Job continues to describe what wicked men had done to him, saying: “Terrors are turned upon me: they pursue my soul as the wind: and my welfare passes away as a cloud” (Job 30:15; KJV). The word ‘soul’ (H5082) is used only here in scripture. The normal word for soul, nephesh (H5315): “…man became a living soul” (Genesis 2:7), isn’t used in verse-15, but it is used in verse-16. So, what does Job mean to say in verse-15? The ‘terrors’ are what the young wicked men had brought upon Job, and the term soul (verse-15) refers to his character, his reputation, his willingness to do good. These wicked men attacked Job’s largeness of spirit, and in doing so, his sense of safety dissipated like a cloud in the sky (Job 30:15), as did also his personal peace in the sense that grief poured out of him (his soul; nephesh, H5315). Under these circumstances, then, the time of Job’s physical suffering took hold (Job 30:16; cp. 2:7), as he was gripped in the jaws of unimaginable pain, leaving him no rest (Job 30:17). Read the rest of this entry »
According to the prevailing belief of the times, Job and the friends understood that God rewards righteous living, and good people were expected to share their wealth with the poor and help defend the innocent, standing with the weak and helpless against wicked men. Understandably, therefore, Job expected to die a peaceful death, not suddenly through violence nor before his time. Rather, he anticipated a long life at home with his family and friends (Job 29:18). He never expected such a turn of events that, not only destroyed his family and wealth, but also took away his health and his seat of authority and respect in the city (cp. Psalm 30:6). The friends assumed Job had secretly behaved wickedly and accused him of bringing the judgment of God down upon himself. Nevertheless, Job denied their charges, yet he also admitted he was just as confused as they were to understand why he had come to such an ignoble state of affairs. Read the rest of this entry »
We’ve come to the point in our study of the Book of Job, where it seems he has silenced his friends (cp. Job 32:1). The text says Job continued his discourse (Job 29:1), indicating he may have paused once more (cp. Job 27:1) to see if any of the friends had a reply or wished to admit their error. However, since no one spoke up, Job continued. A few chapters later Elihu would rebuke the friends in his wrath, because they had condemned Job, without replying to his claims; neither did they reconsider their judgment of him. They simply remained silent (Job 32:2-5). Elihu’s rebuke of the friends remains relevant today for modern Christianity, whose errors are many and obvious, but the folks who could make a difference by rebuking error remain silent, fearful of losing their place in Christian society (cp. John 12:42). Read the rest of this entry »
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One of the take-aways we get from reading Job is that he argued with God. In other words, he pushed back, claiming he didn’t deserve what he was forced to endure. Obviously, when we disagree with God, we’re the ones who are wrong. Sometimes we even know we must be wrong, and even admit such, but we still push back anyway, because we simply don’t understand what’s going on. Certainly, “he” understands, but he hasn’t revealed that to us. Perhaps, we feel betrayed, because God is bringing us through this trial, and we simply cannot fathom the reason why. All we really know is that the status quo isn’t acceptable. He is our Friend, yes; we love him, yes! But, friends talk, yet the heavens are like iron. “Am I getting through? Why don’t you tell me what’s going on. I love you, but you treat me like an enemy. Why, God? Why? Read the rest of this entry »
While yet in the upper room, and before they left for Gethsemane (cp. John 14:31), Jesus continued speaking with his disciples, who continued to trust that he was the Messiah. Judas, remember, had left to carry out his plan of betrayal (John 13:21-30). According to my most recent studies, we learned that these men in the upper room with Jesus were struggling in their faith. All they had ever believed about the coming of the Messiah had been challenged recently by Jesus, himself. Yet, they continued to trust the he was, indeed, the one they looked for. Nevertheless, at this time in chapter fourteen of John’s Gospel, Jesus’ challenge went even deeper than testing their trust in him as the Messiah. At this time in the upper room, more clearly than ever before, Jesus presented himself to them as God in the flesh (John 1:1, 14; cp. John 14:10-11)! Read the rest of this entry »
The Teacher turns next to prayer and its effectiveness in a society that has been oppressed. How does the Lord see these matters from his vantage point, and what does he have a mind to do, generally speaking? I’ve heard folks advise those who pray to be detailed and describe everything you desire the Lord to do. Others say one needs to pray the word of God, reminding the Lord what he had promised, asking him to fulfill his will as he stated it. Moreover, those who advise such things seem to be able to support their conclusions with scripture, so what can be said against such an argument? Nevertheless, it seems the Teacher would advise against such conclusions. So, where do those in need stand, and how should they present themselves, when they appear before the Lord? Read the rest of this entry »
In Mark 11:20 the Gospel narrator records yet a third entry into Jerusalem, and this occurs the day after Jesus cursed the fig tree (Mark 11:20; cp. 11:12-14). Luke also records this entry, but instead of introducing the entry with the cursed fig tree, he tells us Jesus wept over the city before entering (Luke 19:41-48). Why would he do such a thing? The Gospel narratives record Jesus weeping only twice, once before the grave of Lazarus (John 11:35) and the second time before the city of Jerusalem (Luke 19:41). Both times he wept because of judgment. Lazarus, whom Jesus loved, had died (cp. Romans 5:12), and the city of Jerusalem had been destined for destruction (Luke 19:42-44; cp. Matthew 22:7; 23:37-39). Nevertheless, Jesus had no reason to weep upon his first coming (Mark 11:1, 11), because the city knew nothing of him (Matthew 21:10), and when he had come the second time, the whole city went out to greet him (John 12:12-13), so where was there reason for weeping at that time? However, when Jesus spoke of his death, the people began to reject him as their Messiah (John 12:31-34). Jesus warned them of the choice they were making. Therefore, he went out and hid himself (John 12:35-36), because they refused to believe (John 12:37, 40). So, Jesus wept upon his third entry into Jerusalem, because no one came out from the city to greet him, thus evidencing their unbelief. Read the rest of this entry »
As Jesus journeyed toward Jerusalem from Ephraim (John 11:54-57), he came to Jericho (Mark 10:46-47). Mark records that, as Jesus left the city, a blind man sat at the southern gate begging. Matthew says there were two (Matthew 20:30), and Luke clearly mentions only one blind man Luke 18:35-43) but implies two by pointing to Zachccaeus, the chief tax collector, who was unable to see Jesus due to his short stature (Luke 19:1-3). Mark is the only Gospel narrator that names the blind beggar, and what seems odd is that he writes: “Bartimaeus, the son of Timaeus,” yet Bartholomew isn’t the son of Tholomew (Mark 3:18), nor is Barabbas the son of Abbas (Mark 15:7, 11, 15) or Barjesus the son of Jesus (Acts 13:6). Nevertheless, Mark refers to this man as: “Bartimaeus, the son of Timaeus” (Mark 10:46). Why? Read the rest of this entry »
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In the context of Jesus and his disciples being in Jerusalem, the phrase “when he came into the house” could only mean: when he came into the Temple (the House of God). Therefore, when Jesus came to his disciples (Mark 9:14), after coming down from the mount (Luke 9:37) he was in Jerusalem, but outside the Temple. It was inside the Temple complex or in the House that Jesus’ disciples asked him why they couldn’t cast the evil spirit out of the young boy (Mark 9:28). After all, hadn’t Jesus given them the power to cast out evil spirits (cp. Mark 6:7)? Matthew tells us that Jesus had given them authority over evil spirits to cast them out and to heal all manner of sicknesses and diseases (Matthew 10:1). Moreover, Luke records that their authority was over **all** demons and to cure diseases (Luke 9:1). Therefore, the disciples’ question was a legitimate one. If Jesus had given them authority over **all** demons, why were they unable to cast out **this** demon from the young boy (Mark 9:28)? Read the rest of this entry »
In James 5:13 the author calls for the persecuted brethren to pray, to have their focus on the Lord, rather than their difficult position. They need to remember the Lord is merciful and loves them, despite his seemingly far off context. No sorrow is so great nor pain so unendurable as that in which there is no hope for relief. The Lord does see, and he has promised vindication, and the afflicted need to focus on this. He also mentions those who seem to have escaped persecution, or, if they hadn’t, it wasn’t strong enough to change their happy disposition. They, too, are advised to focus on the Lord and sing to him who has helped them. What would be wrong for them to do is rub their happy disposition in the faces of their brethren who cannot bring themselves to smile. No one sings joyful tunes or dances at a funeral. There is a place for joy, but there is also a place for sorrow, and mutual respect should be shown among the faithful for their brethren’s state of mind. I believe this is James’ point. Read the rest of this entry »
James told his readers to stop speaking evil of one another (James 4:11). The Greek is an imperative together with a negative particle, which means that he was telling them to stop doing something that was already in progress. He went on to say that he who judges his brother judges the law, but which law is that? Certainly not the Mosaic Law! James couldn’t have been referring to the Law of Moses or the 10 Commandments, which are part of the Law of Moses. That law was added to the Old Covenant because of the transgressions of Israel, in order to show what sin was. It was to serve only until the coming of Christ (Galatians 3:19). Thus, the Law served as a kind of teacher that would bring God’s people to the time when they would serve him through faith, i.e. until the time of Christ, wherein men would be justified, not by the law but through faith (Galatians 2:16; 3:11, 23-24). Read the rest of this entry »
The very first thing James says about his readers in James 4:2 is that they lust (KJV) or desire (NET).[1] Most translations put the Greek word (G1937) in a negative sense. Nevertheless, the Greek word is often used in a good sense. For example, it was used by Jesus of his disciples in the future desiring to see one of his days (Luke 17:22). It was also used by Paul to say someone desires a good work when he wants to be an overseer (1Timothy 3:1). It was used of Peter for messengers of the word desiring to look into the ancient prophesies (1Peter 1:12), and other examples could be put forth. The point is that James’ use of the word could very well be a good desire, but sought after for the wrong reasons, and I believe this to be the case in James 4:2. I believe the whole controversy about which James wrote his epistle concerned questions and strivings over church leadership and what goals the local churches should have in the wake of Paul’s imprisonment. Read the rest of this entry »
In the final chapter of his epistle, James addressed the troublemakers, the false teachers who had arisen and divided the churches. He foretold their judgment (James 5:1), because they held back what they could have offered to help their brethren (James 5:2-3). James implied that these false teachers worshiped among the brethren for some time, because he claims they held back the “hire of the laborers who have reaped down your fields.” In other words, they had been helped by true leaders of the churches. Their lives were better, because of the Gospel that was preached to them, yet they held back the “wages” (whether material or spiritual) of those who labored on their behalf (James 5:4-5), and not only so, but they had lifted up their voices against the very ones who had labored to make their lives better (James 5:6). Read the rest of this entry »
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James addressed his letter to the twelve tribes scattered abroad. Although gentile believers would be affected by what James wrote, we need to keep in mind that James’ main consideration was believing Jews, because the persecution that came after Paul’s imprisonment was aimed at these believers. Knowing this, some of what James said was probably encoded to keep the enemies of the Gospel from understanding the true intent of this epistle. Moreover, it is probably true that James was executed by Ananias, the high priest and son of Annas (cir. 62-63 AD), for writing this very letter, and his stoning took place not long after Paul left for Rome in chains. Therefore, his letter had to have been written before this time, but probably closer to James’ death than nearer to Paul’s arrest. Read the rest of this entry »
Paul asked the believers at Thessalonica to pray for him and those laboring with him for the sake of the Gospel (2Thessalonians 3:1). He wanted believers to pray that the Lord would grant that Gospel would have an avenue of apprehension and given honor, as it was received among them at Thessalonica. He wasn’t asking for prayer to be given free access to communities; nor was he asking that the Gospel would be spread out from where it was already accepted, viz. outward from Thessalonica. Such things may or may not occur, and, if they do, that would be good, but such a thing is entirely the Lord’s doing. What Paul was asking his readers to pray for was that God would open the hearts of folks in other communities to receive the Gospel as it was preached, just as it was done in Thessalonica. Paul was on a mission to preach the Gospel to the world at large, i.e. throughout the Roman Empire, or what was considered the civilized world (cp. Matthew 28:19-20). This was what we understand to be the Great Commission. Paul wanted success in completing the task. Read the rest of this entry »
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