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    Bible - OT - Job: Oxen and mangers

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    Yahweh appears to Job in a whirlwind and challenges Job by reminding Him of His infinite creative power.  “Where were you when I laid the foundation of the earth?” He asks.  “Who set its measurements?  Where were you, when the morning stars sang together and all the sons of God shouted for joy?” (Job 38:1-7).

    Yahweh’s infinite liveliness and power continue to energize everything.  “Do you know the time the mountain goats give birth?  Do you observe the calving of the deer?”  He points to the most powerful herbivores He can find: “Who set the wild donkey free?” and “Will the wild ox consent to serve you?  Can you control him so that he spends the night at your manger?”

    Yahweh can, and He has in the incarnation of the Son.  Israel is a wild ox.  He has the strength of an ox to break the bones of his enemies.  Joseph is a wild ox, with horns that push the people to the ends of the earth.  Jesus is born as the true Israel, the new Joseph, the untamed wild ox, who spends the night in the manger.

    This is the Christmas gospel, the good news of an infinite and infinitely uncontrollable God, who has been domesticated in a manger.

    posted by Peter J. Leithart on Saturday, December 24, 2011 at 7:10 am

    Bible - OT - Job: Job’s dilemma

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    Job 32 states the dilemma of the book: “Job was righteous in his own eyes,” and Elihu burns against him “because he justified himself more than God” (vv. 1-2).

    Job suffers.  If Job sinned and suffers just punishment, God is justified.  But Job refuses to admit sin commensurate with the punishment.  Therefore, Yahweh punishes him unjustly.  What cannot happen is that both God and Job be justified.  If Job justifies himself, he condemns God; if he justifies God, he condemns himself. Justification is a zero-sum game.  This is the cul de sac of the entire OT.

    This is the dilemma that the cross unravels: Astonishingly, God justifies Himself in the very act of justifying sinners.  God proves Himself just and the justifier of those who have faith in Jesus.

    posted by Peter J. Leithart on Saturday, December 17, 2011 at 4:57 am

    Bible - OT - Job: Job’s flesh

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    Keil and Delitzsch argue that the phrasing of Job 19:25-26 doesn’t directly point to a hope for bodily resurrection.  When his flesh is cut off (like a tree; the piel of the same verb is in Isaiah 10:34), he will see God “from (min) his flesh.”

    But, as they also note, “flesh” carries with it connotations of weakness, frailty, mortality, and so Job’s hope is perfectly consistent with the NT insistence that “flesh and blood do not inherit the kingdom of God.”  Job wants to put off this skin and this flesh, but that doesn’t mean he expects to put off body.

    posted by Peter J. Leithart on Saturday, June 20, 2009 at 5:27 am

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