Reformed Commentary on Job: Chapter 38


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In Chapter 38 God begins His first speech of the book, essentially arguing that His sustaining of creation is proof of His goodness and that man cannot question His justice as a consequence.

Blake’s representation of God answering Job out of the whirlwind.

Chapter 38 (For Previous Chapter Click Here)

God’s response to Job begins with a bang and it seemingly comes right off the heels of Elihu’s introduction. Just as Elihu announced God arriving from the north in a weather event, the exact same thing occurs when his speech ends. This implicitly smiles upon what Elihu taught:

Then the Lord answered Job out of the whirlwind and said, “Who is this that darkens counsel by words without knowledge? Now gird up your loins like a man, and I will ask you, and you instruct Me” (Job 38:1-3)!

The context of what is written indicates with a rather fair degree of clarity that God is addressing Job alone, and not any of the friends including Elihu. Evidence for this can be seen in where it says in verse one that “the Lord answered Job” and when God said, “I will ask you, and you instruct me.” It is apparent that God is thereafter barraging Job with a long list of rhetorical questions, no one else.

So, if we went by the text, who darkened God’s counsel by speaking words without knowledge? Pretty clearly, Job.

To add to this mountain of evidence, it is also suggestive that God specifically has in mind Job’s contention that He “brings the deep darkness into light” (Job 12:22). Within the context of the end of chapter 12, Job was saying that God is overturning the moral order of things by sowing confusion (“revealing mysteries from the darkness” and hence bringing to light things that should have remained in the dark.) Therefore, God is responding specifically to this charge against His counsel.

However, commentators with the traditional doctrine of Job’s theological inerrancy take some pains to redirect God’s accusation to another party, namely Elihu. According to Aquinas in Chapter 38 of his work, “He said: ‘Who is that man who envelops his opinions with inept arguments [Aquinas’ translation of Job 38:2]?’ … Eliud enveloped these opinions with many presumptuous and even false statements, as should be clear already, which are called here inept arguments because every lack of order proceeds from a defect of reason.” See also Chapter 11, Book 38 from Gregory the Great’s work.

It may be best to prefer the more internally consistent interpretation that God is speaking of Job, and if this be the case, it at least gives us evidence that even though Job is “the good guy,” that unlike a cartoon the good guy is not perfect in every way. This should give us great comfort in light of some of the more disturbing statements Job makes about God. We, as Biblical interpreters, are not forced to swallow charges of Job’s such as Job 9:23 (“If the scourge kills suddenly, He mocks the despair of the innocent”) hook, line, and sinker. This will help alleviate any confusion we might have in interpreting the rest of the book.

Therefore, it is not without a sense of irony that God points Job out for darkening his counsel without knowledge and then asks him to teach him if he can (Job 38:2-3). The obvious implication is that Job cannot, rightfully humiliating Job for speaking wrongly.

In order to teach Job humility and convey man’s insignificant role in the universe when compared to God’s, He asks Job what role man had in making the foundations of the world (Job 38:4-7) and slaying Leviathan (Job 38:8-11). This points to the Theocentric as opposed to Anthropocentric origins and purposes behind the universe. Afterward God moves on to show that man does nothing to sustain the universe, which He does by controlling the daylight (Job 38:12-15), the Earth’s waters (Job 38:16-18), the seasons and weather (Job 38:19-38), and the animal kingdom (Job 38:39-41, Job 39).

Job’s response to seeing that the universe does not revolve around him in its origins and that he does not sustain it in all of its complex ways is that he realizes his complete insignificance (Job 40:4). As we will see later, merely being insignificant compared to God does not make us unable to question God’s purposes. Instead, when we fully understand how God works His righteousness and goodness in both sustaining creation and regulating evil (Job 40-41), we realize that He is totally in the right and knows what He is doing. There is a necessary connection between the sustaining of existence (with God’s implicit righteousness made visible in it, Rom 1:21) and His permitting of evil. To question Him, as Job has otherwise did thus far, is therefore wrong and needs to be repented of in Job 42:6.

The foundations of the world is an important motif in the Bible. They reflect the very beginning of creation, because “He established the earth upon its foundations, so that it will not totter forever and ever” (Ps 104:5). Figuratively speaking, if the Earth was not held up where it belonged, the water and land would spill all over the place and existence would be chaotic as its original state was in Gen 1:2.

It is important to note again that this is figurative language. We know that the Earth literally does not have foundations. A satellite in outer space is not necessary to prove it, because the Bible itself says that it is so (Job 26:7). The point is that the Bible is speaking to the fact that there is something that God has established to sustain creation so it all does not fall apart. On the Earth itself, gravity would be one such physical law that seems to hold everything where it belongs. Obviously, God has established the natural laws.

However, it is important to look beyond natural laws when reflecting upon the origins of the universe. Physical laws that scientists study do seem to satisfy the Principle of Sufficient Reason that Aquinas has spoken of in his Summa Theologica. Space does not permit a detail discussion of cosmology, but whenever atheists make claims that “the universe always was” they are essentially saying that everything was caused by a cause by a cause infinitely into the past. The problem with this is that merely having a cause into eternity past does not offer a basis for how everything can have a reason for existing. It does not satisfy the Principle of Sufficient Reason.

One way to understand this is to speak about the “infinite pile of books.” If we were to ask the atheist what is holding up the infinite pile of books so that they do not fall, he would respond that there is always a book below the next book forever. “If this be the case,” he reasons, “there is always a book that can hold up the next one, so there does not need to be a first book.” The fallacy in this is that merely being infinite does not sustain the pile. For something to be a pile, they have to be set on some sort of foundation which prevents there being an infinitely falling pile of books within an infinite space.

So, reason demands that there ultimately is some sort of origin as to why everything is the way it is. Some will ignorantly retort that the universe in the beginning “created itself.” The problem is, if something is created it logically cannot created itself. The property of created things is that they have an origin in time. Nothingness cannot decide one day to make something. It is nothing. It just stays as nothing.

This is why for most of human history, every culture and people of every place has posited that some sort of eternal uncreated creator made everything. It is the only option that is not irrational. So, logic and intuition dictate that there is some sort of foundation to creation that was made by something.

Our present understanding of science appears to show that physical laws at some point came into effect and acted upon matter and energy that was set into motion by an uncreated first cause, which we may rightfully speculate was done by God. However, the Bible does not get into detail because quite frankly much of the speculation here from an eternal and omniscient perspective is probably radically wrong. Instead, the Scripture just says the obvious: God laid creation’s foundations so that the whole edifice will stand as it should. The Principle of Sufficient Reason has been satisfied.

God asks Job where he was during all of this (Job 38:4). This points to Job’s finite nature, for Job is not eternal and was not there. It is worth pointing out that before God even made the foundations, He predestined every soul that would spend an eternity with Him in heaven (Eph 1:4). Job was not there either. How could he understand God’s righteousness and mercy in choosing sinful people to be redeemed when he was not there to witness it? Job knows nothing about it so he cannot ever begin to question God as to what He is doing.

The Almighty then asks Job if he knows the “measurements” of the foundations (Job 38:5). Being that we cannot even begin to understand which units of measurements and how many, it is clear that we cannot even approach knowing how God did it and why.

God also asks, “Who laid its cornerstone” (Job 38:6). Christ is the Cornerstone (Is 28:16). He is the Word who created the entire universe (John 1:3, Col 1:16). Further, the Cornerstone sustains all of creation just as it would hold the foundation in place (in which the edifice of creation is built upon): “[T]here is but one God, the Father, from Whom are all things and we exist for Him; and one Lord, Jesus Christ, by Whom are all things, and we exist through Him” (1 Cor 8:6). Further, “He is before all things, and in Him all things hold together” (emphasis added, Col 1:17). Lastly, Christ “upholds all things by the word of His power” (Heb 1:3).

This is how we know that God Himself fulfills the Principle of Sufficient Reason. God the Father is “over all and through all and in all” (Eph 4:6). If He ceased to be, creation itself would cease to be. As the Father eternally begotten the Cornerstone, so Christ has always been without a beginning sustaining everything. In tandem with the Father “from Whom are all thing and we exist for Him” Jesus Christ is the means of Creation “by Whom are all thing and we exist through Him.” In the same way, the Son also is “through all” sustaining all things, because “in Him all things hold together.”

This means when God asks Job about the Cornerstone, He is asking Job whether he can peer into eternity past. Job obviously cannot. But, he can answer the questions in verses 5 and 6. Who did these things? Obviously God did.

When we read Genesis 1, it is important not to lose sight of what God is actually trying to convey instead of getting caught up in the details. Likewise, we must adopt the same attitude here. The Cornerstone of verse six was not created after the “sons of God” in verse 7 that sang for joy. God is not necessarily laying out each verse in perfect chronology (i.e. the foundation was measured and laid first, the cornerstone was fixed, then the morning stars/angels sang for joy.) God is merely conveying the general truth that when He, by His Son Jesus Christ, created the universe, the angels (who were created early enough to see significant parts of creation made after them) subsequently rejoiced.

This rejoicing by the “morning stars” was cut short by a rebellion in heaven by the “star of the morning” who we know as Lucifer (Is 14:12). In response, God “enclosed the sea” of chaos as personified in the dragon Leviathan with doors (Job 38:8). God’s mastery of this evil force is profound (Job 38:11). He made for this evil force a “garment” of a cloud and a “swaddling band” of darkness (Job 38:9). This points to the separating of the waters, and light from darkness, in Gen 1.

The gentle choice of wording shows that God is working His purposes lovingly, yet it shows His exerting of control. The swaddling band restricts Leviathan’s movement. He can only meet the boundaries that God permits for him (Job 38:10). God therefore controls the forces of evil for good and with a spirit of love, which we may infer from the use of the term “swaddling band.”

The chapter contains some further comments about this. “The springs of the sea” reference how the world always seems to have just the right amount of water (Job 38:16). The reference to the “expanse of the Earth,” in light of the “measurements” of God’s creation and details about weather later in the chapter (Job 38:18), humbles Job. God controls the minutia of everything, everywhere.

When “the foundations of the world were laid bare by the rebuke of the Lord, at the blast of the breath of His nostrils” (emphasis added, 2 Sam 22:16), God was mastering evil, when Job was nowhere to be found. It would be true to say that God was the first “superhero” fighting the forces of darkness. Who is Job, who cannot by capacity display the creative faculties that God has used to thwart evil from the beginning, question God’s justice?

God in His very act of creating was just and mastered evil. He has been doing it since the beginning. How could Job, who could not master the evils that arose out of his own heart when he was suffering, question God’s mastery of evil throughout the ages? He can’t.

The reference to the “gates of death” (Job 38:17), which were created before the existence of people in the chronology here, is the finishing touch of God’s mastery over Satan. Evil will be thrown into an eternal lake of fire. In the meantime, Satan is hedged in by “gates.” This is why the Scripture says, “[U]pon this rock I will build My church; and the gates of Hades will not overpower it” (Matt 16:18). How could what is enclosed by God overpower whom God has set His love upon? Job questions the One who will totally defeat wickedness and has mastered the evil one since the beginning. In light of what God just said, all of Job’s accusations simply seem out of place.

God moves on to speak of His control over the rising of the sun. There are several elements of this. It speaks again to God’s creative faculties: “ God saw that the light was good; and God separated the light from the darkness. God called the light day, and the darkness He called night” (Gen 1:4-5). It also speaks of God’s purposes: “Have you [Job] ever in your life commanded the morning and caused the dawn to know its place that it might take hold of the ends of the earth and the wicked be shaken out of it” (Job 38:12-13)?

The ordering of light so that it “knows its place” and shakes out the “wicked” appears to speak again to God’s mastery of Leviathan (who sought to overturn the creative order.) Further, the coming of the dawn every day bring safety to men both past and present, as many crimes are committed at night (Job 38:14-15). We should read the reference to God’s ordering of light and darkness within this context (Job 38:19-21).

The sustaining of the world by ordaining its weather, which is to be expected of a God who “in all and through all” are all things, gets covered next. They relate to the light, because in reality the seasons are dictated by the tilt of the Earth, affecting the directness of sunlight going through the atmosphere (Job 38:24). The more direct the sunlight is, the warmer it is. The less direct, the colder it is. Scientists would not figure this out for at least another 2,000 years, yet we have an accurate description of it in the Scripture.

God speaks of snow and hail which He has “reserved for the time of distress, for the day of war and battle” (Job 38:23). The time of distress that seems meaningless to us, just like children singing “rain rain go away come again some other day.” Yet, it is important because it “bring[s] rain on a land without people, on a desert without a man in it to satisfy the waste and desolate land and to make the seeds of grass to sprout” (Job 38:26-27).

An anthropocentric view of the universe does not allow one to really appreciate such a thing. “If the rain doesn’t help me or anyone else, what good does it do?,” he asks. Who are you to answer back to God, oh man? You might say that when a tree falls in a forest it does not make a sound when there is no one there to hear it, but it still does anyway.

God sustains the whole universe. When distress comes, who are we to question God as to what good it is? It serves purposes in sustaining this world that we cannot always observe personally.

Weather is significantly affected by the seasons of the year. First, God takes credit for creating the elements and working the miracle of having them change states (Job 38:28-30). How does God do this in an age before freezers? He changes the seasons, which He references indirectly (Job 38:31-33).

The connection between the two is not immediately obvious. In a day and age where we do not use the stars for navigation or for any other practical purposes anymore, they used to play a crucial role for the ancients in determining the seasons for the sake of agriculture. The Bible references this idea directly when it says, “Let there be lights [i.e. stars] in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years” (emphasis added, Gen 1:14).

God has this in mind when He asks, “Do you know the ordinances of the heavens, or fix their rule over the earth” (emphasis added, Job 38:33)? Being that the Bible does not endorse astrology and in fact forbids it (Deut 18:10-14), verse 33 where it says the stars “rule” the Earth can only be interpreted as a reference to the seasons. The discussion of weather in Job 38:34-38 rounds up this discussion.

Lastly, God moves on to the animal kingdom (Job 38:39-41). Their lives are directed by instinct and they are at the mercy of God. As the Scripture says, “The eyes of all look to You and You give them their food in due time” (Ps 145:15). Though we do not even know where these animals hide in their dens (Job 38:40), He provides for them. He sustains everything.

Some interpreters think that God is simply “wowing” Job with His power. However, God’s description of His own creative power and control over the world differs in a significant way with that of Job in chapter 26 and Elihu’s in chapters 36 and 37. Job and Elihu speak in awe of God’s awesomeness, wisdom, and brute strength. They definitely use the “wow factor” to put man in his place. When man realizes how much less he is than God, it becomes very difficult to question Him. However, if Job understood this, why did he still not get it? Why did he question God?

This is where God adds a new element to this equation: His purposefulness.  God deals with the creation, weather, and animals in such a fashion to take care of their needs and bring good to the world. It is a purpose that is not immediately apparent when one views the universe egocentrically, or even anthropocentrically. However, it is clear that God is conveying a righteous and kind purposefulness with how He runs the universe. Job did not see this. Elihu touches on it in Job 36:31 and 37:13. God makes this abundantly clear in chapters 38 and 39.

Understanding this, we can truly move beyond Job’s contention that, “If it is a matter of power, behold, He is the strong one! And if it is a matter of justice, who can summon Him” (Job 9:18)? Though God by strength alone can compel us to submit to His will, it is His high purposes that make Him righteous. Thrasymachus would assert in Plato’s Republic that “justice is the will of the stronger.” Though this is a logical conclusion, it is not one that God relies upon.

We do not always understand what it is, but one can surmise from the order of the universe and God’s revealed nature that this is the case. Because we do not operate under any such high purposes, we are not in the position to question God. Since the beginning of creation to the present, God has the track record to show that He sustains creation in wisdom and righteousness.

Before we dive into the issue of God’s care for the animals, verse 36 warrants further discussion. God asks, “Who has put wisdom in the innermost being or given understanding to the mind?” Obviously God has. God then asks whether man can count all the clouds (Job 38:37), which he obviously cannot. God’s point is clear: man cannot understand things he was not designed with the capacity to know. This is of itself is a good point. The irony of men questioning God’s justice, when their sense of justices has been given to them by God, escapes many.

However, why is this valid point made here? We cannot give a good answer. It appears to be a verbal aside because God was speaking of the topic of the weather and the seasons, and the counting of clouds and necessary wisdom to do so was relevant to the topic. Further, God’s discussion of the weather, unlike that of the sustaining of unseen parts of the world and the setting of its foundations, is observable to man. Man must call upon his wisdom to evaluate it and understand the seasons by looking at the stars.

Yet, where does this wisdom come from? God. Just as God has His purposes for putting a swaddling band around Satan and having it rain where no men live, God has a high purpose behind man’s wisdom. Man can understand many things, but not all things. He has free will to do things, but an incapacity to will to do all things.

So, when Job questions why God man cannot escape the effects of original sin (Job 14:1-6), God finally gives an answer: there is a high purpose behind it. Just as God ordains and wills all things for good, the same is true of original sin and man’s seemingly great, but not good enough wisdom. Though it is is not made explicit here, the reason God does any of this is to glorify His name. Being that there is no higher purpose than this, then God is right in doing it. For our intents and purposes then, Job’s question has been answered.

Be the Berean Jews


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The Scripture warns, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (James 3:1) This kind of scares me, as I am not a pastor but I do sort of teach opinions here as authoritative. To the best of my ability, I hope and certainly pray that what I write here is actually true.

The Berean Jews when taught by Paul searched the Scriptures to see if what he said was really true.

So, by God’s grace, what you read here is a correct interpretation of what is found in the Scripture. I ask you my dear readers, to be like the Berean Jews and search the Scriptures to find out what I say is true, just as I would ask you do the same with any teaching you receive.
However, have humility. You, I, the Apostles that are the foundation of the Church…we are all blind apart from the grace of God. Indeed, you cannot tell your right from your left apart from God’s grace. That’s how blind we are. That’s why Christ healed the blind, because it was a picture of what He does for us spiritually every day.
A passage that makes this really stick out is Luke 17:31-34.

Then He took the twelve aside and said to them, “Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, and after they have scourged Him, they will kill Him; and the third day He will rise again.” But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said.

Obviously, Christ spoke very plainly. It was not even the first time he said it. Yet, the disciples did not understand because God purposely blinded them. These are the same disciples who heard Christ say that the one who dips his bread in the same bowl is going to betray Him, watched Judas do it, and then when Judas left thought he was merely buying more food.
If they are blind sometimes and they wrote Scripture, what does that say about me who espouses to teach on this blog? What that says about you though looking, do not perceive all the time?
This is why it is so important to pray for the gift of prophesy and understanding: “Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy” (1 Cor 14:1).
How can I write to you truth apart from God’s grace? How can you understand the truth if it is indeed in what I write, apart from God’s grace?
Father, I ask that you be merciful to your servants, we fall so far short. But give us the gifts of understanding and prophesy, so that we may understand the truth and speak it to others. Amen.

Jesus, Justification, Works, and Faith–The Sheep and the Goats


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Are good works needed for salvation? Yes, God’s good works.

But how about all of those passages where Jesus seems to demand from us to do good works? Is He contradicting Paul? Are Reformed Theologians misrepresenting Paul and missing out on what Jesus is saying? Let’s take a look at the “pro-works” passages of Jesus.

God will one day separate the sheep from the goats.

Passage in question: “Sheep are justified because they have done good works, and the goats are condemned for the lack thereof.”

All the nations will be gathered before Him; and He will separate them from one another… and He will put the sheep on His right, and the goats on the left.

Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink…’

Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; I was a stranger, and you did not invite Me in; naked, and you did not clothe Me…’ These will go away into eternal punishment, but the righteous into eternal life” (Matt 25:32-46).

Questions to ask: Does the passage actually say that the sheep are saved because they did good? If the kingdom was “prepared for you from the foundation of the world,” does not God anticipate the salvation of the sheep before they ever did anything good?

Context of the passage: Much of the meaning of the passage can be discerned from an important passage earlier in the same chapter. In the parable of the ten virgins, five of the virgins were foolish and did not bring enough oil. As a result, they were late for the wedding. The moral of the tale would have been “you snooze, you lose” if it simply ended there. However, in Matt 25:12 the Lord says to the virgins, “Truly, I say to you, I do not know you.”

As we covered in the previous installment of this series concerning the “Lord, Lord” passage, God knew all those who would profess their faith in Christ before they were born. So, of course He never knew those with their false professions. Obviously, those whose apparent moral failings result in a lax attitude towards the coming of the Lord is contingent upon God’s foreknowledge.

This is not the only passage of the Scripture which talks about this. Rom 8:29-30 states:

For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

Being conformed to the image of Christ, evident by our works, is the logical result of God’s foreknowledge. The passage does not say (nor does the Catholic Catechism teach) that God foreknows those who, by their own free will decide to be conformed to Christ’s image. God, in His grace, moves the hearts of men to become more like Christ. Hence, any good works that God praises are the result of God working in the man, for “[e]very good thing given and every perfect gift is from above, coming down from the Father” (James 1:17).

Likewise, we see the same with the sheep and the goats. God by His foreknowledge already prepared the kingdom for the sheep. Likewise, it would be fair to say, He never knew the goats. So, the choosing of the sheep and the goats is ultimately not contingent upon man’s good and bad choices, but God’s choices pertaining to whom He will be especially gracious to and elect to salvation.

Conclusion: While many people look at such a passage with fear, much like they look at the “Lord, Lord” passage, there is no need to fear. The Scripture teaches that “perfect love casts out fear” (1 John 4:18). A Christian need not fear whether he has done enough good works, because Christ has done enough for us. Jesus tells us that “all that He has given Me I lose nothing…for this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life” (John 6:39-40). Where is this possibility that our salvation can be lost if we have not done enough good works? Christ says He will lose none and that the Father’s will is that everyone who believes in Christ will have eternal life.

This is a very plain, easy to understand guarantee. As we have seen thus far, the passages of the Scripture where works may play a role in salvation are usually vague and interpreted totally out of context.

We are saved by grace, through faith, and not by works (Eph 2:8-9), so the only consistent way to understand what Christ said is that the sheep were saved by grace, through faith, and the goats were not. It, then, should not surprise us that the sheep saved by grace do “good works, which God prepared beforehand,” because Eph 2:10 says this is the very reason why God shows grace to men.

The Ten Lepers and Works Righteousness


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The following is a reflection. I would not take it to the bank as a solid exegesis to the passage, but upon reading it I could not help but reflect upon what set apart one leper from the rest: his reliance upon Christ alone.

While He was on the way to Jerusalem, He was passing between Samaria and Galilee. As He entered a village, ten leprous men who stood at a distance met Him; and they raised their voices, saying, “Jesus, Master, have mercy on us!” When He saw them, He said to them, “Go and show yourselves to the priests.” And as they were going, they were cleansed. Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. Then Jesus answered and said, “Were there not ten cleansed? But the nine—where are they? Was no one found who returned to give glory to God, except this foreigner?” And He said to him, “Stand up and go; your faith has made you well” (Luke 17:11-19).

The healing of the ten lepers.

Jesus healed 10 lepers. Nine of them went their way. One was convinced it was his lucky day. The second thought that the medicine he was taking must have finally worked. The third thought he finally gained immunity to the skin disease. The fourth felt it was about time he was healed, he did more good than bad and surely did not deserve further affliction. And all nine had a similar excuse.

The Samaritan remembers praying to God for healing for years without ceasing. When Christ healed him and ordered him to go to the priest as a testimony, he initially went out of obedience. Then, he felt overcome with a mixture of emotions. Sadness because of his sin–he didn’t deserve to be healed. Gratitude for the miracle–he did nothing to deserve the healing. Amazement because of God’s faithfulness–for God answered his prayers.

So, he returned to Christ and worshiped Him as God, giving thanks for His faithfulness and grace. Christ, using this man’s life as a testimony to us just as all of these lepers were healed to be a testimony of the priests spoke thusly: “Your faith has made you well.”

Nine men were healed, but trusted in their works and died in their sins. Their healing merely was a testimony to the priests that someone greater than Elijah had come and He had the authority to forgive sins. The last, the Samaritan, was healed because he had faith in God. For, faith in God heals our spiritual affliction just as it healed his outward affliction. Hallelujah!


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