Know Jesus or No Jesus: Matthew 8:28-34

Today's Reading: Matthew 8:28-34

If Jesus were to pass you by in your normal life would you recognize Him? I mean if you were at work and Jesus is walking around in the background, you catch eyes with Him and He waves, would you know that it was Jesus at all? Chances are probably not. You couldn't know that it was He if you never met in person. Our passage today accounts of two demon possessed men that recognized Jesus for exactly who He is. “What do You have to do with us, Son of God? Have You come here to torment us before the time?" They called Him "Son of God"! They know exactly WHO He is! and they tremble at the thought of the coming Judgement.
If the demons know and tremble so much how much more should we? What if we were given a choice to follow Him or face the same Judgement? That's right! We do have a choice. But it is much more than recognizing who Jesus is. It is following Him and making Him our Savoir by accepting His sacrifice for our sins. The demons do not have this offer of grace, hence they reason they tremble. They know Him just like we know Him but do not follow.
Have you you made this decision? You can know all there is to know about Jesus and be like the demons OR you can intimately KNOW Him! If you have not please do not hesitate to make this commitment now.
If you have made this commitment then who have told?

Dentistry, Boxing, Lawyers, Physical Trainers, and Bankers- Matthew 5:38-42

Jesus again uses the formula "You have heard x, but I tell you x." Starting to see a pattern? You think that Jesus is trying to debunk everything that they have learned about the Law? Sort of a "Lawbusters" episode where He picks one of the Mosaic Laws and puts it to the test like Adam and Jamie do?
No not at all. Remember He started this sermon by saying that He didn't "come to destroy but to fulfill" the law. (5:17)
This section of the sermon Jesus is pointing out that we should go the "second mile". In other words, we are not only to meet the needs of those that are in need but go one step further.
First, Jesus pulls the Law that is the subject that deals with victims that have been wronged. The "eye for an eye" has been in ancient law for ages. Hammurabi included it and many other countries have used this as part of their "court system" of governing justice. Jesus takes this Law that they know very well and practice, and he tells them to "turn the other cheek". This is one of the more familiar saying in Christianity. This has been interpreted many times and in many different ways. I have heard that it is in place so that the Christian can hold a peace for a minute to prevent an instant outburst. Some would even add that you only have two cheeks, if it happened again then the Christian is verified in retaliation. But in the "Rule of Hermeneutic" we know that in order to properly interpret this for meaning we have to look at the context.
Second Jesus tells us that if someone sue us for our shirt then we are to give him our coat as well. Why would someone sue for our shirt. Hopefully no one during this day and age but back then it was understood that one could sue for shirts and coats. This was also the maximum you could sue for. People in those days didn't have many pieces of clothing as we do. If one was sued for both the shirt AND coat it was everything. Plus if the person sued for the coat and it was cold that night. The person could freeze (it gets real cold in desert terrain at night) and die. If this were to happen the person who sued for the coat was considered liable for that person's death.
Third, Jesus refers to the Roman rule that if a Roman soldier asked a civilian to carry his equipment He only could require one mile of him. This was so that the Roman soldier could be at fighting strength after traveling long distances. However, he could not require that civilian to go no more than one mile. It could be out of the way for the civilian but the trade off was the security in knowing the soldier was in a sense protecting the civilian from invaders. At least that was the idea. Jesus here points out that we are to go an extra mile. Even if it is out of our way.
Lastly, Jesus says that we are not to turn away anyone who wants to borrow and even tells us to give to those who ask. Historically, banking has always charged an interest on borrowed money. It is done for the time the money is away. That borrowed money could be used for investing for a gain. If it is loaned out that gain no longer is a potential unless interest is applied to the borrower. See how that works. So, Jesus addresses that we are to be generous by giving to those who ask for help and loan to those who want to borrow. There is a difference. If someone is asking for money, they aren't planning on repayment necessarily. But the one who asks for a loan is intending to pay back with interest.
What does all this mean? The law was not given to exact revenge, but to legislate justice. Breaking the law has consequences, but personal vengeance has no place. These passages have often been wrongly taken as a minimum guideline for retaliation. What Jesus clarifies is that they were always intended as a maximum or a ceiling for retaliation, and that mercy was always an acceptable intention underlying these laws.

For us, legalistically "letting the punishment fit the crime" and insisting upon a "eye for an eye" falls short. We must actually consider blessing the those that wrong us. Mercy (withholding deserved punishment) and grace (giving undeserved gifts) are legitimate forms of conduct.

Legalistic Lawyers and Purposeful Propitiation Matthew 5:17-20

"Don't assume that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.
For I assure you: Until heaven and earth pass away, not the smallest letter or one stroke of a letter will pass from the law until all things are accomplished.
Therefore, whoever breaks one of the least of these commandments and teaches people to do so will be called least in the kingdom of heaven. But whoever practices and teaches these commandments will be called great in the kingdom of heaven.
For I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will never enter the kingdom of heaven.
(Matthew 5:17-20)

You have heard that people say that we are no longer under the Law BUT under grace. What exactly does this mean? Do we ignore the Law? Do we follow the Law?

I'm here to tell you- neither and both. 

HUH? Well think of it this way. Why do we need laws? Easy answer... so the people would not live in Chaos. If there were "rules" to society then people would be in a constant state of fear.

But instead, God gave the Laws (10 Commandments) to Moses so that he could start the government for the nation of Israel. 

"But I'm not Jewish!" says you? Ha, neither am I but God is still going to hold people accountable for all of the Laws, not just the 10 commandments, but all 600 plus commands.

"But wait, following the law to the "t" is impossible!" I know, that's the point! When Jesus said that He didn't come to destroy the law but to fulfill it, the Pharisees were in His presence. He briefly sides with them in that the Pharisees lived by these laws and thought that this was the key to heaven. But, instead Jesus ends this thought by saying that "unless your righteousness surpasses that of the scribes and Pharisees you will never enter the kingdom of heaven." Those hearing this knew it was impossible to surpass them and much less able to keep the law. But that wasn't the purpose of the Law. Jesus started by saying He was the fulfillment of the Law. It was never intended to draw man closer to God but rather to show man how far apart from God he really is. Jesus fulfilled the Law by being the propitiation for sin. It is impossible to keep the law even a small bit of it. Hence the need for a Savoir.

The next verses Jesus goes into detail in why it's impossible to keep the Law. We will look at each of them individually.

Today as you go about. Think of the ways we break the law of today's society. Speeding? Running stop-signs? Tax Laws? 

Experiencing God Day 1

Military pilots and civilian alike are trained to know what the gauges are saying. They know to trust them. When I was going through Naval Aircrewman school, we went through what was known as the "Spin and Puke". It was a pod in which you sat in that was allowed to spin left and right as well as around in a big circle with other pods. There was a joystick on a display pad so that when asked you had to determine what angle you thought your wings were at. The instructors spun the machine so that we were disoriented, hence the "Spin" part and then they spun the individual pods, hence the "Puke" part. No I didn't puke or hear of anyone in my class puke but I can see why they would call it that. The objective of this was simply to let you experience that your body is not meant to fly. After spinning around we were asked to indicate where do we "feel" the wings should be at. Then they would reveal that the tilting that we felt was totally opposite and sometimes we were stopped. In an aircraft, the forces being felt by your body tricks your brain into thinking that the wings are in a left turn when in fact the wings are actually in a right turn. This obviously could lead to a very dangerous situation. So to counter this "feeling", the pilots are trained to rely on the flight gauges. The gauges never lie and can be trusted. (I do realize that there can be some mechanical and electrical failures that could lead the gauges wrong but in most situations they worked.)

When we as Christians go through our daily lives, we tend to live by our "feelings". Then we wonder "What is God's will for me today?" Often we get no reply. Do we hear God's voice? Do we trust it when we do? How do we hear it? Audibly? This series on Experiencing God we are going to explore what it means to really get closer to Him. Just as the helicopter pilots that I flew with learned to trust their instruments and distinguish their feelings versus what the helicopter is doing, we will distinguish God's voice and will for our lives. So without further adieu lets look at the book. If you do not have the book then just follow along with my lead. I'll post a link later for you to order the book. It would be advisable to keep a journal while doing this Bible study. You will need to answer questions as we go along. Don't worry I will never them and neither will anyone else, unless you share them. Also, writing your answers in a journal will help you review if you happen to miss a day or two. You will notice progress in your walk with Christ as you look back in your answers.

1. When you come to the Lord Jesus to seek His will for your life, which of the following requests is most like what you ask? Check your response.

•       Lord, What do you want me to do? When you do you want me to do it? How shall I do it? Where shall I do it? Who do you want me to involve along the way? And please tell me what the outcome will be.


•       Lord, just tell me what to do one step at a time, and I will do it.

You know many of us just wants to know the place where God wants us to go and we will find the way there. Instead we should let our response correspond to the second one. It's almost like we were taken to the amusement park by our parents and then told to meet back up at a certain time. We rode every ride that we saw first and stood in long lines just to ride to best ones. However, our parents saw the big picture and wanted us to experience the whole park by following a certain path. You see, when we follow our own path we miss the blessings of the whole. Who is it that really knows the way for you to go to fulfill God's purpose in your life? God is. Jesus said, "I am the Way."

If you were to do everything that Jesus tells you one day at a time, do you suppose that you always would be right in the center of where God wants you to be?

The book tells of how Abram (later to be renamed Abraham) followed GOd one day at a time. God told him to go to a land that I will show you.

Gen 12:1-5  The LORD said to Abram: Go out from your land, your relatives, and your father's house to the land that I will show you.  (2)  I will make you into a great nation, I will bless you, I will make your name great, and you will be a blessing.  (3)  I will bless those who bless you, I will curse those who treat you with contempt, and all the peoples on earth will be blessed through you.  (4)  So Abram went, as the LORD had told him, and Lot went with him. Abram was 75 years old when he left Haran.  (5)  He took his wife Sarai, his nephew Lot, all the possessions they had accumulated, and the people he had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan,

How specific was God? He just told Abram to go. Where? "To a land where I will show you." Are you ready to follow God in that way? (This is a good time for journal reflection)

God is more likely to call you one day at a time rather than giving you the whole details.

Please comment on this material. I take each comment serious. It only makes it better.

Options for Daily Study

Updated 7/23/2011

So far Experiencing God is in the lead for the most votes. Keep it coming! Voting ends tomorrow at 8pm! Monday will be the big announcement and then the first devotional post.

 

I would like to hear from my readers. Since this Blog is going under construction in the days and maybe weeks to come, I am still working things out.

I have a few ideas on Daily Devotionals:

1. The Mind of Christ by T W Hunt and Claude N. King

2. Spending Time Alone with God, from the moving toward maturity series, by Barry St. Clair

3. Experiencing God, by Henry Blackaby

Comment on which of these you would like to see every morning. My understanding is that you could sign up for email updates and get the post sent directly to your email.

Also I can get permission to recreate any worksheet items so you too can follow along.

What do you think??

Retribution Principle in the Book of Job

The retribution principle is a principle that is common throughout the world. It is a principle that states that the good person will receive blessings and the evil person will receive evil. Its origins cannot be traced to any one single event or practice but it can be placed in the realm of ancient religion. [1] Since the beginning of recorded history man has been trying to answer the question of 'Why is there suffering in the world?' It just does not seem that in our nature, a just person should be allowed to suffer but it seems right that an evil person should and deserves evil in retribution.[2] However, if one observes the animals this principle is somewhat none existent. The lion that hunts and kills an innocent deer is considered just a part of nature. The deer did not do anything evil nor did the lion but if the lion were to maim the deer merely for its enjoyment then what of it? Neither the lion nor the deer did evil and yet the deer suffers. The book of Job offers three views of the retribution principle and why is there suffering in the world. First, the satan's view in which he tries to disprove by a technicality. Second, Job and his four companions offer the traditional view of the retribution principle however, they vary. Lastly, God offers insight to His view with a series of questions. Other religions have this idea of receiving grace for good deeds and evil for evil. For instance, in the Hindu religion the retribution principle is illustrated by what is known as karma. If one did some kind of evil whether it was observed or not one would receive evil in the same context as you gave it.[3] If one were to perform good, then good would come back to the same. This seems as though it is an easy equation to someone who wants good to happen to them. However, there are exceptions and the retribution principle is unexplained. For instance, when a person who is known for their good deeds and message receive a grief stricken blow to their lives and lose everything, it appears to be unjust. The biblical account of Job describes the debated retribution principle in a poetic narrative. The satan challenges God in a contest to see how valid this retribution principle really is. His claims are that of blessing because of the worship or that Job is only worshiping Him because God has blessed him with wealth and good health.[4] Job who is an 'upright man in all the land' receives bad news in three series on the same day. He has lost everything he has even his health. Job knows his own heart and searches for the reason God is punishing him and finds that he is innocent. He acknowledges that God is the "just" God and that he deserves His judgments. Job knows and believes the retribution principle but finds himself questioning the validity of it. Job's wife and his three friends try to put his suffering in perspective by providing their take on the retribution principle. Thus, there are three contrasting yet intertwining views of the retribution principle through the eyes of the satan, Job, his wife and his three friends, and finally the implication of the retribution principle from God. The idea of the retribution principle may very well have started long before Moses but it was with Moses that the idea made sense with the Jews.[5] God promised the Israelites in Deuteronomy 28 that if they were to obey His commandments then He would bless them and place them above every nation and lists privileges that would be bestowed upon them. However, if they disobeyed His commandments then He would curse them and Deuteronomy lists a number of curses.[6] It seemed as a simple equation and yet they would not listen and still disobeyed. This principle illustrated in Deuteronomy was put in place for the people as a nation to follow. If they as a people obeyed God's commands then they would prosper, but what about the individuals themselves? If a person, apart from the nation were to obey God, would this retribution principle still apply? Satan is mentioned in the book of Job and is consistent to the characteristics and teachings of the adversary of God. He is only mentioned as correctly translated "the satan" and is not given the title of having a proper name.[7] Therefore, shall this be in this paper referred to as the satan. The satan challenged this individual retribution principle in the court of God. He claims that Job only loves God because of the material blessings God has given him. Therefore his charge is that Job's godliness is self-centered and therefore evil. In other words, Job only loves God because he receives material things from God as a result. He is only righteous because it pays. The satan knew the retribution principle and tries to distort and devalue it at the expense of Job. He is only allowed a few words here and is shown the true meaning of the retribution principle in the following events in the book of Job. This serves as the first criticism against the common belief that God only reacts to goodness with blessings and evil with curses.[8] On the satan's first challenge to God was to show that Job only loves God because He has blessed him with material possessions, but the second challenge was toward Job's person or his health. He figured that if God would take away the protection He has on Job's health, then surely he would curse him. Since the satan was not satisfied enough with the answer of the first challenge this would be how he would prove his point. The retribution principle here was that the satan knew that since Job didn't worship God because he was blessed then it must be because his integrity has not yet been tested. Blackwood states that the satan believes that "Job is still serving God for the reward of physical health."[9] God allowed the satan to take away his health and yet Job did not curse God. The satan's view of the retribution principle is that even the upright and righteous only serve God because they are blessed. He falsely thought that if God were to remove or discontinue the blessings then His very own creation would turn against Him and not worship Him. In a series of debates, Job's three friends plus one tag along that later interjects present their treatise and offer advice to him. Each taking their turn comforting Job with advice. Eliphaz and Bildad are the first to speak. Their view on the retribution principle coincides with what they have been taught and they agree on the cause but not the method of rectifying the cause of the retribution.[10] After they sit with Job for a time, they take their turn giving their perspective on the possibilities of their friend's suffering. Only Zophar does not add to the discussion and perhaps this is because either he is interrupted by the youngest of the friends, Elihu, or he feels that the discussion needs no more dialogue.[11] He is there to comfort his friend and may even feel the need to remain silent and this is his way of offering comfort. Zophar's silence lends nothing to the determination of his view of the retribution principle. It does offer an allusion as to that he does not disagree to what is already stated.[12] Eliphaz and Bildad agree on the cause of Job's suffering but differ in sympathy. Eliphaz is the older one and offers more sympathy and "milder rebukes." [13] He is the first to speak probably because he is the oldest and has earned that right. His interpretation of the retribution principle is evident when he explained his theory that Job's suffering was the result of some type of wickedness. During his second speech, Eliphaz lists all of Job's possible sins as if he knew or observed Job committing them. The speech progressively gets harsher and even accuses Job's devotion to God as impaired due to his stubbornness to adhere to his innocence. Kitto describes Eliphaz as "...one of class of men not infrequently met with: naturally mild, gentle, considerate, and right-minded, but dragged almost against their will into harness and injustice by an unwarranted theory or system of belief. The most vehement moral persecutors in all ages have been men of this class and character."[14] Bildad was not only harsher to Job than Eliphaz but he was also sharper with his words.[15] His insight to the situation regarding Job's children was a clue as to what his view was concerning the retribution principle. He says that his children were the one who sinned and that they received their just punishment in accordance with the retribution principle. Both Bildad and Eliphaz were pointing out that if a person is undergoing suffering then that person must have offended God or disobeyed Him in some form. Likewise, that anyone who is enduring adversity is being punished for disobeying God's law. They do not hesitate away from their belief that God just and will not let sin go unpunished. In an effort to resolve Job's suffering they criticize him for refusing to confess his sins and plea with him to repent. His three friends assert that repentance calls for Job to identify and renounce his sins that seems to be the root of his suffering. Elihu, who is the fourth character in this scene, contrasts his retribution principle view sharply with Eliphaz and Bildad by stressing that repentance involves renouncing any moral authority or cosmological perspective, which is God's alone.[16] He contrasts them by also taking the peacekeeper's path by maintaining the sovereignty and mercy of God. He criticizes the approach taken by the three friends and "argues that Job is misrepresenting God's righteousness and discrediting His loving character."[17] Elihu is telling Job that what ever the reason these events are happening God is justified in doing so and that God continues to be the loving God that he has always known. "He argues for God's power, redemptive salvation, and absolute righteousness in all his conduct." [18] This is why Elihu underscores the inherent arrogance in Job's desire to 'make his case' before God and he takes on the prophetic role preparing the next scene in the book as to which God appears. The retribution principle through the eyes of Job is represented when he stated, "The LORD gives, and the LORD takes away. Praise the name of the LORD." (Job 1:21) He still holds true the same principle ideas that his friends have but after he debates them, he is unsure of what position to take. Job maintains his innocence intensely and claims that he has done no wrong. He curses the day that he was born and yet he still does not turn from God. He knows that his God is just and good and would not have done this to him without purpose. Nevertheless, Job like any other human wants to know the reason why. He cries out to God for an answer but only receives rebuke from his friends. It is interesting to note that Job, when he is pleading his case, cries out for a 'Redeemer.' After the speech from Elihu, Job is confronted by a voice from the whirlwind. God has come to speak. He asks Job a series of questions that dumbfounds him and leaves him helpless and utterly dependant of Him. God never answers Job's question of why do bad things happen to good people. In the book of Job, God's view and use of the retribution principle has other purposes than punishment. It is used to bring glory to himself by using the example of Jobs suffering as a picture of our need of a Redeemer, Jesus. The picture of the retribution principle by Job's suffering is a complex view of the salvation of God. Man does not get what he deserves. Man is considered sinful and deserving of curses. Only God can make a person righteous. Man can obtain mercy, which means man will not receive the punishment that he deserves. In addition, man can obtain grace from which is the positive benefit man does not deserve. [19] God's view of the retribution principle can also be seen by the use of Job's example to illustrate to others how just God really is. Job was blessed with many sons and daughters and a wealth that was significant. He then was the brunt of a demonstration of the justice of God. God did not take anything away from Job, but He did allow the satan to interfere. When Job was proven that he was not going to curse God but instead still love Him all the same, God restored Job. God's view of the retribution principle is not necessarily written as clearly as Job and his friends but the implication is that He ultimately blesses those whom He chooses and curses those whom he chooses. In conclusion, the book of Job is a poetic narrative that illustrates the problem of the retribution principle. The book never specifically answers the question 'Why do bad things happen to good people?' but it alludes to the fact the endgame is as promised. The finiteness of human intellect can only fathom as far as God will allow. Only He is sovereign and knows the outcome. The knowledge of the retribution principle is only limited by our knowledge of God. The book of Job presents various views of the retribution principle. First, the satan views suffering as a tool with which he can force anyone to renounce God. (Job 1:11, 2:4-5). Second, Job's three friends view suffering as always a punishment for sin. Elihu views suffering as a tool used by God to correct or discipline. Third, Job views suffering as for the wicked at first then realizes suffering is also a refining process. Lastly, God views suffering as a privilege. He gives His people to help Him fulfill His great purpose, such as refuting the satan. God also views suffering as a test to see if we will remain loyal to God for who he is, not for what He does. He also views sufferings as a call to trust Him when we do not understand, because we have confidence that God's purpose is always best for us. (Job 13:15) During the course of the narrative, it seemed everyone was against Job. This includes the God whom he had served faithfully. Job's wife suggested that he curse God and die. She reasons, "something is wrong and your faith is a failure. Curse God and die." (Job 2:9) His friends condemn him rather than console him. They reason, 'God is just, He never makes a mistake. What have you done to bring this on yourself? Confess your sin.'[20] God seemed to be ignoring Job, refusing for a long time to answer him. Job cries out from the ashes, 'I cannot understand. What God is doing doesn't seem right.' God finally declares, 'I am God. You cannot understand my ways because I am infinitely greater than you.'[21] In His two lengthy speeches to Job, God makes no mention of Job's suffering. God never gives Job an answer about why he suffered so much. Job catches a glimpse of God's perspective, however and acknowledges God's sovereignty over his life. At the end of the book of Job, the satan is silenced. Job's friends are silenced. However, God is not silenced. BIBLIOGRAPHY Alexander, Pat. Handbook to the Bible. Oxford: Lion, 1983. Blackwood, Andrew W. Jr. Devotional Introduction to the Book of Job. Grand Rapids: Baker Book House, 1970. Breakstone, Raymond. Job A Case Study. Edited by Raymond Breakstone. New York: Bookman Associates, 1964. Buis, H. The Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. Q-Z. Grand Rapids: Zondervan, 1976. Dell, Katherine J. "The Book of Job as Skeptical Literature." PhD diss., Oxford University, Oxford, 1988. Dillard, Raymond B, Tremper Longman. An Introduction to the Old Testament. Grand Rapids: Zondervan, 1994. Gerber, Israel J. The Psychology of the Suffering Mind. New York: The Johnathan David Company, 1951. Guillaume, A. Studies in the Book of Job. Translated by John Macdonald. Leiden: E. J. Brill, 1968. Hill, Andrew, John H Walton. A Survey of the Old Testament. Grand Rapids: Zondervan, 2000. Ivanski, Dariusz. "The Dynamics of Job's Intercession." PhD diss., Pope Gregory University, Roma, 2006. Kitto, J. Bible Illustrations. New York: Carter and Bros, 1870. Macleod, W. B. The Afflictions of the Righteous. New York: Hodder and Stoughton, 1958. Mueller, J.T. "The Paramount Lesson of Job, God's Glory Magnified by Faith Triumphant over Tribulation." Theological Monthly 1, no. no.6 (June 1921). Schokel, Alonso. "Toward a Dramatic Reading of the Book of Job." The Pontifical Bible Institute. Villiers, Henry Montagu. Perfect Through Suffering. Oxford: Oxford University, 2007. ----------------------- [1] Buis, H, The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney, Q-Z (Grand Rapids: Zondervan, 1976), 84. [2] Katherine J. Dell, "The Book of Job as Skeptical Literature" (PhD diss., Oxford University, Oxford, 1988), 35. [3] Buis, H, The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill [4] Pat Alexander, Handbook to the Bible (Oxford: Lion, 1983), 319. [5] Raymond B. Dillard, Tremper Longman, An Introduction to the Old Testament (Grand Rapids: Zondervan, 1994), 202. [6] Andrew Hill, John H Walton, A Survey of the Old Testament (Grand Rapids: Zondervan, 2000), 324. [7] Alonso Schokel, "Toward a Dramatic Reading of the Book of Job," The Pontifical Bible Institute, 50. [8] W. B. Macleod, The Afflictions of the Righteous (New York: Hodder and Stoughton, 1958), 20. [9] Andrew W. Jr Blackwood, Devotional Introduction to the Book of Job (Grand Rapids: Baker Book House, 1970), 40. [10] Raymond Dillard, Tremper Longman, An Introduction to the Old Testament (Grand Rapids: Zondervan, 1994), 203. [11] Breakstone, Raymond, Job A Case Study, ed. Raymond Breakstone (New York: Bookman Associates, 1964), 10. [12] Israel J. Gerber, The Psychology of the Suffering Mind (New York: The Johnathan David Company, 1951), 79. [13] Macleod, The Afflictions of the Righteous (New York: Hodder and Stoughton, 1958), 110. [14] J. Kitto, Bible Illustrations (New York: Carter and Bros, 1870), 104. [15] Andrew Blackwood, Devotional Introduction to Job (Grand Rapids: Baker House, 1970), 69. [16] J. T. Mueller, "The Paramount Lesson of Job, God's Glory Magnified by Faith," Theological Monthly 1, no. 6 (June 1921): 171. [17] J.T Mueller, "The Paramount Lesson of Job, God's Glory Magnified by Faith Triumphant over Tribulation," Theological Monthly 1, no. no.6 (June 1921): 171. [18] Henry Montagu Villiers, Perfect Through Suffering (Oxford: Oxford University, 2007), 155. [19] Andrew w. Jr Blackwood, Devotional Introduction to the Book of Job (Grand Rapids: Baker Book House, 1970), 152. [20] W.B Macleod, The Afflictions of the Righteous (New York: Hodder and Stoughton, 1958), 80. [21] Ibid. pg. 246.
Turnitin

Operation Andrew

Yesterday, I had the privilege of bringing Alex Aguilar to the saving knowledge of Christ. It was a wonderful experience as he was the first person that the Lord allowed me to share the Gospel with by myself.
Tonight I saw him in the service with his mother and his two younger brothers. How good God is!!!
I am too excited to write anything about it at this moment but I promise I'll give details later.
For now, I am asking that everyone please pray for Alex. Pray that God would put a hedge of protection around him so that satan could not discourage him. Pray that he would have inner strength.
Praise God!!!
Galatians 2:20 <><