Podcasts about Eliphaz

Selections from Job 15–17 Job desperately needed grace-filled words from his family and friends. The absence of grace might have hurt Job the most. In this message, encounter the second round of condemning reminders from Eliphaz to Job (Job 15–17). Pastor Chuck Swindoll expounds on Job's despondent spirit and the necessity of grace. God develops a unique faith in the seasons when fog clouds everything, and you cannot sense His presence. Lean into His sustaining, amazing grace, especially through the uncertainty.

Revelation / August 21 - 24, 2026 In this message, encounter the second round of condemning reminders from Eliphaz to Job (Job 15–17). Pastor Chuck Swindoll expounds on Job's despondent spirit and the necessity of grace. From the Series: Job: A Man of Heroic Endurance read more

Selections from Job 15–17 Job desperately needed grace-filled words from his family and friends. The absence of grace might have hurt Job the most. In this message, encounter the second round of condemning reminders from Eliphaz to Job (Job 15–17). Pastor Chuck Swindoll expounds on Job's despondent spirit and the necessity of grace. God develops a unique faith in the seasons when fog clouds everything, and you cannot sense His presence. Lean into His sustaining, amazing grace, especially through the uncertainty.

Revelation / August 21 - 24, 2026 In this message, encounter the second round of condemning reminders from Eliphaz to Job (Job 15–17). Pastor Chuck Swindoll expounds on Job's despondent spirit and the necessity of grace. From the Series: Job: A Man of Heroic Endurance read more

Revelation / August 21 - 24, 2026 In this message, encounter the second round of condemning reminders from Eliphaz to Job (Job 15–17). Pastor Chuck Swindoll expounds on Job's despondent spirit and the necessity of grace. From the Series: Job: A Man of Heroic Endurance read more

The sermon explores the biblical command to acquaint oneself with God to find true peace, using Eliphaz's counsel to Job as a starting point. It contrasts human attempts to hide from or fix suffering with the necessity of trusting in God's sovereignty and justice. The preacher emphasizes that while believers face tribulation and lack understanding, their faith rests not on logic but on Christ's redemptive work. By submitting to God's will and recognizing His role as both just judge and savior, individuals can experience spiritual blessings and perfect peace. Ultimately, the message calls for unwavering trust in God's control despite life's uncertainties and pain.

Job 4–7 In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering. Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions. Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalising words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead! To support this ministry financially, visit: https://www.oneplace.com/donate/82/29?v=20251111

Job 4–7 In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering. Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions. Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalising words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead! To support this ministry financially, visit: https://www.oneplace.com/donate/82/29?v=20251111

Job 4–7 In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering. Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions. Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalising words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead!

In Job 4–7, we encounter Eliphaz: one of Job's legalistic and judgmental friends. His penalizing words only amplify Job's suffering.Join Pastor Chuck Swindoll as he examines the condemnation and rebuke of a friend with hasty assumptions.Sometimes we pridefully think we understand everything that happens. In reality, God's ways are different from our own. Seek understanding and compassion instead! To support this ministry financially, visit: https://www.oneplace.com/donate/82/29?v=20251111

Then Job answered the Lord, and said,2 I know that thou canst do every thing, and that no thought can be withholden from thee.3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not.4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me.5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee.6 Wherefore I abhor myself, and repent in dust and ashes.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.8 Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job.9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the Lord commanded them: the Lord also accepted Job.10 And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before.11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man also gave him a piece of money, and every one an earring of gold.12 So the Lord blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.13 He had also seven sons and three daughters.14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Kerenhappuch.15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren.16 After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations.17 So Job died, being old and full of days.

In this episode, we dive into Job chapter 4 to examine the well-meaning but ultimately harmful advice of Job's friend, Eliphaz. We explore the dangers of relying on "karma-based theology" and learn how to seek God as our primary refuge during life's darkest storms.Key Takeaways:God should always be our first refuge and source of strength in times of trouble, as stated in Psalm 46:1.Avoid "karma-based theology" that incorrectly assumes suffering is always a direct punishment for personal sin.Do not belittle the big emotions of those who are grieving or hurting, as this only builds defensive walls instead of offering genuine support.Be cautious of advice from individuals who claim exclusive, secret revelations from God that cannot be backed up by Scripture.In the midst of hardship, focus on seeking the lesson God might be teaching you before rushing to find an escape.

July 24, 2026 Daily Devotional:  “Quiet Presence in the Ashes”Job 2:13 ​"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." ​By the end of Job 2, Job has lost his wealth, his children, and now his physical health. Stripped of everything comfort could offer, he sits among the ashes. When his three friends—Eliphaz, Bildad, and Zophar—arrive from afar, they are so stunned by his suffering that they don't even recognize him. They weep, tear their robes, and throw dust over their heads in deep grief. ​Then, they do something extraordinary: they sit with him in total silence for seven days and seven nights. ​Before these friends famously began offering bad theological advice in the later chapters, this quiet moment in Job 2 was their finest hour. They didn't try to explain away his pain, offer toxic positivity, or fix whatwas broken. They simply entered his ashes and shared his grief. ​In our fast-paced world, we often feel pressured to have quick answers for suffering—both our own and other people's. Yet Job 2 reminds us that true compassion often looks like silent, faithful presence. God does not demand that we fake emotional strength or rush through sorrow. He meets us right in the mess, inviting us to be present with Him and with one another when words fall short. ​Don't rush to fix for sometimes the ministry of presence—just being there without trying to solve everything—is the greatest gift you can offer a hurting friend.​God holds you in the silence: When suffering leaves, you speechless, God doesn't require eloquent prayers. He abides with you in the quiet grief.

In Job's response to Eliphaz, he chastises Eliphaz, and his friends, as being worthless and providing no relief, no help, no comfort, and no repose from his suffering. He points out that they are driven by fear, a deep inner fear that if there was no“cause” for what is happening to Job then perhaps something similar might just happen to them. The truth is that they do not need to fear for the deepest form of fellowship, the fellowship of Christ's suffering, is reserved for those who desperately desire to know God for who He is and not for who we want Him to be. But that is not Eliphaz or his friends. They love their religion; they love their if/then God.Download Transcript

Then answered Eliphaz the Temanite, and said,2 Should a wise man utter vain knowledge, and fill his belly with the east wind?3 Should he reason with unprofitable talk? or with speeches wherewith he can do no good?4 Yea, thou castest off fear, and restrainest prayer before God.5 For thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty.6 Thine own mouth condemneth thee, and not I: yea, thine own lips testify against thee.7 Art thou the first man that was born? or wast thou made before the hills?8 Hast thou heard the secret of God? and dost thou restrain wisdom to thyself?9 What knowest thou, that we know not? what understandest thou, which is not in us?10 With us are both the grayheaded and very aged men, much elder than thy father.11 Are the consolations of God small with thee? is there any secret thing with thee?12 Why doth thine heart carry thee away? and what do thy eyes wink at,13 That thou turnest thy spirit against God, and lettest such words go out of thy mouth?14 What is man, that he should be clean? and he which is born of a woman, that he should be righteous?15 Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight.16 How much more abominable and filthy is man, which drinketh iniquity like water?17 I will shew thee, hear me; and that which I have seen I will declare;18 Which wise men have told from their fathers, and have not hid it:19 Unto whom alone the earth was given, and no stranger passed among them.20 The wicked man travaileth with pain all his days, and the number of years is hidden to the oppressor.21 A dreadful sound is in his ears: in prosperity the destroyer shall come upon him.22 He believeth not that he shall return out of darkness, and he is waited for of the sword.23 He wandereth abroad for bread, saying, Where is it? he knoweth that the day of darkness is ready at his hand.24 Trouble and anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.25 For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.26 He runneth upon him, even on his neck, upon the thick bosses of his bucklers:27 Because he covereth his face with his fatness, and maketh collops of fat on his flanks.28 And he dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.29 He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof upon the earth.30 He shall not depart out of darkness; the flame shall dry up his branches, and by the breath of his mouth shall he go away.31 Let not him that is deceived trust in vanity: for vanity shall be his recompence.32 It shall be accomplished before his time, and his branch shall not be green.33 He shall shake off his unripe grape as the vine, and shall cast off his flower as the olive.34 For the congregation of hypocrites shall be desolate, and fire shall consume the tabernacles of bribery.35 They conceive mischief, and bring forth vanity, and their belly prepareth deceit.

Continuing with Eliphaz's prophetic statements. When we focus on not sinning, disciplining ourselves and holding ourselves accountable so we might be able to control what we do, we are practicing sinning, we are living a lifestyle of ongoing continual sin. We must never forget that there is only one who is good, there is only one who is without sin. He never expected us to be like Him; He has just always wanted us to let Him be to us who He says He is, the “Haya,” our I AM, so He can make us like Him.That is our journey where we learn to make Him our dread, and let Him produce in us His fruit of life.Download Transcript

We will review Eliphaz's prophetic statements that apply to our life now and some of which apply to the millennial kingdom, when Jesus rules and reigns on the earth. We will scoff at famine and violence and that we will not be afraid of “wild beasts,” which is a euphonism for demonic spirits. And we will overseeour abode and not sin, because when Yahweh is in control, when He reigns as our Lord, we will not sin because He does not sin. Consumed in Yahweh, He can live His life, without sin, without transgression, in-and-through our bodies.Download Transcript

Job 18:1-4 Bildad asks why Job regards him and his friends as ignorant18:5-21 Bildad's description of the wicked man Ways Bildad's description of the wicked agrees with Eliphaz' description of the wicked18:5-6, 18 Darkness is the ultimate dwelling of the wicked 15:22-23, 3018:16 A plant that is destroyed 15:30b, 32-3318:15 Fire plays a part in his destruction 15:30, 3418:7 His success will not last 15:27-3118:11, 14 Anguish terrifies the wicked 15:21, 2418:6, 14-15 The tent of the wicked is destroyed 15:3418:21 The wicked does not know God 15:4, 13, 25-26 Ways Bildad's words are especially directed against Job 18:11 Terrors hounded Job- 3:25-2618:13 The word for skin, or, is used in Job 2:4; 7:5; 10:11; 19:20, 20, 20; 30:30; 41:7 elsewhere. 18:15b The fire of God consumed Job's livestock (1:16).18:19 Eliphaz stated the same kind of thing about the wicked in 15:34. These things match Job's experience (1:18-19).Bildad is describing the wicked man to say to Bildad that you are the man.What is the essence of the disagreement between Job and his friends?1. 18:4 Tear and anger are the same Hebrew words used in 16:9. Job said God is tearing me in His anger but Bildad says no Job, you are tearing yourself. 2. 18:5 The lamp of the wicked goes out. In 12:22, 25 Job emphasizes God making people grope in darkness but sin is never given as the reason for that in Job 12. In 21:17 Job questions how often the lamp of the wicked goes out.3. In 18:6 the lamp in the tent of the wicked goes out but in 12:6 Job asserted that often the tent of destroyers prosper. The use of the word tent highlights the difference between the wicked in the thoughts of the friends and Job. 4. In 18:8-10 Bildad pictures the wicked laying traps and hunting devices for himself by his own sin. In 16:9 Job said God is hunting him and in 16:13 shooting arrows at him.

In this episode of Rick and Elaine Discuss the Book of Job we dive deep into Job's response, not necessarily to Eliphaz himself, but to the whole of the group. We begin to see how God's Oral Law was not only present among the covenant line, but also had descended down through Abraham's other children outside of the promised seed line.This study of Job Chapter 24 is one of the most challenging, yet eye opening studies we've done thus far!We hope you all enjoy the study! Thanks for the comments! Keep them coming!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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