40 Minutes In The Old Testament - Job 33:19-34:37 (Episode 414)

Episode Date: April 30, 2024

Elihu continues his argument against Job. He is desperate to be heard but doesn't say much that is new. Yet while tearing Job down, Elihu unknowingly makes Job sound a lot like Jesus. Have a listen.  Show Notes: Support 1517 1517 Podcasts 1517 on Youtube 1517 Podcast Network on Apple Podcasts 1517 Academy - Free Theological Education What's New from 1517: 30 Minutes in the NT on Youtube Remembering Rod Rosenbladt Preorder: Encouragement for Motherhood Edited by Katie Koplin Available Now: Be Thou My Song by Kerri Tom Last Chance: NWA Conference May 3rd-4th More from the hosts: Daniel Emery Price Chad Bird

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greatly appreciate that. Chad, last week, we got to hear from Elihu. Now, this guy's coming in hot. He's coming in to rebuke Job. He's going to rebuke his friends. He's here to rebuke everybody and tell everyone, all right, I've been listening to this long enough. I'm younger than everyone else here, so I have held my tongue, but no more. It's time for me to tell you guys the truth. And so he went on for a little bit. He's going to keep going on. We ended with him, after sort of giving his preface and, you know, being a little bit, you know, extolling his own piety and this kind of thing, and how he waited and listened to all of this ridiculous talk out of respect for his elders.

He ended with these humble words, Pay attention, O Job. Listen to me. Be silent, and I will speak. If you have any words, answer me. Speak, for I desire to justify you. But if not, listen to me. Be silent, and I will teach you wisdom. Yeah, it definitely has the feeling of like... A little humility here. Yeah, it definitely has the feeling of like, Job, if you've got words, I'll listen to you. But just so you know, if you want to be justified, I'm going to tell you.

all you got to do is listen. Listen while I relay to you my wisdom. Yeah, he's going to pick that up in Job 34, where he starts out, hear my words, you wise men, give ear to me, you who know. So here he seems to direct his attention away from Job, and now he's going to talk to his buddies. He's actually, even though he began with anger against Job and against Job's three friends, now he's going to tone it down a little bit in this chapter. And he's still going to be angry at Job, but he's going to turn his attention more to the three friends. So that's why he starts out, hear my words, you wise men, and give ear to me, you who know. For the ear tests words as the palate tastes food.

Now, interestingly, he's quoting Job there, like Job himself. Job said that back in chapter 12, verse 11. He used that same expression about the analogy between just like our palate tastes food, so our ear tastes or tests words. So he's quoting, even though he's going after Job, he's quoting Job. Probably just a kind of proverbial saying. So listen up, you wise men, and you who know, give ear to these words that I'm going to spoon into your ears, see how they taste.

So it moves from there to verse four. Let us choose what is right. Let us know among ourselves what is good. So let's just kind of take this whole thing into consideration, and let's listen to what Job has to say, and we're going to decide whether he's right or not. And then in verse 5, he's going to summarize, I think at first fairly, and then he's going to summarize unfairly what Job's contentions have been. And then he's going to shift from there to basically kind of a character assassination, where he's going to accuse Job, just like the three friends of Job have done,

of being someone who has deserved that which he's suffering. So beginning with verse 5 and then going through verse 9, he says, For Job has said, I am in the right, and God has taken away my right. In spite of my right, I am counted a liar. My wound is incurable, though I am without transgression. Who is, what man is like Job, who drinks up scoffing like water, who travels in company with evildoers and walks with wicked men for he has said it profits a man nothing that he should take delight in god so verse 5 job he claims job has said i'm in the

right and god has taken away my right well that that's that's probably a fairly accurate summation many of the things that that job has said he's you know he certainly said that he's in the right in the sense that he's suffering unjustly, and that God has not responded to him, that God has taken away his right. But in verse 6, I think he pushes the argument a little bit too far when he says that Job has said, in spite of my right, I am counted a liar. My wound is incurable, though I am without transgression. I don't know that Job ever said, in spite of my right, I am counted a liar, though I am without transgression. That seems to be reading a little bit too much into what Job has said. And then he finishes up in verse 7 and 8 with the same kind of approach

that the three friends have taken, which is ironic because, of course, Elihu has claimed that he's going to begin with new arguments no one has used before. He's going to have a novel approach. Well, he's not, because here he's engaging the same kind of accusation against Job that Eliphaz, Bildad and Zobar have been doing, where he says that Job is drinking up scoffing, just like he gulps down water. And then verse 8, Job supposedly travels in company with evildoers and walks with wicked men. Where? The exact opposite. Well, when I read this, I think of, okay, imagine, Well, we've said this before, that Job is a type of Christ. Now, like, imagine Jesus standing before Pilate, and these are the sorts of things that maybe he would say.

I am in the right, and God has taken away my right, in spite of my right, or in spite of being right, right? I am counted a liar. My wound is incurable, though I am without transgression. and imagine like these are the accusations then that come against christ they say oh well i'll tell you what this guy's like uh he drinks up scoffing with like water uh this guy has done nothing but like mock and ridicule us imagine the pharisees are making this argument to pilot uh what does this guy do he travels in the company of evildoers and walks with wicked men i mean he's the worst company around we've seen him eating and drinking and hanging out with

all kinds of debaucherous folks. For he has said it profits man nothing that he should take delight in God. Now that is just like way over the line, but you could see them making the argument that this guy doesn't care about the words of God. He doesn't care about the Torah. He doesn't care about the law. He said he's doing all kinds of things on the Sabbath. In a lot of ways, like to me, like this sounds like the sorts of arguments that would be made against Jesus, that not true, but like, why could the Pharisees say that he was a blasphemer? Well, because he said, or alluded to, that he was God, right? And they're like, I mean, this guy, he's blasphemed. He says he's righteous, but we know he's a liar, because we've seen the kinds of people he hangs out with.

Because one of the things that's interesting is Job taught, when Job talks about the righteous things he's done, and then he talks about the sorts of people he's helped, and then we kind of talked about how those sorts of people would be, you know, if you're helping beggars and blind people the idea would be that these were these were people that were in that situation for a reason that reason being that they were great sinners job seems to have no problem saying that he was in fact associating with such people that he was always there to help such people i don't know that like this is totally what's going on but like seems like Elihu is taking—he doesn't—he is taking things maybe like that and saying,

Job, I've seen you with wicked people. Everyone knows it. We've seen the kind of associates you have. You say that you're righteous, but you're a liar. We know that that's true. You say that you're in the right, but you're not. All of these things can be said of Jesus, because they can be said of him by men who perceive themselves to be righteous that don't understand righteousness at all. Yeah, and these are the kind of accusations that flow out of the same theology that the three friends and Elihu share, that God is a God of retributive justice, and if you're suffering something that's bad, it's because you've done bad. Right. Or if you're benefiting from a good life, that's because you've engaged in a good life. So reading back into those passages where

Job talked about how he'd helped all of these people, even those who were, you know, blind or crippled or widowed or whatever it might have been. Yeah, in their theological system, then those people were getting what they deserved. And so Job, by going out of his way to help these kind of people, was basically complicit in their evil. I mean, isn't I am in the right? I mean, obviously, I don't know, did Job say this? I don't know. I didn't allow you saying he says this, but let's just imagine you did say it. Job says, I am in the right, and God has taken away my right.

This just sounds like, my God, my God, why have you forsaken me? Like, there was no reason to. Mm-hmm. Yeah. Yeah. Which is a lot of what Job is saying throughout this book. It's like, why have you done this? It seems that God has forsaken me without cause. Yeah. And those of us who are in the know, in the in the sense that we we saw what went on in heaven yeah we know of course job didn't know

is none of these four other guys knew that that was exactly right that's that's the reason all this began is because job was in the right he was doing the right things he was more righteous than any of the the other people who lived at the time at that time so yeah he certainly was in the right now we can argue whether god took away that right uh there's more to it than that but job certainly was in the right and you know this is this approach the ally who's taking is the typical approach of people who are they're impressed with their own righteousness and when it comes to someone whose theology they oppose if they can't really think if they can't come up with a legitimate accusation based in fact they will simply manufacture an accusation that is going

to fit with their with their theological system and that's of course what he's done here well job must be one who drinks up scoffing like water job must be one who travels in company with evildoers and walk with wicked men because that's the only thing that makes sense in this retributive justice theology that they have yeah so you know basically he just is resorting to character assassination to to make sure that his theology is still intact yeah and sometimes you can do this through like like i said things that are like sort of true but like you don't understand them so you can accuse jesus of like being a uh a terrorist drunkard yeah or a day i'd be like uh this guy's a terrorist he said he would he said he would destroy the temple and then rebuild it in three

days but i don't know what i heard him say that he would destroy the temple that seems like a violent threat uh that you could you can do that kind of stuff right so you could say about job be like, well, I know, as I saw him take a widow into his house. And you know what I think happened there? I'll tell you what I think. I think some suspect behavior was going on. You could do all that kind of stuff. Yeah, it's reading the worst possible motives into actions which in themselves are righteous. The thing that Jesus used of being a friend of sinners. Oh, yeah. Yeah. You think the Pharisees didn't think Jesus was a scoffer? Oh, yeah, they definitely did. Yeah, everything Job's been accused of by his three friends, Jesus himself has been accused of as well.

So he's going to pick at this. That was through verse 9. He's going to pick it up here with verse 10, saying, therefore, hear me, you men of understanding. Far be it from God that he should do wickedness, and from the Almighty that he should do wrong. For according to the work of a man, he will repay him, and according to his ways, he will make it befall him. Of a truth, God will not do wickedly, or the Almighty will not pervert justice. Who gave him charge over the earth, and who laid on him the whole world? If he should set his heart to it, and gather to himself his spirit and his breath all flesh would perish together and man would return to dust now that you know if you take if you take verses 10 through 15 that i just read

you know completely out of the book of job and just kind of set them aside and read them as unrelated to the entire context of job well yeah i mean there's there's a lot of truth that's there yeah we've seen this over and over psalm yeah you'd be like yeah sure yeah because i was reading that maybe some of you were thinking wait well yeah i mean i've heard bible passages like that you know according to the work of a man he will repay him according to his ways he will make it befall him yeah okay i've i know there's five verses that say basically that or even this one verse 10 far be it from god that he should do he should do wicked wickedness uh that particular hebrew phrase in referent that that verb far be it from when it's applied to god it's applied to

human beings a lot of other other places but when it's applied to god only occurs here and back in genesis 18 and when abraham is is talking with god about the the fate of sodom and gomorrah and abraham says far be it from you talking to god to do such a thing to put the righteous to death with the wicked so i mean he's he's quoting abraham here more or less you know expressing the same sort of sentiment that abraham would use and so yeah there's a there's a lot here that uh that is true you know as well as the last couple of verses where he more or less says you know if if god were to as it were suck back in all of his life-giving breath from all flesh then all flesh would perish because our life comes from god and so should god in an instant

withdraw all of his life for all of his breath yeah then all of flesh would would perish would return to dust all of that is true but that's only if you rip it out of this context and set it apart in the context in which it's spoken of course this is all this mounting argument against against job especially the part where he says according to the work of a man he will repay him so job you're just getting your just desserts god can't do wickedness god god is always going to do that which is right and what god does that is right is he gives to a person according to their works well you're just getting what you deserve case closed that's his perspective on this yeah Yeah, it seems like Job, if you're in Job's situation, Job is very confused about what is happening, right?

So Job's argument is that what's happening to him is that he does not understand it, that he hasn't done anything so uniquely wicked that this would befall him, and his friends hear him saying is that god is evil which is not what he's saying like what he's saying is that he doesn't understand what's going on that like that god has now confounded him that god's actions uh are are now a point of frustration for him because he cannot decipher like what is happening and his friends take that as this accusation that god does

wickedness, which is not what Job has said. What Job has said is that, I don't know what God's doing, but that certainly it must be God. Yeah, and I think what you just said is crucial to understanding a lot of this. So, I mean, there might be a lot of overlap in the theology of Job and his friends, in the sense of, you know, it's kind of theological truisms. There's gonna be some overlap there. They both hold these things to be true. But the confusion comes on job's part because what seems to be true does not fit in his situation yeah so yeah and that's that's why over and over he protests that's why he wants his day in court that's why he wants to god to explain himself because everything that maybe he thought he knew

about god is just not is no longer dovetailing with his experience yeah and his friends are unable or unwilling to enter into that confused space with him. Instead, they want to hold themselves aloof and just kind of stick with what they think is ancient and true wisdom. But in application to Job's case, it just doesn't work any more than someone saying Jesus crucified on the cross would be accurate in saying, well, I guess he's getting his just deserts. Yeah. Again, they have no place in their theological system for an innocent sufferer. Everyone gets exactly what they deserve. And a lot of these arguments that they throw back on Job is, like, Job will speak, and it seems like they could all sort of be boiled down to—you've

been in these situations before—where the response is, so what you're saying is, and then it's—then they say all this stuff, right? So Job talks, and they're like, so what you're saying is god is evil you're like that's not what he said no no yeah it makes you wonder if they this is a classic case and this is this always happens has always happened and probably always will happen that when people when your opponent is talking you're not really listening to your opponent you're formulating your next argument yeah so you don't they don't really hear what job is saying and because of that their responses to him are always off target and they don't really or you know it i think it's scary too and maybe this is part of what's going on it's scary to

enter into that realm of confusion you know to say i don't i don't know i don't understand i don't understand god i mean it's much more consoling to have a god that we think we can understand oh yeah i know exactly what's going on here with god you know it's obvious you can draw a line from a to b but uh if you if you can't draw that line from a to b if it doesn't make sense then you're entering into a state of confusion which is disconcerting for you know disconcerting just experientially when you're going through it but it's disconcerting theologically too because it means that you know you don't have a god who's easily put into your little uh your your your cubicles that you have designed for him you know he's this he's this he's this

uh so much you're dealing with uh with an untamed god and the the friends cannot deal with that and that's job has to deal with it because that's his life and experience at this moment yeah so uh he goes on verse 16 if you now that you in hebrew is singular so this is a a direct address to job and it's going to be uh job that he the addresses in these next few verses so he's he's talked to to job's friends he talked to his you know the other guys but now he's going to turn directly to job if you job have understanding hear this listen to what i say shall one who hates justice govern will you condemn him who is righteous and mighty who says to a king worthless one or to nobles wicked man and then going on it describes this these kings and nobles

they show no partiality to princes nor regard the rich more than the poor for they are all the work of their hands and then he finishes off verse 20 in a moment they die at midnight the people are shaken and pass away and the mighty are taken away by no human hand and what he seems to be be doing in in this section is so he's talking about it's kind of argument from lesser to greater or we might say from the earthly to the heavenly. So on earth we have people who are placed into a position of making judgments. They're governing. They're over other people, and they're supposed to maintain

whatever the law and order of their realm might be. So we don't want one who hates justice governing. We want someone who is just and right and fair and going to give to each person according to whatever they deserve. So just like you don't say to a king, worthless one, just like you don't say to nobles, wicked men, then you can't turn to God and say that as well. Because if we have people on earth who are actually engaging in just decisions,

then certainly we have a God who's engaging in just decisions. in fact at the end there he says in a moment they die at midnight the people are shaken and pass away and the mighty are taken away by no human hand he's saying that you know god sometimes inflicts punishment upon people who are wicked you know at midnight they are shaken and pass away and human judges do the same and the whole gist of this seems to me to me to be that God is, as the Almighty Judge, who always does what is right, not only is imitating what is done on earth, but is doing that in a perfect sort of way. Therefore, what's happening to you, Job, is fair and legal and just in the court of God's law.

yeah and the argument is that like it has to be right like the the uh because it's funny is that the job is he's i don't he's not condemning god uh this is the thing that uh it just happens in the psalms and stuff too uh if you uh don't understand or if you have questions or if you feel like something is unfair, there's a whole theological system that has not gone away that would say, like, well, you can't say that to God. You can't express those things to God. What are you talking about? Like, you can't do that. That's part of what his friends don't understand, what Elihu doesn't understand either. So to say, to question what God is doing is, in their mind, to call him unrighteous or unjust or wicked, these are synonymous,

which of course is not true. Yeah, yeah. Yeah, I hadn't thought about it this way before, but Job's three friends would be very uncomfortable praying the book of Psalms. Yeah. Yeah, it's just like, can you imagine the looks on their faces when they're praying some these laments where god is uh you know people cry out to him where are you and why is this happening and why are you dealing with us in in a way that is not in accord with the covenant that you made with us you're handing us over to our enemies although we haven't broken your covenant i mean there are plenty of laments where like in these national laments in the psalms the people are saying listen we didn't do anything wrong and they're not claiming like they're not saying we're

a nation of of sinless people they're just saying hey we've kept your covenant we've been doing that which you called us to do and yet you know you're you're uh letting all our enemies invade and and destroy and engage in all sorts of atrocious behavior so again it's like joe we're confused what why are you not doing what you said that you would do in in the covenant yeah yeah so yeah i mean people are still troubled by this uh and i think they're mainly troubled by it well for one because i don't think a lot of people are as uh knowledgeable of the psalms as they ought to be and the secondly because yeah it just it seems to a lot of people uh kind of uh i don't know not not uh irreligious but uh what's what i'm looking for it's like it's it's not the proper

way. It's not according to the proper etiquette of speaking to God to actually be honest in your frustration and your confusion with Him. Well, it feels... I think it has a... People feel like it's

faithless. Yeah. If you really believed, you wouldn't have any issues with this. The opposite is true. Job is a man, obviously a man of faith, and because he's a man of faith, he wants, he doesn't want to just

go into any courtroom, like, he wants to go into God's courtroom, because that's who he believes can fix this, right? Who can change this, who can give him the answers that could help him understand, that's who he wants to talk to. Yeah, and I think that's worthy of emphasizing, what you said, that it's faith which cries out in lament. Yeah. Yeah, it's not unbelief which cries out in lament. Number one, why would you be crying out to one you don't believe in? And secondly, the reason that you're able to be honest in prayers like this, and like Job was honest, is because you know that God exists, and you know what kind of God you're dealing with, but because you know, because you trust that He is who He is, you know that you can cry out

Him in these painful sorts of ways, and that what you're experiencing isn't consistent with the God that you know and believe to be good and merciful and righteous. So faith is at the very essence of lament. It's not unbelief, the lament, it's rather faith that cries out in those sorts of ways. Yeah, and even if you believe, which you might, that the problem is with you and your lack of understanding uh what you're still doing is seeking to have god explain to you what is going on so that you might understand it yeah yeah so uh verse 21 he goes on with uh you're talking about god here's his his eyes and he sees so elihu says for his eyes that is god's eyes are on the ways of a man, and he sees all his steps. There is no gloom or deep darkness where evildoers may hide

themselves. For God has no need to consider a man further, that he should go before God in judgment. He shatters the mighty without investigation and sets others in their place. Thus, knowing their works, he overturns them in the night, and they are crushed. He strikes them for their wickedness in a place for all to see, because they turned aside from following him and had no regard for any of his ways, so that they caused the cry of the poor to come to him. And he heard the cry of the wicked. When he is quiet, who can condemn? When he hides his face, who can behold him, whether it be a nation or a man? And then verse 30 kind of picks up the idea that we dropped off at the end of verse 28 about hearing the cry of the afflicted so he hears this and he comes to

their aid that a godless man should not reign and that he should not ensnare the people again you know you well there's plenty of things here that are that are true i mean of course his eyes are on the ways of man he sees all his steps and it's not like you can you know find some secret place make a room in your house where the walls are so thick that God can't see through those hide in some deep dark cave and you're going to be able to do whatever you want

there because God can't see there it's Psalm 139 right where can I go I'll make my bed in Sheol you are there if I ascend to the far side of the sea you're there even the darkness is not dark to you yeah I mean all of these are kind of

theological truisms but he goes on to talk to then to relate that to how god renders judgment so god just knows right he doesn't have to investigate he shatters the mighty without investigation he knows their works he overturns him in the night and he will strike them for for their wickedness and some of that wickedness is described in terms of the the the the pain they inflicted on the poor so the poor come to God and he hears the cry of the afflicted and because of that he acts on acts on their behalf now again a lot of this is true but I don't really understand how this applies to to Job except in the sense that he is expanding his argument saying listen Job whatever you did

in that gloom a deep darkness where you tried to hide yourself well God knew that and he doesn't have he doesn't have to investigate your behavior he simply knows it and because of that just like he overturns kings and rulers from their throne so he's overturned you and there's nothing that you can say not like you can take god to court and and ask him to explain his actions to you i just feel like a lot of you's really failing on this i'm going to bring some new arguments yeah he totally failed in this yeah this is a

he claimed up front listen you guys you were not able to answer Job so just sit back and be quiet and let me take over because I've got a whole new rhetorical weapons that I'm going to use

and then he says let me use 250 words to say God sees everything yeah he does love his words I mean, it's like, yeah, sure, but Job has already responded to this. He's like, yeah, all right, but this does not address my argument of, like, I didn't do anything in the deep shadows or the darkness. It's like, well, God sees if you did.

Yeah, but I didn't. Didn't. Yeah. out again they're talking they're they're talking past each other they're i don't know if maybe job listened well to his friends but his friends certainly did not listen well to to joe no uh yeah i just i i don't uh it's one of those yeah this is one of those those sections that you're just like okay um it's there might be a lot of truth in that it just doesn't apply to this to Job's argument at all. No, no. So, verse 31, we'll see where he goes from here.

For has anyone said to God, I have borne punishment, I will not offend anymore. Teach me what I do not see. If I have done iniquity, I will do it no more. Will he then make repayment to suit you because you reject it? This verse is confusing, by the way. This is verse 33. Will he then make repayment to suit you because you reject it? For you must choose, and not I. Therefore declare what you know. Men of understanding will say to me, and the wise man who hears me will say, Job speaks without knowledge. His words are without insight. Would that Job were tried to the end, because he answers like wicked men. For he adds rebellion to his sin he claps his hands among us and multiplies his words against god so he starts out in verse 31

saying that if anybody says to god uh i've been punishment i've been punished i won't offend anymore in fact you know if i don't realize what i've done then teach me what i don't see and I won't do it anymore, which seems to be Elihu calling Job to repentance. At least that's what I'm making of this. Verse 33, though, that follows that is where things get a little bit murky. And I was reading in a commentary this morning that he said verse 33 is one of the more enigmatic verses in the entire book of Job. So there you go.

If it's a little confusing to everybody else. But verse 33, to read it again, says, Will he then make repayment to suit you because you reject it? For you must choose and not I. Therefore declare what you know. It seems to be what he's suggesting here is that even if Job should repent, then he doesn't know that what God gives to Job is going to suit him. and that Job must at this point choose whether or not he's going to simply acknowledge that God is just and to get on with his life.

I don't know, that's the best that I can make of these verses. Do you have anything that... Well, it kind of seems like he's saying that this is not something that anyone does. So he says, for has anyone said to God, I'm getting punished here, if you just teach me what it is that i did i i just won't do that anymore it it seems that he's saying yeah that's not how it works like you gotta you have to you have to figure out what you have done man like you can't you can't go around just saying i haven't done anything oh if god would just tell me what it is that's not how this this thing works and that that's why he says that i

think that's why he says later that job speaks without knowledge in his words or without insight would that Job were tried to the end because he answers like a wicked man like it's wicked people that say I haven't done anything it's wicked people that would say I mean I'm being punished but I mean I have no idea what I did wrong that's not

it doesn't seem that he's it might be wrong here but it doesn't seem that he's saying that he's recommending Job do this to God but more is saying that this is what Job is doing like he's saying hey I'm bearing a punishment if God would just teach me what i don't see i mean i'm more than happy to stop doing anything like whatever it is like

i'm more than happy he's like that's not how it works like has anyone ever done that no one don't people don't do that uh that's the only people that say things like that are wicked people that maybe are so sinful that they can't even they don't even understand what sin is job like you must be you can't think of it that just that that also speaks to your profound wickedness yeah i like it i think that uh that does make sense of those those verses so uh yeah he's well he's he's imputing lies to job more or less yeah if you were to say this job then you would be lying because basically you know what you've done even though you claim to have done nothing which deserves the punishment that you are now receiving it almost it almost is like if you can't

think of it that actually is an indictment against you like you must be so like entrenched in wickedness that you you can't you don't even all all you've got is wickedness so you couldn't you couldn't figure out like as you as you audited your deeds uh where's the wicked one they must just all be they must all be the same uh because you none of them stand out you don't have you don't have one or you're like obviously it's this one i mean these ones are good and there was this one thing over here, this is not good, so obviously that's it. And yeah, then he says, look, he's adding rebellion to his sin. So like, not only is he a sinner, but now he's being rebellious to God and saying that he's not. Yeah, that's like, wickedness has become so much the

water that Job swims in that he no longer even is aware of the fact that he's engaging in evil behavior. Yeah, and so the rebellion here, which is how the chapter ends, where he adds rebellion to his sin. Yeah, he's got plenty of sin, but now he's making it even worse. He's doubling down because he's saying, I'm unaware of anything that I've done wrong, when all he's done is, in fact, wrong. Yeah, this is that he's multiplied his words against God. Like, every word that Job's spoken has just, like, multiplied his sin against God, because the one thing that he's supposed to say which is the great confession of whatever it is that uh makes job so evil is the thing he won't say yeah yeah and the image of uh he claps his hands among us uh is i know i found a few of the

spots in the old testament were clapping hands it's kind of uh in uh not in jest but in like mockery which would fit here yeah i don't i don't know that we have what the equivalent modern expression would be besides maybe an uplifted finger uh but uh yeah it's the idea of mockery against god clapping your hands among us and then multiplying his words against god by well doing the same thing that job did throughout the the entire book lament and cry out to god to give him a day when he could have his his his day in court or maybe maybe after one of these arguments job literally just was like that was great really that was great really good argument guys yeah that's possible to the slow clap great yeah i understand some response there i understand

now because it does seem that what he's implying is like because job has been um some of his responses have certainly included him um making fun uh yeah he's been sarcastic yes and so that it seems that that is what is being referred to here is that like listen like these people are here saying these words to you and you're not taking any of them seriously job sarcasm is some of my favorite parts of the book yes absolutely you take a guy who's suffering everything that he has and if he still has the ability to be a you know humorlessly sarcastic hey that's that that's a good thing yeah well that's it we're uh we're out of time yeah we're out of time well uh you might wish that a lot of you was done but he's not he's got

more to say he's gonna he's he's coming at it with the next chapter again and so uh we're going to uh continue with him in the next episode chad i'll see you then I'll see you next time.