Bible Alive Training Ministry

Jesus Christ in the New Testament (Part two)

Adrian Tamblyn-Watts — Mon, 16 Jan 2012 08:03:07 +0000

The Good News according to Mark

Matthew presented Jesus as the fulfilment of the expectant Old Testament, the Messiah. In turn, Mark introduces Jesus as the suffering servant.

While Matthew aimed his gospel at a largely Jewish audience, Mark, it would appear, had the Roman culture in mind. This is a Gospel marked by its brevity and speed of movement, an attitude that suited the Roman psyche. To this end, Mark records more of Jesus’ actions than he does his teachings. Action is the hallmark of this book.

Many scholars hold that this Gospel was written in the city of Rome. If so, it would help to explain why Mark omits many details not relevant to Gentile readers and listeners such as a genealogy, fulfilment of prophecy, references to the Law, and certain Jewish customs found in the other Gospels.

Linguistically speaking, according to scholars, Mark employed a number of Latin words in the place of their Greek equivalents.

Mark employs distinctive terminology that was in keeping with his design of a fast moving narrative: “immediately”(17 times) or “straightway” (19 times).

This Gospel, like its companions, is anonymous and is only attributed to Mark by way of the clear testimony of the early church fathers. It would appear that his family featured prominently in the early church (Acts 12:12). While this may be so, it is true to say that Mark was closely associated with Peter, one of the original twelve apostles.

At the beginning of the second century (c. AD 140) a bishop from Hierapolis named Papias identified Mark as Peter’s interpreter who recorded Peter’s memories and sermons and was the one who actually acted as scribe for Peter’s two letters (cf. I Peter 5:13). This assertion is supported by the fact that Mark’s Gospel carries more references to Peter than any of the other three.

It is widely held that Mark was the young man who fled naked from the Garden of Gethsemane (14:51&52).

If so, he could have had empathy with Peter over his own moment of cowardice and denials (14:66-72).

Mark fell victim to fear later on as well, this time while travelling with Paul and Barnabus (Acts 12:25; 13:13; 15:37-39). Like Peter, Mark was very definitely restored (Colossians 4:10; II Timothy 4:11).

Mark had three favourite themes:
• Who Jesus was.
• What Jesus came to do.
• What Jesus requires of His followers.

Mark places the explanation of these three themes (8:27-38) at the principle turning point of Jesus’ earthly ministry. Prior to this, Jesus was a popular teacher and worker of miracles, but He was about to enter the ‘run up’ to Calvary.

Who Jesus was: There was a world of difference between the public’s perception of who Jesus was and the gradually forming conviction of the twelve. When pressed, Peter’s answer was definite – “You are the Christ.”

The setting for this revelation is most revealing. Caesarea Philippi was located on the southwestern slope of Mount Hebron. High cliffs nearby housed a cave dedicated to the Greek god Pan Other cut outs in the rock face held statues dedicated to the nymphs. It makes sense to assume that Jesus chose this place as a setting to pose the question, “Who do you say I am?”

In the wake of Peter’s revelation Jesus commands the disciples to remain silent about His identity (cf. 9:9). Jesus had issued this directive twice according to Mark (1:44; 7:36). Why would Jesus issue such a command?

For over 700 years prior to the Advent Israel had suffered under the heal of foreign oppressors. There was a brief period of respite under the Maccabees. Now under Roman rule the Jews yearned for deliverance at the hand of Yahweh and their expectation of a delivering messiah was at fever pitch. Galilee, the region in which Caesarea Philippi was situated was a hotbed of such revolutionary expectation. Had Jesus been identified as a miracle working Messiah the people would have attempted to cast Him in a revolutionary role and He had not come to be a political messiah (cf. John 6:15; 18:36).

Following the resurrection of Jesus, His identity and mission fully vindicated, all believers are sent in to the world “to tell”. (Matthew 28:7, 8, 18-20; Mark 16:7; Luke 24:9, 44-47).

What Jesus came to do: In the wake of Peter’s revelation Jesus made it crystal clear that all His emphasis was on the Cross (9:31; 10:33, 45). Mark was faithful to that emphasis in dedicating one third of his Gospel to the Cross, which, in fact covered the final eight days of Jesus’ life.

Mark highlights three significant sayings of Jesus that encapsulates His mission.
1. “The Son of Man must suffer many things and … be killed” (8:31).
2. Jesus identifies Himself as the ‘Son of Man.’ This was a generally accepted phrase within Hebrew culture meaning human being. It significance in the mission of Jesus is best understood by referring to Daniel 7:13+14. Jesus combines that image with His mission that required suffering upon a cross. In so doing, He adopted the title but changed the role in terms of who served whom.
3. “… to give His life as a ransom for many” (10:45).

What Jesus requires of His followers: Jesus made it clear that to faithfully follow Him would require our own death (8:34). Jesus’ Cross necessitated our cross. Therefore, true discipleship would be marked by self-denial and even death on occasion (cf. Revelation 12:11b).

To fully appreciate the impact that talk of bearing one’s own cross would have on the local population, it is necessary to understand what the cross, as an instrument of torture and execution, was all about. Death by crucifixion was reserved by the Romans for the worst sort of criminals who were not citizens of Rome. So condemned, the victim was to carry his own cross to the place of execution. Therefore, to take up your cross spoke of only one destination.

Therefore, Christian discipleship is far more than church membership, religious observance, and good works. True Christ inspired discipleship is wrapped up in losing one’s life in order to take it up again – death and resurrection (8:35).

Jesus Christ in the New Testament (Part one)

Adrian Tamblyn-Watts — Mon, 16 Jan 2012 07:59:15 +0000

The Good News according to Matthew.

Why four Gospels? Perhaps the best answer is that Jesus is too glorious a Person to be readily captured by just one writer from a single perspective (cf. John 21:25).

The Gospel of Matthew is the most Jewish of the four Gospels. Written by a born Jew and employee of the Roman Empire (Matthew 9:9). This book was written for the Jewish mind and as such presents Jesus as the fulfilment of the Old Testament (Luke 24:27; John 5:39&40).

The Old Covenant, for our current purposes, can be seen as ‘the preparation’ and the New Testament as ‘the fulfilment’ with Christ as its fulcrum and focus, as such the Gospel of Matthew acts as a bridge which carries the reader from one to the other (Matthew 13:16&17).
• The prophets lived and ministered during the period of anticipation.
• The original apostles and the Church lived/live in the period of fulfilment/realization (11:13; Luke 16:16).

What must be borne in mind here is that Matthew does not portray Jesus as another prophet in a succession of prophets, but rather as the fulfilment of all that the preceding prophets spoke of and looked forward to (I Peter 1:10-12). It is interesting to note that Matthew uses the following line some eleven times in his gospel: “now this took place that it might be fulfilled what was written …”

Matthew was at pains to show that in Christ the long awaited Kingdom of God had finally come.

All of the Gospel writers speak of the Kingdom of God. Matthew refers to it some fifty times. In deference to Jewish tradition of not pronouncing or writing out the name of Yahweh (in its place the Jews used what is called the tetragrammaton ‘YHWH’, i.e. its Hebrew equivalent = יהוה‎), he refrains from using the God and replaces it with “heaven”, i.e. The Kingdom of Heaven.

Matthew’s central intent is clearly manifested through the use of a genealogy to open his account (1:1-17). In so doing, Matthew traces Jesus (natural) ancestry back to Abraham the father of faith and the progenitor of the so-called chosen people.

This list contains major prophetic links:
1. Abraham.
2. David, the greatest of Israel’s kings and an oft used type of Christ.

This genealogy then traces the royal line – the tribe of Judah. In fact, Matthew uses the title “Son of David” more than the other three Gospel writers. In so doing, he establishes Jesus’ right to the throne of Israel.

It is interesting that Matthew sees the life of Jesus as a ‘rerun’ of the history of Israel:
• Israel had been held captive in Egypt – Jesus was a refugee in Egypt (2:13-15).
• Israel passed through the sea during the Exodus and then spent forty years in the wilderness –

Jesus was baptized by John and then spent forty days fasting in the wilderness (3:13-4:11).
• Moses delivered the Law from Mount Sinai – Jesus delivered the so-called Sermon on the Mount (the ‘new’ law – i.e. the Constitution of the Kingdom) from a hill top (Chapters 5-7).

Matthew makes the important observation that the reality of the Kingdom is both a now and future reality (12:28; 25:31-46).

So, in terms of genealogy, the rerunning of the history of Israel, and the coming of the Kingdom; Matthew sees Jesus as the fulfilment of prophecy.

Matthew also records Jesus as the fulfilment of the Law (5:17-20).

Probably the most potentially controversial fulfilment, for many modern commentators at least, is that of Jesus being the fulfilment of Israel itself. When reading Matthew this truth is very difficult to miss:
• Here in we see Jesus confronting the nation with a final invitation/summons to repent (10:6; 15:24).
• Later, Jesus would give His Great Commission that would open up the entire Gentile world to the Gospel (28:19&20).
• Israel persisted in her rebellion and Jesus consequently wept over Jerusalem, the ultimate symbol of the nation (23:37-39) – [N.B. cf. 21:12&13 – “My house”, compared to 23:38 – “your house”]. This persistent rebellion would exact a price which was the sack of Jerusalem in AD 70 (24:15-28).
• Jesus saw Himself as the sole surviving member of authentic Israel. As such, He was to begin a ‘new’ (perhaps regenerated/renewed) Israel by establishing twelve apostles as the equivalent of the twelve tribes of Israel as the nucleus of the new Kingdom (21:43).
• This new Kingdom would be populated by a counter-cultural community called the Church (16:18; 8:11) governed by the ‘new’ Law as delivered in 5:1-7:29.

Matthew wrote the most Jewish of Gospels. Having said that, he commences his account with the visit of the Magi, representatives of the Gentile nations, and closes the same with a commission to preach the Gospel to every nation under heaven (cf. 8:11).

An interesting observation:
As we have observed Matthew’s Gospel is the most Jewish of the four. Although it has a global reach, it is most definitely in possession of a strong Jewish accent.

Being a Jew, Matthew would have had great respect for the Pentateuch (i.e. The first five books of the Old Testament otherwise known as the Books of Moses). Moses stood as a type of Christ (Hebrews 3:2), so it would make sense if Matthew crafted his Gospel along the lines of the Books of Moses:
• 5:1-7:29 – The Sermon on the Mount.
• 9:35-10:42 – Instructions to the specially chosen Twelve.
• 13:1-52 – Parables of the Kingdom shared with the multitudes.
• 18:1-35 – Instructions on community given to the disciples.
• 24:1-25:46 – The so-called Olivet Discourse given to the disciples.

In other words, Matthew’s Gospel stands as a kind of Christian Torah or Pentateuch.

SEEING IT GOD’S WAY (Part three)

Adrian Tamblyn-Watts — Thu, 05 Jan 2012 11:21:17 +0000

John 5:2-18 – Two easily misunderstood issues are raised in this portion of Scripture:
• The relationship of faith to healing.
• The true understanding of the Sabbath.

The pool of Bethesda was the venue for the healing of the man crippled for some thirty-eight years (vs. 5). To suffer such debilitation for so long a period must have had a crippling effect on the sufferer’s mental state that would have been equal, at least, to his physical inability.

Vs. 6 records what at face value is the most insensitive and even absurd question such a sick individual could be asked. After all, which sick individual would not crave their healing if such were offered regardless of whether it occurred instantly or not?

Vs. 7 springs to Jesus’ defence in this matter. Herein is recorded the man’s psychological condition. It is one of complete hopelessness that allows the sufferer to believe his healing is dependent upon the actions of others and, as a result, he remains ill because of the carelessness of others.

In other words, his ongoing malady was not his responsibility, but was that of those around him, not some long forgotten action (cf. Vs. 14b) or circumstance.

In vs. 8 Jesus cuts right through the self-pity and the apportioning of guilt with a three-pronged, incisive command which demands a sequence of physical actions without the offer of assistance, “Get up, pick up your pallet and walk.”

What needs to be understood here is that there is no evidence at all that this man had faith in any measure or, secondly, that he knew then identity of the one who was speaking with him (5:12,13&15; cf. Matthew 26:48).

Vs. 9 records the miracle. Healing came immediately and the now healed man performed a series of formerly impossible physical tasks.

In vs. 14, after Jesus had sought out the healed man in the Temple, He said, “… you have become well …” That may not appear strange upon first reading, but when considered in conjunction with Matthew 9:22; Mark 10:52 and Luke 17:19 an interesting omission comes to light.

On the three occasions listed Jesus makes it clear that it was each individual former sufferer’s faith that had made them well. This was not the case with the healing at the Pool of Bethesda.

A critical question arises here:
• Can healing only be received if one has faith?

Evidently, the answer is ‘no’. Why is that so? Because God is sovereign and, as such, cannot be pinned down by pseudo-spiritual formulas or boxed in by flesh-based methodology.

Another question now comes to the fore:
• Was the healing event merely a ploy (Jesus’ compassion for the suffering notwithstanding) to provoke a confrontation with the religious professionals in the Temple (vs. 9b)?

If the answer is ‘yes’, then it would provide an adequate explanation for the man being healed without the necessity of faith. Either way, the fact that healing is the prerogative of God remains uncontested.

With the possibility of this motive in mind, it is necessary that we refer to vs. 1. Most generally accepted scholars agree that this feast was more than likely that of Passover. This event demanded the attendance (where at all possible) of all Jewish males at the Temple in Jerusalem. This would have guaranteed a sizeable audience within the Temple precincts.

Vs. 10 highlights the dead hand of institutionalized religion. The Jews Sabbath claims were not based in Scripture, but rather upon tradition. They were faithfully declaring a principle found in the Mishna, a collection of rabbinical teachings from 200 B.C. onwards (Mishna Shabbat 7:2/39).

The religious had missed a vital point concerning the Sabbath, a point firmly rooted in the Old Testament – “The Sabbath was made for man, and not man for the Sabbath.” (Mark 2:27). In other words, the Sabbath was a benefit not a regulation (cf. Exodus 23:12; Deuteronomy 5:14).

What spiritual principle was the Sabbath designed to impart? It was one day of the week where God had to be relied upon solely for provision and right standing with Himself (Exodus 16:5 & 22-30).

So, does the Sabbath have any relevance in the New Testament? No, not in the sense that it appeared in the Old Testament. In fact, the Sabbath was a sign or shadow of something far greater still to come and His Name is Jesus (Luke 24:27; John 5:39).

In the same way that Canaan, the Promised Land, symbolizes Christ; so the Sabbath foreshadows the rest of God that exists in Christ – He is the eternal seventh day (Hebrews 3:7 – 4:11).

Vs. 17 reveals the open defiance (cf. Vs. 18) of Jesus in the face of organized man-centred religion. The fact that Jesus said “My Father is working until now …” doubtless acted as a goad to the Jews.

This remark raised two key related issues (relevant to this discussion):
• Yahweh worked on the Sabbath through Jesus thus displaying the status of the Son. Note that

Jesus says “My Father” not our Father.
• The Rabbinic tradition stated: “God still does two works on the Sabbath: He creates and He judges.” Jesus makes it clear that the Father is working because He is God and that He (Jesus) is working as well.

Either the healing that had taken place was not of God at all (the alternative was unthinkable), or Yahweh had worked through Jesus on the Sabbath.

Secondly, if the Rabbinic tradition was accurate, Jesus had indeed performed a work of Yahweh either through a ‘creative miracle’ or He was the means of judging the Jews. Either way, the religionists were stumped and effectively and embarrassingly out of the debate.

SEEING IT GOD’S WAY (Part Two)

Adrian Tamblyn-Watts — Wed, 07 Dec 2011 10:10:02 +0000

The subject of eschatology (i.e. last things) is fraught with confusion and self-imposed difficulty because of received doctrines and traditional beliefs (Matthew 24:4). A brief examination of only a few Scriptures in this regard will clearly show this assertion to be true.

Many hold the belief, whether they be believers in the unscriptural concept of the ‘rapture’ (I Corinthians 15:23&24) or those who hold to a single return of Christ at the Second Coming, that the believers will be “caught up” or “snatched” away first. Is such a belief valid? Matthew 24:40&41 are perhaps two of most called upon verses to support the notion of the righteous being snatched away first.

In this regard I Thessalonians 4:16 is often called upon for support.

Paul’s eschatological teaching encased in I Thessalonians 4:13 – 5:11 was offered to allay the fears of the Thessalonian believers concerning the ‘whereabouts’ of their deceased loved ones who themselves were followers of “the Way” (Acts 9:2). What needs to be remembered here is that Paul does not discuss the plight of the unsaved in any shape or form. In vss. 13-18 he is exclusively focussed on the issue of the believer’s destiny upon physical death and how that plays out in relation to those who are still alive at the Second Coming of Christ.

Back to Matthew 24:40&41. The scenario is clear, at the Second Coming there will be those who are taken and those who remain. The issue here is, who is who?

A foundational principle of correct interpretation of Scripture is ‘Scripture INTERPRETS Scripture’. To this end, which Scriptures directly assist us in gaining a correct understanding?
• Matthew 13:24-30 & 36-43.
• Matthew 13:47-50.

Both of these parables clearly address the issue of the end of the age (consummation of history) which will be ushered in by the Second Coming.

Matthew 13:24-30 really does not need to be debated as a clear explanation is given by Jesus in vss. 36-43. What are the salient points?

1. Vs. 37 – Jesus sows the good seed (cf. 13:23).
2. Vss. 38&39 – The believers are sown into the world. Good seed comes from Jesus, evil seed planted by satan. (N.B. They co-exist, let the reader understand).
3. Vs. 39 – The harvest is the Second Coming.
4. Vs. 40 – The weeds will be gathered from among the righteous at the Second Coming.
5. Vs. 41&42 – The reapers (angels) will sort the weeds from the good and first remove the former to the Lake of Fire (Revelation 20:14&15).
6. Vs. 43 – It should be noticed that the righteous are not seen to be going anywhere.

Matthew 13:47-50 – This parable does not require a special explanation as Jesus has already given what amounts to an ‘interpretive key’ in the above parable.

1. Vs. 47 – The Kingdom is likened to a net that gathers fish of all types (Matthew 8:11&12; Galatians 6:16; cf. Matthew 28:19&20).
2. Vs. 48 – Upon being filled (consummation of history) the beached net will be emptied and the fish sorted.
3. Vs. 49 – The reapers will remove the wicked from among the righteous.
4. Vs. 50 – cf. Revelation 20:14&15.

In both parables, in speaking of the Second Coming (i.e. “end of the age”), the reapers remove the wicked from among the righteous, not the other way around. In this regard Jesus makes a telling statement in Matthew 24:37-39: “… just like the days of Noah.”

The issue raised here directly impacts upon the subject of the destiny or eternal destination of the believer. There are two principles that must be understood in this regard:

“From Genesis 1-3 to Revelation 21&22, the pattern is clear: God comes to dwell with man (John 1:14).” [Varner, Kelley. Whose right it is. Shippensburg. Destiny Image. 1995. Pg. 209].

Secondly, the ascension of Jesus from the Mount of Olives (Acts 1:9&10) was not a geographical event but a spiritual one. He was caught away from the physical into the spiritual realm. The event took place at a geographical location, but that is not the principle in view.

The explanation of the event given by the angels in attendance (Acts 1:11; cf. Matthew 26:64; Revelation 1:7) is vital. The means of Jesus’ return will be the reversal of what they had just witnessed. In other words, Jesus will return to the earth which He had just then left.

II Corinthians 5:6-8 clearly explains the situation of the believer. To be physically alive prior to the Second Coming is to be absent from the [physical] presence of the Lord (Jesus Christ rose from the grave physically).

At physical death, prior to the Second Coming, the physical body goes down into the earth, while the eternal spirit ascends to the presence of the Lord (cf. Ephesians 4:9). Again, at the Second Coming, the process is reversed. The physical remains of the dead resurrect from the grave (or wherever)(I Corinthians 15:23; I Thessalonians 4:16). In so doing, they will be transformed from the state of death and decay into glorified (physical) bodies (I Corinthians 15:50-58; Philippians 3:21).

Those believers who are still alive at this point will join Jesus and the glorified in the clouds and in like manner be glorified. However, they will not remain in the clouds but they will remain with the Lord where He is going. So, where is Jesus going? (cf. Acts 1:11).

• To occupy the new heavens and the new earth (II Peter 3:10-13).

This event has been longed for by creation itself since the banishment of man from the Garden of Eden (Genesis 3:17-19 & Romans 8:18-25).

As to when all of this is to occur, what signs are we to look out for as we have no idea of the exact date? (Acts 1:7; Matthew 24:29-41; I Thessalonians 5:3).

Matthew 24 as a whole must be understood as follows:

• Vs. 3 contains the template for interpretation – (1) When will these things be? (2) What will be the sign of your coming (3) and the end of the age?
• Question 1 is answered in vss. 15-28.
• Questions 2 & 3 are answered in vss. 4-14 & 29-51.
• Vss. 5-8 contain the beginning of birth pangs not signs of the end.
• Vs. 37 and I Thessalonians 5:3 offer us clues to what immediately precedes the end of time.

SEEING IT GOD’S WAY (Part One)

Adrian Tamblyn-Watts — Wed, 07 Dec 2011 10:09:38 +0000

How much of what we claim to believe today is based upon Scripture rather than inherited tradition?

“I believe in Christianity as I believe that the sun has risen: Not because I see it, but because by it I see everything else.” C.S. Lewis (cf. Malachi 4:2).

The Kingdom of God is not of this world, i.e. bears no resemblance and derives nothing from this world (John 18:36).

• Def. Derive = Obtain something from. Base on a modification of.

Therefore, to live successfully as a citizen of the Kingdom of God one must become able to see, hear, and speak in terms of that Kingdom and no other (Galatians 2:20; II Corinthians 5:17).

Once such ‘skills’ have been ‘acquired’, then Scriptures, when considered in their natural context (cf. Philippians 4:13+19 are two verses often mishandled due to ignorance of their context: E.G. vs. 13 forms part of vss. 10-13 and vs. 19 is part of vss. 15-20), like Romans 8:28 begin to make sense. It was this ability that enabled Paul to offer such insights as Philippians 4:4-7 & 10-13.

A new ‘point of view’ requires assuming a new ‘point of reference’. For the believer, the Living Word, i.e. Jesus Christ, is the necessary point of reference that will guarantee a fresh point of view. This fresh point of view will centre on His will not my will (Matthew 6:10). A possible paraphrase of that verse is: “Your will be done in me as it has already been established in You.” (cf. Philippians 3:1-11).

This change of one’s point of reference will affect every facet and dimension of our Christian walk, not least our approach to evangelism. Our point of reference in this regard, as far as establishing a principle based on the ‘law of first mention’, must be Peter’s first sermon preached in the Temple Courts immediately subsequent to the birth of the Church (cf. Matthew 16:18).

Peter’s sermon is divided into two distinct parts:

1. Identifying the event (i.e. birth of the Church) as a fulfilment of what Joel had prophesied (vss. 16-21).
2. Peter then goes on to declare the Christ.

He presents the truth of Jesus Christ as Lord and Saviour by making the following points:

1. The sinlessness of Jesus the Nazarene, the perfect man (vs. 22).
2. His life ministry attested by God (vs. 22).
3. His crucifixion (vs. 23).
4. His resurrection (vss. 24-32).
5. His exaltation (vs. 33).
6. His ascension (vs. 34).
7. His enthronement and glorification (vss. 34-36).

Peter’s presentation of the Gospel centred on Jesus Christ and Him alone. Peter completed his sermon with a climatic statement: “Therefore let all the House of Israel know for certain that God has made Him both Lord and Christ – this Jesus whom you crucified.”

It is at that moment that the crowd asked “… what shall we do?” What should they do about what? Well, about what had Peter been preaching? Nothing more or less than Jesus Christ. It therefore makes sense to assume that Peter directed them to have a change of mind (literal meaning of the word ‘repent’) about who Jesus Christ was, i.e. change their point of reference. Such a change will bring about a change in the direction of living.

Vs. 38 is important: Forgiveness of sins is preceded by a change of point of view as regards Jesus Christ. In other words, when one accepts Jesus Christ for who He is, then the power of sin is broken, forgiveness follows and judgement is removed.

“… we must be willing for Him to do whatever rearranging He likes when He has come in. There can be no resistance, and no attempt to negotiate our own terms, but rather an unconditional surrender to the Lordship of Christ. (John Stott. Basic Christianity. Grand Rapids. Eerdmans. 1971. Pg. 125) (cf. Philippians 1:6).

An examination of Peter’s second sermon serves to confirm the observations made concerning his first (Acts 3:12-26).

At this point it is necessary to remind ourselves what Paul stipulated as necessary for salvation in Romans 10:9&10:

1. Confess that Jesus is Lord.
2. Believe that God raised Him from the dead.

To affirm the first point assumes that a change of mind (i.e. due to a change of point of reference) about who Jesus is had already occurred. It is only then that point two has any relevance at all.

The following Scripture references indicate that the first century church’s evangelism efforts majored on the reality of Jesus Christ, not sin and/or judgement: Acts 2:14-26 & 38-40; 3:12-26; 7:2-56 (N.B. The reaction to Stephen’s observation in vs. 56); 8:5 & 29-37; 9:20; 10:34-43; 11:20; 13:5, 12 & 16-41 (N.B. vss. 38+39); 16:14 & 31+32; 17:3, 18 & 23-31; 18:5 & 25+28; 26:12-18, 23; 28:31. Each of the sermons, comments, reactions, and arguments were not from the mouth of just one individual but rather from Peter, Philip, Paul & Barnabus, Paul & Silas, Apollos, and some men of Cyprus and Cyrene.

Further Scriptures of interest in this regard are:

• Isaiah 55:6+7 – Seeking the Lord precedes all else.
• John 3:36 – He who believes in Jesus has eternal life.
• John 5:24 – The obtaining of eternal life cancels all judgment for sin.
• John 16:9 – Sin is only a factor when Jesus is rejected.
• I John 5:5 – Overcoming the world (i.e. sin) comes through believing in Jesus Christ.
• Matthew 28:19+20 – Make disciples for Who and how?

As disciples of Jesus Christ we are to represent Him and Him alone. The power of sin is broken when Christ is enthroned thus cancelling the reality of judgement that can only follow the rejection of Jesus Christ, for He is the Gospel.

An overview of the Book of Job (Part Seven)

Adrian Tamblyn-Watts — Tue, 15 Nov 2011 07:38:57 +0000

39:1-30 – This chapter continues the theme of 38:39-41.

40:1&2 – In the light of all that God has just said, Job is challenged with an opportunity to contend with the Almighty Himself (cf. Proverbs 18:6; 20:3).

3-5 – Here we see an admonished man rediscovering his place in God’s divine order. Given an opportunity to challenge God face-to-face, Job recovers his wisdom and elects to remain silent in the face of overwhelming power and wisdom (cf. Acts 9:3-5).

The Divine inference here is clear:
“Until you know a little more about running the physical universe, Job, don’t tell me how to run the moral universe.”

6-9 – If Job believed that his assertion of humility would stay the Divine onslaught, God was about to disabuse him of that assumption. Far from lifting the pressure, God continues the combination punches from the storm of challenge and rebuke.

10-14 – In the opening verse, God poses a challenge that can in no way be met. Man can only adorn himself with an imitation of true eminence, dignity, honour, and majesty. Each of these human attempts shrivels in the face of the genuinely Omnipotent.

Vss. 11-13 touch a nerve in us all. How many times do we ask why the unrighteous seemingly prosper? (Psalm 17:14; 73:3,12; Jeremiah 5:28, 12:1; Luke 16:19-31) Many, if not all, believers have at some time wished they could humble the arrogant and found it impossible. Verse 14 gives the solution to the conundrum – If we were God, we could.

Vss. 15-24 – Once again God returns to His creation as a means of showing Job just how small – in terms of ability, knowledge, and wisdom he actually is.

In this instance, God chooses a creature He calls ‘Behemoth’. Furthermore, the name of this creature is presented as a proper noun. It is commonly believed that this creature was, in fact, the hippopotamus.
41:1-30 is devoted to another seemingly mysterious creature ‘Leviathan’ (cf. 3:8). Note that once again this creature is presented as a proper noun.

This creature is often held to be a crocodile. However, unlike the Behemoth (with the possible exclusion of vs. 17a), much of the description of this creature reflects something other worldly.
• Vs. 18 – “His sneezes flash forth light.”
• Vs. 19 – “Out of his mouth go burning torches; Sparks of fire leap forth.”
• Vs. 20 – “Out of his nostrils smoke goes forth as from a boiling pot and burning rushes.”
• Vs. 21 – “His breath kindles coals and a flame goes forth from his mouth.”
• And, possibly vs. 30 – “His under parts are like sharp potsherds; …”

Even if this creature is just a crocodile God’s remark in vss. 8-10 remains absolutely valid.
42:1-6 – Job is convinced that he had indeed over stepped the mark, albeit in ignorance of the true situation (Chapters 1&2).

The second part of verse 2 is very important. Nothing that God sets out to do can be thwarted in any way. His will shall be done (cf. Matthew 6:10).

Vs. 3 – This verse is confusing unless it forms part of a dialogue and not a monologue (cf. Isaiah 63:1-6). In other words, Job speaks in vs. 2, God replies in vs. 3, and Job continues in vs. 4 onwards.

Vss. 7-9 – With Job dealt with, God turns to the three friends and exposes their arrogance and calls for repentance. It is noteworthy that God does not call upon Elihu.

Vs. 8 – It is interesting that the sacrifices prescribed here bear remarkable resemblance to those prescribed the Balak by Balaam (Numbers 23:2-29). This lends further support to the early dating of this book.

Vss. 10-17 – The restoration.

In conclusion, it is worth reminding ourselves that Job’s three friends based their assumptions on the idea that Job’s sufferings were based on some or other unrepented sin or failing on his part. This was clearly not the case. Although this book makes clear that such an assumption is wholly untrue, Jesus would have to tackle the issue Himself many centuries later (Luke 13:1-5; John 9:1-5).

Job never doubted the existence of God but, like us on occasion, he seemed to doubt the nature of God.

“Meanwhile, where is God? This is one of the most disquieting symptoms. When you are happy, so happy that you have no sense of needing Him, so happy that you are tempted to feel His claims upon you as an interruption, if you remember yourself and turn to Him with gratitude and praise, you will be – or so it feels – welcomed with open arms. But go to Him when your need is desperate, when all other help is in vain, and what do you find? A door slammed in your face, and a sound of bolting and double bolting on the inside. After that, silence. You may as well turn away. The longer you wait, the more emphatic the silence will become. There are no lights in the windows. It might be an empty house. Was it ever inhabited? It seemed so once. And that seeming was as strong as this. What can this mean? Why is He so present a commander in our time of prosperity and so very absent a help in time of need?

“Not that I am (I think) in much danger of ceasing to believe in God. The real danger is of coming to believe such dreadful things about Him. The conclusion I dread is not ‘So there is no God at all,’ but ‘So this is what God’s really like. Deceive yourself no longer.’” (C.S. Lewis).

An overview of the Book of Job (Part Six)

Adrian Tamblyn-Watts — Tue, 15 Nov 2011 07:35:29 +0000

There was no end in sight of the debates, arguments, and counter arguments offered by Job, his three friends and Elihu. Only one thing could stop the sparring between those finite intellects – The intervention of God Himself. He arrived on the scene in a whirlwind (i.e. a tornado).

In this manifestation we see the power of God held in check by God Himself. A tornado has a tremendous capacity for destruction. His arrival is in stark contrast to that of Elihu who seemed to creep in unnoticed.

In this Divine speech that is about to be delivered, God makes no mention at all of suffering. In fact, this declaration betrays a great pride in and a passion for creation and the natural world.

38:1 – It is vital to appreciate at this point that God addresses Job, not the three friends or Elihu. Furthermore, when God levels a rebuke a little later on, Elihu is omitted completely (42:7-9).

Job at this point is in God’s cross hairs, so to speak. The rebuke to Job has nothing to do with his ‘theology’ and everything to do with his questioning of his circumstance and thus of God Himself.

Vs. 2 – God makes it clear that all of Job’s questionings are based on ignorance. It is amazing how arrogant finite man can be in his approach towards an eternal sovereign creator God (10:3; Romans 9:14-22).

From verse 3 God launches into a series of questions designed to focus Job’s thinking upon the fact that God is very, very big and he is extremely small. God begins His ‘lecture’ with a somewhat provocative command: “Now gird up your loins like a man, …”

The implication here is clear: It takes courage and fortitude to serve the Living God (II Timothy 1:7) once He has revealed Himself. Furthermore, what God is about to reveal to Job in the form of a challenge will take all of his fortitude to comprehend and deal with.

Vss. 4-7 – God begins to list demonstrations of His greatness through a series of questions: Here He presents Job with the imponderables of the creation event itself (Genesis 1:1-31; Nehemiah 9:6; Psalm 33:6; Isaiah 40:28).

God poses the question of who was it, according to Job, that was the designer behind all of creation? These lessons were well learned in the centuries to follow (Psalm 102:25; 104:5; Isaiah 45:12; 48:13; Acts 4:24; 14:15; 17:24; Hebrews 11:3).

Vss. 8-11 – The oceans are a clear display of power that cannot be harnessed by natural means. The moon controls the tides, man is not involved. It took God to set the coastlines as a barrier, a task that man cannot contemplate (Exodus 14:21; Psalm 33:7; 104:9; Proverbs 8:29; Jeremiah 5:22; Luke 8:24).

Vss. 12-15 – Man has no control over the dawn or any aspect of the rotation of the earth (Revelation 22:16).

Vss. 16-18 – Three issues are raised here:
1. Can man plumb the depths of the sea? The key issue here is the ability to walk in the deepest parts of the sea. Man cannot do this physically.
2. Can man know the PLACE of death? Do we comprehend death? Can we master it? No, we cannot, but the Lord of Life can and does (John 11:25; Romans 10:9&10; I Corinthians 15:1-58).
3. Can man really comprehend the ‘extent’ of the planet earth? While we can gather all types of statistics, can we really appreciate the immensity of our home even though it is only speck when compared to the giants elsewhere in the universe?

Vss. 19-24 – It is important here that one discerns which light God is speaking of (Genesis 1:3 and/or 16). Jesus said that He was the light of the world (Isaiah 9:2; John 1:4-9; 8:12, cf. Matthew 5:14), how can man govern or even comprehend that?

Vs. 22&23 makes clear reference to the resources of God. Would God create a world where the resources necessary for life would be exhausted before the appointed end of time? After all, are two of His names not Jehovah Jireh and El Shaddai?

Furthermore, it is a fact that God uses weather as a means of accomplishing His will (Joshua 10:11).

Vss. 25-30 – God is at work even when there is no one to witness it. {When a tree falls and there is no one there to hear it, does it make a noise? Man is so dependent upon visual proof (Hebrews 11:1) that he becomes blinded to the fact that God neither slumbers nor sleeps (Psalm 121:3&4; Isaiah 41:28-31).

Vss. 31-33 – The constellations are of Divine design; in them is the message of God Himself (Genesis 1:14, 16, 15:5; Judges 5:20; Psalm 8:3, 147:4; Matthew 2:107ff).

In vs. 32 the English word ‘constellation’ is used as a translation of ‘mazzaroth’ that meant ‘zodiac’. This meaning comes into full focus when considered with Genesis 1:14 – “… and let them be for signs …”
“He meant that they should be used to signify something beyond and additional to what they evidence and express in their nature and natural offices.

Vss. 34-38 – The opening two verses of this paragraph pose a question that reveals man’s limitations. Can we control the elements?

While we may live in an age of great learning (Daniel 12:4), God’s question to Job is very much as relevant to us as it was Job himself (vss. 36&37).

Vss. 39-41 – Here God compares highly developed man with the animals over which he was to rule (Genesis 9:2, cf. 2:19). Is man able to do what the wild animals do for themselves?

An overview of the Book of Job (Part Five)

Adrian Tamblyn-Watts — Tue, 15 Nov 2011 07:31:51 +0000

Eliphaz, Bildad, and Zophar, the three friends of Job speak and debate one after the other in order of seniority. However, all of them were old men (cf. 37:6).

Eliphaz:
This friend’s philosophy is based upon two principles:
1. General observation. – “I have seen …” (4:8, 12; 5:3, 27; 15:17).
2. Special spiritual illumination. (4:12-16; 15:18, 19).

It would appear then that Eliphaz bases his argument(s) upon observation and experience.
While neither of these things are bad in themselves, Eliphaz raises both to the level of divine revelation and thus indisputable in terms of their value.

In Romans 1:18-20 Paul makes it clear that God is indeed observable in that which has been made. The issue here is that of God’s existence, and thus His claim on creation not man’s conduct and its consequences (cf. Psalm 19:1; 50:6).

Bildad:

Unlike Eliphaz, this friend bases his position on tradition (8:8-10; 18:5-21).

Tradition definitely has its place in any culture. However, when such supercedes God’s Word then the trouble begins. The prophet Isaiah made a clear distinction in this matter in Isaiah 29:13&14.

Jesus flagged up the importance of discerning between truth and tradition in Matthew 15:1-9 (Mark 7:8; Colossians 2:8; Titus 1:14; I Peter 1:18; cf. Jeremiah 23:16).

Zophar:

Like the two friends before him, Zophar has his own distinguishing position.

While the others have positions that require some ‘effort’, Zophar, on the other hand, relies exclusively upon assumption (11:14-20; 20:2).

To assume means to accept something as true without proof. Very often such presumption is dangerous and foolhardy. As Christians we live by faith (Habakkuk 2:4b; Hebrews 11:1) not by presumption (the act of assuming).

“Faith = “pis´tes” (pis-tis) which literally means, “firm persuasion”. Therefore true God-pleasing faith can be explained as a reasoning trust, a trust that depends and leans upon the trustworthiness of God as revealed in His Word”.

One thing all three did share was a far too rigid and narrow perception of God:
• Eliphaz – 5:3-7, 12-16; 15:20-35.
• Bildad – 8:11-19; 18:5.
• Zophar – 11:13-20; 20:5.

A new voice in the debate:

31:40b marks a major break in this book with the words, “The words of Job are ended.” Then a fourth ‘player’ appears by the name of Elihu.

This younger man has been a witness to the entire debate. Quite where he came from is uncertain. In any event, he has sat tight lipped and listened to the debate as it has unfolded in deference to those older than himself.

32:1-22 opens with a tone of ‘Elihu to the rescue’. Having said that, there is a danger here of lumping this younger man in with his more senior debaters in terms of their errors. While Elihu has been accused of being verbose, disrespectful and adding nothing to the argument, he certainly does contribute a corrective to the discussion.

Elihu’s approach to the problem at hand is new. He affirms Job’s position that all wisdom in man comes only from God Himself and that there is ‘a spirit in man’ capable of receiving such wisdom (32:8-10).

Elihu believed that he was such a recipient of divine wisdom (33:4; 36:2-4). He not only believes the foregoing but also believes that he is the answer to Job’s plea for an intercessor (33:6; cf. 23:3-7; 31:35-37).

How are we to evaluate this young man? The three older friends had come at Job with philosophy, tradition, and assumptions. In so doing, they had become Job’s judge. Elihu, on the other hand, seems to wish to be Job’s brother, to walk alongside him as a fellow man of clay, so to speak.

Elihu presents a number of points to Job and the other three that are as challenging as they are true:
• God is greater than man and, as such, has no need to give man any explanation of His actions (33:12&1; cf. I Chronicles 17:19; Psalm 33:11; 148:6; Ephesians 1:11).
• God does speak to man with a view of rescuing them and restraining from certain actions, if they will listen (33:14-18; cf. Psalm 34:7; 91:4; Proverbs 16:9).
• God chastises but does so with a view to healing and restoration (33:19-22; cf. Deuteronomy 8:5; Psalm 94:12; Proverbs 3:11&12; I Corinthians 11:32).

So, Job’s experiences have been educational, for the want of a better word. God is dealing with him to some higher issue.
• God’s government is sovereign, gracious, righteous and impartial (34:10-19; cf. Genesis 11:9; Proverbs 21:1; Jeremiah 18:7).
• God’s discernment is perfect and He knows all things perfectly thus rendering the granting of an audience to Job unnecessary (34:23; cf. I Samuel 2:3; Psalm 139:2; Isaiah 40:14).
• God’s ways are mysterious but always moral (34:27-30; cf. Psalm 33:5; 65:5; 145:17; Jeremiah 23:6; I John 2:29).

An overview of the Book of Job (Part Four)

Adrian Tamblyn-Watts — Tue, 15 Nov 2011 07:26:53 +0000

Chapters 3-37:

Satan makes no appearance in this book after the close of the second chapter. In truth, he had no real need to as Job’s friends ably represented his cause.

The tragedy at work here is that the high sounding, but ultimately false theology, that spouts forth from these seemingly pious and devout men is levelled by God Himself (38:1ff).

The three friends and Elihu (32-37), to a lesser extent, fall foul of a basic error which we will call: The Behaviourist Error.

Basically summed up this concept asserts that a just God will treat people fairly:
• Those who are faithful and obedient, God will reward.
• Those who sin, God punishes.

Therefore, Job’s predicament must be the result of some serious and unconfessed sin.

In terms of accepted common sense, there appears to be little wrong with that idea.

In the light of the above, Job’s route to deliverance and restoration is simple: Repent. God will pardon and all will be well.

If the chapters under discussion were taken alone, one might consider Job’s friends heroes rather than villains. After all, they make their points forcefully while Job’s line of argument often follows the way, seemingly, of emotional outbursts. Much of what the friends say is often repeated among Christians and local assemblies across the western world.

Eliphaz lays claim to a ‘Word of Knowledge’ (I Corinthians 12:8), it would seem (Job 4:12-17). It is at this point we would do well to heed John’s warning on the matter (I John 4:1).

It is here that one would do well to consider the words of the late Alfred Edersheim:
“We cannot understand the meaning of many trials; God does not explain them. To explain a trial would be to destroy its object, which is that of calling forth simple faith and implicit obedience. If we knew why the Lord sent this or that trial, it would thereby cease to be a trial either of faith or of patience.”

Eliphaz’s enthusiasm knows no bounds as he exhorts his friend to seek a miracle (5:8-10). Once again, we need to remind ourselves that we alone are privy to the events recorded in the first two chapters.

Job’s friends are scandalized by his outbursts, his questioning God, his demanding an audience with God Himself (7:19; 10:20&21; 14:18&19; 16:9; 19:7; 30:20&21, 26&27).

The result of the three friends’ dispensing their self-righteous dogmatics is that they pass judgement (15:4; 15:25) upon Job (Matthew 7:1-5). They are so sure of their proper doctrine and sound arguments they seem oblivious to their friend’s needs and predicament.

Does Job’s predicament give us any hope? Is there any New Testament evidence that would encourage the believer that his or her suffering may well have nothing to do with their behaviour?

In Luke 22:31&32 Jesus makes a seemingly odd comment to Peter.
1. Satan had obtained by asking permission to “sift [him] as wheat”.
2. Jesus had prayed for Peter, but not for his deliverance but that his faith would not fail.

This account has parallels to the plight of Job. Like his forerunner, Peter is unaware of the ‘rules of engagement’. In his case it was the coming trial involving a crowing cockerel.

It is interesting to note that satan must have had some knowledge of the future as he selects Peter, as opposed to John the most intimate of the disciples, as the one most likely to collapse under the pressure of the coming hours and events (Luke 22: 54-62).

Furthermore, Jesus does not equate a failure of faith with Peter’s imminent denials and cowardice.
Stephen is a prime example of one suffering for righteousness and not sin or disobedience (Acts 6:5; 7:54-60).

Paul, as well, was doing the will of God yet his life is marked by suffering (II Corinthians 11:21-33).
Leonard Sweet and Frank Viola, in their book Jesus Manifesto, relate the following story:
“There is an old Chinese parable about an elderly man and his only son who live together in a small rural community. One night, the father’s horse wanders off, and his neighbours come to express their sympathy for his loss. But the old man says to them, ‘How do you know this is ill fortune?’”

“A few days later, the horse returns, followed by an entire herd of wild horses. Now the neighbours come to congratulate the old man on his good luck. But the old man says, ‘How do you know this is good fortune?’”

“Time passes, during which the son takes to riding the wild horses – until one throws him, and he breaks a leg. Again the neighbours come, this time to express sorrow for the old man’s bad luck. ‘How do you know it is bad luck?’ Asks the old man.”

“A short time later, a Chinese warlord comes into the town to recruit all able-bodied young men for his next little war, but the son escapes the draft because of his broken leg. This time the neighbours tell the old man how pleased they are at his good fortune. And one more time the old man replies, ‘How do you know this is good fortune?’”

It would appear that the old man’s horse wandering off constituted a bad day. To John, Mary – Jesus’ mother – and Mary Magdalene, the events upon Golgotha seemed a part of a very bad day. What followed? (cf. Romans 8:28).

When it is all said and done, we are not here for ourselves. We must adopt the same position as Jesus Himself before the Father (Romans 15:3).

Furthermore, it is error to assume that discipline only follows acts of disobedience.

Discipline is a vital component to the success of any endeavour and it must be learned albeit the process is often not pleasant (Hebrews 12:5b-11; cf. James 1:2-4; I Peter 1:6-9; II Peter 1:1-11).

An overview of the Book of Job (Part Three)

Adrian Tamblyn-Watts — Wed, 21 Sep 2011 12:22:52 +0000

Chapter 3:1-26

This chapter records the moment when Job’s patience is finally exhausted as he is pushed to the wall with God. Here we have the honest heart cries of a man who has somehow caught in the collision between God’s justice and his own innocence.

On a literary level this chapter divides into three sections:
• Vss. 1-10
• Vss. 11-19
• Vss. 20-26

Vss. 1-10 – Here Job laments the very day of his birth as an occasion of great tragedy.
His use of the word ‘darkness’ in this section is somewhat revealing:

• Vss. 4&5 – (Heb. Chôshek [kho-shek’]) = Misery, destruction, death, ignorance, sorrow, wickedness. This term carries with it the figurative meaning of blindness, hiddenness, and judgement.

So, in terms of verses 4 and 5 Job’s intended meaning is that the day of his birth be hidden, that all be blind to it, that it be seen as a judgment not a blessing.

In verse 6 he makes use of the word ‘ôphel’ [o’-fel] for the English word ‘darkness’. This word means obscurity or privily. This noun appears only nine times in the entire Old Testament with most appearances in this book. It means” gloom, calamity, and figuratively, spiritual darkness.

Verse 8 attracts much attention from would-be interpreters, and we are no different.

The principle issue here is to understand ‘Leviathan’. This word occurs only five times in the text of the Old Covenant. It is generally thought to be from the root word meaning ‘bend’ or ‘twist’. Its literal meaning is ‘wreathed’ as something that gathers itself into folds.

Twice this creature is mentioned in the Book of Job; here and in 41:1-34. Context plays a chief role in establishing meaning in both occurrences. All of its uses in the Old Testament would indicate some sort of aquatic ‘monster’. In the first instance in Job it is commonly held to be the dragon which according to ancient mythology was responsible for eclipses by wrapping its coils around the sun. The latter occurrence is, according to most scholars, the crocodile.

The inclusion of Leviathan here in preference to the Authorized Version’s “… to raise up their mourning.” Seems to make sense when considering the context into which its mention falls (cf. Vss. 4-6).

It is interesting to note that Leviathan – the dragon – is associated with how Job perceives his birth, in the sense that another dragon is seen attending the birth of the Messiah, Jesus Christ, in Revelation 12:4.
So disastrous does Job consider his birth to be that he would hand over the day to those who raise curses of which Leviathan appears to be the strongest of incantations.

Vss. 11-19 – While in the first section Job wishes that darkness would envelope all memory of the day of his birth; here he opts for stillbirth as a means of removing himself from the roll of life.
Job was not privy, as we were, to the scenes that preceded his plight. Had he not been born, the lessons which he was about to teach all mankind would have been lost. Again, a parallel between Job and Jesus becomes apparent (cf. Isaiah 9:1-7).

As he can see no worth with regard to his life, he would rather have had it spilled on the ground – “… why did the knees receive me, …” – The lesson here is clear: From our position of finite knowledge and vision we cannot tell what our role might be and the impact for God that can be made.

Vss. 20-26 – In the first four verses of this section Job majors on the concepts of light, life, and death.

• Light: (Heb. ‘ôwr [ore]) = Luminary in every sense including lightning, happiness, enlightenment, illumination, cheerfulness. Biblically ‘light’ is an important principle whether used metaphorically or literally. This word is also closely related to life and happiness as opposed to walking in the valley of the shadow of death (Psalm 23:4). [N.B. Note the difference between the light as discussed here and the lights of sun and moon as listed in Genesis 1:16].

• Life: (Heb. chay [khah’ee]) = Alive, fresh, strong. Live prosperously, revive from sickness, quicken, vigourous. Chay is a set of experiences not an abstract principle of vitality separate from the body. To the Hebrew mind, life was associated with health, prosperity, and vitality.
This should be considered in conjunction with John 10:10b – K.Gr. Zoë = Life as God has it.

• Death: (Heb. Mâveth [maw’-veth]) = Natural or violent death. Figuratively this means pestilence or ruin.

Vs. 20 – Job, it would appear, ponders on the uselessness of light – with its attendant meanings – being given to one who has nothing other than suffering and bitterness to contemplate.

Job longed for death to come (vs. 21) as a means of deliverance from his suffering. Little did he know that God Himself had decreed that death would not touch him (2:6). It is at such times that we as New Covenant people have to hold to the truth expressed in Romans 8:28.

In vs. 23 Job makes a comment concerning being hedged in by God. In other words, why should illumination be given to one who is incapable of going anywhere? His perception of being hedged in, as if imprisoned, is at odds with satan’s remark in 1:10. In the latter instance, the concept of a hedge represents protection rather than restriction.

Vs. 25 presents something of a dilemma. In the Authorized Version Job would appear to express his feelings as past tense. In the N.A.S.B. his remarks seem to be very much in the present.

If the past tense form is correct, then his habit discussed in 1:5 seems to record a fear of his concerning his offspring. As such, that fear had very much come to pass. Fear is not alien to the righteous, neither should it be. Jesus Himself faced fear full in the face in the Garden of Gethsemane (Luke 22:42). The difference for the New Covenant believer is that he or she no longer has to deal with fear alone (Romans 8:38&39).

Such suffering carries with it a more subtle danger than just destroying one’s faith in God. C.S. Lewis sums this up as follows in his book ‘A Gief Observed’:

• “Not that I am (I think) in much danger of ceasing to believe in God. The real danger is of coming to believe such dreadful things about Him. The conclusion I dread is not ‘So there is no God at all,’ but ‘So this is what God’s really like. Deceive yourself no longer.’”