The Holy Spirit in the Reader
One of the functions of the Holy Spirit is to reveal Christ within the heart of every believer (See footnote). One of the ways he does this is through Scripture. When a believer in Christ prayerfully asks the Holy Spirit to open (explain, interpret, enlighten) a passage to the understanding of his heart, he will do so. In Jesus’ own words, “What father among you, if his son asks for a fish, will instead of a fish give him a serpent; 12 or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:11-13 ESV)
How does the Holy Spirit do this? Much in the same way as Jesus himself did when he walked with the two disciples on their way to Emmaus and later when he met with all the disciples in the upper room after his resurrection. He expounded the Scripture to them, giving them the key of himself as the all-pervasive subject of all of them.
Luke 24:27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (ESV)
Luke 24:44-49 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” 45 Then he opened their minds to understand the Scriptures, 46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, 47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.” (ESV)
Every believer in Christ—as one example, the woman at the well—has a story, or testimony, to tell about the living Lord Christ. So it is, that every believer in Christ is a witness to his resurrection. All believers in Christ are witnesses to his resurrection because they perceive him alive and well, living in their own heart. Therefore, because believers are his witnesses, Christ wants to prepare them in all ways to live well, to grow well, and to tell others about him—well! This preparation includes opening Scripture to their understanding, so that by its pure milk (1 Peter 2:2) and solid food (Hebrews 5:14) all believers may grow in maturity and become full partakers within the body of Christ, which is made up of other believers. The Holy Spirit alone can make this growth happen, and he alone is the one who opens Scripture in a living, personal way inside each believer’s heart and mind. Scripture becomes the food that feeds a Christian’s growth (Deuteronomy 8:3; Luke 4:4).
Additionally, God desires fellowship with people (1 Corinthians 1:9; 2 Corinthians 13:13; 2 Peter 1:4; 1 John 1:3). When God created humankind in his own image, he did so for the purpose of having fellowship with them. A major purpose of the cross of Christ is the restoration of fellowship, or communal friendship, between God and man.
Here are some biblical examples to illustrate friendship between God and humans.
1) In Genesis 3:8-9, we read of God walking in the garden home of the first two human beings, Adam and Eve, talking with them. When Adam and Eve chose to follow the serpent rather than God, they were expelled from the garden of fellowship with God, and their spirits died to God.
2) In Isaiah 41:8, God calls Abraham, “my friend.” Jesus says to his disciples in John 15:15, “I have called you friends.”
3) Jesus’ name Immanuel means, “God with us” (Matthew 1:23).
4) In John 4, when Jesus sat down and asked the woman at the well for a drink, he was asking for more than a bit of physical water. He was asking her for fellowship (think of having a cup of coffee and conversation with a friend in your favorite coffee shop.) And as a follow up to fellowship with just this woman, he spent two days in her town, meeting and talking with, eating and spending the night with her friends, the people of that Samaritan town.
5) Christ’s atoning death on the cross, resurrection, and ascension opened the gate into God’s very presence once more for every believer in Christ (Hebrews 4:16; 1 Corinthians 3:16 Do you not know that you are God’s temple and that God’s Spirit dwells in you? 17 If anyone destroys God’s temple, God will destroy him. For God’s temple is holy, and you are that temple.)
One of the best places to experience the fellowship, friendship, favor, love, grace, and self-sacrifice of God is to spend time with him in Scripture, to “hang out” with him there. And one of the very best biblical places to do this is in Psalms, given that the Holy Spirit opens the eyes of your spiritual understanding to see the Lord Jesus Christ revealed in them in both the fullness of his humanity and in the fullness of his deity.
The psalms are the human prayers of Christ prophetically prayed to God his Father during his incarnation on earth. He prayed them thus prophetically through the Spirit-filled mouths of the psalmists and during his actual incarnation, as their words were very familiar to him—in fact they were his own words. The Father answers Christ’s prayers within the psalms as well. At times the reader becomes aware of back-and-forth dialogue between Father and Son (Psalms 3:4 and 2:7) and at other times the answer to the prayers forms part of a narrative (Psalm 18:3-6 and 18:7-19).
It is highly unlikely that anyone would hear the words of Jesus Christ in Psalms apart from the work of the Holy Spirit enlightening the eyes of their understanding.
Most people who love Psalms experience them as Scripture giving voice and words to their own personal heart cries as they face various seasons and situations in their lives. Going one step beyond that, the Holy Spirit coaxes us to hear, as well as our own heart cries, the heart cries of Jesus our Savior, who suffered and died in our place.
Experientially speaking, because of our amazement that God has taken our thoughts and printed them on the page of the Bible facing us—that he knows, understands, and loves us so much as to do that, and then to show us as we read that he has done so, and that he has the power to do all this—it is but a short step to realize that Jesus Christ was in all respects one of us, that these are also and primarily his heart cries, that he cried them first, before me. And because I know, feel, and experience my own pain, I also know, experience, and feel the pain of my Savior as a man. And I come to see and understand God’s amazing love for us in Christ. And then, Christ’s hope, his faithful endurance, his victories also become mine. And I grow in Christ’s faith and in God’s love both for Christ and for me.
It is an awesome thing to read Psalms this way, and it doesn’t happen without the Holy Spirit. We receive this by asking, asking God to open his word to us through his Holy Spirit. “Lord, show each believing heart who reads this and who desires to know—show them what you showed the two disciples on their walk to Emmaus. In Jesus’ name, Amen.”
John 15:26 “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will bear witness about me. (Joh 15:26 ESV)
Ephesians 1:17-18 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, (Eph 1:17-18 ESV)
1 Corinthians 2:9-16 9 But, as it is written, “What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him”–10 these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. 11 For who knows a person’s thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. 12 Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. 13 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual.
Ephesians 3:14-19 14 For this reason I bow my knees before the Father, 15 from whom every family in heaven and on earth is named, 16 that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith– that you, being rooted and grounded in love, 18 may have strength to comprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Eph 3:14-19 ESV)
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Bible Study at Home: A Simple How-To
Do you have a Bible study you attend regularly? Either at a church, a group, or online? If not, you are not alone.
There are many reasons why a person hungry to learn more about God’s word cannot attend a Bible study, one of the most likely being that they cannot find one or the ones available to them meet at the wrong time or the wrong place. This doesn’t mean that you cannot learn the Bible–you can! I’m going to give you a simple way to begin studying at home. It is called a Word Study or Topical Study.
Always pray and ask God to help you know him more and to help you obey and apply what he shows you. All teaching from God begins and ends and is through the Holy Spirit. Without the Holy Spirit, God himself, breathing his life into his word as he shows it to you inside your heart, the best knowledge of God’s word will only be dead knowledge.
Pray that God will lead you to the right Bible for you at this time in your life.
Pray that God will direct you to the right verses that he wants you to study.
Pray that God will help you to understand and apply what you read.
2. Second, buy yourself a reference Bible.
You may have one already. What is a reference Bible? A reference Bible is not necessarily a study Bible. A reference Bible is a Bible that simply has a list of other verses in a center column, or a side column, or at the foot of the page.
You can see from the example above that the text on the left has verse numbers that correspond to a list of verse numbers running down the middle of the page between the two columns of scripture.
Verse 33 at the top of the page, for example, has a small, italicized letter a before the word “teach.” “Teach me, O Lord, the way of your statutes.” That’s what the Lord is doing right now. He is teaching you how to study Scripture.
The center column has the number “33” corresponding to the verse you just read. There is a small letter “a” followed by “Ps 119.5, 12.” This means that if you turn to Psalm 119 verses 5 and then 12, you will find more verses that use the word “teach.”
Psalm 119:12 Blessed art Thou, O LORD; Teach me Thy statutes.
Verse 36, which is underlined, has the small letter “a” before the word “incline.”
Psalm 119:36 Incline my heart to Thy testimonies, And not to dishonest gain.
Turning to the center column, the number “36” is followed by a small “a” and the reference “1Ki 8:58.” Looking up that verse we see:
1 Kings 8:58 that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers.
When we read the above verse, we see that it begins half way through a sentence. To get the full meaning, we need to go up a verse to the beginning of the sentence, and we read:
1 Kings 8:57 The LORD our God be with us, as he was with our fathers. May he not leave us or forsake us, 58 that he may incline our hearts to him, to walk in all his ways and to keep his commandments, his statutes, and his rules, which he commanded our fathers.
Perhaps a small desk dictionary might be useful here to understand the meaning of “incline” in this sentence. This is from Merriam-Webster.
1 :to cause to stoop or bow :bend
2 :to have influence on :persuade
- his love of books inclined him toward a literary career3 :to give a bend or slant to
Putting this together, we see that the psalmist in Psalm 119:36 is asking the Lord in prayer to “incline” or bend, that is, to persuade his heart to prefer obedience to the Lord’s way rather than preferring to spend his time trying to get rich. 1 Kings tells us that when God is with us, he does just that. The psalmist is praying to God, asking God to influence his heart to prefer the Lord’s way above the way of the materialistic world. This tells us that we are not alone, that God is the one who influences us to desire him and his word.
How might a reader apply this verse to her own life? Does she sense that her heart is growing cold towards the Lord? She should turn to the Lord and ask him to help her. Do someone else find that worldly interests of career and money are drawing their attention away from God? They should turn to him, just as the psalmist does, and ask God to help them, to influence their heart and the things their heart desires.
What I have showed today is very simple. The more you practice looking up the little verses in the reference column, the better you will become at it.
Also, you will soon see that the Bible is a unified whole. It connects and teaches the same message in each of its individual parts. Each part repeats in a different setting what the other parts are also saying.
Further, you will be studying topics, such as love, light, truth, life, faith and any of the other Christian words you can think of.
Your beginning point will be a single verse. For example,
John 3:16 “For God so (a) loved the world, that He (b) gave His (1)(c) only begotten Son, that whoever (d)believes in Him should not perish, but have eternal life.
Looking up the verses in the reference column for each one of the letters in parentheses gives us the following list:
(a) loved the world Rom 5:8; Eph 2:4; 2Th 2:16; 1Jo 4:10; Rev 1:5
(b) gave Rom 8:32; 1Jo 4:9
(c) only begotten Son Joh 1:18; Joh 3:18; 1Jo 4:9
(d) believes in Him should not perish, but have eternal life Joh 3:36; Joh 6:40; Joh 11:25f. (The letter “f” here means “forward.” That is, read John 11:25 and keep reading, since there are more verses that continue on the same topic.)
(1) While letters refer to verses, numbers refer to notes by the editors or translators of the particular Bible you may have. Here the (1) says the following, “unique, only one of His kind.” That is what the translators or editors are saying about the word “only begotten.”
I guarantee that by the time you have looked up all the above verses, you will have a good idea of the topic of God’s love to all people in the world!
Jesus Evangelizes a Sinful Woman: Reprint
I’ve come to feel that the “woman at the well” has received a bad rap. Truthfully, I envy her and would like to be more like her. I mean, she had one on one with Jesus out in the middle of the desert; he revealed to her point blank that he was Messiah; she received him into her heart without struggle; and she instantly went out and testified to all the men in her own town, bearing much, much fruit, even a hundred fold (John 4:30, 35, 39-42). She really exemplifies Romans 8:28—in the end, everything in her life worked together not only for her own good but for the good of many others, because she loved God and was called by him according to his purpose.
Sadly, at times, I feel more like a female Pharisee than the woman at the well—judgmental, argumentative, way off base— while the woman at the well was sincere in her joy, generous with her treasure, sharing her love for Messiah with everyone. Or, sometimes I feel like a female Nicodemus, of the Sanhedrin—an expert in the law, the “teacher of Israel,” who came to Jesus by night, sneakily, in fear of being spotted and condemned by one of his own crowd, outed. And he never quite got it. At least not in those moments when he had that awesome opportunity to interview Jesus one on one and speak to him without the jostling crowds competing for his attention.
So often in sermons and teachings, I hear the woman at the well being brushed off as a sinner, as though that were her one defining characteristic (1, 2). What ever happened to Romans 3:23 and 3:10? And when she learns that Jesus is a prophet and asks him a prophet’s question, we hear from some of the pundits that she is using an evasive tactic to divert attention away from her sin. Excuse me? We’ve already passed that part. Jesus scored. Can’t a woman whose sin falls into the category of sexual also have an intellect and a genuine interest in the big questions of Samaritan life—this mountain, that mountain, what is truth? She did better than Pilate on that one—she recognized Jesus for who he is. Or, do many commentators, especially those of an older generation, scorn her, finally, because she is a woman, period? Jesus, after all, was a ground breaker.
Yet, this story is mainly about Jesus, rather than the woman. We see him as a passionate evangelist. He really cared about people, all people, even people whom church ushers place near the back. You see, that is prejudice. Jesus sat this woman in the front row, directly, never in the back. This spot was reserved for her from all eternity past. He loved her, capital agape. He loved everything about her. We are wholes, not conglomerates of fractions. When we love someone, we must love all of them, because that’s who we are. The arm is not separable from the toe. He loved her as she was, and he loved what he knew she would become in him. He loved that she responded to his love by loving him in return. And he loved her town and all the people in it. I truly don’t think I would have done as well as the woman at the well. She, like Jesus, was a passionate evangelist who loved people.
Think: Jesus revealed himself to this woman more fully, more directly, and more quickly than to possibly anyone else in the Gospel narratives. What is God trying to tell us in this portion of Scripture? I can think of a few things—
- Jesus Christ, Messiah, God’s precious Son who reveals the heart of God to humans and who always does what God tells him to do, loves women.
- Jesus Christ loves sinful women.
- Jesus Christ, very God of very God, reveals himself gladly and directly to sinful women.
- Jesus Christ can use a sinful woman who believes in him to greatly advance his kingdom.
- Jesus Christ has no favorites.
1. “Consequently by all expectations, she is not a woman worthy of attention from the Son of God. She is not a woman who is elevated. This is condescension.”
https://www.gty.org/library/sermons-library/43-20/messiah-the-living-water-part-1. MacArthur, John. Sermon: “Messiah: The Living Water, Part 1, John 4:1-15.” Grace to You, April 21, 2013. Accessed January 25, 2018.
“So when He speaks to this Samaritan woman, it is a shocking condescension. It is an unexpected condescension.”
https://www.gty.org/library/sermons-library/43-21/messiah-the-living-water-part-2. MacArthur, John. Sermon: “Messiah: The Living Water, Part 2, John 4:16-26.” Grace to You, April 28, 2013. Accessed January 25, 2018.
My comment on the above: It might be a “shocking condescension” for a person who judges by externals and sees himself as actually being quite above a person such as the woman at the well. But what if Jesus Christ, as revealed in his having become human, is in fact as humble in character as both his birth and death indicate he is? Was he posing when he chose poor, uneducated people to be his earthly parents? Was all that about being born in a stable and laid in a feed trough for animals a charade? I posit that Jesus humbled himself in “shocking condescension” by becoming human in the first place. From his great height next to God the Father, the difference between Nicodemus, the well-respected Jewish male rabbi, and the woman at the well does not even exist. To us who are proud in heart by nature, Jesus perhaps “shockingly condescended” to the woman, but more likely, for him, he did not view his sister that way at all.
2. Contra the above and in defense of the woman’s perceived immorality, see Reeder, Caryn. “In Focus: Revisiting the Woman at the Well.” Intervarsity, Graduate Women in the Academy and Professions, May 27, 2014. http://thewell.intervarsity.org/in-focus/revisiting-woman-well. Accessed January 25, 2018.
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Psalm 103 in Big Sycamore
1 Of David. Praise the LORD, my soul; all my inmost being, praise his holy name.
2 Praise the LORD, my soul, and forget not all his benefits–
3 who forgives all your sins and heals all your diseases,
4 who redeems your life from the pit and crowns you with love and compassion,
5 who satisfies your desires with good things so that your youth is renewed like the eagle’s.
6 The LORD works righteousness and justice for all the oppressed.
7 He made known his ways to Moses, his deeds to the people of Israel:
8 The LORD is compassionate and gracious, slow to anger, abounding in love.
9 He will not always accuse, nor will he harbor his anger forever;
10 he does not treat us as our sins deserve or repay us according to our iniquities.
11 For as high as the heavens are above the earth, so great is his love for those who fear him;
12 as far as the east is from the west, so far has he removed our transgressions from us.
13 As a father has compassion on his children, so the LORD has compassion on those who fear him;
14 for he knows how we are formed, he remembers that we are dust.
15 The life of mortals is like grass, they flourish like a flower of the field;
16 the wind blows over it and it is gone, and its place remembers it no more.
17 But from everlasting to everlasting the LORD’s love is with those who fear him, and his righteousness with their children’s children–
18 with those who keep his covenant and remember to obey his precepts.
19 The LORD has established his throne in heaven, and his kingdom rules over all.
20 Praise the LORD, you his angels, you mighty ones who do his bidding, who obey his word.
21 Praise the LORD, all his heavenly hosts, you his servants who do his will.
22 Praise the LORD, all his works everywhere in his dominion. Praise the LORD, my soul.
Psalms 56-60: A Packet–Psalm 60 Restoration of Israel
The seeds of mercy sown in Psalm 59 as a glimmer of hope break forth as morning light in Psalm 60. Psalm 60 records God’s answer to the intercessory prayer of Psalm 59:11, and then presents further prayer.
Psalm 59:11 Slay them not, lest they forget thy law; scatter them by thy power; and bring them down, O Lord, my defender. (LXE)
Psalm 60 opens with three verses which describe in past tense, as though already accomplished, the suffering of God’s people, “apostate Israel” (1), at the hands of God himself. Why did God punish Israel? God displayed his judgmental wrath upon his own nation, because they failed to recognize their Messiah when he came. Or, having recognized him, they rejected him. Forcing the hand of the Romans who occupied their land, they crucified him. Both the crucifixion of the King and the wrath of God against those who did so were foretold in Psalms 56-59, “as a memorial,” as though written on stone (2). Psalm 60, the last of the five psalm packet, is the final memorial stone. It describes the restoration of those who crucified Messiah. It opens, as already mentioned, with a recap of their punishment.
1 O God, thou hast rejected and destroyed us; thou hast been angry, yet hast pitied us.
2 Thou hast shaken the earth, and troubled it; heal its breaches, for it has been shaken.
3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
So many good things open up in Psalms once the reader realizes who is the speaker. Psalms 56-59 establish Messiah Christ as the speaker. By following the thread of his speech, the reader discovers the single plot thread that extends from beginning to end through these five psalms. With his Passion in mind, it breaks as pure blessing upon the tender heart to realize that the Rejected One is now interceding from the resurrection side of the cross for the very people who disowned him, for those who had been among the enemies who pursued him to death. In Psalm 60, the speaker presents himself as one of those who received the judgment of God, which is so poignant in Psalm 59:11. He prays “us,” “us,” “thy people,” and “us,”–four times total in the first three verses. Psalm 60 is where the just judgment of God meets his mercy (Psalm 85:10). The “Father forgive them,” is reconciled with God’s understandable wrath.
Psalm 56:7 For their crime will they escape? In wrath cast down the peoples, O God! (ESV)
Luke 23:34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. (ESV)
Paul in Romans 9-11 tackles the difficult subject of God’s having blessed the Gentiles with salvation in Christ, while so few of his fellow Jewish people believed. Had God rejected his people Israel? Appearances to the contrary, Paul answers no. His argument takes three forms.
1. First, God is sovereign. He gives grace to whom he wishes. No one merits his mercy, but it must be received by faith.
Romans 9:15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. (ESV)
Romans 9:30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; 31 but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33 as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (ESV)
2. Second, at the outset of the Christian message there was a remnant of Israel who did receive the Good News of salvation in Christ alone by faith. That is to say, Israel was not rejected in whole. Paul counts himself as part of this remnant.
Romans 11:1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace. (ESV)
3. God’s plan all along was to make room for the Gentiles. In describing this, Isaiah uses the metaphor of stretching out the boundaries of a tent, and Paul uses the metaphor of branches being cut off from an olive tree, others being grafted in, and finally, the cut-off branches being grafted back in.
Isaiah 54:1 Rejoice, thou barren that bearest not; break forth and cry, thou that dost not travail: for more are the children of the desolate than of her that has a husband: for the Lord has said, 2 “Enlarge the place of thy tent, and of thy curtains; fix the pins, spare not, lengthen thy cords, and strengthen thy pins; 3 Spread forth thy tent yet to the right and the left: for thy seed shall inherit the Gentiles, and thou shalt make the desolate cities to be inhabited.” (LXE)
Romans 11:15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? (ESV)
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, (ESV)
20…They were broken off because of their unbelief, (ESV)
23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. 25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; 27 “and this will be my covenant with them when I take away their sins.” (ESV)
The text of Romans 11:26 reads, “And in this way all Israel will be saved.” Paul had been speaking of a remnant of Israel in the first portion of this chapter, as quoted above. Now here, “all Israel” refers to the whole of Israel, not just the remnant. And Gentiles are included in Israel’s olive tree. God’s victory over all nations–Israel and Gentile nations combined–this is the theme of Psalm 60. It is a happy theme.
First, Gentiles are included:
Romans 4:16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring– not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations” (ESV)
Next, how will this happen? The answer lies in the “spirit of stupor” that had been placed upon Israel as a consequence of their having rejected their Messiah, God’s anointed. The spirit of stupor will be removed. This phrase binds Isaiah 29, Psalm 60, and Romans 9-11 together as speaking of the same topic and the same people, God’s people, Israel.
Isaiah 29:10 For the LORD has poured out upon you a spirit of deep sleep, and has closed your eyes (the prophets), and covered your heads (the seers). (ESV)
Psalm 60:3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
Romans 11:8 as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” (ESV)
Paul’s New Testament word for “stupor” in Greek is “κατανύξεως (Rom 11:8 BGT).” The word translated “astonishment” in Psalm 60 is “κατανύξεως (Psa 59:5 LXX),” and in Isaiah the Greek Septuagint for “deep sleep” is “κατανύξεως (Isa 29:10 LXT).” Thayer’s Lexicon reports that these three citations are the only place in all of Scripture where this lemma (stem) and even the form occur. Clearly, these verses are tied together.
Unwrapping Psalm 60
A Word about the Superscription
The superscription of Psalm 60 contains much Davidic history into which most commentators delve. The thesis of this blog on the Psalter is that the psalms are first and foremost a prophetic word about Christ. As such, delving into the historic details of David’s life would be a distraction, rather than an aid (3). David’s life was limited, in that David was human and mortal. As such, the details of his history are a distraction to the larger, metanarrative events of the life of Messiah, God’s Son, God and human in one, who both died and was resurrected (Acts 2:25-32).
In an exception to my usual custom, I’ve written extensively (2) about a select phrase in the superscription of each of the psalms in this packet, as found in the Greek Septuagint. The phrase is, “εἰς στηλογραφίαν” or “for a memorial,” as something written on a stone. The phrase, “εἰς στηλογραφίαν,” as found in these five psalms, is unique to all of Scripture. This phrase is one item that binds these psalms together as a packet. The accompanying phrase, , “εἰς τὸ τέλος,” or “for the end,” strengthens the association.
The superscription of Psalm 60 has a further phrase of interest. It is, “τοῖς ἀλλοιωθησομένοις ἔτι.” This is translated as, “for them that shall yet be changed,” by Brenton, “for those that shall yet be changed,” by NETS (Pietersma), and “for things yet to be changed,” by the Orthodox Study Bible (See the Bibliography for all three). The Greek word “change” is most often used literally in Scripture, and it means simply, “to change.” See, for example, Luke 9:29. Many commentators confess not knowing what the Hebrew of the Masoretic might mean, but the phrase is often interpreted as a musical instruction. Clearly, however, the phrase as it stands in Greek follows the plot line of the five psalms remarkably well, when the speaker is seen to be Christ and when Psalm 60 is interpreted as the change of heart and fortune of the people of God, that Paul describes in Romans 11.
Unpacking the Body of Psalm 60
1. Verses 1-3: description of the disaster.
Psalm 60:1 O God, thou hast rejected and destroyed us; thou hast been angry, yet hast pitied us.
2 Thou hast shaken the earth, and troubled it; heal its breaches, for it has been shaken.
3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
Psalm 60 opens with the speaker’s recounting to God his rejection and destruction of “us.” The phrase at the end of verse 1 (LXE), “yet [thou] hast pitied us,” links back to the glimmer of hope found in the prior psalm’s verse 11, “slay them not…scatter them.” As Psalm 60 opens, the destruction has already been accomplished, and the speaker looks back upon the “hard things” and the “wine of astonishment” God had made them drink (vs 3).
2. Verses 4-5: the intercessory prayer.
4 Thou hast given a token to them that fear thee, that they might flee from the bow. Pause.
5 That thy beloved ones may be delivered; save with thy right hand, and hear me. (LXE)
Verse 4 is difficult, “Thou hast given a token to them that fear thee, that they might flee from the bow. Pause.” The Greek word for “token” is σημείωσις, related to the word “sign” found so frequently in John’s writing. One example is John 2:18.
John 2:18 So the Jews said to him, “What sign do you show us for doing these things?”
19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.”
20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”
21 But he was speaking about the temple of his body.
22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. (ESV)
In the above passage from John, the “sign” given was the resurrection of Christ from the dead. Seeing this sign, the disciples believed. Going back to Psalm 60:4, the token, or sign, was given to “them that fear thee.” In Scripture, including the Psalter, to “fear” the Lord is good. “The fear of the Lord is the beginning of wisdom,” (Proverbs 1:7 LXE). Those who “fear” the Lord are God’s people and recipients of his blessing. So far then, we have God giving a sign to those who fear him–both of these are positive elements, and the last portion of verse 4 also speaks blessing, “…that they might flee from the bow. Pause.” Most frequently in the Old Testament, the word “bow” refers to the weapon, as in a bow and arrow. An example of this usage is Psalm 46:9, “Putting an end to wars…he will crush the bow, and break in pieces the weapon…” Taken at simple face value, the sense of the Septuagint in Psalm 60:4 seems to be that God is giving a sign of warning to his followers to flee some form of war or violence. That sign could be the resurrection of Christ, and the violence could be that foretold in Psalm 59, God’s wrath upon those who did not fear him, but persecuted his anointed. Jesus himself gave such a warning in Matthew 24:15-21.
Matthew 24:15 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak. 19 And alas for women who are pregnant and for those who are nursing infants in those days! 20 Pray that your flight may not be in winter or on a Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. (ESV)
Moving forward to verse 5, the speaker pleads with God that he would save his “beloved ones,” so that they might be delivered. Whoever verse 4 may refer to, perhaps believers who heeded the sign and thereby fled from the bow of God’s wrath, it seems best to place verse 5 with verses 1-3. That is, the “beloved ones” are the “us” and “thy people” whom God has rejected and destroyed, yet pitied. The “Pause” after verse 4 reinforces the likelihood that a different group is here being spoken of. The “beloved ones” are they that need to be delivered and saved, because having missed the “sign,” they have already experienced God’s wrath. The speaker prays that God’s harsh treatment of them will now end. It is of course the risen Christ, the victor of Psalm 59, who prays (see Romans 8:34).
3. Verses 6-8: God replies.
6 God has spoken in his holiness; I will rejoice, and divide Sicima, and measure out the valley of tents.
7 Galaad is mine, and Manasse is mine; and Ephraim is the strength of my head;
8 Judas is my king; Moab is the caldron of my hope; over Idumea will I stretch out my shoe; the Philistines have been subjected to me. (LXE)
The striking thing about the series of place names in verses 6-8 is that the first five stretch from one end of Israel to the other, while the last three are Gentile lands. As Isaiah describes in chapters 11 and 12, all the land will belong to the Lord. All kingdoms will be conquered by him. In God’s kingdom, it is good to be conquered by the love of his Son, for there is salvation under no other name. All portions of Old Testament prophecy point to the same outcome: the unification of God’s original people Israel with Gentile nations under one banner of love, the cross of Jesus Christ. Bonar writes of verse 4, “Here is the voice of Israel owning Jehovah’s gift of Messiah to them,” (Bonar, See note 1). Paul writes in Romans 11:23-25 that when the full number of the Gentiles has come in, then, if Israel does not continue in their unbelief, they, too, will be grafted in again. God answers, “Yes!” to the speaker’s intercessory prayer in Psalm 60.
4. Verses 9-12: Christ and the church respond.
Who is it that will lead me into Gentile lands, as represented by Idumea (in a part-for-the-whole metaphor)? asks the speaker. He answers his own question, Isn’t God the one who will do this? Just so, Jesus in his ministry on earth ever and always submitted to and depended upon God his Father. Here it is the same.
Who speaks this section? In verses 9-11, the speaker appears to be the same first person voice as the speaker of verses 1-5. In verse 12, the last verse, it is easy to hear the voice of a chorus of people, as is the case with the last verse of many psalms (4). Verses 9-12 as a whole speak of the evangelization of the earth by Christ and his church, comprised of believers from all nations, Israel and Gentile combined. Together with their Lord, they go forth in dependence upon God to take the gospel to all remaining nations.
Andrew Bonar (see footnote 1) titles this psalm, “The Righteous One asks, and rejoices in, Israel’s restoration.” A plain, straightforward reading of Psalms 56-60 in the Septuagint English version (I use Brenton’s translation), readily yields this conclusion. I recommend reading these five psalms together, start to finish, in one sitting. Although one’s interpretation of details may vary, when viewed as a sequential packet, the overall plot thrust of these psalms is unmistakable. This packet speaks of Christ, God’s Son the King, in his ministry on earth up to and through his Passion. The packet extends beyond to his resurrection and the subsequent punishment of God’s people, who had rejected and persecuted him. And, most blessedly, it extends even further to the time when the victorious Son owns them in mediatorial intercession for them, so that they “shall yet be changed” and be restored. At that time, God will lead his Christ and his people as a single unit into all Gentile lands. The prophecy of this packet of psalms runs parallel with the gospel messages of Isaiah and Paul the Apostle.
1 Andrew A. Bonar, Christ and His Church in the Book of Psalms, Grand Rapids: Kregel Publications, 1978, 182.
2 A substantial explanation of certain key phrases in the Greek superscriptions of Psalms 56-60 is available in the first article of theis series, titled, “Psalms 56-60: A Packet–Part 1, The Superscriptions.” It can be accessed at https://onesmallvoice.net/2019/09/12/psalms-56-60-a-packet-part-1-the-superscriptions/.
3 I have found that commentators who are most concerned about the historical events alluded to in the superscription are less likely to mention Christ in regard to the psalm.
4 See, for example, Psalm 18:50.
Psalms 56-60: A Packet–Psalm 59
“While this psalm carries deep philosophical import, answering the question of evil in the presence of a good God, it very simply shares with us the benefits of placing one’s complete trust in the God of Love. Those who do evil will be punished and brought low; the righteous will be rewarded with the mercy of God.”
Psalm 59 contains two major applications: one general and one specific. The premise of the general application was stated in the last verse of the prior psalm.
Psalm 58:11 LXE And a man shall say, Verily then there is a reward for the righteous: verily there is a God that judges them in the earth.
ESV Mankind will say, “Surely there is a reward for the righteous; surely there is a God who judges on earth.”
The specific application applies to the speaker himself, identified previously as the Son of God on earth during the days of his tribulation and Passion. The following verses further identify him as the Spotless Lamb:
2 Deliver me from the workers of iniquity, and save me from bloody men.
3 For, behold, they have hunted after my soul; violent men have set upon me: neither is it my iniquity, nor my sin, O Lord.
4 Without iniquity I ran and directed my course aright: awake to help me, and behold. (Psalm 59:2-4 LXE)
1Peter 1:19 but with the precious blood of Christ, like that of a lamb without blemish or spot. (ESV)
2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. (ESV)
If there is a God in heaven–so the argument goes–and if he is a good God, how can he permit such evil on earth? The answer given in Psalm 59 is that he does not. There will be a judgment: the righteous will be rewarded, and the wicked will be punished. The blood of the innocent by the hands of the wicked will be avenged.
Psalm 59 is divided neatly into sections.
1) In the first section, verses 1-5, the speaker (who is Messiah) lays out his condition and his petition. Bloody and violent men pursue the speaker with intent to kill. After his proclamation of innocence, the speaker petitions God in prayer to visit all the heathen and to pity no one who does iniquity. Then there is a “pause.”
An interesting petition
2) In the second section, verses 6-13, the speaker details God’s future actions against his enemies and contrasts these with his own trust in God and God’s mercy on him. Before a second “pause” which closes verse 13, the speaker makes an interesting petition in verses 11-13.
11 Slay them not, lest they forget thy <1> law; scatter them by thy power; and bring them down, O Lord, my defender.
12 For the sin of their mouth, and the word of their lips, let them be even taken in their pride.
13 And for their cursing and falsehood shall utter destruction be denounced: they shall fall by the wrath of utter destruction, and shall not be; so shall they know that the God of Jacob is Lord of the ends of the earth. Pause. (LXE)
He asks in verse 11 that God not “kill” his enemies but “scatter” them and bring them “down,” in the sense of higher to lower. This seems rather an apt request, considering that Jesus’s enemies were religious leaders who thought themselves to be above the people.
Luke 18:11 The Pharisee stood and prayed about himself like this: ‘God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers– or even like this tax collector. (NET)
Some textual variations
Throughout the entire psalm the speaker in the Greek Septuagint of Brenton’s translation always refers to himself in singular. There are no plurals, such as “we,” “us,” or “our,” not even in verse 11. The supplicant represents himself throughout the psalm; he is not praying on behalf of a “people.” Therefore, God is always referred to with the descriptor, “my,” rather than “our.” Although the Septuagint does reference God as the “God of Israel” (verse 5) and “God of Jacob” (verse 13), the speaker gives no indication that he is praying on behalf of a “people.” This is important in helping to determine the subject of verse 11. Verse 11 differs in Brenton’s Septuagint from translations based upon the Masoretic.
First, however, all versions agree that the request is for a scattering rather than an annihilation. The example below is one of the more graphic:
11 Use your power to make them homeless vagabonds and then bring them down, O Lord who shields us! (NET)
All versions further agree that the reason for the request is to prevent someone forgetting something. Who the someone is and what is not to be forgotten is hard to decipher. The Masoretic translations ask God to scatter rather than kill “lest my people forget,” (ESV) leaving the “what” unmentioned. The Greek Septuagint, which follows a different textual tradition, doesn’t specify who “they” is and places a text note at the object of the verb “forget.” According to Rahlfs, there are three Septuagint families of readings for the genitive object of “forget” (1). The Greek text that accompanies Brenton’s translation uses “thy law,” (τοῦ νόμου σου) “Slay them not, lest they forget thy law; scatter them by thy power.” A second reading is “people,” as in the Masoretic; however, people is objective rather than subjective, “lest they forget thy people,” not, “lest my people forget,” as in the ESV. The third reading is “your name,” “Slay them not lest they forget your name.” (2)
Finally, all versions agree that the powerful enemies, as an effect of their scattering, will be brought completely down, or low.
So, which one?
The biblical plot line, the plot line of the Psalter, the plot line of the Gospels, and the plot line of the New Testament letters require that the “enemies” are among God’s own people and among the Gentiles. (That pretty much includes everyone.) God’s own people were distinctively given the commandment to guard God’s Law, the Ten Commandments delivered through the hand of Moses the great prophet. Based upon the entire sense of the psalm, I conclude that the speaker’s request in verse 11 of the Septuagint is lest “they,” the enemies, “forget thy law.” The enemies are the prideful religious leaders, caretakers of God’s Law, and the speaker is God’s Son. The speaker wants these enemies brought low, but not destroyed, because he wants them to remember God’s Law. Clearly, the speaker’s enemies broke the first commandment in its entirety, “Deuteronomy 6:5 You shall love the LORD your God with all your heart and with all your soul and with all your might.”
The predicament of modern unbelievers as they stumble upon Psalm 59 is this. While the mind agrees that righteousness needs to be vindicated and that the travesty of disrespect and murder against God’s own Son is unfathomable in its magnitude, our culture teaches prejudice against the biblical God. If the speaker were anyone other than God’s own Son, our own natural sense of justice would demand that the death of a completely innocent person by the hands of a ruthless enemy be avenged. And yet, because God is so authoritatively powerful, we deny the justice given to every common creature to his Son, who in his flesh was every bit as common as each one of us. And, on the other hand, for believers there is no cause for rejoicing in this psalm. How can any tender-hearted person rejoice in destruction?
The Good News, however, is that the enemies were not killed, but scattered. The outcome of A.D. 70 was that the temple and its sacrifices ceased, the power of the religious leaders was completely broken, and the people were indeed scattered. However, God’s Law continued to be guarded and protected.
Paul best explains this plot twist:
Romans 11:11 So I ask, did they stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous. (ESV)
More cannot be said now without entering into Psalm 60, the last psalm of this packet.
As concerns Psalm 59, it helps this author to bear in mind constantly that the Psalter is prophetic and that a large purpose of Psalm 59 is to prophesy in order to verify the credentials of Messiah. Prophecy is a testimony that leads to faith.
Consider Psalm 59 in the context of these biblical statements.
Psalm 17:8 Keep me as the apple of your eye. (See also all of Psalms 16 and 17, which match closely Psalm 59.)
Deuteronomy 6:4 “Hear, O Israel! The LORD is our God, the LORD is one!
5 “And you shall love the LORD your God with all your heart and with all your soul and with all your might.
6 “And these words, which I am commanding you today, shall be on your heart;
7 and you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.
8 “And you shall bind them as a sign on your hand and they shall be as frontals on your forehead.
9 “And you shall write them on the doorposts of your house and on your gates. (NAS)
(See also all of Psalm 119.)
Ezekiel 19:10 ‘Your mother was like a vine in your vineyard, Planted by the waters; It was fruitful and full of branches Because of abundant waters.
11 ‘And it had strong branches fit for scepters of rulers, And its height was raised above the clouds So that it was seen in its height with the mass of its branches.
12 ‘But it was plucked up in fury; It was cast down to the ground; And the east wind dried up its fruit. Its strong branch was torn off So that it withered; The fire consumed it.
13 ‘And now it is planted in the wilderness, In a dry and thirsty land.
14 ‘And fire has gone out from its branch; It has consumed its shoots and fruit, So that there is not in it a strong branch, A scepter to rule.'” This is a lamentation, and has become a lamentation. (NAS)
Matthew 21:33 “Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it, and built a tower, and rented it out to vine-growers, and went on a journey.
34 “And when the harvest time approached, he sent his slaves to the vine-growers to receive his produce.
35 “And the vine-growers took his slaves and beat one, and killed another, and stoned a third.
36 “Again he sent another group of slaves larger than the first; and they did the same thing to them.
37 “But afterward he sent his son to them, saying, ‘They will respect my son.’
38 “But when the vine-growers saw the son, they said among themselves, ‘This is the heir; come, let us kill him, and seize his inheritance.’
39 “And they took him, and threw him out of the vineyard, and killed him.
40 “Therefore when the owner of the vineyard comes, what will he do to those vine-growers?”
41 They said to Him, “He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers, who will pay him the proceeds at the proper seasons.”
42 Jesus said to them, “Did you never read in the Scriptures, ‘The stone which the builders rejected, This became the chief corner stone; This came about from the Lord, And it is marvelous in our eyes’? (NAS)
Matthew 23:37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!
38 See, your house is left to you desolate.
39 For I tell you, you will not see me again, until you say, ‘Blessed is he who comes in the name of the Lord.'” (ESV)
Luke 23:28 But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. (ESV)
Luke 19:41 And when he drew near and saw the city, he wept over it,
42 saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes.
43 For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side
44 and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”
45 And he entered the temple and began to drive out those who sold,
46 saying to them, “It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers.”
47 And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, (ESV)
Luke 21: 5 And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said,
6 “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” (ESV)
And finally, the Scripture all but quoted in Psalm 59:8:
Psalm 2:4 He that dwells in the heavens shall laugh them to scorn, and the Lord shall mock them. (LXE)
Compare the previous verse with Psalm 59:8.
But thou, Lord, wilt laugh them to scorn; thou wilt utterly set at nought all the heathen. (LXE)
The prophecies of Psalm 59 were indeed fulfilled in the resurrection of Jesus Christ and the destruction of Jerusalem with its temple and its religious hierarchy in 70 A.D.
3) The third and final section of Psalm 59 consists of the last two verses, 16-17.
16 But I will sing to thy strength, and in the morning will I exult in thy mercy; for thou hast been my supporter, and my refuge in the day of mine affliction.
17 Thou art my helper; to thee, my God, will I sing; thou art my supporter, O my God, and my mercy. (LXE)
The sorely pressed-upon speaker of this prayer displays a beautiful faith. The phrase, “But I will sing to they strength, and in the morning will I exult in they mercy,” looks forward to resurrection morning, bright and early, as the stone that entombs the undefeated Son of God is rolled away. The incarnated Jesus was a human, just as you and I, and he shares our frame and makeup in every aspect. He sweat as it were blood in his awful contemplation of being crucified and enduring the wrath of God as a sacrifice, a piece of meat, on behalf of sinners. God includes Psalm 59 in the Bible to show us that God has “prevented” us (to use the old King James way of saying it). That means, God has gone before us (Psalm 21:3) to prepare a way and to lead us in it. The Son of God is “the way, and the truth, and the life” (John 14:6).
While this psalm carries deep philosophical import, answering the question of evil in the presence of a good God, it very simply shares with us the benefits of placing one’s complete trust in the God of Love. Those who do evil will be punished and brought low; the righteous will be rewarded with the mercy of God.
1 Rahlfs-Hanhart. Septuaginta: Editio altera. Stuttgart: Deutsche Bibelgesellschaft, 2006.
2 NETS uses the “people” textual tradition, “or they may forget my people.” The Orthodox Study Bible also uses “my people.” Brenton stands alone in the textual tradition he chose to follow.