Job “Persecuted/Afflicted”
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A Case Study of Walter C. Kaiser Jr. and Norman L. Geisler
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2012 God and Integrity: a Case Study of Walter C. Kaiser Jr. and Norman L. Geisler Augustin Tchamba Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Tchamba, Augustin, "God and Integrity: a Case Study of Walter C. Kaiser Jr. and Norman L. Geisler" (2012). Dissertations. 153. https://digitalcommons.andrews.edu/dissertations/153 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT GOD AND INTEGRITY: A CASE STUDY OF WALTER C. KAISER JR. AND NORMAN L. GEISLER by Augustin Tchamba Adviser: Miroslav M. Kiš ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: GOD AND INTEGRITY: A CASE STUDY OF WALTER C. KAISER JR. AND NORMAN L. GEISLER Name of researcher: Augustin Tchamba Name and degree of faculty adviser: Miroslav M. Kiš, Ph.D. Date completed: April 2012 The God of the Bible is sometimes portrayed as using and condoning deceit to achieve His purpose, especially when human life is at stake. Two evangelical scholars, Walter C. Kaiser Jr. and Norman L. Geisler, with a shared theological heritage, differ in their interpretation of Exod 1:15-21 and Josh 2:1-7 that addresses the ethical issue of lying to save life. -
The Words of Job Are Spoken in the Midst of Chaos. Job Has Just Lost His Home, His Farm
9 September 2018 Job 1:1; 2:1–10; 10:1-9; 38:1-7; 42:1-6 When the world is in chaos First Mennonite Church The words of Job are spoken in the midst of chaos. Job has just lost his home, his farm. All Job's children are dead. Now he has lost his health, his body disfigured with open sores. My days are without hope, he says (7:6). He wishes he were dead. Let the day perish wherein I was born (3:3). Job asks God, why? Why is light given to one in misery? (Job 3:20) I sat down this week and read through the book of Job to get a feel for it. I’ll be honest with you—it’s not an easy book to read, let alone preach on. Anytime anyone attempts to speak about God the Creator and human suffering, there's a good chance that we're going to sound like Job's friends—Eliphaz, Bildad, Zophar, and Elihu. They come, at first as friends to console and comfort Job as he goes through the valley of the shadows. But, in the face of Job's sores, his dead children, how do his "friends" comfort and console him? Here's a sampling: Eliphaz: Now Job, think who that was innocent ever perished (4:7). Are you perishing? Now, let's figure out what you’ve done wrong to deserve this. Bildad: Job, are you suggesting that God is unjust? If you were pure and upright, God would answer you with prosperity (8:3-6). -
The New Beginning By: Ray C
Title: The New Beginning By: Ray C. Stedman Scripture: Job 42 Date: January 1, 1978 Series: Let God be God Message No: 12 Catalog No: 3551 The New Beginning by Ray C. Stedman We last saw our friend Job flat on his face be- beasts. As Job learns that these are the problems in fore God. He had been shown two unforgettable his own heart, problems that God has to deal with, aspects of God’s glory and character. You recall he bows before him. Before this breathtaking vi- how God took him on a trip through the world of sion of God’s power and might and glory and wis- nature and showed him his creative power and wis- dom, Job repents in dust and ashes and cries out to dom, not in mysteries beyond men’s ken, but in the God. simple things all around him. God asked him Now, in Chapter 42, beginning with Verse 7, questions, but he could not answer. Neither can we come to a new beginning, and this is a very ap- we, with our advanced science today. By means of propriate section for this New Year’s Sunday. Job this, God showed Job that he was entirely out of his has learned his lesson now. He saw that there were league in trying to question God’s ways and God’s depths and degrees of pride and self-sufficiency in wisdom. What God did was so far beyond what himself that he was not aware of. Surely there is man can even remotely dream, there is no compari- nothing more difficult for us to learn than the fact son at all, and no possibility of challenge. -
How NOT to Respond to Tragedy: Learning from Job's Friends
Wheelersburg Baptist Church 4/22/07 Brad Brandt “How NOT to Respond to Tragedy: Learning from Job’s Friends” ** Main Idea: We learn both how to respond and how NOT to respond to tragedy by looking at Job’s friends in the book of Job. I. We learn how to help people in crisis (2:11-13). A. Notice what Job’s friends did (11-12). 1. They heard about Job’s trouble (11). 2. They went to be with Job. 3. Their goal was to comfort him. 4. They wept and grieved with Job (12). B. Notice what Job’s friends did not do (13). 1. They did not hide their grief (no plastic smiles!). 2. They did not rush Job. 3. They did not speak to Job seven days and nights. C. Notice some marks of a good friend. 1. A good friend makes personal sacrifices. 2. A good friend is a good listener. 3. A good friend engages in the ministry of presence. 4. A good friend exhibits humility. 5. A good friend is real. II. We learn how NOT to help people in crisis (chapters 3-37). A. Here’s what Eliphaz, Bildad, and Zophar did (chapters 3-31). 1. They said true things but failed to get all the facts. 2. The problem wasn’t so much what they said but what they didn’t know (11:7-8). 3. They said there had to be sin when there wasn’t (8:4; 11:6; 18:19; 22:5). 4. They preached truth at Job instead of ministering truth to him. -
Leviathan, Behemoth, and Other Biblical Tannînim: Serpents, Not Dinosaurs Weight on Land
Article Leviathan, Behemoth, and Philip J. Senter Other Biblical Tannînim: Serpents, Not Dinosaurs Philip J. Senter An extensive and growing body of young-earth creationist literature treats the Bible as a science textbook and claims that the Bible mentions dinosaurs and other Mesozoic reptiles. Such literature equates the Hebrew term tannîn (often translated “dragon”) with dinosaurs and/or Mesozoic marine reptiles. Accordingly, it misidentifies the tannîn Leviathan as a literal fire-breathing dinosaur or marine reptile. It also misidentifies the monster Behemoth as a dinosaur. These misidentifications have been incorporated into grade-school science textbooks that teach students that ancient reptiles breathed fire. Numerous clues from the Bible and other ancient sources falsify those misidenti- fications. Such clues reveal that tannîn means “serpent,” that the ancient Hebrews envisioned Leviathan (and possibly Behemoth) metaphorically as a serpent, and that Leviathan’s fire-breathing is not literal but metaphorical. Leviathan and Behemoth are not natural animals, but rather supernatural entities with important roles in ancient Hebrew eschatology. he Bible is not a science textbook. A corollary of the YEC view is that Nevertheless, advocates of the humans and dinosaurs once coexisted, Tyoung-earth creationist (YEC) because they were created during the worldview treat it as one. According to same week. To support that corollary, an the YEC view, the biblical book of Genesis enormous and ever-growing body of YEC is an accurate record of past events that literature claims that the Bible mentions took place exactly as Genesis describes dinosaurs, pterosaurs, and other reptiles them, so its descriptions of events can be that are known today only from Mesozoic treated as scientific data. -
The Chapters of the Bible a Guide to the Systematic Study of the Bible
Scholars Crossing An Alliterated Outline for the Chapters of the Bible A Guide to the Systematic Study of the Bible 5-2018 The Chapters of Job Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/outline_chapters_bible Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "The Chapters of Job" (2018). An Alliterated Outline for the Chapters of the Bible. 33. https://digitalcommons.liberty.edu/outline_chapters_bible/33 This Article is brought to you for free and open access by the A Guide to the Systematic Study of the Bible at Scholars Crossing. It has been accepted for inclusion in An Alliterated Outline for the Chapters of the Bible by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Job SECTION OUTLINE ONE (JOB 1-2) Job is introduced. God allows Satan to test Job's faithfulness by taking all that he has. Job responds with great sorrow, but he worships God. Satan accuses Job again and strikes him with boils. Job's wife tells him to curse God and die, but Job remains faithful. Three of Job's friends come and mourn with him. I. JOB'S PRESTIGE (1:1-5) A. His faith (1:1): "There was a man named Job who lived in the land of Uz. He was blameless, a man of complete integrity. He feared God and stayed away from evil." B. His fortune (1:3): "He owned 7,000 sheep, and 3,000 camels, 500 teams of oxen, and 500 female donkeys, and he employed many servants. -
"Leviathan"? He Wanted an Image of Strength and Power to Stand Metaphorically for the Commonwealth and Its Sovereign
Leviathan as Metaphor SAMUELI. MINTZ Why did Hobbes name his masterpiece "Leviathan"? He wanted an image of strength and power to stand metaphorically for the commonwealth and its sovereign. So much is clear. Nevertheless the title seems odd. Why didn't he call the book by its subtitle, "The Matter, Forme and Power of a Common- wealth" ? This subtitle, precise and denotative, like a description in a book catalogue, would have been a title in the hands of almost any other political philosopher of the sixteenth and seventeenth centuries. We think of Bodin's Six Books of the Republic, of Locke's Two Treatises of Government. Doubt- less there were exceptions: Harrington's Common-Wealth of Oceana is one; but Harrington belongs also to the genre of utopian romance. It is Hobbes who stamped his book with the name of a myth, rich in traditional associa- tions ; also, in a sense I hope to make clear, it is a 'poetic' name; and, what no one can dispute, it is memorable. Leviathan was the great sea-beast of the Book of Job whom only God could tame and whose power was contrasted by God with Job's weakness. In Isaiah 27 : 1, Leviathan is referred to as "the piercing serpent," "that crooked serpent... and dragon in the sea" who is dispatched by God's mighty sword. Hobbes chose the Jobian Leviathan, an image of neutral or benign power, over the figure of evil in Isaiah. The two Biblical Leviathans, from Job and from Isaiah, became objects of mythical accretion, interpretation, and etymological speculation in a long tradition. -
What Job Sees MARTHA E
Word & World Volume 39, Number 1 Winter 2019 Beauty and the Eye of the Beholder: What Job Sees MARTHA E. STORTZ eauty is in the eye of the beholder.” In its most hackneyed use, the prov- erb references the subjective nature of what is considered beautiful. What one“B person finds beautiful might not comport with the tastes of another. Taste impacts vision. Beauty is in the eye of the beholder. But the saying invites multiple interpretations. In another interpretation, the proverb refers not simply to what is seen but how one looks.1 Vision, particularly the vision of things beautiful, depends upon the eye of the beholder, because peo- ple see what they want to see, often editing out all the rest. Quite literally, people find what they are looking for. For example, on his first voyage across the Atlantic, Christopher Columbus recorded sightings of mermaids, because he was certain they existed.2 He was so convinced he was approaching the Far East that he read 1 “Each of us is responsible for how we see, and how we see determines what we see. Seeing is not merely a physical act: the heart of vision is shaped by the state of the soul.” John O’Donohue, Beauty: The Invisible Embrace (New York: HarperCollins, 2004), 18–19. 2 Christopher Columbus, The Four Voyages of Christopher Columbus, ed. and trans. J. M. Cohen (Lon- don: Penguin, 1969). Beauty is, as the saying goes, in the eye of the beholder. But God calls us to see the world not as we think it is but in the beauty of how God sees it. -
Through the Bible Study Job 38-42
THROUGH THE BIBLE STUDY JOB 38-42 Comedian Woody Allen was once asked to explain God. He replied, “I can’t explain God to you. I don’t even know how my toaster works.” This is the humility Job obtains by the end of tonight’s chapters. Yet for the bulk of the book - chapters 3-37 - Job had the opposite attitude. His arrogance ran rampant. In justifying himself he accused God. Job questioned, and criticized, and even taunted the Almighty. Job got stuck on why! ... And why is an easy place to get stuck… Focus on what God does, and we learn lessons and move forward. Zero in on Who, God’s goodness, His righteousness, and we look up. Linger on why – and you get stuck. God may not disclose His purpose. Reasons are often hidden from view. God doesn’t owe us an explanation. Why? is like quicksand. The more you struggle to know the deeper you sink. Question God - and disrespect, and pride, and irreverence will grow. Job demands insider information. He wants to know why. He acts like God is bound by the Freedom of Information Act… by the way, He’s not. Job loses the one ideal he couldn’t afford to lose – his fear of God. !1 In chapter 38 God does appears to Job, but not to answer his questions as Job had demanded. No, God takes a most unusual approach. He comes to Job asking questions not answering them. For five chapters God asks Job a series of questions he can’t possibility answer. -
A Serious Man
THE BIBLE AND CRITICAL THEORY ARTICLES A Serious Man Timothy Stanley, University of Newcastle A Serious Man cinematically deconstructs the life of a mid-twentieth century physics professor named Larry Gopnik. A Job-like theodicy ensues in which the paradoxes of quantum mechanics are haunted by questions of good and evil as well as the spectre of an un-named God. Although a number of commentators have suggested the film is based on the biblical book of Job, the following paper argues for its place within a longer history of commentary. To this end, the film provides a radical if not farcical interrogation of theodicy in the after-math of quantum mechanics. In one of the early scenes of the Coen brothers’ film, A Serious Man, a physics professor named Larry Gopnik giddily finishes off a mathematical proof for the counterintuitive implications of quantum mechanics.1 “And that’s Schrödinger’s paradox, right? Is the cat dead or is the cat not dead” (Coen and Coen 2007)? Soon after he has filled his chalkboard, we are taken to his office to listen in on a meeting he has with a student named Clive who has failed the exam. Evidently Clive simply recounted the story of Schrödinger’s cat,2 but failed to do the math. As Larry will say, “But ... you ... you can't really understand the physics without understanding the math. The math tells how it really works. That's the real thing; the stories I give you in class are just illustrative; they're like, fables, say, to help give you a picture… I mean – even I don't understand the dead cat” (Coen and Coen 2007, 19).3 Although the math is the real thing, it provides a paradoxical account of the world in which we actually live. -
The Book of Job the Book of Job
THE BOOK OF JOB THE BOOK OF JOB BY NORMAN H. SNAITH, M.A. Tutor in Old Testament Languages and Literature, Wesley College, Headingley, Leeds THE EPWORTH PRESS (EDGAR C. BARTON) 25-35 City Road, London, E.C.r All rights rmrved First published in r945 Mark in Great Britain I THE ANALYSIS OF THE BOOK 1. The Prologue, i, ii J oB is a wealthy Edomite sheikh of long ago, the greatest and most prosperous of them all, a man of blameless piety, scrupulous, even ultra-scrupulous in every slightest duty, perfect, upright and devout. ·Jehovah Himself testifies to his unswerving integrity, unique among the sons of men, but the Satan chal lenges this statement in the midst of the heavenly court. Job is but a time-server. Strip him of his wealth, kill his children, and he will renounce God with the rest. And so the Satan is permitted to deprive Job of everything, possessions, servants, chil dren, but not to touch Job himself. Bedawi raids begin, and lightnings and storm-winds complete the destitution, but Job in his poverty is as devout as Job with his wealth. The heavenly court gathers again, with God still sure of Job's integrity and the Satan still unbelieving. Now the Satan is permitted to smite Job with a loath some 'leprosy' (probably ecthyma), in which the sufferer is covered from head to foot with raw and itching ulcers. Job's wife breaks under the strain, but Job remains steadfastly devout. The last three verses of ii tell of the visit of Job's three friends, who hear of his misfortunes and come to comfort him. -
Re-Visioning Job's Wife
Scholtz, “Re-Visioning Job’s Wife,” OTE 26/3 (2013): 819-839 819 “I Had Heard of You . But Now My Eye Sees You”: Re-Visioning Job’s Wife ROGER SCHOLTZ (UNIVERSITY OF KWAZULU-NATAL) ABSTRACT Job’s wife has suffered a long history of unjust marginalisation. The few words she utters in her brief appearance in the book of Job have largely been heard negatively by many commentators of the text, who have either vilified or simply ignored her as a result. Accord- ingly, she has come to be seen as a minor character who is mostly irrelevant to the interpretation of the book as a whole. By contrast, William Blake’s artistic exposition of the book of Job imaginatively sees Job’s wife in a radical new light. His re-visioning of her invites a fresh consideration of her presence and influence within the book as a whole. The references to Job’s wealth, social status, children, daughters and his agonised outburst at the start of the poetry sec- tion all point to the pervasive influence of Job’s wife within the book. The picture that emerges is of a woman of strength and insight who shaped the lives of her husband and children in significant ways, drawing them into a transformed perspective of the world in which the beauties and ambiguities of life can be celebrated. Such a re-visioning of Job’s wife enables a fresh hearing of her words, in which she emerges as a key character in the interpretation of the book. Indeed, she can be seen as none other than the forerunner of God as she courageously sows the seeds of a bold new understand- ing of faith that will be fleshed out in the divine speeches in all its vibrant, stirring glory, and will finally lead to Job’s transformation.