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Today, we're looking at Luke chapter 22. This chapterdescribes the events that took place on Thursday of Passion Week. Remember, onThursday evening, when the sun went down, it was actually the beginning of theJewish day, Friday. This is the day the Passover lamb would be killed. Twothings stand out in this passage to me that I've noticed over the years, and hascaught my attention. I'd love to share it with you today. In verse 7, it says, "Thencame the day of unleavened bread when the Passover must be killed."Now, remember, from the beginning of time, Jesus Christ is the Lamb that wasslain from the foundation of the world (Revelation 13:8). God's plan was that oneday His Son would take our place on an old rugged cross in Jerusalem. Yearsago, I had my attention drawn to the passage in Job 1 that tells us ithappened on a day when Satan appeared before God and accused the brethren.God said, "What about my servant Job?" Satan got God's permission totake Job's wealth and to cause his ten children to be killed in a wind storm(Job 1:6-22). In Job 2, it begins again, "Now there was a day” whenSatan got permission to take away Job's health. Job went on to say, "NakedI came into the world, and naked I'll leave the world. Though the Lord slay me,yet will I trust Him." My friend, this all happened on a day. Everythinghappens on a day. It happened on a day when you were born. You were born in aweek, but it happened on a day. It happened on a day when we trust Jesus Christas our personal Lord and Savior. The day Luke 22:7 is speaking of, is a daythat all eternity looks forward to and looks back to—the day when the Passover,Jesus Christ, the precious Son of God, the Lamb of God, would die on a cross, beingcrucified for our sins. Alsointeresting, in Luke 22:14, it says, "When the hour had come."Not only was it a day, Friday, when Jesus would be killed as our Passover Lamband crucified on a cross, laying down His life voluntarily for you and me, butthere was the hour when this would take place—an exact time that God hadplanned from eternity past.  Didyou ever notice how John points out that up to this hour, Jesus could not beharmed or killed. It says in John 7:30, "No one laid a hand on Himbecause His hour had not yet come." In John 8:20, again, itsays they did not lay a hand on Him; they would have liked to stone Him in thatchapter, but “His hour had not come”. Buy then, in John 12:28,just as Jesus goes into the upper room with His disciples, the Scripture says,"The hour has come that the Son of Man should beglorified." Jesus knew when that hour had come. Herein Luke 22:14, when the hour had come, He sat down with the twelve apostles andsaid to them, "With fervent desire I have desired to eat this Passoverwith you before I suffer. For I say to you, I'll no longer eat of it until itis fulfilled in the kingdom of God." Jesus knew when His hour hadcome. In John chapters 13, 14, 15, 16, and 17, it describes what happened inthat hour in the upper room with His disciples and the hour that He would go tothat cross and die in our place for our sins. In John 17:1, in His HighPriestly prayer, Jesus said, "Father, the hour has come." Oh,my friend, Jesus knew the exact time that He would die and be glorified for oursins in our place.Today, you can trust Jesus totake away your sins. Today is the day of salvation. “Behold, now isthe accepted time” (2 Corinthians 6:1-2), the hour for you and me to makethat decision to live our lives for Jesus Christ. I trust you'll do that today.Everything happens in a day and in an hour. Ilove these Scriptures: “The day of Passover came, the hour hadcome”, and Jesus gave His life and was glorified!  Godbless!

Pastor Jolene Veenstra will present a message entitled “Learning from Two Church Fathers”, focused on the book of Job 6:21; 12:12; 21:18Late in the Gospel of John, Jesus addresses a strong, energetic, and even reckless apostle, Peter, and tells him of a day in his old age when he will stretch out his hands, and others will lead him where he does not want to go. In Job, we read of a father who is far from old, but the tragedy of circumstances suddenly ages him as he finds himself sitting on the ground in pain and misery. Friends who bring comfort suddenly turn to Job with instructions, lectures, and even harsh accusations. What can we learn from these two church fathers in scripture about ourselves, God, and life together?

What if we let our adversity help us to know God more deeply? In Job 42:5, Job declares that he has now seen God, showing that hardship led him to a deeper revelation of God's presence. Similarly, in John 9, Jesus heals a man born blind—not because of sin, but to reveal God's power—giving him both physical and spiritual sight. We can choose to see Jesus in our adversity, prepare our hearts by knowing Him in the quiet, and recognize that trials—though painful—can be the very places where God's glory is most clearly revealed.

What if we let our adversity help us to know God more deeply? In Job 42:5, Job declares that he has now seen God, showing that hardship led him to a deeper revelation of God's presence. Similarly, in John 9, Jesus heals a man born blind—not because of sin, but to reveal God's power—giving him both physical and spiritual sight. We can choose to see Jesus in our adversity, prepare our hearts by knowing Him in the quiet, and recognize that trials—though painful—can be the very places where God's glory is most clearly revealed.

THE BOOK OF RUTH| GOD'S RESTORATION PLAN| Preservation and Prospective Living| Discipleship |Session-19| 2025| CHIMDI OHAHUNA Welcome to another episode where we draw lessons and focus on Ruth 1:7-11 and Job 29:18, highlighting the themes of preservation, the importance of a prospective mindset, and the actions that align us with God's will. In life's journey, preservation is our greatest priority, especially in times of distress. Life is far more valuable than luxury. As believers, understanding this principle is crucial. When you're facing challenges or experiencing hardships, reveals that God is boasting about you. Every challenge you encounter is a sign of God's trust in you. Rather than merely observing the difficulties surrounding you, concentrate on what God is doing. Your trials shouldn't be interpreted as defeat, but as a testimony of God's confidence in you. Just as Job faced immense suffering yet remained steadfast, we too can find strength in the assurance that God has a purpose for our lives during trying times. In Job 29, we discover that God has secret things meant for us that align our paths and destinies. When the secret of God is upon your tabernacle, it directs you towards your purpose. It's vital to seek these divine secrets. True faith manifests through action. Helping the poor or those who are vulnerable should be a natural response in our lives, aligning with the compassionate heart of God. Living solely in retrospect hinders our ability to perceive God's preservation in our lives. It can create a cycle of depression, as we become obsessed with what has been lost rather than focusing on the present and the future that God offers. Every moment spent grieving over the past is essentially a moment wasted. Instead, we must make the present count. Living in the past can trap us in a denial of our future. God calls us to look forward, to embrace a prospective life. When we approach God, we should come with the expectation of what He can do next in our lives rather than dwelling on stale memories. Prospect invigorates our spirits; it fuels our desire to fulfill our God-given destinies. The dangers of becoming ensnared in retrospective thinking can be likened to a cancer that slowly erodes our hope and joy. Every time we entertain thoughts of regret or loss, we risk giving power to those negative feelings. In contrast, a prospective mindset leads us to engage positively with God's promises. An example is the story of the prodigal son, who despite losing everything, found the courage to return to his father with a prospective heart. Regardless of the losses you may have experienced, there is always hope for the present and the future. Recognize that God's grace is sufficient, and with it, you can embrace your journey moving forward. Moreover, depression often finds its roots in a retrospective viewpoint where one engages deeply with past failures and disappointments, allowing the enemy to sow seeds of despair. Instead, choose to engage with God, viewing your past through the lens of God's unending love and future potential. This teaching reveals that preservation is life, not merely luxury. Every challenge we face is an opportunity to demonstrate God's mighty hand at work. Seek the secrets of God, engage actively with those in need, and choose to live prospectively. Your future is bright as long as you remain focused on what lies ahead. Embrace God's promises, let them guide your steps, and remember, no matter the trials or losses you may face, the potential for a beautiful future remains firmly in your grasp. Thank you for joining and listening to the full teaching session. Carry these lessons from Ruth with you as you navigate your own life journey, and let God's preservation and purpose shine brightly in all that you do. Subscribe to stay connected and receive more insights as we continue our study of the Book of Ruth! Jesus is Lord.

Wednesday, 4 June 2025   And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell. Matthew 10:28   “And you fear not from those killing the body, and the soul not being able to kill. But more you fear the ‘being able also soul and body to destroy in Gehenna'” (CG).   In the previous verse, Jesus told His apostles, “What I tell you in the darkness, you speak in the light, and what to the ear you hear, proclaim upon the roofs!” He now continues with this line of instruction, beginning with, “And you fear not from those killing the body, and the soul not being able to kill.”   Jesus introduces a new word, apokteinó, to kill outright. Figuratively, it means to destroy or put to death. It is derived from apo, from, and kteinó, to kill. Thus, it is more forceful than the word kill. Despite that, English translations generally say kill, not making a distinction between the words.   The words of Jesus, even without being finished, provide the hope of life beyond this earthly life. Otherwise, if the body died, the soul would die too. As Jesus is the promised One of God, His words then refute the doctrine of the Sadducees, who claimed there is no resurrection (Matthew 22:23, Acts 23:8).   Either this would be the case, or the soul that lived after the body would be forever separated from the body, something the Bible doesn't teach. As such, their doctrine was completely unscriptural.   Jesus told the apostles to boldly herald His instruction using the idea of proclaiming it from the housetops to make the point poignant. However, His words now are intended for them to understand that there may be consequences for this. Those who hear may be upset to the point that they would come after them and kill them for their words.   Despite this, and even if this were the case, the soul would remain alive, even with the body in a state of death. Understanding this, He next says, “But more you fear the ‘being able also soul and body to destroy in Gehenna.'”   Throughout the church age, these words have been fretted over by mushy scholars who cannot fathom that God would send someone to destruction, failing to realize that the God of the New Testament is the same God of the Old Testament. The coming of Jesus changes nothing in His nature.   Rather, Jesus was sent to save men, but not all men will be saved. The words clearly point to this fact. What would be the point of the apostles going forth to obtain converts if nobody were to face Gehenna? It would mean that those who received their message would be on the same footing as those who rejected it and killed them.   To get around this, these misdirected souls say that the words are speaking not of God but of the devil, as if the devil has the power to destroy those who are not saved by God. This would only move God back one step from the destruction process as He is ultimately in control of all things.   Or it would mean that God is actually not in control of all things and unable to save the souls He sent Jesus into the world to save. It would mean that God's plan for redeeming humanity was only partially effective.   In Job, Satan was prohibited from taking Job's life, demonstrating that God is even in control of that part of the equation. In the New Testament, we are implored to stand against the wiles of the devil (Ephesians 6:11), be sober and vigilant when considering the devil (1 Peter 5:8), and resist the devil (James 4:7).   Hebrews 2:14 says that the devil holds the power of death. This is true. Man fell because of the work of the devil. In that act, sin entered the world and death through sin (Romans 5:12). Life terminating in death is the default state of man. But the devil has no power beyond that.   Rather, the word says in James 4:12 that there is one Lawgiver who is able to save and to destroy. In Revelation 20:10, the devil is cast into the Lake of Fire. Only after that does it say that Death and Hades were cast into the Lake of Fire (Revelation 20:14) and that anyone not found written in the Book of Life will be cast into the Lake of Fire (Revelation 20:15).   Clearly, Jesus' words here are referring to God in judgment against unrepentant man (see Revelation 21:8). The devil does not possess this power. Rather, he only holds the power of death over those who are not redeemed. Jesus, having prevailed over death, has secured eternal life and freedom from death for those who are saved through Him.   As such, we are not to fear those who can kill our bodies but not our souls. We are to fear God, who alone has the ability to destroy body and soul. Additionally, the words here, when rightly considered, confirm the doctrine of free will. There are those who will accept the word and those who will reject it. Otherwise, what would be the point of the apostles sharing the word in the first place?   Life application: Although this verse in Matthew doesn't specifically explain if there is eternal punishment or not, the Bible makes it clear that God doesn't just throw people into the Lake of Fire where they are incinerated and terminated (the doctrine of annihilationism).   Rather, the Bible explains elsewhere that hell is eternal. This is not intended to “scare people into heaven.” Rather, it is a truth that the Bible proclaims. Focusing too much on hell causes one to miss the wonder of God's grace found in the giving of His Son for us.   We are not saved to go to heaven, we are saved from our default position, which is condemnation (John 3:18, etc.). Heaven is a result of being saved by God through the precious blood of Jesus Christ. Tell people today about the grace of God that has redirected human souls to the glorious path of life and restoration! Tell people about Jesus!   Lord God, how grateful we are to You for Your wonderful plan of salvation through the giving of Christ Jesus to redeem us to Yourself. We stand in awe of what You have done. Forever and ever we will praise You for the marvel and majesty of Jesus Christ our Lord. Halleluiah and Amen.

In Job 40, God speaks again—not to explain, but to reveal. He points Job to Behemoth, a creature so powerful that no human can control it. And yet, God does. This moment isn't about answers—it's about awe. Through His words, God shows Job that His authority extends over everything, even what we cannot understand or manage. Behemoth stands as a reminder: what is impossible for us is fully governed by God. In our suffering, when life feels chaotic or out of control, we are invited to trust the One who holds even Behemoth in His hand. God doesn't diminish Job—He draws him into wonder. And He does the same for us. The wild is not wild to God. He reigns over it all.

It has been said that a good laugh can completely change your day for the better. Why is comedy so important?The Bible is filled with example after example of laughter being a vital and valuable gift from God. For example:In Job 8:21, it says, ““He will once again fill your mouth with laughter and your lips with shouts of joy."“A cheerful heart is good medicine, but a broken heart saps a person's strength.” – Proverbs 17:22.Psalm 126:2 says, “We were filled with laughter and we sang for joy. And the other nations said, ‘What amazing things the Lord has done for them.'"And from Ecclesiastes 2:2: “Laughter is silly. What good does it do to seek pleasure?"Well … it has been scientifically proven that comedy entertains and connects us in a way that drama and seriousness does not. Comedy addresses difficult topics in such a way that it provides a break from the world bearing down on us. Needless to say, there is great value in the ability to entertain and uplift. Making someone laugh just … feels … good.Carrie Murphy claims that she is the funniest Christian you will ever meet … or at least she thinks so. A rising comedian out of Nashville, she is also a published writer and speaker who has shared the stage with Matthew West, Grammy Award winner CeCe Winans, Tasha Layton, and many more. It is her passion to make everyone feel seen, included, and shame-free in the name of Jesus! Murphy, who currently has 9-part comedy special on KLOVE, joins us to talk about how life is too short to be serious all the time. Listen as she explains that as Christians, we can laugh and be God honoring because our Creator made laughter for everyone. 

Our lives are full of “before and after” moments—what we were like before this and before that, what the world was like before this and after that. We can point to significant before/after moments in our own lives. We can see them clearly on the pages of Scripture. The wise man, Job, had a major before/after moment. In Job's account, we can see what Job was like before, during, and after his trial. Before his trial, he was the ideal man, fearing God, shunning evil, and anxious concerning the eternity of his children. He was ready for what was coming. There is another before/after moment that prepares us for whatever comes. Knowing that this day was coming filled even Job with eternal hope (cf. Job 19:23-27). He counted on the ideal Man, Jesus, the Son of God. He counted on his coming. The Messiah would be (and he was!) truly blameless and upright; he feared God alone and shunned evil. Yet, he suffered unspeakable injustice and then became the sacrifice for all humanity. This is the One we see raised from the dead this day! His blood has paid the price. His resurrection assures us that the check cleared. The Devil has no claim on him NOR US. This is our most important “after.” We live after the resurrection of Jesus and look forward to our own. And so, we'll rise early each day, fearing the Lord, shunning evil, and being anxious for the eternity of the people in our lives.

In Job 1:8, “the Lord said unto Satan, Hast thou considered my servant Job, that feareth God, and escheweth evil?”This moment is pivotal because it shows that Job wasn't just noticed by God, he was recommended by God. That alone speaks volumes.When God calls someone “my servant,” it's not just a title; it's an endorsement of trust, faithfulness, and character. In Job's case, God wasn't setting him up to suffer; He was setting him up to shine, to silence the accusations of the enemy with a life that would prove genuine even under pressure.Closing Songs:I'm a Soldier In the Army of The Lord by Bobby JonesI Shall Wear A Crown by Bruce Parhamwww.BibleDeliverance.org

Daily Devotional - Job 11:1-20 - Bold Words, Harsh Judgements: Zophar SpeaksSometimes the people closest to us don't understand our pain. In Job 11, Zophar makes bold claims about Job's suffering, assuming guilt instead of offering grace.

Daily Devotional - Job 10:1-22 - A Heart Full of Questions: Job's Cry to GodHave you ever asked God why?Why me? Why now? Why this pain?Job did too—and God didn't turn him away.

This week's message walked through Job 29–31, where Job delivers his final and most personal words. In Job 29, he looks back, remembering yesterday—days filled with blessing, God's nearness, and a life of justice and compassion. In Job 30, he faces a painful reality check, lamenting his current suffering and loss. And in Job 31, he offers a heartfelt plea for God to remember his lifelong pursuit of personal holiness.From these chapters, we are reminded that even the righteous will suffer, and sometimes we will never understand why. Yet like Job, we are called to continue practicing personal, practical righteousness—anchoring our lives in inward commitments and outward deeds rooted in faith. Hardship is never an excuse to stop pursuing holiness. In fact, it's in suffering that true faith shines brightest. We must guard against letting our eyes lead our hearts, trusting instead in the unseen promises of God. What we reveal in seasons of short suffering is beautiful, but what we reveal in seasons of long suffering is priceless.

Daily Devotional - Job 5:1-27 - False Comfort: Eliphaz Offers Advice Without UnderstandingSometimes people mean well... but their words miss the mark.

Daily Devotional - Job 4:1-21 - When Friends Speak: Eliphaz Break The SilenceHave you ever poured out your pain—only to be met with judgment instead of comfort? That's what happened to Job.

A Sermon for the Third Sunday in Lent by the Rev'd Dr. Matthew Colvin In Dante's Inferno, the Italian poet's lurid imagination has created a special circle of hell as a punishment for thieves: because they are sinners who did not distinguish between what was their own and what belonged to someone else, they are punished (in Dante's imagination) by a blurring of the lines distinguishing their own bodies and nature from those of something else: monstrous lizards chase them down as they run in terror, and when they catch up with them, they jump onto them, clasp them with their four legs, and fuse their lizard bodies together with their human bodies, producing a horrific human-lizard hybrid. It is one of the creepiest and most disgusting punishments in the Inferno, and when I read it, my skin crawls. A similar revulsion is evoked by parasites. My fellow American missionaries in the Philippines used to joke, whenever they came back to the United States and got a stomachache, that it was caused by their Philippine parasites becoming unhappy with American food. My wife has seen a pregnant woman cough up a five inch worm, still twitching. I could multiply examples, but you get the point: parasites are uniquely disgusting because they violate our bodies and live inside us against our will. Demon-possession is like this, except that the violation is even more severe: a malevolent and powerful spiritual entity dwelling within a human being, controlling his speech and actions, his mind and body, against his will. This sort of parasitism is subtly implied in an oddity of the language in Luke 11 :14: “And he was casting out a demon, and it was mute.” Who was mute? The gender of “it” is neutered, which matches the word for demon, daimonion. Yet the very next sentence says, “So it was, when the demon had gone out, that the mute spoke.” Do you see how the properties of the demon are the properties of the man it possesses? This should make your skin crawl. It's very evil. The sorts of frightful scenes of violence depicted in the movie The Exorcist are not actually far fetched in comparison with the actions of demon-possessed persons in the Bible: cutting themselves, breaking chains, attacking people and “prevailing against them so that they flee naked and wounded”, speaking with other voices, throwing the possessed person into fire or water. No wonder the Jews wanted to get rid of demons. One of the marks of a great rabbi was that his teachings were authenticated by miracles, including the exorcism of demons. This was a popular piece of Jewish wonder-working. Acts chapter 19 speaks of “vagabond Jewish exorcists”. The historian Josephus tells how such people operated: “I have seen a certain man of my own country, whose name was Eleazar, releasing people that were demoniacal in the presence of Vespasian, and his sons, and his captains, and the whole multitude of his soldiers. The manner of the cure was this: He put a ring that had a Foot of one of those sorts mentioned by Solomon to the nostrils of the demoniac, after which he drew out the demon through his nostrils; and when the man fell down immediately, he abjured him to return into him no more, making still mention of Solomon, and reciting the incantations which he composed. And when Eleazar would persuade and demonstrate to the spectators that he had such a power, he set a little way off a cup or basin full of water, and commanded the demon, as he went out of the man, to overturn it, and thereby to let the spectators know that he had left the man.” – Flavius Josephus, Antiquities of the Jews. By contrast with this, Jesus simply commands the unclean spirits, and they come out. There is no struggle; when demons see that Jesus has arrived, rhey normally beg for mercy before he even says anything. And it is interesting to hear the language they use. In Luke 4, “Now in the synagogue there was a man who had a spirit of an unclean demon. And he cried out with a loud voice, saying, “Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are— the Holy One of God!”” (Luke 4:33-34) and again, in Matthew 8: “And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?”” (Matthew 8:29) Before the time. These demons know that they are doomed (so their wickedness is also deliberate sin against knowledge), and what's more, they know there is a scheduled day in history when they are to be destroyed. What's surprising to them is to discover that that day has suddenly come forward and is upon them already in the person of Jesus. It is very much like the exchange between Martha of Bethany and Jesus when he comes to raise Lazarus in John 11:23: “Your brother will rise again.” “Martha said to Him, “I know that he will rise again in the resurrection at the last day.” Jesus said to her, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” The expected future resurrection — that event “at the last day” — turns out to have a human face, and he is here now, in 33 AD. So with the demons: they think that they can continue to possess people until the resurrection and judgment, unaware that in the person of Jesus, the judgment is upon them now. 33 AD. Anno Domini. Jesus, from the moment of his baptism in the Jordan river, began to announce that He was himself the fulfillment of the OT's prophecies of the coming kingdom of God. His healings and driving out demons; his parables and commandments; His baptism and transfiguration — everything spoke of His office as the Messiah, “a savior, who is Christ the Lord”. When John's disciples ask Jesus, “Are you the coming one, or do we wait for another?”, He had no need to plead his own cause and use persuasive arguments to convince them of His messiahship. His answer is “Go and tell John the things that you see and hear: “The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them.” That is to say, His actions already matched the job description that Israel knew from the prophets, especially Isaiah. His vanquishing of demons was a sign with the same meaning as the others: behold, your King. And yet we are told by the fourth gospel that Jesus “came unto His own, and His own did not receive Him.” So we are confronted with the question: Why did they refuse to believe in him? 15 But some of them said, “He casts out demons by Beelzebub, the ruler of the demons.” This is why the ascribing of Jesus' miracles to the devil is unforgiveable — not that it is especially worse in seriousness than, say, blaspheming against the Father, but that it removes the possibility of salvation. If you mistake the fireman for a bad guy, you're not going to let him remove you from a burning house. 16 Others, testing Him, sought from Him a sign from heaven. These people are “testing him” – the same verb used of Satan's temptation of Jesus in the wilderness, and indeed, their request for a “sign from heaven” is a renewal of Satan's suggestions that Jesus should perform a gratuitous miracle to force people to believe in Him. Let's remember that He has just cast out a demon. So they are asking for another miracle to authenticate the first miracle. What end will there be of such doubt? If miracles could compel faith, these people would have believed already. Jesus' reply has three parts. His first response is to point out how illogical it is to imagine that Satan, whose goal is to oppress human beings and subject them to demonic power, would sabotage his own work by freeing anyone from demonic power. His second argument is even more pointed, and to understand its full force we must recognize the echo of the OT and the narrative situation that echo calls up. He asks them, “If I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons with the finger of God (ἐν δακτύλῳ θεοῦ), surely the kingdom of God has come upon you.” This is a very direct reference to a prominent Old Testament passage, Exodus 8:17-19. It is near the beginning of the ten plagues. Already Moses has inflicted two plagues on Egypt: he has turned the water to blood, and he has brought forth frogs on the land. Amusingly enough, Pharaoh's magicians did so with their enchantments — with the result that there was even more water turned to blood, and even more slimy frogs hopping around Egypt. Pharaoh's administration kept the Israelites in bondage not only by physical whips and brutal oppression, but also by projecting a spurious aura of competence and knowledge, so that they have a wise ability to control events. We see this in our own day, when the Federal Government has so thoroughly persuaded everyone that it can save us, that when a hurricane strikes a coastal city, there are people who blame the Federal disaster relief agencies and the government for not doing more; when evil people shoot schoolchildren, the government must “do something about it”; and our diets must be dictated to us with a food pyramid based on scientific research; synthetic pharmaceuticals must be prescribed for every ailment according to the wisdom of scientists. These wonder-workers are able to put a man on tbe moon; how, then, can we doubt their wisdom. Do not even imagine that there is another way, or another truth. So it is in Egypt bedore the Exodus. As in our day, so in Egypt there was a “ fascination with wisdom, which, in addition to imitating the great regimes, represented an effort to rationalize reality, that is, to package it in manageable portions”. In our day, this wisdom is technological, statistical, scientific. In ancient Egypt it was priestly and magical. And so, even though it means more water turned to blood, and more frogs on the land, Pharaoh's magicians must by all means show that they can replicate the miracles of Moses. The wizard's duel is crucial to maintaining the supremacy of Pharaoh's regime. He has the best magicians. Anything Moses can do, they can do too. But then, something happens: Aaron stretched out his hand with his rod and struck the dust of the earth, and it became lice on man and beast…Now the magicians so worked with their enchantments to bring forth lice, but they could not. So there were lice on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” As one writer (W. Brueggemann) comments: “The Egyptian empire could not! The gods of Egypt could not! The scientists of the regime could not! The imperial religion was dead! The politics of oppression had failed! That is the ultimate criticism, that the assured and alleged power of the dominant culture is now shown to be fraudulent. Criticism is not carping and denouncing. It is asserting that false claims to authority and power cannot keep their promises, which they could not in the face of the free God, [the God of Moses]. It is only a matter of time until they are dead on the seashore.” Jesus' words, “The finger of God” call up in his listeners' minds the contest between Moses and the magicians of Pharaoh. Jesus' accusers are failing to recognize that He is in the position of Moses and Aaron. They and their “sons” — that is, their disciples — are in the place of the magicians of Pharaoh. By whom do they cast out demons? Oh, that's right, they don't. They cannot do what Jesus has done, so they are discredited as judges — and this in the Biblical sense of the word (think Samson, Deborah, Barak). They cannot save. By connecting his actions to Moses' miracles in the Exodus, Jesus is implying that He is the agent of a new Exodus; that the time of salvation has come. Those who oppose that salvation and ascribe His work to the devil are in the position of Pharaoh and Pharaoh's magicians: not only are they powerless to do what He does, but they are actually opposing God's salvation. Jesus' deliverance of the mute, demon-possessed man is actually an instance of that basic conflict, and a preliminary step to the ultimate conquest and final defeat of Satan. He compares himself to a violent house-robber who has defeated the strong man guarding the house; and he contrasts that image with the ineffectual efforts of others before him. A friend of mine once had bats and squirrels living in his attic. By careful use of humane traps, he eventually got rid of them, and raccoons moved in. Once that happened, he decided the time for gentleness was past, and he got his .22 and a dog. Just like that, Jesus suggests that the house of Israel has been cleansed of its idolatry, but it is now suffering something far worse: nowhere in the OT do we hear of anyone possessed by a demon. But demons are seemingly lurking everywhere in the gospels. Past cleansings of Israel have been ineffective, like a situation where seven worse demons move into a man who used to have one. Jesus' intention — for those whom he drove demons out of; for his people Israel; and ultimately for the world, is a permanent and effectual pest-removal. But notice the scenario that Jesus describes: When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils. 23 He who is not with Me is against Me, and he who does not gather with Me scatters. This is the prelude to a thorough plundering of all of Satan's dominion over this fallen world. Remember when Satan tempted Jesus? He took him up on a mountain and offered him all the kingdoms of the world if he would bow down and worship him. It is a real estate transaction: that is the significance of taking Jesus up on a mountain and showing him all the kingdoms. God does a similar thing with Abraham, telling him to look at the land of Canaan, “for all the land which you see I give to you and your descendants forever.” (Genesis 13:15) Satan was offering to trade Jesus the kingdoms of the world. Jesus refused, because he does not make bargains with Satan. His intention is to defeat him, and disarm him, and take away his dominion. And the Bible shows us how that happened: “Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand. He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years; and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished. But after these things he must be released for a little while.” (Revelation 20:1-3) The Gentiles are no longer under the domination of demons. No one is worshipping Thor or Zeus or Baal anymore. And when Satan is released one last time, it is only so that he can be thrown into the lake of fire after he shows how unrepentant he is. So, with the house cleansed, what happens now? God has got rid of the demons, and He intends to dwell in this house Himself. Our gospel lesson closes with Jesus' response to a woman in the crowd who calls his mother blessed: “Blessed is the womb that bore You and the breasts which nursed you!” Mary is certainly blessed. But that blessedness was not merely a matter of giving birth to Jesus. Remember that Mary responded to the angel, “Behold the maidservant of the Lord! Let it be to me according to your word.” Mary, as a symbol of faithful Israel, submits herself to God and to His purposes. The result is that God honors her obedience by coming to dwell within her. So too with us. “Blessed are those who hear the word of God and obey it,” for God dwells with them. Now that raises one last issue. I have a number of different quotations I'm going to share with you concerning the relationship of obedience and bodily resurrection and our individuality. Some of you have read CS Lewis' Screwtape Letters? They are a series of fictitious letters in which Lewis pretends that one demon, a senior demon who has a lot of experience, is writing to a junior demon all kinds advice about how to tempt a man and lead him to Hell. C.S. Lewis said this was the most difficult of all his works to write. There was something oppressive and depressing about channeling an evil voice and writing in this style for so many pages. Well, here's what Uncle Screw tape advises his junior devil Wormword about human beings:what God wants to do with human beings. He says, “But the obedience which the Enemy demands of men is quite a different thing. One must face the fact that all the talk about His love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself--creatures, whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His. We want cattle who can finally become food; He wants servants who can finally become sons. We want to suck in, He wants to give out. We are empty and would be filled; He is full and flows over. Our war aim is a world in which Our Father Below has drawn all other beings into himself: the Enemy wants a world full of beings united to Him but still distinct.” Still distinct! Remember what was so creepy about that demon possessed man in our gospel reading this morning was that he didn't seem to be himself. And the demon speaks out of him. The demon is mute, and he is mute. He's lost his distinctiveness. It's like that Dante lizard people, fused with the demon. The Roman emperor Marcus Aurelius was a Stoic philosopher, not a Christian. In fact, he was a persecutor of Christians, even though he has a reputation as a wise emperor. We happen to have his private journal Marcus Aurelius' Meditations, everything he was thinking about his spiritual life. Even though he's the wealthiest man in the world, the most powerful man in the world, the emperor of Rome, we can tell from reading what he writes in his meditations. He was terrified of dying. He was not looking forward to it, and he was desperate for any philosophical help that could give him some comfort, some assurance in the face of this terrifying fact of death that seemed inevitable. His solution to the problem was to cling to the hope that his rational soul, his rationality, his sense of reason, was divine. The body, it's going to rot; it's going to disappear. It's going to become collrupt, but the soul, the rational soul, when you die, it's going to be caught up into the divine fire and become one with God. In Stoicism, they thought that the sun is God, the divine fire that everything else that's rational in the universe is a little bit of the divine fire. It's in your soul. And so when your body dies, whoosh! — Up your soul goes and joins God. If I were to take two flames and join them together, there'd be one flame. That's the way they think about it. And so Marcus Aurelius says,  “That's not the person your mother gave birth to. And that divine fire is not part of your body that your mother gest stated and gave birth to. Then he asked his question, the mask slips for a minute and he says, “But what if you're inextricably linked to it through your sense of individuality” — meaning, what if you're really tied to your body by being an individual human being? What if that's what makes you an individual human being is that you have a body that is the center of your consciousness and your agency and you look out of your eyes from your body and you interact with other people and shake hands with them and embrace them and speak to them face to face and see them, and they see you because you have a body and they have a body. And that's what it means for you to be an individual. So if that's what it means for you to be you, is that you have a body, then it's not much comfort to think that your soul is going to be absorbed into the bigger fire of God. Then where are you? There's God, but where are you? So he says, “What if you're inextricably linked to the body through your sense of individuality?” And he he can't answer the question, so he immediately says, “That's not what we're talking about here.” “I don't want to think about that.” It's so scary. It really would feel like standing on the edge of a deep abyss. if when you die, you lose your individuality and you're not you more. Because you'll have body anymore, and you've been absorbed into God. That's not that different from what Screwtape was talking about: the demons would like to absorb you. Marcus Aurelius shies away from the full force of his own pantheism and from the horrible consequences that it has for individuality. Two more quotations. In Job chapter 19, we have those famous words of Job about resurrection. He says, “I know that my Redeemer lives and that the last he will stand upon the earth, and after my skin has been thus destroyed, yet in my flesh I will see God, whom I shall see for myself, and my eyes shall behold him. I, and not another! My heart faints within me.” Job says he's going to see God. Job in his individuality and his identity is going to see God because he's going to have a body and eyeballs that look at him. One last business. On the day of Pentecost, we have some fire, but it isn't individual souls getting absorbed into God. Rather it's tongues of fire coming down from God and resting on individuals who are filled with God's Spirit, and when they are filled, do they lose their individuality? No, they start speaking, respectively, all their different languages that their hearers know from where they grew up. So when God fills us with His spirit, he doesn't rob us of our identity. He doesn't absorb us into himself, but he fills us with himself and makes us more who we are, and that is why the resurrection of the body that we confess in our creed is a great comfort because it assures us that we, each of you individually, who you are when you are raised from the dead, you “and not another” will see God and be in relationship with him. Let's pray. Heavenly Father we thank you that you've given us victory over Satan and his demons, that you have assured us that you have called us to yourself. You have given us your spirit and you desire to dwell within us and make us into a holy temple fit for your dwelling. Help us by faith to cling to Christ in whose service is perfect freedom. We pray in his name. Amen.

Have you ever watched a wild animal in its element—completely free, completely untamed? A mountain goat giving birth on the cliffs, far from human sight. A wild ox, powerful and stubborn. A war horse, fearless in battle, charging into the fray without hesitation. Who teaches them to live this way? Who gives them their strength, their instincts, their wild beauty? In Job 39, God continues His speech from the whirlwind, taking Job on a tour of the natural world—not the parts that are tamed and domesticated, but the creatures that answer only to Him. The message is clear: The world does not need Job's wisdom to run. It is already in the hands of its Creator.  The Rev. Charles St. Onge, LCMS Missionary pastor to Ascension Lutheran Church in Montreal, Quebec, joins the Rev. Dr. Phil Booe to study Job 39.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

The debate has been raging. Job has insisted on his innocence. His friends stubbornly clung to their belief that suffering must be the result of sin. Then came Elihu—young, passionate, and unwilling to let either side go unchallenged. He has listened long enough, and now he speaks. In Job 34 and 25, Elihu sharpens his argument. He turns his focus entirely to God's justice, confronting Job's complaints head-on. Does the Almighty pervert justice? Can the One who governs the world with perfect wisdom ever be accused of wrongdoing? The question is no longer about Job's suffering alone. Now, it's about the very nature of divine justice itself.  The Rev. Brandon Metcalf, associate pastor at Zion Lutheran Church in Bethalto, IL, joins the Rev. Dr. Phil Booe to study Job 34 and 35.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

The debate has been raging. Job has insisted on his innocence. His friends stubbornly clung to their belief that suffering must be the result of sin. Then came Elihu—young, passionate, and unwilling to let either side go unchallenged. He has listened long enough, and now he speaks. In Job 34 and 25, Elihu sharpens his argument. He turns his focus entirely to God's justice, confronting Job's complaints head-on. Does the Almighty pervert justice? Can the One who governs the world with perfect wisdom ever be accused of wrongdoing? The question is no longer about Job's suffering alone. Now, it's about the very nature of divine justice itself.  The Rev. Brandon Metcalf, associate pastor at Zion Lutheran Church in Bethalto, IL, joins the Rev. Dr. Phil Booe to study Job 34 and 35.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

In Job 42:2, Job declares, “I know that thou canst do every thing, and that no thought can be withholden from thee.” After enduring immense suffering and questioning, Job reaches a powerful realization—God's plans are unstoppable, and His sovereignty is unshakable. Join us as we unpack the significance of trusting in God's perfect will, even when life feels uncertain. How does this truth impact our faith, our struggles, and our daily walk with Him?

Job has had enough of his friends' empty words. In Job 26, he shifts his focus from their bad theology to the majesty of God, describing His power over creation in a speech that reminds us how little we truly understand of His ways. Then, in Job 27, Job boldly declares that he will not deny his integrity, refusing to accept their claim that his suffering proves his guilt. Is Job being defiant, or is this a statement of unwavering faith? And what does it mean to trust in God's righteousness when everything seems lost?  The Rev. Dr. Michael Morehouse, pastor of Catalina Lutheran Church in Tucson, AZ, joins the Rev. Dr. Phil Booe to study Job 26-27.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

“How do you know what your life will be like tomorrow? Your life is like the morning fog—it’s here a little while, then it’s gone.” (James 4:14 NLT) It’s been said that inside every old person is a young person wondering what in the world just happened. Life is a fast-moving ride. And if you’re not aware of just how quickly it moves, there’s a lot you might miss. The Bible makes the same point in much more eloquent terms. In Job 9:25–26, Job says, “My life passes more swiftly than a runner. It flees away without a glimpse of happiness. It disappears like a swift papyrus boat, like an eagle swooping down on its prey” (NLT). And David says in Psalm 39:4–7, “Lord, remind me how brief my time on earth will be. Remind me that my days are numbered—how fleeting my life is. You have made my life no longer than the width of my hand. My entire lifetime is just a moment to you; at best, each of us is but a breath. We are merely moving shadows, and all our busy rushing ends in nothing. We heap up wealth, not knowing who will spend it. And so, Lord, where do I put my hope? My only hope is in you” (NLT). We’re all rushing headlong to what lies beyond this life. And that’s a scary thought to some. Actor William Shatner, of Star Trek fame, once said, “I’m so not ready to die. It petrifies me. I go alone. I go to a place I don’t know. It might be painful. It might be the end. My thought is that it’s the end. I become nameless, and I spent a lifetime being known.” Someone needs to tell William Shatner that there’s a God in Heaven who loves him, and that he can know where he’s going after he dies. He can go to Heaven if he puts his faith in Jesus Christ, and he can live long and prosper. In the meantime, we must make the most of our brief stay in this world. In the passage above, James asks, “How do you know what your life will be like tomorrow?” What he’s really asking is, “What kind of life are you living? What are you doing with this precious gift called life right now?” If you want to get more specific, you could change the question to “What are you doing with the precious gift of your marriage?” Or with your family or other loved ones. Time is passing quickly for them, too. One of the best strategies for living life well is found in Proverbs 3:6: “Seek his will in all you do, and he will show you which path to take.” God knows every possible path that’s laid out before you. He knows where each decision will take you. He knows the routes that will lead to fulfillment, joy, growth, and maturity. And He knows the dead-ends. If you trust in Him and ask Him to guide you according to His will, He will help you make the most of your brief time in this world. Life is short. Live it well. — Listen to the Greg Laurie Podcast Become a Harvest PartnerSupport the show: https://harvest.org/supportSee omnystudio.com/listener for privacy information.

In Job 38, we read of one of the many questions asked in the book: Hast thou entered into the treasures of the snow? Pastor Evans reveals many spiritual treasures that can be found in snow.

In Job 40, God calls Job a faultfinder. He invites Job to respond. Job wisely chooses silence, and God continues to speak. Do you desire to plead your case before God? Do you have a few things to say to God about life?

In Job 36 and 37, the young man Elihu extols God's greatness and proclaims God's majesty. These are his final words before the Lord Himself speaks in chapter 38. We can't wait. Do you praise the majesty of God?

Welcome to Connections Church Online! Pastor John Gorter joins us with a message from Job 19:25-27, titled “My Redeemer Lives.” Is it OK to desire honor? To be well-thought-of in the community and respected by family, classmates, coworkers, and others? But there are times in our lives when we lose our honor: rejection by family or friends, failure in a school or work project, false rumors spread, loss of dignity when aging or getting dementia. In Job 19:25-27 we see that someone is there to restore our honor. Visit our website: https://myconnections.church/

In Job 29 and 30, Job has been speaking since chapter 26. He continues his discourse summarizing his defense in these two chapters. Do you long for the good old days? Were they really that good?

Ever had a friend who, with the best intentions, just completely missed the mark? You're pouring out your heart, and they hit you with, “well, everything happens for a reason”—yeah, thanks for that. When we face suffering, well-meaning friends often try to offer wisdom—sometimes helpful, sometimes not so much. In Job 4, Eliphaz steps forward with what he believes is sound advice, drawing from his own experience and understanding of God's justice. But does his counsel bring clarity, or does it miss the deeper reality of Job's suffering?  The Rev. Roger Mullet, pastor of Prince of Peace Lutheran Church in Buffalo, WY, joins the Rev. Dr. Phil Booe to study Job 4.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

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

In Job 27, Job begins speaking, saying he will maintain his integrity. How is your personal integrity?

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

In Job 23 and 24, Job responds to Eliphaz's accusation that he is exceedingly wicked. Job's response covers two chapters. Do you have the freedom in Christ to argue before God?

In Job 22, Eliphaz declares Job's wickedness must be great! “Can a man be profitable to God?” (v. 2). Do you think God needs you?

In Job 21, Job responds to Zophar's argument that the wicked suffer. Job argues the wicked also prosper. Do you see the wicked prosper? Do you curse God as they do?

In Job 20, Zophar speaks. He talks about how the wicked will suffer. Yet, we see wickedness prosper all around us. Do you get judgmental, or do you trust the justice of God?

In Job 16 and 17, Job responds to Eliphaz's accusation that he did not fear God. He has a pity party, poor me. Are you in the midst of a pity party?

In Job 15, his friend, Eliphaz, accuses Job of not fearing God. Do you fear God? Does anybody know you do? Can you defend your faith?

In Job 13 and 14, Job continues to respond to Zophar. He wants to plead his case to God, not his friends. He wants to know why this is happening to him. You too may want to plead your case to God. You too may want to know why.

In Job 12, Job responds to Zophar's accusations in Job 11. He ridicules his counsel. Surely you have given advice, but how much did you really know about the circumstances? Zophar had no knowledge of the deal God and Satan made in heaven. Are you careful as you counsel others based on your limited information?

In Job 11, Job's third friend, Zophar, speaks. He says Job deserves worse. Sometimes the help we seek from our friends is no help at all. Where is your help in time of need?

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

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

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

In Job 6 and 7, Job responds to the accusations from Eliphaz in chapters 4 and 5. Do you suffer the weariness of life: months of emptiness, nights of misery, the terrors of God arrayed against you?

In Job 4 and 5, the discussions begin between Job and his three friends. Friend number one, Eliphaz, counsels Job that the innocent prosper. Are you innocent before your Maker? Is anyone pure before a Holy God?

In Job 2, as if what Satan did to Job in chapter 1 was not enough, he is going to further attack Job in this chapter. From time to time, do you feel attacks from the enemy? Do those attacks sometimes feel a bit overwhelming?

On today's Bible Answer Man broadcast, Hank shares on the Tree of Life, the two Gardens, and Golgotha.Hank also answers the following questions:How can I start reading the Bible without getting confused? Jeremy - Fresno, CA (4:08)What is your take on the rapture? Juan - Modesto, CA (8:44)Can you explain Ezekiel's vision of the wheel within a wheel? Curtis - Antioch, TN (15:13)I debated with a friend on whether Jesus died or not. Was I right to say that He died in his humanity? Norris - Memphis, TN (17:00)In Job 2:1-2, had Satan already been cast out of heaven? Norris - Memphis, TN (18:29)Is there subordination within the Trinity? Kevin - Chicago, IL (21:03)I heard a statement that all religions lead to heaven. Can you clarify this? If I am Jewish and I died, would I go to heaven? Holly - Topeka, KS (22:08)

On today's Bible Answer Man broadcast (12/05/24), Hank answers the following questions:Is it considered murder when a soldier takes someone's life? Paul - Oklahoma City, OK (1:00)How does the killing and murder distinction apply to the abortion issue? Paul - Oklahoma City, OK (6:52)Can you explain the passage where Jesus says, “we are gods”? Bobby - Griffith, GA (7:55)Can you explain Ezekiel's vision of the wheel within a wheel? Curtis - Antioch, TN (15:13)I debated with a friend on whether Jesus died or not. Was I right to say that He died in his humanity? Norris - Memphis, TN (17:00)In Job 2:1-2, had Satan already been cast out of heaven? Norris - Memphis, TN (18:28)Is there subordination within the Trinity? Kevin - Chicago, IL (21:03)I heard a statement that all religions lead to heaven. Can you clarify this? If I am Jewish and I died, would I go to heaven? Holly - Topeka, KS (22:08)

Welcome to Day 2516 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – My Guardian Angel – I Dare You Not To Bore Me With The Bible. Wisdom-Trek Podcast Script - Day 2516 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2516 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the thirty-third lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today's lesson is: My Guardian Angel. “Every time a bell rings, an angel gets its wings.” These are familiar words for those of us who follow the holiday tradition of watching the classic film It's a Wonderful Life. The angel Clarence helps George Bailey discover the unseen but tremendous significance his mundane life played in the lives of others. It's a heartwarming story, full of hope and encouragement. But what about its theology? Are guardian angels—like Clarence—really biblical? Jesus' words in Matthew 18:10 suggest the answer is yes: “Beware that you don't look down on any of these little ones. For I tell you that in heaven their angels are always in the presence of my heavenly Father. The passage affirms that children have angels who represent them before God. Where did Matthew get such an idea? In Job 5:1, angels are presented as mediators between God and people. Job's friend Eliphaz challenges him: “Cry for help, but will anyone answer you? Which of the angels[a] will help you? Eliphaz presumes that angels would act as mediators between God and Job. This understanding was common in the biblical world. Ancient Mesopotamians, for example, believed that humans had “personal gods” who could appeal for them before the assembly of gods. We no longer need a mediator. Through His death and resurrection, Jesus now intercedes on our behalf before God (1 Tim 2:5). But the New Testament still describes angels as having an immediate ministry to believers, as demonstrated by Hebrews 1:14: Therefore, angels are only servants—spirits sent to care for people who will inherit salvation. Also, the narrative in Acts 12 shows us a continued connection between angels and people. After an angel frees Peter from prison and execution, Peter goes to the house of his fellow believers (12:6-10). Those inside don't believe the servant girl's report that he is at the door. They reply, “It must be his angel!” (12:15). This statement testifies to the early Christian...

“O that I knew where I might find Him!” — Job 23:3 In Job's uttermost extremity he cried after the Lord. The longing desire of an afflicted child of God is once more to see his Father's face. His first prayer is not “O that I might be healed of the disease which now festers […]