God bless you in the name of Jesus Christ who is in the bosom of the Father and hath declared and made Him known (John 1:18).

The number two signifies difference.  If two different things agree then it is conclusive; it is established.  Otherwise, the number two implies opposition, enmity, or division.  In this second usage of “but God” in I Corinthians 2:10 a difference can be seen between administrations.

I Corinthians 2:6-10:
Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought; ⁷ But we speak the wisdom of God in a (regarding the) mystery, even the hidden wisdom, which God ordained before the world unto our glory: ⁸ Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. ⁹ But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. ¹⁰ But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

Among the perfect, the fully initiated, Paul spoke the wisdom of God regarding the mystery.  It is hidden wisdom God ordained before the world unto the glory of the born-again believer of this grace administration.  Verse nine refers to a prophecy of Isaiah which states:

Isaiah 64:4:
For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, 0 God, beside thee, what he hath prepared for him that waiteth for him.

Since the beginning of the world no one knew the wisdom of God regarding the mystery for it had not yet been revealed.

Deuteronomy 29:29:
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

It is God’s prerogative whether or not to keep things secret, but once they are revealed they belong to us so we can act accordingly.  The revelation of the great mystery was first given to the Apostle Paul.  Before God revealed it to him, no one knew what the mystery was.  It was not written in the stars.  Nor was it written in the law, prophets or the rest of the writings of the Old Testament.  The Old Testament prophets knew there was a period of time between the sufferings of Christ and the glory of Christ but they could go no farther.  Until God revealed it, it could not be known.  Romans sixteen also expresses this truth.

Romans 16:25-26:
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, ²⁶ But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

God made known this mystery, for the obedience of faith.  We know it, and it’s our responsibility to act accordingly.

In I Corinthians 2:7-8 one can see the opposition and enmity of the devil and his spirits against God.  They had killed the seed of the woman not knowing the wis­dom of God’s purpose in allowing it to happen.  This is explained in Ephesians chapter three.

Ephesians 3:10-11:
To the intent that now unto the principalities and ‘ers in heavenly places might be known (know) by church the manifold wisdom of God, ¹¹ According to the eternal purpose which he purposed in Christ Jesus our Lord.

The variegated wisdom of God is made known by the church of the body of Christ.  Had the devil known the mystery he would not have crucified Jesus Christ.

It is written regarding the former administration, that eye hath not seen, nor ear heard, neither have enter­ed into the heart of man the things regarding the mystery which God hath prepared for them that love him, but God revealed His wisdom regarding the mystery unto His people in this administration.

God chose to make known unto us the mystery of His will.  He gave the believer holy spirit so that he could know the things that are freely given to him of God.  The senses have never been able to register the greater realities of life, but God reveals them unto the believer by holy spirit.

God bless you in the name of Jesus Christ who has been made unto us wisdom and righteousness and sanctification and redemption (I Corinthians 1:30)

The number one is used in the scriptures to denote unity and commencement.  The first occurrence of “but God” in I Corinthians shows precisely that.  The word “but” here is alla and is very emphatic.  There is quite a contrast in man’s worthiness and God’s election.

I Corinthians 1:21, 25-31:
For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. . . ²⁵ Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.²⁶ For ye see your calling, brethren, how that not many [Note that it says “many” not “any.”] wise men after (according to) the flesh, not many mighty, not many noble are called:²⁷ BUT GOD hath chosen the foolish things of the world to confound the wise: and God hath chosen the weak things of the world to confound the things that are mighty;²⁸ And the base things of the world, and things which are despised hath God chosen, yea, and things which are not, to bring to nought things that are.²⁹ That no flesh should glory in His presence.³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:³¹ That according as it is written, He that glorieth, let him glory in the Lord.

Not many wise men, by human standards, not many mighty, not many noble are called, but God has chosen the paltry and the unimportant.  Psalms 115:3 says, “But our God is in the heavens: he hath done whatsoever he hath pleased.”  Ephesians 1:11 says that God “worketh all things after the counsel of his own will.”  God knows what He is doing.  It may seem foolish to man, but God’s ways are higher than man’s ways and his thoughts are higher than man’s thoughts (Isaiah 55:8).

There is an account in I Samuel 16 where God, in covenant relationship to man, chose David to be king over His people.  According to the five senses, David was not the most likely choice, but the Lord does not see as man sees.

I Samuel 16:6-13a:
And it came to pass, when they were come, that he (Samuel) looked on Eliab, and said, Surely the Lord’s anointed is before him. ⁷ But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. ⁸ Then Jesse called Abinadab, and made him pass before Samuel. And he said, neither hath the Lord chosen this. ⁹ Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. ¹⁰ Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. ¹¹ And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. ¹² And he sent, and brought him in.  Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he. ¹³ Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward.

David was seemingly the least likely of Jesse’s sons, but God chose him to reign over his people.

Gideon was another man whom God chose to be a judge and a ruler over his people.

Judges 6:12-16a
And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. ¹³ And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, say­ing, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. ¹⁴ And the Lord looked upon him and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? ¹⁵ And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. ¹⁶ And (but) the Lord said unto him, Surely I will be with thee,

In God’s eyes Gideon was a “mighty man of valour” told to go “in this thy might.”  However, Gideon questioned that God had chosen him “to save Israel from the hand of the Midianites,” because his family was poor and he was least in his father’s house.  Gideon was not mighty accord­ing to human standards, but God chose him to judge His people.

Amos, a prophet of the Lord God, was also chosen from a background that was far from noble.

Amos 7:14-15:
Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet son; BUT I was an herdman, and a gatherer of sycamore fruit: ¹⁵ And (but) the Lord took Me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel.

Amos was a herdsman and a gatherer of sycamore fruit.  He was a herdsman of the swine.  In the Eastern culture, the keeper of the swine was the lowest and most base position one could have.  He was counted with the pigs, and was looked down upon by the people.  However, God chose Amos as he followed the flock to prophesy unto His people Israel.

Ananias, when called of God to minister to Saul of Tarsus, wondered at his commissioning knowing the back­ground of Paul.

Acts 9:10-15:
And there was a certain disciple at Damascus, named Ananias and to him said the Lord in a vision, Ananias. And he said Behold, I am here, Lord. ¹¹ And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, ¹² And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might re­ceive his sight. ¹³ Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: ¹⁴ And here he hath authority from the chief priests to bind all that call on thy name. ¹⁵ But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:

Verses thirteen and fourteen show how truly concerned Ananias was and how he wanted to understand the Word of the Lord.  God’s reply?  “Go thy way: for he is a chosen vessel unto me….”  Paul was a murderer of God’s own people, but God chose him to bear His name before the Gentiles, and kings and the children of Israel.

Who would have thought, that God would have chosen these men.  They certainly weren’t wise, mighty or noble by human standards, but God chose them.  The truth of Romans so beautifully rings out in light of this.

Romans 11:33-36:
0 the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judg­ments, and his ways past finding out: ³⁴ For who hath known the mind of the Lord? or who hath been his counsellor? ³⁵ Or who hath first given to him, and it shall be recompensed unto him again? ³⁶ For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

David was keeping sheep.  Gideon was threshing wheat.  Amos was following swine.  Saul was breathing out threatenings and slaughter against God’s people.  BUT GOD chose them and their lives were not the same.  David was king, Gideon was judge of God’s people.  Amos was a prophet of the Lord.  Saul was an apostle and teacher to whom God revealed the great mystery.

Likewise, the Church of God at Corinth as well as those believers today who are sanctified in Christ Jesus called saints hath God chosen.  It’s true that not many wise after the flesh, not many mighty, not many noble were called.  Yet the purpose of God according to election stands.

God chose individuals in the first century regard­less of their background.  These individuals were not chosen of Paul or Apollos or Cephas but of God.

I Corinthians 1:30-31:
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sancti­fication, and redemption: ³¹ That, according as it is written, He that glorieth, let him glory in the Lord.

Christ is not divided (verse 13).  There is one body.  God is the prime mover.  God through his grace acted.  He called.  He chose.  He intervened in the lives of the foolish, weak, base, and despised and created His master­piece.  The believer is a new creation.  He has a new start, and he glories in what God has done for him.

God bless you in the name of Jesus Christ the power of God and the wisdom of God (I Corinthians 1:24).

The phrase “but God” is found eight times in the First Epistle to the Corinthians.  “But” always implies antithesis, and it shows how two ideas differ from one another.  When God is linked to this contrasting conjunc­tion that statement is significant and merits our close scrunity, for this precise placement of words in the Word is a declaration of God that places Himself in contrast to someone or something.

As we proceed through the eight uses in I Corinthians over the next several days we will see the mathematical exactness with which they are used.  We will investi­gate them in order of their occurrence.  God uses numbers in the scriptures with divine design.  They are like a garnish which ornaments or highlights the truth, but are not conclusive enough on their own to provide a basis for interpretation.

The field of grammatical connectives can open panoramas as to how the Word interprets itself in the verse, right where it is written.  These connectives are “flags” which signal the trained observer to special relationships between words and phrases.  These little words with big meanings can be grouped into the following categories:  temporal, local, logical, and emphatic.  The logical connectives are further classified as:  contrast, comparison, continuation, reason, result, and purpose.  “But” is one of the six logical connectives showing con­trast, and though common is significant and merits attention.

The precise usage of the grammatical connectives assists the workman in right dividing the Word.  The accuracy with which these words are used help take the guess work out of letting the Word interpret itself.  Personal opinion has no place in biblical interpreta­tion.  The grammatical connectives act as road signs on the way toward the proper dividing of the Word.

Dr. Edman of Wheaton Theological Seminary wrote a book dealing specifically with the words “but” and “God.”  But God is a series of devotional essays, poems, and appropriate pictures.  In this book Dr. Edman focuses on the word “but.”  He explores thirty-five usages of “but” in inspirational, textual accounts.  However, the thesis is approached through personal experience and not through keys to Biblical interpretation.

I Corinthians is best understood and enjoyed in light of God’s placement of it in the “all truth.”  It is a reproof epistle and was written to correct the practical error of not adhering to the revelation of Romans.  The book of Romans deals with what God has made the believer to be in Christ and what God in Christ is unto the believer.  Until believers understand what they were by nature and what God has legally made them in Christ the significance of I Corinthians cannot be fully appreciated.

The uses of “but God” in I Corinthians point out definite problems that the Corinthians had regarding the foundational doctrine of Romans.  They needed to be reminded of what God did for them.  God is the prime mover, the believers’ eternal salvation and abundant life is according to His gracious working in and for the believer.

Believers today are similarly tricked regarding right doctrine and practice error in the same way.  These eight usages of “but God” forcefully present truths of God’s gracious action that set Him in contrast to man’s practice of wrong doctrine.  These eight usages are set with great accuracy in this epistle, and occur in the following verses:

The word used for God in all eight uses is theos.  Theos corresponds generally with elohim and denotes the Creator.  There are two words translated “but:”  de and alla.  Both words are logical contrasting connectives.

When “but” introduces a sentence, it is generally a translation of de.  De marks a weak contrast and a conceal­ed antithesis.  Alla is more emphatic.  It is used to mark opposition, interruption, or transition.  The first, third, and seventh use of “but God” are composed of the Greek words alla and theos.  The other five uses are composed of the Greek words de and theos.  The spiritual significance of the number one denotes unity and commencement.  Three denotes completeness.  Seven denotes spiritual perfection.  These emphatic uses of “but” are used to show great contrast.  The unity, com­pleteness, and spiritual perfection with which God intervened in the affairs of men are very emphatically stated in these uses.

In tomorrow’s Messenger we will look at the first of the occurrences, I Corinthians 1:27, “But God hath chosen…”

God bless you in the name of Jesus Christ who enriches us in all utterance and in all knowledge (I Corinthians 1:5).

It has been estimated that eighty-five to ninety percent of the Word of God interprets itself right where it is written.  One of the reasons that correct interpre­tation of God’s Word is difficult is that the average reader does not pay attention to what he is reading.  So, he reads “thoroughly” instead of “throughly” in II Timothy 3:17, or he reads “two malefactors” in Luke and assumes that they are the “two robbers” from Matthew.  However, workmen of the Word must become adept at paying attention to even the smallest words in the Word.  God’s Word is full of many little words with big meanings.  This series will focus upon two of the Bible’s little words: “but” and “God.”

Before ever being disposed to read God’s Word I was aware of how shrewdly people used the word “but.”  Expressions like:  “He is a good friend, but…”, “That is a brilliant idea, but…”, and “He is a fine basketball player, but…” all led me to believe that perhaps, he wasn’t such a good friend, that wasn’t such a brilliant idea, and he wasn’t such a fine basketball player after all.  I also noted when politicians and parents said:  “I agree, but…” and “I understand, but…” when there was, in truth, no agreement and no understanding.

When I became interested in reading the Bible I found this “but” thwarting my efforts to learn it.  Questions I honestly had regarding the Word never seemed to be answered authoritatively.  In tenth grade I went to my church youth director desiring to speak in tongues, only to learn that it was good for the apostles, but that it was not available today.  That same year I was in the hospital for an operation when my minister “consoled” me with the prayer that “the operation be successful, but regardless of what happens, Thy will be done.”

After learning the keys to how the Bible interpreted itself I began to understand the Bible to a far greater extent than I had before.  I found myself with answers to people’s questions, and freely shared them.  However, my old friend “but” still, patronized my counseling sessions.  So prolific was this little word, that it was affectionately given the title of “the ya but rabbit.”  It seems that all too frequently after sharing a Biblical key or principle with someone, that individual would say “ya, but” and not believe or accept the truth that was presently available to him to appropriate by believing.

As I perused the scriptures my attention was repeatedly arrested by the occurrence of the words “but God.”  I began to investigate its use.  It seemed that whatever preceded the “but” was immediately qualified, transcended and often corrected by that which followed the “but.”

For example, Ephesians 2:3-4 reads that we “were by nature the children of wrath, even as others.  But God who is rich in mercy…” II Corinthians 3:6 reads “I have planted, Apollos watered, but God gave the increase.” In Acts 13:30 we find that all man could do was to lay the crucified Jesus in a sepulchre “but God raised him from the dead.”

On several occasions when I had great need, my attention was drawn to the words “but God” and I received God’s deliverance.  One incident I remember quite vividly occurred shortly after entering the army during basic training.  The training was physically draining and mentally exhaustive.  After a very demanding day I was rooted out of bed to discover that the entire company were instructed to remove everything from the barracks, carry it all outside and rearrange them in the parking lot.  After the complete reconstruction of the barracks in the parking lot, they were instructed to return everything to the barracks again.  In the stress of the situation, I began to question my ability, my purpose for being there, and the profit of the training.  In anger and frustration I opened the Bible for consolation and found it in Psalm 73.  The culmination of my deliverance came while reading verse twenty-six.

Psalms 73:26:
My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever.

That’s when I realized if were not but for God I would go crazy.  He was my strength when my own was found wanting.  God “butted” into my life that night and completely changed things.  Although my situation was exactly the same, He had provided the strength that allowed me to see beyond my current circumstances.

This series will focus specifically upon the phrase “but God” in the First Epistle to the Corinthians.  The crux of our study will explore the contests surrounding these eight uses and the spiritual significance of each.  In this exploration we will see the intended contrast and how God intervened in the affairs of men to bring his Word and will to pass.

“But” is a conjunction with a difference.  “And” is also a conjunction, but it does not convey the same impact as “but.”  To say “and” shows continuation and gives additional information, the intent of the statement being quite complete without that which follows the conjunction.  “But” not only introduces additional information, it also affects the impression and impact of the information which precedes its use.  It qualifies, alters, and may even negate that which has been stated.

The words in the Word are perfect, and the order of the words in the Word is perfect.  Mathematicians speak of exactness, and scientists refer to precision, but God places words in His Word with even more accuracy than these fields of study.  The goal of this series is to show, in part, the precision in which God uses words.  I intend to point out the significance of the words “but God” in the eight places where it occurs in I Corinthians showing the intended antithesis and God’s intervention in the affairs of men.

Future articles in the series will deal with each of the eight occurrences of this expression in the first epistle to the Corinthians.  The final feature will summarize and make recommen­dations for future studies.  This study is important for in it lie some of the great statements of scripture which will challenge one’s believing and can change the course of one’s life.  There is nothing too hard for God.  He has intervened in the affairs of men to bring His Word and Will to pass.  An understanding of what He has done, is doing, and will do, cannot but help bring encouragement and comfort.  This study will bring peace to one troubled by world situations or one plagued with turmoil in one’s personal life.  In addition, this study should inspire the workman of the Word to pay closer attention to the little words with big meanings.

God bless you in the name of Jesus Christ, who faced every challenge head on and refused to be afraid (John 18:11).

When Nehemiah began to restore the walls of Jerusalem, his enemies opposed him in many ways as they tried to hinder the work.  They mocked Nehemiah and accused him falsely.  Sanballat indignantly mocked him saying, “What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?”

Does that mocking attitude sound familiar? Give these words a slightly different twist to fit our particular situation today, and we’ll recognize these familiar similar words of intimidation often spoken toward God’s people. We would do well to remember and respond as Nehemiah did.

He simply prayed and continued to oversee the rebuilding of the city walls, letting nothing stop the work. When Nehemiah’s enemies escalated their threats toward those working on the wall, he confronted their lies (Nehemiah 6:8) and explained, that the attacks were designed to make them afraid and stop the work. So, he prayed for strength to continue the work (Nehemiah 6:9).

Nehemiah refused to succumb to his weariness or the threats of his enemies. Neither did he let his lack of experience in building deter him.  He was a governor and a wine steward, not a construction contractor. Although he may have lacked the natural building skills and background, he accomplished what he did with the supernatural ability of God!

Nehemiah was driven by his own inner passion to correct the heartbreaking condition of God’s city. This burning passion ignited a fire within him that could not be quenched by weariness, mockery, or threats. That’s an example we can all follow.

Too many people complain about things, instead of following Nehemiah’s example.  If we are moved in a godly manner our passion should motivate us to change things through the power and favor of God. Even if we lack the natural ability to bring the needed change, operating with the power of God beats criticizing, condemning and complaining.

For the 12 years while Nehemiah was Governor of Judah, he refused to draw the food allowance provided for governors. The former governors laid heavy burdens on the people by demanding food, wine, and silver from them. Even their assistants took advantage of the people.  But Nehemiah refused what every other governor received, using his own financial supply to feed the Jewish leaders and notable visitors who sat at his table while he worked on the wall (Nehemiah 5:17-18).

Although Nehemiah deserved and was granted personal provisions to sustain him while he worked to restore Jerusalem’s wall, he refused to use that provision.  Instead, he fed everyone from his own personal wealth for the duration of the rebuilding project.  He didn’t want anyone accuse him of doing what he did for personal gain.  We could sure use more Nehemiah’s serving in the body of Christ today.

God bless you in the name of Jesus Christ who was about his Father’s business (Luke 2:49) his entire life, which, by the way, has not and will never end.

John 21:25:
There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.  Amen.

This concluding verse to John’s gospel has to be a hyperbole.  Hyperbole exaggerates and enlarges something in order to heighten the sense.  It is the superlative degree applied to verbs, sentences, expressions, or descriptions, rather than to mere adjectives.

This particular hyperbole alludes to the depth and breadth of Jesus’ teachings and the enormous extent of His miraculous deeds.  It is a great testimony to the effect his teachings and deeds have had upon the world.  His impact has changed the world forever, and we are still experiencing the ramifications of his life and ministry.

The thing that really blows my mind is that he has allowed us to continue his ministry and work with him and the Father to continue the ripples of the impact of his life.  He has given us the authority to use his name, the greatest name ever. . . the name to which every knee will bow and that every tongue will confess belongs to Jesus, our Lord and Christ. . . the name we use to bring glory to God our Father.

It seems that Jesus never wasted time or words.  He set His face steadfastly when he was twelve years old to be about his Father’s business, and continued until he bowed his head and said, “It is finished.”  He knew where He was going, how to get there, and what to do along the way.  He accomplished what he did by keeping his eyes on God, and we accomplish what we do by keeping our eyes on him (Hebrews 12:2).

His meat was to do his Father’s will and finish His work (John 4:34).  He has invited us to join him.  What he started we get to continue until he comes back to gather us to be with him forever.  What a spiritual trailblazer he was, and we, by God’s mercy and grace, get to be so, also.

He saw through eyes of love and his compassion reached people with the greatest of needs bringing comfort and deliverance to troubled souls.  He destroyed the works of the devil with a concentration of purpose and an administration of power.  Both of which are available to us.

Jesus’ vision was the world and so is ours.  Jesus taught us how to knock the “t” off of can’t.  We, like Paul, declare boldly that we, too, can do all things through Christ who strengthens us.  His invitation was to whosoever, and his sacrifice covers everyone.  We are labors together with him as we walk in his steps and love with his love.

Let’s enjoy our day doing exploits (Daniel 11:32) for we certainly have been strengthened with might in our inner man (Ephesians 3:16).

God bless you in the name of Jesus Christ who was the daysman Job longed for (Job 9:33).

The Book of Job, probably the oldest book in the Bible, contains some wonderful truth about our Lord and Savior Jesus Christ.  Job craved a daysman who would mediate between him and God.  God was so far beyond Job in wisdom and might and Job realized that there was no way for him to reason with God and change His mind about His judgment.  Job sorely felt the need for a biblical daysman who would act authoritatively for both parties and was free to impose conditions on both.

Job 9:32-33:
For he is not a man, as I am, that I should answer him, and we should come together in judgment. ³³ Neither is there any daysman betwixt us, that might lay his hand upon us both.

Job might venture to dispute with a man like himself, but not with God who knows all and sees all.  Therefore, Job longed for a daysman, an oriental mediator who settled disagreements.  The LXX translates the Hebrew “daysman” into “mediator.”  Job yearned for a daysman, a mediator, to reconcile him and God.  He sought for one who “might plead for a man with God, as a man pleadeth for his neighbor!” (Job 16:21).  But, alas, there was no arbitrator or umpire to settle the differences between him and God and to determine the controversy.  Job looked forward to the one to come, our Lord Jesus, the blessed daysman, who mediates between heaven and earth.

Job 16:19:
Also now, behold, my witness is in heaven, and my record is on high.”

Although he knew there was, as of yet, no daysman or mediator, he knew God was his witness and kept an accurate record of his life and integrity.  Jesus and Paul also took comfort in the same witness (John 5:31 & 37; Romans 1:8; I Thessalonians 2:5).  Somehow Job knew that he (and, by implication, every other person as well) had a “record” in heaven.  This is the only occurrence in the Bible of the Hebrew word translated “record” in Job 16:19.  Everything we do or say, both good or bad is recorded and we will account for it all (Matthew 12:36; Ecclesiastes 12:14; Romans 2:16; Jude 14 & 15; Revelation 20:12).

Although the record inevitably testifies against us, “for there is not a just man upon earth, that doeth good, and sinneth not” (Ecclesiastes 7:20, Romans 3:10 & 12).  Were it not for our daysman, the redeemer that Job knew would live (Job 19:25) our lot would be dire.  In the light of the New Testament record, we know that this daysman, this redeemer, that Job looked forward to is none other than the Lord Jesus Christ.  He is now our advocate “If any man sin, we have an advocate with the Father, Jesus Christ the righteous:  And he is the propitiation for our sins” (I John 2:1-2).  He has redeemed us from sin’s penalty and our record of sin and guilt has been washed clean with the precious blood of Christ.  He whom Job longed for we have the pleasure and privilege of fellowshipping with today.  Enjoy your day knowing your redeemer lives.

God bless you in the mighty name of Jesus Christ who provides the wherewithal to walk worthy of his calling (Ephesians 4:1).

I received a question recently that really intrigued me.  I thought it would be good fodder for today’s daily dose.  He asked, “How can the Hebrew word translated “curse” in Job 2:5 also be translated “bless” at other places?”  So, I started digging.

The Hebrew word barak occurs 330 times in the Old Testament.  It is uniformly translated “bless.”  However, there are four occurrences where barak is translated “curse.”  How can the same word be translated in two completely opposite ways?  How can it mean both “bless” and “curse?”  This really caused problems for me because the context certainly supports the radical difference.  The only four places barak is translated “curse” are in Job.

Job 1:5:
And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed [barak] God in their hearts. Thus did Job continually.

Job 1:11:
But put forth thine hand now, and touch all that he hath, and he will curse [barak] thee to thy face.

Job 2:5:
But put forth thine hand now, and touch his bone and his flesh, and he will curse [barak] thee to thy face.

Job 2:9:
His wife said to him, “Are you still maintaining your integrity? Curse [barak] God and die!”

The context here certainly supports “curse” as the proper translation.  After spending considerable time trying to figure out a reason for the difference in translation and coming up empty handed, I noticed a comment in the Companion Bible stating that the use of barak in these four verses were emendations of the Sopherim.  In the original text the Sopherim, the authorized revisers of the Sacred Text, replaced kalal, “to curse” with barak “to bless.”  This was done under the unwarranted idea of protecting and reverencing God and the name of the LORD.  They wanted to avoid the notion that God could be cursed, so they altered the text.

Barak also occurs four times in Job where it is translated “bless.”  Each of their contexts also support that translation.

Job 1:10:
Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou [God] hast blessed [barak] the work of his hands, and his substance is increased in the land.

Job 1:21:
And he said: “Naked I came from my mother’s womb, And naked shall I return there. The LORD gave, and the LORD has taken away; Blessed [barak] be the name of the LORD.”

Job 31:20:
If his loins have not blessed [barak] me, and if he were not warmed with the fleece of my sheep;

Job 42:12:
So the LORD blessed [barak] the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

The pattern (if four makes a pattern) is that when God is the object, barak is understood as “curse,” and when God is the subject barak is understood as “bless.”  However, barak doesn’t mean both “bless” and “curse.”   The original text before being emended by the Sopherim had the Hebrew word “kalal” in all four verses where it is translated “curse.”  When we replace barak with kalal we get back to the original text before the misguided emendations and the simplicity of the Word shines brightly once again.

God bless you in the name of Jesus Christ, our reason to sing hallelujah.

The last five psalms (146–150) comprise what might be considered a great “Hallelujah Chorus” to this “Hallel” book—the “book of Israel’s praises,” as the book of Psalms was called by the children of Israel. The last five psalms would then form an epilogue to the Psalter as a whole, corresponding in number to the five books of the Psalms and the five books of the torah. Each psalm in this five-psalm group both begins and ends with an imperative and exclamatory “Praise ye the LORD,” or, in the Hebrew, “Hallelujah!” Two other psalms also have this characteristic (113 & 117). Psalms 111 & 112 also begin that way but do not end with hallelujah! The word “Hallelujah” occurs 22 times in the book of Psalms which is the numbers of letters in the Hebrew language. From this some early rabbis suggest that the very purpose of language is for God to reveal His Word to man and for man then to respond with thanksgiving and praise to God.

Psalm 92:1-2: <A Psalm or Song for the sabbath day.>
It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High: 2 To shew forth thy lovingkindness in the morning, and thy faithfulness every night
Just as the Hallelujah Psalms all begin and end with the word “Hallelujah!” we should also start and end each day with thoughts and words of praise towards Our Lord God Almighty, as the psalmist suggests in Psalms 92:1-2 above. Indeed, it seems as though the psalmists are unable to contain or constrain praise in their own souls, and they exhort the entire congregation with the imperative declaration: “Hallelujah!” or “Praise the Lord!” It is as if they,, so filled with the delight of praise and wanting everyone else to enjoy the freedom and exaltation of the same, issue the command to the congregation to praise the Lord!

The first of these Hallelujah Psalms shows the importance of the individual to praise the Lord. If I do not praise Him, His praise will be incomplete. In Psalms 146 the command to the congregation to praise the Lord is followed immediately by one the psalmist direct to himself to which he responds with resolve and commits to do so.

Psalm 146:1-2:
Praise ye the LORD. Praise the LORD, O my soul. 2 While I live will I praise the LORD: I will sing praises unto my God while I have any being.
After the warning to trust no one but God (vss 3-5), the psalm closes with 10 reasons to praise. The first 4 begin with “which” and the last six begins with “the Lord.” These are designed to encourage the rest of the congregation to make the same commitment he has and praise the Lord.

In Psalm 147, we find a special call for us to praise God. This Psalm relates to the time of Israel’s restoration to God. It may be referring to the time of Nehemiah at the completion of the walls around Jerusalem (Nehemiah 12:27-43) as it describes the people singing to the Lord (v 7) and God granting peace to their borders (v 14). The overall message of the psalm is that we should always praise God for His love and concern for us and for Who He is, what He has done for us and what He will do for us. All the praise of Psalm 147 revolves around verse 11, “The LORD taketh pleasure in them that fear him, in those that hope in his mercy.”

Psalm 148 calls upon everything in heaven and on earth to praise God. It is pure praise with no petition in it. It celebrates God’s Word and faithfulness and reminds us that God keeps His promises. We find the phrase “fulfilling His word” in the center of the psalm. The psalm stresses how God always fulfills his word.

Psalms 148:5-6:
Let them praise the name of the LORD: for he commanded, and they were created. 6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
Psalm 149 emphasizes that God’s people have particular reason to praise the Lord, “For the Lord takes delight in his people; he crowns the humble with salvation.” In the wonderful closing Psalm we come to the culmination of praise where we are exhorted over and over again to praise the Lord. Psalm 150 after the initial “Praise ye the Lord,” lists 10 commands in climactic parallelism to praise God in different ways and with a variety of musical instruments (verses 1-5). This is comprehensive praise. We are told where to praise Him, why to praise Him, how to praise Him and who is to praise Him. Then in the majestic finale, the congregation sings, “Let everything that has breath praise the Lord. Praise the Lord.” As long as we are breathing (all the time!) we are to praise the Lord! Let’s give Him praise! Hallelujah!

God bless you in the name of our Lord and Savior Jesus Christ who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (Titus 2:14).

Israel fell into decline when they turned away from God.  The Lord had warned them of the consequence of their sin which was captivity by the hands of foreign invaders.  The suggested reading today was Ezra 9 & 10.  Ezra 9:1-10:44 occurs between Nehemiah 13:3&4.  This happened chronologically after the end of the book of Esther.  Even after the Jews defended themselves and thwarted the onslaught of evil fomented against them by Haman, the enemy of the Jews.  Many of them were still in captivity.  Although some had returned to their homeland, not everyone had. Ezra spoke of their situation in Ezra 9 saying:

Ezra 9:7-10:
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. ⁸ And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. ⁹ For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

Here Ezra is asking the Lord for a measure of revival in the bondage of his circumstances.  God’s mercy had already allowed them a space of grace to repair and set up the house of God and the wall around Jerusalem.  He is lamenting the fact that the hearts of God’s people had not yet forsaken the iniquity that caused them to go into captivity originally (Ezra 9:1-7; 10-15).

In chapter 10 Ezra confronted the people, and they confessed their sin and renewed their covenant with the Lord.  They were back in the land, but their hearts were not right with the Lord.  They needed reviving in their bondage, the bondage of their idolatrous practices, the bondage of earthly-minded sense-knowledge people who have no appreciation or interest in the things of God.

Ezra refused to continue to live in a world of unbelief and unconcern for spiritual matters.  He wanted God to revive His people so they could walk in freedom and love again.  It did happen (Ezra 10:3-5).  God did bring revival.  He can do the same today!

God’s people were able to put the sins of their past behind them and move ahead.  Zophar painted a beautiful mind picture for Job of putting the past behind him as he said:

Job 11:16-18:
Because thou shalt forget thy misery, and remember it as waters that pass away: ¹⁷ And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning ¹⁸ And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.

There is often misery in the remembrance of sin and failure.  However this precious promise in Job affords us the opportunity to dislodge every unpleasant memory we retain.  There is a river that washes away all our transgressions carrying them into the Sea of God’s Forgetfulness (Jeremiah 31:34; Hebrews 8:12; 19:17).  Use these images to visualize the current of cleansing water which washes away all our past sins, mistakes, traumas, and defeats.  As surely as the tide goes out, they are carried and buried at the bottom of the ocean.

Micah 7:19 tells us that God cast all our sins into the depths of the sea.  Let’s erect a no fishing sign and leave them where He left them.  Let’s not dredge them up.  They can be put out of sight and out of mind.  The painful residue from our past can be eliminated; good thoughts can replace those that cause misery.

God grant us revival and a peaceful mind to replace a troubled one.  Enjoy your day with your sins washed away.  You are God’s best and certainly God blessed.