Can't Define "Woman"? God Help Us!

We have a Supreme Court nominee who was asked to define "woman" and who could not do so! And, ironically, she is a woman! We are indeed living in the worst of times when men call evil good, and good evil, who call men women, and women men. Not only is this the worst of it. We are living in a world that permits the killing of unborn infants, and even those already born. We are living in a world where homosexuality is promoted, which is an abomination in the sight of God. We are living in a world where criminals are rewarded and praised and where church goers are sent to jail along with anyone who refuses to get a vaccine or wear a mask. Where does all this lead to? How will it end? With the coming wrath of God.

Identifying Gog and Magog

In a book titled "RETHINKING EZEKIEL'S INVASION BY GOG" by J. PAUL TANNER (here), I have excerpted the following good comments. Tanner wrote (highlighting mine):

"Yamauchi states: "Since the late nineteenth century, Assyrian texts have been available which locate Meshech (Mushku) and Tubal (Tabal) in central and eastern Anatolia respectively."14 These would be located in what is today modern Turkey. For Ezekiel, Meshech and Tubal were not Russian cities but ancient ethnic groups that carried on trade with Tyre (27:13). According to Yamauchi, the Mushki of central Anatolia eventually merged with the Phrygians from the west." (pg. 32)

"Historically the area of modern-day Turkey and northern Iraq and Iran best corresponds to the geographical names designated by Ezekiel. According to Ezek 38:5, the invading force will also be made up of armies from Iran (Persia) and North Africa (Ethiopia and Put)." (33)

"5. Evaluation of the Russia connection. The connection of the Gog passage of Ezekiel 38-39 with Russia rests on two primary arguments: the etymological relationship of the place names, and the reference to the "remote parts of the earth." As demonstrated above, the use of the place names to make an argument for Russia is extremely weak. "Rosh" is better translated "chief," and the other names are clearly identified with people groups of the Middle East. The phrase in Ezekiel translated "remote parts of the north" does not have to mean something so restricted as Russia to the far north of Israel. A careful study of yarkëtê säpon reveals that it either means a place of high elevation or that it refers to countries of the Middle East in closer proximity to Israel. "North" refers not so much to the precise geographical direction from Israel, but rather to the direction of advance and attack upon Israel (armies came against Israel from the north). This is how Jeremiah viewed Babylonia, though Babylonia was technically to the east. Consequently there is no firm basis on which to interpret Gog as Russia." (35)

I think that is right. What think ye?

Wake Up?

When it comes to what's happening to our country, and our world,  I don't have to "WAKE UP".  It didn't take rising gas prices, inflation, frustration from two years of unconstitutional mandates, or the latest bombshell news story regarding a laptop to cause me to finally see the light.  Since I am a bible-believing Christian knowing the wickedness of fallen man, I saw it from the beginning. 

If you would have been learned in the word of God, then you would have known to never align yourself with a certain political party and ideology whose "policy" is simply to sanction those sins for which God judges nations(Romans 1:21-32), turning the purpose of God-ordained government completely on its head (Romans 13:1-4). If you would have known that economics, foreign policy, education, etc. all take a backseat to what should be your first concern:  What is the relationship of the candidate, political party, or ideology, to the law of God?

As for me, I don't have to "WAKE UP"!  Because I was never asleep.

Elihu's Words (XIII)

The above words "trust God and be free from problems" sums up the belief of Elihu as expressed in this chapter (which will end Elihu's long speaking). It is a furtherance of what he has already affirmed. It is the belief that calamities, sufferings, and dying young were evidence of being rejected and punished by God. Rather than believing that only the good die young, Elihu rather affirms that only the bad die young. In previous chapters analyzing Elihu's speeches we have pointed out the wealth and prosperity message that he has promoted. If you live right, you will have little sufferings. We have shown how this view is opposed to what the bible teaches about the effects, in this life, of being saved or converted. 

Chapter 36 ended with these words of Elihu:

"He covers His hands with lightning, And commands it to strike. His thunder declares it, The cattle also, concerning the rising storm." (32-33)

At this part in the speech of Elihu you get the sense that the storm is rolling in. Perhaps even while Elihu is speaking there begins to be both lightning and thunder, perhaps even high winds. Perhaps Elihu is thinking that God is already beginning to manifest his presence and refers to it for this reason. He begins to speak of the effect of a storm on humans and animals as an illustration of God's sovereign rule over all things and at that moment they all hear the thunder. 

As Elihu is speaking here, it is not reading too much into the text to imagine the sky darkening and lightning starting to flash and the thunder beginning to roar. Elihu becomes terrified. He senses that the God whose work he’s been extolling is now coming on the scene. It’s entirely possible that this is what’s happening at this point in Elihu’s speech. God is coming. Something ironically strange is going on. Whether that is what is happening or not, Elihu continues by speaking once more of God’s work of lightning, which he is perhaps witnessing as God approaches.

Elihu continues (in chapter 37):

1“At this also my heart trembles, And leaps from its place. 2Hear attentively the thunder of His voice, And the rumbling that comes from His mouth. 3He sends it forth under the whole heaven, His lightning to the ends of the earth. 4After it a voice roars; He thunders with His majestic voice, And He does not restrain them when His voice is heard. 5God thunders marvelously with His voice; He does great things which we cannot comprehend. 6For He says to the snow, ‘Fall on the earth’; Likewise to the gentle rain and the heavy rain of His strength. 7He seals the hand of every man, That all men may know His work. 8The beasts go into dens, And remain in their lairs. 9From the chamber of the south comes the whirlwind, And cold from the scattering winds of the north. 10By the breath of God ice is given, And the broad waters are frozen. 11Also with moisture He saturates the thick clouds; He scatters His bright clouds. 12And they swirl about, being turned by His guidance, That they may do whatever He commands them On the face of the whole earth. 13He causes it to come, Whether for correction, Or for His land, Or for mercy." (Job 37: 1-13)

Elihu speaks of God's role as Creator and Governor over his creation, of God's providence. None of these facts about God's governance of nature or the physical world was ever denied by Job. In fact, Job's speeches even advocated the same. So, why is Elihu saying all these things? Are they not beside the point? 

When Elihu says that adversities (storms in life) come from God, he says that there are several reasons behind God's choice to send such. He says it may be "for correction," for the purpose of bringing about repentance and a restoration to the favor of God. But again, Job never denied that this is sometimes the reason behind God's correction. He says another reason may be that God is sending storms of trials "for his land," or for the good of all. Just as a society may punish a criminal in order to "correct," or "rehabilitate" the criminal, so too in order to keep the whole of the land safe from such criminals. Storms, because they bring rain, may indeed help the land become more fertile, but that can hardly be the meaning of Elihu, because storms with high winds and lightning often destroy the land. 

By "his land" is not a reference to the dirt or soil, but to the inhabitants of a land, to a country. The third reason given by Elihu is that God punishes, corrects, or chastises, in order to show mercy. So, how does thunder, lightning, and stormy wind become a show of mercy? Commentators are all over the place in interpreting what was meant by Elihu. How does a tornado become a means for God to show mercy? It does not help the land (soil) nor does it help the inhabitants of the land. So, what does Elihu mean? I think he is saying that tornadoes often take away the most wicked of men from a community and so this helps to ensure the safety of the community. Ironically, it could be viewed as an act of mercy for God to show up in such a tempest and to cut off Elihu from speaking further! Had God allowed him to keep speaking he would, comically speaking, yet still be talking! It was an act of mercy for God to remove Elihu by the whirlwind for it stopped his foolish talking.

That Job well understood God's sovereign control over the cosmos may be seen in these words from Job's dialogues:

"He stirs up the sea with His power, And by His understanding He breaks up the storm. By His Spirit He adorned the heavens; His hand pierced the fleeing serpent. Indeed these are the mere edges (parts kjv) of His ways, And how small a whisper we hear of Him! But the thunder of His power who can understand?” (Job 26: 12-14 nkjv)

Thomas Aquinas in his commentary wrote (emphasis mine):

"We should consider from the arguments put forth by Eliud that he agreed partly with Job and partly with the friends. He agreed with Job (c. 7 and 14:11) because he believed the reward of good men and the punishment of evil men will be in the future afterlife. (32:22) But he agreed with the friends of Job (33:27) because he believed that all the adversities of the present life happen in return for sins, and if one repents of his sins he will return to prosperity. He also agreed with the friends of Job as to the person of Job himself, (36:18) because he thought that he had been punished for his sin, and that the justice which appeared in him at first was a pretense. He interpreted the words of Job wrongly (33:10) as did the others."

He also said, in answering the question as to why Job did not respond to the long speech of Elihu:

"Job did not answer his arguments, first, because he agreed with him in his principal dogmas in which the friends, whom he had called, “cultivators of false dogmas” were in error (13:10) What Eliud said about his person was not of such great concern to Job that he wanted to argue with Eliud because of it especially because he could not prove the purity of his conscience with any better arguments than he had already used, namely, by divine witness. Second, [Job did not answer] because from youthful presumption, in the manner of quarrelsome people, words which he had not said or which he had meant in a different way than Eliud had interpreted them. Therefore, to avoid quarrelling, he determined that he should rather be silent and commit the question to divine judgment."

I also believe that Job did not answer because God showed up and instantly cut off Elihu. I also agree that Job would have felt no desire to wrangle with Elihu. He was better off being ignored. Further, Elihu added nothing new to the conversation and Job had already answered the repetitious accusations of Elihu. 

Mary or Martha?

"As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, “Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!” “Martha, Martha,” the Lord answered, “you are worried and upset about many things, but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her.” (Luke 10: 38-42 NIV)

This is a precious story, a true story and one with meaning and wisdom. How many times do we act like Martha? We choose to give too much time to earthly matters and neglect time spent with Christ, in prayer, in worship, in meditation, in bible study, in taking time to be holy. Let us choose to be like Mary and sit at the feet of Jesus. 

I Get So Happy

I get so happy and excited in thinking about the Lord. What a joy to serve the Lord. Hallelujah! I am happy about being God's child. Marvelous thought! Going to live forever! Hallelujah. With Christ and the saints of all the ages! Glory! Oh praise God for his wonderful love and kindness to such unworthy wretches. Words are not sufficient to express this great joy and peace that comes in believing. I am so glad that God has promised me a home eternal, a harp, robe, and crown. I long for my new name and my white stone. I long to worship and praise in that heavenly temple where I will sing with angels without a note of discord. 

This life has been tough, but oh the great joy that has come in serving God and doing his will! Experiencing God's presence is something that can only be known by experiencing it. To walk with God, oh the blessedness of such a thing! The communion of saints, the communion of the Holy Spirit, is such a wonderful experience. And, it keeps getting better. The path shines more and more to the perfect day. I am walking in sunlight ( or son light). There are even now "showers of blessings" sent by God. Oh how they flood my soul! 

If I could choose one way to be remembered it would be for men to say "he really enjoyed his religion." He really was happy in his faith. Oh yes, there have been battles with depression, as with the Psalmists, but the joy of the Lord was the strength to be lifted up. 

Even in the midst of all the present fears about so many global and national problems we can, as believers in Christ, rejoice for we know the end of the story. All present sufferings are temporary and only serve to make us more into the image of Christ.

To die and be carried by the angels to heaven and hear Christ say "well done good and faithful servant, enter into the joy of your Lord" will be so thrilling. 

If you are not rejoicing in Christ today, then get down on your knees and pray and draw near to him. The promise is that he will draw near to you if you draw near to him. Rejoice in the Lord. Count your blessings. Focus on Christ and not on any temporal thing. 

REVIVAL AT HEBRON PRIMITIVE BAPTIST CHURCH

    Hebron Primitive Baptist Church was constituted in 1812 in the little community of Hillsborough Ga. In the 1830's they sided with the Anti-Mission Baptists and became "Primitive". In 1915 however, they decided to affiliate with the Southern Baptists. It was at that time they changed their name to Adgate Baptist Church. When I first started my journey into studying the Primitives, this church was my first contact. I found out that it was at one time Primitive from a teacher at Luther Rice seminary, who served as part time pastor there.

   I could not find much written history from when this church was Primitive, then found out there was a dear woman in her late 90's who had attended there from birth, whose name was Miss Annie Lee. This was in the 1990's, so she had actually been a member when it was still with the Primitives. I called this dear lady to see what history I could learn from her. Boy was she happy to tell the story!

   Around 1910, the church got in some "hot water" with the other churches in their association. What crime had they committed? They allowed a Missionary Baptist to preach! You see the Primitive pastor and the Missionary pastor both farmed and their properties were next door to each other. They were friends and neighbors, and had debates over the fence rail dividing their pastures. Now here is where the story gets interesting. The land on which the Primitive Baptist Church stood had been donated to the church by the ancestors of the Missionary Baptist preacher. Since this was before the split, there were no churches called "Primitive Baptist" yet. The Missionary preacher found out that there was a stipulation in the deed which stated that if the church ever deviated from their original articles of faith, or ceased to be a "valid New Testament Church of Christ", that any living heirs of those who donated the property could reclaim it.

   This deeply troubled the Primitive preacher, that his church could lose their property. The Missionary preacher asked why he should be concerned, as he had no intention of making a big fuss about it. The Primitive preacher had an epiphany at that moment and realized the PB association they were in, had  "re-worded" their articles of faith some 20 years earlier. He didn't know what to do, and assumed the Missionary preacher had no idea of the changes. His conscience got the better of him, and he told the Missionary preacher about the changes. The Missionary asked him were the changes just clarifications or were they actually changed in meaning. The response was unclear, as this dear sister did not remember the answer, but now that I have studied the history of the PB movement, I already know the answer. I believe the Missionary Preacher knew too.

   After a few days, the Missionary preacher called on the Primitive preacher for a chat. He told the Primitive preacher that if he would allow him to preach just one message at the PB church, he would go to the courthouse and forever remove any stipulations on the deed, as long as he could preach "whatever the Lord desires".. The Primitive preacher agreed. They set aside the last Sunday of the month, because this would be the 5th Sunday and no Primitive churches met on any 5th Sunday. It is thought that the Primitive preacher didn't think many would come, as all the PB churches had already had both of their monthly meetings, some on the 1st and 3rd Sunday and others on the 2nd and 4th.

   What happened was remarkable. Because no PB church was meeting on the 5th Sunday, they came from miles around and the church was filled to the brim, with over 100 standing outside. With the windows up and doors open the people listened to that Missionary preacher. His sermon was entitled "No Other Name" and he quoted Romans 10:9 which says "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." 

   As he spoke Miss Annie said there was one woman who began to weep loudly. At the end of the service, the Missionary preacher sang acapella "Jesus Saves". Then he got to one verse which says 

  Waft it on the rolling tide:
Jesus saves! Jesus saves!
Tell to sinners far and wide:
Jesus saves! Jesus saves!
Sing, ye islands of the sea;
Echo back, ye ocean caves;
Earth shall keep her jubilee:
Jesus saves! Jesus saves!

   When he sang that verse, Miss Annie said "the flood gates opened, and it seemed we might all float away on the flood of tears that were poured out". Then the Missionary preacher gave a Missionary invitation and asked for any that might be lost, to call on Jesus and be saved. 38 people responded, the first one was the woman who had begun to cry loudly.

  After 2 weeks had passed, the Primitive Association excluded the church because they had allowed a Missionary Baptist to preach. The week after that, the church changed its name and asked to be admitted to the Missionary Baptist association. The church is still very active in its rural community. A PB church nearby has been abandoned for decades, and another has only about 10 members. A Methodist church has also closed, But Adgate Baptist is still preaching the gospel to a full house. Oh and did I forget to say, the lady that began to cry loudly that day was Miss Annie's mother! Jesus Saves, Jesus Saves!

  

Elihu's Words (XII)

Elihu next says:

"Will your riches, Or all the mighty forces, Keep you from distress? Do not desire the night, When people are cut off in their place. Take heed, do not turn to iniquity, For you have chosen this rather than affliction." (Job 36: 19-21)

Many times people are in trouble and money is of little use. They are not able to keep from distress. Money cannot save one from the judgment of God. This was what Elihu said and it is true. Said Ezekiel:

"They will throw their silver into the streets, And their gold will be like refuse; Their silver and their gold will not be able to deliver them In the day of the wrath of the LORD; They will not satisfy their souls, Nor fill their stomachs, Because it became their stumbling block of iniquity." (Eze. 7: 19)

It is true that all the money in the world could not deliver Job from his sufferings. But, how is this fact pertinent to the matter in debate? How does that relate to Job's case? Does Job believe that he can buy God's favor? That he can buy off his troubles? No, and for Elihu to insinuate such about Job was not righteous. Further, it is doubtful at this time that Job had any money, for he seems to have lost all. When God sets his mind against you, no one can help you. That is the message of Elihu.

When Elihu advises Job to "not desire the night" he means to have Job quit being suicidal, to quit longing for death (see Job chapter three). Recall these words of Job from that chapter:

“Why is light given to him who is in misery, And life to the bitter of soul, Who long for death, but it does not come, And search for it more than hidden treasures; Who rejoice exceedingly, And are glad when they can find the grave?" (3: 20-22)

Some believe that this was one of Job's sins, his wishing to die. But, it was not. It was a weakness, but it was not sin. A Christian who is dying of an incurable disease, and in the worst pain, might well pray that God would mercifully take his life (rather than letting it be prolonged). However, Job did not call for a doctor to perform euthanasia. He did not try to kill himself. Rather, he petitioned God to take his life, or to take him to a place of rest and freedom from suffering after his death. And, in this, he is not alone, for other prophets have also done so (Jonah, Jeremiah, Elijah).

Commented bible teacher Ray Stedman (here - emphasis mine):

"His wife turned against him, and she suggested that he curse God and commit suicide. And yet, despite all these pressures, Job is still trusting in the mercy and love and grace of God and he still refuses to do what Satan is trying to get him to do: curse God and die."

When his wife advises Job to curse God and die, she no doubt intended suicide. She advises Job to kill himself and curse God in doing so. But, Job rebuked her counsel, chose not to either curse God or to kill himself. So, though he wished for God to cut short his life, he left it up to God to decide the matter.

Stedman said:

"The book has already proven a rebuke to many of us who have been confronted with far less provocation, but have done what Job refused to do. We have cursed God, taken him to task, resented what he is doing, and refused to acknowledge him as a just and good and loving God."

It is good for us to consider how each of us would react when confronted with the same degree of sufferings as did Job. Would we curse? Would we think God is being unfair with us? Job held up better than others would have. His example on how to deal with sufferings is recommended by James who said "you have heard of the patience of Job." 

Stedman said:

"I do not think anything is harder for us to bear than unexplained trouble. If we could see some reason for what we have to go through, we could endure it much more easily. But when trouble seems to be pointless, and nothing is accomplished by it, it is a terrible strain upon the soul. This is what Job is experiencing, so he cries out, "Why was I ever born?""

Job earnestly desired for God to explain the why of his afflictions. Elihu, like the others, thinks that such a desire is impudence in the face of God's sovereignty. They attributed to Job an evil motive for his wanting an explanation. But, his motive was good. He knew that God owed him no explanation, and in the end he was reconciled in his mind to this fact. Still, it did indeed help him to vent his thoughts and feelings before the Lord. He supposes that he could bear his sufferings with a better state of mind if he knew the reason. He is troubled about not knowing the reason. 

Yes, it is not a sin to question why we are suffering, why God is suffering our calamities. Nor is it always wrong to make known our complaints to God. Yes, there is sinful complaining, murmuring against God, but there is also valid offering of complaints to God. Said the Psalmist David:

"I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. I poured out my complaint before him; I shewed before him my trouble." (142: 1-2)

Those commentators, like Elihu and the others, who complain about Job's complaining, making him into a wicked man for it, are imagining sins in Job which are not there. 

Stedman said:

"I do not think Job is thinking of suicide -- he is asking God to take him home. There is no purpose to life, he says, when it is not enjoyable. That is a very common argument, and one of the reasons we have been given this book is to help us understand that life can still have a great deal of meaning even when it looks absolutely useless."

The book of Job is a good story to tell everyone who is contemplating suicide. Recall the words of James.

"Indeed we count them blessed who endure. You have heard of the perseverance of Job and seen the end intended by the Lord—that the Lord is very compassionate and merciful." (5: 11)

Those who are destitute, afflicted, and in sore difficulties, and who are considering suicide, should follow the example of Job and persevere without condemning God, and expect to see "the end intended by the Lord," to see how he is "very compassionate and merciful." That is the message to comfort the suicidal and depressed spirit.

Albert Barnes in his commentary wrote:

"For this hast thou chosen rather than affliction - That is, you have chosen rather to give vent to the language of complaint, than to bear your trials with resignation. "You have chosen rather to accuse divine Providence than to submit patiently to his chastisements." "Patrick." 

I do not doubt that Elihu accuses Job of not properly reacting to his sufferings, not dealing with them wisely. In this harsh judgment Elihu shows little mercy, compassion, or sympathetic understanding of Job's case. Further, it is not true that Job did not "bear his trials with resignation." James says that Job bore his trials with great grace so that he is our example. It is sad that many Christians think Elihu is right and James wrong about the reaction of Job to his sufferings. Job refused to "submit patiently" to his "chastisements"? How contrary to the view of the inspired apostle! 

Barnes continued:

"There was too much truth in this remark about Job; and it is still not an uncommon thing in times of trial, and indeed in human life in general. People often prefer iniquity to affliction. They will commit crime rather than suffer the evils of poverty; they will be guilty of fraud and forgery to avoid apprehended want. They will be dishonest to their creditors rather than submit to the disgrace of bankruptcy. They will take advantage of the widow and the fatherless rather than suffer themselves. "Sin is often preferred to affliction;" and many are the people who, to avoid calamity, would not shrink from the commission of wrong. Especially in times of trial, when the hand of God is laid upon people, they "prefer" a spirit of complaining and murmuring to patient and calm resignation to the will of God. They seek relief even in complaining; and think it "some" alleviation of their sufferings that they can "find fault with God." "They who choose iniquity rather than affliction, make a very foolish choice; they that ease their cares by sinful pleasures, escape their troubles by sinful projects, and evade sufferings for righteousness' sake by sinful compliances against their consciences; these make a choice they will repent of, for there is more evil in the least sin than in the greatest affliction." Henry."

Barnes is wrong when he says that the condemnation of Job by Elihu had much truth in it. It had rather absolutely no truth in it. It was rather a false accusation. Job was not a wicked complainer. 

Elihu next says:

“Behold, God is exalted by His power; Who teaches like Him? 23 Who has assigned Him His way, Or who has said, ‘You have done wrong’? “Remember to magnify His work, Of which men have sung. 25 Everyone has seen it; Man looks on it from afar. 26 “Behold, God is great, and we do not know Him; Nor can the number of His years be discovered. 27 For He draws up drops of water, Which distill as rain from the mist, 28 Which the clouds drop down And pour abundantly on man. 29 Indeed, can anyone understand the spreading of clouds, The thunder from His canopy? 30 Look, He scatters His light upon it, And covers the depths of the sea. 31 For by these He judges the peoples; He gives food in abundance. 32 He covers His hands with lightning, And commands it to strike. 33 His thunder declares it, The cattle also, concerning the rising storm." (22-33)

What is the point of these words of Elihu? Was it material to the matter at hand? Did Job deny God's creation and governance of all his creation? Did Job deny God's sovereignty? So, what relevance do the words of Elihu have on the matter of Job's sufferings? 

Ellicott's Commentary for English Readers says:

"Behold, God exalteth by his power.—The rest of Elihu’s speech is splendidly eloquent. He dilates on the power and majesty of God, and appears to be speaking in contemplation of some magnificent natural phenomenon—as the tempest, or hurricane, or whirlwind—out of which the Lord ultimately spake (Job 38:1). It is probable that this storm was beginning to gather, and that it suggested the glorious imagery of Elihu’s speech. The points are that (1) God is the source of greatness; (2) that there is no teacher like Him (Job 36:22); (3) that He is absolute as well as almighty (Job 36:23); (4) that He is unsearchable and eternal (Job 36:26)."

Yes, the words of Elihu are right. But, they are not new to Job. He recognized all these truths. For Elihu to insinuate otherwise was another instance of falsely accusing righteous Job. As far as understanding God's power in thunder, lightning, and storm, Job was not ignorant (as the words at the heading of this chapter affirm).