Carefully Examining the Text

Tommy Peeler
  • 4.8 (63)
  • Christianity
  • Updated Biweekly

To know God and to make Him known through the teaching of the Scriptures

  1. 2d ago

    Job 22:1-11

    Job 22-27 constitute the third cycle of speeches between Job and his friends. It is unlike the others in that Bildad’s speech is extremely brief and Zophar has no speech at all.  22:1 Then Eliphaz the Temanite responded,- Eliphaz speaks first for the friends as he did in Job 4-5, 15.  Verses 2-5 ask rhetorical questions. 22:2 Can a vigorous man be of use to God,- The word of use or profitable was used in Job 15:3 where Eliphaz accused Job of talk that is not profitable.  Or a wise man be useful to himself? The LORD will sarcastically taunt Job’s claims to wisdom in 38:4, 5, 18, 21.  Even the wisest and strongest of men add nothing to God (Acts 17:25), but they are completely dependent upon Him- Jer. 9:23-24; I Cor. 1:25-26.  22:3 Is there any pleasure to the Almighty if you are righteous,- In I Sam. 15:22 uses this word to tell us that God takes pleasure in the obedience of His people. Whether it is the wisest, strongest, or the most righteous, we cannot benefit God or make God in some way indebted to us.  Or profit if you make your ways perfect? The word perfect, tamam, is connected to the word blameless, tam, used to describe Job in the prologue (1:1, 8; 2:3). God is still God whether we are righteous or wicked. He is not obligated or indebted to us because we are so good because He gives us every good thing we have (James 1:17).  However, the Bible tells a story of God who loves man (John 3:16; I John 4:7-11, 19) and seeks to save man and longs for fellowship with Him (Luke 19:10; John 4:23-24).  22:4 Is it because of your reverence that He reproves you,- The word reverence is from the Hebrew yirah. Eliphaz used the word in 15:4 telling us Job did away with reverence. Remember Job is described as one who feared, yare, God (1:1, 8; 2:3).    22:5 Eliphaz gives no witnesses or evidence of crime.   22:6 For you have taken pledges of your brothers without cause,- The word without cause, chinnam, was used in Job elsewhere in 1:9; 2:3; 9:17; 22:6. The Satan accused Job of serving God for nothing in 1:9. But the LORD says the Satan stirred him up to ruin Job for nothing in 2:3. Job says God multiplied his wounds without cause in 9:17.  22:7 To the weary you have given no water to drink,- Matt. 10:42; Prov. 25:21-22. Being thirsty is connected to being weary in Prov. 25:25. And from the hungry you have withheld bread. Job denies these charges in 31:17-18.  22:8 But the earth belongs to the mighty man,- This verse unlike those around it is not a specific act of sin but an attitude that led to it. It is also not addressed to Job in second person, but it is in third person.   22:9 You have sent widows away empty,- The idea of sent away, shalach, seems to indicate the widow appealed to him for legal protection. The basic responsibility of caring for these groups is emphasized repeatedly in the Old Testament (Deut. 14:29; 16:11, 14; 24:17; 26:12; 27:19; Isa. 1:17; Jer. 7:6; 22:3; Zech. 7:10).  Why does Eliphaz assume that Job is guilty of these sins? Job has lost everything (1:13-19). The fact that God often punishes man according to his sin (lex talionis) leads his friends to conclude that this was Job’s sin.  22:10 Therefore snares surround you,- The word snares, pach, was used by Bildad in 18:9 to talk of the minefield God laid for the wicked man

  2. Sep 8

    Job 21:17-34

    21:17 How often is the lamp of the wicked put out,- Bildad affirmed that the lamp of the wicked is put out in 18:5. The book of Proverbs stresses this as well (Prov. 13:9; 20:20; 24:20). The text of Proverbs 24:19-20 says, “Do not fret because of evil people or be envious of wicked people, for the evil person has no future, and the lamp of the wicked will be extinguished.” (NET) The emphasis on the fall of the wicked by Bildad fits with Proverbs.   Job does not deny this ever happens, but he does question how often it happens. The occurrence of the lamp of the wicked being put out happens too infrequently to be said to be an established pattern.  Or does their calamity fall on them? The word calamity, ’ed is used in vs. 30 and it was used by Bildad in 18:12 to say that calamity is ready for the wicked. In Proverbs 1:27; 6:15; and 24:22 this word describes the consequences of sin upon the wicked. But, Job asks, how often does calamity fall on the wicked for their sin? Does God apportion destruction in His anger? The verb apportion, chalaq, can mean divide, distribute, allot. The noun form of this word was used by Zophar in 20:29 to speak of the wicked man’s portion from God.  The word anger, aph, was used in 20:23, 28 by Zophar to speak of God’s judgments on the wicked. Job is using Zophar’s words, but Job is questioning how frequently they come true. Job’s says the friends’ argument cannot be maintained when looking at the real world.  21:18 Are they as straw before the wind,- Straw speaks of what is weak in Job 41:27 and what is worthless in Jeremiah 23:28. And like chaff which the storm carries away? Psalm 1:4; 35:5; Isa. 17:13; 29:5; Jer. 13:24; Hos. 13:3 use this image of chaff. Chaff is the remains left behind of the straw after threshing. These verses tell us the wicked are like the chaff that the wind blows away. Psalm 1 contrasts the righteous as a well-rooted tree to the wicked who are as insubstantial and rootless as chaff. Job questions this portrayal. Is Job questioning these God inspired pictures? Job is questioning whether we always see the outworking of these principles in this life.  Job as a righteous man felt like he was a driven leaf and dry chaff in 13:25. Many people who live wicked lives are thriving. Even this very picture calls to mind the end of Job’s children from 1:18-19 who were killed by a great wind. 21:19-20 Job predicts the friends’ will answer his argument about times God has not repaid evil with answers like He will repay their children. Job says that is not fair. It is not fair that the father sins and the children pay the price. Jesus’ suffering is spoken of as drinking God’s cup in Matt. 26:39; Mark 14:36. Jesus did not suffer this penalty because of any sin or wrongdoing of His own (I Peter 2:22; I John 3:5, 8). It is striking how many characters around the cross affirm the innocence of Jesus: Pilate (Luke 23:4, 14, 22; John 18:38; 19:4, 6), Herod (Luke 23:14), Pilate’s wife (Matt. 27:19), Judas (Matt. 27:4), the thief (Luke 23:40-41), the centurion (Luke 23:47). Jesus was not on the cross for what He did but for what He did. It is not fair that we sinned, and Jesus paid the price. It is not fair, but it is amazing grace.   21:32 Others keep watch over the rich man’s tomb to honor. Watch was kept over Jesus’ tomb to make sure the disciples did not steal the body (Matt. 27:62-66). That watch failed.  “Death cannot keep its prey, Jesus my Savior, He tore the bars away, Jesus my Lord.”

  3. Aug 27

    Job 21:1-16

    Job's picture of the wicked man is 1. opposite of the friend's picture of the wicked man. 2. It is the opposite of what we might expect from other passages that describe the kind of behavior God blesses and curses. 3. It is the opposite of Job's experiences. Job's picture of the wicked sounds much like the picture painted in Psalm 73:1-14.  21:7-16 The world that the friends described is a world that “exists only in their own minds.”  21:7 Whey do the wicked still live,- The word wicked is used in vs. 7 and vs. 16. The friends spoke of the wicked dying early (15:20, 32-33; 18:19; 20:11). While Zophar spoke of the wicked perishing (20:7; also 18:17), Job says that they continue to live on. Long life is a blessing of the godly in Ps. 21:4 but here it is enjoyed by the ungodly.                                                                                                                                   21:8 Their descendants are established with them in their sight,-  Contrast 20:10, 26.  And their offspring before their eyes,- This is contrary to the words of Eliphaz in 15:34 and Bildad in 8:4; 18:19.   21:9 Their houses are safe from fear,- The word safe is the Hebrew shalom which is often translated peace. This peace was only available for those right with God (5:24) and is only temporary for the wicked (15:21).   21:10 His ox mates without fail;-  Zophar said that the prosperity of the wicked will not last (20:21, 28) but that does not fit Job’s observations. 21:11 They send forth their little ones like the flock,- They have a flock of children. Zech. 8:5 uses the same picture of a Jerusalem blessed by God. 21:12 They sing to the trimbrel and harp- The lives of the wicked are more familiar with celebration than with pain or even labor.  And suddenly they go down to Sheol- The word suddenly, rega, is the same word used of the short-lived prosperity of the wicked in 20:5. Here the idea seems to be that death comes suddenly without prolonged suffering. This word is used negatively in 20:5 but is used positively in 21:13.   21:14 They say to God, ‘Depart from us!- These prospering wicked have no desire to know the God who has given them every good gift. They want to be as far away from Him as they can. We do not even desire the knowledge of Your ways- Psalm 16:11; 25:4.  21:15 Who is the Almighty that we should serve Him,- Ex. 5:2. Having an abundance often dulls our senses to our absolute dependence upon God (Deut. 8:10-20).  And what would we gain if we entreat Him? Entreat, paga, is used of the Servant interceding for transgressors (Isa. 53:12). Satan had said that the only reason that Job feared God is because of how God blessed him (1:9-11).  21:16 Behold, their prosperity is not in their hand;- But, from Job’s perspective, why does God bless them so when they live defiantly toward Him? The counsel of the wicked is far from me- He has no sympathy for their counsel regardless of how comfortable their life is. While his friends have identified him with the wicked, Job has no agreement with their world-view.

  4. Aug 17

    Job 20

    What does Zophar say that is right? 1. 20:5 The triumphing of the wicked is short- Ps. 37:2, 9, 10, 35-36; Ps. 73:18-20; Prov. 10:2; 11:18; 13:11; 22:16. 2. 20:6-7 The LORD will bring down the pride of the wicked- Prov. 11:2; 16:18; 18:12; 29:23 Matt. 23:12; Luke 14:11; 18:14. 3. 20:8 The wicked will disappear like a dream- Ps. 73:19-20. 4. 20:9 Wicked will soon be gone- Ps. 37:35-36; his place will deny him- 20:9; Ps. 103:16. 5. 20:11 The wicked dies a premature death- Ps. 55:23; Prov. 2:22; 10:27.  6. 20:24-25 The wicked cannot escape God’s judgment- Amos 5:18-20.  How does Zophar point to Job as the wicked man? Zophar uses Job’s own words against him. Things Job used to describe his status are said by Zophar to be pictures of the evil man.  1. 20:4 Job knows his redeemer lives (19:25), but he does not know these time-honored truths. This seems to be a mockery of Job’s claim to know.  2. 20:9 Job spoke of “eye that will see him no more” in 7:8. Zophar uses this to describe the wicked man.  3. 20:9 the wicked man’s “place no longer beholds him” was spoken by Job in 7:10. 4. 20:16 poison fills the wicked 6:4 5. 20:23 Job’s children are killed when they are eating- 1:13, 18-19. 6. 20:25 God shoots arrows at Job in 6:4; 16:13 and the arrows do great damage 16:13. 7. 20:26 The fire of God devours and consumes in 1:16. 8. 20:27 heavens and earth reveal his sin- 16:18-19 and 20:27 will rise up against him- 19:25. What is wrong what Zophar says? 1. The Bible does emphasize that wickedness ends in disaster. That is different, however, from thinking that all who experience disaster are wicked.  2. It is striking that the friends focus on material loss. Are they materialist in the sense that they think the greatest of gains are material possessions? 3. In the last words of all the speeches by the friends in the first round, there was a call to return to God and the promise of blessings that will bring (5:17-27; 8:20-22; 11:13-20). In the second round each of speeches, end their speeches with only words of judgment about the wicked who do not know God (15:34-35; 18:21; 20:29). Job’s time for repentance may be over from the friend’s perspective. Zophar does not mention anything of God’s mercy or compassion. Zophar intends this to announce Job’s judgment and not to offer him a chance to repent.  We do not preach, teach, and warn friends against their sin only to leave them in their distress, but we do so to point them back to the God who saves.  4. They think all God’s scores must be settled in this life. “In the long term the righteous are blessed and the wicked are punished, but the long term extends beyond this life.”[1]  Job 20 and Jesus 20:3 The word translated reproof in the NASB, NET in this verse is used to describe the chastening of the Suffering servant in Isaiah 53:5. Zophar was not willing to endure Job’s reproofs, but the Suffering Servant was willing to endure them on our behalf.  Most of all Jesus answers Job 20 by demonstrating that one may look so guilty but indeed be innocent. It happened to Job and it happened to Jesus.   [1] Longman, 271. Hailey, 183, 165, 186 has good statements about Zophar’s statements about the ultimate destiny of the wicked being true but that does not always work itself out in this life.

  5. Aug 6

    Job 19:23-29 I know my redeemer lives

    I know My Redeemer lives A form of the word for redeem גאל the verb translated redeem is used to talk of the kinsman- redeemer- Lev. 25:25, 26, 33, 48, 49, 49, 49, 54; Numbers 35:12, 19, 21, 24, 25, 27, 27; Deut. 19:6, 12; Joshua 20:3, 5, 9; Ruth 2:20; 3:9, 12, 12, 13, 13, 13, 13; 4:1, 3, 4, 4, 4, 4, 4, 6, 6, 6, 6, 6, 8, 14; II Sam.14:11.  1.In the OT the kinsman-redeemer redeemed the property of near kinsmen- Lev. 25:25, 25, 26; Ruth 4:1-12; Jer. 32:6-15. If a man was forced to sell a piece of land handed down in the family over the generations, the kinsman-redeemer would pay the debt and keep the land in the family.   2. They redeemed a poor relative from slavery- Lev. 25:47-49. Specifically, the word appears in Lev. 25:23-24, 48, 49, 49, 49. If a near relative had to sell himself into slavery to pay off a debt the kinsman-redeemer paid his debt and released him from bondage.   3. The kinsman-redeemer avenges the death of a relative- Num. 35:12, 16-28; Deut. 19:6, 12; Josh. 20:3, 5, 9; II Sam. 14:7, 11. The word is used specifically in Num. 35:12, 19, 21, 24, 25, 27, 27. This may be the best comparison for Job invoking a redeemer here. Job had been done a great wrong that must be avenged. He has been the victim of violence (19:7).   4. The redeemer, if needed, married the wife of the near kinsman to raise up a descendant for the late relative- Ruth 3:9-13; 4:1-8. This responsibility is not specifically stated in the law, but it is lived out in the historical books. The practice in Ruth is a seeming implication of the law of the kinsmen-redeemer. The Levirate law of marriage in Deuteronomy 25:5-10 extended to other relatives beyond brothers living together.   The go’el plays a significant part in the book of Ruth (2:20; 3:9,12; 4:1, 3, 4, 6, 8, 14). A go’el demonstrated great commitment to and sacrificed himself for another- Ruth 4:1-8. The relative closer than Boaz was willing to redeem when he knew there was no heir, and the land would be his. However, when he realized that he had to marry Ruth and raise an heir up to inherit the land then he did not because it might endanger his own inheritance. A redeemer often acted at great expense to himself. The law required that a landowner leave the corners of his field- Lev. 19:9-10; 23:22. The landowner was not go back over their field, olive tree, or vineyard a second time for anything missed- Deut. 24:19-22. Boaz went far above and beyond anything the law required. Boaz invited Ruth to glean in his field- Ruth 2:8-9, 21. He gave her access to the water- Ruth 2:9. Boaz invited Ruth to eat with him- Ruth 2:14. He served Ruth- Ruth 2:14 Boaz commands his workmen that if Ruth gets ahead do not rebuke her- Ruth 2:15. He tells his workmen to deliberately to miss some things for Ruth- Ruth 2:16. Boaz did not do the bare minimum for Ruth, but he went above and beyond the call of duty for her.   In the Exodus God acted as Redeemer- Exodus 6:6; 15:13. The term is used for God thirteen times in Isaiah 41:14; 43:14; 44:6, 24; 47:4; 48:17; 49:7, 26; 54:5; 59:20; 60:16; 63:16. Many of the references in Isaiah focus on the return from Babylonian captivity. God is redeemer in Jer. 50:34. “In the Bible God is the ultimate Kinsmen Redeemer who sets the people free and restores them to their land” Ross, 461. Also see Jer. 31:11; 50:34; Lam. 3:58; Hos. 13:14; Micah 4:10. This word communicates God’s love to His distressed people- Isaiah 41:14; 44:24; 49:7-9, 26.

  6. Jul 27

    Job 19:13-22

    19:13-20 Job a byword and outcast (17:6) Job mentions some twelve groups here that have been alienated from him. The mention of these groups show how isolated and alienated Job has become.  A common theme in psalms of lament is how the writer or speaker has been isolated from family and friends (Ps. 31:11; 38:11; 41:9; 55:12-14; 69:8; 88:8, 18). 19:15 Those who live in my house and my maids consider me a stranger- The one who dwells in his house, gar, would refer not to blood relatives but to outsiders taken in by the good will of the homeowner. These were outside the bonds of family (Ex. 20:10, 12; Deut. 5:14; 16:11, 14). These would generally be bound by the strongest bonds of loyalty to his benefactor but not in this case. “The tables are now so completely turned that the very persons who owed their places in the household to Job now look upon him as outside the family.”[1] I am a foreigner in their sight- The terms stranger (from the first line) and foreigner are used in parallelism. Often sojourners and maids were taken from foreign nations (Lev. 25:44-46; II Kings 5:2). Job has taken in people outside the nation and now these treat Job as if he were the stranger and foreigner.   19:16 I call to my servant, but he does not answer;- Job 9:14-16 uses the verb call (vs. 16) and answered (vs. 14, 15, 16).  The servant was the lowliest member of the community (though see Job’s respect for them in 31:13-15). The servant usually was very attentive to the master’s wants (Ps. 123:2; Luke 17:7-10). Just as God did not answer in vs. 7 so the servant does not answer. Job gets no answer from God, his friends, or even his servants, he is “a man without an answer.”[2] I have to implore him with my mouth- The word implore is the word translated pity in vs. 21. The proper of order of things is not that the master begs the servant but even after this, the servant still does not properly respond. Job’s world has truly been turned upside down.  19:13 He has removed my brothers far from me,- In Ps. 69:8 David was estranged from his brothers. This word far from me, rachaq, is also used begging God not to be far away (Ps. 22:11, 19; 35:22; 38:21; 71:12). God is the One driving the wedge between Job and those closest to him. “The whole sorry catalogue of Job’s losses of human intimacy is laid at God’s door.”[2] Job experiences what many sufferers, even innocent sufferers experience, though their friends may be many in times of blessing, they are often few in times of suffering. In suffering the sufferer is often left to fend for himself. Ps. 38:11-12; 69:9; 88:8, 18. And my acquaintances are completely estranged from me- No friend with words to comfort nor hand to help was there for Job.  19:13-20 Job being forsaken by his closest associates foreshadows the greatest innocent sufferer of all who was forsaken by those closest to Him. His brothers did not believe in Him (John 7:5). His own family sought to take custody of Him thinking He has lost His senses (Mk. 3:20-21). Jesus was betrayed by Judas, one of the twelve (Matt. 26:14-16; 21-25, 47-50). His most outspoken follower Peter denied even knowing Him (Matt. 26:69-75). All the disciples forsook Him and fled at His arrest (Matt. 26:31, 56), including the youngest and strongest (Mk. 14:51-52). He came to His own and His own did not receive Him (John 1:12). The servants in God’s house rejected Him and He was viewed as a stranger in His own house (Matt. 21:12-17, 23-27).

  7. Jul 17

    Job 19:1-12

    19:7 To cry, tsaaq, violence is implicitly a cry to God for help from violence. The weak party cries to God for relief from suffering (Ex. 8:12; 14:10; 22:23, 27; Deut. 22:24, 27).  But I get no answer- Often God’s servants uttered similar cries, and God heard them (Ps. 34:17). But in Job 35:12 Elihu is going to use both the verb cry and answer to say that sometimes God does not answer because of the pride of evil men. It is sometimes true that God does not answer one’s cries because of our attitude or behavior. For example, the one who refuses to hear the cry of the poor will also call himself and not be answered (Prov. 21:13). However, that is not the case with Job. I shout for help, but there is no justice- The verb translated shout, shava is used in Job 24:12; 29:12; 30:20, 28; 35:9; 36:13; 38:41. Putting together several of these passages in Job is interesting. In 36:13 the godless does not cry for help. In 30:20 Job shouts to God and gets no answer (30:28). In 24:12 when the wounded cry out, God does not pay attention. However, when Job was able to help and the weak cried out to him, he delivered them (29:12). However, Job 38:41 offers hope because God hears the cry of raven’s young therefore there is hope that He will hear Job’s cry.  19:9 He has stripped my honor from me- This verb stripped is used of the brothers stripping Joseph’s coat in Gen. 37:23, Aaron’s garments (Num. 20:25, 28), and Saul’s weapons  (I Sam. 31:8, 9). Also see Ezek. 16:39. Honor is portrayed as a garment to be put on or stripped off. Character and blessings are garments to be worn in Job 29:14. It is God who has stripped off these things.  And removed the crown from my head- God removed crowns in Jer. 13:18; Lam. 5:16. This language does not indicate that Job was actually a king, but the respect that Job had among his people was as great as that of any king in 29:8-10, 25.  This line serves as quite a contrast with Psalm 8:5. “His experience is diametrically opposed to the traditional belief that God crowns (‘atar, the verb that corresponds to the noun used in Job 19:9) a man with glory (kabowd) and honor (hadar).”The Hebrew word translated honor in Psalm 8:5 does not appear in Job 19:9.  Jesus and Job 19 19:2 Job spoke of the words of his friends’ crushing him. The word crush, daka, is used in Isaiah 53:5, 10 to speak of the servant of the LORD being crushed by God.   19:7 God’s ultimate display of justice was the cross. The irony is that the most horrible act of injustice in all history demonstrated the justice of God. God punished sin in way to provide salvation to the sinner (Rom. 3:21-26).

  8. Jul 8

    Job 18 Part 2

    What is the truth and error of Bildad’s words? Bildad says several things about the fate of the wicked that are elsewhere said in the Old Testament about the end of the wicked. 18:5 The light of the wicked goes out. This is stated in Proverbs 13:9; 20:20; 24:20.  18:7 The schemes of the wicked bring him down. This is stated frequently in Scripture in Psalm 7:15-16 and Prov. 26:27. 18:11, 14 Terrors frighten the wicked man. Ps. 73:19 tells us that the wicked are swept away by sudden terrors.  18:13 pictures the skin of the wicked devoured by disease. In Zech. 14:12 the LORD will strike those who go to war against Jerusalem and their flesh will rot as they stand on their feet.  18:15 tells us that brimstone will be scattered on the habitation of the wicked. Ps. 11:6 says the same basic thing. 18:16 The picture of the wicked is of a plant totally consumed, both its root below and its branches above. This is a picture of judgment upon the wicked in Isa. 5:24; Hos. 9:16. 18:17 says that the memory of the wicked perishes. This is also stated as a judgment upon the wicked in Ps. 9:6; 34:16; Prov. 10:7.  18:19 The statement that the wicked would have no posterity nor offspring is the same thing said of the king of Babylon in Isa. 14:22.   Bildad speaks truth about the ultimate fate of the wicked.   Is anything wrong with his words? To focus on one example, in 18:5 what is the problem with Bildad’s statement that the lamp of the wicked goes out?   The problem is also not in the statement itself but in how it is used. The statement affirms that the way of the wicked will end in disaster though it does not say when nor how it will end in disaster. These statements are not given to help us to determine who is wicked and who is righteous.   There are plenty of passages in Proverbs that contrast the fate of the righteous with the fate of the wicked (Prov. 10:24; 11:5; 12:13...). Is this always revealed in this lifetime? What the friends say about the fate of the wicked is correct. But is the wicked man fully repaid for his wickedness in this life? The whole Bible reveals that the final balancing the scales of justice will come in final judgment. Often it will not be evident until eternity as to who was wicked and who was righteous. In this light, the statement about the wicked leading to disaster is always like Bildad pictures it but the full truth is not revealed in this life.   It may be that the picture of the wicked particularly at 18:14 may represent in a seed form the doctrine of eternal judgment. The language of 18:15 may invoke the language of judgment on Sodom. The judgment on Sodom is given as a picture of warning for God’s judgment upon the wicked for all time in II Peter 2:6-9 and Jude 6-7.   Jesus and Job 18 18:5-6, 18 Jesus is the light of the world. The gospel of John portrays Jesus as the light (John 1:4, 5, 7, 8, 9; 3:19, 20, 21; 5:35; 8:12; 9:5; 11:9, 10; 12:35, 36, 46).   18:13-14 Jesus gives victory over the terrors of death- I Cor. 15; Heb. 2:10-18.   18:19 The wicked has no offspring or posterity. This is contrasted to Jesus- Isa. 53:10. This is contrasted with Jesus as He will see His offspring. As many as received Him to them He gave the right to be the sons of God (John 1:12).   18:20 The word appalled is used in Isaiah 52:14 of the suffering servant.

See All (210)

Trailer

4.8
out of 5
63 Ratings

About

To know God and to make Him known through the teaching of the Scriptures

Information

  • Creator
    Tommy Peeler
  • Years Active
    2021 - 2026
  • Episodes
    210
  • Rating
    Clean
  • Copyright
    © 2026 Carefully Examining the Text
  • Show Website
    Carefully Examining the Text

You Might Also Like