John 6:35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. God Our Father
For those who may be new to OneSmallVoice.net, I’ve decided to repost this master index of articles about hearing the voice of Christ in the Psalms.
This post has been a long time coming. I’ve gathered up nearly everything I’ve ever posted over the years concerning the Psalter. I am one small voice, a nobody in both the academic and church worlds. But this is my testimony. Christians have always encouraged Christians by sharing their testimonies. I hope that this life-love of mine will encourage others to move forward in their own reading of God’s Word. God wrote the Bible for the “nobodies” of this world to read and find his love and hope within its pages. You do not need experts to profit from God’s word. God’s Holy Spirit in your heart is the only expert you need. God bless you!
The text I use most often when writing about the Psalter is the Septuagint. Its numbering system differs from the numbering of most English language Bibles. The index below uses the Masoretic numbering system found in popular versions, such as the ESV, NIV, and NET, with the Septuagint number in parenthesis. Each of the article titles is a link to an article written by Christina Wilson on this site, OneSmallVoice.net.
Bibliographies by This Author for These Articles
Psalms by Number
4(4) Jesus’ Prayer Closet
6(6) Enter God’s Wrath
9 and 10(9) Psalms 9 and 10: Justice
9 and 10(9) Psalms 9 and 10: A Reader’s Theater
11(10) See the sidebar explanation in “Psalms 9 and 10: Justice.” Psalm “10” in the Septuagint is Psalm 11 in the Masoretic. I currently have no post for this psalm.
13(12) Life as Paradox
15(14) God’s Take on Current Events
16(15 ) Running to God
21(19) A Structural Analysis
22(21) Dialogue in Psalm 22
22(21) Sisters: Psalms 22 and 102
25(24) God Is Invitation
30(29):5 Weeping Replaced by Joy: Psalm 30:5
33(32) For Lovers of God
37(36) Psalms 7 and 37: Dynamic Duo
42(41) Love Letter from the Cross
52(51) Good Versus Evil Defined
56-60(55-59) Psalms 56-60: A Packet–The Superscriptions
68(67):1-6 A Harry Potter Kind of Celebration
88(87) A Tenebrae Psalm
89(88) A Short Devotional
100(99) Thanksgiving Day in Psalms
102(101) Sister of Psalm 22: Psalm 102
103(102) Bless the Lord, O My Soul!
103(102) Psalm 103 in Big Sycamore
107(106) Gone Fishing
116(115) Christ Loves the Father
116(115):11 All Mankind Are Liars
118(117) Triplet of Psalms: 18, 88, 118
121(120) Psalm 121
130(129) Waiting Out the Storm: Psalm 130
132(131) Intercession and Divine Speech
137(136) Biblically Sanctioned Violence?
142(141) You Are Not Alone–Help Is on Its Way
146(145) When Humankind Fails Us
Overviews of Psalms and How to Read Scripture
Jesus, Lord, help us to repent.
John 13:35 By this all people will know that you are my disciples, if you have love for one another.”
Luke 10:30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead.
31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side.
32 So likewise a Levite, when he came to the place and saw him, passed by on the other side.
In general, broadly speaking, knowing there are exceptions, but as a basic principle, hasn’t white evangelical America played the role of the priest and Levite in the story of the Good Samaritan? Ever since the very beginning when we pushed the native Americans to the driest, most barren parts of our country with a sigh of “Good riddance,” haven’t good, Christian, church-going white people been ignoring the plight of people of color in our country?
The priest and the Levite did nothing to harm the Samaritan who had been attacked, beaten, robbed, and left for dead by the side of the road. They didn’t throw a stone at him or kick him out of the path. Their sin was that they saw, they witnessed, they understood, and they chose to ignore. They probably said their prayers that night.
Perhaps Trump’s Christian base made an honest error in electing him the first time. But in the wake of all the violent murders, beatings, and oppression by rogue policemen in our country, not just now with the slaying of George Floyd, but the year before that, and the year before that, and the year before that…all the way back to the 1600’s, how can we possibly elect a man for a second term whose mouth spouts hatred, insults, and lies against our fellow human beings with every other tweet? We need to repent on our knees before God, confess our sin of indifference, and elect people at the national, state, and local levels who not only promise to change the culture of policing in America, but people who will actually do it.
And on a personal level, what can white evangelical Christians do? Just for starters, speak out. Call a spade a spade. Don’t tolerate the kind of language we hear from our President on a daily basis. Don’t vote for him. Vote for someone else. Don’t remain silent when you hear your neighbors disparage people of other colors, races, religion, nationality, and cultural mores. Jesus did not appoint us to judge others–he appointed us to love. Write letters to elected officials, including the chief of police in your community when you hear of atrocities. Don’t vote for offenders a second time. Require accountability from policemen.
And what about the aborted unborn? Don’t use them as a scapegoat to excuse our blind eye toward the unjust violence against entire races of people around us. Attend rallies, join a pro-life group, such as 40 Days for Life, buy tickets to movies such as, “Unplanned,” for all your neighbors and your church’s youth group, support your local charities with diapers, baby blankets, clothes, and words of encouragement and love for women without supportive homes for their newborns. Donate. We don’t need a foul-mouthed president in our fight against abortion. Especially when the world he espouses is dangerous for all children and adults not exactly like himself.
Don’t fall for the other excuse that says, “But most policemen are good people who do their jobs well.” That’s a cop-out. If a medical doctor intentionally murdered a patient, would you say, “We can’t discipline him and change the rules because most doctors are good people who do their jobs well?” If you happened to go to a sadist dentist who tricked you into a tooth extraction without medication, would you protect him from all accountability by saying, “Most dentists are great people who do their jobs well?” No, that particular doctor needs to be punished, that particular dentist needs to have his license stripped, and that particular policeman needs to be fired and held accountable in a just court of civil law.
To “love our neighbor” means we need to leave our zones of comfort and actually DO something. We need to stoop, bend, lift, carry, and pay for. Only then will America begin to heal.
Father, forgive ME, for I have sinned. I helped kill George Floyd. Help ME to do better.
The Point: Colossians 1:13b is a unique phrase in all of Scripture. Wow! For this reason, however, translators aren’t quite sure what to do with it. As you read below, you will see my reasons for suggesting that all of the translations capture a portion of this segment, while only an exactly literal translation captures the totality. Jesus is the embodiment, the exact image, of everything anyone could ever say about the love of God. Christ is the object of God’s love, as well as the subject. He is the recipient as well as the giver. Everything we know about Christ reveals (expresses) the love of God his Father, both for Christ and from Christ and towards us, his people. (Disclaimer: It gets a bit technical, so that is why I’ve summed it all up here as, “The Point.”)
Most translations of Colossians 1:13b read, “kingdom of his beloved Son,” as in the ESV, or, “kingdom of the Son he loves,” as in the NIV and NET. Alternatively, both the NKJ and and the much older ASV (1901) read, “kingdom of the Son of his love.” The interlinear, literal translation portion of Marshall’s Greek-English New Testament reads, “kingdom of the Son of the love of him,” an exact correspondence with the Greek. My thesis is that the translation, “Son of his love,” though older, still recommends itself as a strong possibility based on evidence from context and comparison with the Greek structure of other biblical verses concerning God’s love and his Son.
The phrase in Colossians 1:13b reads in Greek, “τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ.” This phrase is unique to the entire Bible, as well as the portions that read, “τοῦ υἱοῦ τῆς ἀγάπης,” and “τῆς ἀγάπης αὐτοῦ.” The phrase “his beloved Son” in English translations, including the ESV, NAU, and “dear Son” in the KJV, occurs only in Colossians 1:13. The English phrase Son he loves occurs only in Colossians 1:13. That this Greek construction is so unique accounts for the imprecision in its translation.
The English phrase “my beloved Son” occurs nine times in the KJV and seven times in the ESV. The corresponding “my Son, whom I love” (NIV) occurs eight times, all in the New Testament, and only in the NIV. The Greek construction corresponding to “my beloved Son” differs entirely from the Greek construction of “the Son of his love.” “My beloved Son” with a capital “S” is “ὁ υἱός μου ὁ ἀγαπητός” in six of the seven instances of its occurrence in the Bible, all of which occur in the New Testament (1). There is also one occurrence of the same construction in the accusative (Luke 20:13). “The Son of his love” in Greek, as noted above, is “τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,” and also as noted above, is unique to all of Scripture.
In the genitive, the Greek word for love, “ἀγάπης,” occurs twenty-one times in the Bible, three of these in the Septuagint and the remaining eighteen in the New Testament. Two of the Septuagint references occur in Song of Solomon and the third in Jeremiah. All of the New Testament occurrences are in the epistles. Of all the occurrences of “ἀγάπης,” the one in Colossians 1:13 is the only one that occurs in close proximity to mention of Christ as God’s Son. Of the eighteen New Testament occurrences of the phrase “ἀγάπης,” only that in 2 Corinthians 13:11, “ὁ θεὸς τῆς ἀγάπης καὶ εἰρήνης,” displays a structure similar to the phrase in Colossians 1:13, “τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ.”
Wallace in Greek Beyond the Basics (107) identifies 2 Corinthians 13:11 as a possible example of a genitive of product, that is, a product which is produced by the head noun. If this is so, then the phrase could be translated as, “the God who produces love and peace,” which suits the context nicely. Since the Greek phrase in 2 Corinthians is the only phrase in all of Scripture that uses ἀγάπης in a structure similar to that found in Colossians 1:13–and both verses are Pauline–it appears reasonable to consider that the genitive in Colossians might carry a meaning similar to the one found in 2 Corinthians. If this were the case, the translation might read, “the Son who produces his [the Father’s] love.”
There is another quite different sense for the phrase, “of the Son of his love,” a sense which is also rare in Scripture. The phrase “the son who is characterized by such-and-such a quality,” captures the essence of this further meaning. Illustrations are found in John 17:12 and 2 Thessalonians 2:3, where the phrase in question is, “the son of destruction,” or, “ὁ υἱὸς τῆς ἀπωλείας.” Acts 4:36 provides another example in the phrase “son of encouragement,” or “υἱὸς παρακλήσεως.” Such a meaning for “τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ,” or paraphrased, “of the Son who is characterized by and embodies the love of the Father,” fits well with the meaning of the entire verse in which the domain of darkness is contrasted with the kingdom of the Son of God, who is characterized by and embodies the Father’s love.
Summary: For all of the above reasons, I prefer to translate Colossians 1:13b as, “He delivered us from the power of darkness and transferred us to the kingdom of the Son of his love. (Colossians 1:13 NET, except for the underlined portion)
1 The seventh KJV occurrence of “my beloved Son” occurs in Luke 9:35. It is ὁ υἱός μου ὁ ἐκλελεγμένος, or my Son, the chosen One.
Start with your white rice, reheated okay. Sauté with a small portion of cashews. Add sweet peppers you just steamed, and lastly, a generous amount of canned peaches with their juice. The peaches should be about 1/5 the total bulk. Serve on a plate with a tablespoon of spicy chili on top for a modest, low calorie, pick-me-up hot lunch.
This recipe reminds us that Christians should find that perfect balance of sweetness and spice.
Matthew 5:13 (ESV) “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.”