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Job 42:7-17 · Epilogue

7 After the Lord had said these things to Job, he said to Eliphaz the Temanite, "I am angry with you and your two friends, because you have not spoken of me what is right, as my servant Job has. 8 So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken of me what is right, as my servant Job has." 9 So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job's prayer.

10 After Job had prayed for his friends, the Lord made him prosperous again and gave him twice as much as he had before. 11 All his brothers and sisters and everyone who had known him before came and ate with him in his house. They comforted and consoled him over all the trouble the Lord had brought upon him, and each one gave him a piece of silver and a gold ring.

12 The Lord blessed the latter part of Job's life more than the first. He had fourteen thousand sheep, six thousand camels, a thousand yoke of oxen and a thousand donkeys. 13 And he also had seven sons and three daughters. 14 The first daughter he named Jemimah, the second Keziah and the third Keren-Happuch. 15 Nowhere in all the land were there found women as beautiful as Job's daughters, and their father granted them an inheritance along with their brothers.

16 After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. 17 And so he died, old and full of years.

Recognizing Who God Is

Job 42:7-17

Sermon
by King Duncan

Series on the Book of Job, #4

Direct Matches

Bildad

Bildad is the second of Job’s friends introduced in Job 2:11, where he is said to come from an otherwise unknown place, Shuah. Bildad’s speeches (Job 8; 18; 25) reflect his staunch conviction that God deals with people (including Job) exclusively through the principle of retributive justice: God punishes sin and rewards good.

Binding and Loosing Binding can mean physically restraining a person or people (Judg. 15:13; 2 Kings 25:7; Job 16:8; Pss. 119:61; 149:8); mending, as with a wound (Isa. 61:1; Ezek. 34:16; Hos. 6:1); or taking a legally constraining oath (1 Sam. 14:27–30; Neh. 10:29; Jer. 50:5). The opposite of binding is loosing or setting free, which can describe literally being freed from bonds (e.g., Acts 16:26) or the release from something that is binding.

The law, a binding covenant between Israel and God, is to be literally bound on one’s forehead as a reminder (Deut. 6:8; 11:18). Non-Israelites who wish to identify with the God of Israel can bind themselves to his laws (Isa. 56:6). In Num. 30:6, 9, 13, an oath taken by a young woman still in her father’s house will be binding only if the father is not against it. If he is against it, it is not binding and she is loosed from it (30:5). This is the same in the case of a married woman, whose approval has to come from the husband. However, for widows or divorced women, all pledges they make are binding since there are no men in their lives to void the pledges (30:9).

While contracts were binding, some had time limits. For example, the seventh year and the fiftieth year (Jubilee) allowed for cancellation of such binding contracts as slavery or land ownership (Lev. 25:10–54; 27:24).

The binding of Isaac (Gen. 22), traditionally known as the Akedah, has theological significance for both Christians and Jews. It is interpreted as a form of resurrection, a coming from the dead for Isaac after Yahweh had instructed his father, Abraham, to sacrifice him (Heb. 11:17–19). God inquires of Job whether he can “bind the chains of the Pleiades” or “loosen Orion’s belt” (Job 38:31).

Introducing his ministry in Luke 4:18, Jesus quotes Isa. 61:1, which talks of binding up the brokenhearted, a reference to his healing ministry. Further, binding and loosing are found in Jesus’ commissioning of his disciples (Matt. 16:19; 18:18; cf. John 20:23), where it may be referring to the binding of demons and loosing of demoniacs bound or oppressed by demons (cf. Mark 3:14–16; 6:7; Luke 13:6). Since Jesus has the power to bind and loose (John 8:36), he chooses to empower his followers to do the same. Binding Satan is the subject of the ultimate eschatological battle in Jewish lore (T. Levi 18:11–12) and becomes central in Christianity. Jesus encounters satanic forces embodied in humans and looses such people from the chains of Satan (Mark 5:3; Luke 13:12, 16). Ultimately, Satan is to be bound for a millennium and loosed only for eternal damnation (Rev. 20:1–3).

Bread

Generally made of grain, this staple of foods has been known to be in existence since prehistoric days, being mentioned in the oldest literatures of humanity. Though usually made of wheat, it can be made of any grain and also some kinds of beans or lentils.

To make bread, grain must be ground into flour, mixed with salt and water, kneaded into a dough, and baked. Most breads included a leaven to add substance. As a food staple, it became a symbol of hospitality (Neh. 13:1 2; Matt. 14:15–21) and community as people ate together (Acts 2:42). Bread was considered a gift from God, so it was treated with special deference. Unleavened bread was required during Passover feasts and in most occasions related to the worship of God. The “bread of the Presence” (KJV: “shewbread”), representing the twelve tribes of Israel in the temple, was made of unleavened bread (Exod. 25:30) with special flour and was carefully eaten by the priests.

Jesus used bread in the Lord’s Prayer to represent asking God to meet our basic needs (Matt. 5:11), and he called himself the “bread of life” to show that he is the one who “gives life to the world,” our ultimate sustenance (John 6:33–35). During this exchange with the Jews about the bread of life, Jesus foreshadows what takes place at the Last Supper with his disciples, suggesting that believers must “eat [his] flesh” (represented by bread) and “drink [his] blood” (represented by wine) (John 6:53–59; cf. Luke 22:19). Additionally, bread was used symbolically to represent those things that were present in daily life (Pss. 127:2; 80:5; Prov. 4:17; 20:17).

Captivity

The dislocation of a people group from its homeland. In the Bible, exile usually refers to two events in Israel’s history: the Assyrian exile of the northern kingdom in 722 BC and the Babylonian exile of the southern kingdom around 586 BC.

Eli

The chief priest of Israel at the tabernacle at Shiloh toward the end of the period of judges (1 Sam. 1:1 4:22). He is described as both physically and spiritually flabby. He is not evil, just spiritually undiscerning. Also, he fails to discipline his two sons, Hophni and Phinehas, who are wicked. He ends badly when his sons, who are leading the army against the Philistines, are defeated and killed. When he gets the news, Eli falls off a log and breaks his neck. Even so, his descendants continue as priests until the time of David. At that time, though, the prophetic announcement comes to fulfillment, and the priesthood passes from his descendant Abiathar and goes to Zadok (1 Kings 2:27, 35).

Eliphaz

One of Job’s three friends and interlocutors, identified as a Temanite (Job 2:11). Teman is one of the sons of Esau’s son Eliphaz (Gen. 36:11). The participation of Eliphaz in the wisdom discussion of Job is appropriate, as the line of Teman was known elsewhere in the Bible for its sages (Jer. 49:7). Eliphaz is prominent among Job’s three friends, and he speaks three times (Job 4 5; 15; 22). God spoke to Eliphaz as a representative of the three friends (42:7).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Folly

Generally speaking, in Scripture the word “fool” is used to describe someone in a morally deprived state. It does not, as in contemporary American usage, refer to a person’s lack of intellectual ability or to one whose actions convey those of a buffoon. Terms for “fool” appear all through Scripture, but wisdom literature contains the highest concentration. Proverbs uses over half a dozen words to describe the fool. All of them indicate some kind of moral breach and fall on a scale from the most morally hardened to the naive.

Obstinacy, recalcitrance, and closed-mindedness characterize the morally dense fool. Such individuals have no use for advice from others because they are “wise in their own eyes” (Prov. 3:7; cf. 12:15; 16:2). Fools frequently scoff at correction and rebuke (9:7 8, 12; 13:1; 14:6; 15:12; 19:25; 20:1; 21:11, 24; 22:10; 24:9). They manifest arrogance (21:24). Fools do not learn from their own mistakes or those of others but instead often repeat them (26:11). One of the main problems is that fools “lack sense,” which ultimately implies that they lack character (see 6:32; 7:7; 9:4, 16; 10:13, 21; 11:12; 12:11; 15:21; 17:18; 24:30). Such a person consistently makes poor decisions and loses the appetite and passion necessary for acquiring wisdom.

According to the book of Proverbs, three qualities make up the essential nature of the fool. First, the fool is unwilling to learn by means of discipline (3:11–12; 17:10), or formal instruction (17:16), or a word of advice (12:15), or personal experience (26:11). Second, the fool lacks self-control. Both the speech (15:2) and the behavior (14:16) of fools demonstrate a lack of restraint. They take the path of least resistance to easy money (1:8–19) and easy sex (7:6–27). Third, the fool is the one who rejects the fear of the Lord (1:7).

In the NT, the fool is the one who does not trust in God or in the power that God displays through the resurrection of Christ (Luke 24:25; Rom. 1:22; 1 Cor. 15:36). Jesus makes references to the fool when he tells the stories of the wise and foolish builders (Matt. 7:24–27) and the wise and foolish maidens (Matt. 25:1–13). Paul uses the term “foolish” to rebuke the Galatians for their refusal to accept the gospel (Gal. 3:1). However, in his correspondence with the church in Corinth, Paul reverses the conventional understanding of folly and uses it as a rhetorical strategy to communicate his message. He speaks of the message of the cross as foolishness to the world (1 Cor. 1:18). On another occasion, in order to argue against the arrogance of his opponents, Paul engages in “a little foolishness” (2 Cor. 11:1) as he boasts about his ministry, which is riddled with failure (2 Cor. 11–12).

Gold

The Bible contains many references to minerals and metals. Minerals can encompass a wide array of topics, thus the focus here is on valuable minerals such as ornamental stones as well as precious and useful metals.

Copper. References to copper within the Bible are few. Several passages discuss the basic origins of copper, such as the gathering of ore or the smelting process (Deut. 8:9; Job 28:2; Ezek. 22:18, 20; 24:11). Several NT passages acknowledge the presence of minted copper coins as currency (Matt. 10:9; Mark 12:42; Luke 21:2). Pure copper, however, was hard to use, although it could be combined with tin to make the alloy bronze.

Bronze. The first biblical reference to bronze is found in Gen. 4:22, in which we are told that Tubal-Cain forged tools out of bronze and iron. Next, bronze is mentioned in its use in the tabernacle built in the desert. Among the bronze items included were the many bronze clasps and bases for the tent construction (Exod. 26:11, 37; 27:10 11, 17–19). The altar and all its utensils were made of, or overlaid with, bronze (27:1–8). God also instructed Moses to make a bronze basin for washing (30:18). Moses also made a snake out of bronze and placed it on top of his staff when the Israelites were struck with an abundance of venomous snakes (Num. 21:9). Samson was bound with shackles of bronze (Judg. 16:21), and Goliath wore armor and carried weapons of bronze (1 Sam. 17:5–6). Solomon used an extensive amount of bronze in his building of the temple (2 Kings 25:16), and there was bronze in the statue that Daniel dreamed of (Dan. 2:32, 35). Many of the prophets used bronze as a way to discuss something that was to be strong or strengthened by God (Isa. 45:2; Jer. 1:18; Ezek. 40:3).

Iron and steel. One of the earliest references to iron in Scripture is its use by the Canaanites to make chariots (Josh. 17:16, 18). This would have been an early use of the metal in the Iron Age I period (1200–1000 BC). Also, Goliath’s spear, which was as big as a weaver’s rod, is said to have had a head made of iron (1 Sam. 17:7). Elisha’s miracle of making a borrowed ax head float (2 Kings 6:6) shows the continued value of the metal. In his latter days, David amassed iron among the goods to give Solomon to use in building the temple (1 Chron. 22:14; 29:2); Solomon later used these materials with the help of Huram-Abi (2 Chron. 2:13–14). Ezekiel discusses the economic value of iron in the context of trading (Ezek. 27:12, 19), and Daniel uses it as a metaphor for discussing strength (Dan. 2:40–41). The NT recognizes the strength of iron when discussing Christ’s iron scepter (Rev. 2:27; 19:15).

Tin. Tin was initially used mainly to produce the copper alloy bronze. Tin was not used in its pure form until well into the Roman period, and even then seldom by itself. The sources of tin in the ancient world are currently debated. The tin from large deposits in Tarshish in southern Spain (Ezek. 27:12) was available through Phoenician traders. Tin is also found in large deposits in Anatolia, but it is currently unknown whether these deposits had been discovered and used during biblical times. A third option is modern-day Afghanistan. Archaeologists have discovered in modern Turkey the remains of a wrecked ship, dated to around 1350 BC, that was carrying ten tons of copper ingots and about one ton of tin ingots. These ingots possibly originated in the area of modern-day Afghanistan and were bound for the Mediterranean trade routes. Tin is mentioned only four times in Scripture, always within a list of other metals (Num. 31:22; Ezek. 22:18, 20; 27:12).

Lead. Lead was used early in human history, but its applications were few. It would have been mined with copper and silver ore and then extracted as a by-product. The Romans used it for various implements, most notably wine vessels. It is referenced nine times within Scripture, either in a list or in reference to its weight. The only two times it is referenced as an object is when Job mentions a lead writing implement (Job 19:24), and when Zechariah has the vision of a woman sitting in the basket with a lead cover (Zech. 5:7, 8).

Gold and silver. Sought after for much of human history, gold and silver have been worked by humans for their ornamental value. The practical uses of these metals within the biblical setting were constrained mainly to their economic and ornamental value. Gold and silver jewelry were used as a form of payment and were minted into coins during the Greco-Roman era. Gold objects are relatively scarce in archaeological finds, mainly because most gold items would have been part of a large treasury carried off as tribute or plunder. Silver appears in the archaeological record more frequently; a remarkable hoard of silver in lump form was found at Eshtemoa (see 1 Sam. 30:26–28). This silver has been dated to the time of the kingdom of Judah, after the northern kingdom of Israel had fallen. The silver in raw lump form was most likely used as a monetary payment, even though it had not yet been minted into coins.

Gold in the ancient world came largely from Egypt and northern Africa. The Bible mentions Havilah as a land of gold (Gen. 2:11), as well as Ophir (1 Kings 9:28), but the exact location of both places is unknown. Silver was mined in southern Spain, along with other metals, and brought to the area through sea trading. The Athenians of the Classical period were also known for their vast silver-mining operations.

Silver and gold are mentioned repeatedly in the OT in reference to their uses in trading and their economic value. Most notably, the Israelites asked their Egyptian neighbors to give them gold and silver items just before they left Egypt (Exod. 3:22). The tabernacle was highly ornamented with these two metals, as was the temple built by Solomon. It is said that Solomon made the nation so wealthy that silver was considered as plentiful as stone (1 Kings 10:27). Perhaps the most notorious articles of silver within Scripture are those paid to Judas for his betrayal of Jesus (Matt. 26:15).

Precious stones. Stones of various origins were used in and around Palestine. The Bible makes few references to their use. Like gold and silver, they were used mainly for their ornamental value. Their scarcity made them highly prized. One notable exception is turquoise. The Egyptian pharaohs were fascinated with turquoise, and they mined extensively for it on the Sinai Peninsula. The remains of several turquoise mines have been found with Canaanite markings, indicating the presence of Canaanite slaves working the Egyptian mines. There was also a line of forts along the northern edge of the Egyptian Empire, used presumably to protect the pharaohs’ turquoise interests. Precious stones were also found in Syria, where Phoenician traders would have been able to bring them from other parts of the known world.

Exodus 28:17–21 describes twelve stones set in the breastpiece worn by the Israelite high priest. Twelve stones likewise appear in the foundations of the new Jerusalem (Rev. 21:19–20). Ezekiel uses nine of these same twelve stones to discuss the adornment of the king of Tyre (Ezek. 28:13).

The Bible uses the blanket term “precious stones” to denote a hoard of riches, such as that owned by Solomon (1 Kings 10:10).

Inheritance

Family. In the ancient world every culture had customs for the passing of wealth and possessions from one generation to the next. In ancient Israel special provisions were made for inheriting land upon the death of the father. The firstborn son received a double portion; the rest was divided equally among the remaining sons. If a man lacked sons, priority went to the following in order: daughters, brothers, father’s brothers, next of kin (Num. 27:1 11). The OT provides guidance for additional circumstances (Gen. 38:8–9; Num. 36:6; Lev. 25:23–24; Deut. 21:15–17; 25:5–10; Ruth 2:20; 3:9–13; 4:1–12), with an overriding concern for the stability of the family and the retention of the land within a tribe. Under Roman law during the NT period, an heir had legal standing even while the father was still alive; his status was based on birth or adoption rather than the father’s death.

Old Testament. Even more prominent than family inheritance is the assertion that God gave the land of Canaan to Abraham and his descendants as an inheritance (Gen. 12:7; 15:18–21; 17:8; Num. 34:1–29; Deut. 12:10). This inheritance is God’s gracious gift, not something that Israel earned by its righteousness (Deut. 9:4–7). Descriptions of the land (“flowing with milk and honey”) and its fertility portray this gift as a new Eden, where God will dwell with his people (Exod. 3:8, 17; Lev. 20:24; Num. 16:13–14; Deut. 11:9–12). In some texts the language of inheritance moves beyond the land of Canaan to an international scope. In Ps. 2:8 the anointed king recounts God saying to him, “Ask me, and I will make the nations your inheritance, the ends of the earth your possession.” This expansion of inheritance from the land of Canaan to the ends of the earth prepares the way for a similar expansion in the NT (see Rom. 4:13).

God’s relationship with Israel is also described in terms of inheritance. On the one hand, Israel is described as God’s inheritance (Deut. 32:9; 1 Sam. 10:1; 1 Kings 8:51–53); on the other hand, God is Israel’s inheritance (Pss. 16:5; 73:26; Jer. 10:16; 51:19). This mutuality expresses the intimacy of God’s relationship with Israel.

New Testament. Inheritance language is taken up in the NT and expanded in a variety of ways. First and foremost, Jesus Christ is the “heir of all things,” the Son to whom the Father has given all authority in heaven and on earth (Matt. 28:18–20; Heb. 1:2–5). Through their union with Christ, believers share in Christ’s inheritance (Rom. 8:17), having been qualified by the Father to share in that inheritance (Col. 1:12). What believers inherit is described in various ways: the earth (Matt. 5:5), eternal life (Luke 10:25), the kingdom (1 Cor. 6:9–10; James 2:5), salvation (Heb. 1:14), blessing (Heb. 12:17; 1 Pet. 3:9). This inheritance was enacted by the death of Christ and sealed by his blood (Heb. 9:15–28). Believers experience the benefits of this inheritance through the Spirit now (Eph. 1:14, 18), but its fullness is reserved in heaven and awaits the consummation (1 Pet. 1:4–6).

Jemimah

The first of three daughters born to Job after his ordeal had ended and God restored him (Job 42:14). The daughters were famed for their beauty, and Job granted them, as well as their brothers, an inheritance. The name “Jemimah” probably is related to an Arabic word meaning “dove” or “turtledove.”

Job

The question of undeserved suffering has plagued humanity for as long as we have written records, as is demonstrated by several ancient Mesopotamian literary compositions going back to Sumerian times. Today too we wonder why bad things happen to good people. The book of Job raises this issue in the person of Job, a pious and blameless man who suffers unspeakable tragedies. However, the question of why Job suffers leads to an even more important question: Where can wisdom be found?

The genre of the book is a debate, the topic being the nature and source of wisdom. The various parts of the book contribute to this debate, beginning with the prose prologue (1:1 2:13) that introduces Job as a perfect wise man (1:1, 8–10). God presents Job as an example of a godly and wise man to “the Satan” (or “the accuser,” best understood as one of God’s angels, not the devil). No matter his exact identify, the accuser does not question Job’s character, but he does challenge his motivation. He believes that Job is righteous because God rewards him. God accepts the challenge and allows the accuser to harm his possessions and family, followed by a second round of suffering where the accuser afflicts by taking away his health. Job, however, persists in his proper attitude toward God. At the end of the prologue, we also hear of Job’s three friends, who move in to offer sympathy and support. They sit with him for seven days in silence.

Job is the first to break the silence, and what he says unsettles his friends. He complains about his present condition, cursing the day of his birth (Job 3). Job’s complaint triggers a debate about the cause of Job’s suffering as well as the best prescription to solve his problem (Job 4–31).

The three friends keep repeating the same argument. Job suffers because he is a sinner. They represent a traditional retribution theology, which states that if you sin, you suffer; therefore, if you suffer, then you must have sinned. The solution is obvious. Job needs to repent (4:7–11; 11:13–20). For his part, Job knows that he has not sinned in such a way to deserve to suffer as he is. But this creates a theological problem for him, since he too believes in the same theology of retribution held by the three friends. Thus, in his mind, God is unjust (9:21–24). Accordingly, his solution is to find God and present his case before him (23:2–7).

Although the subject of their debate is Job’s suffering, the heart of it concerns wisdom. Who is wise? Who has the correct insight into Job’s suffering? Both Job and the friends set themselves up as sources of wisdom and ridicule the wisdom of the other (11:12; 12:1–3, 12; 13:12; 15:1–13). The question “Who is wise?” dominates the book.

After their debate, a new character surprisingly emerges from the background. Elihu has observed the debate silently, but now he feels compelled to speak (Job 32–37). He is young and thus has deferred to the wisdom of the elderly, but he has been sorely disappointed. Now he realizes that wisdom is not always a matter of age, but comes from “the spirit in a person” (32:8). The reader expects a new argument from this brash young man, but instead Job is treated to another blast of the retribution theology of the three friends: Job suffers because he is a sinner (34:11, 25–27, 37).

Elihu represents another type of person who claims wisdom. Rather than age, he believes the spirit in a person gives wisdom. However, he comes up with the same old descriptions and solutions. This viewpoint is critiqued by silence; he is ignored. No one responds to his unpersuasive opinion.

At the end of chapter 31, Job had expressed his wish for an audience with God. Now he gets his wish. God appears in a whirlwind, an indication of his displeasure, and challenges Job’s purported wisdom: “Who is this that obscures my plans with words without knowledge?” (38:2). God then bombards Job with a series of questions that he cannot possibly answer, since he is not God. God also describes how he is the one who distributes and withholds power and wisdom to his creatures.

He never addresses the reasons for Job’s suffering or the question of suffering in general. That is not the main purpose of the book. He asserts his wisdom, thus answering the question of the book: “Who is wise?” Only God is wise. What is the proper response to God’s wisdom and power? Repentance and submission, and thus Job responds two times (40:3–5; 42:1–6).

The epilogue raises a number of interesting questions for the interpreter. After Job repents, God restores his health and prosperity beyond what he had enjoyed at the beginning of the book. Does this not concede to the argument of the three friends and Elihu? All along they have been urging him to repent and be restored. However, such an interpretation misses a key point. Job has not repented of any sin that had led to his suffering in the first place. No, he has passed that test. However, as time wore on, he had grown impatient with God. He never takes the counsel of his wife to “curse God and die” (2:9), but he does question God’s justice without ever breaking relationship.

A second issue concerns God’s statement that Job has “spoken the truth about me” (42:8). Did God not just spend two chapters criticizing him? The best way to understand this comment is to understand it as God’s affirmation not of every word that Job has spoken about him, but rather of how Job has responded to God in the end. After all, he had never abandoned God, even in his darkest hour.

Land

Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).

Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).

For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).

Offering

The words “sacrifice” and “offering” often are used interchangeably, but “offering” refers to a gift more generally, while “sacrifice” indicates a gift consecrated for a divine being. Sacrifices were offered to honor God, thanking him for his goodness. More important, they enabled persons to be made right with God by atoning for their sins. Whereas sin upset the fellowship God desired to have with people and kindled his wrath, sacrifice restored the relationship.

Leviticus introduced five main sacrifices: the ’olah (1:1 17; 6:8–18), the minkhah (2:1–16; 6:14–23), the shelamim (3:1–17; 7:11–36), the khatta’t (4:1–5:13), and the ’asham (5:14–6:7). Most of these focused on uncleanness or sin. The worshiper who brought such an offering was not allowed to eat any of it, as it was wholly given to God. Even when priests were allowed to eat part of a sacrifice, their portion was “waved” before God, indicating that it belonged to him.

1. The ’olah, or burnt offering, is the basic OT sacrifice connected with atonement for sin (Lev. 1:4). When rightly offered, it was accepted as “an aroma pleasing to the Lord.” The worshiper brought a male animal (young bull, sheep, goat, dove, or young pigeon) without blemish, laid a hand upon it, and then killed it. After the priest sprinkled some of the blood on the altar, the rest was burned up.

2. The minkhah is simply a gift or offering. The Hebrew word is often used for a present given to another person or tribute to a ruler. When used of sacrifice, it is usually rendered as “grain offering” or “meal offering.” A minkhah can, on occasion, include flesh or fat (Gen. 4:4; Judg. 6:18–21). Considered “an aroma pleasing to the Lord,” it consisted of unground grain or fine flour mixed with oil and incense and was presented either cooked or uncooked. Part of the offering was burned as a “memorial portion,” the rest being given to the priests (Lev. 2:1–3). It usually was accompanied by a drink offering—wine poured out on the altar. Grain offerings frequently complemented burnt offerings or fellowship offerings. The showbread may have been considered a grain offering.

3. The shelamim (NIV: “fellowship offering”) has traditionally been called the “peace offering,” as the term is related to shalom. This offering most likely indicated that the worshiper was at peace with God and others; all the worshiper’s relationships were whole. Classified into three types, it could be used to express thanksgiving, to signify the fulfillment of a vow, or simply to denote one’s desire to bring an offering to God out of free will. Only those who made a vow were required to offer a shelamim; the other forms were wholly optional. The worshiper brought a male or female animal (ox, sheep, or goat) without blemish, laid a hand on its head, and slaughtered it. The priest sprinkled its blood on the sides of the altar and burned the fat surrounding the major organs. It is described as “an aroma pleasing to the Lord.”

This offering significantly recognized the covenant relationship existing between those who shared in it. God received the fatty portions, the officiating priest received the right thigh, the other priests the breast, and the remainder was shared among members of a family, clan, tribe, or some other group.

4. The khatta’t, or sin offering, atoned for the sin of an individual or of the nation and cleansed the sacred items in the tabernacle that had been corrupted by sin. Since a sin offering could purify ceremonial as well as moral uncleanness, people who were unclean due to childbirth, skin diseases, bodily discharges, and so forth also brought them (Lev. 12–15).

5. The ’asham, or guilt offering, provided compensation for sins. A ram without blemish was sacrificed, its blood was sprinkled on the altar, and its fatty portions, kidneys, and liver were burned. The rest was given to the priest. In addition, the value of what was misappropriated plus one-fifth of its value was given to the person wronged or to the priests.

Christians quickly came to understand Christ’s death as the final sacrifice that completed the OT system. Various NT authors consider the nature of Christ’s death and metaphorically relate it to OT sacrifices, but the writer of Hebrews develops this in the most detail. According to Hebrews, the sacrificial system was merely the shadow that pointed to Jesus. Although the blood of animals could not adequately deal with sins, Jesus’ sacrifice could (Heb. 10:1–10). Jesus is regularly identified as the sacrificial lamb whose blood purifies humanity from sin (John 1:29, 36; Rom. 8:3; 1 Cor. 5:7; Eph. 5:2; 1 Pet. 1:19; 1 John 1:7; Rev. 5:6, 12; 7:14; 12:11; 13:8). His sacrifice is considered a propitiation that turns away God’s wrath (Rom. 3:25; 1 John 2:2).

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Servant

There are numerous relationships in the OT that could be characterized as following a servant-master model. These included service to the monarchy (2 Sam. 9:2), within households (Gen. 16:8), in the temple (1 Sam. 2:15), or to God himself (Judg. 2:8). We also see extensive slavery laws in passages such as Exod. 21:1 11; Lev. 25:39–55; Deut. 15:12–18. The slavery laws were concerned with the proper treatment of Hebrew slaves and included guidelines for their eventual release and freedom. For example, Hebrew slaves who had sold themselves to others were to serve for a period of six years. On the seventh year, known also as the Sabbath Year, they were to be released. Once released, they were not to be sent away empty-handed, but rather were to be supported from the owner’s “threshing floor” and “winepress.” Slaves also had certain rights that gave them special privileges and protection from their masters. Captured slaves, for example, were allowed rest on the Sabbath (Exod. 20:10) and during special holidays (Deut. 16:11, 14). They could also be freed if their master permanently hurt or crippled them (Exod. 21:26–27). Also, severe punishment was imposed on a person who beat a slave to death (Exod. 21:20–21).

Slavery was very common in the first century AD, and there were many different kinds of slaves. For example, slaves might live in an extended household (oikos) in which they were born, or they might choose to sell themselves into this situation (1 Pet. 2:18–25). Although slavery was a significant part of society in the first century AD, we never see Jesus or the apostles encourage slavery. Instead, both Paul and Peter encouraged godly character and obedience for slaves within this system (Eph. 6:5–8; Col. 3:22–25; 1 Tim. 6:1–2; Philemon; 1 Pet. 2:18–21). Likewise, masters were encouraged to be kind and fair to their slaves (Eph. 6:9; Col. 4:1). Later in the NT, slave trading was condemned by the apostle Paul as contrary to “sound doctrine” and “the gospel concerning the glory of the blessed God” (1 Tim. 1:10–11).

Jesus embodied the idea of a servant in word and deed. He fulfilled the role of the “Servant of the Lord,” the Suffering Servant predicted by the prophet Isaiah (Isa. 42:1–4; 50:4–9; 52:13–53:12). He also took on the role of a servant in the Gospels, identifying himself as the Son of Man who came to serve (Mark 10:45) and washing the disciples’ feet (John 13:4–5). Paul says that in the incarnation Jesus took on “the very nature of a servant” (Phil. 2:7).

The special relationship between Jesus and his followers is captured in the servant-master language of the NT Epistles, especially in Paul’s letters (Rom. 1:1; Phil. 1:1; Titus 1:1). This language focuses not so much on the societal status of these servants as on the allegiance and honor owed to Christ Jesus.

Wrath

The words “wrath” and “anger” are used in Bible translations for a variety of Hebrew and Greek words that refer to the disposition of someone (including God) toward persons (including oneself [Gen. 45:5]) or situations considered to be seriously displeasing. There may be degrees of anger (Zech. 1:15), and it may be accompanied by other sentiments such as distress (Gen. 45:5), hatred (Job 16:9), jealousy (Rom. 10:19), grief (Mark 3:5), and vengeance (Mic. 5:15).

Anger may be a proper response to sin or a sin-distorted world, as seen in, for example, Moses’ reaction to the golden calf (Exod. 32:19). Paul envisages an anger that does not necessarily involve sin (Eph. 4:26). Jesus is said to display anger at the willful stubbornness of his contemporaries (Mark 3:5), and his response to the mourning for Lazarus (John 11:33) might be rendered as “outrage,” an anger directed not so much at the mourners as at the ugliness of death, the consequence of sin, and with thoughts, perhaps, of his own impending death necessitated by this fallen world.

On the other hand, a display of anger may be the result of distorted perceptions or values (Gen. 4:5 6). A tendency to anger in oneself needs to be kept in check (James 1:19) and in others needs to be handled prudently (Prov. 15:1). Unchecked, anger may lead to violence and murder (Gen. 49:6). In several NT lists anger is associated with such other sinful behavior as quarreling, jealousy, selfishness, slander, malice, gossip, conceit, strife, idolatry, sorcery, and bitterness (2 Cor. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8).

In Ps. 76:10 NLT (cf. ESV, NASB, NRSV) God is said to cause human anger to bring him praise (but see NIV, NET, where it is God’s wrath against human beings that brings him praise). Perhaps an instance of this is seen in Rom. 13:4–5, where the wrath of the civil authority serves to maintain justice under God.

Yoke

A wooden crosspiece fastened to the neck and shoulders of one or, more often, two animals (e.g., 1 Sam. 6:7) to facilitate labor. Yokes were also used by individuals to balance a load suspended from the shoulders (Num. 4:10, 12; 13:23). As such, the yoke also functioned as a symbol of subjection (Gen. 27:40; Lev. 26:13; Deut. 28:48; Jer. 27:2 7; Gal. 5:1; 1 Tim. 6:1), sometimes of joint labor (2 Cor. 6:14; Phil. 4:3), and is closely associated with pairs of animals (Luke 14:19; 1 Sam. 11:7). See also Weights and Measures.

Zophar

The third of Job’s three friends who sit with him while he is in misery (Job 2:11). He is known to have the harsher, more philosophical stance in terms of theology, as he takes a very abrasive realist position in regard to Job’s situation. He blames Job for being too anthropocentric in his theological position. Zophar speaks in Job 11; 20; and possibly 27:13 23. He is said to be a Naamathite, which probably places his origin east of the Jordan River.<

Direct Matches

Earrings

Precious stones appear in visions and theophanies in the Bible. Examples include Ezek. 1:16; 10:1; Rev. 4:3. These precious stones, also used in jewelry, were well known to people in the ancient Near East and in the first-century Mediterranean basin.

Jewelry known in antiquity is broadly divided into two groups: everyday jewelry and fine jewelry. Everyday jewelry, found commonly among the people, was made of materials such as bronze, iron, and bone. Fine jewelry, on the other hand, consisted of objects crafted from gold or silver and included costly and precious stones. Jewelry was worn both by men and women as part of clothing. The ancients also conserved wealth with investments in jewels or used jewels as indicators of socioeconomic placing in society.

Most gold jewelry had sheet metal as its foundation. This sheet metal was shaped and/or decorated. One form of decoration, filigree, involved soldering wiring in a pattern on a background. A later form of decoration known as granulation used tiny grains of gold as a substitute for wires. An additional method of decorating jewelry was inlaying with colored stones, glass, or other precious items. Engraving was likewise used for decoration.

Jewelry in Antiquity

Jewelry has been discovered in Babylon dating back as far as 2700 BC. Examples of jewelry from this era were found in cemeteries in the city of Ur. Examples of ancient jewelry were likewise found in cemeteries on the island of Crete, dating back to 2400 BC. Other specimens of jewelry come from the Mycenaean world around 1100 BC. Jewelry dating after 800 BC was of high quality. During this period places such as Knossos on Crete and cities such as Corinth and Athens produced beautiful gold work.

By the seventh century BC, the finest jewelry was found on the Greek islands and in Asia Minor. Jewelry in Ephesus was offered to the goddess Diana, yet was also made for personal adornment. By 600 BC, jewelry became very scarce in Greece. This scarcity lasted for the next 150 years. Archaeologists postulate that supplies of gold were cut off by the Persians. After the Persians were defeated during the Classical period, some of the finest gold work was produced. Captured Persian treasures and exploitation of Macedonian mines made gold and precious stones and metals highly accessible to the Greeks. Consequently, jewelry was readily available during the Hellenistic period. The Greeks incorporated a variety of stones in their jewelry: carnelian, chalcedony, amethyst, and garnet, as well as small pearls. Materials and inspiration for the Greeks for certain types of jewelry came from newly conquered territories. In the early Roman Empire jewelry resembled that seen during the Hellenistic period. In general, during the Greek and the Roman periods, jewelry was gold-plated and decorated with costly stones.

Certain writers in antiquity documented well-known or costly jewelry and precious stones. One Roman historian described the value of pearls as the “topmost rank among all things of price.” Correspondingly, he wrote about two pearls owned by Cleopatra, queen of Egypt, known as the largest in history. The Egyptian Book of the Dead, dating to around 1500 BC, makes mention of amulets in the shape of hearts, considered jewelry by some experts. These amulets were made of carnelian, lapis lazuli, and green feldspar.

Jewelry in the biblical world was known by different terms. An ornamental circlet worn singly or as multiples on one’s arms or legs was known as a “bangle.” This term, however, does not occur in the Bible. The abundant presence of bangles as artifacts in archaeological digs is an indicator of their significance in everyday life in the biblical world. Bangles were stiff ornaments of relatively heavy weight. Materials varied: bronze, iron, silver, gold, and so forth. Bangles were of three types: bracelets, anklets, and armlets. They were either solid, complete circles or circlets with two distinct ends. These ends had specific designs, often artistically crafted in the shape of animal heads, such as those of serpents.

Rings likewise were prevalent in the biblical world. Rings were worn in the ears, nose, and around fingers and toes. Nose rings were popular during the Iron Age (1200–586 BC). In addition, rings were worn on neck cords. Rings not only were worn as articles of adornment but also were used as signets. Brooches or pins mostly were worn on clothing and were made of wood, bronze, iron, silver, or gold.

Amulets were common as religious jewelry. Worn as divine protection from harm, amulets varied from simple to ornate. Egyptian amulets often incorporated snake imagery or representations of Egyptian gods. Ancient Near Eastern amulets often were smaller than an inch wide. Greek amulets were colorful and crafted from stones. Christian amulets in the shape of the crucified Christ have also been found.

Although not often worn individually, beads were the most prevalent jewelry item in the ancient Near East. Beads were strung in bracelets, rings, circlets, and so forth.

Jewelry in the Bible

Many different items of jewelry are found in the Bible, including earrings (Gen. 35:4; Exod. 35:22; Judg. 8:24–26; Job 42:11), bracelets (Gen. 24:22, 30, 47; Num. 31:50), necklaces (Gen. 41:42; Ezek. 16:11; Dan. 5:29), nose rings (Gen. 24:22, 30, 47; Isa. 3:21; Ezek. 16:12), rings (Gen. 38:18, 25; 41:42; Exod. 28:11, 21, 36; 35:22; 39:14, 30; Num. 31:50; 1 Kings 21:8; Esther 3:10, 12; 8:2, 8, 10; Job 38:14; Isa. 3:21; Jer. 22:24; Hos. 2:13; Luke 15:22; James 2:2), headbands (Exod. 13:16; Deut. 6:8; 11:18), armlets (Num. 31:50; 2 Sam. 1:10; Isa. 3:20), pendants (Judg. 8:21, 26; Isa. 3:18), and anklets (Isa. 3:20).

Various articles of jewelry in the Bible carried significance beyond mere aesthetics. Early in Genesis, bracelets were used to signify the desire for covenantal marriage. When Abraham’s servant discovered Rebekah, a potential bride for Isaac, he gave her a nose ring and placed bracelets on her arms to signify that God had chosen her (Gen. 24:22, 47). The bracelets and nose ring weighed over ten shekels. By placing the jewelry on Rebekah’s arm, the servant indicated that a marriage contract was sought. The high value of the jewelry signifies the high bridal price paid for Rebekah.

Early in the OT, jewelry was used in temple worship. The law designated that the high priest’s breastpiece and ephod contain precious stones along with setting stones. The stones signified the majesty and holiness of God as his people worshiped in his holy temple (Exod. 25:7; 35:9).

Lovers flattered one another by comparing physical features to articles of fine jewelry (Song 5:14) and admiring their fine jewelry (4:9). God’s people appear as a jeweled necklace when God gathers them (Isa. 49:18) and are as highly esteemed as a bride adorned with jewels (61:10).

Biblical authors also challenged people’s desire for jewelry with admonitions to seek godly attributes and gifts of God above jewels and jewelry. Wisdom was to be desired above jewels (Prov. 3:15; 8:11), knowledgeable speech above gold and jewels (20:15), and a godly spouse far above jewels (31:10).

Similar to the habits of most ancient cultures, Israelite kings and other notable leaders wore jewelry of special significance. Like other kings of antiquity, Saul wore armlets and a crown (2 Sam. 1:10), which were intended to signify royalty and competence in military affairs. Such jewelry typically carried insignias that denoted features of national and royal identity. The victorious warrior in Rev. 19 wears many diadems (crowns) in order to signify his unmatched power (19:12). He has more than one crown, and even more than seven diadems, which is the number of diadems that the dragon has (12:3).

At times, jewelry carried negative connotations, especially when acquired within polytheistic trends of society or else designed as an object of worship. Even Jacob was found burying his jewelry that accompanied his foreign idols (Gen. 35:4). Such instances lend credence to theories that even early Hebrew faith wrangled with polytheism and was infused with its many golden artifacts. Gideon made an ephod from the sparkling plunder (rings and pendants) of the Midianites (Judg. 8:21). This ephod became an object of worship for the Israelites and greatly offended God.

Kings had signet rings that contained their own personalized engravings. The engravings were made by stonecutters who carefully worked the small semiprecious stones atop the rings. Throughout the OT, rings were used to make impressions on official documents (Exod. 28:11; 1 Kings 21:8; Esther 8:8). Prophets used signet rings to seal prophecies that were of grave importance for the nation (Isa. 8:16; Jer. 32:10). Unique rings were designed by notable families in order to signify the honor of the patriarch. Of special interest is the usage of the ring in Jesus’ parable of the prodigal son. The ring was placed on the returning son’s finger to show the radical grace of the father, who was willing to join his honor to his son’s shame (Luke 15:22) as the son was brought back into the household.

In certain NT writings, women are admonished not to adorn themselves with external jewelry (1 Tim. 2:9; 1 Pet. 3:3), as this was a sign of materialism and immodesty. In Rev. 21, jewels appear in John’s depiction of the new Jerusalem: it is a city of majestic beauty adorned with precious jewels, gates of pearls, and streets of gold (21:18–21).

Jemimah

Keren-Happuch

The youngest of three daughters born to Job after his trials had ceased and his life was restored (Job 42:14).

Keziah

The second of three daughters born to Job after his trials had ended and his fortunes had been restored (Job 42:14).

Naamathite

The tribal affiliation of Zophar, one of Job’s three friends (Job 2:11; 11:1; 20:1; 42:9), best identified with the Sabean tribe of the same name in southern Arabia.

Piece of Money

“Piece of money” translates the Hebrew word qesitah in the NRSV of Gen. 33:19; Josh. 24:32; Job 42:11 (NIV: “piece of silver”), a currency of unknown value, as well as the Greek word statēr in the KJV of Matt. 17:27 (NIV: “four-drachma coin”). Although gold is rarely mentioned as currency (2 Kings 5:5; Ps. 119:72), silver is common (e.g., Gen. 20:16; Zech. 11:13), continuing into the NT period (Matt. 26:15). See also Coins.

Pray

A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).

Old Testament

Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).

Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).

Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).

There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.

Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).

Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Prayer

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Secondary Matches

The following suggestions occured because Job 42:7-17 is mentioned in the definition.

Abode of the Dead

Death is commonly defined as the end of physical life, wherein the normal biological processes associated with life (such as respiration) cease. This definition, however, does not adequately encompass the varied nuances associated with death in the Bible.

The Beginning of Death

Death is introduced in the Bible as the penalty for transgressing the prohibition against eating the fruit of the tree of knowledge of good and evil—a contrast to Mesopotamia, where death was part of the divine design of human beings. In Gen. 2:16–17 God tells the first man, “When you eat from [the fruit of the tree] you will certainly die.” The consequences of eating provide a useful basis for discussing the nature of death from a biblical perspective.

First, as is apparent from the subsequent narrative, neither the man nor the woman experiences physical, biological death immediately after eating the fruit. In this way, Gen. 2–3 reflects the common biblical notion that death refers to more than just biological death, pointing to the more significant aspect of death that embodies alienation and separation from the source of life, God. The point is presupposed by Jesus when he offers life to those who are dead (John 5:24), and by Paul when he proclaims that before Christ all were dead in their sins and transgressions (Eph. 2:1, 5). It is also reflected in the common punishment prescribed in the Pentateuch whereby offenders were cut off from the people (Gen. 17:14; Exod. 12:15, 19; 30:38; cf. Gen. 9:11; Exod. 9:15). Within Gen. 2–3, death arrives with loss of access to the tree of life in the garden. Biologically, the first man and woman may continue to live for a while outside the garden, but their fate is sealed when they are cut off from the garden and the intimate fellowship with the Creator that had been enjoyed therein.

Second, the strong implication of Gen. 2:16–17 is that human beings, as originally created, were not subject to death (see also Rom. 5:12; 6:23; 1 Cor. 15:21). This does not mean that they were immortal in the same manner as God (cf. 1 Tim. 6:16), but rather that they were contingently immortal: they were not subject to death but sustained by their relationship to the life-giving God through the provision of the tree of life (cf. Rev. 2:7; 22:2, 14). Once they were cut off from the source of life, death ensued.

The account of the arrival of death in Gen. 3, however, tells us little about how death affected animals, since the Bible consistently presents a predominantly human focus. While Eccles. 3:21 affirms human ignorance over the relative postmortem fate of humans and animals, little else is said on the matter. Similarly, it is not entirely clear whether death is introduced as a punishment for sin for humans only (and so whether animals could have died prior to the fall) or whether animals were perceived as sharing in immortality prior to the fall.

Death in the Old Testament

Death is frequently depicted negatively throughout the OT. Aside from its initial presentation as a divine punishment for sin, it is presented as that which seeks out and devours life and is terrifying (Pss. 18:4–5; 55:4; Prov. 30:15–16; Hab. 2:5). For the author of Ecclesiastes, death is that which ultimately undermines any possible value that life may otherwise have (e.g., Eccles. 9:3). The tragedy of death, in the OT, is that it results in separation, from God (as noted above in the context of Gen. 2–3) and from people. The psalms, for example, frequently cite the finality and profundity of death’s effects (e.g., Pss. 6:5; 88:5; 115:17; cf. Isa. 38:18). Even those few passages that appear to present death more positively (e.g., Job 3:13, 17) ultimately serve to highlight the appalling circumstances of the speaker’s life rather than any blessed state of the dead (for a similar idea in the NT, see Rev. 9:6).

The OT does, however, depict death as the natural end of life, and a good death as one that arrives only after a long and prosperous life. So Abraham (Gen. 25:8), Isaac (Gen. 35:29), and Job (Job 42:16–17) are said to live long lives before they die. Furthermore, some passages refer to the person being “gathered to his people,” suggesting some form of reunion with previous generations in death, presumably in Sheol, although the location and state of the dead are never explicated. Isaiah can even include the idea of death within language used to describe the ideal future world (Isa. 65:20).

Although there are no laws relating to the manner in which the bodies of the dead were to be handled, all the descriptive indicators show that burial was normative, often in a family tomb or plot (e.g., Gen. 23; cf. 1 Kings 13:22). Indeed, the importance of an appropriate burial is apparent in Ecclesiastes’ comment that a stillborn child is better off than someone who lives a long life but receives no burial (Eccles. 6:3) and in the prophets’ presentation of those not buried as being accursed (Jer. 8:2; 14:16; 16:4).

Life after Death in the Old Testament

Belief in some form of postmortem existence was common in many parts of the ancient world. In Egypt, an elaborate set of beliefs relating to the state of those who had died included the possibility of an ongoing existence that could even surpass what one may have experienced before death (although such an opportunity was a reasonable expectation only for the upper classes, while the general population probably had more modest expectations of the nature of their existence in the afterlife). By way of contrast, Mesopotamian beliefs depicted a far darker and more troubling afterlife for all but the very few whose lives and deaths were sufficiently blessed to ensure them some degree of postmortem comfort. For the remainder, there was little hope for any positive experience following death.

The OT, however, has little to say about the state of those who have died. The widespread belief in some form of continued existence beyond biological death in the ancient world suggests that, in the absence of contrary data in the Bible, the people of Israel probably assumed that some aspect of a person persisted beyond death. Furthermore, there are hints that this may have been the case, such as the raising of Samuel’s shade by the medium at Endor (1 Sam. 28), the escape from death of Enoch (Gen. 5:24) and Elijah (2 Kings 2:11), the revivification of the body dropped on Elisha’s bones (2 Kings 13:21), and expressions used to refer to death such as “gathered to his people” (Gen. 25:8, 17; 35:29; 49:29; Num. 27:13; Deut. 32:50; cf. Gen. 47:30; Deut. 31:16). The dead (sometimes referred to by the term repa’im, “shades/spirits of the dead”) were thought to dwell in Sheol, generally described as under the earth (e.g., Ezek. 31:14). Beyond this, there are prophetic expectations that God will ultimately destroy death (e.g., Isa. 25:8), and that God does not take pleasure in anyone’s death (Ezek. 18:23, 32).

Death in the New Testament

The NT continues, and in some places expands upon, the negative view of death presented in the OT. The notion that death is a consequence of and punishment for the sinful state that imprisons all humanity is stated emphatically (e.g., Rom. 3:23; 6:23) and reinforced by the notion that, although biologically alive, sinful humans are dead in their sin and so incapable of reviving themselves (Eph. 2:1). Death, according to Paul, is the last enemy (1 Cor. 15:26), and yet to die is gain (Phil. 1:21–24) because it heralds being with Christ, which, explains Paul, “is better by far” than being alive in this body in this world.

Central to both the message of the Bible and to the significance of death in the Bible is the death of the Messiah, God’s Son. Jesus’ death provides the basis for countering the consequences of the original rebellion against God by the first couple (2 Cor. 5:21). Consequently, Paul could write that Jesus’ death itself destroyed death (2 Tim. 1:10). Furthermore, the life that Jesus offers—eternal life—is available to the believer in the present (John 3:36; 5:24), prior to the time when death is ultimately abolished, such that Jesus could assert that all those who believe in him will live even though they die (John 11:25–26).

The NT expands somewhat on the details relating to the state of the dead from the OT. For one thing, the existence of an afterlife is clearly presented. Furthermore, the parable of the rich man and Lazarus (Luke 16:19–31) reflects a more comprehensive understanding of the existence of distinctions among those who have died, such that the rich man is said to be suffering in Hades (Gk. hadēs, used in the LXX to translate Heb. she’ol in the OT), while Lazarus is far off with Abraham and being comforted. Although there is a danger in reading too much into a parable, the detail appears to reflect something of the expanded understanding of the afterlife among some in Jesus’ day.

The NT makes several references to a “second death” (Rev. 2:11; 20:6, 14; 21:8; cf. Jude 12). The expression refers to the state of eternal judgment under God’s wrath, a death from which there will be no escape. But those who remain faithful to Christ will not experience this second death (Rev. 20:6), and in their dwelling place with God, the new Jerusalem, death will be no more (21:4).

Aging

In the OT, the law commanded respect for those in advanced years (Lev. 19:32). The fifth commandment (Exod. 20:12) was primarily aimed at the honoring (and supporting) of elderly parents (as implied by Mark 7:9–13). The reward for caring for parents is stated in the motivation clause attached to the commandment: “so that you may live long in the land the Lord your God is giving you” (being an example of the reward matching the good deed).

Especially in OT wisdom literature, old age is viewed as a privilege (Prov. 20:29) and a token of divine favor upon the righteous (Prov. 16:31; cf. Gen. 15:15). It was recognized that a person may be “old but foolish” (Eccles. 4:13), but more often age and wisdom were linked. Since wisdom and insight come with experience (Job 12:20; 15:9–10; 32:7), leaders and advisers were drawn from the ranks of the elderly. Hence, in both Testaments community and spiritual leaders are called “elders” (Ruth 4:2; Lam. 5:14; Acts 14:23; 20:17). Rehoboam’s downfall was due in part to his ignoring the advice of “the elders” who had served his father, Solomon (1 Kings 12:6, 8).

A sign of oppressive conditions in the wake of the fall of Jerusalem was a lack of respect for the old, who, like the very young and women, were vulnerable (Lam. 5:12). On the other hand, the future blessing promised by the prophets included Israel having many elderly people (Isa. 65:20; Zech. 8:4).

The reward of the godly person is to live long enough to see several generations of descendants (Ps. 128:6), examples being Jacob (Gen. 50:23) and Job (Job 42:16). The vindication of the Lord’s servant is phrased in traditional symbols of divine favor: “he will see his offspring and prolong his days” (Isa. 53:10). The frailty of age is recognized (e.g., Ps. 71:9, 18; Eccles. 12:2–7), but the experience shared in Ps. 37:25–26 is that God is faithful in providing and supporting.

Death

The Beginning of Death

Death in the Old Testament

Life after Death in the Old Testament

Death in the New Testament

Gem

Jewelry in Antiquity

Although not often worn individually, beads were the most prevalent jewelry item in the ancient Near East. Beads were strung in bracelets, rings, circlets, and so forth.

Jewelry in the Bible

Intercede

The act of advocating before the powerful on someone’s behalf (Gen. 23:8–9), especially turning to God in prayer to seek God’s favor for others in crisis (2 Sam. 12:16). While it is a prerogative of prophets (Gen. 20:7; Num. 12; Amos 7:1–6), priests (Ezra 6:9–10), and kings (1 Chron. 21:17; 2 Chron. 30:18; Jer. 26:19), intercession is a ministry that belongs to all the people of God (Acts 12:5; Eph. 6:18; 1 Tim. 2:1; James 5:16).

Old Testament

Reflecting God’s own deliberative process (Gen. 1:26–27; 2:18), our creation in God’s image implies and makes possible our genuine conversation, participation, and even disputation with God. A biblical understanding of God’s rule accommodates this divine-human dialogue and the intertwined roles of both parties. People request intercession for themselves (1 Kings 13:6; Acts 8:24), but Scripture highlights God’s initiative.

In Gen. 18 God invites (even provokes) Abraham’s intercession by confiding in Abraham, reviewing the divine promises, and disclosing the guilt and impending doom of Sodom and Gomorrah. On behalf of righteous persons who may live there, Abraham appeals boldly to God’s own “justice” (mishpat) in distinguishing the innocent from the guilty, and he successfully negotiates God’s pledge to spare the city if even ten righteous persons can be found there. Without disputing the allegations of wickedness, Abraham puts God’s just response on the table as well.

Similarly, in Exod. 32 God informs Moses of the Israelites’ sin with the golden calf and his own intention to destroy them and start over with Moses. In response, Moses intercedes, arguing that God’s deliverance of Israel, and the likelihood of its being misconstrued by Egypt, should trump divine anger. Moses urges a different course of action: turn from anger, relent, and do not bring the announced disaster. The destruction of Israel would be inconsistent with God’s own commitment to multiply the people of Israel and give them the land as their inheritance (cf. Num. 14:13–29). The issue for Moses is not only Israel’s sin but also the rightness of God’s response in faithfulness to his purposes.

In Job’s intercession for his friends, God dictates the entire process, directing the friends to make offerings and assigning Job the task of interceding for them. God makes his own vindication the central issue: Eliphaz and friends have not said “the truth” (nekonah) of God, as Job had (Job 42:7–10).

These three narratives highlight God’s initiative and make God’s character the grounds for intercession. They also introduce the potential pain borne by the intercessor. For example, Moses dramatizes his passionate concern for God’s cause by falling down before God and lying prostrate forty days and nights (Deut. 9:13–29). He so identifies his own destiny with Israel’s as to offer himself as “atonement,” saying, “Please forgive their sin—but if not, then blot me out of the book you have written” (Exod. 32:32). This anticipates later prophets’ participation in the sorrow of God and the pain of the people’s separation from God (Jer. 15; cf. Luke 13:34–35; 19:41–44).

New Testament

In the Gospels, Jesus heals by command, without explicit reference to intercession, and in this way remarkably transcends the OT prophets (1 Kings 17:19–21). Although he does ask his Father to forgive his crucifiers (Luke 23:34), the Gospels emphasize Jesus’ intercession for his disciples, such as for Simon Peter to survive Satan’s assaults on his faith (22:31–32). John 17 comprises an extended intercession of Jesus for his disciples—significantly, that the Father will protect them in a hostile world. Moreover, Christ promises to acknowledge faithful disciples before the Father (Matt. 10:32), an action formally close to intercession, and that Christ performs as mediator of the Father’s kingdom and salvation.

Paul’s prayer for his fellow Israelites to be saved is fueled by anguish over their unbelief (Rom. 9:1–3; 10:1–4). Mirroring this is “the pressure of concern” he feels for all the churches and for the welfare of their members (2 Cor. 11:28–29), hence the prominent role of prayer in Paul’s ministry (see the thanksgivings that open his letters [e.g., Phil. 1:3–11]). Intercession per se, as prayer that others be spared or delivered from crisis, is seen in the churches’ prayers for Paul’s deliverance from prison and death (Phil. 1:19; 2 Thess. 3:2–3; cf. Rom. 15:31).

The NT extends the Gospel portrayals to reveal Christ as our heavenly intercessor, a role made possible by the cross and resurrection. In Rom. 8:34–39 Christ’s death, resurrection, and reign “at the right hand of God” ground Paul’s confidence that Christ’s intercession assures victory over condemnation and all opposition. The work of Christ our high priest (Heb. 7:25) may be summed up as intercession, echoing Isa. 53:12. Accordingly, “Jesus Christ the Righteous One” not only advocates before the Father for the forgiveness of our sins but also is their atoning sacrifice (1 John 2:1–2). In these texts, Christ’s heavenly intercession implements the saving purposes of God made real in the cross. Moreover, the work of Christ as prophet, priest, and king implies the central role of intercession, since intercession is a function of each of these offices.

Thus God’s initiative in intercession is intensified in the NT: God’s self-giving through Christ is the foundation of an ongoing heavenly intercession that in turn gives the church increased confidence to intercede boldly. Further, God’s Spirit helps us in our weakness by interceding for us in accord with God’s will, even if we experience that intercession as “wordless groans” (Rom. 8:26–28).

Intercession

Old Testament

New Testament

Jewelry

Jewelry in Antiquity

Although not often worn individually, beads were the most prevalent jewelry item in the ancient Near East. Beads were strung in bracelets, rings, circlets, and so forth.

Jewelry in the Bible

Jewels

Jewelry in Antiquity

Although not often worn individually, beads were the most prevalent jewelry item in the ancient Near East. Beads were strung in bracelets, rings, circlets, and so forth.

Jewelry in the Bible

Kesitah

A unit of value or measurement (“to divide up, measure”), equivalent unknown, which the NIV renders as “piece of silver.” Jacob bought land from the Shechemites for one hundred kesitahs (Gen. 33:19; Josh. 24:32; see NIV mg.). Job received a kesitah from each of his friends and family after his restoration (Job 42:11; see NIV mg.).

Petition

Old Testament

New Testament

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Precious Stones

Jewelry in Antiquity

Although not often worn individually, beads were the most prevalent jewelry item in the ancient Near East. Beads were strung in bracelets, rings, circlets, and so forth.

Jewelry in the Bible

Showing 1 to 50 of127 results

1. A Happy Ending

Illustration

John R. Brokhoff

Our time of tears throughout Lent has come to a happy ending with tears of joy over the Resurrection. A father took his little boy to a pet shop to pick out a puppy for his birthday present. For half an hour he looked at the assortment in the w…

2. Persisting over Rebukes

Illustration

James W. Robinson

The detrimental effects of rebuke cannot be minimized. It can have a stultifying impact. It can severely strain persistence, and drive a person to distraction. Rebuke has silenced many a sensitive soul.

A man once allowed himself to be smothered by rebuke at a continuing-education event attended by fifty of his peers. One lecture had been especially stimulating, evoking spirited discussion. This man arose to raise a question relating …

3. Eternally Interceding

Illustration

Larry Powell

The Hebrew people knew that Moses was on Mount Sinai, but it seemed to them that he had been gone much longer than necessary. All manner of mummerings arose within the ranks. Had he deserted them? Had something happened to him? Finally, it was decided that they would raise up Aaron as their new leader. Moreover, an idol fashioned in the form of a golden bull was set in their midst as the new object of worship. Unexpectedly, Moses returned. The scene which followed included at least three emphases:

1. Pronouncement. God utters a blistering assessment of the Hebrew people: "I have seen this people, and behold, it is a stiff-necked people" (32:9). Then follows an expression of his intention; "Now therefore let me alone, that my wrath may burn hot against them and I may consume them" (32:10).…

4. How To Revival

Illustration

Michael P. Green

A man once came to Gipsy Smith, the celebrated English evangelist of an earlier time, and asked him how to have revival. Asked Gipsy, “Do you have a place whe…

5. What Time Is It, Precisely?

Illustration

Staff

Time technicians at the National Institute of Standards & Technology (Formerly the National Bureau of Standards) set a new level of precision in 1949 by inventing the atomic clock. It counted the oscillations of the nitrogen atom in an ammonia molecule and was reliabl…

6. Fair Play

Illustration

The 1992 Olympics brought us the story of Henry Pearce of Australia, who was competing in the single scull rowing event at the 1928 Olympics. He was leading when a duck and her string of ducklings came into view up ahead. They were on a collision course and Pearce reckoned that his scull would cut the string in two and sink a few ducklings in the process, so he pulled in his oars.

When the ducks passed, Pearce again bent his back to the task. There's a happy ending to the story. Pearce won. Usually, acts of sportsmanship result in defeat. Remember Leo Durocher's pronouncement, "Nice guys finish last"? It happened a couple of years ago in the marathon tandem kayak racing event at the world championships in Copenhagen. Danish paddlers were leading when their rudder was damaged in a portage.…

7. Precious Lord, Take My Hand

Illustration

Wayne Brouwer

There is a familiar gospel song that breathes with both the pain and the urgency of Jesus' pleading challenge in these verses. Thomas Dorsey was born in 1899 with music in his soul. He was known as "Georgia Tom," entertainer and blues singer. When he became a Christian, his music took on more depth as Dorsey explored the profound spiritual blues of scripture.

In 1938, Dorsey was scheduled to be the lead singer at a series of revival meetings in St. Louis, Missouri. His wife was pregnant, and Dorsey grew more hesitant to leave her as the due date approached. But she knew the impact of his ministry, and urged her husband to keep his musical commitments for the sake of those who were seeking God. So he trav…

8. Storing What We Do Not Need

Illustration

Staff

Jesus did not condemn the man for eating, drinking and being merry, nor even for being rich. Rather the man was called foolish for building bigger barns. The point of the story is that the entrepreneur was planning to store more of his wealth than he needed to eat, drink and be merry. Look again at the words of the story. The man says, "What shall I do for I have nowhere to store my crops?" Not true! He has barns. His problem is that his harvest has been so great that his present storage facilities will not hold all of the grain. So he decides, "I will tear down my barns and build larger ones, and there I will store all my grain. Then and only then will I have ample goods to eat, drink an…

9. Age of Civilization

Illustration

Dennis and Barbara Rainey

Alexander Fraser Tytler lived at the end of the eighteenth century, but his book The Decline and Fall of the Athenian Republic sends a chilling warning today. Tytler found that ancient democracies waned under the selfishn…

10. Atonement: Because He Died

Illustration

Oswald Chambers

We trample the blood of the Son of God if we think we are forgiven because we are sorry for our sins. The only explanation for the forgiveness of God and for the unfathomable depth of His forgetting is the death of Jesus Christ. Our repentance is merely the outcome of our personal realizati…

11. ADJUSTABLE JUSTICE?

Illustration

G. William Genszler

Saint Paul reminds us that we ought to pray, make intercession for, and thank God for all those in authority, "so that our common life can be lived in peace and quiet." He reminds us that "those in authority are given this authority from God for the maintenance of law and order and for the punishment of evil doers." If we pray for good government, good law and order, and good schools, we must be willing to play our part …

12. Storing What We Do Not Need

Illustration

W. Robert McClelland

13. The Iniquity of us All

Illustration

James Packer

Why did the Father will the death of his only beloved Son, and in so painful and shameful a form? Because the Father had "laid on him the iniquity of us all" (Isa. 53:6). Jesus' death was vicarious (undergone in our place) and atoning (securing remission of sins for us and reconciliation to God). It was a sacrificial death, fulfilling the principle of atonement taught in connection with the Old Testament sacrifices: "without the shedding of blood there is no forgiveness of sins" (Heb. 9:22; …

14. A Shoe Clerk Named Moody

Illustration

Brett Blair

How did Billy Graham become a Christian? Well, let me lay it out for you.

A 19th century Sunday School teacher named Kimball led a shoe clerk named Moody to Jesus Christ.
Dwight L. Moody became a famous evangelist who influenced Frederick B. Meyer to preach on college campuses.
Meyer led J. Wilbur Chapman to the Lord on those campuses.
Chap…

15. Good News - Sermon Starter

Illustration

Brett Blair

The story is told of a Franciscan monk in Australia was assigned to be the guide and "gofer" to Mother Teresa when she visited New South Wales. Thrilled and excited at the prospect of being so close to this great woman, he dreamed of how much he would learn from her and what they would talk about. But during her visit, he became frustrated. Although he was constantly near her, the friar never had the opportunity to say one word to Mother Teresa. There were always other people for her to meet.

Finally, her tour was over, and she was due to fly to New Guinea. In desperation, the Franciscan friar spoke to Mother Teresa: If I pay my own fare to New Guinea, can I sit next to you on the plane so I can talk to you and learn from you? Mother Teresa looked at him. You have enough money to pay airf…

16. A Russian Resurrection

Illustration

Donald Dotterer

An old illustration about Russia with an update. You'll see in the update that Yancey picked up on a movement that seems to have held:

Columnist Philip Yancey, in an article titled "A Russian Resurrection," writes of his visit in October 1991 to the former Soviet Union. He says that it "would be hard to overstate the chaos that he found when he arrived in the Soviet Union, a nation that was about to shed its historical identity as well as its name." Yancey reports that one day the central bank ran out of money. Several days later the second largest republic withdrew from the union. There was a sense of crisis everywhere.

Doctors announced that the best hospital in Moscow might close its doors for lack of money. Crime was increasing nearly 50 percent a year. No one knew what the country w…

17. Taking Christ’s Love into the World

Illustration

King Duncan

Many years ago two young men with long records of crime and delinquency robbed the YMCA on the lower east side of New York City. On their way out of the door they noticed a man at the telephone switchboard. Fearing that he would call the police, the young men grabbed him and beat him savagely with brass knuckles and a black jack. Thinking that he was dead, they then stuffed him behind a radiator near the swimming pool and left.

Later that evening Gertrude Ederle, the famous swimmer, was walking near the pool and stepped in some blood, slipped, screamed, and then found Donald Tippet's body. Tippet was…

18. Celebrating the New

Illustration

Brian Stoffregen

Someone once criticized the Lutheran Church by saying,"We have all the right words to a party, but we haven't learned how to pull it off, yet." Seldom do our worship services feel like wedding celebrations where 180 gallons of wine would be served during a week-long celebration. Maybe all this talk about 180 gallons of wine can encourage us to be more celebrative and joyful in our receiving and sharin…

19. It’s Ok to Be Extravagant – Sermon Opener

Illustration

James W. Moore

A few years ago there was a true story about a man in New York City who was kidnapped. His kidnappers called his wife and asked for $100,000 ransom. She talked them down to $30,000.

The story had a happy ending: the man returned home unharmed, the money was recovered, and the kidnappers were caught and sent to jail. But, don't you wonder what happened when the man got home and found that his wife got him back for a discount? Calvin Trillin was the writer of this story. He imagined out loud what the negotiations must have been like: "$100,000 for that old guy? You have got to be crazy. Just look at him! Look at that gut! You want $100,000 for that? You've got to be kidding. Give me a break here. $30,000 is my top offer."

Mark Trotter concluded his rendition of the story with this thoughtf…

20. Stronger after the Struggle

Illustration

Leonard Sweet

British naturalist Alfred Russell Wallace was without peer in the 19th century except for one name: Charles Darwin. One of Wallace's most astute observations about nature has gotten totally forgotten in the whole debate over the "survival of the fittest." Wallace made a surprising discovery about the saving nature of struggle.

One day Wallace was observing moths struggling to hatch out from their cocoons. One of the larger insects seemed to be having a particularly hard time getting out. After hours of watching this moth beat desperately with its yet undeveloped wings to break out of the cocoon, Wallace couldn't take it anymore. Moved by the creature's life-and-death struggle, Wallace decided to lend a helping hand. Gently, being careful not to injure the insect, Wallace used his sharp k…

21. Christmas in a Sinful World

Illustration

Billy D. Strayhorn

The late newspaper columnist Mike Royko once shared the other side of the Christmas Story in one of his columns; the sinful side that creeps through and ruins the joyful side of Christmas. He told about a stranger who put $1,600 in gold coins in a Salvation Army kettle. The person placed the gift there quietly and anonymously. This is exactly the kind of story the print media is looking for to demonstrate the spirit of caring that Christmas brings about. Unfortunately there was a follow up story. The local Salvat…

22. Benefits of Laughter

Illustration

Staff

The Library of Life, Love and Laughter (Ball Memorial Hospital, Muncie, Indiana) has compiled some fascinating statistics. Did you know....

Studies have pinpointed 18 different kinds of smiles? The most common and recognizable is the smile of enjoyment. (Who does the research for this sort of thing? Wouldn't you love to have his job? I could see his college transcript. Freshman year he takes classes like Upturned Mouth 101. Later he studies the Abnormal Psychology of Smiles, like The Smirk: A Smile Gone Wrong. Finally, he'd graduate to courses such as Advanced Guffawing. Where do I sign up?)
Thirteen muscles are used for our smil…

23. Your Place Is Behind Jesus

Illustration

Johnny Dean

One of the early church fathers, a man named Origen, suggested that when Jesus said to Peter, "Get behind me, Satan," what he actually meant was, "Peter, your place is behind me, not in front of me. It's your job to follow me in the way I choose, not to try to lead me in the way YOU would like me to go." Certainly what Je…

24. Spiritual Teaching Gifts

Illustration

Dr. Earl Radmacher

The following is an attempt by Dr. Earl Radmacher and Gordon McMinn to identify and define spiritual gifts centered around teaching.

Prophecy: setting before people the Word and wisdom of God persuasively.
Encouragement: drawing alongside to comfort, encourage, rebuke, and lead someone into insight toward action.
Teaching: laying down in a systematic order the complete truth of a doctrine and applying it incisively to life.
The message of wisdom: Locating formerly unknown principles as well as combining known principles of God's Word and communicating them to fresh situations.
The message of knowledge: Arranging the facts of Scripture, categorizing these into prin…

25. He Gave Himself

Illustration

Sigrid Undset

Sigrid Undset, Norway's greatest writer, was a winner of the Nobel Prize for Literature and a convert to catholic Christianity. She wrote of the Christ child, "To people of good will, the Prince of Peace, has come as a new-born babe in a crib, and He has chosen to come to us so weak and naked in order that we may…

26. Parable of the Correction Fluid

Illustration

"What is the little blue bottle? Ink?" the lady asked the secretary.

"No, that is stencil correction fluid. It covers up the mistakes you make, when you cut or type a stencil."

"Oh," said Margaret, "show me how it works."

"Well, you place your stencil sheet in the typewriter, set the ribbon at off and whatever you type the letters cut holes in the stencil where the ink may come through. When you cut a wrong letter or word, this correction fluid fills in the hole and quickly dr…

27. PRIEST

Illustration

Stephen Stewart

Deuteronomy 26:4 - "Then the priest shall take the basket from your hand, and set it down before the altar of the Lord your God."

Among the nomadic tribes there was no developed priesthood. Religion partook of the general simplicity of desert life; apart from the private worship of household gods, the ritual observances were mainly visits to the tribal sanctuary to salute the god. with a gift of the first-fruits. These acts required no priestly aid; each man slew his own victim and divided the sacrifice in his own family circle; the share of the god was the blood which was smeared upon or poured out beside the stone set up as an altar. In the beginning, therefore, we find no trace of a sacrifical priesthood.

With the beginning of nationality, however, starting with the Exodus and develop…

28. All That God Intends

Illustration

James Packer

Does omnipotence mean that God can literally do anything? No, that is not the meaning. There are many things God cannot do. God cannot do what is self-contradictory or nonsensical, like squaring the circle. Nor (and this is vital) can God act out of character. God has a perfect moral character, and it is not in him to deny it. God cannot be capricious, unloving, random, unjust, or inconsistent. Just as …

29. THE CHRISTMAS MESSAGE: I LOVE YOU

Illustration

John H. Krahn

Little in life can match the beauty of Christmas Eve - the holy night of celebration. Beauty in abundance surrounds us for a few fleeting hours. Each of us treasures these moments, savoring every tradition. Somehow we love our children a little bit more this night. Our wife, how lovely she looks; our hearts feel special love for her, for him. If we had the power to stop time’s endless march - suspend it momentarily - most of us would do it Christmas Eve. For this is the night when peace pervades our hearts, as hands extend to greet friends and arms reach out to embrace family. How wonderfully good we all feel. We love and are loved. We forgive and are forgiven. We give only to receive in return.

Years ago, many years ago, there was a Christmas much unlike our own. The world didn’t stop fo…

30. God Loves the People

Illustration

Tom Rietveld

The United States today is very similar to what 18th century England was like. Morals were all but gone on the part of the common man. The slave trade was at its height. A godless prison system entertained the people with public hangings. Gambling was a national obsession--one historian said that England was a vast casino. Drinking dominated the pastime of men and boys. False rumors were regularly used to manipulate the financial markets.

Also, the Anglican church was in decay. Zeal for Christ was considered professionally dangerous. 20% of the clergy had been r…

31. The Grace Side of the Cross

Illustration

Author Unknown

Dwight L. Moody was a great evangelist from Chicago. He went to England once and met a young man there that wanted to preach in his church. Moody agreed thinking that he would never see him again. To his dismay he received a letter that said the young man would be in his town shortly and wanted to take him up on the offer. Moody…

32. Profit From Rebuke

Illustration

Staff

Criticism is always difficult to accept, but if we receive it with humility and a desire to improve our character it can be very helpful. Only a fool does not profit when he is rebuked for his mistakes. When we are criticized we ought to ask ourselves whether the criticism contains any truth. If it does, we should learn from it, even when it is not given with the right motivation…

33. I Wrote My Books on Tuesdays

Illustration

King Duncan

There was once a great Quaker leader by the name of Rufus Jones. Jones wrote and published one book a year for over fifty years. He did this while attending countless meetings, making frequent speeches, editing a magazine and taking care of countless other chores that his position required. Someone once asked him how under these circumstances he found the time to write so many books he …

34. Two Kinds of Preaching

Illustration

Scott Hoezee

Frederick Buechner once wrote about two kinds of preaching that just don't work very well. One form is what he termed "tourist preaching." You know how it is if you are in a foreign country as a tourist but cannot speak the native language: what do you end up doing when you have to ask for directions? You speak in English but each time you repeat yourself, you say it a little louder. We operate on the assumption that if only we speak English loudly, slowly, and distinctl…

35. A Plea for Fishing

Illustration

Darrell W. Robinson

Now it came to pass that a group existed who called themselves fishermen. And lo, there were many fish in the waters all around. In fact, the whole area was surrounded by streams and lakes filled with fish. And the fish were hungry.

Week after week, month after month, and year after year, these who called themselves fishermen met in meetings and talked about their call to fish, the abundance of fish, and how they might go about fishing. Year after year they carefully defined what fishing means, defended fishing as an occupation, and declared that fishing is always to be a primary task of fishermen.

Continually, they searched for new and better methods of fishing and for new and better definitions of fishing. Further they said, "The fishing industry exists by fishing as fire exists by bur…

36. How You Know

Illustration

Editor James S. Hewett

A twelve-year-old boy became a Christian during a revival. The next week at school his friends questioned him about the experience. "Did you see a vision?" asked one friend. …

37. The Other Mountain

Illustration

From the ancient Greeks we learn of a troubled and broken old man who made pilgrimage to the foot of Mount Olympus to make intercession with the gods who were believed to inhabit that mountain. The emaciated pilgrim was met by a priest who said to him: "Do you not know that the gods who sit atop Mount Olympus will never look upo…

38. Pursued by the Atoning Love

Illustration

Editor James S. Hewett

One evening a woman was driving home when she noticed a huge truck behind her that was driving uncomfortably close. She stepped on the gas to gain some distance from the truck, but when she sped up the truck did too. The faster she drove, the faster drove the truck.

Now scared, she exited the freeway. But the truck stayed with her. The woman then turned up a main street, hoping to lose he…

39. You Feed Them

Illustration

King Duncan

Tony Campolo is a professor of sociology and a popular speaker. He was once invited to a women's conference where he was to give a major address. These women were being challenged to raise several thousand dollars for a mission project goal. While Campolo was sitting on the dais, the chairperson turned to him and asked him if he would pray for God's blessing as they considered their individual respons…

40. Affluenza

Illustration

Mickey Anders

Years ago someone invented a wonderful word that graphically portrays the sickness that so often comes from material abundance - affluenza. We have all heard of influenza, but have you heard of affluenza? The definitions of "affluenza" include these:

1. The bloated, sluggish and unfilled feeling that results fro…

41. The Direction We Walk

Illustration

Joel D. Kline

Brethren historian Don Durnbaugh tells the story of Rufus Bucher, a noted Church of the Brethren minister and evangelist in the early 1900s. Bucher was called to the ministry in 1901, and in the course of that ministry was one of the most effective leaders of revival or evangelistic meetings that were common in …

42. Forgive Us Our Debts - Sermon Starter

Illustration

Brett Blair

As with so many of the stories of Jesus, the parable of the debtors arose out of a question that was posed to Jesus. Simon Peter said to him: "Master, if my brother sins against me, how many times should I forgive him? Seven times? Even as he asks that question my mind cannot help but think about children and how they will sometimes confess something they do wrong expecting to get praise from a teacher or a parent because they were so honest.

In the same sense, Simon Peter by asking this question is not expecting rebuke but praise. He is expecting Jesus to say: ?Excellent Peter. You go to the head of the class. You get A+.? According to Jewish law, Peter had the right to think that he had done something good. Scribal …

43. DEFUSE YOUR FUSE

Illustration

John H. Krahn

Not all murderers are behind bars. Even churches are full of them. We all know that those who kill bodies are subject to punishment by law. Jesus tells us that it is just as much an act of murder to lash out at someone with our tongue as with our hands. A tongue can destroy lives and reputations as effectively as a tornado can wreck a town. While destruction is accomplished in minutes, restoration often takes years.

Without mincing words, Jesus says that a lashing tongue can lead us to everlasting hell. Control your anger! You have no right to dump it on anyone ... whether subtly or blatantly. Every human being that casts a shadow upon this earth is a child of God ... included in t…

44. Personal Prayer Time

Illustration

Keith Wagner

We live in a hi-tech, fast pace, workaholic world where no one rests. We are constantly on the road, running errands, going places. We stuff ourselves with "fast food," overbook our lives with a myriad of things to do, and at the end of the day we are totally exhausted. We live (and die) by the clock. We are controlled by the need to produce. Time is money, time is how we keep in control of our lives. We resist quiet time by keeping the radios, televisions and computer…

45. Repentance and Salvation

Illustration

Oswald Chambers

It is not repentance that saves me; repentance is the sign that I realize what God has done in Christ Jesus. The danger is to put the emphasis on the effect instead of on the cause. Is it my obedience that puts me right with God? Never! I am put right with God because …

46. MASON

Illustration

Stephen Stewart

2 Samuel 5:11 - "And Hiram king of Tyre sent messengers to David, and cedar trees, also carpenters and masons who built David a house."

1 Chronicles 22:14 - "You have an abundance of workmen: stonecutters, masons, carpenters, and all kinds of craftsmen without number, skilled in working."

Many of the most marvelous antiquities of the East were due to the work of the mason, and certain villages were famous for their masons. The farmers were usually skillful in building low terrace walls of undressed stone for the fields and vineyards. But buildings re…

47. The Gift Is In Your Hand

Illustration

Editor James S. Hewett

Anthony Campolo, sociology professor at Eastern Baptist College and popular speaker, told of his experience one year at a Women's Conference where he was making a major address. At the point in the program when the women were being challenged with a several thousand-dollar goal for their mission projects, the chairperson for the day turned to Dr. Campolo and asked him if he would pray for God's blessing upon the women as th…

48. Sermon Opener – “Where Are the Laborers?”

Illustration

King Duncan

Carl A. Boyle, a sales representative, was driving home when he saw a group of young children selling Kool-Aid on a corner in his neighborhood. They had posted the typical hand scrawled sign over their stand: "Kool-Aid, 10 cents." Carl was intrigued. He pulled over to the curb. A young man approached and asked if he would like strawberry or grape Kool-Aid. Carl placed his order and handed the boy a quarter. After much deliberation, the children determined he had some change coming and rifled through the cigar box until they finally came up with the correct amount. Th…

49. Stand Up for Jesus

Illustration

Staff

Sociology professor Anthony Campolo recalls a deeply moving incident that happened in a Christian junior high camp where he served. One of the campers, a boy with spastic paralysis, was the object of heartless ridicule. When he would ask a question, the boys would delibera…

50. Man Overboard

Illustration

Paul Decker

A man on a luxury liner fell overboard. He can’t swim and in desperation he begins calling for help. Now it just so happens that there are several would be rescuers on deck who witnessed the incident.

The first man, when he saw the man fall overboard, immediately reached into his briefcase and pulled out a book on how to swim. He tossed it to him and yelled, “Now brother, you read that and just follow the instructions and you will be all right.”

The man next to him, when he s…

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