The Royal Son (Psalm 72)

It should go without saying in the church that our identity as Christians comes from our connection to the one whose name we bear—Christ. If we are truly convinced that a believer has a personal relationship with God, through Christ, by the power of the Holy Spirit, then it would behoove us to cultivate that relationship by investing our time in coming to know the one whom we serve. The way we do that is not through some mystic, sweet communion that is highly esoteric but through a consistent, lifelong commitment to learning about Christ. In other words, growing spiritually is paramount to growing in our knowledge of Christ.

This precedes all other efforts, because it is Christ Jesus Himself who has become to us “wisdom from God, and righteousness and sanctification, and redemption” (1Cor 1:30). In fact, before proceeding to tell us how to put off sin and to put on right actions, Paul says that in contrast to the lost, believers “did not learn Christ in this way” (Eph 4:20). What distinguishes us from unbelievers is that we have “learned” Christ. Even more, the large narrative of Scripture points to this One who was involved in creating the world and redeeming the world, whose name is the Son of God. The overwhelming testimony of Scripture as we have it points to the identity of this One in whom we find our new identity as children of God. He is the Messiah; His name is Jesus Christ, the Son of God. So from beginning to end, it’s all about Him—who He is, why He came, etc.

What this means for us, then, is this: if we want to know Christ, then we find Him on the pages of the Scripture that testifies to Him. Paul put it this way (1Cor 15:1–4):

Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures.

For the most part, I think we would all give a hearty, “Amen,” to that. After all, “Jesus loves me this I know, for the Bible tells me so.” Too often, however, I think we miss the full impact of what Paul is saying. Paul is saying that the Gospel as it had been revealed to him as an Apostle was none other than the truth of the Old Testament Scriptures. So let me ask you a question: If I were to cut off the final 27 books of the Bible you have before you, could you still lead someone to Christ? Could you give a Gospel presentation from the Old Testament?

You might answer, “Why bother. We have the NT.” Well, you may never have to. However, those who wrote the NT and those in the early church would have none of that. What they understood was that a comprehensive knowledge of Christ came only when He and His work, as well as the believer’s place in the story of the world, were understood in light of the texts that pointed to our Savior.

Like most books of the Old Testament (or “The Gospel According to the Prophets”), Psalms ultimately points us to the Son, the One who was to come and now has. Psalm 72 turns our attention to this King, teaching us about Him, about His kingdom, and ultimately about a proper response to Him.

What we find in Psalm 72 is another passage that points to the One who was to come, the Messiah. In it, the ideal reign of the king is described.[1] We thus see several aspects of this king and his kingdom and the author’s response to these things. Let me bring some of these to our attention.

Justice, Righteousness, and Peace (vv. 1–7)

Solomon begins his prayer for this king by asking the Lord to give the king his justice and righteousness. A good king would be one who led his people by justice and righteousness that is only truly provided by God Himself. That is, a godly ruler will rule as a reflection of the character of God, who is righteous and just.[2]

In Scripture, most kings aren’t like this. Sure, Solomon is given wisdom from the Lord and exemplifies it with the way he ruled the nation (at least for the most part). However, the overarching point of the story of Solomon is to show that he was not the son of David who would be the object of the promises the Lord made to David. In fact, given that we are reading a prayer written by Solomon for the future king reveals that he himself understood that the ideal king ruling over the ideal kingdom had yet to come. He could only hope and pray that one of his sons would be found worthy to rule as that king.

But as we know from Scripture, Solomon’s kingdom was ripped apart immediately after his death. Turmoil continued to ensue until ultimately David’s/Solomon’s kingdom was in shambles and in fact was overthrown and removed from the land. The “son of David” had yet to come.

The book of Psalms reflects this story as well as it is read as a book (see this post and this one). Two quotes by Hutchinson elucidate this point:

[P]raise in the Psalter arises particularly from a circumstance-defying belief that Yahweh’s covenant promises will come to realization – through the arrival of the Davidic king.[3]

[T]here is an eschatological or teleological thrust to the book of Psalms, as signaled right from the start by the introductory and programmatic Ps. 2. … The Psalter insists that the king of Ps. 2 will appear – an absolute supreme and righteous ruler who will be greater than Solomon (Pss. 45; 72), in whom the Abrahamic promises will find fulfilment (72:17b), a ‘horn … for David’ (132:17) whose coming will prove that Yahweh has not renounced his commitment to the Davidic covenant.[4]

Such a rule as depicted in these verses—one characterized by justice/equity for the oppressed, flourishing righteousness, and peace for all—could only be led by one who had been given divine ability to do so. Isaiah’s prophecy about this king reflects this (Isa 11:1–5):

Then a shoot will spring from the stem of Jesse, And a branch from his roots will bear fruit. The Spirit of the Lord will rest on Him, The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the Lord. And He will delight in the fear of the Lord, And He will not judge by what His eyes see, Nor make decisions by what His ears hear; But with righteousness He will judge the poor, And decide with fairness for the afflicted of the earth; And He will strike the earth with the rod of His mouth, And with the breath of His lips He will slay the wicked. Also righteousness will be the belt about His loins, And faithfulness the belt about His waist.

Dominion, Worship, and Compassion (vv. 8–14)

V. 8 joins with other important messianic passages in the OT to point unambiguously to a king who would come and would one day enjoy a universal reign. Consider the following verses:

Numbers 24:17–19
I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth. Edom shall be a possession, Seir, its enemies, also will be a possession, While Israel performs valiantly. One from Jacob shall have dominion, And will destroy the remnant from the city.

Psalm 110:2
The Lord will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.”

Zechariah 9:9–10
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth.

According to vv. 9–11, the response to this king’s rule should be marked by (1) compulsory submission (v. 9), (2) tribute from other kings (v. 10), and (3) worship by kings and all nations (v. 11). Interestingly, though, the reason for this response is given in vv. 12–14: the king’s disposition and beneficent actions toward those in need.[5]

Blessing and A Name (vv. 15–17)

Solomon concludes his prayer by focusing our minds around an important biblical theme—blessing. These verses tie the rule of the king to the promises made to Abraham, Isaac, and Jacob. In Genesis 12:1–3, God called upon Abraham to leave his father’s land and to become the recipient of divine favor and blessing as the Lord made these promises to him:

I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.

Thus, the following connections between Genesis 12 and Psalm 72 can be made:

  • Abraham’s name would be great, just as the king’s name would be.
  • Abraham would be blessed, just as the psalmist calls upon all to bless the king.
  • All nations would find their blessing in Abraham’s seed, just as all nations would find their blessing in the king.

The Response: Blessing, Name and Glory (vv. 18–19)

Vv. 18–19, while capping off the second book of psalms, plays an important role in bringing this prayer for the king directly into the reader’s life. The proper response, as given by the author, is to bless the Lord.

What I find interesting is how this doxology, which plays an important role in the larger context of the Psalter, also connects to the psalm we just read.

  • Just as the king was to be blessed by all nations, so the psalmist gives a two-fold “blessing” to the Lord.
  • Just as the king’s name would endure forever, so the psalmist proclaim: “Blessed be His glorious name forever.”
  • Just as the king’s kingdom would stretch from sea to sea, so the psalmist prays: “May the whole earth be filled with His glory.”

I believe it’s quite likely that the object of this last request is none other than the king that is described in the psalm. Consider these two passages from Isaiah

6:1–3 – “In the year of King’s Uzziah’s death I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple. … And one called out to another and said, ‘Holy, Holy, Holy, is the Lord of hosts, The whole earth is full of His glory.’”

11:9 – “They will not hurt or destroy in all My holy mountain, For the earth will be full of the knowledge of the Lord As the waters cover the sea.”

In this light, this also agrees with the NT conclusion about Christ. The earth will be filled with the glory of God by means of the Son, who bears the name Lord. Consider what Paul says (Phil 2:9–11): “God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

Without a doubt, these last verses bring the psalm to its rightful end: The son of Solomon, the son of David, the One who was to come, deserves and will receive worship, fear, praise, glory that only God deserves. The conclusion: He is divine, the son of God; He is our Savior, the Lord Jesus Christ.

How then do we respond?

  1. By repenting of our rebellion to this king. In Acts 17:30–31, Paul said to a group of unbelieving Gentiles: “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”
  2. By embracing the Lordship of this king, who came and who is yet to come. “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom 10:9).
  3. By singing the blessing of the psalm to the Lord.

In 1719, Isaac Watts published his Psalms of David, Imitated in the Language of the New Testament, which included hymns based on 138 of the 150 psalms. His purpose was to “accommodate the book of Psalms to Christian worship.” Among these hymns was a paraphrase or imitation of the second half of Psalm 72 named “Jesus Shall Reign Where’er the Sun.” It’s readily apparent from reading the words of Watts’ hymn that he saw in Psalm 72 a call for the Gospel to extend to the nations. Note how his words reflect this psalm:

Jesus shall reign where’er the sun
Does his successive journeys run;
His kingdom stretch from shore to shore,
Till moons shall wax and wane no more.

To Him shall endless prayer be made,
And praises throng to crown His head;
His Name like sweet perfume shall rise
With every morning sacrifice.

People and realms of every tongue
Dwell on His love with sweetest song;
And infant voices shall proclaim
Their early blessings on His Name.

Blessings abound wherever He reigns;
The prisoner leaps to lose his chains;
The weary find eternal rest,
And all the sons of want are blessed.

Let every creature rise and bring
Peculiar honors to our King;
Angels descend with songs again,
And earth repeat the loud amen!

Great God, whose universal sway
The known and unknown worlds obey,
Now give the kingdom to Thy Son,
Extend His power, exalt His throne.

With power He vindicates the just,
And treads th’oppressor in the dust:
His worship and His fear shall last
Till hours, and years, and time be past.

The saints shall flourish in His days,
Dressed in the robes of joy and praise;
Peace, like a river, from His throne
Shall flow to nations yet unknown.

[1] Although it appears I am just assuming this psalm is messianic, the messianic character will become more apparent throughout these comments.

[2] This is borne out on the seams of the Psalter, as well. Cf. Pss 41:1–2; 89:14; 106:3; 146:3ff.

[3] James Hely Hutchinson, “The Psalm and Praise,” in Interpreting the Psalms: Issues and Approaches, ed. David Firth and Philip S. Johnston (Downers Grove: InterVarsity Press, 2005), 97.

[4] Hutchinson, 97–98.

[5] “The king of Psalm 72 is to exercise it [power] in a direction contrary to the politics of power. He acts on behalf of the powerless, not so as to ingratiate the nobles and the powerful. By ignoring the politics of power, he—remarkably—in turn gains a powerful empire.” Craig C. Broyles, Psalms, 297.


Jesus and the Hebrew Scriptures

Saw this quote in the preface to Knowing Jesus through the Old Testament by Christopher J. H. Wright, which I thought was helpful, certainly for someone who teaches the Hebrew Bible:

I find myself aware that in reading the Hebrew scriptures I am handling something that gives me a closer common link with Jesus than any archaeological artefact could do.

For these are the words he read. These were the stories he knew. These were the songs he sang. These were the depths of wisdom and revelation and prophecy that shaped his whole view of ‘life, the universe and everything.’ … In short, the deeper you go into understanding the Old Testament, the closer you come to the heart of Jesus. (ix)

Humbled to the Dust! Jonathan Edwards and Religious Affections

Over the past few weeks, I have been part of a group from Redeemer Community Church that is poring over Jonathan Edwards’ Religious Affections. Lest it become overwhelming, we have taken our time; so we are only now coming to the end of Part 1.

In this section of the work, Edwards has been buttressing his basic thesis: True religion, in great part, consists in holy affections. Edwards’ support for this is broken up into 10 basic points, which I will not discuss here. However, below is a presentation that runs through each of these in summary fashion.

My concern on this post has to do with the final three points of the chapter, which Edwards calls inferences based on this thesis. Here are his 3 concluding statements for Part 1, slightly reworded into imperatives:

1. Reject the fallacy that denies that religious affections are of no substance.

With this point, Edwards wages war against the extremes, particularly those who see no validity to the religious affections, such as love, zeal, hatred of sin, thankfulness, etc. The church has a tendency to bounce between two poles:

  • seeing all affections as evidence of true grace without distinction
  • rejecting all affections without distinction

In discussing the latter, Edwards’ writes that Satan works “to bring all religion to mere lifeless formality” (emphasis added). The result is to “shut out the power of holiness, and everything that is spiritual.” He thus warns that there is an equal tendency to have light without heat (i.e., knowledge without an affected heart) or to have heat without light (i.e., vigorous affections without knowledge). Either is incorrect, but to deny affection in totality could serve to harden hearts, to encourage stupor, and to keep men in a state of spiritual death.Image

Since there are false and true affections, a correct approach, according to Edwards, would be to distinguish between the affections, thereby separating the wheat and chaff. Don’t reject all affections; but at the same time, don’t approve all affections.

2. Embrace the means that tend to most move the affections.

Building off of earlier parts of the chapter, Edwards reiterates that the affections are naturally moved by good books, preaching, ordinances of the church, and worship in prayer and singing praises. As such, those means of stirring the affections that are “the most excellent and profitable” should be pursued by the church.

ImageAt the same time, Edwards cautions that some means tend to stir up passions without a benefit to the soul. The means should therefore be sought, but embraced with wisdom.

3. Be ashamed that you are no more affected with the great things of religion.

According to Edwards, God created humanity with affections so that those affections might serve humanity’s chief end, namely, “the business of religion.” He speaks of our tendency to exercise the affections in non-spiritual matters, seeking with eagerness and zeal our wordly interests, outward delights, human honor and reputation, and natural relations. Yet, all the while, the heart is cold and lifeless (without zeal and gratitude) in relationship to true religion. A most helpful (and convicting quote):

How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son, to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, and heavy, insensible, and regardless!

Edwards writes that the presentation of the Gospel is given in such a way that it might have “the greatest possible tendency to reach our hearts in the most tender part.”

  • The glory of God in Christ should stir the heart.
  • The virtue of Christ and His suffering should affect the heart.
  • The hateful nature of our sin should move the heart.
  • God’s hatred of sin, together with his wrath and justice, should stir the heart.
  • The plan of redemption as revealed in the Gospel should move our hearts toward vigorous affections of love for God.

In conclusion, Edwards leaves us in Part 1 with the following, convicting words (emphasis added):

How great cause have we therefore to be humbled to the dust, that we are no more affected.

Reading, Interpreting, and Preaching the Psalms – Step 1

Please see this post for the origin and purpose of the process I’m beginning today. Breaking the 10-fold procedure into bite-size chunks, I start with the first one:

1. Read the Hebrew Text

Essentially, become acquainted with the text, specifically its vocabulary and grammar. Since the Psalter was written in Hebrew, it only makes sense that the one who desires to read it competently and faithfully will spend time reading it in its original language, especially if you have gone through the difficult process of learning biblical Hebrew. Why be satisfied with reading poetry in translation when so many nuggets lie clearly before the one who will crack open that Biblia Hebraica purchased with such high hopes of devouring the OT? [Sorry . . . I’m now getting off my soapbox.]

In this early stage of reading, all that was learned in basic Hebrew will feed this step as your knowledge of Hebrew is stretched to learn (1) new forms, (2) vocabulary, and (3) grammatical tendencies of Hebrew poetry. The goal in this step is simply to saturate one’s mind with the text, ideally to the point where you can read through the text with no helps. A mind saturated with the text will more readily be prepared to make the observations on many of the later steps in this exegetical process.

I have recently begun to listen to the Psalter being read in the Hebrew, following along in the text. Although I was somewhat hesitant to do this at first, reasoning that I didn’t want to confuse the written with the oral, I have somewhat changed my mind on this with regard to the Psalter. In the psalms, I believe it provides help in recognizing the phonetic tendencies, i.e. consonance, assonance, other repetitions, etc. I will talk more about this in a later post on parallelism. If you’re interested, here is a resource.

Most students and preachers have a tendency to run quickly through the text by basically reading it along with the English versions. This is certainly not bad, but it surely is not the best. Granted, when one first gets out of basic Hebrew classes in school, he/she is probably not ready to break open the Psalter and read every line with just BDB in hand. This is probably the reason why many well-meaning students become disillusioned with using practically their Hebrew knowledge. However, increased exposure to the text will procure increased competence and decreased discomfort in the language.

So…try it. Psalm 117 would be a great place to start developing your “vocabulary of praise.”

הַֽלְל֣וּ אֶת־יְ֭הוָה כָּל־גּוֹיִ֑ם שַׁ֜בְּח֗וּהוּ כָּל־הָאֻמִּֽים׃
כִּ֥י גָ֨בַ֤ר עָלֵ֙ינוּ׀ חַסְדּ֗וֹ וֶֽאֱמֶת־יְהוָ֥ה לְעוֹלָ֗ם הַֽלְלוּ־יָֽהּ׃

Here are the other steps I will be discussing in later posts:










Propositional Preaching?

I’ve been doing some reading on canon this morning in preparation for a lecture of text and canon for my OT class. Working through Stephen B. Chapman’s article “Reclaiming Inspiration for the Bible” in Canon and Biblical Interpretation, I found interesting his discussion of an evangelical tendency toward “propositional revelation” as an answer to the question of the autographs of the text and later manuscripts in relationship to the canon. That is, concepts and doctrines remain intact, even through the text may suffer at the hands of later transmitters. In contrast, he argues that the Bible does more than convey concepts and doctrines; rather, the text also (1) “gives its hearers and readers a narrative world to live in” and (2) gives “phrases and rhythms” that “linger in the mind” and stories that “often provoke questions more than they provide answers” (p. 178). His point is that “[t]he literary features of the Bible cannot simply be peeled away in the search for propositional formulations” (p. 179). It’s at this point that he footnotes the following observation:

Sadly, the isolation and extraction of ‘principles’ from the biblical text is precisely what passes for theological interpretation in much current evangelical teaching and preaching.

I find this interesting and worthy of more thought, for if you are like me, that’s the primary way you were taught to approach the text when developing a sermon. The questions I have at first response:

  1. How do I adequately convey the literary features of the text in my preaching?
  2. Are preaching propositionally and preaching toward the significance of the text one and the same thing? [I already tend away from thinking about the text’s meaning and then turning to things about application. I think significance handles this turn toward the appropriation of the text to the modern audience better.]
  3. How does his statement square with the various types of literature within the text? That is, does propositional preaching excel in the epistles of the NT but flounder in OT narrative texts?

The “Story” of Hannah (1 Samuel 1)

Our contemporary culture has in many ways lost its appreciation for story. Either intentionally or as a matter of convenience, life is basically summarized in a few short quips about the way life goes. A great example of this is Twitter.

Now, I am on Twitter and appreciate the connection that it allows with many others and the quick news bites that it provides on a regular basis. Twitter allows you to follow the life of others (granted that they participate on a regular basis) as they give short summaries of what they are doing, where they are, pictures of food, etc. However, since each Tweet consists of at the most 140 characters, we have one of two choices: either give the essence of what we are doing in less than 140 strokes on the keyboard or give multiple Tweets, gradually telling our story.

Ultimately, this is symptomatic of a larger issue, namely, that we have been trained to receive information in short snippets. Our idea of story (or narrative) is the 30 second commercial that takes the viewer from a state of enjoying a game/show to the brink of weeping.

Unfortunately, all of this is to our hermeneutical demise, given that God chose to reveal a large portion of His Word in narratives.

What’s ironic in all this, on a personal level, is that I am much more comfortable dealing with a short list that tells me how to get from point A to point B. After all, as an engineering student, it took every ounce of unwilling resentment to get through my lone English 102 class in college. Yet, as I continued in my education, ironically, the focus of my study became consumed with the narratives of Genesis.

This was completely foreign to me, not because I had never heard the stories in some form or another, but because I had/have become accustomed to receive the Word as a giant “How-To” manual, a regular DIY of how to have a better life. This is a subtle, yet unfortunate, slide, because it ultimately takes the place where authority resides away from the text itself and places it upon the life and culture in which I live. Let me explain this a little more.

There are basically two ways to approach Scripture: on my terms or its terms.

The first means approaching Scripture from my situation asking questions such as:

  • How can I be a more effective father/mother?
  • How can I have a more successful church?
  • How should I date?
  • How can I have my “best life now”?

I appreciate how Stephen Dempster demonstrates this is a recent article:

In many churches, the Scripture has been Left Behind for Your Best Life Now among the many Purpose Driven books and popular Self-Help manuals. If by chance its words are read, they are often placed in the context of how to become a better person, or how to have a better marriage, or how to improve one’s potential, or how to live one’s dream, or how to understand the Bible as a cipher for future events. Frequently bits and pieces of the text are read and one never gets a sense of the entire picture so that the scripture is reduced to a daily series of ‘devotionals,’ or a book of quaint quotations, a source for private inspiration or public motivation.[1]

When all is said and done, this places Scripture as the object upon which I wield my scalpel, dissecting it to find what is truly meaningful, what can truly make me happier, what makes me feel good. Don’t get me wrong, these are great intentions, and we do find instruction and wisdom in the text that influence all these areas. However, if this is the way that we approach the text, then we are immediately put at a disadvantage when it comes to reading the stories contained therein. Because the first question we are prone to ask concerns ourselves: What is it about my life, where I am right now in my culture, with my presuppositions, that I can improve by my reading of this story? Perhaps even, what does my understanding of reality contribute to the story of the Bible?

Again…noble, but slightly askew. We end up with a “truncated evangelical gospel.”[2]

The second way of reading the text refocuses the authority as deriving from the text itself to such an extent that the text itself dictates reality and what is important. In other words, the Bible presents itself as a book of wisdom, but it presents that wisdom by telling the true story of the real world. It demonstrates God’s control over and interaction with the world that He created. We find ourselves as readers becoming consumed in the story that He’s telling. For us as readers, that means this: When we read the narratives in the text, we find the story of the real world into which we place our lives.

  • How do I understand reality as part of the story told in the text of Scripture?
  • How is God’s will for His world demonstrated by the story being told on the Bible’s pages?
  • How does this story interpret life as a reflection of the existence of God?

This leads to the conclusion that we find ourselves wrapped up in the story of the text, finding our true identity. And as such, these God-breathed instructions told in stories are the story in which we find true meaning for our life (consider Psalm 78 in which Torah is identified with the story of the Pentateuch).[3] Here we find the world and reality interpreted for us. Our job is to position ourselves within this story with an appreciation for the God who works and redeems.

But the writers of Scripture are not concerned about entertaining us with their stories (although some of the stories are quite intriguing). Rather, they are concerned with convincing us that their view of the world is correct. As such, they leave nothing lacking in their stories when it comes to who is in control and what should be learned about the God of the Bible. Consider the oft-quoted words of Auerbach:

The Scripture stories do not, like Homer’s, court our favour, they do not flatter us that they may please us and enchant us—they seek to subject us, and if we refuse to be subjected we are rebels.[4]

It is this grand story that seeks to subject us that dares say:

  • God created all things.
  • Man’s sin completely separates Him from this creator God.
  • God makes provision for and chases down sinners desiring to bless them and to fellowship with them.
  • God rules over His creation and will rule for eternity through the King, His Son, who graciously provided the means of reconciliation between man and God.

This is the story that Scripture tells; and this story is wrapped up on the pages of the Bible, beginning with the OT. The grand narrative of our salvation in Christ is not written as a concise essay as if in a scientific journal; it is written as part of a detailed, comprehensive story that begins in Genesis and ends in Revelation. The world depicted for us on the pages of Scripture is overseen by a God who freely interacts with and works on behalf of His people and the whole world.[5]

Thus, the way God worked in the past is the way that He works in the present and will work in the future. The stories of the Bible become the grammar by which the syntax of God’s work is arranged and displayed.[6] Ultimately, then, we must allow the Bible to set the agenda, not the church or culture.

What does this have to do with 1 Samuel 1? The story of Hannah bears these things out. Here we come across a tree within the forest of Scripture that begs to be understood in the context of that world, not according to our contemporary culture. Thus, in this real world:

  • God closes the womb.
  • Other people harass and make life difficult.
  • People of God demonstrate great faith in their prayers.
  • God remembers His faithful ones and acts on their behalf.
  • Faithful ones respond in worship and prayer.

But primarily, I think the point is this: God brings about His will for redemption and rest through the faithful acts of those whom He blesses. In other words, God does not orchestrate His will in a vacuum. Rather, He uses those who love Him to provide for the blessings of His people.

[1] Stephen Dempster, “A Light in a Dark Place”: A Tale of Two Kings and Theological Interpretation of the Old Testament,” SBJT 14.2 (2010): 20.

[2] Stephen Dempster, “A Light in a Dark Place,” 18.

[3] One way the text demonstrates this is by telling later stories in light of earlier ones via linguistic and thematic connections.

[4] Erich Auerbach, Mimesis

[5] Failing to take note of this leaves us wondering what is going on in the world. Here we have in these stories inspired commentary about how and to what end God works. The writer wants to bring the readers’ viewpoint in line with his own.

[6] A concept borrowed from Dempster, Dominion and Dynasty, 136.

Melanchthon Quote about Prayer

Philipp Melanchthon 3
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Commenting on Matthew 22:23-33, Phillip Melanchthon in his Annotationes et Conciones said this, which I found encouraging:

…in your prayers faith should always be aroused, prayers which you ask not of an idle God, but one who most certainly desires to care, to hear, to help, to save, if you believe in His Son.