Notes On
The Book of Job
Introductions.
Writer: We concede that God may have later used Moses to translate the Book into Hebrew poetry, but we believe Elihu to be the Book?s original human author.
Job is in form a dramatic poem. It is likely the oldest of the Bible books, and was certainly written before the giving of the law. It would have been impossible, in a discussion covering the whole field of sin, of the providential government of God, and of man's relation to Him, to avoid all reference to the law if the law had then been known. Job was a veritable personage (Ezekiel 14:20; James 5:11), and the events are historical. The book sheds a remarkable light on the philosophic breadth and intellectual culture of the patriarchal age. The problem is, Why do the godly suffer?
Location: Land of Uz.
Job is in seven parts:
570_e; Job 2:3, a perfect and an upright man
Ref. Job 2:3
1 Kings 8:61. "Let your heart therefore be perfect* with the Lord Our God, to walk in his statues, and to keep his commandments, as at this day."
*The word, perfect, implies whole-heartedness for God, single-mindedness, sincerity -- not sinless prefection.
570_f; Job 2:3, one that feareth God, and escheweth evil
570_g; Job 2:3, and still he holdeth fast his integrity
570_h; Job 2:3, and still he holdeth fast his integrity
574_1; Ref. Job 8:1; Then answered Bildad the Shuhite
Bildad is a religious dogmatist of the superficial kind, whose dogmatiasm rests upon
tridition (Job 8:8-10) and upon proverbial wisdom and approved pious phrases.
These abound in all of his discourses. His platitudes are true enough, but then
every one knows them (Job 9:1, 2; 13:2), not do they shed any light on such
a problem as Job's.
576_1; Job 11:1; Then answered Zophar the Naamathite, and said
Zophar is a religious dogmatist who assumes to know all about God; what God will do in any given case,
why He will do it, and all His thoughts about it. Of all forms of dogmatism this is most irreverent, and
least open to reason.
600_2; Ref. Job 15:15; he putteth no trust in his saints; Ref. Job 4:18; Behold, he put no trust in his servants; Job 8:14; and whose trust shall be a spider's web
"faith"
Trust is the characteristic O.T. world for the N.T. "faith," "believe."
It occurs 152 times in the Old Testament, and is the rendering of Hebrew words
signifying
- to take refuge (e.g. Ruth 2:12);
- to lean on (e.g. Psalm 56:3);
- to roll on (e.g. Psalm 22:8);
- to stay upon
(e.g. Job 35:14).
654; Psalm 109:6: Set thou a wicked man over him: and let Satan stand at his right hand.
570_g; Job 2:3, and still he holdeth fast his integrity
Job 27:5-6.
5 God forbid that I should justify you: till I die I will not remove mine integrity from me.
6 My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live.
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615_c; Job 2:3, thou movedst me against him, to destroy him
Psalm 35:11, False witnesses did rise up
631_d; Job 2:3,
Psalm 69:4, They that hate me without a cause
607_1; Job 2:3, one that feareth God
Psalm 19:9, The fear of the Lord is clean, enduring for ever
The "fear of the Lord," a phrase of the Old Testament piety, meaning reverential trust, with hatred of evil.
1313_p; Job 2:3, holdeth fast his integrity
1 Peter 2:20, what glory is it, if, when ye be buffeted for your faults, ye shall take it patientlty
571_1; Job 4:1, Then Eliphaz the Temanite
A Relgious Dogmatist
Eliphaz is a religious dogmatist whose dogmatism rests upon a mysterious and remarkable experience (Verses 12-16). Did a spirit
ever pass before Job's face? Did Job's hair of his flesh ever stand up? Then let him be meek while one so superior as Eliphaz declares the causes of his misfortunes. Eliphaz says many true things
(as do the others), and often rises into eloquence, but he remains hard and cruel, a dogmatist who must be heard because of one remarkable experience.
571_m; Ref. Job 4:9-10, and by the breath of his nostrils are they consumed
1302_j; Hebrews 11:23
Hebrews 11:23, they saw he was a proper child
the child was beautiful.
1302_k; Hebrews 11:23b, were not afraid of the king's commandment
1302_l; Hebrews 11:25, Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season
1302_m; Hebrews 11:25b, enjoy the pleasures of sin for a season
42_b; ref. from Job 2:3;
Genesis 23:12, and behold the angels of God ascending and descending on it.
952_a; Job Study, Nahum 1:1, The burden of Nineveh
952_1; Job Study, Nahum 1:1, The burden of Nineveh
Nineveh represents apostate, religous Gentiledom
956_3a; Habakkuk 2:5, who enlargeth his desire as hell, and is as death
Ref. Job 24:19, so doth the grave those which have sinned
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5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:
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Sheol
Sheol is, in the Old Testament, the place to which the dead go.
- (1) Often, therefore, it is
spoken of as the equivalent of the grave, merely, where all human activities cease;
the terminus toward which all human life moves (e.g.
- (2) To the man "under the sun," the natural man,
who of necessity judges from appearances, sheo] seems no more than the grave?
the end and total cessation, not only of the activities of life, but of life itself
(Eccl. 9:5, 10).
- (3) But Scripture reveals sheol as a place of sorrow
(2 Sam. 22:6; Psalm 18:5; Psalm 116;3),
into which the wicked are turned
(Psa. 9:17),
and where they are
fully conscious
(Isa. 14:9-17; Ezekiel 32:21; see, especially,
John 2:2;
what the belly
of the great fish was to Jonah that sheol is to those who are therein). The sheol
of the Old Testament and hades of the New Testament
(Luke 16:23, See Note Page 1098_1)
are identical.
27_h; Job Study,
Genesis 18:1, And the Lord appeared unto him
27_i; Job Study
Genesis 18:1b, he sat in the tent door in the heat of the day
190_g; Job Study
Numbers 18:1, thy father's house with the shall bear the iniquity
i.e., be responsible for every neglect or offence relation to. Cf.
Exodus 28:38; bear the iniquity of the holy things
Again, be responsible for every neglect or offence respecting "the holy things," etc.
594_1; Job 38:1, Then the Lord answered Job
Job Face To Face With the Lord.
The words of Jehovah have the effect of bringing Job consciously into
His presence (Job 42:5). Prior to this the discussions have been about God,
but He has been conceived of as absent. Now Job and the Lord are face
to face.
It is noteworthy that Job does not answer Elihu. Despite his harsh judgment he has
spoken so truly about God that Job remains silent.
Job 38:1 may well be paraphrased, "Then Jehovah answered for [or on behalf of]
Job."
569_i; Job 1:8, Lord said unto Satan, Hast thou considered my servant
569_c; Job 1:8, a perfect and an upright man
12_h; Job reference;
Genesis 5:24, And Enoch walked with God: and he was not; for God took him
1167_d; Acts 13:22, gave testimony, and said, I have found David
1243_c; Galatians 3:8, God would justify the heathen through faith
1243_d; Galatians 3:8b, preached before the gospel unto Abraham
1243_e; Galatians 3:8c, saying, In thee shall all nations be blessed
853_i; Ezekiel 14:14, Though these three men, Noah, Daniel, and Job, were in it
Important contemporaneous testimony to the character and historicity of Daniel who was yet living.
1318_s; 2 Peter 2:5, brinting in the flood upon the world of the ungodly
17_c; Genesis 9:24-25, And he said, Cursed be Canaan
336_b; 1 Samuel 16:7, because I have refused him: for the Lord seeth not as man
336_c; 1 Samuel 16:7, for man looketh on the outward appearance
1251_s; Ephesians 2:8-9, For by grace are ye saved
1251_p; Ephesians 2:8b, by grace are ye saved through faith
1251_t; Ephesians 2:8c, saved through faith; and that not of yourselves
1251_u; Ephesians 2:8d, it is the gift of God
1251_v; Ephesians 2:9, Not of works, lest any man should boast
1251_w; Ephesians 2:9b, lest any man should boast
570_h; Job 2:3b, movedst me against him, to destroy him without cause
597_1; Ref. Job 42:1-6, Wherefore I abhor myself
Ref. Bible: Job 42:6, Wherefore I abhor myself
JOb's Solution
The problem, of which the book of Job is the profound discussion, iinds here its
solution. Brought into the presence of God, Job is revealed to himself. In no sense
a hypocrite, but godly and possessing a faith which all his afflictions could not
shake.
Job was yet self-righteous and lacking in humility. Chapter 29 fully discloses this. But in the presence of God he anticipates, as it were, the experience of
Paul
(Philippians 3:4-9),
and the problem is solved. The godly are afflicted that they
may be brought to self-knowledge and self-judgment. Such afflictions are not
penal for their sins, but remedial and purifying.
The book of Job affords a sublime
illustration of the truth announced in
1 Corinthians 11:31-32, and
Hebrews 12:7-11.
Best of all, such self-knowledge and self-judgment is the prelude to greater
fruitfulness
(vs. 7-17; John 15:2).
Cf. Joshua 5:13-14; Ezekiel 1:28; 2:1-3; Daniel 10:5-11; Revelation 1:17-19.
597_e; Ref. Job 42:6, I abhor myself, and repent in dust and ashes
598_a; Ref. Job 42:12, the Lord blessed the latter end of Job
596_d; Ref. Job 40:15-24, vs. 15, Behold now behemoth, which I made with thee
Or, the elephant, as some believe.
596_e; Ref. Job 40:15-24, vs. 20, Surely the mountains bring him forth food
598_b; Ref. Job 42:12b, for he had fourteen thousand sheep
598_c; Ref. Job 42:13, He had also seven sons and three daughters.
597_f; Ref. Job 42:7-9, vs. 8, take unto you now seven bullocks
1301_l; Ref. Hebrews 11:1; Job 42:8, 11:1; Faith is the substance
Word: substaining.
Not implied:
- Not "was"
- Not "will be"
- Not "can be"
1301_m; Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
587_e; Ref. Job 29:1-25, vs. 4, when the saecret of God was upon my tabernacle
587_f; Ref. Job 29:1-25, vs. 14, I put on righteousness, and it clothed me
579_h; Ref. Job 16:2, I have heard many such things: miserable comforters are ye all
581_j; Ref. Job 19:25, I know that my redeemer liveth
Isaiah 59:20;
20 (1) And the Redeemer shall (2) come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
21 As for me, this is my covenant with them, saith the LORD; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever.
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See Note Page 765_1.
765_1; Ref. Job 19:25, For I know that my redeemer liveth
Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
Isaiah 59:20, And the Redeemer shall come
Redemption: Kingsman type.
Redemption summary:
The goel, or Kinsman-Redeemer, is a beautiful type of Christ.
765_2; Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
Isaiah 59:20b, the Redeeemer shall come to Zion
The Time Is Fixed.
The time when the "Redeemer shall come to Zion" is fixed, relatively, by
Romans 11:23-29
as following the completion of the Gentile Church. That is also
the order of the great dispensational passage.
Acts 15:14-17.
In both, the return
of the Lord to Zion follows the outcalling of the Church.
765_d; Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
765_c; Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
765_e; Ref. Hebrews 11:1; Job 42:8, the evidence of things not seen
1280_x; Ref. 2 Timothy 2:15; Job 42:8, the evidence of things not seen
1280_y; Ref. 2 Timothy 2:15; Job 42:8, the evidence of things not seen
1137_p; Ref. John 15:25;,
54_g; Ref. Genesis 37:28, and sold Joseph to the Ishmeelites
1037_k; Ref. Matthew 26:15, And they convenanted with him for thirty pieces of silver
1124_g; Ref. 1 Corinthians 13:12, For now we see through a glass, darkly; but then face to face:
1201_m; Ref. Romans 8:18, For I reckon that the sufferings
1201_n; Ref. Romans 8:19, For the ernest expectation of the creature waiteth
1201_o; Ref. Romans 8:19b, waiteth for the manifestation of the sons of God
1201_p; Ref. Romans 8:23b, waiting for the adoption, to wit
1201_q; Ref. Romans 8:23c, adoptin, to wit, the redemption of our body
1269_s; Ref. 1 Thessalonians 4:13-18, 13 concerning them which are asleep, that ye sorrow not
1269_t; Ref. 1 Thessalonians 4:13-18,
vs. 14, For if we believe that Jesus died and rose again
1269_u; Ref. 1 Thessalonians 4:13-18,
vs. 14b, believe that Jesus died and rose again
1269_v; Ref. 1 Thessalonians 4:13-18,
vs. 14c, even so them also which sleep in Jesus
1269_w; Ref. 1 Thessalonians 4:13-18,
vs. 15, shall not prevent them which are sleep
1269_x; Ref. 1 Thessalonians 4:13-18,
vs. 16, For the Lord himself shall descend
1269_y; Ref. 1 Thessalonians 4:13-18,
vs. 16b, and the dead in Christ shall rise first
1269_z; Ref. 1 Thessalonians 4:13-18,
vs. 17, Then we which are alive and remain
1269_1; Ref. 1 Thessalonians 4:13-18,
vs. 17b, shall be caught up together
1269_a; Ref. 1 Thessalonians 4:13-18,
vs. 17b, caught up together with them in the clouds
1269_b; Ref. 1 Thessalonians 4:13-18,
vs. 17c, and so shall we ever be with the Lord
765_2; Ref. Job 19:25, I know that my redeemer liveth
1115_1; John 1:17, law was given by Moses, but grace and truth came by Jesus Christ
,
Summary:
(1) Grace is "the kindness and love of God our Saviour
toward man . . . not by works of righteousness which we have done"
(Titus 3:4, 5).
(2) As a dispensation, grace begins with the death and resurrection of Christ
(Rom. 3:24-26; Rom. 4:24, 25).
(3) Grace has a twofold manifestation: in salvation
(Rom. 3:24.),
and in
the walk and service of the saved
(Rom. 6:15.).
See, dispensations.
1192_1; Romans 1:16, it is the power of God unto salvation to every one that believeth;
James 1:21b, engrafted word, which is able to save your souls
Salvation.
Romans 1:16
The Hebrew and Greek words for salvation imply the ideas of deliverance,
safety, preservation, healing, and soundness. Salvation is the great
inclusive word of the Gospel, gathering into itself all the redemptive acts
and processes: as "Justification, redemption, grace, propitiation,
imputation, forgiveness, sanctification, and glorification. Salvation is in
three tenses:
1203_1; Romans 10:3, going about to establoished their own righteousness
The word "righteousness" here, and in the passages having marginal references to this, means legal
, or self-fighteousness; the futile effort of man to work out under law a character which God can approve (Revelation 19:8; See Note Page 1348_2.)
1203_y; Romans 10:3, going about to established their own righteousness
1244_w; Ref. Galatinas 3:24, Wherefore the law was our schoolmaster
1244_y; Ref. Job Study 1,
Galatians 3:24, to bring us unto Christ
1245_a; Ref. Job Study 1,
Galatians 3:24b, that we might be justified by faith
1244_2; Ref. Job 41 Study Page, Galatians 3:24, Wherefore the law was our schoolmaster
I. The law of Moses, Summary:
(1) The Mosaic Covenant was given to Israel in three parts:
(2) The commandments and ordinances were one complete and inseparable whole. When
an Israelite sinned, he was held "blameless" if he brought the required offering
(Luke 1:6; Philippians 3:6).
(3) Law, as a method of the divine dealing with man, characterized the dispensation
extending from the giving of the law to the death of Jesus Christ
(Galatians 3:13-14, 23-24).
(4) The attempt of legalistic teachers (e.g.
Acts 15:1-31; Galatians 2:1-5)
to mingle law with grace as the divine method for this present dispensation of grace,
brought out the true relation of the law to the Christian, viz.
II. The Christian doctrine of the law:
(1) Law is in contrast with grace. Under
the latter God bestows the righteousness which, under law. He demanded
(Exodus 19:5; John 1:17; Romans 3:21; See Note Page 1194_1; Romans 10:3-10; 1 Corinthians 1:30).
(2) The law is, in itself, holy, just, good, and spiritual
(Romans 7:12-14).
(3) Before the law the whole world is guilty, and the law is therefore of necessity
a ministry of condemnation, death, and the divine curse
(Romans 3:19; 2 Corinthians 3:7-9; Galatians 3:10).
(4) Christ bore the curse of the law, and redeemed the believer both from the curse
and from the dominion of the law
(Galatians 3:13; 4:5-7).
(5) Law neither justifies a sinner nor sanctifies a believer
(Galatians 2:16; Galatians 3:2-3, 11-12).
(6) The believer is both dead to the law and redeemed from it, so that he is "not
under the law, but under grace"
(Romans 6:14; 7:4; Galatians 2:19; 4:4-7; 1 Timimothy 1:8-9).
(7) Under the new covenant of grace the principle of obedience to the divine will
is inwrought
(Hebrews 10:16).
So far is the life of the believer from the anarchy of self-will that he is "inlawed
to Christ"
(1 Corinthians 9:21),
and the new "law of Christ"
(Galatians 6:2; 2 John 5)
is his delight; while, through the indwelling Spirit, the righteousness of the law is
fulfilled in him
(Romans 8:2-4; Galatians 5:16-18).
The commandments are used in the distinctively Christian Scriptures as an instruction
in righteousness
(2 Timothy 3:16; Romans 13:8-10; Ephesians 6:1-3; 1 Corinthians 9:8-9).
570_e; Job 2:3, a perfect and an upright man
1 Kings 8:61. "Let your heart therefore be perfect* with the Lord Our God, to walk in his statues, and to keep his commandments, as at this day."
*The word, perfect, implies whole-heartedness for God, single-mindedness, sincerity -- not sinless prefection.
8_2; Job 2:3, the Lord said unto Satan
Genesis 3:1, Now the serpent was more subtil
The serpent
The serpent, in his Edenic form, is not to be thought of as a writhing reptile.
That is the effect of the curse
(Gen. 3:14).
The creature which lent itself to Satan
may well have been the most beautiful as it was the most "subtle" of creatures less
than man. Traces of that beauty remain despite the curse. Every movement of
a serpent is-graceful, and many species are beautifully coloured. In the serpent,
Satan first appeared "as an angel of light"
(2 Cor. 11:14).
952_NAHUM.
Nahum prophesied during the reign of Hezekiah, probably about one hundred and
fifty years after Jonah. He has but one subject?the destruction of Nineveh.
According to Diodorus Siculus, the city was destroyed nearly a century later,
precisely as here predicted. The prophecy is one continuous strain which does not
yield to analysis. The moral theme is: the holiness of Jehovah which must deal with
sin in judgment.
B.C. 713.
952_1; Nahum 1:1, The burden of Nineveh
Nineveh stands in Scripture as the representative of apostate religious Gentiledom, as Babylon represents the confusion into which the Gentile political world-
system has fallen (Dan. 2. 41-43).
See Isa. 13:1, note. Under the preaching of
Jonah, b.c. 862, the city and king had turned to God (Elohim),
Jon. 3. 3-10.
But
in the time of Nahum, more than a century later, the city had wholly apostatized
from God. It is this which distinguishes Nineveh from all the other ancient Gentile
cities, and which makes her the suited symbol of the present religious Gentile
world-system in the last days. Morally, Nineveh is described in Rom. 1. 21-23.
The chief deity of apostate Nineveh was the bull-god, with the face of a man and
the wings of a bird: "an image made like to corruptible man, and to birds, and four-
footed beasts."
The message of Nahum, uttered about one hundred years before the destruction
of Nineveh, is, therefore, not a call to repentance, but an unrelieved warning of
judgment: "He will make an utter end: affliction shall not rise up the second time,"
verse 9; see, also, Nah. 3. 10. For there is no remedy for apostasy but utter judg-
ment, and a new beginning.
Cf. Isa. 1. 4-5, 24-28; Heb. 6. 4-8; Prov. 29. 1.
It is
the way of God; apostasy is punished by catastrophic destruction. Of this the
flood and the destruction of Nineveh are witnesses. The coming destruction of
apostate Christendom is foreshadowed by these.
(Cf. Dan. 2. 34-35; Luke 17. 26-27; Rev. 19. 17-21.)
724_1; Isaiah 13:1, The burden of Babylon, which Isaiah the so9n of Amoz did see.
Isaiah 13:8
A "Burden,"
Hebrew massa = a heavy, weighty thing, is a message, or oracle
concerning Babylon, Assyria, Jerusalem, etc. It is "heavy" because the wrath of
God is in it, and grievous for the prophet to declare.
724_2; Isaiah 13:1, The burden of Babylon, which Isaiah the son of Amoz did see.
Isaiah 13:1
Babylon
The city, Babylon, is not in view here, as the immediate context shows. It is
important to note the significance of the name when used symbolically. "Babylon"
is the Greek form: invariably in the O.T. Hebrew the word is simply Babel, the
meaning of which is confusion, and in this sense the word is used symbolically.
(1) In the prophets, when the actual city is not meant, the reference is to the
"confusion" into which the whole social order of the world has fallen under Gentile
world-domination. (See "Times of the Gentiles,"
Lk. 21. 24; Rev. 16. 14.)
Isa. 13. 4
gives the divine view of the welter of warring Gentile powers. The divine order
is given in Isaiah 11. Israel in her own land, the centre of the divine government of
the world and channel of the divine blessing; and the Gentiles blessed in association
with Israel. Anything else is, politically, mere "Babel."
(2) In
Rev. 14. 8-ll; Rev. 16. 19
the Gentile world-system is in view in connection with Armageddon
(Rev. 16. 14; 19. 21),
while in Rev. 17. the reference is to apostate Christianity, destroyed
by the nations
(Rev. 17. 16)
headed up under the Beast
(Dan. 7. 8; Rev. 19. 20)
and false prophet. In Isaiah the political Babylon is in view, literally as to the
then existing city, and symbolically as to the times of the Gentiles. In the Revela-
tion both the symbolical-political and symbolical-religious Babylon are in view,
for there both are alike under the tyranny of the Beast. Religious Babylon is
destroyed by political Babylon (Rev. 17. 16); political Babylon by the appearing
of the Lord
(Rev. 19. 19-21). That Babylon the city is not to be rebuilt is clear
from
Isa. 13. 19-22; Jer. 51. 24-26, Jer. 51. 62-64.
By political Babylon is meant the Gentile
world-system.
(See "World," John 7. 7; Rev. 13. 8.)
It may be added that, in
Scripture symbolism, Egypt stands for the world as such; Babylon for the world
of corrupt power and corrupted religion; Nineveh for the pride, the haughty glory
of the world.
725_l; Isaiah 13:19, And Babylon, the glory of kingdoms, the beauty of the Chaldees
Isaiah 13. 12-16
Apocalyptic Judgments
Isaiah looks forward to the apocalyptic judgments
(Rev. 6-13.).
Isaiah 13. 17-22
have a near and far view. They predict the destruction of the literal Babylon
then existing; with the further statement that, once destroyed, Babylon should never
be rebuilt
(cf. Jer. 51. 61-64).
All of this has been literally fulfilled. But the place
of this prediction in a great prophetic strain which looks forward to the destruction
of both politico-Babylon and ecclesio-Babylon in the time of the Beast shows that
the destruction of the actual Babylon typifies the greater destruction yet to come
upon the mystical Babylons.
Cf. Isaiah 13. 1, note.
16_2
Genesis 9:1
The Noahic Covenant.
The elements are:
(1) The relation of man to the earth under the Adamic Covenant is confirmed (Gen. 8. 21).
(2) The order of nature is confirmed (Gen. 8. 22).
(3) Human government is established (Gen. 9. 1-6).
(4) Earth is secured against another universal judgment by water (Gen. 8. 21; 9. 11).
(5) A prophetic declaration is made that from Ham will descend an inferior
and servile posterity (Gen. 9. 24-25).
(6) A prophetic declaration is made that Shem will have a peculiar relation
to Jehovah (Gen. 9. 26-27). All divine revelation is through Semitic men, and
Christ, after the flesh, descends from Shem.
(7) A prophetic declaration is made that from Japheth will descend the "enlarged"
races (Gen. 9. 27). Government, science, and art, speaking broadly, are
and have been Japhetic, so that history is the indisputable record of the exact ful-
filment of these declarations.
See, for the other seven covenants:
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