Piercing Leviathan

Biblical Foundations Book Awards Finalist One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (40–41). The characters and the reader have waited a long time for the Lord to speak—only to read what is traditionally interpreted as a long description of a hippopotamus and crocodile (Behemoth and Leviathan). The stakes are very high: is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? But it is difficult for modern readers to avoid a sense of frustrating anticlimax as the book ends. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil—that a supernatural interpretation fits better exegetically within the book of Job and within Job's ancient Middle Eastern context. It also helps modern readers to appreciate the satisfying climax the narrator intended for the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying to Job that he understands the evil at loose in his creation better than Job does, is in control of it, and will one day destroy it. In this New Studies in Biblical Theology volume, Ortlund considers different interpretations of the Lord's second speech and their potential exegetical and pastoral weaknesses. He shows how a supernatural interpretation of Behemoth and Leviathan puts modern readers in a position to appreciate the reward of Job's faith (and ours) as we endure in trusting God while living in an unredeemed creation. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.

' . his hand pierced the fleeing serpent' (Job 26:13 ESV) One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (chapters 40-41). The characters and the reader have waited a long time for the Lord to speak - only to receive what is traditionally interpreted as a long description of a hippopotamus and a crocodile (Behemoth and Leviathan). The stakes are very high. Is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? It is difficult for modern readers to avoid a sense of frustrating anti-climax as the book concludes. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil. A supernatural interpretation fits better exegetically within the book of Job and in its original context. It also helps us to appreciate the satisfying climax to the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying that he understands the evil at loose in his creation better than Job does, that he is in control of it, and will one day destroy it.

' ... his hand pierced the fleeing serpent' (Job 26:13 ESV) One of the most challenging passages in the Old Testament book of Job comes in the Lord's second speech (chapters 40-41). The characters and the reader have waited a long time for the Lord to speak - only to receive what is traditionally interpreted as a long description of a hippopotamus and a crocodile (Behemoth and Leviathan). The stakes are very high. Is God right to run the world in such a way that allows such terrible suffering for one of his most loyal servants? Is Job right to keep trusting God in the midst of much criticism? It is difficult for modern readers to avoid a sense of frustrating anti-climax as the book concludes. Eric Ortlund argues that Behemoth and Leviathan are better understood as symbols of cosmic chaos and evil. A supernatural interpretation fits better exegetically within the book of Job and in its original context. It also helps us to appreciate the satisfying climax to the book: in describing Behemoth and Leviathan, God is directly engaging with Job's complaint about divine justice, implying that he understands the evil at loose in his creation better than Job does, that he is in control of it, and will one day destroy it.

A “compelling” (Los Angeles Times) tale of friendship, betrayal, estrangement, and the unpredictable intrusions of violence in the everyday – from the author of the forthcoming 4 3 2 1: A Novel "Six days ago, a man blew himself up by the side of a road in northern Wisconsin. . . ." So begins the story by Peter Aaron about his best friend, Benjamin Sachs. Sachs had a marriage Aaron envied, an intelligence he admired, a world he shared. And then suddenly, after a near-fatal fall that might or might not have been intentional, Sachs disappeared. Now Aaron must piece together the life that led to Sach's death. His sole aim is to tell the truth and preserve it, before those who are investigating the case invent an account of their own.

"Batto argues persuasively that biblical authors, like other ancient Near Eastern authors, used mythic traditions in composing their new syntheses. . . . His bold argument is impressive".--Richard J. Clifford, Professor of Old Testament, Weston School of Theology, Cambridge, Massachusetts.

'Now my eyes have seen you." (Job 42:5) Few biblical texts are more daunting, and yet more fascinating, than the book of Job—and few have been the subject of such diverse interpretation. For Robert Fyall, the mystery of God's ways and the appalling evil and suffering in the world are at the heart of Job's significant contribution to the canon of Scripture. This New Studies in Biblical Theology volume offers a holistic reading of Job, with particular reference to its depiction of creation and evil, and finds significant clues to its meaning in the striking imagery it uses. Fyall takes seriously the literary and artistic integrity of the book of Job, as well as its theological profundity. He concludes that it is not so much about suffering per se as about creation, providence and knowing God, and how—n the crucible of suffering—these are to be understood. He encourages us to listen to this remarkable literature, to be moved by it, and to see its progress from shrieking protest to repentence and vision. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.

Why Suffering Exists: God's Purpose for Pain in the Life of Job and throughout Scripture Why does God allow suffering? The pain of suffering can be overwhelmingly mysterious, but the Bible does provide answers. Throughout Scripture, God allows trials in order to accomplish specific purposes in the lives of his people. When faced with suffering they experience spiritual growth; repentance from sin; or, as in the Old Testament story of Job, the chance to demonstrate devotion to God in the face of inexplicable agony. In Suffering Wisely and Well, Eric Ortlund explores different types of trials throughout Scripture, revealing the spiritual purpose for each and reassuring readers with God's promise of restoration. The majority of the book focuses on Job, one of the most well-known yet misunderstood stories of suffering. Ortlund thoughtfully analyzes the text chapter by chapter, including the doubt of Job's friends, God's response to Job's questions, and the meaning behind important imagery including references to Leviathan and Behemoth. Suffering Wisely and Well shows readers how to deepen their relationship with God during painful experiences in their own lives and how to comfort others who are hurting. Explores Lament and Redemption in Scripture: Helps readers understand how to interpret suffering from a Christian perspective Applicable: Each chapter ends with a "What Have We Learned?" summary Biblical Advice on Grief and Support: Teaches Christians how to avoid blame or legalism when addressing the suffering of others

The eternal purpose of God for us is that we should be fruitful. In John 15:16, the Lord Jesus admonished His disciples to “go and bring forth fruit”. God sees you as a tree that must bear fruit. In this practical book, Bishop Dag Heward-Mills takes us through various biblical Laws of Fruitfulness culled from the Bible. You will be stirred up to bear much fruit – fruit that will abide!