, 22, 29, 34). The prosperity of the wicked though it may be real at the moment was going to be short lived (vs. 1-2, 10, 20, 35-38). The purpose of the writer is to show that the ultimate path to blessing is righteousness, and that wickedness and evil is going to fail regardless of how attractive it will look in the short term.  Psalm 37 was not given for the purpose of helping us to distinguish the righteous from the wicked. Psalm 37:25 is not a statement that everyone who finds themselves in financial need is giving clear evidence of their sin. That is not the purpose of Psalm 37. Job's friends use the same kind of statement as Psalm 37:25 but for the purpose of saying that Job has sinned. 

Send us a textWhat happens when good theology lands on a hurting heart with the wrong aim? We walk through Job 5:18–27 and watch Eliphaz speak true things about God—His power to wound and heal, His deliverance in “six troubles, yes in seven”—while misdiagnosing Job's pain as proof of hidden sin. The result is a masterclass in how truth, severed from compassion and context, can crush the very person it's meant to comfort.We unpack the sovereignty of God in suffering without shrinking from the hard questions it raises. Affliction and restoration come from the same Lord, yet that doesn't license guesswork about another's guilt. Instead, we trace the contours of faithful care: listening before labeling, honoring lament, and refusing to weaponize Scripture as a quick fix. The promises of protection in famine, sword, slander, and fear are not levers to pull but anchors to hold when explanations go quiet.From here, we draw a surprising line from Job to Jesus. The afflicted becomes the teacher, just as Christ corrected His critics while bearing reproach. Israel longed for a conquering king and overlooked the suffering servant who conquers death. That same impulse fuels a modern myth: success equals God's favor. We challenge that narrative and recover a cruciform lens—strength perfected in weakness, victory revealed at the cross, hope that binds rather than blames. Join us as we reimagine comfort that is doctrinally rich, emotionally wise, and shaped by the humility of Christ. If this conversation stirred you, share it with a friend, subscribe for more deep dives, and leave a review with your biggest takeaway.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textA friend's comfort can heal—or it can cut. We walk through the tension with Eliphaz, who speaks many right things about God while wounding Job with timing, tone, and misapplied promises. The loss is fresh, the grief is real, and “your seed will be great” lands like sand in an open wound. That's our starting point for a bigger question: what happens when knowledge shows up without wisdom?We trace the arc of Job's story to a surprising turn. God's rebuke doesn't target a hidden sin before the storm; it addresses how Job responds after the suffering starts—when self-defense begins to eclipse defending God. That pivot exposes a temptation we all face: protect our reputation, win the argument, prove we're right. But Jesus in the wilderness shows another way. He doesn't debate the tempter. He answers with Scripture, steady and sure. We explore how that pattern guards the heart and serves the person in front of us.Along the way, we name the sludge of debate culture: clever put-downs, public “wins,” and spiritual pride dressed as certainty. Eliphaz's “We have searched it, and it is true—apply it to yourself” becomes a case study in condescension. The alternative is harder, holier, and far more fruitful: humility that listens, truth delivered with care, and a community that chooses edification over ego. We talk about knowledge versus wisdom, how to apply theology without crushing souls, and why repetition in Scripture study forms instincts that hold under pressure.If you're hungry for conversations that build people rather than platforms, this one's for you. We pray, reflect, and commit to passing living faith from person to person and generation to generation—anchored in God's Word and animated by His grace. If this resonates, follow the show, share it with a friend who needs wise comfort, and leave a review to help others find these conversations. What's one place you'll choose edification over winning today?Support the showBE PROVOKED AND BE PERSUADED!

Send us a textPain has a way of drawing out our deepest assumptions. When Job loses everything, his friend Eliphaz rushes in with a familiar formula: fix your sin and your life will snap back into shape. We walk through that logic and hold it up to the light, asking whether prosperity promises and neat moral equations can hold the weight of real suffering. Along the way, we explore how affliction can coexist with God's favor, and why maturing faith often grows in the places our metrics call failure.We also confront projection and hypocrisy—the human habit of condemning others with the very standards we ignore in ourselves. Drawing on Paul's counsel in Galatians 6, we unpack what it means to correct with a gentle spirit, to begin with self-examination, and to carry burdens instead of throwing stones. That shift in posture transforms debates into discipleship. It changes the room from a courtroom to a clinic, where the goal isn't to win but to heal.Job's restraint becomes a quiet masterclass. Proverbs praises the wisdom of measured silence, and we apply that to charged questions where Scripture speaks softly—like the destiny of infants who die. Rather than filling the gaps with bluster, we choose humility, compassion, and confident hope in God's character. We contrast Eliphaz's promise of worldly alignment—stones and beasts at peace—with the reality of a fallen creation and a cross-shaped path of growth. True comfort refuses to sell certainty we do not have; it offers presence, patience, and a bigger vision of God.If you're weary of hot takes and hungry for deeper wisdom, this conversation will steady your steps. Listen, share with a friend who needs encouragement, and if it resonated, follow the show, leave a review, and tell us: where have you seen grace interrupt judgment?Support the showBE PROVOKED AND BE PERSUADED!

Send us a textPain does not automatically mean punishment, and Job's story exposes how easily we confuse the two. We walk through Eliphaz's polished but misguided counsel and trace how the same logic shows up today—when Christians turn baptism, tongues, or tithing into salvation checkpoints and treat God like a cosmic scorekeeper. The heart of our conversation is simple but demanding: grace is not a transaction, and promises are not prizes you unlock. They are gifts anchored in Christ and applied by the Spirit, especially when life hurts.We explore the difference between punishment and chastisement, showing how the Father's correction aims at restoration, not retribution. Think of the shepherd who breaks the lamb's leg to save it, then carries it until it heals—hard to receive, but rich in love. From Job's integrity to the blind man in John 9 and Paul's thorn, Scripture reframes suffering as a stage for God's glory rather than a scoreboard of hidden sins. Along the way, we name the quiet harm of “truth” without compassion: friends who quote verses but won't listen, counselors who turn comfort into conditions, and teachers who preach prosperity logic while undermining grace.If you've ever been judged for your pain or tempted to measure God's favor by outcomes, this conversation offers a better way. We talk about how to approach a struggling friend with humility, why orthodoxy must be warm to be faithful, and how the gospel frees us to count trials as joy—not because pain is good, but because Christ is near and his righteousness is already ours. Listen, share with someone who needs gentle truth today, and if this resonated, follow the show, leave a review, and tell us how grace has reframed your view of suffering.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textWhat if the trial you're facing isn't the enemy derailing your life, but the Father reshaping your heart? We open a hard but liberating claim: for Christians, affliction sits under God's providence and moves us toward deeper dependence, not despair. That shift changes how we pray, how we wait, and how we talk about spiritual warfare.We walk through Scripture to ground this view. John 17 frames life as sent ones in a hostile world, kept and sanctified in truth. James points to the prophets and Job to highlight endurance and God's compassionate outcomes. Hebrews 12 delivers the core: discipline marks out sons and yields the peaceable fruit of righteousness. Along the way, Pilgrim's Progress offers a lived picture of endurance, contrasting shallow starts with steady souls who push through the Slough of Despond. And in Job, Eliphaz reminds us that true doctrine can be misapplied; providence is real, but it is not always immediate or visible.The heart of the conversation is chastening: not punishment, but love that guarantees growth. We challenge the habit of crediting the devil for disruptions God uses to sanctify us, and we explore why divine correction never fails its purpose. Jonah's course correction, Jesus' call to relinquish anxiety in Matthew 6, and Paul's reminder in Romans 2 that kindness leads to repentance all converge on one path—training that hurts for a moment and heals for a lifetime. Expect pruning. Expect fruit. Expect joy on the far side of obedience.If this reframes your current storm, lean into it with hope. Subscribe for more conversations on theology lived, share this with someone who needs courage today, and leave a review telling us where God's discipline has grown you. Your story might be the lifeline someone else needs.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textSharp words can sound holy and still cut the wrong way. We dive into Job 5 and the rhetoric of Eliphaz, tracing how a true principle—God humbling the proud—gets twisted into a personal indictment that piles pain on a grieving friend. From there, we draw a straight line to our own habits: debates that chase victory, counsel that confuses authority with love, and the subtle pride that wants to be seen as right more than helpful.Together we unpack how theology becomes a weapon when motive outruns mercy. We talk about the difference between teaching truth and trying to force belief, why ignoring bait can be a discipline of peace, and how unity suffers when every disagreement becomes a stage. You'll hear candid stories of blind zeal, moments when Scripture was quoted accurately but applied recklessly, and what it took to turn from winning arguments to serving hearts. Along the way, we revisit Paul's warning about worldly wisdom and the trap of craftiness, showing how timeless words can be misused when aimed at the wounded.We also reframe suffering through a pastoral lens. Not every trial exposes secret sin; often, affliction refines dependence on God. One reliable sign of grace is simple and human: we cry out. That cry for help, correction, and comfort is not condemnation—it's formation. As we meditate on Job's restraint and Jesus' silence under accusation, we ask what it means to carry truth with tenderness, to correct without crushing, and to let love govern tone, timing, and target. If you're weary of hot takes and hungry for wisdom that heals, this conversation offers a steadier way to speak, listen, and live. Subscribe, share with a friend who needs gentler counsel, and leave a review with your biggest takeaway so we can keep the dialogue growing.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textEver been handed “biblical” advice that felt like a rebuke wrapped in a compliment? We dive into Job 5 and Eliphaz's counsel to uncover how true statements about God can land as false comfort when applied without wisdom. We talk about God's unsearchable works, rain on the earth, and the lifting of the lowly—and why those beautiful truths don't grant us permission to diagnose a friend's pain as punishment.As we move through the text, we name the danger of transactional theology: the reflex to read suffering as a simple cause-and-effect verdict. Several voices share how that mindset shows up today—suggesting blessings prove righteousness and loss proves guilt—and why it distorts God's sovereignty and pastoral care. We highlight a better way shaped by the Psalms and by Job's own honesty: faith that doesn't silence questions. God welcomes lament. Confession becomes relational, not performative. If Christ carried our sins, daily repentance isn't re-earning mercy but living in the truth of it.We also explore the craftiness in Eliphaz's tone—praise to God used to conceal a rebuke—and offer practical guidance for spiritual conversations under pressure. Listen deeply before labeling. Refuse quick moral math. Match doctrine to context like tools to tasks. Offer presence instead of suspicion. Suffering people don't need a courtroom; they need companions who can hold paradox and wait with them for light. By the end, you'll have a sharper lens for reading Job, and a kinder posture for your next hard conversation.If this resonated, follow the show, share it with a friend who's navigating a hard season, and leave a review to help more listeners find thoughtful, scripture-rich conversations.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textEver been on the receiving end of “I've seen this before, so here's what God is doing to you”? We walk through Job 5 and watch Eliphaz turn general truths into sharp weapons, calling Job a fool, questioning his past prosperity, and even using the death of his children as supposed proof of hidden sin. The result isn't comfort. It's a clinic on how religious certainty can wound when it breaks free from humility and Scripture.We pull apart the logic: appeals to experience, spiritualized stories, and cherry-picked principles like sowing and reaping. Then we contrast that with what God actually reveals in Job's prologue and with the heart of wise counsel. Along the way, we tackle a hot-button issue—if forgiveness is finished at the cross, why confess sin? Because confession is not re-earning pardon; it is agreeing with God, hating what Christ bore, and growing by the Spirit. That growth looks like patience under provocation, restraint with our tongues, and a fierce refusal to diagnose someone's soul from their circumstances.You'll hear practical guardrails for real conversations: slow down your certainty, measure every claim by Scripture, beware “God told me” as a trump card, and refuse to weaponize general truths against specific people. Pain is not automatically punishment. Prosperity is not automatically pride. Comfort listens, clarifies, and speaks gently. If you want a richer, more biblical reflex when friends suffer—and a sturdier theology for your own dark days—this one will sharpen your heart.If this resonated, follow the show, share it with a friend who needs wise comfort, and leave a review with one insight you're taking into your next hard conversation.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textPain doesn't always point to hidden sin, and quick answers often make wounds deeper. We walk through the tense exchange between Eliphaz and Job to show how well-meaning comfort can turn into accusation when we rush to explain suffering. Along the way we name the reflex many of us share: reading tragedy like karma, then baptizing it with spiritual language. That lens fails the heart of the sufferer and misses the heart of God.We ground the conversation in Scripture. From Mark 9, a father's honest cry — “Lord, I believe; help my unbelief” — reveals how Jesus meets imperfect faith with compassion and power. From John 9, we see suffering that exists so the works of God may be displayed. And through Job's lament, we learn the difference between honest grief and sinful murmuring. These passages untangle a common confusion: faith is not a performance metric God waits to grade; it is a dependent trust in Christ, even when our knees shake.We also tackle salvation and spiritual optics. Baptism, circumcision, giving, and denominational badges don't save; they testify to grace already received. From Abraham to David to now, the way God saves has been the same: by grace through faith. That truth frees weary souls from spiritual ladder-climbing and invites us to rest in a Savior who sees the heart. Still, the conversation leaves room for nuance: we call for self-examination where habitual sin persists, without turning every hardship into retribution. Wise comfort listens first, guards the vulnerable, and speaks truth with tenderness.If this resonated with you, share it with a friend who's walking through a storm. Subscribe for more thoughtful, Scripture-rich conversations, and leave a review to help others find the show. Your stories and questions shape where we go next — what did this spark for you?Support the showBE PROVOKED AND BE PERSUADED!

Send us a textEver been handed “biblical” advice that felt more like a verdict than comfort? We open Job 5 and sit with Eliphaz's polished speech to see why true statements can still wound when they're aimed at the wrong heart. As we read his lines about God humbling the crafty and lifting the lowly, we also hold fast to what God has already said about Job—perfect, upright, God-fearing, and turning from evil—and let that testimony guide our discernment.We talk about the stubborn pull of retribution theology, the reflex to tie every hardship to hidden sin, and why the gospel disrupts that equation. If Christ absorbed condemnation, then a believer's trials are not penalties but refining fires. That shift matters in hospital rooms, at gravesides, and across kitchen tables. It shapes how we speak to the weary: less lecturing, more listening; less courtroom, more care. The panel points out how Job's patience includes enduring misguided counsel without returning evil for evil, modeling a holiness that holds its ground without hardening its heart.This conversation doubles as a field guide for wise comfort. Context is everything—both for Scripture and for souls. Knowing doctrine is only half the task; applying it with humility completes it. We trace Eliphaz's challenge—“Call now”—and contrast it with heaven's record, reminding ourselves that God's verdict stands louder than human suspicion. Along the way we highlight how sanctification refines like silver, why humility is the doorway to wisdom, and how careless certainty can compound pain.If you're hungry for a sturdier theology of suffering and a gentler practice of comfort, press play and study with us. Subscribe, share with a friend who needs thoughtful encouragement, and leave a review with one takeaway that will change how you walk with someone in pain.Support the showBE PROVOKED AND BE PERSUADED!

The Suffering of Job      Job's suffering began abruptly, without warning and without explanation, when God permitted Satan to test his integrity. Though Job was “blameless, upright, fearing God and turning away from evil” (Job 1:1), divine sovereignty allowed undeserved suffering as a means of glorifying God and refining Job's soul. Zuck wisely states, “The Book of Job addresses the mystery of unmerited misery, showing that in adversity God may have other purposes besides retribution for wrongdoing.”[1] Satan challenged Job's motives, accusing him of serving God only because of prosperity (Job 1:9–11). To silence the accusation, God removed the hedge of protection and permitted adversity to strip Job of his possessions, children, and health. Job's wealth, family, and comfort were gone in a day, and his body was reduced to pain and decay. Yet even in shock and sorrow, Job responded with doctrinal stability: “The Lord gave and the Lord has taken away. Blessed be the name of the Lord” (Job 1:21). His reaction reveals that spiritual maturity is measured not by prosperity but by the capacity to think divine viewpoint under pressure. Zuck states: "It is truly remarkable that Job followed adversity with adoration, woe with worship. Unlike so many people, he did not give in to bitterness; he refused to blame God for wrongdoing (cf. Job 2:10). Job's amazing response showed Satan was utterly wrong in predicting that Job would curse God. Devotion is possible without dollars received in return; people can be godly apart from material gain. Job's saintly worship at the moment of extreme loss and intense grief verified God's words about Job's godly character."[2]      As the suffering prolonged, Job's emotional and physical agony intensified. The silence of heaven pressed upon him, and his so-called friends (Eliphaz, Bildad, and Zophar) added psychological torment through their false theology of retribution. They insisted that Job's suffering was punishment for secret sin, reflecting human viewpoint reasoning divorced from grace. Job defended his innocence, yet his soul wavered between confusion and faith. His lamentations revealed an inner struggle between human viewpoint self-pity and divine viewpoint trust. The conflict of the soul is where doctrine must move from theory to reality. Job learned that faith must rest on who and what God is, not on temporal blessings or human understanding. Suffering exposed the inadequacy of human rationalization and forced Job to focus on the immutable character of God. It was a suffering for purification.      When God finally answered from the whirlwind, He did not explain the reasons for Job's suffering; He revealed His own infinite wisdom and sovereign control. Confronted with God's majesty, Job recognized the smallness of his finite perspective and confessed, “I have declared that which I did not understand, things too wonderful for me” (Job 42:3). This was a display of humility. Job's faith had matured from knowledge about God to experiential confidence in Him. Job said, “I have heard of You by the hearing of the ear, but now my eye sees You” (Job 42:5). According to Zuck, “This thrilling view of God, probably spiritual insight, not physical vision, deepened his perspective and appreciation of God. What Job now knew of God was incomparable to his former ideas, which were really ignorant.”[3] God restored Job's fortunes, but the true reward was not material, but spiritual transformation. Through suffering, Job became a trophy of grace, proving that mature faith endures not because of what it receives, but because of whom it knows. Steven R. Cook, D.Min., M.Div.   [1] Roy B. Zuck, “Job,” in The Bible Knowledge Commentary, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 714–715. [2] Ibid., 721. [3] Ibid., 774.

Send us a textSuffering has a way of exposing our theology, and nowhere is that more vivid than when Eliphaz steps up to answer Job. We walk through Job 4 with open Bibles and open eyes, tracing how a polished, confident friend leans on retribution logic—if you suffer, you must have sinned—and why that neat formula collapses under the weight of a righteous man's pain. The conversation threads together Job's imagery of light and darkness, the “hedge” that feels like a prison, and the uneasy truth that affliction can be a severe mercy that keeps us near to God.We don't stop at the ancient scene. We hold up a mirror to modern counsel: the quick claims of “the Holy Spirit told me,” the appeal to study hours as authority, and the soft-spoken rebukes that hit like hammers. Knowledge matters, but wisdom knows when to speak, how to apply truth, and when to sit in faithful silence. Together we examine three core errors in Eliphaz's approach—assuming the innocent never suffer, that suffering always signals past sin, and that Job's pain proves guilt—and we offer a better path shaped by humility, compassion, and reverence for mystery.If you've ever been wounded by well-meaning “comfort,” this deep dive offers language and tools to do better. Learn how to anchor counsel in Scripture without playing the Holy Spirit, how to avoid legalistic cause-and-effect assumptions, and how to serve a grieving friend with presence, patience, and hope. Press play to rethink certainty, recover tenderness, and remember that God's purposes are larger than our tidy equations. If this resonates, subscribe, share with a friend who needs gentler counsel, and leave a review to help others find the show.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textA compliment can feel like a hug—until it becomes a runway for a rebuke. We walk through Eliphaz's opening to Job: the soft words, the strategic praise, and the swift pivot to “practice what you preach.” It's a move many of us have felt in moments of pain, when someone seems to care yet uses that care to justify a verdict. We dig into why this approach wounds, why it often sounds wise, and how to spot it when it shows up in our own counsel.Together we unpack the harmful equation that visible suffering equals hidden sin. That tidy formula promises control but collapses under the weight of real life and honest Scripture. Job's grief, his talk of darkness and despair, isn't a confession of hypocrisy; it's the language of a heart still turning Godward while everything else falls apart. We reflect on God's sovereignty and goodness when affliction strikes, how comfort received becomes comfort given, and why tears aren't evidence against faith but expressions within it.We also get practical. What helps a friend in ashes? Presence over answers. Charity over certainty. Truth carried on a gentle voice rather than a gavel. We explore how knowledge without love becomes noise, how tactical praise manipulates, and how to hold hope without silencing lament. By tracing Eliphaz's errors, we learn a better way to walk with those who suffer: lift before you lecture, and if you must choose, choose to lift.If this conversation helped you rethink comfort, share it with someone who needs gentleness today. Subscribe for more thoughtful, Scripture‑rooted episodes, and leave a review to tell us what challenged you most.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textA friend's words can steady you or break you, and Job's story shows how quickly counsel can turn into a verdict. We dive into the sharp edge of Eliphaz's reasoning—truths about judgment, sown and reaped—but ask the harder question: what happens when a true statement lands on the wrong person at the wrong time? Our conversation walks through courage as restraint, the confusion of composure with faith, and the subtle power of rhetorical traps that push sufferers to confess what they do not owe.We explore how respect for elders could have shaped Job's silence, why oral tradition mattered, and how even with a complete Bible today we still fall for the same easy math: pain equals guilt, prosperity equals blessing. Abel's name punctures Eliphaz's claim about the innocent, and that moment becomes a mirror for us. The problem is not only doctrine; it's aim and application. A right verse can wound if it ignores context, character, and the God who sees the heart. Job's losses expose an old mistake we keep making—equating circumstances with standing before God—and they call us back to humility.Along the way, we push back on prosperity thinking and the search for tidy causes. Suffering may be a crucible for faith rather than a spotlight on failure. Satan misread the heart of a faithful man; Job's friends did too. That's why we advocate for biblical precision over pride, patience over gotcha moments, and counsel that serves rather than shames. If you've ever been on the receiving end of shallow answers in a deep night, this conversation offers clarity, courage, and a better way to walk with people in pain.If this resonated, follow the show, share it with a friend who needs careful counsel, and leave a review to help more listeners find thoughtful conversations like this.Support the showBE PROVOKED AND BE PERSUADED!

Send us a textWhat if the problem isn't what you believe, but how you use what you believe? We walk through Job's exchange with Eliphaz to expose a common trap in modern church life: right doctrine delivered in the wrong way. The insights are both theological and pastoral—clear enough to challenge our assumptions, practical enough to reshape how we teach, correct, and comfort.We start by confronting the myth of the “plain reading” badge. Quoting more Scripture isn't the same as applying it well. Eliphaz said many true things yet misread Job's condition and God's heart. From there we press into sovereignty, election, and God's attributes. If God is omniscient, omnipotent, and unchanging, He doesn't suspend those traits when salvation is at stake. That conviction reframes persistent objections about justice and hell, and it anchors our prayers: Your will be done is not a platitude; it's a confession of reality.We also talk about maturity in the trenches—how to handle disagreement without rushing to “false teacher,” when to step away from fruitless debates, and why asking “What do you think about Christ?” beats comparing church labels. Along the way we name the blind spots that keep hurting people: mistimed truth, condescending tone, and tradition elevated above Scripture. The call is to invite challenge, be ready to unlearn, and bring orthodoxy with gentleness to those with “feeble hands and weak knees.”If you've ever wondered why your accurate answers still fall flat, this study will help you pair conviction with compassion and doctrine with discernment. Listen, reflect, and share your takeaway. And if it sharpened you, subscribe, leave a review, and pass it to a friend who loves the Bible and wants to love people better.Support the showBE PROVOKED AND BE PERSUADED!

A new MP3 sermon from The Bible Provocateur is now available on SermonAudio with the following details: Title: LIVE DISCUSSION: Job 4:1-9 Eliphaz Speaks (Part 2 of 4) Speaker: Jonathan Eubanks Broadcaster: The Bible Provocateur Event: Debate Date: 11/20/2025 Length: 35 min.

A new MP3 sermon from The Bible Provocateur is now available on SermonAudio with the following details: Title: LIVE DISCUSSION: Job 4:1-9 Eliphaz Speaks (Part 1 of 4) Speaker: Jonathan Eubanks Broadcaster: The Bible Provocateur Event: Debate Date: 11/20/2025 Length: 35 min.

A new MP3 sermon from The Bible Provocateur is now available on SermonAudio with the following details: Title: LIVE DISCUSSION: Job 4:1-9 Eliphaz Speaks (Part 3 of 4) Speaker: Jonathan Eubanks Broadcaster: The Bible Provocateur Event: Debate Date: 11/20/2025 Length: 35 min.

A new MP3 sermon from The Bible Provocateur is now available on SermonAudio with the following details: Title: LIVE DISCUSSION: Job 4:1-9 Eliphaz Speaks (Part 4 of 4) Speaker: Jonathan Eubanks Broadcaster: The Bible Provocateur Event: Debate Date: 11/20/2025 Length: 35 min.

The Bible is God's message, God's word (II Timothy 3:16-17; II Peter 1:20-21). However, in the Bible there are speakers that say things that are incorrect or particularly designed to deceive. For example, the words of the serpent, the devil in Gen. 3:4-5; Matt. 4:1-11. The words of false prophets are recorded in I Kings 22:9-12 or Jer. 28:1-4 and false accusations against John and Jesus are recorded in Matt. 11:18-19 and Luke 7:33-34. When the Bible reports something happening it is true but there are those in its pages who do not speak on God's behalf.  Job is the most difficult book of the Bible to determine whether the spokesman is from God or not. In the epilogue the LORD says that Eliphaz and his two friends have not spoken of Him what is right (Job 42:7). The LORD plainly says it, these men do not speak for Him. Does that mean that everything they say is wrong? In Job 5:13 Eliphaz says, “He captures the wise by their shrewdness.” Paul quotes these words in I Cor. 3:19 and introduces them with “For it is written.” The only time that Job is specifically quoted in the New Testament it is the words of Eliphaz. Obviously, not everything that Eliphaz and his friends said was wrong. On the other hand, Job was said to speak of God what was right in Job 42:7. While Job spoke what was right, does that mean that all he spoke was correct? The LORD said that Job, “Who is this who darkens counsel with words without knowledge?” (Job 38:2) and Job repeats these words confessing his sin of speaking of the things “which I did not understand” in 42:3. After this confession, he retracts and repents in 42:6. Clearly, Job says things that are not right. Also, how do we take the words of Elihu? Elihu is not mentioned at all by God at the end of the book. Does that mean that he said nothing different from the friends or does it mean that God approves of his words? The question is how do we know what the various speakers say that is from God and what is not? These factors make Job an extremely difficult book. 

The Highest Level of Reliance ( Bitachon ) Welcome to our daily thought on Bitachon (Reliance on God), focusing today on a verse from Tehillim (Psalms) Chapter 40: " אשרי הגבר אשר שם ה׳ מבטחו, ולא פנה אל רהבים, ושטי כזב ." "Praiseworthy is the man who has made God his trust, and turned not to the arrogant, nor to the strayers after falsehood." The commentary Tefillot David explains what it means to truly place one's reliance in God ( שם ה׳ מבטחו ): Relying on the Means vs. Relying on the Source There are different levels of bitachon : Lower Level: A person relies on God to save them, but only through natural means . They count on God, but their mental focus is on a tangible item—their business, a specific person, a deal—that God will use to bring the help. This means God is not the item of their reliance; the means are. Higher Level: The praiseworthy person does not focus on the means. They are confident that God will help them directly, without speculating on how it will happen. The verse emphasizes this by stating the praiseworthy man "turned not to the arrogant, nor to the strayers after falsehood." "The Arrogant" ( רהבים ): This refers not necessarily to arrogant people, but to people and things in general that, by acting as if they are the source of power, are arrogant in relation to God. "Falsehood" ( כזב ): This refers to things that are temporary or fleeting—things that don't last. The only thing one can truly rely on is God Himself. Yaakov Avinu's Lesson on Pure Bitachon The Beis HaLevi, commenting on Genesis 28:12, uses this concept to explain a Midrash regarding Yaakov Avinu. Yaakov was contemplating the immense difference between his grandfather Avraham's servant, Eliezer, who traveled to find Rivka (Rebecca) with ten camel-loads of wealth, and his own current situation. He had been stripped of everything by Eliphaz and was traveling with nothing. Initially, Yaakov thought: " אשא עיני אל ההרים, מאין יבוא עזרי ? (I raise my eyes upon the mountains, whence will come my help?)" At first glance, this thought— Where will my help come from? —seems harmless. After all, Yaakov certainly believed help would come from God. However, the Midrash reveals a deeper level of self-demand from Yaakov: Human nature is to rely on God but still get caught up in speculating on the method : Will my uncle bail me out? Will I win the lottery? While believing the help comes from God, the heart is busy generating ideas for how God will deliver. Yaakov realized this was a lower level of bitachon . He elevated his thought to: " עזרי מעם ה׳ עושה שמים וארץ . (My help is from God, Maker of heaven and earth.)" Yaakov demanded a higher level of trust: He must stop giving God suggestions or "ideas" on how to bring about the salvation. His reliance must be direct with "the Boss." This is the essence of the ideal bitachon in Tehillim 40: The praiseworthy person deals directly with God, turning neither to the arrogance of temporary means nor the falsehood of fleeting helpers.

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE: Job 15; Acts 19;-20 Click HERE to give! Get Free App Here! 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! In today's episode for October 24th, 2025, your host Hunter takes us through another inspiring day in our journey through the Bible. We begin with the story of Job—hearing Eliphaz's second response and wrestling with the questions of suffering, justice, and the nature of God. Then, we move into the Book of Acts, chapters 19 and 20, where we follow Paul's powerful ministry in Ephesus, witness miracles, confrontations with false teachers, public upheaval, and ultimately Paul's heartfelt farewell to church leaders he loves deeply. Hunter reflects on Paul's last message to the Ephesians—a message centered on God's grace, encouraging us to trust not in our own efforts, but in Christ alone. In the midst of life's chaos and busyness, Hunter invites us to ground ourselves in the peace and love of God, joining together in prayer and finding strength in the truth that we are deeply loved. Whether you're starting your day or looking for a moment of quiet, today's episode is all about embracing God's comfort, direction, and unfailing grace. Let's dive in together and draw closer to the heart of God. TODAY'S DEVOTION: I'm going to trust you. We hear Paul in Acts 20 saying farewell to a church that was dear to him, to people he had spent years with, nurturing, living among, pouring out his life for. He tells them this is his final message, entrusting them not to rules or traditions or a complicated system of religious effort, but to the message of God's grace—grace that builds us up and gives us what we need. “And now I entrust you to God and the message of his grace that is able to build you up and give you an inheritance with all those who have been set apart for himself.” This isn't just any message. It's the only message Paul gives. It's the good news that what we need most—life, forgiveness, inheritance, a way forward—comes to us through Christ alone. We so easily twist this message, turning our attention away from Jesus and onto ourselves—our striving, our trying, our religious observance—as if we could earn or construct what has already been given. But grace is not about trying harder, hoping we measure up or wondering if we've done enough. Grace is about resting, trusting, and participating in the life of Christ, knowing that he is enough to make us new, equip us for all of life, and bring us into the fullness of God's love. Paul's final charge is simple: build your life on this message. Trust that the work is done, that Christ is enough. Step into his grace, the only ground safe enough and strong enough for our joy, our hope, and our peace. That's a prayer I have for my own soul. That's a prayer I have for my family, for my wife, my daughters, my son. And that's a prayer that I have for you. May it be so. TODAY'S PRAYERS: Almighty and ever loving God, you have brought us to the light of a new morning. Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit that we may walk this day in peace. Guard our steps from temptation. Shield us from the weight of fear and shame, and lead us deeper into the joy of your presence, through Jesus Christ, our Lord. Amen. O Christ, light of the nations, shine in every place where shadows dwell. Call the scattered home. Heal the wounds of division and gather all people into the communion of your grace. May the knowledge of the Lord cover the earth as the waters cover the sea. Amen. And our Lord make my hands ready 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 was a blameless man caught in a contest between the divine and diabolical that he knew nothing about. He lost his wealth, his health, and all ten of his children. His friends Eliphaz, Bildad, and Zophar come to comfort him but end up accusing him. Job defends his integrity in a series of poetic debates that lasts for 27 chapters. Then Elihu enters the story...

SummaryJob's suffering reveals deep insights into faith, the nature of God, and the misunderstandings of his friends regarding divine justice.HighlightsJob's physical and emotional suffering is immense, having lost everything, including his children.

Today, we'll hear Job's response to Eliphaz.  We'll also see Bildad the Shuhite get irritated at Job. Job also response Bildad. Zophar and Job exchange arguments. "I know that my Redeemer Liveth," Lynne Dawson. https://www.youtube.com/watch?v=qtU1c5JZf0k  Job 17:1-16, 18:1-2, 19:1-29, 20:1-29, 21:1-34 #everydaychristians

Today, we'll hear Eliphaz give Job even more advice. Job admits his awe for God and Bildad answers only to shame Job for his expression. Job 22:1-30, 23:1-17, 24:1-25, 25:1-6, 26:1-14, 27:1-23, 28:1-28 #everydaychristians

Today, we'll see Job get even more advice. This time, it will be from Zophar. Job starts to think that God is doing all of this and Job wishes to lay out his case before God. We'll find that Eliphaz is not a comforter for Job. Job 11:1-20; 12:1-15; 13:1-5, 6-28; 19:1-22; 15:1-35: 16:1-22 #everdaychristians

In this podcast, Job responds to Eliphaz, and now Bildad the Shuhite gives Job advice. We'll see Job ask for forgiveness for some unknown sin of his. Job 6:24-30; 7:1-21; 8;1-22; 9;1-35; 10:1-20 #everydaychristians

The post Eliphaz: God Is Like a Formula appeared first on Blue Ridge Bible Church.

Today, we're discussing Eliphaz's advice given to Job. However, Job doesn't agree with the advice. Job 4:1-21; 5:1-16, 17-27; 6:1-23. #everydaychristians

Bad Theology, 1 of 4 from October 5, 2025 “All suffering comes from sin but God's purpose is greater than our pain.” Job 4-5, 22, 42; 1 Peter 2 by Michael Lockstampfor (@miklocks)SUMMARYThis sermon explores the relationship between suffering and our beliefs about God through the story of Job, challenging the idea that suffering always results from personal sin. Pastor Michael discusses the flawed belief that "if you do good, you get good," and highlights Jesus' example of suffering without sin. The message emphasizes that God's purposes are greater than our pain, urging trust in God's perfect justice and compassion amidst trials.REFLECTION & DISCUSSION QUESTIONS

Pastor John Ryan Cantu brings this week's message, “Making Sense." Job 2.11-13 ESV: “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. 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. 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.” If you enjoyed the podcast, please subscribe and share it with your friends on social media. For more information about PNEUMA Church, visit our website at mypneumachurch.org. Connect with Us: Instagram: https://instagram.com/mypneumachurch YouTube: https://youtube.com/mypneumachurch Facebook: https://facebook.com/mypneumachurch Time Stamps: 00:00 - Introduction 00:30 - Welcome 03:03 - Job 2.11–13 ESV 03:50 - Making Sense

September 7, 2025   The post Eliphaz Salik | Godly Faith appeared first on Encounter Church.

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“After the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite: “My anger burns against you and against your two friends, for you have not spoken of me what is right, as my servant Job has. Now therefore take seven bulls and seven rams and go to my servant Job and offer up a burnt offering for yourselves. And my servant Job shall pray for you, for I will accept his prayer not to deal with you according to your folly. For you have not spoken of me what is right, as my servant Job has.” So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went and did what the Lord had told them, and the Lord accepted Job's prayer.” - Job‬ ‭42‬:‭7‬-‭9‬ ‭ESV‬‬

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.

Job 42:7-117 After the Lord had said these things to Job, he said to Eliphaz the Temanite, “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. 8 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.” 10 After Job had prayed for his friends, the Lord restored his fortunes and gave him twice as much as he had before. 11 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.

It doesn't always seem fair, does it? When you look around the world and see faithful believers in Christ struggling in life's circumstances, while those who deny God seem to succeed. The lives of those who cherish the things of this world can appear so full, right up to death. Compare this to the life of a believer, who, in the pit of their despair, can come to fear what plans the Lord has in store for them next, even as he brings them into his holiness. This week in Job 20-24, we will consider four things from the comments of Job and his friends Zophar and Eliphaz. First, the success of the wicked is temporary and ultimately ends in destruction. Second, suffering can lead to impatience with the timing of God's judgment of the wicked. Third, it is easy to judge a person's favour with God based on their circumstances. Fourth, a faithful person can become afraid of God's plans for their future.

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.

In this episode, we dive into the first speeches of Eliphaz in the Book of Job. Eliphaz comes in with a bold worldview shaped by personal experience and a philosophy that sounds wise on the surface—but is deeply flawed. While he speaks some truth, he often delivers half-truths without compassion or timing, lacking any sense of tact.Shockingly, Eliphaz even goes so far as to imply that Job's children died because of hidden sin—an accusation that is both cruel and false. Instead of offering comfort, he lumps Job in with the wicked, saying in effect, "You sowed sin, now you're reaping destruction."Eliphaz's errors don't stop there. He claims secret revelations from spirits as the basis for his counsel—spiritual experiences that should raise serious red flags for anyone studying this text. As you listen, take note: worldly wisdom, arrogance, and unfounded assumptions have no place in true friendship or godly counsel.Let Eliphaz be a warning: Don't speak where you have no understanding, and don't let experience outweigh truth and humility.

How does one respond to Job's deep heart cry that we heard last week from Chapter 3? Breaking a weeklong silence, Eliphaz ventures to be the first of Job's three friends to speak. And like so much false teaching, much of what he says is true, but it's not the whole truth. He declares God's sovereignty and justice but not his covenant grace and faithfulness, and he therefore fails to comfort Job. May the God of all grace, who has called us to his eternal glory, restore, confirm, strengthen and establish us in his covenant faithfulness in Jesus Christ.