Psalm 41: David’s Lament of Betrayal

On October 2, 2023September 16, 2023 By Jovan PayesIn 2004, College Work, Freed-Hardeman University, Johannine Literature, Old Testament, Prayer, Psalms, Spiritual Formation, Spiritual Growth, Theology, Wisdom Literature

According to the Gospel of John, during the final hours before his betrayal and crucifixion, Jesus spent the final night with his disciples. This begins the “hour” in which Jesus would be glorified (John 12:27–28). The first “teaching act” Jesus provides his disciples is to wash their feet, illustrating that leadership must be service-oriented among them whether Master and Teacher or servant and disciple (John 13:1–20).

Both Jesus and the narrator of the Fourth Gospel introduce a significant feature here: Jesus served all of his disciples by washing their feet, especially Judas whom Jesus already knew would betray him (John 13:11). This general fact Jesus makes a topic of conversation (John 13:17–20, 21–30). Jesus said:

I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ (John 13:18 English Standard Version)[1]

In Christian interpretation, the “Scripture” reference is to Psalm 41:9 as a prophecy of Judas. As with many New Testament quotations of the Old Testament, the use of this passage in reference to Judas’s betrayal of Jesus generates considerable questions. For example, if this scripture applies to Judas, was Psalm 41:9 void of meaning for centuries until the first century AD emergence of Jesus? This seems unlikely. Additionally, in what sense does Judas fulfill (plēroō) this passage? Is it in a typological, duel-fulfillment (telescopic), or primary/secondary fulfillment sense? These types of questions are important, but they are not the primary concern in this paper.[2]

The present brief study was prompted by the connection between Psalm 41:9 and John 13:18. Nevertheless, the most important concern in this paper is to seek to understand Psalm 41 as a unit.

Thus, the primary focus presently is on understanding Psalm 41 from its historical and biblical context (i.e., Hebrew Bible), its structural features (literary genre, organizational form), and its linguistic features. With these items in place, it will help to consider its theology and application. Finally, a consideration on how to best see how Judas’s betrayal of Jesus “fulfills” Psalm 41:9.

Historical Context

C. Hassell Bullock mentions the great dilemma of studying the historical context of any given psalm and stresses that to obtain a solid footing for explaining the context one must examine the superscriptions and content of the psalm.[3]

Edward Tesh and Walter Zorn observe that perhaps no other psalm rivals Psalm 41 in terms of providing the original setting and significance.[4] They evaluate six possible explanations and conclude that the psalm was probably borne out of a dire situation and was consequently a lament, in which the psalmist appeals for healing. From this dire circumstance, the psalm eventually was incorporated into the liturgy of the temple worship.[5] Other scholars also recognize the “lament” nature of the psalm as informative to understanding the original historical context (Carroll Stuhlmeuller, Peter C. Craigie, Robert G. Bratcher and William D. Reyburn).[6] The internal evidence, then, points to a historical context that generated a lament.

Peter Craigie represents those who argue that the Psalm must be understood in its liturgical use for the sick of Israel, instead of a personal historical context.[7] Likewise, Charles A. Briggs argued that the psalm is national in scope, not individual, because of an emphasis upon God blessing those in the land during post-exilic times (Psa 41:2).[8] The psalm proper begins:

"Blessed is the one who considers the poor! In the day of trouble the Lord delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies." (Psalm 41:1–2).

Canonically, the psalm is a communal outcry, and this then speaks to its shaping context. This conclusion seems to be weakened by the fact that there is still an earlier setting that precedes its Hebrew liturgical use. This amounts to a debate between the later canonical use of Psalm 41 with its initial authorial intent.

The tradition contained in the subscription may provide help in understanding the original historical context. The subscription is ancient but it is not likely to be as old as the psalm. It minimally points to what the ancients believed about this psalm. It may help understand the initial authorial intent of Psalm 41 by providing an assumption about the personal emphases throughout the psalm and the psalmist’s dependence upon God. The subscription of Psalm 41 reads: “To the Choirmaster. A psalm of David.” The psalm is Davidic by tradition. Internally, there is nothing inherent in the psalm that would dismiss it as being Davidic.

Unfortunately, some have noted that the translation of the ascription “of David” (le dwd) could be regarded as a dedication “to David.”[9] In addition to versional evidence offered to support the translation for the phrase as “of David,” similar wording can be demonstrated from the Hebrew canon to express authorship.[10] To illustrate, consider one example from Habakkuk:

A prayer of Habakkuk the prophet, according to Shigionoth. 

O Lord, I have heard the report of you, and your work, O Lord, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy. (Hab 3:1–2)

This is not a prayer dedicated to Habakkuk, but a prayer of the prophet, as in by the prophet. Despite later reconstructions of redaction and editorial work theories in the canonical shaping of Psalter, it seems reasonable that “to David” in the subscription is a claim of authorship. If there is no need to question Davidic authorship, then the traditional attributions may be considered accurate, and therefore be a line of argumentation against Briggs’ post-exilic interpretation of Psalm 41:2.[11]

The internal evidence, then, is supportive of a time in King David’s lifetime in which he experienced betrayal and treachery by someone close to him, and the presence and faithfulness of his God to vindicate him. This is assumed here to be during his reign in the 10th century BC. Psalm 41 may have been collated afresh in later editions of the Psalter for liturgical or national use, but these developments are secondary contexts.

Literary Form

Psalm 41 is generally regarded as a lament. Its historical context makes it more likely it was an individual lament. Laments are not simply mere prayers of pain. Laments often contours such as an outcry of pain or distress, a declaration of faith based upon some past action of God, lessons learned about God, and a statement of praise. In that sense, a lament can offer insight into a past tragedy in which the lamenter cries out to God and then contains a record of the Lord’s vindication.

For reasons like this, an alternative form for Psalm 41 is what Willem A. Van Germeren calls a “thanksgiving of the individual.”[12] If it is to be considered as a thanksgiving work, then there should be words of praise, some description of God’s gracious action, lessons learned about God, and some form of a conclusion extolling God. It is true the psalm begins with what may be read as thanksgiving for the one who considers the poor for the Lord will deliver him. But while there is certainly an undertow of gratitude throughout the psalm, there is the consistent plea for assistance, deliverance, and an appeal to God’s grace that saturates the psalm. The evidence for lament is stronger than the theme of thanksgiving.

It has also been suggested that Psalm 41 could overlap with the wisdom psalm literary form. Instead of the distressing opening lines of Psalm 22:1 (“My God, my God, why have you forsaken me?”) or Psalm 51:1 (“Have mercy on me, O God, according to your steadfast love”s 51:1”), Psalm 41 begins with a proverbial statement.[13] observe:

“Blessed is the one who considers the poor, in the day of trouble the Lord delivers him.” (Psalm 41:1)

However, the phrase “blessed” is used throughout the Psalms and does not require proverbial emphases. While it could be argued that Psalm 41 does not begin with the type of traditional outcry associated with lament, the wisdom genre does not carry the burden of how the psalmist describes his enemies as conspiring against him:

My enemies say of me in malice, “When will he die, and his name perish?” And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, “A deadly thing is poured out on him; he will not rise again from where he lies.” Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O Lord, be gracious to me, and raise me up, that I may repay them! (Psalm 41:5-10)

Wisdom provides the “how to” knowledge or the “beware” knowledge, the psalmist is decrying his situation.

The psalm begins with a focus on the individual and the Lord’s care of “he who considers the poor.” In a Spanish translation, the Hebrew word dal is translated as “el debil” (Santa Biblia: Nueva Version Internacional), meaning those who are weak. It seems essential to the lament of the psalm that the weak is the psalmist and not necessarily someone about whom the psalmist is reflecting about.

Structure

While this paper will not address the complexities of the original Hebrew text,[14] it is clear that the psalm may be given a variety of outlines depending on how the parallelism is viewed. Not all scholars seem to agree on the arrangement even if they have the same number of structural divisions. For example, the late Hugo McCord (1911–2004) sets the psalm into four stichs in his translation of the Psalms: 41:1–3, 4–6, 7–9, 10–12, and 13.[15] Tesh and Zorn divide the psalm into four different stichs: 1–4, 5–9, 10–12, and 13.[16]

I offer a personal outline for the psalm suggested: 1–3, 4–8, 9–12, and 13.

Psalm 41:1–3: Blessed is the one who considers the poor! In the day of trouble the Lord delivers him; the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. The LORD sustains him on his sickbed; in his illness you restore him to full health.

Psalm 41:4–8: As for me, I said, “O LORD, be gracious to me heal me, for I have sinned against you!” My enemies say of me in malice, “When will he die, and his name perish?” And when one comes to see me, he utters empty words, while his heart gathers iniquity; when he goes out, he tells it abroad. All who hate me whisper together about me; they imagine the worst for me. They say, “A deadly thing is poured out on him; he will not rise again from where he lies.” 

Psalm 9–12: Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O Lord, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever.

Psalm 13: Blessed be the LORD, the God of Israel, from everlasting to everlasting! Amen and Amen.

The groupings seem to fit a thematic development. In verses 1–3, David demonstrates a balancing of the blessed environment of the one who considers the poor with the strength and sustaining power of God. Then, in verses 4–8, David describes the plight he finds himself in. While David seems to be in poor health and under spiritual duress and therefore vulnerable, his enemies reveal themselves as ambitious traitors to the crown. In verses 9–12, the case intensifies as David laments the fact that he has become so isolated that “even” his close friend betrays him. Admit the tension the Lord is appealed to for help so that the psalmist’s suffering may be avenged by the Lord. This would be all the vindication he would need.

Interestingly, the doxology of verse 13 is typically set to stand by itself perhaps as an inclusio. George Knight observes that the psalm begins with “blessed be the man” it ends with “blessed be the Lord.”[17] There is certainly an understood purpose behind this inclusio. Some speculate this verse was added by a later editor or compiler.[18] On Hebrew parallelism, it has been argued that verse 13 does not seem to formally echo or balance with verse 12.[19] Additionally, the language in Psalm 41:13 is remarkably similar to Psalm 106:48 and functions similarly as a formal doxological break between the two books. Psalm 41 closes Book I and Psalm 106 closes Book IV with the same doxology, with an expanded doxology in Psalm 106. However one accounts for verse 13, it is structurally integral to the Psalter.

Imagery

Imagery is an important aspect of Hebrew poetry. Imagery conveys messages and nuances and sometimes brings our emotions. In the Hebrew poetry of the Psalms, the poet expresses truths with images being the channel. Consider a minor sample of some of the imagery concerning God, the psalmist, and the psalmist’s enemy.

Psalm 41:3 refers to the parallel concept of the Lord who strengthens the sick man “on his bed of illness” and “sustain him on his sickbed.” The picture is graphic and is one of physical restoration, which may refer both to spiritual or real renewal.

Psalm 41:6 discusses, from the vantage point of the psalmist, his enemy. His enemy’s “heart gathers iniquity to itself; when he goes out, he tells it.” The psalmist personifies the mind of an evil man and depicts it in the act of gathering iniquity as a person may gather fruits or clothing. Man’s heart is given to iniquity, so much that he self-references is own sinfulness. The enemy of the psalmist is consequently even more devious and methodical.

In Psalm 41:9 the description of the kind of enemy the Psalmist endures is one that is a close associate, one whom he trusted. Trust and eating bread are synonymous phrases in this context, demonstrating the use of parallelism. But the synonym moves on to climatic, where the enemy goes from trusted friend to outright betrayer.

Biblical Context

As previously mentioned in the introduction, from a Christian reading of the Bible, Psalm 41 is associated with Judas Iscariot since John narrates that Jesus declared Judas’ betrayal as a fulfillment of Psalm 41:9. Sometimes the Christ-Judas relationship overshadows David’s own reason for writing the Psalm, his Sitz en Leiben (life’s setting). On the assumption of Davidic authorship of Psalm 41, are there any points in the life of David that can corroborate with the details of the psalm?

According to Briggs, the traditional Sitz en Leiben of the betrayal and sheer disadvantage displayed in Psalm 41 is that of David’s encounters with Ahithophel of Gilo, his former counselor on the side of his usurping son Absalom (2 Sam 15:1–17:29).[20] It is important to recall that one of the difficulties aligning the setting of the Psalms with the life of David is that not everything was recorded for posterity. Additionally, the narrative language may not always align with the emotional nature of poetry. So, despite the traditional election of Ahithophel (Psa 41:9), it is merely a traditional reading. Consequently, the betrayal by Absalom and Ahithophel may not be what David had intended.

Nevertheless, it is worth considering the relationship between Ahithophel and David. Ahithophel was once a trusted counselor of David (2 Sam 15:31, 34). Ahithophel’s legacy is summed up in 2 Samuel 23:34 as one of David’s mighty men, and in two verses in 1 Chronicles 27:33–34, he “was the king’s counselor… [and] was succeeded by Jehoiada the son of Benaiah, and Abiathar.” He was a man in David’s inner inner circle.

Ahithophel was “David’s counselor” who was successfully courted by David’s embittered son Absalom to overthrow his father as king of Israel in a coup d’é·tat (2 Sam 15:1–12). The tragedy is that his counsel was esteemed “as if one consulted the word of God” (2 Sam 16:23), so his complicity in the conspiracy to overthrow David cut deep (2 Sam 15:31). David, now living on the run and vulnerable, prays to the Lord for the undoing of Ahithophel. Although there is no explicit claim that the Lord rose up Hushai the Archite, this “friend” of David serves as a counter-intelligence spy and undermines confidence in Ahithophel’s military plans against David (2 Sam 15:32–37; 16:15–17:22).

Without explanation, the end of Ahithophel is revealed:

When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father. (2 Samuel 17:23)

Is this specifically what David meant when he lamented in faith?

Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me. But you, O Lord, be gracious to me, and raise me up, that I may repay them! By this I know that you delight in me: my enemy will not shout in triumph over me. But you have upheld me because of my integrity, and set me in your presence forever. (Psalm 41:9-12)

It is hard to dismiss it even if there is not a clear explicit connection.

Nine hundred years later in the New Testament, the Lord Jesus affirms that this is a reference to Judas (John 13:18). It seems that while David through the Spirit referred to his own situation–whatever it was, the Spirit hid within it a prophecy of betrayal concerning the coming Davidic Messiah likewise from deep within the inner circle. For this reason, Jesus could legitimately claim the Apostle Judas–trusted with the office of an Apostle and keeper of the group’s finances (Luke 6:12–16; John 12:6)–as the fulfillment of this Messianic prophecy. Just as in the case of Ahithophel, no clear motive is ever given for the betrayal of Jesus by Judas.

Theology

The theology of Psalm 41 is connected together by three internal figures: David, David’s God, and David’s enemies. David wrote a lament prayer to his God, who sees both his sinfulness and the injustice as he suffers at the hands of his own enemies, and repeatedly asks God for his gracious deliverance and vindication.

First, David’s lament calls on God’s people to learn the nerve-wracking truth that faithfulness to God will not always protect from the treachery and betrayal of those considered to be allies and members of one’s inner circle. David’s focus on the Lord provides a pathway for making the most important thing the priority: David knows his fellowship with God is unimpeded by his trials. David knows:

the Lord protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies (Psalm 41:2)

Second, the powerful king seems to have gone through an illness or some demonstration of weakness which emboldened his enemies to come into the light in anticipation of his collapse or death. David sees his inner court filled with two-faced loyalists, who secretly have grown disloyal to him waiting for the right moment to reveal themselves and exploit his weakness. If the story of David teaches one crucial theological truth it is that God’s anointed will suffer unjustly.

Third, God will vindicate the innocent and the compassionate. David’s ethical and moral life was turbulent. His moral lows are ethically grotesque while his spiritual highs show a deep conviction in aligning himself on the side of the Lord. David was fully aware of his sin but knew the God he served hated injustice and would help those who were poor, or of weak stature. There is comfort in knowing that even though a person may be so weak morally, spiritually, financially, or in health, God desires their protection and care. God will vindicate the taken advantage of.

Application

The message of Psalm 41 is a message for the ages. Many have had friends turn on them, and deliver a heart-piercing stab which only few can do. Intimate relationships can sometimes be vehicles for some to achieve what they want at the expense of those whom they hurt and abuse. We must have the confidence of the psalmist and take refuge in the Lord. The lament provides the language to speak to the Lord in prayer. The psalm calls on the saints to lean into the tragedies surrounding them in faith in the confidence that the Lord is not far from them.

Endnotes

Unless otherwise noted all Scripture quotations are from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2001).
While this sidesteps these important questions, prophecy and fulfillment are not the focus of this paper. In short, however, my conclusion is that while it is hard to determine the sense in which Jesus used plēroō, it seems likely he used it in a typological sense of fulfillment: as David the anointed king of Israel experienced betrayal in his kingdom, so too, the anticipated Davidic Messiah would be betrayed.
C. Hassell Bullock, An Introduction to the Old Testament Poetical Books, revised ed. (Chicago: Moody, 1988), 125.
S. Edward Tesh and Walter D. Zorn, Psalms (Joplin, MO: College Press, 1999), 1:306.
Tesh and Zorn, Psalms, 1:309.
Carroll Stuhlmeuller, Psalms (Collegeville, MN: Liturgical, 1983), 1:221; Peter C. Craigie, Psalms 1-50 (Waco, TX: Word, 1985), 321; Robert G. Bratcher and William D. Reyburn, A Handbook on the Psalms (New York: United Bible Society, 1991), 391.
Craigie, Psalms 1-50, 319.
Charles Augustus Briggs and Emilie Grace Briggs, A Critical and Exegetical Commentary on the Book of Psalms (Edinburgh: T&T Clark, ), 1:361.
Raymond B. Dillard and Tremper Longman, III, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 1994), 215–17.
George A. F. Knight, Psalms (Philadelphia: Westminster, 1982), 1:8; Dillard and Longman, III, An Introduction, 216.
Andrew E. Hill and John H. Walton, A Survey of the Old Testament (Grand Rapids: Zondervan, 1991), 274–75; Briggs and Briggs, Book of Psalms, 1:361.
Willem A. Van Germeren, “Psalms” in Expository Bible Commentary, edited by Frank E. Gaebelien (Grand Rapids: Zondervan, 1991): 5:325.
Craigie, Psalms 1-50, 320.
As this paper is primarily an examination of the English text, linguistic concerns as the following will not be explored: W. O. E. Oesterley discusses the abruptness that is characteristic of this psalm and the natural flow of poetic realism which “shows how very human the psalmists were,” he explains however, that the “text has undergone some corruption, and in one or two cases emendation is difficult and uncertain.” See, W. E. O. Oesterley, The Psalms: Translated with Text-Critical and Exegetical Notes, 4th ed. (London: SPCK, 1953), 1:238.
Hugo McCord, The Everlasting Gospel: Plus Genesis, the Psalms, and the Proverbs, 4th ed. (Henderson, TN: Freed-Hardeman UP, 2000). Granted, McCord did not provide a stylized rendering of the Hebrew poetry, but he did set them in connected paragraphs.
Tesh and Zorn, Psalms, 1:308–13; Stuhlmeuller, Psalms, 1:220–21.
Knight, Psalms, 199.
Craigie, Psalms, 320; Tesh and Zorn, Psalms, 1:312.
Stuhlmeuller, Psalms, 1:223; W. Oesterley, The Psalms, 1:240.
Briggs and Briggs, Book of Psalms,1:361.

Works Cited

Bratcher, Robert G., and William D. Reyburn. A Handbook on the Psalms. New York: United Bible Society, 1991.

Briggs, Charles Augustus, and Emilie Grace Briggs. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. International Critical Commentary. Edinburgh: Clark,

Bullock, C. Hassell. An Introduction to the Old Testament Poetical Books. Rev. ed. Chicago: Moody, 1988.

Craigie, Peter C. Psalms 1-50. Word Biblical Commentary. Vol. 19. Gen. eds. David A. Hubbard and Glenn W. Barker. Waco, TX: Word, .

Dillard, Raymond B, and Tremper Longman, III. An Introduction to the Old Testament. Grand Rapids: Zondervan, 1994.

Hill, Andrew E., and John H. Walton. A Survey of the Old Testament. Grand Rapids: Zondervan, 1991.

Knight, George A.F. Psalms. Vol. 1. Daily Study Bible: Old Testament. Gen. ed. John C.L. Gibson. Philadelphia: Westminster, 1982.

McCord, Hugo. The Everlasting Gospel: Plus Genesis, the Psalms, and the Proverbs. 4^th ed. Henderson, TN: Freed-Hardeman UP, 2000.

Oesterley, W. E. O. The Psalms: Translated with Text-Critical and Exegetical Notes. 4th ed. London: SPCK, 1953.

Stuhlmeuller, Carroll. Psalms. Vol. 1. Old Testament Message. Vol. 21. Eds. Carroll Stuhlmeuller and Martine McNamara. Collegeville, MN: Liturgical, 1983.

Tesh, S. Edward, and Walter D. Zorn. Psalms. Vol. 1. College Press NIV Commentary. Eds. Terry Briley and Paul J. Kissling. Joplin, MO: College, 1999.

VanGermeren, Willem A. “Psalms.” Expository Bible Commentary. Vol. 5. Gen. ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1991.

1 Peter 3:10-12: Dimensions of a Godly Life

On August 13, 2023August 13, 2023 By Jovan PayesIn 1 Peter, General Letters, New Testament, Peter's Letters, Spiritual Formation, Spiritual Growth1 Comment

The Apostle Peter describes Christians as a positive influence in society. Instead of being contentious and rebellious, Peter says we are to be a “blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (1 Pet 3:9 KJV).

Peter says Christians are called to be a blessing. Similarly, God told Abraham that in his “seed” all the nations of the earth would be blessed (Gen 22:18; cf. Gen 12:3). This “seed” promise is regarded by the inspired Apostle Paul as a reference to Christ (Gal 3:16), and consequently to those who follow the Christian faith (Gal 3:26-29). Thus, Christians and the redemptive message they bring will bless the world (Matt 28:19-20; cf. Rom 10:13-15).

To prove that God’s people are to behave godly, Peter quotes Psalm 34:12-15:

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. (1 Peter 3:10–12)

An important key in understanding the passage is to recognize Hebrew poetry, which focuses more upon a “rhythm of thought” rather than a framework of rhyme.[1]

The brief comments which follow are reflections on this noble passage.

He that will love life, and see good days

A person who loves life is the same person who will see good days. Among all of God’s creations, humans alone have this intense desire to see life for its peaceful and enjoyable possibilities.

Let him refrain his tongue from evil, and his lips that they speak no guile: In order to obtain the good life, immoral conduct which we accomplish through the lips must be stopped. The limerick still rings true which says: “What a tangle web we weave, when once we practice to deceive.” The tongue is dangerous.

Let him eschew evil, and do good; let him seek peace, and ensue [pursue] it

A lover of the good life seeks goodness and peace and will do all that is necessary to obtain these valuable things in life. Evil is never to be pursued.

For the eyes of the Lord are over the righteous, and his ears are open unto their prayers

There is a connection between how a person lives and how a person stands before God. If a person lives right, the verse indicates that the Lord is more inclined to help us in a way that demonstrates his particular care.

But the face of the Lord is against them that do evil

This is a reference to condemnation. It is the Lord’s face that is against evil-doers. An evil-doer is anyone who practices sin, so there may be times even Christians may fall into this situation.

When Peter quotes this passage from the Greek translation of the Hebrew Scriptures, he is giving us several reasons for living right. (1) the quality of life is better, (2) life is without immorality, (3) life is free from evil, (4) God’s inheritance of blessings is on us for living right, and (5) God will condemn the ungodly.

Sources

Carroll Stuhlmueller, Psalms 1-72 (Wilmington, DE; Glazier, 1985), 28.

Psalm 121: I Lift Up My Eyes

On April 19, 2023April 15, 2023 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

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

Devotional: We have an Anchor (Hebrews 6:19)

On March 22, 2023March 6, 2023 By Janine TuggleIn Devotional, Hebrews, Hymns, New Testament, Spiritual Formation, Spiritual Growth

“Which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil” (Hebrews 6:19 ASV).

The Hebrews writer tells us in chapter 6 about the hope we have set before us, comparing it to an anchor. Ships and boats use an anchor to secure the vessel from drifting off when getting close to shore.

Anchors are made of heavy metal which is attached to a large chain or cable. When the anchor is thrown overboard it falls to the seafloor digging into the ground by the fluke to hold steady and firm.

As ships are coming in from being out to sea there is sometimes fog that veils the shoreline. An anchor needs to be thrown out at this time so the ship can slowly and safely go through the veil. When a ship is out in the deep sea an anchor is not used. The anchor will not be of any use because the anchor will not reach the seafloor to take hold.

Throughout life, a person has many temptations, many heartaches, and disappointments as well as good times. We need the hope of safety and assurance for the saving of our souls. Jesus Christ is that saving hope. We must have Him in our life to know we are safe and secure from the boundless world of sin.

When a person is living without Christ in their life, they are far out in the worldly sea with no hope of reaching safety. Some may try to latch onto a false hope thinking they may be saved in the vast billowing sea of life but that false hope will cause them to be lost at sea.

If we want to obtain that anchor of hope we need to stay close to the shoreline where Jesus is; We need to look to Jesus who is the grounding source our anchor of hope holds onto; We need the strong cable of faith and determination that holds the anchor of hope firm and still; We need to be fastened to the anchor which is the hope we have, so when we pass through the veil of death we know that our hope has been steadfast and sure.

When we anchor our hope in Christ we can make it through the hardships and temptations with calm patience. We can make it through sorrow and grief with joyful victory. Is Christ the anchor of your soul?

Hymn: We Have an Anchor

The Weight of Sin (Hebrews 12:1–2)

On January 31, 2023 By Jovan PayesIn 1 Corinthians, Articles, Bible Study, Bulletin, Discipleship, Galatians, General Letters, Hebrews, New Testament, Proverbs, Proverbs 1-9, Romans, Spiritual Growth, Wisdom Literature

In the book of Hebrews, the author spends considerable space on perseverance through faith; it may be said that this is the essential point emphasized throughout Hebrews 11:1–12:2. In the last two verses of this section (12:1–2) the central key to perseverance through faith is stated:

Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. (ESV)

There are two major points made here; consider the following.

First, we must recognize that faithfulness as demonstrated in the cases found in Hebrews 11 affirms that “to be faithful is to hold on despite pain [sic].”[1] The pain may come in different forms and may either be the decision to reject sin or the constant struggle of unbelief.

Second, in order to imitate the faithfulness of the biblical heroes painted in Hebrews 11, and to complete the redemptive story of God (Heb 11:39–40), we are also called to remove the obstacles of sin with which we struggle in order to persevere faithfully.

The Weight and Grip of Sin

The call to faithfulness is illustrated through a well-known image from the Greco-Roman world – runners in the races. It would be a foolish athlete who competes in a race and impedes his performance by adding weight (12:1); in fact, it is common sense to remove as much weight as possible in order to improve one’s speed. The point is clear: weights hinder performance.

The “weight” which hinders the runner’s performance is equated by the phrase “sin which clings so closely.” Sin is a common human problem (Rom 3:23) and occurs when we behave contrary to God’s guidance (1 John 3:4).

The Hebrews author describes this sin as that which “clings so closely” (Grk. euperistatos). As a Greek term, the word used is quite rare and only found once in the entire New Testament. It appears, however, to have a wide range of suggested meanings, but essentially here reflects the idea of a dangerous “distress” or “calamity.” In the ancient Jewish Greek work, 2 Maccabees, this word is used to describe how “heavy disaster overtook” the Jews as they accepted an alliance with the Romans (2 Macc 4:16).[2]

There is also an element of skillfulness involved in sin suggested by this term, to exert a tight grip of control upon us.[3] God wants us to know that if we allow sin to dwell in our lives, it has the skill to take “advantage” to prevail against our better judgments.[4]

For this reason, we must not be passive with sin in our “race” of faithfulness, but with focused determination (taking the figure of the runner) we must act decisively to “thrust from ourselves” (“lay aside” ESV) the “weight” and the “sin” which will have a disastrous grip upon our spiritual lives.[5]

When Sin Grabs You

With the foregoing in the mind, it is clear that we must be on our guard against sin. It appears to be that many Christians flirt with sin and roam the borderlands of acceptable godly behavior with reckless abandon, believing that “all is under control.” Yet, like a fly snared by a Venus Fly Trap, once its trigger is initiated the tight and skillful grip will not release until the fly is dead.

Solomon sets forth a profound “cautionary tale” about those naïve and immature souls thinking they can live within the clutches of sinful living (Pro 7:1–27). Such will leave home free of constraints of the commandments, teaching, and insights of godly wisdom and wander the streets until they come to the threshold of sinful behavior. They will stand at the very edge thinking it’s possible to be so close to sin until the folly of sin “seizes” them (7:13) and seductively leads them to spiritual death (7:21–23). Foolishly tempting folly is viewed as ungodly, something the emerging wise person should refrain from.

Some have suggested that the “weight” and “sin” in Hebrews 12:1 ought to be viewed as two different problems, both of which hinder faithfulness to God and the ultimate completion of service to God.[5] This may be possible, though we feel that “weight” is a metaphor for sin; nevertheless, the point is taken “that there may be many things which could serve as hindrances to our running well.”[6] All of them weigh us down, so it is imperative we seek divine grace and sanctification to be Spirit enabled to run the Christian race.

The warning we ought to understand here is that instead of piling on questionable burdens, we ought to “lighten” our loads from hindrances that both hinder and distract us from full and complete service to our God and Father; which consequently affects our hope of heaven.

The fact that we come near to God through faith (Heb 11:6), and that this “nearness” rewards them that “seek” Him ought to compel us to offer a life filled with choices that seek His will over that of our own. Below we consider a couple areas where hindrances appear quite often.

Emotional Fixations

Additionally, we are prone to make emotional connections; this is part of our human experience and in fact, is a God-given attribute that reinforces healthy relationships. However, at times we can ill-invest our emotions into dangerous territory.

Some invest their emotional connections in unhealthy relationships. Affairs begin when one’s emotions are invested in another who is not their spouse. Young ones join gangs when they invest their loyalty into a group of friends, which they adopt as a surrogate family structure. Christians become emotionally compromised when they invest their romantic emotions into potential mates which could care less about their faith and godly morals.

It is not simply a matter of human weakness, after all, “all have sinned,” so goes the argument. There is, however, a real difference between succumbing to temptation and placing one’s self into the lion’s mouth of temptation because we are fixated on someone or some vice. It is a trite spirituality for one to appeal to grace while indulging in every sin. Paul clearly said, “may it never be” that Christians abuse God’s grace in this fashion (Rom 6:1–2).

Due to fear of rejection by friends or family, some people give in to pressure and trade their birthright for worldliness. We would be wise to guard our hearts and emotions (Pro 4:23):

Keep your heart with all vigilance, for from it flow the springs of life. (ESV)

Planning for It

Finally, planning for sin is perhaps the most obvious area where hindrances appear in the life of the Christian. Temptations appear to everyone, but God promises that with every instance there is a “trap door” to escape the call of sin (1 Cor 10:12–13).

Therefore let anyone who thinks that he stands take heed lest he fall. No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it. (1 Corinthians 10:12–13)

“That you may be able to endure it” is an implied promise of spiritual strength if you will give in to the Spirit’s lead. Nonetheless, we are allowed to make our own decisions (Jas 1:13–15). God cannot force us to live godly. We will in fact reap what we sow:

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7–8)

One may be tempted to compromise sexually with a boyfriend or girlfriend, but that can only occur if a provision is made to fulfill the lust of the flesh (Rom 13:14). One may be tempted by the desire to want things that they obtain what they want through immoral methods of gain; when instead, we are to “work quietly” and “earn” our “own living” (2 Thess 3:12). Another may structure their lives so they can indulge in pornography, drugs, or drunkenness.

Sometimes we are so consumed with the notion that we have the capacity to do something that we do not stop to think about whether or not we should. “I’m 21 today, I’m going to a bar”; only that the consequence of a “night out” is a drunk mess barely able to wake up in the morning. Hangovers are not proof of adulting, they are consequences of a lack of wisdom. A practice surely condemned in Scripture (1 Pet 4:3). Unfortunately, we can multiply these “entitlement” habits, which are ultimately antiauthoritarian expressions that dishonor parents and ultimately God.

Concluding Thoughts

For those who have truly absorbed the beauty of the loving Gospel of Jesus Christ, and know that the ultimate dwelling placed is prepared for those who are faithful to God, no hindrance ought to be too difficult to cast aside so that we can have all the endurance we need to run the race of faith. So that we too can say with Paul:

I have fought the good fight, I have finished the race, I have kept the faith. (2 Tim 4:7–8).

Cast off your sins! Trust God’s grace! Lean on the Spirit’s sanctificaiton! I’m praying and rooting for you.

Endnotes

James Thompson, 2003, “Enduring Through Pain (Hebrews 12.1-17),” BibleCourses.com (Accessed: 20 Aug. 2011), 2.
James H. Moulton, and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1914–1929), 264.
Johannes P. Louw and Eugene A. Nida, editors, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2d edition (New York: United Bible Societies, 1996), 1.471-42; Joseph H. Thayer, 1889, Greek-English Lexicon of the New Testament (1889; repr., Grand Rapids, MI: Zondervan, 1962), 261.
William E. Vine, Merrill F. Unger, and William White, Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Nelson, 1984), 2.63.
H. G. Liddell, An Intermediate Greek-English Lexicon (New York: American Book Co., 1888), 109.
Bob Deffinbaugh, “Losing Weight (Hebrews 12.1-3),” Bible.org (1995–2011; Accessed: 20 Aug. 2011).
Deffinbaugh, “Losing Weight (Hebrews 12.1-3).”

Psalm 26: Nothing to Hide before God

On January 18, 2023January 17, 2023 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 Written Word of God

On January 31, 2021February 3, 2023 By Jovan PayesIn Bibliology, Essays, New Testament, Old Testament, Popular Essays, Spiritual Formation, Spiritual Growth, Theology

The word Bible is a transliteration of the Greek bíblos, meaning “book, writing.” In the New Testament, the word has a range of applications that refer to sacred and important literary roles, written documents we would call “books” today (Mark 12:26; Phil 4:3, Acts 19:19, Matt 1:1).[1] It seems embarrassingly simplistic but the Bible means “the Book,” probably in the sense of, “the Book par excellence.” It speaks to us God’s Word, it tells us God’s story of the creation of the world and the pursuit of His fallen creation to bring about reconciliation through Jesus Christ.

At times it is easy to put the Bible aside and replace its intended centrality for our spiritual nourishment with other spiritual disciplines. Worship and praise, although an important discipline and expression, do not nourish the soul with transformative power the way the Bible does. Doing good in the community is detached from its purpose and mediation of the kingdom of God when ignorant of the biblical story and message imprinted on its pages.

For this reason, I’d like to focus briefly on three points. First, God intended for his revelation to be put into a written—durative—form that would extend beyond its original setting down to you and me, and beyond. Second, God intended for his word to provide standardized teaching to transform the believer and the lost seeker. Third, God’s word is what shapes God’s people into a faithful and vibrant community where the gospel is embraced and enacted.

The Durative Written Word

Several years ago, Norman L. Geisler and William E. Nix made the argument that while God could have used angelic revelations, visions, and dreams, moral “oughtness,” or direct divine communication and intervention, God chose a permanent method to dispense his teaching and will – “the time-tested superiority of a written record of truth.”[2]

The value of a written record, particularly a religiously written record, is seen in Geisler and Nix’s concluding argument:

A written record has one additional advantage as well, namely, it can stimulate memory and conjure up within the individual’s imagination a host of personal implications that are latent within the given symbols or words of that record. Words, then, are not wooden as to prevent a “personal blessing” for the individual reader, particularly in light of the fact that biblical words are the objective vehicle through which the Holy Spirit applies truth personally and subjectively to each reader individually (cf. John 16:13; 1 Pet 1:11).[3]
Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Moody, 1986), emph. added.

The Bible, then, is a written record –a durative witness– to the life and teaching of Jesus Christ.

A life that existed in eternity, was revealed in the sinless life of a human servant of God, and fully demonstrated to be divine in the death and resurrection of himself, Jesus of Nazareth (John 1:1–3, 14; Phil 2:5–8; 1 Tim 3:16; Rom 1:1–4). This is a permanent record of the Greatest Story Ever Told.

A Pattern of Teaching

What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness. (Romans 6:15–18 ESV)[4]

In a section focused on the conversion process (Rom 6), the apostle Paul frames it in terms of “dead to sin and alive to God.” Under the parody of death to slavery which releases one from “ownership” and then by means of a resurrection to life —legally free from slavery— Paul argues that one legally enters into voluntary slavery (Rom 6:15–19).[5] It is here that Paul rejoices:

thanks be to God. that you who were once slaves of sin have become obedient from the heart to the standard of teaching [typos didachēs] to which you were committed. (Rom 6:17)

It is here that a particular phrase emerges — “the standard of teaching [typos didachēs].”

Some feel that since Paul typically uses typos (standard, example, molding, etc) “is personal in nature” as in the following list:

Adam in Romans 5:14.
Paul and company in Philippians 3:17 and 2 Thessalonians 3:9.
The Thessalonians church in 1 Thessalonians 1:7.
The conduct of Timothy (1 Tim 4:12) and the good works of Titus (Tit 2:7).

If so, then it is “highly probable” that Romans 6:17 is a personal reference to Jesus.[6]

On the other hand, it has been argued that Paul means typos in its metaphoric use as a molding and hence normative teaching which “shapes the [Christian’s] whole personal conduct” once obedient to it.[7] So which is it? Are we forced to make a hard-line distinction between these two proposals?

I do not think so, for they are too intimately connected at the theological capillaries. First, Jesus despite being an actual person is the incarnate Word. Thus, when one submits to the word of God, one is submitting to Jesus as the complete exposition of God’s revelation.

Second, when one submits to the teaching of the gospel and is formed by it, one is being formed and fashioned by Jesus. It seems that one should not try to split hairs here since to submit and to be fashioned by the One is to submit and to be fashioned by the other. And so, we can agree with Harrison when he says,

Though Paul had not founded the church, he could be confident that whoever did had taken the trouble to give teaching upon which he himself could build as he wrote his letter. This in itself presupposes a rather fixed norm of instruction.[8]
Everett F. Harrison, “Some Patterns of the New Testament Didache,” BSac 119 (1962)

The concept of normative instruction is found throughout the biblical record. This supports our position that God intended to leave behind a reliable and trustworthy record of his message.

The Living and Active Word

Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience. For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. (Heb 4:11–13)

I have always found this passage to be troubling. It is troubling because it is straightforward but surrounded by a perplexing description of the “word of God” (4:12).

But first, consider the context of this passage (Heb 3:1–4:13). Thematically, (a) the author elevates Jesus as one who is faithful to his appointment by God as a son over God’s house, a house which is built by God, which the writers says “we are” (3:1–6). (b) As a consequence (therefore), the writer calls the Holy Spirit’s message from Psalm 95:7b–11 a warning to members of this house to be faithful to God’s voice. Concepts such as rebellion, provocation, hardened hearts, and God’s promise of reward or punishment, rest or disbarment from divine granted rest (3:7–19).

(d) The principles of Psalm 95 are brought to a conclusion in an appeal to fear lest any should seem to have failed to reach rest (4:1–10). The writer presses, then, a connection between Israelite failure and Hebrew Christian failure to enjoy the rest; one by means of unbelief (3:19), the other by means of disobedience (4:7). Yet, in all of this, there is a desire to create an environment of obedience of faith where confidence and hope thrive (4:2; 10; 3:6). (e) Finally, the last section (4:11–13) adds an additional conclusion to the reasoning begun in 3:1. The exhortation is to enter the rest promised by the Divine edict, and the explanatory words of “falling” in the wilderness before rest are implied. The writer then connects this exhortation with the implied method of obedience by accepting our heavenly calling to listen to the Word of God (3:1; 4:12).

It needs to be observed that “the author speaks to all the readers but focuses on a concern that ‘any one’ of them fall short: the concern here is not an individual achievement but rather that ‘the people of God’ reach its goal intact” (emph. mine).[9] The word of God then has an integral role to play in the communal faithfulness of God’s people. Its capacity to meet this goal is outlined in four ways.

Luke Timothy Johnson provides an excellent discussion of these descriptions:[10]

The word of God is living (zōn). “Hebrews applies the same quality of life that is normally associated with God’s being to God’s word.”
The word of God is active (engergēs). “The translation ‘active’ (see RSV) is certainly possible, but while it captures well the sense of ‘energy,’ it fails to capture the nuance of ‘power.’”
The word of God is sharper than two-edged swords. “The sharpness of the blade is revealed by its ability to cut to “the division between soul and spirit, joints and marrow.”
The word of God discriminates between thoughts and conceptions of the heart. “As with ‘soul and spirit, joints and marrow,’ the discernment between thought and conception is the more impressive because the difference between them is so slight and unavailable to human perception.”

If the church is to move in the direction of its mission and its calling, it must embrace the “deep tissue” work of the word of God to actively expose the areas that are strong and those areas that require Divine accountability and transformation.

Concluding Thoughts

Let us never ignore the great breadth and extent of the Word of God. God speaks in broad and generic terms through creation (Psa 19:1–2; Rom 1:20–21). God spoke through the oral preaching of prophets and apostles in the past. God spoke to selected individuals through dreams and visions. And most clearly, and finally, God has spoken through the very image of the Divine, Jesus Christ (Heb 1:1–3). Nevertheless, it is the sacred writings that Paul says we know of salvation and spiritual formation (2 Tim 3:10–17). Why? Because it is the very breath of God in a durative written record that provides us the pattern of the gospel message that makes us Christians and Christians only.

Endnotes

James Hope Moulton and George Milligan, The Vocabulary of the Greek Testament (London: Hodder and Stoughton, 1930), 111.
Norman L. Geisler and William E. Nix, A General Introduction to the Bible, rev. ed. (Chicago, IL: Moody, 1986), 323.
Geisler and Nix, A General Introduction, 324.
All Scripture quotations are taken from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2016) unless otherwise stated.
Francis Lyall, “Legal Metaphors in the Epistles,” TynB 32 (1981): 87.
Everett F. Harrison, “Some Patterns of the New Testament Didache,” Bsac 119 (1962): 120.
Leonhard Goppelt, “túpos, antítupos, tupikós, hupotúpōsis,” TDNT 8:250.
Harrison, “Some Patterns,” 120.
Luke Timothy Johnson, Hebrews: A Commentary (Louisville, KY: Westminster John Knox Press, 2012), 131.
Johnson, Hebrews, 133–35.