Zophar is the final guy in the debate segment. This is his last speech, and we still have one more segment to go through, so he doesn’t speak in the last one. Why? There are a lot of answers, but it’s probably because he just shuts up.

Job responds to Bildad, refuting his Internal Causation scheme, proving the limits of science and the need for God to explain to him true reality: that both God and Job can be right: that there must be a Mediator.

Bildad begins his response within the second (modernistic) round of debate, appealing, as always, to nature for his reason.

Job continues his defense, appealing to a downpayment that he doesn't have, wishing for a way to legitimately prove his innocence before God and man.

Job responds to Eliphaz’s second speech (Job 15) where Eliphaz said, "Let me give you the historical definition of a wicked man—he looks just like you, Job." Job replies, "The reason I look guilty is because I was framed."

Eliphaz begins the second round of debate, the set of arguments based on the modernist worldview. The irony is getting even thicker and his arguments even weaker.

Job finishes his rebuttal by focusing on two things: 1) Why his friends are wrong--they don’t understand his pain or the world, and 2) How could God prove Himself to be right, given the unconquerable enemy--death?

Job continues his rebuttal of his three friends by telling them what they should do: stop bragging, stop lying, and just shut up--for they have no wisdom. This chapter has great insight into counseling as we see Job reprimand his friends for twisting God and Truth to fit their worldviews.

Job begins to respond to all three friends, wrapping up the first round of debate with a rebuttal of their entire worldviews, all three of which represent the pre-modern worldview. The next two rounds of debates will focus on the modern and post-modern worldviews, respectively.

Zophar, the philosopher/theologian responds to Job with some of the best rhetoric and irony of the book. This is Abner's favorite chapter and I can see why.

Job continues his response to Bildad (the Science Guy), focusing on the limits of science (in observation and understanding) and the entire worldview system of the DR Principle.

Job begins his response to Bildad (the science guy) with some science of his own, just to prove Bildad isn't as smart as he thinks he is. Then Job directs the argument back to the questions at hand, finishing the chapter with one of the most profound wishes in the book. If Job just had a Mediator, he could come to God and get fair representation and justice. Little does he know...

Bildad the science guy argues against Job on the grounds of the DR Principle, saying that since the scientific universe works in a cause-and-effect way, Job must have sinned to procure such judgment from God. 

Job continues his response to Eliphaz and gives the last two of his three wishes which form the backbone to his entire message.

In Job 6, Job begins his response to Eliphaz, rebuking him for his crummy "counsel." There are many lessons here for us about God and suffering, of course, but also about how to be a better friend to those in need.

Eliphaz, the historian, continues on with his pithy, proverbial wisdom. But has he actually answered Job's questions?

Job 4 begins the argumentation which comprises the majority of the Book. Chou shows the logic of the arguments, how they build, and what question they are aiming to answer.

Job 3 sets up the question which drives the entire book: the question of Why. 

Satan is called to the heavenly throne and given another mission: attack Job's body. His wife advises him to commit divine-assisted suicide, but Job holds fast to his integrity. Is he right, or is his wife (and Satan)?

The first chapter of Job introduces the storyline and sets the tensions which unfold into the rest of the book. Dr. Chou's close exegesis fleshes out the tense ironies and questions with great clarity and power. There's more here than you may think.