1 Jun 2018

Ezekiel, His Guitar and Prophecy

Author: Bobby Valentine | Filed under: Bible, Ezekiel, Hebrew Bible, Music, Worship

I grew up in a religious fellowship that loathed instrumental music in worship. I heard many a sermon, lecture, and class on instrumental music. We have fought, divided and bloodied one another over instruments.

Sometimes our animosity towards instruments led us to misrepresent the biblical text in profound, and I would say unethical, ways. But my upbringing never allowed me to see just how pervasive instruments are in the Bible itself. These were just filtered out.

For years I was so fixated on “worship” that I never noticed instruments (and music) were associated with preaching or prophesying in the Bible. Preaching and prophesying are “acts of worship” not “separate and apart” from worship in Scripture. Many think biblical prophecy is akin to Nostradamus or fortune telling but such ideas of prophecy have nothing to do with biblical prophecy. Biblical prophecy is preaching, or proclaiming, the word of God. Sometimes that had a future element more often than not it was a call to covenantal faithfulness and repentance.

Have you ever noticed, when you look through Isaiah, Jeremiah, Hosea, etc that it is printed in meter just like the Psalms. This is because the prophets are poetry. The prophets were poets and singers. And what I never noticed for many years, because of my prejudice, was that prophecy (worship) and instruments typically went together through the “hand” of the Holy Spirit. Notice this text,

David … set apart the sons of Asaph, Heman and Jeduthun, who should PROPHESY [my emphasis] with lyres, harps, and cymbals … Of the sons of Asaph … who PROPHESIED [my emphasis] …” (1 Chronicles 25.1-3, read down to v.8)

This text clearly links, at least, some aspect of prophecy with music and even instruments. Asaph, etc feature in the Psalms … are the Psalms considered “prophecy” by the inspired Chronicler? I think so.

We know that “singers” used to go through the Ancient Near East and “perform” songs like Gilgamesh and dozens of other epics and ballads. They were the “classics” of the Ancient Near East And this is what we see in the prophet Ezekiel. In the following text, the Lord is lamenting the insincerity of the people. They like Ezekiel’s “guitar” work but don’t live out the song. (“Guitar” should be recognizable as a poetic license here)

They come to you as people and assemble before you, and they hear your words, but they will not obey them … To them you are like a singer of love songs, one who has a great voice and PLAYS WELL ON AN INSTRUMENT [my emphasis]” (Ezk 33.31-32)

Ezekiel was a poet, a singer, and he prophesied, that is he preached the word of God, with an instrument. Just like 1 Chronicles 25 describes. The reason the prophets are poetry is because they are songs. Songs are memorable. But notice that when God complained to Ezekiel it was not because he sang or played guitar but because the people did not “hear” and “obey” the Song.

All this is brought together through the prophet Habakkuk. Here we learn by “direct statement” (not inference) that prophets were associated with the Temple and worship. Here we learn that the song (or prayer) of the prophet was incorporated into temple worship and even with instruments. The book of Habakkuk concludes with a magnificent theophany of the God of Israel coming to redeem his wayward people evocative of the Exodus itself. Notice how chapter three begins,

A prayer of the prophet Habakkuk according to Shigionoth

This is a “heading” just like those in the book of Psalms itself. Then notice how the chapter ends

To the leader with stringed instruments” (3.19c)

Prophecy is preaching, praying, worship. Prophecy was poetry in motion … music. I do not know if every “sermon” was sung but a lot were. They came to hear Ezekiel play his guitar! They loved his singing. They did not love the song enough to join in and sing it (i.e. live it).

Not only did Israel sing praises to God through “instruments of music for the LORD” (2 Chron 7.6) but they had the word of God frequently given back to them through a prophet (preacher), a song, and a “guitar.”

Be blessed.

(This is an edited and slightly modified version of something I wrote on Facebook.) While I was on the treadmill this morning, I got a FB message from a person. I’ve never met this person. They have read my Psalms meditations and other writings via FB and this blog. So here is the question,

“Besides your claim in helping to know Jesus accurately, what practical value is the Old Testament in our walk with God?”

I have been thinking about it and for me the answer is very clear. I will look at the pastoral and discipleship values of the Hebrew Bible. (I assume this question was motivated by my response to the Andy Stanley stuff). I think it is an important question.

First, I begin with the Jesus thing. The Hebrew Bible is essential to understanding Jesus and the Gospel. This claim does not seem to be very popular in some circles but it can be sustained from a myriad of texts from Matthew to Luke to Acts to Romans. The first page of the New Testament connects Jesus to the Hebrew Bible/Old Testament.  Matthew and Luke claim that:

Jesus has an Old Testament Identity (Messiah/King of the Jews, Son of David, Son of God)
Jesus has an Old Testament Message (his preaching is bringing out the meaning of the law and the prophets)
Jesus has an Old Testament Mission (his mission is defined explicitly in terms of what God is doing through Israel for the world)
Jesus has an Old Testament Ethic (his message and mission and ethic is Jubilee)

The last thing Jesus did in those forty days with the disciples before the ascension was to teach the disciples Old Testament theology.  Luke 24.44-49.  When the sermons of Acts are examined they follow this outline of OT theology of Jesus (Acts 2.14-36; 3. 11-26; 8.26-35; 13.15-43; Cf Romans 1.2-4; 1 Corinthians 15.1-4; 2 Timothy 2.8)

The Hebrew Bible is the ink used for nearly every page of the NT.  This does not imply that a person has to be a biblical scholar to become a disciple.  It means only that the meaning of the Gospel has meaning in relationship to Hebrew Bible.

Second, Paul told Timothy the Hebrew Bible was inspired by God to train us, to equip us, to show us what righteousness, to teach us doctrine, to make us wise in the way of salvation and equip us for every good work (2 Timothy 3.14-17). I believe Paul. But experience has taught me the truth of what Paul says. Most, including preachers, do not seem to know or they simply ignore that this text is speaking primarily about the what is called the “Old Testament” today.  The Old Testament is not merely, simply, or primarily a collection of predictive prophecies about the future Messiah.  Paul gives a much more comprehensive picture of the purpose of the Hebrew Scriptures here in 2 Timothy 3.14-17.  What follows below builds on this text.  For more on Paul’s profoundly Jewish point of view expressed in 2 Timothy 3.16-17 see my 2 Timothy 3.16, The Spiritual Gift of Wisdom unto Salvation in the ‘Old Testament.”

Third, I have read lots of books by people who suffer. They may suffer pain, illness, abuse, death, persecution or many other forms of hardship. I have learned that the Hebrew Bible is a gold mine for processing and providing the language of faith to talk about this suffering. In a recent work I helped edit (along with John Mark Hicks and Christine Fox Parker, Surrendering to Hope: Guidance for the Broken)  passages were listed that fellows sufferers found meaningful, while in the darkness, two thirds of them come from the so called Old Testament.

While going through the dark shattering days of divorce, sickness, the loneliness of despair, there was nothing in the Bible as relevant as the Hebrew Bible. The Psalms, Jeremiah, Job, and other passages speak with power, and authority, “Today” (to swipe a line from the Hebrews Preacher). As a side note, I find it interesting that the “dark” passages in the Hebrew Bible often come under criticism many times by certain people, including C. S. Lewis. But frequently it is those very passages are the ones that shine the “brightest” in the dark days, because one must actually suffer to understand them. Contrast Lewis in his Reflections on the Psalms; the Problem of Suffering and then (after he suffered) A Grief Observed. The dark passages are “gospel.”  We just have to learn to hear them in our modern world.

Fourth, building on #3, in the realm of loss and devastation there is nothing (in my experience) that empowers faith more than the laments in the Psalms. Here we see exactly what Paul meant, we are “trained in righteousness” and made “wise” through the Spirit himself in the Psalms.

Fifth, the Hebrew Bible is an amazing source of hope in God’s grace. No one in the Bible is meant to be a moral example except Jesus. As a rabbi friend once told me, the “Bible” (Hebrew Bible for him) is the astonishing testimony of His patience toward schmucks and how He even uses them for his glory. Blessed be Ha-shem.” So many times in our churches we assume (and often say outright) that the only folks of value to God are Mother Theresa types … but I’m more the David type! The Isaacs, Jacobs, Samsons, Hoseas need to know the message of God. God is not looking for perfection in any one. The Hebrew Bible teaches us that Yahweh is looking for the faith that is about the size of a mustard seed and he will make miracles with it (Jesus knew this).  The New Testament itself points to the long record of women and men used by God who were just flawed people, see Hebrews 11. The Hebrew Bible is the testimony that Damaged Goods are the targets of God’s grace and hesed. What a source of hope.  See my blog Damaged Goods: A Biblical Pattern of Grace & Renewal. The testimony to grace and faith is deeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeeep in Hebrews 11.

Sixth, the Hebrew Bible shows us what a balanced, loving, faith filled, godly life looks like. The “Wisdom literature” is a gold mine here. Not every question in life has an easy pat answer. The Wisdom literature is an exercise in faith and discernment on how to live. Not just Proverbs. Ecclesiastes and Song of Songs (and if you are brave throw in Sirach) – yes we need to read Song of Songs more – teach us that God created us to live life now. This did not change when Jesus came. Some well meaning people turn the Gospel in Gnosticism when they think it (i.e. salvation) is only about dying and going to heaven. But the Gospel is about living as God intended humans to live both now and in the new age of the new heavens and new earth. Now matters. Now is not just a waiting period to die. 

Seventh, the Hebrew Bible with its profound doctrine of creation, of the cosmos and humans, teaches us to respect God’s world. We learn what it means to be a human being and why it matters. We learn what we were created for. Jesus as the “second Adam” has meaning in relation to what God intended humans (the first Adam) to be in the first place. Paul could never be more “Old Testament” than he is in Romans 8 (restoration of cosmos and restoration of humanity).

Eighth, the Hebrew Bible teaches us how to pray. Prayer is ubiquitous in the First Testament. The Lord’s Prayer, as many folks have observed for millennia, is basically an outline of the Psalter. Jesus did not invent prayer. But we learn prayer from Hagar, Moses, Hannah, David, Isaiah, Jeremiah, and (especially) the Psalms reign supreme. I confess that I preached for years and had no clue what prayer was. The Hebrew Bible taught me how to pray.

Ninth, the Hebrew Bible teaches us how to worship and what it means to worship God. Oh, I know, many will balk at this. So be it. But worship and dwelling in the presence of God is central to the Hebrew Bible. It is simply assumed in the “New Testament” writings. We learn who to worship. We learn why we worship. We even learn ways of worship. According to the Hebrews Preacher it is none other than Jesus himself who leads us in the praise of God in, and thru, the Psalms,

for this reason Jesus is not ashamed to call them brothers and sister, saying,
‘I [Jesus] will preach/proclaim your name [God’s name] to my brothers and sisters,
in the midst of the congregation I [Jesus] will praise you [God]‘” (Hebrews 2.11-12)

Here the book of Hebrews directly quotes Jesus of Nazareth but it is not from the Gospels.  This quotation is from Psalm 22.22.  Jesus is the minister of worship in the assembly of Christians and he is leading worship through the Book of Psalms.  Whatever else the Hebrews Preacher may have meant by the “old covenant has become obsolete” he did not include Psalms in that statement.  Jesus is preaching, Jesus is teaching, and Jesus is leading Christians in worship in the Psalms.

One of the best books that explores the Jesus ties of the Old and New Testaments.

Tenth, the Hebrew Bible teaches on almost every page, the importance of justice, mercy and faithfulness in everything we do as People who belong to God. We are created out of love. We are created for love to others. The Hebrew Bible teaches this. I am redeemed by mercy for mercy to give mercy to others. The Hebrew Bible teaches that while we certainly have a personal, loving, wonderful relationship with God it is by no means private and for ourselves. We are in relationship with Yahweh to be in relationship with his beloved creation and his beloved image bearers.

So many times we imagine the “authority of Scripture” to consist, essentially, in a series of permissions. That is authority is is to tell us what we can and cannot do (and in my religious tradition) primarily in a church service. But that is not the primary function of the authority of Scripture in either Testament. The authority of Scripture is its power to mold us and shape us in our every day life into people that reflect the holiness of God in the zest of daily life.

The Hebrew Bible is 100% authoritative and does what the Holy Spirit inspired it to do as Paul claims in 2 Timothy 3.14-17.  Paul was right.

This is my answer to the question.

P. S.

I cannot recommend enough reading the wonderful, outstanding and gracefully written book by Christopher J. H. Wright called Knowing Jesus Through the Old Testament.  If you have never read the book may I urge you to get a copy and read it very carefully.  There is a link just click on the title.

Ephesians.  John Calvin once declared Ephesians to be the “crown jewel” in the apostle Paul’s crown.  I have a hard time disagreeing with this sentiment. Ephesians is a majestic writing, casting an inspiring vision of what it means to be the people of God in this fallen world. People of the renewed creation made one.

Today, I want to suggest a way of encountering Paul’s letter to the Ephesians (I realize “Ephesus” is a textual variant) that may be somewhat different than we traditionally do. I want to suggest that we worship our way through Ephesians.

We recently preached our way through this glorious letter at Eastside Church, here by the Bay. And I have been preparing for three lectures on Ephesians at Harbor: Pepperdine Bible Lectures for 2018.

Ephesians is not new territory for me. I have preached through Ephesians in previous years. In fact eleven years ago I did a long series at PaLO VErde in Tucson. For that series I dug through mountains of essays, articles, and various commentaries.  This time, however, I have done something a little different. While I have found some really helpful articles and have wrestled with some standard commentaries, I am taking a different approach. And it has been good. The approaches are not mutually exclusive I hasten to point out. This time I have used Ephesians as a means to worship.

Ephesians as a Book of Worship

Ephesians is a book of worship. Ephesians begins in praise, a wonderful and traditional Jewish style blessing, much like a psalm. It is not difficult to imagine 1.3-14 being sung.

Ephesians contains has two powerful prayers (1.15-20; 3.14-19). Prayers are worship and Paul is himself engaged in worship while praying. The second prayer concludes with Paul bursting into praise usually called a “doxology” (3.20-21; cf. 1 Chron. 16.36 & Ps 106.48).

Ephesians has hymn fragments scattered throughout (5.14). It is hard not to sing lyrics.

Ephesians has the aroma of the temple from beginning to end (Paul tells the readers they have become “a holy temple” where the fiery presence of God “dwells” in 2.21). Paul draws on temple imagery and its sounds of worship. Jesus is said to be a “fragrant offering” (i.e. temple sacrifice, 5.1). Only a few verses later, Paul admonishes the inhabitants of the temple to do what Israelites have always done in the temple, sing the Psalms in the power of the Holy Spirit (5.18-19).

Ephesians is a product of worship, Ephesians was read or delivered in the context of corporate worship. Ephesians is a love affair with the people of God because God has made them God’s people and dwells with them through the Spirit … a wonderful “Old Testament” theme.

Ephesians is the picture of the redeemed, united, praying, praising, worshiping people of God.

Ephesians 1.1-11 in p46

Tuning our Hearts to the Sound of Worship

I want to suggest some meditative readings to frame and for listening to Ephesians through. These readings I have discovered share the same themes as Paul and perhaps were even the soil for his own perspective in Ephesians. Paul, in fact, alludes to a number of these texts. I have found them quite helpful in picking up the aroma from which Paul speaks and the Ephesians hear.

First, Immerse yourself in the Psalms of Ascent (Pss 120-134). Paul, and every Jew, was intimately familiar with these beloved Psalms as they played significant roles in the temple during multiple feasts. For our purposes view them as a unit. Zion/Jerusalem/temple, each are evocative symbols of God’s people, are loved and cherished because of God’s grace, especially his grace of dwelling with the people. Love, grace, unity, praying for the shalom of God’s people. The presence of God, love for the people of God, the longing for shalom among God’s people, the blessedness of unity among God’s people are all there in the Psalms of Ascent. Read these Psalms. Read them deeply and prayerfully. Then read Ephesians. Pray them. Then open Ephesians.

Second, Pray Psalm 27. This powerful psalm was known to every Jew being used in the Temple liturgy on Yom Kippur. It is quoted by Paul shortly after he notes that Jesus himself if a “fragrant offering” (5.1) when Paul says “sing and make melody” to the Lord quoting 27.6 in 5.19. Seeing the “beauty of the Lord,” to “behold your face” is the hunger of worship. The Lord is the “light” of our salvation as we become the light of the world (imagery shows up in Isaiah 49 and 5x in Eph 4.  (See my article, “Making Melody to the Lord …’ Paul’s Debt to the Psalter“).

Third, Psalm 68 a psalm used in the temple on Pentecost is directly quoted by Paul in 4.8. The glory of Yahweh’s grace is on full display. God has rained “abundance” upon the “heritage” of Israel. The nations are invited to come “sing praises to God,” just as Paul directs the “nations/gentiles” to do in Ephesians in 5.19.

Fourth, Psalms 15 & 24. Temples are “sacred space.” And the texts, Pss 15 & 24, speak powerfully to the kind of people who “dwell” within the the sacred space of house of the Lord. These Psalms echo in Eph 5 where Paul informs these former pagan Gentiles they are now sacrifices with a lovely aroma [temple language] and tells them what kind of people they cannot be (read 5.3-5 and then Pss 15 & 24). Worship transforms the worshiping people of God.  They are “saints” which is a good “Old Testament” word found often in the Psalms. But they are “saints” because they are made holy by the presence of the Spirit in the temple.  Pray the texts. Then read Ephesians.

Fifth, Psalm 103. As noted above, Paul bursts out into doxology (worship!) in 3.20-21. This is immediately after a prayer of intercession (also worship) that the Gentiles come to “know” the “breadth and length and height and depth” of the love of Messiah. Psalm 103 is about this very thing (some NT scholars need to read the Psalms more just saying!). The Psalm is a lyrical exposition of the the “creed of Israel” (Ex 34.6-7, quoted in 103.8). Yahweh’s hesed/steadfast love is (note the thematic connection with Paul’s language) “far as the heavens are high above the earth, so great is his hesed for those who fear him; as far as the east is from the west, so far he removes our transgression from us …” Pray the text. Then read Ephesians.

Sixth. Tobit 13. Tobit 13 is a rich “blessing” of God, of the same type as Paul’s in Ephesians 1. Here Israel is called to “acknowledge him [God] before the nations” (13.3). They are to acknowledge him at the top of their voice. “Bless the Lord of righteousness and exalt the King of ages.” Indeed “a bright light will shine to all the ends of the earth [recall the comment about light above]; many nations will come to you from far away, the inhabitants of the remotest parts of the earth to your holy name, bearing gifts in their hands for the King of heaven.” Pray the text.  Then read Ephesians.

Jews and Gentiles together
And a new Jerusalem (temple!)

Seventh. There are a number of texts in Ezekiel that are powerful reading along with Ephesians. I will just list them 16; 36; 37; and 43.1-12

A “fragrant offering” (5.2) is from the incense on the altar that accompanies a sacrifice in the temple.

Two Helpful Books

Two books of a different sort. Dietrich Bonhoeffer’s Life Together and Eugene Peterson’s Practice Resurrection are like echo chambers for Ephesians. They will cultivate “worshipful” reflections and dispositions for hearing Paul.

Worshiping Ephesians

There are a number of readings here. However most are short. The Psalms of Ascent are very short. Ezekiel 16 is the longest reading.

I have been cultivating the following disciplines with Ephesians, maybe they will be helpful to you. I have been reading Ephesians as a whole in one sitting on Mondays and Fridays since the beginning of December when I knew I would be preaching this book. I read the Psalms of Ascent before each reading. I read Pss 15 & 24 after. This takes me about an hour. I read Pss 27, 68, 103 and Tobit 13 on Tuesdays and Thursdays as I am ruminating on the text for that week’s sermon. I read the Ezekiel texts once a week.

Begin by inviting the Holy Spirit to inhabit this time, it is the Spirit’s text after all. This is not necessarily a time of study. It is a time to join Paul, and the Ephesians, in the wonder of worship … and I think Paul uses the grace of worship to cultivate the unity, the oneness, of the Ephesian saints. Drawn into praise, prayer and wonder that is what Ephesians does.

Gary Mabry’s song, Ephesians 3, is a good song to use to close the time of prayerful reading.

I think you will hear things and see things and be drawn into Ephesians like never before.


This is the Advent version of our on and off again series of “Strange World of the Bible.” Sometimes we think we know the Bible but the Bible is wonderfully strange in the multiple meanings of that word.  So to some things we may not know are and are not in the Bible.

1) Did you know that “church of Christ,” with a Big C or little c, is a phrase that does not occur in the New Testament a single time. Not even once. “Church of God” occurs 8x in the NT. The single (1x) “churches of Christ” in Romans 16.16 has gotten a lot of sectarian airplay through the years. People argue, fight and disfellowship over the name “c/Church of Christ” not on a sign, when the irony is that term is not a New Testament term. So much for “Speaking where the Bible speaks and being silent where the Bible is silent.”

2) Did you know we disciples frequently create an “antithesis” where there is none in reality. One spectacular example is John 1.14-18. “Law was given thru Moses; grace and truth came thru Jesus Christ” (1.17). Scholars debate how best to translate this text. Did you know that the words “grace” and “truth” come from the divine self-revelation spoken to Moses (!) in Exodus 34.6, in the Hebrew Bible. John is quoting the “Old Testament.” The KJV even has those very words in that text.

John hardly is saying Moses did not know of, believe in, or even bring grace or truth (Jesus clearly believes Moses teaches the “truth”). Moses brought both! But what John is celebrating is the embodiment, or Incarnation, that is Grace and Truth – the very self-identification of God. Moses is a witness to grace and truth. Jesus is (as the very essence of God) grace and truth. The incarnation is grace and truth walking on two legs. This is not a “new” truth. It is not a slap down on Moses. John simply is noting that what Moses received via verbal communication has arrived in the flesh. We would do well to avoid false readings of the text. We can avoid such false readings many times by knowing the Hebrew Bible as first century followers of Jesus did.

3) Did you know that God destroyed two nations, and singled out two tyrants, in part, because they attacked trees?Yes, Trees! Sennacherib of Assyria is described by Isaiah as one who

laid waste to all the nations {the people} and their lands {the dirt})”

He threatened little Judah and bragged of his destructive power. Isaiah sent a letter to Hezekiah delivering the judgement of God against him. God said that among Sennacherib’s crimes was a war on the trees of Lebanon. The Lord quotes the king’s arrogant boasts,

“I have gone up the heights of the mountains,
to the far recesses of Lebanon;
I felled its tallest cedars, its choicest cypresses

God judges his arrogance. In two texts, Babylon is singled out for similar reasons. In Habakkuk 2.17, Yahweh tells the Babylonian king

for the violence done to Lebanon will overwhelm you;
the destruction of the animals will terrify you.”

Here Yahweh is returning to Babylon the destruction she has sown against creation.

In Isaiah 14 it is the trees themselves that break out in exultation because God has destroyed their Babylonian destroyer,

the cypresses exult over you,
the cedars of Lebanon, saying,
‘Since you were laid low,
no one comes to cut us down.
(Isa 14.8).

Modern westerners read right over these, and similar texts. They do not register in our post-Enlightenment platonic worldview. But even in the New Testament we learn that God will “destroy those who destroy the earth” (Revelation 11.18). The Bible declares that the trees belong to the Lord (Ps 104.16f) and that humans are themselves “creatures” who are part of a community of creatures. No wonder Jesus taught that the Creator God knew even when a sparrow died.

4) Did you know, since I mentioned trees, that Scripture tells us that animals can “teach” human beings? Job in a beautiful defense of his integrity against his so called Friends tells them to go interview the animals … and trees.

But ask the animals, and they will teach you;
the birds of the air, and they will tell you;
ask the plants of the earth, and they will teach you;
and the fish of the sea will declare to you.
Who among these does not know
that the hand of the LORD has done this?
(Job 12.7-9)

Truly the whole world is full of HIS glory … may we have “eyes to see and ears to hear!” God’s Spirit is in the world as the Elixir of Life.

5) Did you know that when Paul wrote “as you sing psalms, hymns and spiritual songs … giving thanks to God the Father” in Ephesians 5.19-20, that this certainly included the book of Psalms.  It may or may not be limited to the Psalter, but it most certainly included Psalms. Paul is quoting from Psalms with these very words (Ps 27.6, LXX).

We know from the Dead Sea Scrolls that other “psalms” besides what Psalter were sung. Many scholars believe that the Song of the Three Jews preserved in the Greek Daniel and the Prayer of Manasseh have their origin in the temple liturgy. They were loved by the early church. The song fragments that are preserved in the NT itself have a Psalm flavor to them. So it is beyond reasonable doubt that the first century church learned to praise God thru the Book of Psalms.

6) Did you know that what we believe about “love” may need to be nuanced? Most of us have heard that the Christian version of “love” is “agape” and it is superior to all others (like phileo, but apparently the Father phileo’s the Son, Jn 5.20). We are told that it is not an emotion. But I wonder? In fact, I believe it is a myth! Perhaps you are not aware that in the Greek version of Song of Songs, a work all about love, emotion and even sexuality, regularly uses agape to describe the “love” between the woman and her man. Perhaps Paul owes more to the Septuagint than the Greek philosophers … perhaps.

Be blessed … eschew sectarianism, love God’s creation as he does, listen to the animals, learn how to worship from the Psalter and become a person of passionate love.

For the Curious: Others in this Series follow the links …

Strange World of the Bible: Nudity, Public Bathing and Dogs

Strange World of the Bible #2: Ten Things the Bible Does NOT Say 

Strange World of the Bible #3: Ten Times the New Testament is Actually the Old Testament, But Didn’t Know it

Strange World of the Bible #4: Missing Eight Windows on Jesus’s Jewishness

Strange World of the Bible #5: “Ordinary People” and the Bible in the First Century


I wrote this about a year ago and forgot to post it to my blog. This is just a brief study.

Every time I study Jonah I learn something new. Sometimes these things are staring me in the face, but I am slow. So here in the Rocky Mountains we are going thru Jonah in Bible class and this week I have been tracing the “sign of Jonah.”

Luke “plays” with the “sign of Jonah.” Peter and Cornelius come together much like Jonah and the Ninevehites. Here are some interesting things to note that are both parallel and sequential in the story in Acts 10.1-11.18 that indicate that Luke is “fishing” with the Jonah story to shape how he tells the Cornelius narrative. I am also grateful when my suspicions are confirmed by other students.

1) It is a delicious irony that the man commissioned to go to a goyim is the “son of Jonah”

2) Joppa is in both stories (Jonah 1.13/Acts 9.43)

3) there is hesitancy on the part of both messengers to go

4) Jonah and the “son of Jonah’s” reluctance to be God’s messenger is overcome only by divine intervention (fish/vision). Jonah is in the fish three days (1.17) and the “son of Jonah” is given the vision three times (Acts 10.16; 11.10)

5) The commission to both is verbally parallel, “arise and go” (“anastethi kai poreutheti“, Jonah 3.2, LXX; “anastas … kai poreuou, Acts 10.20)

6) the goyim “believed” (empisteuo/pisteuo, Jonah 3.5; Acts 10.43) in the word and were forgiven

7) the response of the goyim elicits a hostile response (Jonah 4.1; Acts 10.14; 11.2)

8) God responds to the hostility (Jonah 4.2-11; Acts 11.17-18)

Luke intends us to hear the story of Peter and Cornelius through the story of Jonah and Nineveh.  Luke’s point here is that the God that sent Jonah and the God that sent Peter are the same God of Israel. He extends grace and mercy to “everyone who believes” just as “all the prophets testify” (Acts 10.43). Israel was always intended to be a “light to the nations.”

Luke is saying that Cornelius is no surprise. Rather the witness to and reception of Gentiles into the House of David is the fulfillment of the destiny of Israel from the beginning (notice how James says the acceptance of Jesus by the Gentiles signals that Israel, David’s tent, has been restored, Acts 15.12-21)

The God of Israel has sought to bless all nations through his people, Jesus is the ultimate representative of Israel to the nations. The Jewish Messiah is everyone’s Messiah!

Blessings … Oh and the “Old Testament’ matters

Biblical ‘Milk’

It is always more or less detrimental to the ascertainment of truth to allow our previous conclusions to assume the position of fixed and fundamental truth to which nothing is to be at any time added either in correction or enlargement. On the contrary, we ought rather to act under the conviction that we may be wiser today than yesterday

– Alexander Campbell, 1840

The Bible and Assumptions

Most of us have unexamined and even hidden assumptions about the world, life and how things ought to be. They function as a sort of a priori filter of information that enters into our conscious mind. The unspoken assumption has simply become part of our world, a given, that is never argued for or against. It just “is.”

Bible believing people are not automatically set free from the power of hidden assumptions simply because we believe the Bible. In fact it may be the case that we are even more blind to the power of hidden assumptions in religious world because we consciously assume that WE do not have any.  But just like an unknown gravitational source reveals itself by its effects on everything else so the same is with our own assumptions.

(As a side note it was the evidence of the “effects” of gravity on Uranus, that is Uranus was not precisely where it was supposed to be in its orbit, that led to the postulation that a hidden source was out there that we did not know about. After calculations by mathematician Urbain Le Verrier, astronomers Johann Gottfried Galle and Heinrich Louis d’Arrest essentially pointed their telescope to a spot on September 24, 1846 and found Neptune as the hidden source).

The Bible is God’s word inscripturated. But the Bible was not given to postmodern, English speaking, suburban/urban/rural Americans. It was given in specific historical circumstances that simply cannot be ignored if we actually believe the claim that it is God’s word.

God’s word was, we have to believe providentially, given to people who lived, at minimum, two thousand years ago. And in some cases as much as 3500 years. These Holy Spirit words, by God’s design, were given to people who never heard of America, and never heard of English. Their world was radically different than our own. We often forget this much to our detriment because we make assumptions that are never even thought about much less questioned.

So we often read things into our Bible when we encounter a “familiar” word and we assign to that word the meaning it has for US. Sometimes, it never dawns on us to think that they meant something considerably different than we do. I have learned this through personal experience because of the assumptions that I have made. So Historical context is an absolute MUST in reading the Bible as God in God’s wisdom gave it. God DECIDED, after all, to give the Bible to ancient, pre-modern, Hebrew speakers and thinkers and not to modern English speaking Americans.

Archeologist Nathan MacDonald has provided a fascinating book. This book rooted in deep archeological and textual research sheds light on many biblical passages. MacDonald is an expert on the food of the Ancient Near East

Example: Milk and Honey

We have all heard read the famous phrase to describe the land of promise as “the land flowing with milk and honey” (Deut 6.3; 26.9; etc). I can tell you, with complete honesty, that for a significant portion of my life it never once dawned on me that “milk” was not what I put in my Coca-Puffs/Count Chocula nor that “honey” was not the killer bee stuff. This is a rather harmless example I am using but once we examine it other false cards tumble in.

Long before Moses, there was an ancient Egyptian Tale of Sinuhe, an Egyptian who lived in Palestine. Palestine was long regarded as a verdant area known especially for wine in the ancient world. In the tale, Canaan is described in words that should ring a bell for any Bible reader.

It was a good land called Yaa.
Figs were in it and grapes.
It had more wine than water.
Abundant in with its honey,
plentiful its oil.
All kind of fruit were on its trees.
Barley was there and emmer …

This is an enlightening snippet. It is the Egyptian version of a land “flowing with milk and honey.” The biblical descriptions of the land are not made up. But they also have historical content.

Now I like honey. I have heard that “local honey” is very good for your allergies. And I love milk, especially chocolate. And for a good portion of my life I had no idea that honey is not stuff from bees and milk is not liquid from cows.

I simply assumed that those words referred to things in my experience rather than asking what they meant to an Israelite (the question of historical context). I am not alone in this. Even biblical scholars have often simply assumed in the past the meaning of these phrases. But archeology has caused large bodies of common assumptions and scholarship older than fifty years to be consigned to the trash heap.

There are at least three words referring to “honey” in the Hebrew Bible; debash, nopet, and ya’ar.  The word honey, most frequently, is not the product of bees in Scripture. Rather it is the syrupy remains of boiling down fruit, sort of like a molasses when sugar cane is boiled.

It is not evident that from the historical and archeological record that Israel kept bees to make what we call honey. There are only two indisputable cases where the word “honey” refers to bees and they are wild (Judges 14 and 1 Sam 14). But the rest of the time honey among the “produce of the field” or “agricultural produce” as we see in 2 Chronicles 31.5.

As soon as the word spread, the people of Israel gave in abundance the first fruits of grain, wine, oil, honey, and of all the produce/agriculture of the field.”

Honey, mentioned by name in the Tale of Sinuhe, is typically an agricultural product in much the same way that wine and olive oil.

And what of milk? C. S. Lewis once lamented those “who think the world began with the dawn of their own consciousness.” That is a rather powerful way of saying to people like me, don’t think the world has always been as you experience.

Archeologist, and Hebrew Bible scholar, Nathan MacDonald has written “although cows are associated with milk production in the modern Western world, this was not their primary association in the ancient Near East.” Using cows for milk was a European cultural innovation. Cows were used primarily for plowing in the ancient world. As Rabbi Nachman said in the Mishnah a “goat is for its milk, an ewe for its fleece … oxen for ploughing.”

Milk is not the stuff I put Hershey’s syrup in to make it drinkable. Rather it comes from primarily goats, though sometimes sheep. But we are still not done overcoming our assumption about “milk.” In the ancient world “milk” is only available for about half of the year when you can “milk” the goat (and sheep). They did not have Safeway to purchase more “milk.”

The “milk” is processed (do not confuse that with modern processing) so it will keep. When the milk is processed, or churned (again more like making butter), it becomes what we call “ghee.”

The “milk” was boiled in ancient Israel and as it sat the milk/ghee fermented (so much for those who only worry about the wine being alcoholic!).

Ancient Israel had what I like to call Wisconsin cheese curds, before Wisconsin existed. They were not pasteurized, a process that did not exist until 1864. Milk in ancient Israel fermented naturally. It is the alcohol, we know now, in the ghee that kept the “milk” from going bad and enabled it to be stored and used throughout the whole year.

When it was time to eat the ghee/milk it would be mixed with water to return them to a fermented, liquid state.

Knowing what “milk” is to the Israelite goes a long way toward understanding the excitement of the man in Song of Songs 4.11 as he declares,

Honey and milk are under your tongue …“(4.11)


I drink wine with my milk” (5.1)

Chocolate milk never quite had the electric punch that is in fermented goat ghee! However kissing his bride is like the effect of an intoxicating beverage (the milk).

Final Thoughts

So with this little exercise we have found that the phrase “land flowing with milk and honey” is actually a very exciting turn of phrase in Scripture. It is not a notion that was invented by Israel but common to the cultures around. And what they meant by milk and honey are quite different than what we typically imagine of those terms.

The Bible is an exciting and yet strange book. It gets more interesting when we recognize that the world then is not the world now. This rather simple example can show us though to always ask the question … what did it mean then.

See Also

If you have found this blog helpful or at least “interesting” then you may also profit from this linked article:

Evel Knievel, the Grand Canyon & Us: The Strange and Deep Gulf to the Bible

Current Helpful Resources

E. Levine, “The Land Flowing with Milk and Honey,” Journal for the Study of the Old Testament 87 (2000): 43-57

Nathan MacDonald, Not Bread Alone: The Uses of Food in the Old Testament (Oxford University Press, 2008)

_____________, What Did the Ancient Israelites Eat? Diet in Biblical Times (Eerdmans, 2008)

M. Stol, “Milk, Butter and Cheese,” Bulletin of Sumerian Agriculture 7 (1993): 99-113


Periodically on Stoned-Campbell Disciple we have guest blogs and book reviews.  Debbie Plunket of Memphis, Tennessee won my book giveaway and has written a nice book notice.  Reconciliation Reconsidered is an important book.  It can be ordered off of Amazon via the link in the foregoing title.

Reconciliation Reconsidered:
Advancing the National Conversation on Race in Churches of Christ
Edited by Tanya Smith Brice (ACU Press, 2015)
Review by Debbie Plunket

I am thankful for Dr. Brice’s editing and for the work each of the contributing authors gave to this book.   The book is an excellent resource to provide a better understanding of current racial environments not only in the church of Christ but also the United States as a whole. Practical solutions are offered to advance church integration and in turn, the national conversation on race.  Several concepts are explained as to why churches are not desegregated even when people believe they “have no problem” with those of other races.

It’s inspiring to read how some congregations are actively reaching out to grow a more diverse group in hopes of growing closer together and closer to God. It is exciting to consider the growth potential if churches decide to address racial issues.  Fair warning: to progress, no one can skip solid food as addressed in 1 Corinthians 3:2. Tackling racial issues would not be considered milk, in reference to that same scripture. The book addresses why many churches remain segregated despite biblical beliefs that are antithetical to the concept of racial divide.

Dr. Tanya Smith Brice has provided superb editing for Reconciliation Reconsidered.  The book is divided into three sections following her introduction: Historical Realities, Contemporary Challenges, and Concrete Examples.  It is prepared to serve as a guidebook for all who seek to progress as Christians.  The contributing authors are very knowledgeable regarding their subject matter.  As a Christian, I pray this book is read by other Christians and spread in churches throughout the United States.  It would serve as an effective study for a congregation’s bible classes.  It is a rare experience for this reviewer to read a book that educates, motivates, and encourages one to share.  This is one of those books.

I have been in full time ministry since the early 1990s. Over the years my idea of what a minister actually needs and what a congregation should look for in a minister has changed drastically.  I look back now and I am so incredibly grateful for the patience and even mercy of God’s people demonstrated towards me as I tried to be a minister.

I am convinced that first, and foremost, every preacher should be a theologian. Immediately some will balk at the very word theologian. But after encountering nearly every scenario possible in ministry, I will “stick to my guns.” But if a theologian is a person who, some how, brings a message of God, and mediates the presence of God to people, then I know of no better word. The minister is either a good theologian or a very bad one but he will be one.

There are three qualifications at the core of a ministerial theologian in my view. Martin Luther first articulated these. When I first began ministry I had no idea what these were.




There are other skills that a minister will need.  But my contention is that these are the bedrock and all other skills and tasks are performed out of these three identity traits of the theologian.


Prayer is the first qualification of a theologian. When I began ministry I was terrible at prayer. To be honest I still am. Don’t misunderstand, I “said” a prayer here and there. But I did not have a life of prayer.

You see prayer begins with an assumption that I was not prepared to admit back in the day. That assumption is that I am not enough. I was raised to think I was! I was raised to be self-sufficient. But prayer begins by saying I am not sufficient. I said prayers at meals, to begin classes, etc. But prayer was simply a matter of “precision obedience” back in the day. God commanded it. So I did it.

But prayer begins with the assumption that Bobby Valentine is not enough, Bobby Valentine is not self-sufficient. Bobby needs power beyond my intellect and cognitive ability. This was (and is) unbelievably hard to admit. So theology, ministry, preaching, begins by being in the “presence of God.” It is communion. That is what prayer is. It is not merely asking God mere favors, but beholding God’s majesty and glory.

Prayer demonstrates that I, like Isaiah, am a man of unclean lips yet has been enabled to come to God’s people precisely because I am one of them, warts and all (see Isaiah 6).


Meditation is the second qualification of a theologian. Luther pointed to Psalm 119. Meditation is, as Eugene Peterson pointed out in Eat this Book, is (in Hebrew) the same word that is used for a dog gnawing on a bone. Have you ever tried to take a bone away from a dog? Not likely right. The dog is “meditating” on that bone.

A person moves from prayer into gnawing on God’s word. There is a hunger and a thirst for that Word that cannot be rationally described. Meditation is not memorizing sermon books or hundred year old debates. Mediation is plunging head first into the Marianas Trench and attempting to head to the bottom. It is not only DEEP but the the water changes. The deeper you go the pressure of the water will turn a submarine into a pancake. Gnawing on God’s word changes the “meditator” before it does anything else.

As the prayer warrior of Psalm 119 is constantly asking God to “reveal treasures” that are hidden in God’s word. There is no satisfaction with where we are. When we reach 10,000 ft there is still a bottomless trench to go with entire worlds beyond the imagination of the swimmer on the surface. Meditation reveals to us that God is the teacher and we never master the word.


The third qualification brings the first two together, testing. Luther declared that without “testing” no person could be a genuine theologian. There was a time I did not believe this. The first 17 years of my ministry were a walk in noonday park. And to be honest many churches do not like theologians that have been tested. Testing leaves scars.

But the common denominator of all God’s theologians in Hebrews 11 is they were “tested.”

Their world crashed.
Their families fell apart.
They went through periods of rejection.
They sometimes were angry, immoral, made horrific choices only to demonstrate amazing courage under fire.

Here, in Hebrews, we see the greatest of all theologians, Jesus of Nazareth. The High Priest is chosen from among humans not gods or angels because they do not know testing. They do not understand struggle. They do not know.  So the Preacher says “He is able to deal gently with the ignorant and wayward, since HE HIMSELF is subject to weakness,” (Heb 5.2).  Jesus was tried by fire, he “learned obedience through the things he suffered” (Heb 5.7-8, there are no more radical words in the Bible than here). Jesus is a great Savior because he was tested and because he has weakness. That is what the text says.

Testing puts us in the company of Jesus. Testing changes how we see prayer. Testing changes meditation. Testing, put another way, reveals the content of our prayer and our meditation. Luther believed a person was simply “unfit” to be a theologian if he or she had not been “tested.”

Be a Good Theologian … A Good Minister

Every minister needs to be a theologian. In fact the minister is one. The only question will be, a good one or a bad one. How do you find a qualified theologian: prayer, mediation and testing. Everything else is secondary.


The Missional Change Model for local congregations has five steps 😉 It has to be biblical right lol. We can call it the Five Finger Plan. The fingers look like this:

Awareness (of where we are in both space and time)

Understanding (this is using conversation/dialogue to bring about integration between our thinking and our feelings about where “we” are)

Evaluation (this is a difficult stage. looking at ourselves deeply and critically to see if what we are doing currently helps with our stated goal of reaching out is not easy. Asking ourselves if “programs” actually engage or need to, perhaps, die and what tools do we need to cultivate to actually do something in light of fingers 1 and 2)

“Experiment” (this is perhaps hardest of all. It requires taking the risk of faith and trust in the Holy Spirit. With this finger we decide we must actually take our walk with the mission of God out of theory and put it to the test of life. Engaging “OUR” space and our time may (often does) require thinking and acting out news ways of engaging.

Commitment (this finger requires that our new ways of thinking and doing in our space and our time be more than a week long gospel meeting or VBS. It requires training for the marathon not the 100 yard dash.

My philosophy of ministry states that God’s Holy Spirit is already working in the present. The Spirit was in Macedonia long before Paul went there. In fact Paul’s desire was to go into Asia.

This missional model is simply a fancy way of talking about what Paul does in Acts 16.6-10. Paul discerned that the Spirit did not want him to do one thing but did want him to do another. Paul wanted to go to Asia. But he was attentive to the work of the Holy Spirit. The Holy Spirit was already at work in a Roman Colony named Philippi, a tough, and challenging place to be. But Paul joined in what God was doing. Paul, in this short narrative, essentially goes thru this process and arrives a this conclusion, he was “convinced that God had called us to proclaim the good news to them” (16.10).

May we pray and discern what God’s Spirit is doing. When we pray we must follow.

God’s Holy Spirit is not a printed page nor is he confined chained between the covers of a little black book. The Holy Spirit is a Missionary who has gone out into the fallen world to breath life into a place that reeks of death. My prayer is that we will follow the apostle’s example and be “lead by the Spirit” into Mission of God.

The Psalms Lament and Imprecation give voice to those in extreme suffering

Reading through the Psalms is an exhilarating experience. We join our Spiritual ancestors in lifting our hands to God in loving praise.  We relish images of the Lord as our Shepherd and being covered in the shelter of his wings. We are drawn the thirsting for the Presence of God. We find ourselves in awe of the Ways of the Lord.

But for the uninitiated, the Psalms also startle us and perhaps even shock us. It does not take long in the Psalms to encounter the cries of the broken hearted or the lament of the crushed.  And as we push our way into the Psalter we encounter anger.  It is not just any anger. Rather we find ourselves with raw anger.  For some modern believers these psalms are proof of the inferior nature of the “Old Testament.”  In this blog we will meditate upon one of the most difficult of all the “anger” Psalms for many, Psalm 109.

Listening to Psalm 109

Psalm 109 is raw power. It is rage thrown in our face. Psalm 109 will rattle our “piety cage.” It is an  imprecatory psalm, that is a psalm that is a “cursing” psalm as some call it. But we have to ask ourselves if we have made an effort to understand not only Psalm 109, but the imprecatory psalms as a whole.  Did they make it into the Bible by accident?

So to begin, I want to share one thought that lies at the bottom of the psalm.  It is the bedrock conviction of the psalm and explains the hotness of the language:

Yahweh is on the side of the oppressed!

If we do not grasp the depth of this conviction then we will not only never apprehend Psalm 109 but quite a few other biblical texts. The biblical God is a God of justice, mercy and faithfulness.

Justice, Mercy, Faithfulness are deeply interrelated in Scripture and Jesus himself states they are the “weightier matters of the torah” (Matt 23.23).  The prophets Moses, Isaiah, Jeremiah, Ezekiel, Amos, Micah, etc all say the God of Israel will always side with the Oppressed, let the Oppressor be warned. Those who are God’s people will also be on the side of the Oppressed, lest they collude with the Oppressor. As David Lipscomb once wrote, “the poor, as a class, constitute the elect of God.” Psalm 109 is rooted squarely in this Spirituality.

The Bedrock of Psalm 109’s Spirituality

Psalm 109 is what I call “getting down with God about what is wrong and messed in the world.” It is a Psalm that makes Victorians squirm in their seat, and wonder if it made it into the Bible by mistake. It will make some Restorationists secretly thank God it is in the “Old Testament” (bc we know it was nailed to the cross – such a fallacious claim) etc. I speak in jest but these sentiments I have heard in one fashion or another many times.

The psalm is clearly the voice of a person that is oppressed. It is the voice of the “poor and needy” (v.22). The person is under extreme suffering and offers an extreme prayer.  The status of the person evokes the cries of all the who are extremely powerless in this world, slaves for example.

In fact the central appeal to Yahweh in Psalm 109 contains petitions that are based upon, and grounded in, the Exodus narrative (Ex 1.8-22; 2.23-24). That is the paradigmatic moment when Yahweh rescued the poor and needy ones (literal Israelite slaves) and proved God is always on the side of the Oppressed.

The Israelites groaned under their slavery and cried out. Out of the slavery their cry for help rose up to God. God heard their groaning and God remembered his covenant with Abraham … God looked upon the Israelites, and God took notice of them” (Ex 2.23-24)

Exodus does not say the Israelite slaves cried out to Yahweh.  It merely says they “cried out.”  But it was God who noticed the extreme suffering of the poor and the powerless.  God “took notice of them.” As Psalm 72 has the king and the congregation confess,

For he [Yahweh] delivers the needy
when they call,
the poor and those who have
no helper.
He has pity on the weak
and the needy.
From oppression and violence
he redeems their life;
and costly is their life (or
their lives are precious to him)
(Psalm 72.12-14, my translation but see the TEV/GNB)

Or as 109.31 puts it,

he [Yahweh] stands at the right hand
of the needy,
to save them from those who
would condemn them to death.”

This is the bedrock of Psalm 109.

Looking at the Text Closely

This poor and needy person looks to Yahweh because God is near the suffering.  Using terminology from Exodus this extreme prayer asks God to …

deal” (‘asah) v.21, “deal on my behalf for your name’s sake

save” (nasal) v. 21 “because of your hesed is good, save me

help” (‘azar) v.26 “help me, O Yahweh my God!

save” (yasa) v.26 “save me according to your hesed

The appeal here is rooted in the promise that Israel’s God is so powerfully and utterly on the side of the poor and needy (see Pss 72 and 82). Extreme prayer is based on the Gospel of the Exodus.

The Tormentor is another Pharaoh, an Anti-Yahweh

The psalmist is not simply having a bad day. He or she is in a living hell. There is an oppressor sucking the life our of one who has no power to oppose the one in power. Everything Yahweh is, this enemy is not. The oppressor is a tormentor. He

did not remember to show KINDNESS/hesed
but pursued the poor and needy
and the brokenhearted to their death” (v.16)

This is the crux of the Psalm. The crime of being an “Anti-Yahweh” is the oppressor’s guilt. Anti-Yahwehism is manifested in how one dares to treat “the least of these.” The oppressor has become a mini-Pharaoh in his dealings with the poor and powerless around him. The oppressor has made himself the enemy of the God of Israel. This was his doing not Yahweh’s. But Yahweh will do to this mini-Pharaoh what he did to the Egyptian, because God is on the side of the powerless.

Even as the poor and needy one actually prayed on behalf of the tormentor he/she received evil in return,

In return for my love they accuse me
even while I pray for them.
So they reward me evil for good
and hatred for my love
.” (v.4-5).

He/she has been slandered, lied about, hated, etc (cf. v.4f). So the poor oppressed one cries out for justice, just as do the martyrs in the very presence of God (Rev 6.6-11).

This is not, as it is so crudely sometimes assumed, some personal vendetta or seeking personal revenge. In fact the Psalmist does not raise a hand against the tormentor. Rather judgment is left wholly in the hands of the God of Hesed.

Let them know that it is your hand,
that you, O LORD, have done it.
They may curse but you will bless;
when they attack they will be put to shame” (v.27-28).

Vengeance belongs to God, that is a Hebrew Bible teaching not an invention of Jesus. The Torah states quite vividly, “vengeance is mine, I will repay” (Deut 32.35).

Not My Words But … Ours

As I reflect I realize this is not my psalm. But honestly, I have felt like him or her before. What I get from the psalm is that he or she submits and surrenders their justified, legitimate, anger to the God of the Poor. Anger is given to God. Anger it is not acted out on the tormentor. Justice is not taken out of God’s hands to dish out.

Some believe we should never be so angry, and certainly not this angry. But what if we are that angry?  We do not live in a perfect world. We live in a Fallen World. And so we do have such feelings – and if you have not you will one day.

There are in fact happenings in this age devoid of the Father’s will that do elicit such cries as we find in Psalm 109. This is not about getting cut off in line at Wal-Mart.

But even if this is not our psalm, we know of people for whom it does belong. Who can we pray for?

  • Saints in Afghanistan
  • Saints in Sudan
  • Women abducted in the human sex slave traffic
  • Think of the Rachael’s who refuse to be comforted.
  • How about those whose entire life snuffed out by the principalities and powers who use human entities unaware?
  • How about the one who has been falsely accused and incarcerated for 35 years only to find out the police and district attorney purposefully suppressed evidence that proved innocence?

Psalm 109 belongs to such as these.  They can pray this extreme prayer.

Final Thoughts on Extreme Prayer in Extreme Suffering

Do we dare to pray on their behalf? I think that is why the Holy Spirit put it in the Bible in the first place. What the oppressor did not have, God’s people do. That is hesedHesed demands that I/we have solidarity with these people. Therefore we do in fact pray even this prayer on their behalf.

Not everyone in ancient Israel, in fact most did not, experience the occasion of Psalm 109. But the psalm was inspired, and preserved by the Holy Spirit, and was used in corporate worship. Why? Because the people of God are supposed to have the heart of God for the Oppressed. Psalm 109 is nothing but a passionate cry for,

I cannot recommend Erich Zenger’s work on the imprecatory psalms enough. This is a must read.

Your kingdom come, your will be done ON EARTH as it is in heaven.”

Interestingly enough Psalm 109 is quoted directly five times in the NT and is alluded to and echoed several more times.

Just a few thoughts on a text that I actually love more and more as I understand how central God’s righteousness and justice is to the kingdom of God.

Psalm 109 is an extreme prayer offered by one in extreme suffering.  The Holy Spirit calls on the people of God to extremely intercede for those who suffer under the extreme duress of the injustice of this fallen age. Such prayer hastens the day when shalom will cover the face of the sea and the meek will inherit the earth.