Tag: Psalms

Psalm 41: David’s Lament of Betrayal

On 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

  1. Unless otherwise noted all Scripture quotations are from the English Standard Version of The Holy Bible (Wheaton, IL: Crossway, 2001).
  2. 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.
  3. C. Hassell Bullock, An Introduction to the Old Testament Poetical Books, revised ed. (Chicago: Moody, 1988), 125.
  4. S. Edward Tesh and Walter D. Zorn, Psalms (Joplin, MO: College Press, 1999), 1:306.
  5. Tesh and Zorn, Psalms, 1:309.
  6. 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.
  7. Craigie, Psalms 1-50, 319.
  8. Charles Augustus Briggs and Emilie Grace Briggs, A Critical and Exegetical Commentary on the Book of Psalms (Edinburgh: T&T Clark, ), 1:361.
  9. Raymond B. Dillard and Tremper Longman, III, An Introduction to the Old Testament (Grand Rapids, MI: Zondervan, 1994), 215–17.
  10. George A. F. Knight, Psalms (Philadelphia: Westminster, 1982), 1:8; Dillard and Longman, III, An Introduction, 216.
  11. 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.
  12. Willem A. Van Germeren, “Psalms” in Expository Bible Commentary, edited by Frank E. Gaebelien (Grand Rapids: Zondervan, 1991): 5:325.
  13. Craigie, Psalms 1-50, 320.
  14. 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.
  15. 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.
  16. Tesh and Zorn, Psalms, 1:308–13; Stuhlmeuller, Psalms, 1:220–21.
  17. Knight, Psalms, 199.
  18. Craigie, Psalms, 320; Tesh and Zorn, Psalms, 1:312.
  19. Stuhlmeuller, Psalms, 1:223; W. Oesterley, The Psalms, 1:240.
  20. 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. 4th 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.

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).

Devotional: Give Thanks Unto Him Through Song (Psalm 100:4)

On By Janine TuggleIn Colossians, Devotional, Ephesians, Hymns, New Testament, Old Testament, Psalms, Spiritual Formation, worship

“Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name” (Psalm 100:4 KJV).

Growing up in the church, my family was surrounded by singing. We would sing in all the regular services.  Periodically there was a 5th Sunday singing. There were singings in surrounding congregations that we would attend. Our family would also sing when we had family gatherings. After I got married, my husband’s family and mine would gather at one another’s house to sing. 

We can look to the scriptures to find out more about singing. 

Singing is a command:

“Speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your heart to the Lord” (Ephesians 5:19 ESV).

Singing is a way of teaching others about God:

According to Paul’s words,

“Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom” (Colossians 3:16a ESV). 

Singing helps summarize Bible truths to “dwell in you richly”: 

There are phrases we memorize, singing them over and over through the years, and they stick with us. 

Singing can be used to strengthen each other during trials and tribulations as “Paul and Silas were praying and singing hymns to God” (Acts 16:25a) while in prison. 

Singing is also a way of praising God: 

“Sing to God, sing in praise of his name, extol him who rides on the clouds; rejoice before him—his name is the Lord” (Psalm 68:4).

Singing is to build one another up: 

In Colossians 3:12–16 we see singing at the end of a long list of duties and encouragement that God wants his chosen ones to show. He wants us to have compassionate hearts, kindness, humility, meekness, and patience, bearing with one another, forgiving each other as we have been forgiven, binding everything together with love and harmony, and singing psalms, hymns, and spiritual songs.

Singing does all of this: it lets the word of Christ dwell in us; It teaches and admonishes each other; Singing helps us praise God; and give thanks to God. While singing we are all united in harmony in the musical sense and in the spiritual sense. We are all praising God and giving thanks. I am so thankful God gave us voices to sing praises to Him.

Hymn: Sing Me A Song About Jesus

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.

Q&A: Does God Hear the Prayer of a Non-Christian?

On By Jovan PayesIn Articles, Habakkuk, Prayer, Psalms, Questions

I received a question about prayer and the non-Christian. It asks whether God will or can hear the prayer of a non-Christian. I believe it is a question worth exploring. Here are a few of my thoughts on this blessing.

Prayer

In the Hebrew Bible, a common word translated “prayer” is tephillah (76x). It is found in various contexts of prayer, whether it be the act of prayer, a house of prayer, a prayer on behalf of someone else.[1] It is even used in several of the introductory superscriptions of the Psalms, identifying them specifically as the “prayer of…” David (17, 86, 142), Moses (90), of a certain afflicted (102), and of Habakkuk (3:1).

Prayer is certainly a form of communication lifted up to God, and if the psalms are any indication then prayer may be expressed a wide range of emotions and types. There may be laments expressing frustration and faith, the need for help in the middle of confusion and so forth. There is praise for God faithfulness employing God’s previous saving acts, or his creative powers seen in nature, and extol his wisdom and sovereignty. Prayer even channels our anger and sense of injustice, requesting God to avenge his people by bringing judgment upon their enemies.

That is a wide spectrum of human emotions and desires that may be offered to God. It seems to clear to me that prayer can express to God every part of the human experience —and for the Christian, the Holy Spirit communicates those “groanings” which are “too deep for words” (Romans 8:26, 27).

The question at hand, however, is not the extent of things which humans may pray about but whether God hears the prayer of a non-Christian.

What do We Mean by “Hear”?

I am of the opinion that we need to think of what we mean by God “hearing” our prayers. Hearing is a function of the ear, and an ear hears everything but may choose to focus on a specific sound; thus, some sounds are listened to while others are still heard. This limited analogy simply raises the point that “hearing” is a complex matter.

In Isaiah 59:1–2, the Lord’s distance from his rebellious people is made quite clear: 

Behold, the Lord’s hand is not shortened, that it cannot save, or his ear dull, that it cannot hear; but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear. (English Standard Version)

This clearly suggests that there may be contexts in which “hearing” is not about ability, but about choice. God can elect to forego answering his people’s requests of intervention when facing the consequences of their sins.

One’s lifestyle can affect whether God takes into consideration their prayer. For example, Christian husbands are warned that their behavior toward their wife may in fact “hinder” their prayers (1 Peter 3:7). The warning is significant: “live with your wives in an understanding way.” The sexual overtones are often unnoticed in English translations, but Scot McKnight highlights this:

The order for Christian husbands is one of being considerate—literally, of “living with one’s wife knowledgeably.” The verb synoikeo (“living together”) was especially used for sexual relations between husband and wife (Deut. 22:13; 24:1; 25:5), and that is no doubt the intended meaning here, though obviously not limited to that. The Christian man, Peter says, is neither demanding nor selfish in his sexual and marital relations; he is instead considerate, sensitive, and serving.

Scot McKnight, 1 Peter NIVAC (Zondervan, 1996)[2]

Many Christian husbands ought to pay attention to this verse, not merely because of its impact on “answered prayers.” It reinforces a biblical truth that how we treat others impacts our relationship with God. Here, Peter tells husbands that an authentic and healthy marital sex life (and more) affects our relationship with God.

Furthermore, it seems that God’s people are warned that mistreatment of the “sojourner” (Heb., gēr) will not go unnoticed. Mistreatment of “the pilgrim” will likewise affect their prayers. These were non-Israelites that were not members of the Mosaic covenant but lived in the land among the Israelites semi-assimilated. In Exodus 22:23–24, when the sojourner, widow, fatherless cries out to God due to their mistreatment by Israel, God will “surely hear their cry” and bring wrath upon his people. This suggests the non-Israelite’s prayers will be heard in response to injustice among God’s people.

This small sample seems to underscore that the behavior of God’s people does and will hinder His willingness to give attention to our prayers; and, it seems that God is concerned about the injustice perpetrated by his people and will hear the cries of those who suffer at their hands. The words of James are quite poignant:

You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. (Jas 4:2–3)

What about the Non-Christian?

It was the opinion of E. G. Sewell (1830–1924) that the

Bible teaches very plainly that neither alien prays nor prayers of members will be heard while the one that prays is willingly violating or refusing God’s requirements.[3]

Questions Answered by Lipscomb and Sewell

By “alien” Sewell means the non-Christian.

Sewell argues that God’s people cannot “expect” to be heard when they “turn” from “hearing” God’s word, but his “eyes” and “ears” are attentive to “the righteous” calls of prayer (Proverbs 28:9; cf. 1 Peter 3:12, Psalm 34:15).

The fundamental principle of prayer is found in 1 John 3:22, “whatever we ask we receive from him, because we keep his commandments and do what pleases him.” The argument appears rather strong. After all, the lordship of Jesus, to whom we approach in prayer must be accompanied by “doing” the will of his father (Matthew 7:21).

Thus, Sewell concludes,

No man, in the church or out of it, need expect God to hear and answer his prayer unless he is devoting his heart and life to doing the will of God as revealed in the New Testament.[4]

Questions Answered by Lipscomb and Sewell

When the healed blind man says, “We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him” (John 9:31), he is affirming a general truth about those rebellious souls who are in covenant with God. This is not a statement about all non-Christians.

This perspective is quite sensible, but it does not exclude the non-Christian who is seeking the Lord.

The Case of Cornelius (Acts 10–11)

We need to be very careful to assume what the Bible teaches on prayer. God’s knowledge is infinite, he preemptively knows what we are going to ask of him (Matthew 6:8). But, the quality of our request along with the quality of our relationship with God seems to play into the reception of our prayer (James 4:3).

The case of Cornelius demonstrates that prayer by a devout person may be heard, however.

Luke portrays Cornelius as a “devout” person who “feared God” (Acts 10:2), who developed various expressions of his spiritual development (alms, prayer). On paper, we might say his character alone made his relationship with God impeachable. In fact, God took his prayers into consideration, for the angel said, “Your prayers and your alms have ascended as a memorial before God” (10:4b).

David Lipscomb (1831–1917) once said,

When a man believes in God and realizes that he is lost, he cannot help praying. God hears such prayers. There is no sin in such prayers. The danger is in the man relying on such prayers and failing to obey God’s commands in other things. This is the point to be guarded against.[5]

Queries and Answers

I think he is right on point when it comes to evaluating the case of Cornelius. Prayer and devotion only brought Cornelius so far. What is telling from Luke’s account is that he portrays Cornelius as a Gentile who is as close to a Jew as possible, and his character is directly related to his prayers have been acknowledge by God.[6]

What is will no doubt be controversial for many followers of Jesus is the caution against reliance on prayers for conversion experiences as is common in many “Christian” circles. It goes by many names, such as “the Sinner’s prayer. But, as David Platt raises during a discussion on disciple making,

“Should it not concern us that there is no such superstitious prayer in the New Testament?”

David Platt, “Why ‘Accepting Jesus in Your Heart’ is Superstitious & Unbiblical,” VergeNetwork[7]

I believe it should concern us. Luke clearly points out Peter was summoned to Cornelius to tell him things he needed “to hear” (10:22), a “message” through which he would be saved (11:14). In response to the preaching of the gospel, Cornelius and his household were baptized (10:42–48; 11:18). It was this same Peter that affirmed the importance of repentance and baptism for the remission of sins (Acts 2:38).

For our purpose, to answer if God hears the prayer of a non-Christian, it seems that there is precedent to see that a non-Christian drawing near to God may have his or her prayers heard. So God heard the prayer of Cornelius before his conversion to Christ, and I believe we should be mindful of the many “Corneliuses” that exist today.

Concluding Thoughts

It would seem then that the answer to the question above depends on what we mean by “hear.” In one sense, God hears everything; however, in another sense, God does appear to be selective. We cannot draw up a formula that “a + b = answered prayers,” but it does appear that a person’s character and covenantal relationship with God are major components to prayer.

Scripture more often than not speaks in terms of those who are in covenant with God, and the implications of whether or not God will hear their prayers. Yet, as demonstrated in the case of Cornelius, being an outsider of the covenant does not mean God will ignore the prayers of the “alien sinner” seeking God’s glory and his salvation. The God of the sparrow is faithful to his creation, and for this, we should be thankful (Matt 10:29-31; Luke 12:6-7).

Endnotes

  1. Brown, Francis, Samuel Rolles Driver, and Charles Augustus Briggs. Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 813.
  2. Scot McKnight, 1 Peter, NIVAC (Grand Rapids, MI: Zondervan Publishing House, 1996), 186.
  3. David Lipscomb and E. G. Sewell, Questions Answered by Lipscomb and Sewell, ed. M. C. Kurfees (Nashville, TN: McQuiddy, 1921), 494.
  4. Lipscomb and Sewell, Questions Answered, 495.
  5. David Lipscomb, Queries and Answers, ed. J. W. Shepherd (Nashville, TN: McQuiddy, 1910), 341.
  6. C. K. Barrett, A Critical and Exegetical Commentary on the Acts of the Apostles, ICC (Edinburgh: T&T Clark, 2004), 1:493.
  7. David Platt, “Why ‘Accepting Jesus In Your Heart’ Is Superstitious & Unbiblical,” VergeNetwork (April 11, 2012).

Cadbury Eggs and Frozen Bunnies

On By Jovan PayesIn Articles, Bulletin, Devotional, Discipleship, Easter, Seasonal

In the Hebrew Bible, the verb zākar (“to remember,” “to memorialize,” “to recite”) appears 222 times in 213 verses, used at least once in every book. It finds its most use in the Psalms, appearing 52 times, then Isaiah (24), Ezekiel (21), followed by Jeremiah (16), and Deuteronomy (15). By contrast, the noun zēker (remembrance, memorial) appears 23 times. It appears memory is an important part of a life that reflects on faith and one’s dependence on God.

In the New Testament, several Greek words are translated with “memory” (mnēmē) or a “remembrance” (anamnēsis), “to remember” or “to remind” (mimnéskō). Each of these words has its shade of meaning, but all speak to things that are brought to the foreground of our thoughts after some time has elapsed. Again, in the New Testament, we see that memory serves a significant function.

If you would like to trace these words down throughout Scripture, I recommend an accessible study guide such as Vine’s Complete Expository Dictionary of Old and New Testament Words or Stephen D. Renn’s Expository Dictionary of Bible Words. It will profit your soul to see the range our “memory” is taken by the faithful.

Another profitable way to appreciate the brain is a study of that part of the brain called the hippocampus. It is said to be the place associated with both memory and emotion and the intricate interweaving of both. For example, you go to an event and meet new people. Who would you remember, usually the ones you found interesting or funny (“Memory, Learning, and Emotion: the Hippocampus,” psycheducation.org). I find it particularly ingenious that the place that stores our memories is also the place that attaches emotions to our memories. It is only my opinion, but I believe that makes the hippocampus one of the most important places in the brain.

I want to open my hippocampus and share two stories with you that mean a lot to me. I hope they encourage you. God bless.

Story 1: The Cadbury Creme Eggs of Reconciliation

I grew up with that silly commercial of the white chubby bunny rabbit clucking like a chicken, which then moves aside to reveal the “very unusual” basket with Cadbury Creme Eggs. It is a silly commercial full of nostalgia and a silly candy that is clearly a sugar coma waiting to happen. 

Many years ago, my friend Andy changed the way I see this white and yellow creme-filled chocolate egg. Sometimes friendships have moments that test the ties which bind them together, and as I recall, we had one of those times. Then it happened; Andy gave me a Cadbury Creme Egg. 

At first, it was just a curious gift. Then I learned that for him it was a symbol of reconciliation. It was a gesture of peace; a demonstration of the renewal of our friendship. I was overwhelmed by that gesture. Even today, it still touches me. That’s right, a Cadbury Creme Egg reminds me of compassion, love, and reconciliation.

So the next time you are having a significant break of friendship, love, or something that belongs to both emotions, let me encourage you to find a gesture to share that will truly speak to them about love, renewal, friendship, and the promise that “with compassion and love, dignity and respect, forgiveness and closure… let’s move forward renewed together.”

Story 2: The Warmest “Frozen” Chocolate Bunny

There is a right way to eat a chocolate bunny. I know this. I have a method. I start by breaking off the ears and then breaking off the tail. Lastly, I work my way through its chocolate torso. There is nothing OCD about it (so I tell myself).

Mom always used to send me a chocolate bunny for Easter, even when I was away at college in Henderson, Tennessee. A few thousand miles was not going to deter her from sending a chocolate gesture of her warmest affection.

This one year, I received a rather large postal package that contained some notes of love and Easter treats; this included a “chocolate bunny.” I unsheathed the bunny from its box and went to break off its ears, but this time it was an impossible task. For you see, my friends, the bunny was plastic.

Over the course of a phone call, I thanked her for the plastic bunny. She responded, “what plastic bunny !? I didn’t send you a plastic bunny! I bought you a chocolate bunny and even placed it in the freezer to prepare it for shipping.” Every time the freezer was opened for any length of time, she yelled, “close that door!”

It became a running gag between us. All her intention (the freezer, the wrapping, the shipping, etc.) to make sure her “baby” knew mom loved him hilariously colored by the frozen plastic bunny. I still possess this gesture of maternal love. Its capacity to bring a smile and a chuckle is a reminder of her love.

The Power of the Divine Gesture of Love

Sometimes we take simple gestures of kindness for granted. A cup of coffee, a stick of gum, a handshake or a pat on the back, a prayer, a text, a hug; even an invite to eat. They go a long way.

What then may we say about God’s great act of love? One of the most famous notions of God’s love is found in the Gospel of John. In the pen of the narrator, we read:

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. ( John 3:16–18 ESV)

The Apostle John reminds us of three profound ones found in the words of Jesus: (1) “This is my commandment, that you love one another as I have loved you,” (2) “Greater love has no one than this, that someone lays down his life for his friends,” and (3) “You are my friends if you do what I command you” (John 15:12–14).

Let us remember these three lasting demonstrations of love. First, there are gestures of love we extend toward each other. Second, Jesus’ death shows His devotion to his “friends,” which His disciples are to follow. Lastly, there is the obedience we offer to Jesus as a gesture of love. What gestures of love and reconciliation are you handing out to others in your service to God? The opportunity to improve your service is closer than you think.

The Value of Wisdom (Proverbs 8:11)

On By Jovan PayesIn Articles, Ecclesiastes, Glendale Gleaner, Job, Old Testament, Proverbs, Psalms, Published, Song of Solomon, Wisdom Literature

For wisdom is better than rubies; And all the things that may be desired are not to be compared unto it. 

Proverbs 8:11 (American Standard Version)

Every culture has its wise one. Every “hero’s journey” has its wizard or Jedi. These iconic figures in culture and fiction manifest the human need for guidance by those who have deeper insight and knowledge which affect our relationship with ourselves, our families, our society and our God.

Contrary to the notion that wisdom can only be gained through the school of hard knocks (trial and error) or some “inner voice,” the Bible speaks quite often that wisdom and insight are attainable by listening to the voice of God. For this reason, wisdom is said to be “better than rubies; And all the things that may be desired are not to be compared unto it” (Proverbs 8:11).[1]

The willingness to submit to Divine wisdom is the essential ingredient to a spiritual life and a right relationship with God. God has given wisdom instruction to the world through his people (Deuteronomy 4:5–6) to gain wisdom through meditation of it and to practice it (Proverbs 1:2–6). And, Divine wisdom must always be our daily companion —especially, when thinking about Jesus “the wisdom of God” (1 Corinthians 1:25). We will explore these ideas presently.

A Starting Place

In the Old Testament, the Hebrew word hokmah —often translated “wisdom”— is found 149 times. Practical knowledge, coupled with godly fear of the will of God and the willingness to arrange one’s world on this basis is the dominant way in which biblical wisdom is portrayed, especially in the book of Proverbs. 

While no single verse may indeed capture the entire thrust of a biblical topic, the tension found in Proverbs 1:7 provides a helpful theological mapping, observe:

“The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction.”

These two lines of opposite thoughts are sewn together at the seam by inspired design in order to display that “wisdom and instruction” are accepted through personal submission to “Jehovah.” True “knowledge” does not emerge from the short-sighted, the arrogant, nor the spiritual loner who comes to their own realization or epiphanies. 

Knowledge, wisdom, and instruction are the instruments through which God takes those who are humble and willing to learn the reframing power of the “fear of Jehovah” (9:10). In other words, the Bible is talking about what we may call today as spiritual formation, reframing life and its choices by the insight gained by wisdom (Proverbs 4:7) and acquiring the discipline to chose wisdom over folly, insight over forgetfulness, life over death. Here inlays the value and power of biblical wisdom, it is the wisdom that comes from above (James 3:17).

The Importance of Wisdom

The arrangement found in most Old Testament Bibles today places five poetic and wisdom books together. They are poetic in genre and style but offer the wisdom of God toward specific areas of godly living. Let us briefly look at Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon to appreciate their value.

Job. In 42 chapters, the book challenges a common notion that people only suffer due to their own failings and sins. In this life, sin does not always have immediate consequences of suffering; righteous living is no absolute protection from harm. The good do suffer, the unjust often thrive, but God will judge in the end. While injustice may never feel resolved from our vantage point, we must learn to trust in God’s grace and sovereign will.

Psalms. In 150 psalms, a host of prayers and praises are given to God. They demonstrate a complete spectrum of human emotion and devotion given to God. There is a place to come to the Lord in praise or confusion, in pain or joy, in anger or celebration. Prayer and praise are far more dynamic than “conventional wisdom” often suggests to us. The articulation of our heart and soul to God in prayer and praise is one of the greatest expressions of wisdom.

Proverbs. The training of spiritual leadership is the goal of the 31 chapters of Proverbs. In chapters 1-9, a father is providing a series of speeches to his son encouraging him to seek after wisdom like a devoted woman, while avoiding the seductive intrigue of folly portrayed as an adulterous woman. “Case studies” of wisdom versus folly are then laid out in a series of two-line wisdom collections (10:1, 22:17, 25:1, 30:1, 31:1).

Ecclesiastes. The twelve chapters provided by “the Preacher” (1:1) are framed much like an introspective journal as “the son of David” seeks to find meaning in this life “under heaven” (1:12-18). He pursued various forms of pleasure and materialism and walked away seeing these things are nothing more than an elusive mirage, “vanity” (hevel). In the end, he comes to understand that his relationship with God is the only things that make life “under the sun” complete (ch. 12).

Song of Solomon. In one of the most unique contributions in all of scripture, the Song highlights the wisdom and elevates the beauty of romantic, marital sexual intimacy. Although some Jewish and Christian circles have viewed this allegorically for the intimate love of God for his people, the book itself reinforces the unashamed pure intimacy that should exist within the “one flesh” of marriage (Genesis 2:18–25). The Song reinforces the wisdom saying, “drink waters out of thine own cistern” (Proverbs 5:15).

Wisdom is one of the most pervasive concepts used in Scripture for spiritual growth and development. While there may be segments found throughout the biblical canon, these core volumes provide various theaters of life in which wisdom is needed: the marital relationship, the workplace, the battles of everyday choices, the realm of worship and prayer, and our appreciation of justice and grace.

Don’t Leave Home Without Wisdom

In Proverbs 1:7 and 9:10 the first major section of the book (chapters 1–9) opens and concludes with the importance and value of wisdom, as it reflects the “deep-seated reverence and awe” that a person should have as an emerging wise person.[2] Like bookends, the section opens and closes with the reminder that wisdom apart from the “fear of Jehovah” is self-defeating; therefore, treat Divine wisdom like jewelry and take it everywhere with you (1:9; 3:21–22; 4:9).

Wisdom is valuable in many ways, observe: as a proclaimer warning against catastrophe (1:20), as precious treasures (2:4) to spend one’s energies to pursue, find and store up (2:7; 3:3); or, as a security detail (2:7–8), a caretaker (2:10–12), a life-extender like the “tree of life” (3:2, 18; 4:13), provides security and peace (3:23–25), as the wisdom and instruction of mother and father (6:13).

What is clear is that Proverbs offers wisdom for everyday living —emphasis on the “living” part of the phrase. We are invited to:

Trust in Jehovah with all thy heart, And lean not upon thine own understanding: In all thy ways acknowledge him, And he will direct thy paths.

Proverbs 3:5-6

Yet, if we do not understand that reframing our vision to see that everyday choices are spiritual choices it may prove difficult “trust in Jehovah.”

Ultimately, we need to understand that Jesus is the Wisdom (sophia) of God (1 Corinthians 1:24). The Old Testament provides considerable information about the importance of the word of God. This principle becomes clearer in the New Testament when Jesus is declared to be the Word who becomes flesh in the person of Jesus of Nazareth (John 1:1–3, 14). It becomes clear that the word of wisdom is from God (Luke 11:49), is the word which God gives as instruction and teaching, and is the word by which all things are created, and this Word is Jesus Christ.

The value which we should place on wisdom, then, is the same value we should place on Jesus Christ (and vice versa), who according to Paul is not only “the power of God” but also “the wisdom of God” (1 Corinthians 1:24).

Final Thoughts

Wisdom is important for all aspects of life. Biblical wisdom is intertwined with a moral discipline that requires God-fearing souls to reject wickedness and uphold righteousness, to trust His plan over our own. Families, churches, and the world need more people seeking the wisdom of Jesus Christ. It may often look foolish but it will be wiser than the wisdom of men (1 Corinthians 1:25).

Endnotes

  1. Unless otherwise noted all quotations are taken from the American Standard Version of The Holy Bible.
  2. Kenneth T. Aitken, Proverbs (Louisville, KY: Westminster John Knox, 1986), 14-15.

This article was originally published in The Glendale Gleaner (Newbern, TN: Glendale church of Christ). It is slightly expanded here.