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.

Job functions as a prequel to the Biblical narrative and introduces the main theological tension the rest of the Bible resolves. If God is right, how can Job be right too? Doesn't Job deserve to suffer? Is there no hope for him?

The second lecture in Dr. Chou's series on Job covers the authorship and dating of the book, both real polarizing problems in Biblical scholarship. His answers are fascinating.

The first lecture in our series on the book of Job deals with us--and our presuppositions. Dr. Chou addresses 10 common misconceptions which I found helpful to regrind my textual "lenses," a very valuable and necessary first step before we approach the text.