July 16, 2025 • 30 mins
It is very easy to get things out of perspective when we're stressed and hurting. We pull into ourselves in a self-protective mode. In a sense this is a natural response to suffering. It's part of the healing process. But we must not allow self-protection to become self-pity. And, when life has been very unfair to us, we naturally want to defend and justify ourselves. But we can go too far. We can be so determined to vindicate ourselves that we forget about the injustices that others face. We can even become angry with God. This happened to Job. And if it happened to one of the greatest men in the Bible, it can happen to us.
Read about this subject
- Scripture:Job 22-31
- “Do Trials Make Us Patient?”
Listen to more on this subject
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
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Hi, I’m Kerry Duke, host of My Godand My Neighbor podcast from Tennessee
Bible College, where we see the Bibleas not just another book, but the Book.
Join us in a study of the inspiredWord to strengthen your faith and to
share what you've learned with others.
Job and his three friends were havinga long and a serious disagreement.
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Job had lost his livestock.
He'd lost most of his workers.
He lost his 10 children in oneday, and on top of all those
troubles, he lost his health.
His three friends came to visithim, Eliphaz, Bildad, and Zophar.
The Bible says that they came to mournwith him and to comfort him, but they
ended up getting into an argument.
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It was a bad argument, and the Bibleshows us that what they were arguing
about was why God was doing this to him.
You see, they assumed that Godwas behind all of these troubles.
They didn't have Job chapterone and Job chapter two to read.
So they just made the assumptionthat God was doing this.
So his three friends said God ispunishing you because you're a sinner.
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That's why God took away yourlivestock, your workers, your
children, and your health.
On the other hand, Jobsaid I'm not a hypocrite.
I'm not the evil man that you say I am.
He makes statements in this sectionof the Book of Job that indicate
that he knows he is not perfect.
He admits that, but he says I don'tdeserve this kind of suffering.
And so he begins to wonder why Godis doing this, and the more he thinks
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about it, the more frustrated he is.
So there's frustration betweenthese two sides of the argument.
Job's three friends say onething, Job says another, and God
is not answering at this point.
So we've been through what wecall two rounds of this argument.
Now today we come to round number three.
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In Job chapter 22 we begin thefinal section of the argument
between Job and his three friends,and it's very interesting.
We're talking about theproblem of evil in this series.
The problem of evil is (02:01):
if God is all powerful, if God is all
loving, then why do we haveevil and suffering in the world?
The Book of Job is a veryenlightening book about this,
and so let's get into it again.
Today in Job chapter 22, we're back to theone who began accusing Job to start with.
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That man was Eliphaz.
In his first speech in Job chapterfour verses seven and eight, Eliphaz
is the first one who says Job,you're getting what you deserve.
You're reaping what you have sown.
This kind of thing doesnot happen to good people.
But Job responds to Eliphazand Bildad and Zophar, and he
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says I'm not that kind of man.
It is true that bad things do happento bad people, that you reap what you
sow, but that does not apply to me.
I am not a hypocrite.
And so there's this long argumentfrom Job chapter four all the
way through Job chapter 14.
In the second speech beginning inchapter 15, Eliphaz begins again.
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He is aggravated with Job.
He rebukes him.
He says you have chosen the tongueof the crafty, and he reminds Job
that they're older than he is andthat he needs to listen to them.
Now after that second round, afterhe's heard Job, in Job chapter
21, Eliphaz is really mad at Job.
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He makes some strong charges against Job.
You see, they're losing patience with him.
At the same time he's put out with them.
He's tired of the pain.
He's angry with God as well asbeing angry with his three friends.
So that brings us to thethird round in Job chapter 22.
This will be the final roundof the argumentation between
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Job and his three friends.
It begins in Job chapter 22 again withEliphaz, and right away he accuses Job.
And this time it is serious.
He's not just insinuating here,he's not just making a general
statement that you reap what you sow.
He goes after Job here and he uses theword “you.” Notice it in Job chapter
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22, verse five. His friend Eliphazsaid, “Is not your wickedness great,
and your iniquity without end.” There'sno limit, there's no way to describe
all the evil that you have done.
Specifically, he says, notice inverse six: he begins to make some
explicit charges against Job.
It's been general up to this pointfor the most part, but now he says
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I'm going to tell you specificallywhat you have done wrong Job.
You have taken pledges fromyour brother for no reason.
You have stripped thenaked of their clothing.
You have not given theweary water to drink.
You have withheld bread from the hungry.
He begins to say in verse nine (04:47):
you have sent widows away empty and the
strength of the fatherless was crushed.
So you've taken clothes away frompeople who had very little clothes.
You have refused to feed the poor.
You have refused tohelp widows and orphans.
Eliphaz is saying Job, you'reselfish, you're greedy.
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You take advantage of theweak, and you have no mercy on
people who are less fortunate.
Now we know that this is not true.
Remember that God himself said in Jobchapter one, verse eight he is a perfect,
that is a complete and upright man, onethat fears God and turns away from evil.
This is not the kind of man that Job was.
So it's interesting here thatthis argument begins with just a
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general accusation against job.
And when Job will not receivethat, when Job will not agree with
that accusation and apologize forsomething that he has not done,
then they begin making things up.
But Eliphaz goes back to the same oldtheme, that is, you're reaping what you
have sown, and this is why you're inthe shape that you're in, in verse 10.
“Therefore snares are allaround you and sudden fear
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troubles you.” This is why Job.
So Eliphaz said here'swhat you need to do.
You need to make this right with God.
You need to admit thatyou're sinner in verse 21.
“Now, acquaint yourself with him andbe at peace, thereby good will come
to you. Receive, please, instructionfrom his mouth,” that is from God,
“and lay up His words in your heart.
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If you return to the Almighty, youwill be built up.” In other words,
you need to repent, and if you repentJob, then God will restore you.
He will restore your health.
He will restore you back to aright relationship with Him, and
you will prosper in your ways.
Then in Job chapter 23, Job responds.
He talks about somethingthat he really wanted.
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In Job chapter 23 verse one,Job answered and said, “Even
today my complaint is bitter.
My hand is listlessbecause of my groaning.
Oh, that I knew where I might find him,that I might come to his seat.” Who
is he talking about here when he says,“Oh, that I knew where I might find
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him?” If you're looking at a New KingJames Version, you'll find that the
word “Him” begins with a capital letter.
That's because the translators believed,and rightly so, that this refers to God.
Job said I wish I knewwhere I could find him.
Now if you just stop reading there, itmight appear that Job is saying I wish I
knew where He was at so He could help me,so that I could beg Him for mercy, so that
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I could just talk to Him face to face.
But Job is saying something a littlebit more intense here because he
said if I could find Him, if Icould come to where His seat is,
he said, this is what I would do.
Listen to this in Jobchapter 23 verse four.
This shows how exasperated Job is.
In Job chapter 23, verse four, he said,“I would present my case before Him and
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fill my mouth with arguments. I wouldknow the words which He would answer me
and understand what He would say to me.”
Remember that Job has beenpraying to God this whole time.
He's been asking God whyall this is happening.
He's been asking God for mercyand God will not answer him.
So now he's getting exasperated.
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It's been many days since all thisbegan, and now he's very frustrated.
He's very bold in this section, andhe says I wish I knew where he was at.
I wish I knew where I couldfind him, because if I could,
I would order my cause.
I would make my case.
I have been treatedwrong and I can prove it.
He's acting like an expert lawyer herewho has all the evidence that he needs.
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He said I would have all kinds ofarguments, all kinds of proof, all kinds
of reasons to show that I'm innocentof the charge that these men have made.
I'm ready for anything that God would sayor ask of me, any question that he wants
to ask me, any aspect of this problem.
I've thought it all through.
I'm ready to argue with God—not justagainst his three friends, but he says
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I'm ready to argue with God because hethought that God was being unfair and
he's ready to prove it to God Almighty.
Job is in so much pain, he is so angry,that he is beginning to lose perspective.
Sometimes we feel like this.
Sometimes we feel likewe are the only one.
We feel like our problem or ourproblems are worse than anyone else's.
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And like Job, we forget that God'suniverse is much bigger than us.
And like Job and like children, sometimeswe get mad and we think that we're right.
And we could be.
But that's about all that we care about.
That's all that we're thinking aboutbecause we pull into ourselves and we
isolate ourselves, and our world becomesso little that we think that we know more
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than we do, and we even think that Godis in the wrong and we are in the right.
So Job was so confident that he was rightthat he said I wish I knew where God
was because I am ready to debate him.
You know, we have an old saying: Be careful what you ask for, (09:45):
undefined
because you might just get it.
Sometimes we say, be careful what you prayfor because God might just give it to you.
We are going to see later that Jobactually gets his wish, but right
now he says He won't answer me.
I can't talk to him.
And he says, I know that I'mright, but God will not answer me.
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I cannot talk to him.
I know that I'm not a bad person.
But he says in verse 10, time will tell.
Time will prove me right.
He is so certain, he is so fixed ondefending himself, that he begins
to see everything in light of hisproblems and his innocence and his mind.
In verse 10, he says, “But He knowsthe way that I take. When He has
tested me, I shall come forth as gold.”When I'm put to the test, when God
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judges me, I'm going to be vindicated.
That's all that he had his mind on.
He didn't even think about the factthat he was beginning to cross the
line where he was saying things to andabout God that he had no right to say.
Remember, Job is in an intenseargument with his three friends.
The emotions are running high, andthe longer they argue, the more
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heated the discussion becomes.
And when that happens, you knowthat it's hard to think clearly.
So sometimes in this book you'llread a passage where Job is
talking to his three friends.
Sometimes he's talking to God;sometimes he's talking about God.
Sometimes he seems to praiseGod and other times he seems to
criticize God, and that is true.
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Job is expressing some mixed feelingsin this book because he's being tested,
he's struggling, he's in intense paininside and outside, and so he has
these conflicting feelings in his mind.
It's like a rollercoaster.
And we all have this struggle attimes in life, especially when we're
going through a crisis in life.
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Remember that Jesus said in Matthew26, verse 41, “The spirit truly is
willing, but the flesh is weak.”You may also think as you read this
book that it just seems like thatwe're going over the same points.
It just seems like that theykeep repeating the same thing,
and to an extent that's true.
They do keep talking about the same thing.
That's the way that anargument usually goes.
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The good side to that is thatyou really begin to learn.
You really begin to examinewhat this is all about.
The downside is that sometimes you getso hung up on a particular point you
get in a rut and you can't see clearly.
That's why you need somebody from theoutside or something to shock you into
thinking in a different kind of light.
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And I mentioned this because inJob Chapter 24, Job seems to pick
up where they've left off in thisargument because they keep arguing
that a man reaps what he sows.
They keep saying Job, you're asinner, and all this has happened to
you because you've been a bad man.
So they're saying that a man bringsall this suffering on himself and
Job in Job Chapter 24 seems topick up with that argument and
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then say that doesn't apply to me.
He says in Job chapter 24, forinstance, in verse 13, “There are
those who rebel against the light.
They do not know its waysnor abide in its paths.
The murderer rises with the light.
He kills the poor and needy, andin the night he is like a thief.
The eye of the adulterer waits forthe twilight saying, ‘No eye will
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see me,’ and he disguises his face.”
He continues to talk about evil people.
He talks about people who have powerand abuse it, and yet he says, here's
what happens to those evil people.
In Job chapter 24, verse 24 (13:16):
“They are exalted for a little while, then they
are gone. They are brought low.” Job issaying that's what happens to evil people.
And he seems to be implying here that ifI'm the wicked man that you say I am, then
God should have already taken my life.
God should have alreadycompletely destroyed me and not
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just made me suffer like this.
And he says in verse 25 to hisfriends, “Now, if it is not so, who
will prove me a liar and make myspeech worth nothing?” Which one of
you can disprove what I've just said?
Which one of you can refute this?
He's challenging them again to provethat he is wrong and that they are right.
And in Job chapter 25, Bildad stepsup to the plate one last time.
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He's going to try to convinceJob that he is wrong.
He's going to try to argue him down.
In Job Chapter 25 Bildad basicallysays to Job that man, that is,
mankind in general, is filthy.
He is a worm.
And who is any man to question God?
And by implication he's saying,Job, who are you to question God?
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Now this is what he saysin Chapter 25 verse two.
“Dominion and fear belong to Him.
He makes peace in his high places.
Is there any number to his armies?
Upon whom does his light not shine?
How then can man be righteous before God?
Or how can he be purewho is born of a woman?
If even the moon does not shine andthe stars are not pure in his sight?
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How much less man who is a maggot,and a son of man who is a worm?”
Now in verse four, when he says “Howcan he be pure, who is born of a woman?”
he is not teaching inherited depravity.
He is not teaching theidea of original sin.
This has nothing to do with that,and the Bible does not teach that.
But here what he's sayingsimply is this, that mankind
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has no right to challenge God.
This is Bildad talking.
This is not an inspired man to begin with.
This is Bildad who is saying thesethings, and his point is not about how
you become a sinner, it's just the factthat you are a sinner, that all people are
sinners, and because of that, we have noright to argue with or to challenge God.
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He doesn't say that a man is impurebecause he is born of a woman.
He's not talking about howyou become a sinner here.
He's just assuming that andhe's building on that point.
This is no different from Job inJob chapter 14 verse one talking
about man who is born of a womanis of few days and full of trouble.
It's simply an expression thatthey're using here in this
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poetic section of the Bible.
So Bildad just doesn't havemuch to say here, and he ends
up saying, Job you’re a man.
You're just a worm.
You're unclean.
So how can you argue with God?
Then beginning in Job chapter 26,we find Job's final defense against
what they're saying about him.
And this goes for six chapters (16:09):
Job chapter 26 through Job chapter 31.
And the first thing that he does inJob chapter 26 is to respond to what
Bildad said and basically he's sayingthis: Bildad, who made you an expert?
What experience do you have?
What kind of qualificationsdo you have to counsel me?
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Here's how he said it in Jobchapter 26, verse two: “How have
you helped him who is without power?
How have you saved thearm that has no strength?
How have you counseled one whohas no wisdom, and how have you
declared sound advice to many?
To whom have you uttered wordsand whose spirit came from you?”
Then he begins to talk aboutGod's power over the creation.
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Now, it's very interesting here in thisbook, as we have said, that every one of
these speakers talks about the creation,but they all apply it in a different way.
Job's three friends try to use thecreation and how that God has power
over it to say that Job is wrong.
Job talks about thecreation to defend himself.
Elihu is going to say many thingsabout the creation, and then at
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the end, God is going to step in.
He's going to explain that He's theonly one that really understands it
because He's the only one who createdit and really has power over it.
Now, in Job chapter 26 verses fivethrough 14, you find that Job appeals
to nature then and he talks about thepower that God has and the wisdom that
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God uses to sustain this universe.
In Job chapter 26, verse seven, you havethis very interesting statement said—that
He “stretches out the north over emptyspace.” It's not suspended by anything,
and He hangs the earth on nothing.
It doesn't rest on anything else.
Now, that might not seem very importantor very impressive to us today, but if
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you'd lived thousands of years ago andyou heard all the theories that people
had about what the earth is restingon or how it's suspended, then you'd
be even more impressed with the factthat this book is inspired by God.
It was given by theinspiration of the Holy Spirit.
It's also interesting what he says inJob 26 verse 14 about God's creation.
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Indeed, these are themere edges of his ways.
In other words, this is just a smallsampling of the power of God in creation.
He says “And how small a whisperwe hear of Him, but the thunder
of His power, who can understand?”
Now when you come to chapter 27,you find that Job talks again
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about the fate of evil men.
And it's interesting here that Jobsays that he's not going to back down.
He says I'm not going to give intowhat you're saying because what
you said about me is not true.
In Job chapter 27, verse two, he said,“As God lives, who has taken away my
justice” [that's the way that he feltnow] “and the Almighty who has made
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my soul bitter—as long as my breathis in me—"and the breath of God is in
my nostrils, my lips will not speakwickedness, nor my tongue utter deceit.
Far be it from me that I should say,‘You are right.’ Till I die, I will
not put away my integrity from me.”
So Job is saying to these men,I'm not going to back down.
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You have misrepresented me.
You're falsely accusing me, andI'm not going to admit that you're
right when I know that you're not.
So he says in verse 11, I'mgoing to try to teach you again.
I'm going to try to make the samepoint to you that I have been making.
And he goes back to theargument that they have made.
They have said that a man reapswhat he sows and Job is saying here
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again in this chapter, I know that.
I can explain that too.
Let me give you somemore details about that.
So beginning in verse 11, he says, “Iwill teach you about the hand of God.”
He talks about the fact thata man does reap what he sows.
He doesn't use thosewords, but that's the idea.
Beginning in verse 13, he says this isthe portion of a wicked man with God.
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Here's what is going to happen to awicked man, and he talks about that
throughout the rest of this chapter.
So why does he bring this up?
He's saying to them (20:17):
I understand what you're saying, the general truth.
The general principle is true thatsometimes we bring upon ourselves
this kind of suffering, but thatdoes not apply in my situation.
That does not apply to me.
I am not a wicked man.
In chapter 28, he continuesto defend himself.
He says I am not a wicked man, andhe talks about the creation again.
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This time he talks about gold and silverand copper and other precious metals.
And his point about this is thatmen will search far and wide.
Men will give all kinds of effort todig these things out of the earth.
They will look for, they will huntand they will dig for gold and
silver and copper and so forth.
What is his point here?
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He's saying that men will do thisto find these precious elements of
the earth, but what about wisdom?
Why aren't people looking for wisdom theway that they look for gold and silver?
He says in verse 12, “But where canwisdom be found?” He says, again in verse
20, but where does wisdom come from?
Where do you find it?
And he answers in verse 28 (21:21):
“And to man he said, ‘Behold the fear
of the Lord, that is wisdom, and todepart from evil is understanding.’”
And it may be here that he isaiming that at his three friends.
He's telling them, you need to putthis effort that you're giving into
this argument into looking for wisdom.
You need to look to God.
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You claim to be wise.
Remember what he said backin chapter 12 verse two.
“No doubt, but you are the peopleand wisdom shall die with you.”
Here in chapter 28 he may very wellbe saying to these friends, you
need to try harder to get wisdom.
You need to dig deeper because you don'thave the wisdom that you think you have.
So that's how chapter 28 ends.
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Now, when we get to chapter 29, thisis a very personal chapter with Job and
what he's saying in chapter 29 is (22:07):
I wish that I could have my old life back.
Beginning in verse two, Job said, “Oh,that I were as in months past. As in the
days when God watched over me, when hislamp shone upon my head, and when by His
light I walked through darkness, justas in the days of my prime, when the
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friendly counsel of God was over my tent.”
He talks about the respect thatpeople had for him and all the
good things that he did for people.
In verse seven (22:36):
“When I went out to the gate by the city, when I
took my seat in the open square,the young men saw me and hid.
The aged arose and stood; theprinces refrained from talking and
put their hand upon their mouth.
The voice of nobles was hushed and theirtongue stuck to the roof of their mouth.
When the ear heard, then it blessedme and when the eye saw, then it
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approved me because I delivered thepoor who cried out, the fatherless
and the one who had no helper.
The blessing of a perishing mancame upon me and I caused the
widow’s heart to sing for joy.”
Do you remember whatEliphaz said about Job?
Eliphaz said, Job, you havenot helped widows and orphans.
Here Job is saying, Yes I have.
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That was my former life beforethis tragedy happened to me.
This was what I was doing with my life.
In verse 14, “I put onrighteousness and it clothed me.
I. My justice was like a robe in a turban.
I was eyes to the blind.
I was feet to the lame.
I was a father to the poor, and Isearched out the case that I did not know.
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I broke the fangs of the wicked andplucked the victim from his teeth.
Then I said, I shall die in my restand multiply my days as the sand.
My root is spread out to the waters,and the dew lies all night on my branch.
My glory is fresh within me andmy bow is renewed in my hand.”
Notice that what he's saying here isvery similar to what a lot of people,
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and many times what a lot of us, think.
And that is (24:04):
I've worked hard, I've lived a good life, and now
I just deserve a lot of rest.
I deserve to take it easyfor the rest of my life.
That's what Job says in verse 18.
“Then I said, I shall die in mynest. I will multiply my days as the
sand.” In verse 21, he continues.
He said back in those days beforeall this happened, men listened to
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me and waited, and they kept silencefor my counsel after my words.
They didn't speak again and “my speechsettled on them as due. They waited
for me as for the rain, and they openedtheir mouth wide as for the spring rain.”
But then beginning in chapter 30,Job said, everything has changed now
because my physical condition haschanged, because my circumstances have
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changed, because now instead of beinga wealthy man, I've lost all this.
And instead of having the respective ofthe people, people look down upon me.
Here's what's happening now.
Chapter 30 verse one.
“But now they mock me, men younger thanI, whose fathers I disdained to put with
the dogs of my flock.” He says in versenine, “And now I am their taunting song.
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Yes, I am their byword.” In otherwords, these people would not have
dared to say some of these thingsto or about Job before this calamity
hit, but now that Job is down, theyhave the upper hand [they think].
You don't really knowpeople until they're tested.
You don't really know peopleuntil the circumstances change.
So it's not so much that thesepeople have changed; it's that
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their true colors are coming out.
Before all this happenedto Job, they acted humble.
They were respectful—atleast on the outside.
They acted nice, but now they don'tneed him, and because they don't
need him, they have no use for him.
So after Job talks about this rejectionby people, he goes back again to
how bad he was suffering physically.
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He talks about the greatpain that he was enduring.
Beginning in verse 16, he says,“And now my soul is poured
out because of my plight.
The days of affliction take hold of me.
My bones are pierced in me at nightand my gnawing pains take no rest.
By great force my garment is disfigured.
It binds me about as the color of my coat.
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He has cast me into the mire and Ihave become like dust and ashes.”
Notice in verse 19 that he says,again “He has cast me into the
mire.” He's talking about God.
He still believes that Godhas done all this to him.
Now, when you get to verse 20 and 21,you come to a key passage in this book.
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If there's any passage that deservesmarking, maybe underlining or putting some
kind of notation around it or highlightingit, it is Job 30, verse 20 and 21.
Job said to God, “I cry out to you,but you do not answer me. I stand
up and you regard me, but you havebecome cruel to me. With the strength
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of your hand you oppose me.” He'ssaying that God is being cruel to him.
Now, if he has not crossed the linebefore in what he said about God, then
he's definitely crossing that line here.
What happened to him can and probablyhas happened to all of us when we feel
that we have been wronged in some wayby someone else or by life itself.
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We want to vindicate ourselves.
We want to justify ourselves, andwe become so fixated on justifying
our position that we get thingscompletely out of proportion with God.
We forget about His part in it, and we canreach the point where we not only say “I'm
right and the whole world is wrong,” butwe even say, “I'm right and God is wrong.”
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Do you think that can't happen to you?
Do we think that can't happen to us?
That happened to Job and if it happenedto Job as good a man as he was, then it
can happen to any of us, and it startswith what we call the problem of evil
when something tragic has happened inlife and it hurts so bad, and we become
so angry, we begin to draw a circlearound ourselves and put the whole world
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and everybody else outside of it andeverything outside of it, and we even
become angry at God, and that's whenwe're beginning to go down the wrong path.
In Job chapter 31, wefind job's final defense.
Job insists that he's innocent, thathe's a good man, and in a sense in
this chapter, he swears with an oath: If I've done wrong, he's saying, then (28:34):
undefined
let all these bad things happen to me.
In the first place, he says, I've beenpure as far as marriage is concerned.
I've been a good man.
He said, “I made a covenant with myeyes. Why then should I look upon a
young woman?” What's he talking about?
(28:55):
He's talking about the factthat he was married and he
kept his eyes from other women.
You remember that Jesus said in Matthewchapter five, verse 28, “Whoever looks on
a woman to lust after her has committedadultery with her already in his heart?”
Job is saying I've not done that.
He says in verses five througheight, I've not deceived people.
Verses nine through 12 (29:16):
he says I've not been with other women.
He says in verses 13 through 15I've treated my servants fairly.
And then beginning in verse 16 andgoing all the way through the end of
this chapter, he keeps talking aboutthe fact that if I have done wrong,
then let all of these curses, letall of these calamities come upon me.
So it's almost like Job issaying: If what you three are
(29:39):
saying is true, then let it come.
If I am a wicked man, if Iam a bad person, then let all
these curses come upon me.
But what he's implying, ofcourse, is I have not been.
You're wrong, and I'm right.
And the Bible says in Job chapter 31,verse 40, “The words of job are ended.”
Now that's about the argument.
(29:59):
Job will have a few more things to say inthis book after God puts him in his place.
But first, we're going to hear froma young man who has sat patiently
while he's listened to Job andhis three friends argue, and that
will begin in Job chapter 32.
Thank you for listeningto My God and My Neighbor.
Stay connected with our podcast on ourwebsite and on Apple, Spotify, YouTube,
(30:23):
or wherever fine podcasts are distributed.
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in Cookeville, Tennessee, offersundergraduate and graduate programs.
Study at your level.
Aim higher and get in touch with us today.
Hi, I’m Kerry Duke, host of My Godand My Neighbor podcast from Tennessee
Bible College, where we see the Bibleas not just another book, but the Book.
Join us in a study of the inspiredWord to strengthen your faith and to
share what you've learned with others.
Job and his three friends were havinga long and a serious disagreement.
(00:21):
Job had lost his livestock.
He'd lost most of his workers.
He lost his 10 children in oneday, and on top of all those
troubles, he lost his health.
His three friends came to visithim, Eliphaz, Bildad, and Zophar.
The Bible says that they came to mournwith him and to comfort him, but they
ended up getting into an argument.
(00:43):
It was a bad argument, and the Bibleshows us that what they were arguing
about was why God was doing this to him.
You see, they assumed that Godwas behind all of these troubles.
They didn't have Job chapterone and Job chapter two to read.
So they just made the assumptionthat God was doing this.
So his three friends said God ispunishing you because you're a sinner.
(01:06):
That's why God took away yourlivestock, your workers, your
children, and your health.
On the other hand, Jobsaid I'm not a hypocrite.
I'm not the evil man that you say I am.
He makes statements in this sectionof the Book of Job that indicate
that he knows he is not perfect.
He admits that, but he says I don'tdeserve this kind of suffering.
And so he begins to wonder why Godis doing this, and the more he thinks
(01:29):
about it, the more frustrated he is.
So there's frustration betweenthese two sides of the argument.
Job's three friends say onething, Job says another, and God
is not answering at this point.
So we've been through what wecall two rounds of this argument.
Now today we come to round number three.
(01:50):
In Job chapter 22 we begin thefinal section of the argument
between Job and his three friends,and it's very interesting.
We're talking about theproblem of evil in this series.
The problem of evil is (02:01):
if God is all powerful, if God is all
loving, then why do we haveevil and suffering in the world?
The Book of Job is a veryenlightening book about this,
and so let's get into it again.
Today in Job chapter 22, we're back to theone who began accusing Job to start with.
(02:22):
That man was Eliphaz.
In his first speech in Job chapterfour verses seven and eight, Eliphaz
is the first one who says Job,you're getting what you deserve.
You're reaping what you have sown.
This kind of thing doesnot happen to good people.
But Job responds to Eliphazand Bildad and Zophar, and he
(02:42):
says I'm not that kind of man.
It is true that bad things do happento bad people, that you reap what you
sow, but that does not apply to me.
I am not a hypocrite.
And so there's this long argumentfrom Job chapter four all the
way through Job chapter 14.
In the second speech beginning inchapter 15, Eliphaz begins again.
(03:04):
He is aggravated with Job.
He rebukes him.
He says you have chosen the tongueof the crafty, and he reminds Job
that they're older than he is andthat he needs to listen to them.
Now after that second round, afterhe's heard Job, in Job chapter
21, Eliphaz is really mad at Job.
(03:25):
He makes some strong charges against Job.
You see, they're losing patience with him.
At the same time he's put out with them.
He's tired of the pain.
He's angry with God as well asbeing angry with his three friends.
So that brings us to thethird round in Job chapter 22.
This will be the final roundof the argumentation between
(03:45):
Job and his three friends.
It begins in Job chapter 22 again withEliphaz, and right away he accuses Job.
And this time it is serious.
He's not just insinuating here,he's not just making a general
statement that you reap what you sow.
He goes after Job here and he uses theword “you.” Notice it in Job chapter
(04:08):
22, verse five. His friend Eliphazsaid, “Is not your wickedness great,
and your iniquity without end.” There'sno limit, there's no way to describe
all the evil that you have done.
Specifically, he says, notice inverse six: he begins to make some
explicit charges against Job.
It's been general up to this pointfor the most part, but now he says
(04:31):
I'm going to tell you specificallywhat you have done wrong Job.
You have taken pledges fromyour brother for no reason.
You have stripped thenaked of their clothing.
You have not given theweary water to drink.
You have withheld bread from the hungry.
He begins to say in verse nine (04:47):
you have sent widows away empty and the
strength of the fatherless was crushed.
So you've taken clothes away frompeople who had very little clothes.
You have refused to feed the poor.
You have refused tohelp widows and orphans.
Eliphaz is saying Job, you'reselfish, you're greedy.
(05:07):
You take advantage of theweak, and you have no mercy on
people who are less fortunate.
Now we know that this is not true.
Remember that God himself said in Jobchapter one, verse eight he is a perfect,
that is a complete and upright man, onethat fears God and turns away from evil.
This is not the kind of man that Job was.
So it's interesting here thatthis argument begins with just a
(05:30):
general accusation against job.
And when Job will not receivethat, when Job will not agree with
that accusation and apologize forsomething that he has not done,
then they begin making things up.
But Eliphaz goes back to the same oldtheme, that is, you're reaping what you
have sown, and this is why you're inthe shape that you're in, in verse 10.
“Therefore snares are allaround you and sudden fear
(05:53):
troubles you.” This is why Job.
So Eliphaz said here'swhat you need to do.
You need to make this right with God.
You need to admit thatyou're sinner in verse 21.
“Now, acquaint yourself with him andbe at peace, thereby good will come
to you. Receive, please, instructionfrom his mouth,” that is from God,
“and lay up His words in your heart.
(06:15):
If you return to the Almighty, youwill be built up.” In other words,
you need to repent, and if you repentJob, then God will restore you.
He will restore your health.
He will restore you back to aright relationship with Him, and
you will prosper in your ways.
Then in Job chapter 23, Job responds.
He talks about somethingthat he really wanted.
(06:37):
In Job chapter 23 verse one,Job answered and said, “Even
today my complaint is bitter.
My hand is listlessbecause of my groaning.
Oh, that I knew where I might find him,that I might come to his seat.” Who
is he talking about here when he says,“Oh, that I knew where I might find
(06:57):
him?” If you're looking at a New KingJames Version, you'll find that the
word “Him” begins with a capital letter.
That's because the translators believed,and rightly so, that this refers to God.
Job said I wish I knewwhere I could find him.
Now if you just stop reading there, itmight appear that Job is saying I wish I
knew where He was at so He could help me,so that I could beg Him for mercy, so that
(07:20):
I could just talk to Him face to face.
But Job is saying something a littlebit more intense here because he
said if I could find Him, if Icould come to where His seat is,
he said, this is what I would do.
Listen to this in Jobchapter 23 verse four.
This shows how exasperated Job is.
In Job chapter 23, verse four, he said,“I would present my case before Him and
(07:42):
fill my mouth with arguments. I wouldknow the words which He would answer me
and understand what He would say to me.”
Remember that Job has beenpraying to God this whole time.
He's been asking God whyall this is happening.
He's been asking God for mercyand God will not answer him.
So now he's getting exasperated.
(08:03):
It's been many days since all thisbegan, and now he's very frustrated.
He's very bold in this section, andhe says I wish I knew where he was at.
I wish I knew where I couldfind him, because if I could,
I would order my cause.
I would make my case.
I have been treatedwrong and I can prove it.
He's acting like an expert lawyer herewho has all the evidence that he needs.
(08:26):
He said I would have all kinds ofarguments, all kinds of proof, all kinds
of reasons to show that I'm innocentof the charge that these men have made.
I'm ready for anything that God would sayor ask of me, any question that he wants
to ask me, any aspect of this problem.
I've thought it all through.
I'm ready to argue with God—not justagainst his three friends, but he says
(08:48):
I'm ready to argue with God because hethought that God was being unfair and
he's ready to prove it to God Almighty.
Job is in so much pain, he is so angry,that he is beginning to lose perspective.
Sometimes we feel like this.
Sometimes we feel likewe are the only one.
We feel like our problem or ourproblems are worse than anyone else's.
(09:12):
And like Job, we forget that God'suniverse is much bigger than us.
And like Job and like children, sometimeswe get mad and we think that we're right.
And we could be.
But that's about all that we care about.
That's all that we're thinking aboutbecause we pull into ourselves and we
isolate ourselves, and our world becomesso little that we think that we know more
(09:32):
than we do, and we even think that Godis in the wrong and we are in the right.
So Job was so confident that he was rightthat he said I wish I knew where God
was because I am ready to debate him.
You know, we have an old saying: Be careful what you ask for, (09:45):
undefined
because you might just get it.
Sometimes we say, be careful what you prayfor because God might just give it to you.
We are going to see later that Jobactually gets his wish, but right
now he says He won't answer me.
I can't talk to him.
And he says, I know that I'mright, but God will not answer me.
(10:07):
I cannot talk to him.
I know that I'm not a bad person.
But he says in verse 10, time will tell.
Time will prove me right.
He is so certain, he is so fixed ondefending himself, that he begins
to see everything in light of hisproblems and his innocence and his mind.
In verse 10, he says, “But He knowsthe way that I take. When He has
tested me, I shall come forth as gold.”When I'm put to the test, when God
(10:32):
judges me, I'm going to be vindicated.
That's all that he had his mind on.
He didn't even think about the factthat he was beginning to cross the
line where he was saying things to andabout God that he had no right to say.
Remember, Job is in an intenseargument with his three friends.
The emotions are running high, andthe longer they argue, the more
(10:53):
heated the discussion becomes.
And when that happens, you knowthat it's hard to think clearly.
So sometimes in this book you'llread a passage where Job is
talking to his three friends.
Sometimes he's talking to God;sometimes he's talking about God.
Sometimes he seems to praiseGod and other times he seems to
criticize God, and that is true.
(11:15):
Job is expressing some mixed feelingsin this book because he's being tested,
he's struggling, he's in intense paininside and outside, and so he has
these conflicting feelings in his mind.
It's like a rollercoaster.
And we all have this struggle attimes in life, especially when we're
going through a crisis in life.
(11:36):
Remember that Jesus said in Matthew26, verse 41, “The spirit truly is
willing, but the flesh is weak.”You may also think as you read this
book that it just seems like thatwe're going over the same points.
It just seems like that theykeep repeating the same thing,
and to an extent that's true.
They do keep talking about the same thing.
That's the way that anargument usually goes.
(11:58):
The good side to that is thatyou really begin to learn.
You really begin to examinewhat this is all about.
The downside is that sometimes you getso hung up on a particular point you
get in a rut and you can't see clearly.
That's why you need somebody from theoutside or something to shock you into
thinking in a different kind of light.
(12:18):
And I mentioned this because inJob Chapter 24, Job seems to pick
up where they've left off in thisargument because they keep arguing
that a man reaps what he sows.
They keep saying Job, you're asinner, and all this has happened to
you because you've been a bad man.
So they're saying that a man bringsall this suffering on himself and
Job in Job Chapter 24 seems topick up with that argument and
(12:43):
then say that doesn't apply to me.
He says in Job chapter 24, forinstance, in verse 13, “There are
those who rebel against the light.
They do not know its waysnor abide in its paths.
The murderer rises with the light.
He kills the poor and needy, andin the night he is like a thief.
The eye of the adulterer waits forthe twilight saying, ‘No eye will
(13:05):
see me,’ and he disguises his face.”
He continues to talk about evil people.
He talks about people who have powerand abuse it, and yet he says, here's
what happens to those evil people.
In Job chapter 24, verse 24 (13:16):
“They are exalted for a little while, then they
are gone. They are brought low.” Job issaying that's what happens to evil people.
And he seems to be implying here that ifI'm the wicked man that you say I am, then
God should have already taken my life.
God should have alreadycompletely destroyed me and not
(13:38):
just made me suffer like this.
And he says in verse 25 to hisfriends, “Now, if it is not so, who
will prove me a liar and make myspeech worth nothing?” Which one of
you can disprove what I've just said?
Which one of you can refute this?
He's challenging them again to provethat he is wrong and that they are right.
And in Job chapter 25, Bildad stepsup to the plate one last time.
(14:02):
He's going to try to convinceJob that he is wrong.
He's going to try to argue him down.
In Job Chapter 25 Bildad basicallysays to Job that man, that is,
mankind in general, is filthy.
He is a worm.
And who is any man to question God?
And by implication he's saying,Job, who are you to question God?
(14:23):
Now this is what he saysin Chapter 25 verse two.
“Dominion and fear belong to Him.
He makes peace in his high places.
Is there any number to his armies?
Upon whom does his light not shine?
How then can man be righteous before God?
Or how can he be purewho is born of a woman?
If even the moon does not shine andthe stars are not pure in his sight?
(14:46):
How much less man who is a maggot,and a son of man who is a worm?”
Now in verse four, when he says “Howcan he be pure, who is born of a woman?”
he is not teaching inherited depravity.
He is not teaching theidea of original sin.
This has nothing to do with that,and the Bible does not teach that.
But here what he's sayingsimply is this, that mankind
(15:08):
has no right to challenge God.
This is Bildad talking.
This is not an inspired man to begin with.
This is Bildad who is saying thesethings, and his point is not about how
you become a sinner, it's just the factthat you are a sinner, that all people are
sinners, and because of that, we have noright to argue with or to challenge God.
(15:29):
He doesn't say that a man is impurebecause he is born of a woman.
He's not talking about howyou become a sinner here.
He's just assuming that andhe's building on that point.
This is no different from Job inJob chapter 14 verse one talking
about man who is born of a womanis of few days and full of trouble.
It's simply an expression thatthey're using here in this
(15:50):
poetic section of the Bible.
So Bildad just doesn't havemuch to say here, and he ends
up saying, Job you’re a man.
You're just a worm.
You're unclean.
So how can you argue with God?
Then beginning in Job chapter 26,we find Job's final defense against
what they're saying about him.
And this goes for six chapters (16:09):
Job chapter 26 through Job chapter 31.
And the first thing that he does inJob chapter 26 is to respond to what
Bildad said and basically he's sayingthis: Bildad, who made you an expert?
What experience do you have?
What kind of qualificationsdo you have to counsel me?
(16:29):
Here's how he said it in Jobchapter 26, verse two: “How have
you helped him who is without power?
How have you saved thearm that has no strength?
How have you counseled one whohas no wisdom, and how have you
declared sound advice to many?
To whom have you uttered wordsand whose spirit came from you?”
Then he begins to talk aboutGod's power over the creation.
(16:51):
Now, it's very interesting here in thisbook, as we have said, that every one of
these speakers talks about the creation,but they all apply it in a different way.
Job's three friends try to use thecreation and how that God has power
over it to say that Job is wrong.
Job talks about thecreation to defend himself.
Elihu is going to say many thingsabout the creation, and then at
(17:14):
the end, God is going to step in.
He's going to explain that He's theonly one that really understands it
because He's the only one who createdit and really has power over it.
Now, in Job chapter 26 verses fivethrough 14, you find that Job appeals
to nature then and he talks about thepower that God has and the wisdom that
(17:34):
God uses to sustain this universe.
In Job chapter 26, verse seven, you havethis very interesting statement said—that
He “stretches out the north over emptyspace.” It's not suspended by anything,
and He hangs the earth on nothing.
It doesn't rest on anything else.
Now, that might not seem very importantor very impressive to us today, but if
(17:57):
you'd lived thousands of years ago andyou heard all the theories that people
had about what the earth is restingon or how it's suspended, then you'd
be even more impressed with the factthat this book is inspired by God.
It was given by theinspiration of the Holy Spirit.
It's also interesting what he says inJob 26 verse 14 about God's creation.
(18:19):
Indeed, these are themere edges of his ways.
In other words, this is just a smallsampling of the power of God in creation.
He says “And how small a whisperwe hear of Him, but the thunder
of His power, who can understand?”
Now when you come to chapter 27,you find that Job talks again
(18:40):
about the fate of evil men.
And it's interesting here that Jobsays that he's not going to back down.
He says I'm not going to give intowhat you're saying because what
you said about me is not true.
In Job chapter 27, verse two, he said,“As God lives, who has taken away my
justice” [that's the way that he feltnow] “and the Almighty who has made
(19:01):
my soul bitter—as long as my breathis in me—"and the breath of God is in
my nostrils, my lips will not speakwickedness, nor my tongue utter deceit.
Far be it from me that I should say,‘You are right.’ Till I die, I will
not put away my integrity from me.”
So Job is saying to these men,I'm not going to back down.
(19:24):
You have misrepresented me.
You're falsely accusing me, andI'm not going to admit that you're
right when I know that you're not.
So he says in verse 11, I'mgoing to try to teach you again.
I'm going to try to make the samepoint to you that I have been making.
And he goes back to theargument that they have made.
They have said that a man reapswhat he sows and Job is saying here
(19:47):
again in this chapter, I know that.
I can explain that too.
Let me give you somemore details about that.
So beginning in verse 11, he says, “Iwill teach you about the hand of God.”
He talks about the fact thata man does reap what he sows.
He doesn't use thosewords, but that's the idea.
Beginning in verse 13, he says this isthe portion of a wicked man with God.
(20:11):
Here's what is going to happen to awicked man, and he talks about that
throughout the rest of this chapter.
So why does he bring this up?
He's saying to them (20:17):
I understand what you're saying, the general truth.
The general principle is true thatsometimes we bring upon ourselves
this kind of suffering, but thatdoes not apply in my situation.
That does not apply to me.
I am not a wicked man.
In chapter 28, he continuesto defend himself.
He says I am not a wicked man, andhe talks about the creation again.
(20:41):
This time he talks about gold and silverand copper and other precious metals.
And his point about this is thatmen will search far and wide.
Men will give all kinds of effort todig these things out of the earth.
They will look for, they will huntand they will dig for gold and
silver and copper and so forth.
What is his point here?
(21:01):
He's saying that men will do thisto find these precious elements of
the earth, but what about wisdom?
Why aren't people looking for wisdom theway that they look for gold and silver?
He says in verse 12, “But where canwisdom be found?” He says, again in verse
20, but where does wisdom come from?
Where do you find it?
And he answers in verse 28 (21:21):
“And to man he said, ‘Behold the fear
of the Lord, that is wisdom, and todepart from evil is understanding.’”
And it may be here that he isaiming that at his three friends.
He's telling them, you need to putthis effort that you're giving into
this argument into looking for wisdom.
You need to look to God.
(21:42):
You claim to be wise.
Remember what he said backin chapter 12 verse two.
“No doubt, but you are the peopleand wisdom shall die with you.”
Here in chapter 28 he may very wellbe saying to these friends, you
need to try harder to get wisdom.
You need to dig deeper because you don'thave the wisdom that you think you have.
So that's how chapter 28 ends.
(22:03):
Now, when we get to chapter 29, thisis a very personal chapter with Job and
what he's saying in chapter 29 is (22:07):
I wish that I could have my old life back.
Beginning in verse two, Job said, “Oh,that I were as in months past. As in the
days when God watched over me, when hislamp shone upon my head, and when by His
light I walked through darkness, justas in the days of my prime, when the
(22:29):
friendly counsel of God was over my tent.”
He talks about the respect thatpeople had for him and all the
good things that he did for people.
In verse seven (22:36):
“When I went out to the gate by the city, when I
took my seat in the open square,the young men saw me and hid.
The aged arose and stood; theprinces refrained from talking and
put their hand upon their mouth.
The voice of nobles was hushed and theirtongue stuck to the roof of their mouth.
When the ear heard, then it blessedme and when the eye saw, then it
(22:58):
approved me because I delivered thepoor who cried out, the fatherless
and the one who had no helper.
The blessing of a perishing mancame upon me and I caused the
widow’s heart to sing for joy.”
Do you remember whatEliphaz said about Job?
Eliphaz said, Job, you havenot helped widows and orphans.
Here Job is saying, Yes I have.
(23:19):
That was my former life beforethis tragedy happened to me.
This was what I was doing with my life.
In verse 14, “I put onrighteousness and it clothed me.
I. My justice was like a robe in a turban.
I was eyes to the blind.
I was feet to the lame.
I was a father to the poor, and Isearched out the case that I did not know.
(23:40):
I broke the fangs of the wicked andplucked the victim from his teeth.
Then I said, I shall die in my restand multiply my days as the sand.
My root is spread out to the waters,and the dew lies all night on my branch.
My glory is fresh within me andmy bow is renewed in my hand.”
Notice that what he's saying here isvery similar to what a lot of people,
(24:02):
and many times what a lot of us, think.
And that is (24:04):
I've worked hard, I've lived a good life, and now
I just deserve a lot of rest.
I deserve to take it easyfor the rest of my life.
That's what Job says in verse 18.
“Then I said, I shall die in mynest. I will multiply my days as the
sand.” In verse 21, he continues.
He said back in those days beforeall this happened, men listened to
(24:26):
me and waited, and they kept silencefor my counsel after my words.
They didn't speak again and “my speechsettled on them as due. They waited
for me as for the rain, and they openedtheir mouth wide as for the spring rain.”
But then beginning in chapter 30,Job said, everything has changed now
because my physical condition haschanged, because my circumstances have
(24:50):
changed, because now instead of beinga wealthy man, I've lost all this.
And instead of having the respective ofthe people, people look down upon me.
Here's what's happening now.
Chapter 30 verse one.
“But now they mock me, men younger thanI, whose fathers I disdained to put with
the dogs of my flock.” He says in versenine, “And now I am their taunting song.
(25:14):
Yes, I am their byword.” In otherwords, these people would not have
dared to say some of these thingsto or about Job before this calamity
hit, but now that Job is down, theyhave the upper hand [they think].
You don't really knowpeople until they're tested.
You don't really know peopleuntil the circumstances change.
So it's not so much that thesepeople have changed; it's that
(25:36):
their true colors are coming out.
Before all this happenedto Job, they acted humble.
They were respectful—atleast on the outside.
They acted nice, but now they don'tneed him, and because they don't
need him, they have no use for him.
So after Job talks about this rejectionby people, he goes back again to
how bad he was suffering physically.
(25:57):
He talks about the greatpain that he was enduring.
Beginning in verse 16, he says,“And now my soul is poured
out because of my plight.
The days of affliction take hold of me.
My bones are pierced in me at nightand my gnawing pains take no rest.
By great force my garment is disfigured.
It binds me about as the color of my coat.
(26:19):
He has cast me into the mire and Ihave become like dust and ashes.”
Notice in verse 19 that he says,again “He has cast me into the
mire.” He's talking about God.
He still believes that Godhas done all this to him.
Now, when you get to verse 20 and 21,you come to a key passage in this book.
(26:41):
If there's any passage that deservesmarking, maybe underlining or putting some
kind of notation around it or highlightingit, it is Job 30, verse 20 and 21.
Job said to God, “I cry out to you,but you do not answer me. I stand
up and you regard me, but you havebecome cruel to me. With the strength
(27:06):
of your hand you oppose me.” He'ssaying that God is being cruel to him.
Now, if he has not crossed the linebefore in what he said about God, then
he's definitely crossing that line here.
What happened to him can and probablyhas happened to all of us when we feel
that we have been wronged in some wayby someone else or by life itself.
(27:30):
We want to vindicate ourselves.
We want to justify ourselves, andwe become so fixated on justifying
our position that we get thingscompletely out of proportion with God.
We forget about His part in it, and we canreach the point where we not only say “I'm
right and the whole world is wrong,” butwe even say, “I'm right and God is wrong.”
(27:51):
Do you think that can't happen to you?
Do we think that can't happen to us?
That happened to Job and if it happenedto Job as good a man as he was, then it
can happen to any of us, and it startswith what we call the problem of evil
when something tragic has happened inlife and it hurts so bad, and we become
so angry, we begin to draw a circlearound ourselves and put the whole world
(28:16):
and everybody else outside of it andeverything outside of it, and we even
become angry at God, and that's whenwe're beginning to go down the wrong path.
In Job chapter 31, wefind job's final defense.
Job insists that he's innocent, thathe's a good man, and in a sense in
this chapter, he swears with an oath: If I've done wrong, he's saying, then (28:34):
undefined
let all these bad things happen to me.
In the first place, he says, I've beenpure as far as marriage is concerned.
I've been a good man.
He said, “I made a covenant with myeyes. Why then should I look upon a
young woman?” What's he talking about?
(28:55):
He's talking about the factthat he was married and he
kept his eyes from other women.
You remember that Jesus said in Matthewchapter five, verse 28, “Whoever looks on
a woman to lust after her has committedadultery with her already in his heart?”
Job is saying I've not done that.
He says in verses five througheight, I've not deceived people.
Verses nine through 12 (29:16):
he says I've not been with other women.
He says in verses 13 through 15I've treated my servants fairly.
And then beginning in verse 16 andgoing all the way through the end of
this chapter, he keeps talking aboutthe fact that if I have done wrong,
then let all of these curses, letall of these calamities come upon me.
So it's almost like Job issaying: If what you three are
(29:39):
saying is true, then let it come.
If I am a wicked man, if Iam a bad person, then let all
these curses come upon me.
But what he's implying, ofcourse, is I have not been.
You're wrong, and I'm right.
And the Bible says in Job chapter 31,verse 40, “The words of job are ended.”
Now that's about the argument.
(29:59):
Job will have a few more things to say inthis book after God puts him in his place.
But first, we're going to hear froma young man who has sat patiently
while he's listened to Job andhis three friends argue, and that
will begin in Job chapter 32.
Thank you for listeningto My God and My Neighbor.
Stay connected with our podcast on ourwebsite and on Apple, Spotify, YouTube,
(30:23):
or wherever fine podcasts are distributed.
Tennessee Bible College, providingChristian education since 1975
in Cookeville, Tennessee, offersundergraduate and graduate programs.
Study at your level.
Aim higher and get in touch with us today.
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