Thy Strong Word From Kfuo Radio

Seventeen centuries ago, in the bustling town of Nicaea, over 300 bishops from across the Roman Empire gathered, summoned by Emperor Constantine to resolve a crisis shaking the very foundations of Christianity. At stake was nothing less than the identity of Jesus Christ: was He truly God, co-eternal and of the same substance as the Father, or merely a created being—a divine yet lesser creature? Today, the fruit of that monumental gathering—the Nicene Creed—remains the definitive measure of Christian identity.  The Rev. John David Duke, pastor of Salem Lutheran Church in Buffalo, NY and adjunct professor of Old Testament Theology at Concordia Lutheran Theological Seminary in St. Catherines, Ontario, joins the Rev. Dr. Phil Booe to discuss the Nicene Creed.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Luverne, MN, reveals the light of our salvation in Christ through study of God’s Word, breaking our darkness with His redeeming light. Each weekday, two pastors fix o

Job demanded an answer from God. He cried out for justice, insisting that the Almighty explain Himself. But when God finally speaks, Job feels small and covers his mouth. God responds but doesn’t offer explanations. Instead, He issues a challenge. "Behold, Behemoth." Is this a hippopotamus, an elephant, or a dinosaur? Does it matter? God is poetically describing a creature of immense strength, beyond human control. Its bones are like iron, its muscles like cables of steel. It drinks up a river without fear because God takes care of him. If Job cannot tame this beast, how can he stand before the One who made it?   The Rev. Mark Loder, pastor of St. James Luth. Ch. & School in Howard Lake, MN, joins the Rev. Dr. Phil Booe to study Job 40.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestl

Have you ever watched a wild animal in its element—completely free, completely untamed? A mountain goat giving birth on the cliffs, far from human sight. A wild ox, powerful and stubborn. A war horse, fearless in battle, charging into the fray without hesitation. Who teaches them to live this way? Who gives them their strength, their instincts, their wild beauty? In Job 39, God continues His speech from the whirlwind, taking Job on a tour of the natural world—not the parts that are tamed and domesticated, but the creatures that answer only to Him. The message is clear: The world does not need Job’s wisdom to run. It is already in the hands of its Creator.  The Rev. Charles St. Onge, LCMS Missionary pastor to Ascension Lutheran Church in Montreal, Quebec, joins the Rev. Dr. Phil Booe to study Job 39.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t ju

The storm is here. Elihu has been building to this moment—his words have been thundering like distant rumblings in the sky, but now the storm arrives in full force. As Job 37 begins, Elihu stands in awe of God's power. His voice trembles as he describes the raw majesty of the Almighty with lightning splitting the sky, thunder shaking the earth, and the breath of God turning rain into ice. This is no distant, detached deity. This is the God who speaks through the whirlwind, the God Job has been demanding an audience with. And Elihu knows when God finally answers, no one will stand unmoved.   The Rev. Steven Theiss, pastor of Immanuel Lutheran Church in New Wells, MO, joins the Rev. Dr. Phil Booe to study Job 37.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grapp

Imagine standing at the foot of a mountain as a storm gathers overhead. The sky darkens, thunder rumbles in the distance, and a mighty wind begins to howl. You feel small—insignificant—before the raw power of nature. This is the kind of scene Elihu is building toward in Job 36. He’s not finished speaking, and now he shifts his focus to something even greater than God’s justice: God’s overwhelming majesty and wisdom. He wants Job to stop looking at his suffering through the lens of personal injustice and start seeing it as part of God’s greater purpose. Elihu is setting the stage for what’s coming next—the voice of God Himself. But before that moment arrives, he has one more argument to make: The Almighty is beyond our reach, but He is not beyond our trust.  The Rev. Mark Loder, pastor of St. James Luth. Ch. & School in Howard Lake, MN, joins the Rev. Dr. Phil Booe to study Job 36.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and chall

The debate has been raging. Job has insisted on his innocence. His friends stubbornly clung to their belief that suffering must be the result of sin. Then came Elihu—young, passionate, and unwilling to let either side go unchallenged. He has listened long enough, and now he speaks. In Job 34 and 25, Elihu sharpens his argument. He turns his focus entirely to God’s justice, confronting Job’s complaints head-on. Does the Almighty pervert justice? Can the One who governs the world with perfect wisdom ever be accused of wrongdoing? The question is no longer about Job’s suffering alone. Now, it’s about the very nature of divine justice itself.  The Rev. Brandon Metcalf, associate pastor at Zion Lutheran Church in Bethalto, IL, joins the Rev. Dr. Phil Booe to study Job 34 and 35.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring un

The debate has been raging. Job has insisted on his innocence. His friends stubbornly clung to their belief that suffering must be the result of sin. Then came Elihu—young, passionate, and unwilling to let either side go unchallenged. He has listened long enough, and now he speaks. In Job 34 and 25, Elihu sharpens his argument. He turns his focus entirely to God’s justice, confronting Job’s complaints head-on. Does the Almighty pervert justice? Can the One who governs the world with perfect wisdom ever be accused of wrongdoing? The question is no longer about Job’s suffering alone. Now, it’s about the very nature of divine justice itself.  The Rev. Brandon Metcalf, associate pastor at Zion Lutheran Church in Bethalto, IL, joins the Rev. Dr. Phil Booe to study Job 34 and 35.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring un

"Job, you’ve been demanding a hearing before God. You’ve said He won’t answer you. But what if He’s been speaking this whole time—and you just haven’t recognized His voice?" That’s the challenge Elihu brings in Job 33. He steps forward, claiming he has something new to say—something Job’s friends failed to understand. Elihu insists that God does answer people, but not always in the ways they expect. Sometimes He speaks through dreams, sometimes through suffering, sometimes through a mediator who intercedes on our behalf. Is Elihu on the right track? Speaking of a mediator, does he have Jesus in mind?  The Rev. Jacob Hercamp, pastor of Christ Lutheran Church in Noblesville, IN, joins the Rev. Dr. Phil Booe to study Job 33.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s

Have you ever held your tongue, waiting for the right moment to speak—only to finally explode because you just couldn’t take it anymore?" That’s Elihu. For 31 chapters, he’s been silent, sitting there, listening to Job and his friends argue back and forth. He’s younger, so he waited. Let the older men talk first. Let wisdom speak. But now? He’s furious. He’s watched Job justify himself rather than God. He’s heard Job’s friends fail to give an answer. Frankly, he’s pretty upset with all parties involved. And finally, he can’t take it anymore. So, he speaks. But is Elihu wise, or is he just another misguided voice? Is he correcting Job—or condemning him?  The Rev. Sean Willman, pastor of St. Paul's Lutheran Church in Hillsdale, MI, joins the Rev. Dr. Phil Booe to study Job 32.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring u

"What if God put your entire life under a microscope? Every thought, every action, every secret motive laid bare? Would you dare to say, ‘I have nothing to hide’?"  That’s exactly what Job does in Job 31.  He stands before God and lays out his life—not in arrogance, but in desperation. It’s Job’s final defense, his last declaration before he falls silent, waiting for God’s answer.  But here’s the real question: Is Job right? Can any man stand before God on his own righteousness?  The Rev. David Boisclair, senior pastor at Our Redeemer Lutheran Church in Overland, MO, joins the Rev. Dr. Phil Booe to study Job 31.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God’s grace rather tha

One day, you're respected, admired, some might even envy the life you lead. People listen when you speak, seek your wisdom, and value your presence. Then, suddenly—you're a joke. The same people who once looked to you for wisdom and nodded in agreement at your advice now scoff. They roll their eyes. They whisper. They avoid you in the street. The man who once sat at the city gates in honor now sits in the dust, scorned. The young punks who wouldn't have been fit to tend his flocks are now spitting at his feet. His body is wasting away, his soul is crushed, and worst of all, in Job’s eyes—God is silent. What do we do when dignity turns to disgrace? When God, who once seemed so near, now feels impossibly distant?  The Rev. Chris Matthis, pastor of Epiphany Lutheran Church in Castle Rock, CO, joins the Rev. Dr. Phil Booe to study Job 30.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Luther

Have you ever caught yourself longing for the “good old days”? That’s exactly where we find Job as he reminisces about a time when he was honored in his community, when God’s favor felt almost tangible, and his counsel was eagerly sought by everyone around him. But those days now seem heartbreakingly distant. In this chapter, we hear the ache of a man desperate to reclaim a lost sense of blessing—and we’re reminded how quickly life can turn upside down.  The Rev. Doug Griebenaw, Mission Advocate at KFUO, joins the Rev. Dr. Phil Booe to study Job 29.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God’s grace rather than human understanding. As Job’s friends offer simplistic answers

Where can wisdom be found? That’s a question that still echoes today. We live in an age where the world’s knowledge is at our fingertips. Has it made us more righteous, more just, or more at peace? Job sees this dilemma clearly. Humanity has mined the depths of the earth, uncovered hidden treasures, and mastered incredible feats—but wisdom cannot be bought, bargained for, or unearthed like gold and silver. So where does wisdom come from? Job’s answer is profound: “The fear of the Lord—that is wisdom, and to turn away from evil is understanding.”  The Rev. John Shank, pastor of Trinity Lutheran Church in Edwardsville, IL, joins the Rev. Dr. Phil Booe to study Job 28.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with well-meaning but misguided advice, a

Job has had enough of his friends’ empty words. In Job 26, he shifts his focus from their bad theology to the majesty of God, describing His power over creation in a speech that reminds us how little we truly understand of His ways. Then, in Job 27, Job boldly declares that he will not deny his integrity, refusing to accept their claim that his suffering proves his guilt. Is Job being defiant, or is this a statement of unwavering faith? And what does it mean to trust in God’s righteousness when everything seems lost?  The Rev. Dr. Michael Morehouse, pastor of Catalina Lutheran Church in Tucson, AZ, joins the Rev. Dr. Phil Booe to study Job 26-27.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with well-meaning but misguided advice, and ultimately findin

We’ve heard Job wrestle with the same agonizing question over and over—why do the wicked seem to thrive while the righteous suffer? Now, he takes it a step further, listing out injustice after injustice—oppression, corruption, violence—seemingly unchecked by God. Then Bildad chimes in with the shortest speech in the book, but don’t let its brevity fool you. He doubles down on humanity’s insignificance before God’s majesty—true enough but still missing the point. As we press forward, is Job any closer to an answer? Is God turning a blind eye, or is something bigger at play?  The Rev. Tyler Hauptmeier, pastor of St. Paul's Lutheran Church in Doniphan, NE, joins the Rev. Dr. Phil Booe to study Job 24-25.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with

There’s an old saying: “Absence makes the heart grow fonder.” But what if the one who seems absent is God? Job has lost everything—his wealth, his health, his family, his reputation—and now, in Job 23, he wrestles with an even deeper loss: the seeming absence of God Himself. He searches in every direction—north, south, east, west—but the Lord is nowhere to be found. And yet, Job clings to faith. He doesn’t deny God’s justice or power, but he longs for an audience with his Creator, a chance to plead his case.  The Rev. Ryan Kleimola, pastor of Trinity Lutheran Church in Toledo, OH, joins the Rev. Dr. Phil Booe to study Job 23.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man enduring unimaginable hardship; it’s about wrestling with God’s will, grappling with well-meaning but misguided advice, and ultimately finding comfort in God’s gr

It is said that desperate times call for desperate measures, but sometimes, in the heat of the moment, those measures can be downright cruel. We’ve seen Job’s so-called friends escalate their attacks, but today, Eliphaz stops pulling punches altogether. In fact, Eliphaz goes so far as to fabricate sins that Job never committed. Oppressing the poor? Withholding food and water from the needy? Sounds like a cheap shot from a man running out of theological arguments. But here’s a deeper question: Why do we, like Eliphaz, rush to explain suffering with neat and tidy answers? Why do we prefer blaming the victim instead of sitting with the mystery of God’s ways?  The Rev. Dr. Curtis Deterding, pastor of Zion Lutheran Church in Fort Myers, FL, joins the Rev. Dr. Phil Booe to study Job 22.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just about a man endu

What happens when the wicked prosper? When those who mock God build empires, live in luxury, and die in peace, while the faithful struggle and suffer? What do we do when life, and even the concepts of fairness and justice refuse to fit into the neat little boxes we’ve constructed for them? That’s exactly what Job takes up in chapter 21. After enduring yet another round of “Job, you must have done something to deserve this,” he finally pushes back—hard. He challenges the shallow theology of his friends, forcing us to wrestle with the reality that, in this life, the wicked often flourish while the righteous weep.  The Rev. John Lukomski, co-host of Wrestling with the Basics on KFUO Radio, joins the Rev. Dr. Phil Booe to study Job 21. Find Wrestling with the Basics at kfuo.org/WrestlingWithTheBasics.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of the most profound and challenging books in all of Scripture. From a Lutheran perspective, Job’s story isn’t just

There’s a certain kind of rage that comes from feeling like justice has been denied. We see it in the world today—outrage over corruption, frustration when the wicked seem to prosper, and the deep longing for wrongs to be made right. But what happens when that thirst for justice turns into self-righteous fury? That’s where we find Zophar in Job 20. He’s not interested in nuance. He’s not here to comfort Job. He’s here to deliver a scathing sermon on the inevitable downfall of the wicked. But is Zophar right? Do the wicked always suffer in this life? Does God’s justice operate on a simple “you sin, you suffer” timeline? And what happens when our desire for retribution makes us blind to the suffering of another?  The Rev. Dr. Vernon Wendt, intentional interim pastor at Immanuel Lutheran Church in Steger, IL and St. Paul’s Ev. Lutheran Church in Chicago Heights, IL, joins the Rev. Dr. Phil Booe to study Job 20.  Why do the righteous suffer? That’s the burning question at the heart of the book of Job—one of

"He opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God..." (2 Thessalonians 2:4). For centuries, these words have ignited fierce debate—who is this figure, this Man of Lawlessness? The Reformers had no doubt: the papacy itself bore the mark of Antichrist, not because of personal corruption, but because it placed human authority above the gospel of Christ. Lutherans continue to confess this today, but do we fully understand the implications of this doctrine? Is the Antichrist a single, future tyrant, a system of deception, or something far more subtle—an enemy of Christ present in every age? Perhaps it’s all of the above.   Rev. Dr. Charles A. Gieschen, provost and professor of exegetical theology at Concordia Theological Seminary in Ft. Wayne, IN, joins the Rev. Dr. Phil Booe to discuss the doctrine of Antichrist.  Thy Strong Word, hosted by Rev. Dr. Phil Booe, pastor of St. John Lutheran Church of Lu