1999 Issue 3 - The Heart of a Godly Man Part 2 - Counsel of Chalcedon

8/12/2019 1999 Issue 3 - The Heart of a Godly Man Part 2 - Counsel of Chalcedon

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1. The

Patience ofJob

James 5:11 speaks ofthe en

durance

of

Job,

i.e. his

pa

tience and steadfastness duriIlg

suffering. Patience does not

mean that godly

sufferers

should have no sadness, that

they

should

not be

at

all of

fended when

they

experience

some affliction; but the virtue

is when

they are able to restrain

themselves and so hold

them

selves

in bounds that they do

not cease to glorify God in the

midst of all their affliction,

that

they

are not troubled by anguish

and

so swallowed

up as to quit

everything; but

that they

fight

against their passions until

they

are able to conform

to

the

good pleasure

of God,

and to conclude as Job here

does, and to say that He is

entirely just. John Calvin,

JOB, p. 19.

In Job 1 :20-22, we see

how deeply

sorrowful

a

truly

patient

man

can

be

come.

Then Job

arose and tore his

robe

and

shaved his head, and he

fell to the ground and wor

shipped. And he said, Naked I

came from my mother's womb,

and

naked I shall return there.

The LORD gave and the LORD

has taken away. Blessed be the

name of the LORD.

This

was

Job's

immediate

re

sponse

to the news about the

loss

of

his property

and

the

death of his children. Notice

several things about it.

First, he tore

his

robe and

shaved

his head. Shaving one's

head,

placing ashes on

i t

and

wearing sackcloth was

the

cus

tomary

way of showing grief in

the East, reminding us that grief

is

a

violent

passion, of which no

emotion is more difficul t to re

strain. In this appropriate and

sincere action of Job, we see

that the sadness of this holy

person was so

great

and so ve

hement that he was not able to

satisfy himself, that he went be

yond ordinary custom by tear

ing his robe, to show that he ex

perienced such anguish that it

had grieved him to the bottom

of his

heart. -

Calvin, JOB, p.

20.

How did Job tear his robe

and shave his head, and presum

ably

sit

grieving iu sackcloth

and ashes, without displeasing

God

and weeping as those who

T h e I - I e a r t

o F a

G o d ly 1 v 1 a n

Part II

ReI , I

0 ( Mmen Ii III

have no

hope?

I t

was not

to

nourish

an

ungodly sorrow;

rather

i t

tended to humility and

was a sign of repentance. Job

said, I repent in

sackcloth

and

ashes, 42:6.

For

he who

wears sackcloth, who has ashes

on

his

head, protests that he no

longer has any basis to glorify

himself,

that

he must keep his

mouth closed, that he is as

if

he

were already buried, as ifto say,

'I

am not worthy

that

earth

should sustain me,

but

it ought

to be on top of me; and God

should cast me down so low

that I should be as it were trod

den under foot. '- Calvin, JOB,

p.22.

Second,

Job

fell

to the

ground and worshipped.

He

did this for the purpose of hum

bling

himself

under the mighty

4 - THE COUNSEL of ChaIcedon - April/May, 1999

hand of God and of physically

expressing the

desire

of his

heart to be submissive to the

will of God, revealed and

unrevealed. He did not throw

himself to the ground in anger

or despair or bitterness,

but

to

worship

his God, looking to

Him to humble him

before

His

high majesty and to receive him

in

this moment of intense need.

For when we experience the

haud

of

God, it

is then that

we

ought to

do

Him more homage

than ever; - Calvin, p. 22.

Third, Job said, Naked I

came from my

mother 's

womb, and naked I shall

re

turn there.

What Job is

saying here

is

this: Nake'd

I came out of the womb of

my mother; for a time God

willed to enrich me, that I

had a great quantity of live

stock, I had a large family,

I had a multitude of chil

dren; in brief, I was well

adorned with gifts and

blessings with which God had

enlarged me. Now He wills that

I go away entirely naked; He had

enriched

me with

all these

things, and He has

taken

them

from me, in order that I may re

turn to my first es tate, and

that

I may now get ready to go to

the grave. - Calvin, p.

23-24.

For Job

could

not better prove

his patience thao by resolving to be

entirely naked ioasmuch as the

good pleasure of

God was

such.

Surely men resist io vain; they may

grit their teeth, but they must return

entirely naked to the grave. Even

the pagans have said that death

alone shows the littleness ofmen.

...we must allow that God should

deprive us of everythiog, and that

we should

live

entirely undressed

and naked, and that we should be

prepared to return to the grave io


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Eliphaz,

Job's friend and at

tempted

comforter, was deeply

concerned

about Job


4/8

contend

with

the

Almighty?"

- Then Job answered the

LORD and said, "Behold, I am

insignificant; what

can

I re

ply to Thee? I lay my

hand

on my mouth," Job

40:1-4.

Therefore,

nothing

can crush

our pride and self-love except

the true knowledge

of

God and

of ourselves according to His

Word.

God is never justly praised

or

truly exalted unless our

shame is

manifested, unless our pride is

broken to pieces, unless we are

plunged into shame

and

buried in

the dust. ...willingly we must learn

a perfect humility

in

order

to

cast

out all self glory. God can

be

truly

glorified only

if

man

disrobes

himself entirely on his own. ... he

man

who knows himself

has

little

self esteem. - Jacob

T.

Hoogstra

JOHNCALVIN:

CONTEMPO-

RARYPROPHET p.

23.

True humility in a godly man

is voluntary and not forced. t

is not masochistic nor morbid,

resulting

in

"a chronic inferior

ity complex in front of oneself

or others. Humility is not de

spair,

it

is not an end in itself.

On the contrary t is the nar

row road of grace, the only path

which leads us

to

the grace o

God

The humility of man and

the grace of God are an insepa

rable couple. 'The more feeble

you are within yourself,

the

more

willingly

God receives

you,' states St. Augustine. As

long

as

man

knows

that

in

God's perfection is the remedy

for his own weakness, his hu

mility

can

find no limit."

Hoogstra, p. 24.

As

Peter says:

. clothe yourselves with hu_

mility

toward

one another, for

GOD IS OPPOSED

TO THE

PROUD, BUT GIVES GRACE

TO THE HUMBLE. Humble

yourselves, therefore nnder

the mighty hand of

God,

that

He may exalt

you at

the

proper time, casting all your

anxiety

upon Him,

because

He cares

for

you, I Peter 5:5-

7.

3.

The

Faith of

Job

A.

The

Petsevering

and Triumphant

Faith ofJob

Though He slay me, yet will I

trust Him ...- Job 13:15

Job was a fellow-believer.

His faith

was

a persevering

faith.

Although sometimes a

struggling faith, it was a trium

phant faith, not because of any

inherent qualities in it, but be

cause of the One in whom faith

rested. Regardless of the sever

ity

of God's providence in his

life and his unknowingness re

garding why God was cansing

him to suffer, all of Satan's best

efforts

could

not break Job's

faith. God overruled

Satan's

evil schemes and intentions to

accomplish His own intentions

in

Job's

life. He used Satan to

terrify

Job's soul "out of all

self-dependence and creature

dependence, and compel(ed) it

to find refuge in an almighty

Savior."- Green, p. 49.

The constancy of Job

and

the

power of his faitll could never have

been made

to

appear so conspicu

ous, ifit had not been for the

severity of the test to which he was

subjected.- Green,

p.

52.

The triumph in Job's life is

the triumph of faith over sight.

According to what he saw with

his eyes, he was without hope:

accused of being deceived by a

false certainty of integrity, he is

punished by a

just

God because

of what he considered false ac

cusations. And yet, because of

his faith in

God,

he

turns

from

an angry

God to

that God Him

self in whom he trusts,

regard

less of His apparent hostility to

ward him. "God is still his only

refuge,

even from the

fierce

ness of His own displeasure.

Though He slay me, yet will I

trust

in

Him."

-

Green,

p. 152.

"Nothing God can do to me will

keep me from Him, from

trust

ing Him, from loving Him, from

moving

closer

to Him "

Job's triumph was not easily

gained. He was indeed hardly beset

by

tile

adversary. The struggle

was

desperate, and tested his constancy

to the utmost. TIle contest was not

barely one of fortitude, ofcapacity

to endure, of power to bear up

under calamities and sufferings, and

to rise superior to that terrible

combination ofdistresses which

. was weighing him down. The

question to be settled was not

whether Job had that heroic

finnness, and indomitable self

mastery and self-control, or rather

self-sufficiency, which was the

Stoic's ideal, and conld calmly bear

all

outward losses, and support

undisturbed tile most grievous

afflictions of pain and sorrow. His

trial lay in a totally different plane.

The point of it was, whether he

would still cleave to God and

maintain his trust in Him, when

there no longer remained any thing

external to attract him to His

service, but everything combined to

repel him and drive him from it.

Green, pp. 152-53.

B The Object

of

Job s Faith

And as for me, I know that

my Redeemer lives, and at the

last He wiD take His stand on the

earth. Even after my skin

is

flayed, yet without my flesh I

shall see God; whom I myself

shall behold, and whom

my

eyes

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shall see and not another.- Job

19:25-27

With this confession of faith

in words of

triumphant assur

ance, Job vanquishes Satan and

wins the conflict in his soul.

In all

this agony and darkness

and inexplicable mystery, Job

cannot

let

go his ineradicable

trust in

God. Brought, as

it

might seem that he was, alIIlost

to

the

point

of

abandoning it,

the strength of that trust only

becomes more conspicuous

from

the

strain

to which

it

has

been subjected.

The faith that

seemed to

be

vanishing ... rises.

unexpectedly

superior over all

the tumult of his soul, and all

depressing circumstances.

Green, p. 175. Job 19:25-27,

therefore,

deserves to be ranked

as

the

most important passage

in all

Job's discourses, and as

one of the eminent in the Old

Testament.

This

triumphant

assertion

of

his unShaken con

fidence in

God marks Job as

no less an example of saving

faith than

Abraham- the

one as

distinguished

and heroic

in

his

constancy in

suffering

as the

other in his unswerving obedi

ence. - Green, p. 181

...deserted by

all, and

despairing

of

elief from

any

quarter, he utters

as his last wish, while the grave is

opening before

him,

that this

amount of

ustice

may

be done

him,

to place his asseveration

of nno-

cence on record in the rock. And

as he utters the

wish

the certainty

that justice must

and

will be done

flashes with strong conviction on

his soul. I have asked a record

on

the rock; and

all

the while I

know

that my RedeeIIler liveth. I need no

monument of stone to vindicate me,

no inscription graven with an iron .

pen and filled in with letters of

molten lead. I have an ever-living

and almighty Redeemer

who

will

rescUe me from wrong and defend

me against calumny and who will

certainly,

and

in

spite of all

preseilt

appearances, reveal

:Himself to me

as my

Friend,

nd

to

whom

therefore, with implicit confidence,

I intrust

my

cause.- Green,

p 195

Is

your

faith a

triumphant

faith

in

a living Person or is it

only in doctrines, ethics and in

stitutions, all of

which are

empty without the Person?

(1.)

The

Identity ofJob's

Redeemer

deemer is one who has

the

power to save and to destroy,

and who exerts His power

whenever He pleases,

with

no

one being able to withstand or

detract. His hand. When he acts

it is with real, substantial, last

ing, incdepth effect. And Job

is

confident

that God will arise

and act in his behalf, even if

it

is

in

the distant future. He clln

pray confidently

with

the

psalmist: Arise for

our

help,

and

redeem

us for Thy

mer

cies' sake; Psalm 44:26.

(2.)

The

Messianic Nature ofJob's

Confession

of

Faith

When Job addresses Jehovah

as

hiscoveIlanted

Redeemer,

and seeks from him that assis

tance that only He c'ansupply,

making Him the only basis

of

his

hope for deliverance as weIhs

the

chief

desire of his heart, we

know that

t

is

in

fact the Son

of

God to whom he makes his

. appeal.

2

Although no overt

e s ~

sianic prophecies

occur in

the

book of Job, it does have a pro

found

messianic

element.

In

fact, all. O.

T.

books

look

ot

Job's Redeemer is none

other than the God, who seems

to be persecuting him withsuch

relentless hostility. - Green, p.

196.

By faith he

is

certain,

however

it

appears to

the

con

trary to sight and sense, faith

knows that this God is not his

Enemy, but his Redeemer. A

Redeemer,

go el

in Hebrew, is a

next-of-kin who had the re

sponsibility

toward

his

close

relatives in trouble to avenge his

death, to rescue

his

property

and name, to buy him

out of sla

very, if necessary, and to vin

dicate his honor,

u m b e r ~

35:9-

ward to Jesus Christ.

in

some.

28, Ruth

2:1,20,3:12-13,4:4-

6. Job's next-of-kin was Je- sense. As the risen.Christ i m ~

hovah Himself, to whojnhe

turned

in

agony to be his Vindi

cator. He is confident that God

will redress

the

wrongs

and

slanders. against him, avenge the

injuries inflicted upon him, de

liverhim

out

of the bondage

of

his sorrows, and vindicate his

integrity fully and publicly. He

longs for God to take his side

andto openly avow Himself to

be

his Friend.

1 11

triumphant

faith Job knows he has a living

Witness, Defender, Vindicator,

Redeemer,

Friend in God, al

though His providential dealings

with him are often mysterious

and confusing, A

living

Re-

self said: Thes.eare My words

which I 'spoke'to you whileI

was

still with YOII, t h a ~ all

things

which

are

written

about Me in the Law

of

Moses

and

the Prophets

and the

Psalms

must

be

fulfilled.

Then He opened their

minds

to

understand the'

Scrip-

tures

, Luke 24:44-45. .

'

Th\l messili:nicpassages in

the book of Job are unique

in

that they do

not

foreshadow

Christ from the human side but

from the divine ... suggesting. a

distinction

in

God which faintly

foreshadowed the New Testa

ment distinction in the persons

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of the Godhead, Job 9:32-33,

16:19-21,19:25-27,33:23-24,

(John Raven, THE HISTORY

OF

THE RELIGION OF IS

RAEL, p. 603), which also look

forward to a manifestation

of

God in history. Job makes an

indistinct

distinction between

God and God manifested, be

tween the God who afflicts him

and the God who is on his side

and wiIJ vindicate him, not be

cause he is a polytheist , but be

cause a distinction of persons

does

in fact exist in

the

Godhead. This is not to say that

Job had a full-blown N.T. doc

trine

of the Trinity. t is to say

that he had some intimations of

the

Trinity,

because

the God he

and all O.

T. believers

wor

shipped

was

none other than

the Triune God of the N.T.

In 9:32-33, Job says of God:

For

He

is

not

a man as I am

that I

may

answer

Him,

that

we may go to court together.

There

is no nmpire

between

us, who may lay his hand

upon

us both. Here we feel Job's

longing for God and himself to

stand

on common ground face

to face to settle the matter of

his integrity and the reasons for

God's severe treatment of him.

Since the infini te and transcen

dent

God is not a finite man as

he is, his longing is for

an

um

pire, a mediator, who would

play the part of a go-between,

laying his hand upon them both,

representing the

interests of

both, and working toward full

understanding and reconciliation

if needed. On one hand, he is

distressed that

no

such media

tor present ly exists for him; but

on the other hand, his statement

contains hope.

Having given his denial [of the

present reality

of

a mediator

definite shape in a speech,

he

began

to doubt his own words. It was

too terrible to be true. It could not

be

true. God

must

be human.

There must be an umpire between

God and man. So easily does denial

pass over into affirmation, skepti

cism into faith, blindness into

vision. Job had made a great

advance when he spoke on the

subject again."- Raven

p. 605

He

said:

Even now behold,

my

witness

is

in heaven, and my advocate

is

on high. My friends are my

scoffers; my eye weeps to God.

o tha t a man might plead with

God as a man with his neighbor

Job 16:19-21

This

is a

virtual

denial

of

what he had said before. Ear

lier he said: There is

no

um

pire between

us. Now he says:

Behold

my

witness is in

heaven and my advocate

is

on

high. This witness-advocate,

who vouches for Job,

is

God

Himself.

Before,

he thought

God was not human.' Now he

pleads with God as his truest

friend. There may be no um

pire

between

God and man; but

there is something better. An

umpire is entirely impartial and

neutral; but the one that Job

sees is called a witness and one

that vouches for him.' - So

Job

believed

that God would

protect him from God. God

would maintain

his

[standing]

with God. - Raven, p.

606.

Here we see "shadowy" intima

tions

of

the Trinity and

of

the

fact that the promised Redeemer

is

God and at the same time

from God.

Having confessed that God is

his witness and advocate, Job

expresses his faith with passion

and conviction that God is his

Redeemer, who would continue

to be his Living Vindicator af

ter he himself

was

dead-And

at the

Last He

will

take

His

stand on the

earth,

vs. 25b.

Such a God is human, the

compassionate God for whom he

longed,9:32. Job would need no

umpire,

no

mediator between

himself

and

such a God, 9:33. He

could meet him face to face, vs.

26-27. He had already called God

his witness in heaven and the one

that vouched for him on high,

16:19.

This witness in heaven

would maintain Job's right with

God and with his neighbor, 16:21.

Here

he sees something better still.

This witness, this sponsor, this

redeemer, this vindicator will stand

upon the earth after Job's death.

Raven, p. 609.

Verse 26 is

difficult

to trans

late. The KJV

has

it

And

though

after

my skin worms

destroy this body, yet in my

flesh shall I

see God.

One

NASV

edition

translates it:

Even after my

skin

is

flayed,

yet without my flesh I

shall

see God. A new NASV edition

has

it:

yet

from

my flesh

I

shall see God. And

the

NIV has

it: And after my skin has

been

destroyed,

yet in

my

flesh I will see God. Literally

it reads, And after

my

s n -

they have struck this away,

then from my

flesh I

shall see

God.-Raven, p. 609. The rea

sons for the difficulty in trans

lating it are

that

the sentence is

apparently

incomplete

and the

ambiguity

of

the phrase

from

my flesh.

The

Hebrew word

translated literally

from

can be

translated without

as

one

NASV has it or in as the KJV

and

NIV have

it,

or

from as

another NASV

has it.

t

may

mean from my flesh,

i.e.

Job

is in his

resurrected flesh

and

April/May,

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looking

out from

it

seeing God,

or i t may mean out of

my

flesh, i.t;. without his .flesh

and separated

from

his flesh,

Job will

see God. t

appears

that

the better translation is

from my flesh, because it bet

ter fits the

context

and Job's

thought

in

14:7-15. According

to Job, God will stand on

the

earth in

silch a

physical

form

that his

physical eyes will

see

Him. Notice the use of the

word see

in

verses

26

and

27. '

n

Job 14:13-15' the sufferer

prayed that God would hide him in

Sheol [the grave]

and

thenraisehim

from the dead. So here he ex

pressed his faith in such a resurrec

tion. God would appear in human

form. Job also would have new

flesh, a new body. Then he would ,

see God face to face. Job was

rejoicing that his visionof God

would not be through

an

umpire, an

intermediary, 9:33, but direct and

personal. Job felt that God had been

against him; but looking far into the

futnre

he

now expressed the belief

that after his death and resurrection

he

would see God standing on the

earth, no longer hostile but on his

side.'

Similarly in the next line he said

that in that blessed time his eyes

would behold God

and

not as a

stranger. God had seemed as an

alien, a stranger to him, unfriendly

and even inhuman.

t

would not

always be so. God would at last be

human, his witness in heaven, his

sponsor on high, his ever-living

Vmdicator. Best

of

all he would see

Him

with his own eyes, standing

upon the earth after his death, on

his side, not as a stranger. This

waS

enough. Job felt as David did

when he exclaimed: As for me, I

shal l behold Thy face in righ

teousness. I shall be satisfied,

when I awake, with beholding

Thy form, Psalm 17:15.

This was

Job's

hope and as

surance: His understanding may

have been, vagne and not as clear

and complete as ours on this

side of the completion of the

entire written revelation

of

God.

But God was his hope, and God

would stand on the

earth

in the

future,

and

a

physically resur

rected

Job would see

Him-his

Divine Redeemer as a human be

ing.

Whatever

Job understood

by these words,

the

Holy Spirit

intended them to refer to Jesus

Christ. As Jerome

said

centu

ries ago: No one spoke con

cerning

the

resurrection

as

openly

after

Christ, as Job be

fore

Christ. -

Fr'ancis Turretin,

INSTITUTES

OF ELENCTIC

THEOLOGY, Vol. III, P 563.

Do you live

in

the light of this

hOpe as

Job

did?

.. .

as

Abraham

saw

Christ's

day,

it may likewise be said ofJob that

he rejoiced to see Christ's

day,

and

he saw it and

was

glad.

t

was his

divine Redeemer that

gladdened

the

believing soul of the

man

ofUz.

Green,

p.

215.

(3.)

The

Hope

for Resurrection

in

Job's Confession

Psalm 19:25-27 points us to

Christ and also expresses Job's

belief in physical resurrection.

The idea

of resurrection

and

of

Christ are brought together in

this verse

as they are

in

Hosea

6:1-2-Come,

let

us

return

to

the LORD.

For

he has toru

us, but He

will

heal

us; He

has wounded

us,

but

He will

bandage

us. He will revive us

after

two

days;

He will

raise

us

up

on

the third

day

that we

may live before

Him.

Job does not simply speak of

a

physical rescue from his

physical

suffering. He speaks

of

a resurrection on

the last

day-At the Last [Day] He will

10 - THE COUNSEL

of

ChaIcedon - April/May,

1999

take

His

stand

on

the earth.

He anticipates this to take place

after

his death,

after

worms

have destroyed his

skin

and

body, and he has returned to

dust-Even

after

my

skin

is

flayed. And when Christ takes

His stand on the earth on the

Last

Day,

He

will

make

Job

alive again-yet in my flesh I

shall se e God;

whom myself

shall behold, and whom

MY

EYES shall see and not

an

other, -19:27.

7

These words are

unmistakable: Job is saying that

with his own physical eyes he

will see

God in a

visible,

aud

presumably human, form. All

this cannot relate to the resto

ration

of

his health, but is a clear

reference to

the

resurrection on

the

last day. a

Brakel,

THE

CHRISTIAN'S REASONABLE

SERVICE, Vol. IV, p. 330

(4.) The Assurance of Salvation in

Job's Confession

Job's assurance ofhis

Redeemer's love for him

is

obvious

in his confession-And as for me,

KNOW that

my

Redeemer

lives, aud

at

the Last He WILL

take His stand

from my flesh

SHALL see God, whom I myself

SHALL behold This contains

all the confident assurance of Paul

who

said:

For

I

am

persuaded,

that neither death

nor

life

shall

be able to separate us from the

love

of

God, Romans 8:38-39,

and

For I know whom I have be

lieved,

and

am persuaded that

He is able to keep that which I

have committed unto Him

against that day, II Timothy 1:12.

1 Eliphaz speaks here ouly of

those whom God chastises as His

children to their profit ... whenGod

chastises the reprobates, it is just

as

if

He had

already

begun to show

His wrath upon them, and that the

fire ofit were already kindled. -


8/8

Calvin, SERMONS FROM JOB pp. 33,35.

2 The title, Redeemer, is repeatedly in the O.T. a name

for God, Isaial141:14, 43:14 44:6,24, 47:4,

48:

17 49:7,26,

54:5,8,59:20,60:16,63:16.

Io

the

N.T.

Christ is said

to be

our Redeemer, Luke24:21, Galatians 3:13, 4:5, Titus 2:14,

I Peter 1:18.

3

AltllOugh some of Raven's expressions can be more

carefully and correctly stated, nevertlleless the point

is

well

taken: Job believed in an incarnate-divine Redeemer. Raven

says some

of

he things he does to emphasize tllat,

altllOugh

Job says notlnng contrary to tlle full-orbed Biblical doc

trine of he llinity, he only had a "shadowy" understanding

of it since

it

appears that he lived outside the redemptive

history of revelation in tlle covenant commmlity.

4 TIlese two Hebrew words in Job 16:19-21-witness

and

advocate-----occur

together in

Genesis 31 :47.

After Jacob

leaves Ins uncle Laban with a large portion

of

Laban s flocks

and herds, his uncle comes after him. At Laban's sugges

tion they set up a pile

of

stones, which Laban called, "Jegar

sailadutlm," which in Aramaic, Laban's language, means

"tlle heap of witness," and winch Jacob called in Hebrew,

"Galeed," which also means "ilie heap of witness." The

word of witness iliat Jacob used is tlle same word trans

lated witness in Job 16:19, and Laban's name for iliepile of

stones

is

the phrase he that voucheth

for

me

(KJV)

in

Job 16:19. "Evidently Job expected God as his witness to

do for him what Laban and Jacob expected from the heap

of

stones."- Raven, THE RELIGION OF ISRAEL, p. 606.

Laban said: This heap is a witness, and the pillar is a

witness, that

I

will not pass by this heap to you for

harm,

aud you will not pass by this heap

and

this pillar

to me, for harm. The God of Abraham and the God of

Nahor, the God

of

their father,

judge

between us, Gen

esis 31:52-53.

TIle

pile of stones would protect Laban from

Jacob.

s Oh

that

Thou wouldst hide me in Sheol [the

grave],

that

Thou wouldst conceal me until Thy wrath

returns to Thee,

that

Thou wouldst set a limit for me

and

remember

me

I f

a

man

dies, will

he

live again?

All the days

of

my struggle I will wait, until my

chauge [resurrection] comes. Thou wilt call, aud I will

answer Thee; Thou wilt long for the work

of

Thy

hands, Job 14:13-15.

6

The phrase in ilie NASV's translation

of

Job 19:27-

Whom I l XBflfshail behold-is literally translated on

my side, Psalm 118:6, or for me, Psalm 56:9.

7 The AutllOrized Dutch Bible differs from the

KJv.

Where ilie

KJV

has "he shall stand at ilie latter day upon ilie

earili," the Dutch Bible has "He shall at ilie latter day resur

rect my dust."

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April/May,

1999 - THE COUNSEL of

Chalcedon

- 11

Documents

1999 Issue 3 - The Heart of a Godly Man Part 2 - Counsel of Chalcedon