Category: Hebrew Poetry

Psalm 121: I Lift Up My Eyes

On By Jovan PayesIn Hebrew Poetry, Old Testament, Psalms, Spiritual Formation, Spiritual Growth, Theology, Wisdom Literature

Several years ago I awoke in the middle of the night with shortness of breath. The kind of shortness of breath that made me feel I was breathing through a straw while held underwater. I didn’t have asthma or any chronic lung problems. I simply just could not breathe.

After a night in the ER, taking an x-ray, the ER doctor informed me that I had a bad case of viral pneumonia. I had an infection in my lungs. I was given some antibiotics and told to see a doctor in the morning. I did. To my shock, the doctor bluntly told me (in front of my wife and children) that I could have been dead. After an injection of a strong antibiotic steroid, I was sent home and told to “give it a week.”

That week I progressed slowly, and lost strength, then by the end of the week I started gaining some strength back and an appetite. I spent hours every day steaming myself in the shower, fighting to breathe every day by clearing my lungs. It took so much out of me to walk from the couch to anywhere. I lost so much strength that I could not preach for nearly two months, I barely ate, and I was bed rested on my couch. Little by little I prevailed.

During that time I read from the Bible. In my readings, I came across Psalm 121. My faith in God never wavered, but this psalm shepherded me with the confidence to say to myself:

I know the Lord will help me.”

These were my inner thoughts during a recent case of pneumonia I worked through. I did all the things I needed to do: (a) went to the doctors for treatment, (b) took my treatments, and (c) rested as instructed. I should have been confident in my recovery. Much like the father whose faith needed more when he said, “I believe; help my unbelief” (Mark 9:24), my prayers were filled with, “help me Lord to get through this.”[1]

Reflections on Psalm 121

I connected to the words of Psalm 121 as they essentially had been the content of my prayers during this time.

This speaks to the great wealth of spiritual insight of the Psalms, inspired by human prayers to the Lord from which we can gain so much insight. The insight is found in the faith of the psalmist, the trustworthiness of the Lord, and the faith formation that occurs throughout the psalm. Below are just a few thoughts that came to mind while reading this psalm. I share them in hopes they make add to your appreciation of this powerful psalm.

I lift up my eyes to the hills. From where does my help come? My help comes from the Lord, who made heaven and earth. (Psalm 121:1–2)

With these opening lines, the Psalmist admits that he/she is undergoing a crisis of faith. Some struggle has come into the psalmist’s life and it has demanded a need to take personal inventory of the situation. “How will I get through this?” is probably not a sentiment too remote to the psalmist; definitely a concern many still vocalize today.

From the beginning of this Psalm, “getting through” is a matter of perspective of faith. Things may not always go well for us, challenges will come our way and for that matter sometimes linger with us through our lives, and to face these struggles the psalmist says that we must lift up our eyes.

The psalmist begins at the bottom and then makes an affirmation of faith by turning to “the hills”. This is probably a reference to the hills of Zion, the mountain of God, where the Ark of the Covenant resides in Jerusalem and represents the presence of God. The hills of Zion remind Old Testament faithful of God’s presence, assistance, and providential care (Psa 20:3).

The psalm is more explicit in the question “where does my help come?” One might see it as a rhetorical question, presupposing the obvious answer; however, it may be designed to be responsive, calling for its readers to join in with the psalmist with the answer that help comes from the Lord, the Creator.

In either case, the point is clear: when in a crisis and we lose our moorings, we must turn to the Lord for He is our helper supplying (Heb. ‘ezer; Gen 2:18, 20) the things we lack to have an anchored faith in troubled waters.

He will not let your foot be moved; he who keeps you will not slumber. Behold, he who keeps Israel will neither slumber nor sleep. (Psalm 121:3–4)

Confidence and assurance begin to accelerate in the psalmist’s heart, and he showcases the Lord’s personal care and his national care over Israel. So many times difficult circumstances are evaluated as if the Lord has left us, or as if we have been forgotten; the psalmist instead, affirms that this is the wrong perspective. The Lord never falls asleep on the job. He is ever available.

Through strife or struggles the faithful cannot be “moved”, for they are “kept” by the Creator. In other words, the Lord is still with his people as a helper in difficult times supplying what is needed. This is not some abstract notion that God is with Israel, or now with the Church; instead, it is a statement of personal care and a promise that the Lord will “preserve” (Heb. shamar) you – “your feet will not be moved”.

It is only through ignorance of God’s promises, or a lack of faith, that one can believe that troubled times equate to an absence of the Lord. Troubled times remind us that this life is temporary, and a better day of rest approaches for the child of God (Heb 4:8–11). It is during difficult ailments that one approaches God more and more, and in turn, becomes more familiar with his grace (2 Cor 12:6–10). Through this reliance upon God, He preserves us and keeps his people.

The Lord is your keeper; the Lord is your shade on your right hand. The sun shall not strike you by day, nor the moon by night. (Psalm 121:5–6)

As the psalmist declares the Lord as our “keeper”, he further expands this idea by affirming that the Lord will even protect us from the elements of nature – particularly those of the wilderness. He is described as a “shade on your right hand”; the imagery of the right side generally represents power and fellowship (Acts 7:56; Gal 2:9).

In the day, there is shade from the blistering sun of Palestine. He allows us to compose ourselves during overburdening trials. Even Elijah when fleeing the difficult times in his life, and in the wilderness was cared for by God while under a “broom tree” (1 King 19:4–8). It is not that God removes our struggles, but He gives us the strength to carry on through our struggles (Phil 4:10).

In the night, when the moon shines, the Creator provides shade. Shelter from the elements of a wilderness at night is quite helpful for typically the temperatures drop considerably, and the evening predators begin their search for food. Moreover, if the idea is being in flight due to enemies, the shade would allow one to hide from one’s pursuers. To be protected at night, when one typically slumbers is a beautiful picture of care in the face of potential dangers.

The imagery of both sun and moon, day and night, is designed to emphasize the Lord’s overarching care. He does not keep us only during the obvious difficulties, but He keeps us during those less obvious but equally challenging moments in our lives. In essence, there is no place in our lives where we should not acknowledge the Lord’s presence and providential care.

The Lord will keep you from all evil; he will keep your life. The Lord will keep your going out and your coming in from this time forth and forevermore. (Psalm 121:7–8)

The psalm ends with a promise. The promise is that the Lord will keep us. The parallel of keeping from “all evil” and keeping our “life” is clearly seen when the psalmist writes that the Lord will be by our side preserving us, aiding us, in our everyday activities (e.g. “your going out and your coming in”).

To be kept from evil is not a statement set exclusively for moral evils, but it is a statement regarding the Lord’s care during troubled times. Many times in the Bible “evil” is not synonymous with spiritual or moral problems, but instead, it is a generic term for calamities, illness, and troubles (Josh 31:17, 21). The psalmist is therefore declaring that God will keep us – preserve us – when we need our Divine Helper (v. 1–2). Truly He will keep our lives.

This psalm reminds us to always trust that we will be kept by our Creator. We will always be granted sure footing during the times that test our souls.

Endnotes

  1. Unless otherwise noted all quotations are from the English Standard Version (Wheaton, IL: Crossway, 2016).

Psalm 26: Nothing to Hide before God

On By Jovan PayesIn Daily Faith, Hebrew Bible, Hebrew Poetry, Old Testament, Popular Essays, Psalms, Spiritual Formation, Spiritual Growth

Scholar Beth Tanner said it well,

when our integrity is on the line, it is comforting to stand before God, depend on God’s relationship with each of us before we go out and face the not-so-forgiving world.”

in The Book of Psalms (Eerdmans, 2014)

As God’s people, meditating over the rich world of Psalm 26 can help us meet the challenges of this unforgiving world.

Genre and Context

Genre. Psalm 26 is a poetic prayer framed in the language of a plea of vindication, asking God to evaluate David’s commitment to the path of integrity. There are other genre suggestions made to account for the palatable sense of a legal complaint, or a priestly approach to God (26:6–8), a lament (26:1), or of its liturgical sensibilities for God’s people to approach God (26:6–8).

A complaint appeal to God seems, however, to be the most fitting literary form for the psalm. David implies throughout that his spiritual and moral integrity is under scrutiny, and explicitly invites the Lord’s assessment, confident that he will be found “on level ground” (26:12).

Context. There are nine psalms with the superscription (i.e., the headings) which reads, “Of David” (Psalms 25–28, 35, 37, 103, 138, 144). Although these are very ancient, they have never been thought of as inspired. They often provide ancient information about either its background (Psalm 51), its liturgical usage (“to the choirmaster,” Psalm 31), or its collection or authorship (Asaph, Psalm 80). “Of David” is so abbreviated and limited, Psalm 26 could be from any period of David’s life. 

There are two additional ways to explore the context of individual psalms: their placement in the Psalter and internal references to other biblical themes. Psalm 26 is placed in Book 1 (Psalms 1–41) cataloging 37 Davidic psalms. The psalm also presumes an understanding of the priestly and sacrificial system (26:6–8), and the “path” of the righteous from Psalm 1.

Movements and Theology

Movements. The psalm clearly moves from the demand to be vindicated by God, with the declaration of having “walked in… integrity” (26:1) to the promise to “walk in … integrity” (26:12). The walk in integrity motif serves as an inclusio—two phrases serving as literary bookends. This is at the heart of the movement of the psalm. Once David’s past and present are vindicated by God’s refining fire of judgment, he promises to continue walking in integrity. 

Our English translations do not always agree on how to divide these literary units but the most helpful way to see the movement of thought within the psalm is a five-part outline: (1) 26:1–3, (2) 26:4–5, (3) 26:6–8, (4) 26:9–10, and (5) 26:11–12. At the center of this outline are verses 6–8, which emphasize priestly preparation to stand in the presence of God (“Psalms” in The Transforming Word [ACU Press, 2009]). Clearly, David’s confidence in his innocence is not to be confused with a sense of sinlessness, for this reason, he pleads for redemption and grace (26:11b).

Theology. There are a few significant theological themes to soak in:

(1) A theology of vindication: In the opening invocation of God, David uses the verbal shopheteni (“vindicate me”; 26:1), a judicial term for “passing judgment.” It is used in the positive sense of “demonstrate my innocence.” The same phrase appears two other times: “Vindicate me, O Lord, My God” (35:24), and, “Vindicate me, O God, and defend my cause against ungodly people…” (43:1). Vindication of the righteous sufferer is a common theme throughout scripture (cf. Job; 1 Pet 2:18–25; Phil 2:5–11). David, too, insisted that God prove, try, and test his heart and mind (26:2). 

(2) God’s Benevolent Faithfulness: Steadfast love (hesed) and faithfulness (‘emet) are found together fifty times in the Psalms. It affirms God’s character revealed at Mount Sinai: “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty…” (Exodus 34:6–7). As Jonah reluctantly learned, this God also exists for those outside of his covenant as well (Jonah 4:2). David knows his God prefers a redemptive relationship over penal punishment. 

(3) The priestly approach: In Exodus 30:17–21, the priests who serve in the tabernacle (i.e., the Lord’s house; Psalm 26:8) must wash their hands and their feet in a bronze basin before entering, “so that they may not die” (17:21). Temple rituals for coming into the presence of God are often spiritualized by those outside the Levitical guild. David affirms that he appropriately prepares himself to be in God’s house since only by the grace of God do we have access to redemption, praise, and worship in his presence (Psalm 26:6–8, 11).

(4) The two paths: The first psalm establishes the two paths: the way of the righteous and the way of the wicked (Psalm 1:1, 4–6). The wicked and the righteous, and their deeds, are fully known by God; likewise, their fates are determined by their lifestyle. This theological framing is found in Psalm 26. David appeals to this language when he disavowed association with the wicked (26:5; 1:1), and in his request not to be lumped in among the sinners when God scoops them all together in judgment (26:9; 1:1, 5).

Application

It is hard to know the particular scenario in David’s life which gave rise to this psalm. The power of the inspired poetic form, however, is found in the accessibility of our contemporary settings despite the differences.

The integrity of God’s people will be challenged, but such an inspection should be welcomed if God’s people are seeking the way of the righteous in a humble, graceful, and redemptive way

Sources

Tanner, Beth LaNeel. “Psalm 26: Prepare to Appear” in DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. The Book of Psalms. NICOT Edited by E. J. Young, R. K. Harrison, and Robert L. Hubbard, Jr. Grand Rapids, MI: Eerdmans, 2014.

Marrs, Rick R. “Psalms” in The Transforming Word One-Volume Commentary on the Bible. Edited by Mark W. Hamilton. Abilene, TX: Abilene Christian University Press, 2009.

The Divisions of the Bible: A Starting Place

On By Jovan PayesIn Articles, Bible Chronology, Bible Study, Book of Acts, General Letters, Gospel, Hebrew Poetry, Historical Books, Law, Major Prophets, Minor Prophets, New Testament, Old Testament, Paul's Letters, Revelation, Wisdom Literature1 Comment

The Bible is a library of 66 books, composed over a period of fifteen hundred years. The authors involved in this inspired anthology come from a variety of backgrounds, locations, historical situations, professions, and ethnicities.

While each book has its individual purpose, each work develops the overarching theme that humanity is the creation of an eternal Creator, and due to personal sin has fallen spiritually. This fallen state is addressed both historically and theologically in the development of the scheme of redemption, finally materializing in the ministry of Jesus.

In order to appreciate this history of redemption and the books of the Bible, it is vital to have a working knowledge of the divisions of the Bible. Moreover, a better understanding of the Bible improves one’s comprehension of sermons and Bible classes. The following is an extremely brief sketch of the Bible and its arrangement of content as we have it in our modern Bibles.

Chronological Divisions

The Patriarchal Period

The name of this period derives from the method God communicated his will, by speaking the “fathers” of the family (Adam, Noah, Abraham, etc.); hence, the term “patriarch” which means “the male head of a family” (Heb 1:1). The biblical content covering this period is Genesis 1-50 and Exodus 1-19, that of the creation and the fall, the flood, and the call of Abraham to be in covenant with God and to be the father of “many nations”.

Through the nation of Israel, God would bring about the redemptive “seed” (Jesus, Gal 3:15-16) to bless all the nations of the world (Gen 12:3). Moreover, this covenant promise was reiterated to Isaac (Gen 26:1-5), Jacob/Israel (Gen 35:9-15), and the children of Israel after the exodus from Egypt on Mt. Sinai.

The Hebrew Period

While technically the story of the Hebrews in the biblical record goes back to Abraham the Hebrew (Gen 14:13), as a major division of the biblical story the Hebrew period reflects the story of God and His covenant people Israel (cf. Acts 7:2-53). This period covers Exodus 20-Malachi, and the time period of the ministry of Jesus (Matt–John). The historical story of the Exodus transitions into the giving of the Law at Sinai.

During this period, Israel received “the law”, wandered in the wilderness for forty years, conquered and settled into the Promised Land, and transitioned from a theocracy (where God ruled through prophets) to a monarchy (where God ruled through kings). This period also covers the history of the divided kingdoms of Israel (North) and Judah (South) and their eventual demise. The kingdom and the covenant were both to be superseded by a new kingdom (Dan 2:44-45), and a new covenant (Jer 31:31-34); the design of which was to prepare the world for the coming of Jesus (Gal 3:19-29; Heb 9:11-28).

The Christian Period

The Christian Period technically begins upon the death of Jesus of Nazareth, when the “testament” came into effect (Heb 9:16-17); however, the teaching of Jesus as it anticipated the Christian era is found in the Gospel Narratives and occurred while under the Law of Moses was still in effect (Matt–John; Gal 4:4-6). Moreover, the confirmation of this “new” testament was accomplished in Christ by God in the resurrection from the dead (Rom 1:4-5; Acts 2:14-36; 1 Cor 15:1-11).

This period begins then with the establishment of Christianity in Jerusalem (Acts 2), and continues on through the expansion of the Christian faith not only geographically (Acts 1:8) but also ethnically (Acts 2:39, 10:28, 11:18). The Christian era will continue, time-wise, until the return of Jesus, at the Second Coming (Matt 28.20; 1 Cor 15:22-28); and at this time the present world will dissolve away and we will be with our God (2 Pet 3:8-13; 1 Thess 4:13-18).

Division of Books by Category

The following is a listing of the books of the Bible according to categories, along with a useful numeric memory tool to learn the divisions of each section.

The 39 Old Testament Books (5, 12, 5, 5, 12)

Books of Moses (5). Written by Moses to provide the origins of the human family, the Hebrew nation, and incorporates the Law of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy).

Hebrew History (12). Follows the story of Joshua and the conquest and settlement of Canaan to the rise and demise of the Hebrew Kingdom, and the exile into Babylon and their return (Joshua, Judges, Ruth, 1-2 Samuel, 1-2 Kings, 1-2 Chronicles, Ezra, Nehemiah, Esther).

Hebrew Poetry (5). A series of volumes set in Hebrew poetic prose, written by a number of authors, designed to impart divine wisdom and perspective (Job, Ecclesiastes, Psalms, Song of Solomon, Proverbs).

Major Prophets (5). Popularly so-called due to the size of each work, and not for their spiritual value. (Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel).

Book of the Twelve (12). Grouped together from ancient times, the “Minor” prophets are brief volumes that pack spiritual “punch” (Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi). Both the Major and the Minor Prophets are from various time periods, these works contain words of woes, judgments, and hope; moreover, they provide a great wealth of messianic prophecies.

The 27 New Testament Books (4, 1, 21, 1)

Gospel Narratives (4). Written to chronicle the teaching and ministry of Jesus of Nazareth, his rejection, crucifixion, and resurrection. Two of the four authors are apostles (Matthew, John), one is known to be an associate of Paul (Luke), and the other is believed to be of Peter (Mark).

Acts of Apostles (1). As the sequel to the Gospel of Luke, Acts covers the beginning of the church, and its expansion from Jerusalem to Rome, roughly a period of some 30-plus years.

Apostolic Letters (21). Written to churches and individuals teaching and exhorting Christians to live faithful; furthermore, the letters address false teachings and local issues (Roman, 1-2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1-2 Thessalonians, 1-2 Timothy, Titus, Philemon, Hebrews, James, 1-2 Peter, 1-3 John, Jude).

Revelation (1). Addressed to seven churches in Asia, this final “revelation” is a message of victory of God and His people over their enemies. It is rich in apocalyptic language, much like Daniel, Ezekiel, and other prophetic books.

Concluding Thoughts

When Vince Lombardi took the helm of the coaching staff of the Green Bay Packers, it is said that he gave a speech that established clearly the importance of the basics. It runs as follows:

Everybody stop and gather around,” he said. Then he knelt down, picked up the pigskin, and said, “Let’s start at the beginning. This is a football. These are the yard markers. I’m the coach. You are the players.” He went on, in the most elementary of ways, to explain the basics of football.

The team became very successful, and this anecdote reminds us of the importance of getting back to basics. Understanding the fundamental components of the Bible is essential to obtaining the wisdom needed to know what to do to be saved (2 Tim 3:13-14). May we all be so blessed.