Podcasts about Zophar

Job has endured the discouragement of a spiritist philosopher and a know-it-all traditionalist. Now he faced the most brutal of them all, a bigoted dogmatist. These men show no empathy to Job's plight. They have not listened to his questions (9:2,4,14;10:20). Zophar showed the least amount of patience and got the strongest reaction from Job.

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

Job 11-14 will teach us where hope comes from. Job's friend, Zophar, thinks hope comes from living for God and being blessed by Him. Job thinks hope can only be found in God Himself, the only one who can give us eternal life. Today, we know that hope is ours through Jesus Christ.As you prepare for the message, please read the passage and ask yourself,"Where does hope come from?""How can I find hope in Jesus for today?"

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

In the span of a few days, Job lost everything. His prosperity was stolen from him and destroyed. His children lay buried in the dust. His own health was so destroyed that his friends could barely recognize him when they came to console him. But they were little help. Zophar was one of the worst. He came to Job in his grief and said to him, “You deserved this. In fact, it could have been worse. God has even forgotten some of your sin” (11:6). Some friends! Yet, Zophar wasn't all wrong. He asked a fundamental question of Job. “What can you know?” The wisdom, the mysteries, and the limits of God are all beyond our knowing. It is longer than the earth and broader than the sea. Yet, there Zophar sat, daring to uncover the hidden mysteries of heaven to Job. Isn't that what we try to do when we try to explain how God is working all things together for good (cf. Romans 8:28)? We say that and then we try to explain it. We sit with those who are suffering and try to explain to them how its good. We sit with our thoughts and try to reason out the things beyond our understanding. We are better off if we stick with what we know. And what was it that Job knew, even in the dust and ashes? He knew that his Redeemer lived. He knew that he would live with him, too. Ah, how sweet this sentence is: I know that my Redeemer lives! Indeed, this is what we know. Job 11:7-9; Job 19:23-27

The post Job 18 – 21 : Second Round of Speeches – Bildad, Zophar and Job appeared first on Woodland Hills Church of Christ.

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

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

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The post Job 11-14 : Speeches of Zophar and Job appeared first on Woodland Hills Church of Christ.

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

Welcome to Daily Devotion with Pastor Balla! Today, we reflect on Job 11:7-10, where Zophar speaks of God's infinite wisdom and power. Can we truly grasp the depths of the Almighty? While Zophar exalts God's majesty, he misses the mark—using truth to silence Job's pain rather than offer comfort. Join us as we explore God's unsearchable wisdom, His mercy in suffering, and how Christ reveals His love. Don't forget to like, subscribe, and share to help spread God's Word!

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

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Zophar focuses on God's omniscience to accuse Job, who responds with a perspective on God that rejects the singular focus of his friends.

To help support the channel, please consider signing up for monthly services, or just use our affiliate links to purchase things you were already going to buy anyway, at no extra cost to you: https://www.retrorgb.com/support.htmlMore info: http://www.retrorgb.com/week448.html T-Shirts: https://retrorgb.link/tshirtsAll equipment used to shoot this video can be found here: http://retrorgb.link/amazon 00:00  Welcome00:18  Skies Of Arcadia Patch: https://www.retrorgb.com/new-skies-of-arcadia-patch-enables-multi-language-60hz-rgb-scart-support-for-the-first-time-ever.html02:16  Fujinet Demo: https://www.retrorgb.com/hands-on-with-fujinet-in-2025.html03:59  Zophar's Speedrunning Origins: https://www.retrorgb.com/zophars-retro-rewind-episode-2.html 05:46  PS2 MMCE Setup & Overview: https://www.retrorgb.com/playstation-2-mmce-setup-demo-livestream.html 13:53  Retro Fighters D6 Review: https://www.retrorgb.com/retro-fighters-d6-review.html16:40  Saturn ODE & FRAM: https://www.retrorgb.com/saturn-odes-compared-fram-flex-cable.html 21:51  Interview with Lumacode creator: https://www.retrorgb.com/interview-with-lumacode-creator-c0pperdragon.html24:30  FM Towns Marty Overview: https://www.retrorgb.com/video-overview-and-deep-dive-of-the-fm-towns-marty.html26:15  Thank you!!! https://www.retrorgb.com/support.html

There's a certain kind of rage that comes from feeling like justice has been denied. We see it in the world today—outrage over corruption, frustration when the wicked seem to prosper, and the deep longing for wrongs to be made right. But what happens when that thirst for justice turns into self-righteous fury? That's where we find Zophar in Job 20. He's not interested in nuance. He's not here to comfort Job. He's here to deliver a scathing sermon on the inevitable downfall of the wicked. But is Zophar right? Do the wicked always suffer in this life? Does God's justice operate on a simple “you sin, you suffer” timeline? And what happens when our desire for retribution makes us blind to the suffering of another?  The Rev. Dr. Vernon Wendt, intentional interim pastor at Immanuel Lutheran Church in Steger, IL and St. Paul's Ev. Lutheran Church in Chicago Heights, IL, joins the Rev. Dr. Phil Booe to study Job 20.  Why do the righteous suffer? That's the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job's story isn't just about a man enduring unimaginable hardship; it's about wrestling with God's will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God's grace rather than human understanding. As Job's friends offer simplistic answers, Job demands the truth, and God's response reminds us of His infinite wisdom and mercy. Through it all, we see glimpses of Christ—the truly innocent sufferer—who redeems our pain and points us to the cross, where suffering meets salvation. Join us as we journey through Job, confronting tough questions about faith, suffering, and God's mysterious ways with hope grounded in Christ alone.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God's Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix our eyes on Jesus by considering Holy Scripture, verse by verse, in order to be strengthened in the Word and be equipped to faithfully serve in our daily vocations. Submit comments or questions to: thystrongword@kfuo.org.

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

There's a kind of confidence that comes easy when you're not the one suffering. Zophar has it—bold, unwavering, and a little smug. He tells Job that God is beyond his understanding, that Job's suffering is deserved, and that, frankly, he should be grateful it isn't worse. But Job isn't buying it. He fires back, dripping with sarcasm: “Oh, you guys are so wise. If you died, wisdom itself would perish from the earth.” Then, he points to creation itself—birds, beasts, and even the fish in the sea—to make his case: God's power is absolute, but that doesn't mean Zophar understands it any better than he does.  The Rev. Jim Daub, pastor of St. Paul Lutheran Church in Havelock, NC, joins the Rev. Dr. Phil Booe to study Job 10 and 11.  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.

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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?

Job's friends are insulted that he would reject their wisdom, especially because they are drawing their conclusions from that which was commonly assumed by the culture and by their ancestors. Job wants to find comfort and consolation from his friends, but they continue to make a case against him. In an earlier speech, Job spoke of God's justice, but as he responds to his friend Zophar at the beginning of our reading, we can see that he struggles, like many of us, to understand why the wicked are allowed to flourish while the righteous perish. Job 21 - 1:01 . Job 22 - 5:39 . Job 23 - 9:55 . Job 24 - 12:01 . Job 25 - 15:51 . Job 26 - 16:32 . Psalm 8 - 18:24 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

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When we last left Job, he complained that there was no mediator between God and man, and bemoaned the Almighty's ever-watching eye. Zophar chimes in with similar heartless rebukes as those spoken by the rest of his crew, emphasizing that Job shouldn't challenge God. Job, in reply, tells his friends that he is well-aware of all the things that his friends are telling him. Job tells God that he wishes he were dead, contending if that were the case, at least then God would leave him alone. Finally, Eliphaz begins round two of the speeches, scolding Job and declaring that wicked people are the ones who writhe in pain and have no peace, insinuating that Job must be wicked.Job 11 - 1:02 . Job 12 - 3:35 . Job 13 - 6:51 . Job 14 - 10:27 . Job 15 - 14:40 . Psalm 6 - 19:13 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Bible.facebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

In Job 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?

Job - Job's third speech: A response to Bildad. Job frames his plea to God. Zophar's first response to Job. Job's fourth speech: A response to Zophar.

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Zophar discusses Mbeumo replacements, captaincy and Timber vs Trent ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Zophar discusses his GW14 plans ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Zophar discusses his GW13 plans ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Zophar discusses his GW12 plans ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

That's Raul Jimenez in the Gameweek 11 team, not Solanke. Apologies for saying it wrong *multiple* times. I'm still scarred Zophar discusses his GW11 plans ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Death and burial of Sarah - The Good WifeWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Ecclesiastes%209%3A9&version=TLVEcclesiastes 9:9Live joyously with the wife whom you love all the days of your fleeting life that He has given you under the sun during all your fleeting days—for this is your portion in life and in your toil that you labor under the sun.Genesis 23:1-2Now Sarah's life was 127 years—the years of Sarah's life. Sarah died in Kiriath-arba (that is, Hebron), in the land of Canaan. Abraham came to mourn for Sarah and to weep over her.Genesis 23:3-4Then Abraham rose from before his dead one and spoke to the sons of Heth saying, "I am an outsider and a sojourner among you. Give me a gravesite among you so that I may bury my dead from before my presence."Genesis 23:5-6The sons of Heth answered Abraham, saying to him, "Listen to us, my lord. You are a prince of G_d among us. Bury your dead in the best of our graves. None among us will withhold his grave from you, to bury your dead one."Genesis 23:7-9Then Abraham got up and bowed down to the people of the land, to the sons of Heth, and spoke with them saying, "If you are of a mind to let me bury my dead from before my presence, listen to me. Plead with Ephron son of Zophar on my behalf, that he may give me the cave of Machpelah that belongs to him, that is at the end of his field. At the full price let him give it to me in your midst for a gravesite."Genesis 23:10-11Now Ephron was sitting in the midst of the sons of Heth. And Ephron the Hittite answered Abraham in the ears of the sons of Heth, all those who enter the gate of his city, saying, "No, my lord, listen to me. The field—I hereby give it to you. Also the cave that is in it—I hereby give it to you. In the eyes of the sons of my people, I hereby give it to you. Bury your dead one."Genesis 23:12-13Then Abraham bowed down before the people of the land, and spoke to Ephron in the ears of the people of the land saying, "But if only you would please listen to me. I hereby give the price of the field. Accept it from me that I may bury my dead one there."Genesis 23:14-15So Ephron answered Abraham, saying to him, "My lord, listen to me. A land worth 400 shekels of silver—what is that between me and you? Bury your dead one."Genesis 23:16-18Abraham heard Ephron. So Abraham weighed out to Ephron the silver that he had spoken of in the ears of the sons of Heth—400 shekels of silver at the merchant's rate. Now Ephron's field that is in Machpelah next to Mamre—the field and the cave that is in it, and all the trees that are in the field in all its surrounding territory—was handed over to Abraham as a purchased possession in the eyes of the sons of Heth, before all those who enter the gate of his city.Genesis 23:19-20Afterward, Abraham buried Sarah his wife in the cave of the field of Machpelah next to Mamre (that is, Hebron), in the land of Canaan. So the field and the cave that was in it were handed over to Abraham as a gravesite from the sons of Heth.https://www.biblegateway.com/passage/?search=Genesis%2018%3A12-15&version=TLVGenesis 18:12-1512 So Sarah laughed to herself, saying, "After I've grown decrepit, can I have desire—and my lord so old?"13 Then Adonai said to Abraham, "Why is it that Sarah laughed, saying, 'Can I really give birth when I am so old?' 14 Is anything too difficult for Adonai? At the appointed time I will return to you—in about a year—and Sarah will have a son."15 Sarah denied it saying, "I didn't laugh!" For she was afraid.But He said, "No—for you did laugh."https://unsplash.com/@sadswim

Pastor Luke Simmons & Pastor Seth Troutt continue their insightful series on the Book of Job, delivering a unique co-taught message. In the second sermon of the series, they delve into the dialogue between Job and his friends, revealing the complexities of suffering and friendship.The pastors discuss:The initial setup and their personal connection to JobJob's three rounds of dialogue with his friends: Eliphaz, Bildad, and Zophar, and the arguments they presentJob's responses demonstrating his unwavering integrity and desire for God's presenceThe need for honest processing of pain combined with the fear of the LordThe introduction of the mysterious character Elihu and the anticipation of a true mediatorHow this prefigures the ultimate comfort and friendship found in Jesus ChristJoin them to discover how Job's story helps lay a foundation of wisdom and faithfulness for when suffering arises. Don't miss the concluding connection to communion and the solace offered by Jesus, the ultimate friend.00:00 - Introduction06:13 - Job's Three Friends18:22 - Anchor 1: I haven't gone astray20:17 - Anchor 2: I want God but he's distant22:28 - Anchor 3: God did this26:20 - Anchor 4: Fearing God is wisdom29:51 - Job's Mediator?34:57 - Jesus is a True Friend**HOW TO FIND US*** SUBSCRIBE TO OUR YouTube CHANNEL: https://www.youtube.com/@IronwoodChurchAZFACEBOOK https://www.facebook.com/ironwoodchurchaz/ INSTAGRAM https://www.instagram.com/ironwood.church/WEBSITE https://www.ironwoodchurch.org/

In this Fantasy Premier League Video, Zophar reveals his latest Gameweek 10 team and discusses the Haaland to Salah move ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

In this Fantasy Premier League Video, Zophar reveals his latest Gameweek 9 team and discusses the Saka dilemma ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Click here for the DRB Daily Sign Up form! TODAY'S SCRIPTURE:Job 11-12; Acts 15-16 Click HERE to give! One Year Bible Podcast: Join Hunter and Heather Barnes on 'The Daily Radio Bible' for a daily 20-minute spiritual journey. Engage with scripture readings, heartfelt devotionals, and collective prayers that draw you into the heart of God's love. Embark on this year-long voyage through the Bible, and let each day's passage uplift and inspire you. TODAY'S EPISODE: Welcome back, dear listeners, to the Daily Radio Bible! Today is October 22nd, and we are on day 296 of our journey through the scriptures. I'm your host, Hunter, your brother and Bible reading coach, here to guide us through another meaningful encounter with God's Word. In today's episode, we dive into the book of Job, chapters 11 and 12, where we witness Zophar's first response to Job and Job's fourth counter-response. Then, we continue our journey in the New Testament with Acts 15 and 16, where we explore the challenges faced by Paul, Barnabas, and the early church regarding the inclusion of Gentile believers, the miraculous events during their missions, and the spreading of the Gospel. We'll end with a reflection on the simplicity of faith and the boundless love of God that transcends all barriers. So, grab your Bible, settle in, and let's warm our hearts by the fires of God's love together. Let's get started! TODAY'S PRAYERS: Lord God Almighty and everlasting father you have brought us in safety to this new day preserve us with your Mighty power that we might not fall into sin or be overcome by adversity. And in all we do, direct us to the fulfilling of your purpose  through Jesus Christ Our Lord amen.   Oh God you have made of one blood all the peoples of the earth and sent your blessed son to preach peace to those who are far and those who are near. Grant that people everywhere may seek after you, and find you. Bring the nations into your fold, pour out your Spirit on all flesh, and hasten the coming of your kingdom through Jesus Christ our Lord, Amen.   And now Lord,  make me an instrument of your peace.  Where there is hatred let me sow love. Where there is injury, pardon.  Where there is doubt, faith. Where there is despair, hope.  Where there is darkness, light.  And where there is sadness,  Joy.  Oh Lord grant that I might not seek to be consoled as to console. To be understood as to understand, to be loved as to love.  For it is in the giving that we receive, in the pardoning that we are pardoned, it is in the dying that we are born unto eternal life.  Amen And now as our Lord has taught us we are bold to pray... Our Father who art in heaven, hallowed be thy name, thy kingdom come thy will be done on earth as it is in heaven, give us this day our daily bread, and forgive us our tresspasses as we forgive those who trespass against us, and lead us not unto temptation, but deliver us from evil, for thine is the Kingdom and the power and the glory forever. Amen. Loving God, we give you thanks for restoring us in your image. And nourishing us with spiritual food, now send us forth as forgiven people, healed and renewed, that we may proclaim your love to the world, and continue in the risen life of Christ.  Amen.  OUR WEBSITE: www.dailyradiobible.com We are reading through the New Living Translation.   Leave us a voicemail HERE: https://www.speakpipe.com/dailyradiobible Subscribe to us at YouTube: https://www.youtube.com/@Dailyradiobible/featured OTHER PODCASTS: Listen with Apple Podcast DAILY BIBLE FOR KIDS DAILY PSALMS DAILY PROVERBS DAILY LECTIONARY DAILY CHRONOLOGICAL  

Searching for God in the Land of Uz – Week 7 | Ken Miller--This week's lesson brings us to Zophar, the third of Job's vociferous friends. This guy throws fuel on the fire, adding insult to injury and causing further pain and suffering for Job.-- Notes

Recorded after all press conferences on Friday, Zophar discusses the Saka and Havertz injury news and plans for his FPL team ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

In this Fantasy Premier League Video, Zophar reveals his latest Gameweek 7 team and discusses his dilemmas ━━━━━━━━━━━━━ Become a Fantasy Football Scout Member: https://bit.ly/FPLWIRE ━━━━━━━━━━━━━━━━━━━━━━━━━━

Job's friends are insulted that he would reject their wisdom, especially because they are drawing their conclusions from that which was commonly assumed by the culture and by their ancestors. Job wants to find comfort and consolation from his friends, but they continue to make a case against him. In an earlier speech, Job spoke of God's justice, but as he responds to his friend Zophar, we can see that he struggles, like many of us, to understand why the wicked are allowed to flourish while the righteous perish. Even if Job goes to the grave, he remembers that his Redeemer lives, and will testify over his grave on his behalf.Job 18 - 1:13 . Job 19 - 4:08 . Job 20 - 8:28 . Job 21 - 13:03 . Job 22 - 17:46 . Isaiah 29 - 21:17 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

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