Corporate Prayer in the Old Testament
Corporate Prayer in the Old Testament • Sermon • Submitted
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· 957 viewsExaminning the look feel of, and need for corporate prayer.
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For a worksheet with the answer blanks filled in, see https://dabrueggemann.co/documents/
Introduction
Introduction
300 Quotations for Preachers Christ Is Praying for Me
If I could hear Christ praying for me in the next room, I would not fear a million enemies. Yet the distance makes no difference; He is praying for me.
ROBERT MURRAY MCCHEYNE
Memoir and Remains of the Reverend Robert Murray McCheyne 1. Personal Reformation
If I could hear Christ praying for me in the next room, I would not fear a million of enemies. Yet the distance makes no difference; He is praying for me.
So in one sense, that makes all prayer corporate.
Series Goals
Series Goals
He’s one who promised both his presence and his intercession.
Series Goals
Series Goals
Series Goals
Series Goals
Step through this with quote slide (supra) on screen
To nourish the vitality and inform the substance of this congregation’s corporate prayers
To raise your commitment to and reliance on this congregation’s corporate prayers
For normal Christian life
For the hard times
Series Topics
Series Topics
Series Topics
Simply read without comment
2019-01-09. Corporate Prayer: Introduction
2019-01-30. Corporate Confession in the Old Testament
2019-01-23. Corporate Petition in the Old Testament
2019-01-30. Corporate Praise in the Old Testament
What does Old Testament corporate prayer look like?
What does Old Testament corporate prayer look like?
Defining “corporate”
Defining “corporate”
Broadest Sense
Broadest Sense
In one sense, all prayer is corporate prayer ()
Therefore he is able, once and forever, to save those who come to God through him. He lives forever to intercede with God on their behalf.
Heb 7:25
This is especially true of the Psalms
He
This is especially true of the Psalms
Many are expressly corporate (see ; )
Used that way in the Old Testament
Used that way in the New Testament (; )
Don’t be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit, singing psalms and hymns and spiritual songs among yourselves, and making music to the Lord in your hearts.
Let the message about Christ, in all its richness, fill your lives. Teach and counsel each other with all the wisdom he gives. Sing psalms and hymns and spiritual songs to God with thankful hearts.
The psalmist prayers the psalms as a representative of the community.
Jesus remains a fellow-worshiper with us ()
So now Jesus and the ones he makes holy have the same Father. That is why Jesus is not ashamed to call them his brothers and sisters. For he said to God, “I will proclaim your name to my brothers and sisters. I will praise you among your assembled people.” He also said, “I will put my trust in him,” that is, “I and the children God has given me.”
Defining “prayer”
Defining “prayer”
Dictionary Definitions
Dictionary Definitions
Totally unbiblical idioms.
“… wing and a prayer” for a sloppy ill-planned stab at something.
“… ain’t got a prayer,” for slim to no chance at all of succeeding.
Definitions too narrowly conceived.
Defining prayer narrowly as petition, only as asking God for something.
We can also…
Offer our lament, thanks, or praise.
In addition to petitions, we can offer up lament, thanks, praise—and perhaps even imprecation.
Express fear, horror, trust, confidence, joy, longing…
Dictionary article.
Just display while treating “Inadequate Definition” (supra)
prayer \ˈprer\ noun
often attributive [Middle English, from Anglo-French priere, praiere, preiere, from Medieval Latin precaria, from Latin, feminine of precarius obtained by entreaty, from prec-, prex] 14th century
1 a (1): an address (as a petition) to God or a god in word or thought 〈said a prayer for the success of the voyage〉
(2): a set order of words used in praying
b: an earnest request or wish
2: the act or practice of praying to God or a god 〈kneeling in prayer〉
3: a religious service consisting chiefly of prayers—often used in plural.
4: something prayed for
5: a slight chance 〈haven’t got a prayer〉
1 a (1): an address (as a petition) to God or a god in word or thought 〈said a prayer for the success of the voyage〉
(2): a set order of words used in praying
b: an earnest request or wish
2: the act or practice of praying to God or a god 〈kneeling in prayer〉
3: a religious service consisting chiefly of prayers—often used in plural.
4: something prayed for
5: a slight chance 〈haven’t got a prayer〉
prayer \ˈprer\ noun
often attributive [Middle English, from Anglo-French priere, praiere, preiere, from Medieval Latin precaria, from Latin, feminine of precarius obtained by entreaty, from prec-, prex] 14th century
1 a (1): an address (as a petition) to God or a god in word or thought 〈said a prayer for the success of the voyage〉
(2): a set order of words used in praying
b: an earnest request or wish
2: the act or practice of praying to God or a god 〈kneeling in prayer〉
3: a religious service consisting chiefly of prayers—often used in plural.
4: something prayed for
5: a slight chance 〈haven’t got a prayer〉
Theological Definition
Theological Definition
Essential elements: An address to God in word or thought expressing supplication, thanksgiving, or various aspects of worship.
Various optional elements.
Essential allIn word or thought expressing adoration, confession, supplication, or thanksgiving.
May be a set order of words or spontaneous expression, or even groaning that cannot be uttered.
May be conversational, where we not only speak to him but also listen for his voice.
May or may not be accompanied by an “act or practice,” such as sitting, kneeling, standing, crossing yourself, lifting your hands, bowing your head, etc.
May be a “religious service” as formal as an Anglican Eucharist or as informal as an impromptu group prayer in a restaurant parking lot.
May be as for
Corporate Prayers in the Old Testament
Corporate Prayers in the Old Testament
Examples
Examples
Some Examples
Some Examples
Corporate Prayers in the Old Testament
Cover by skimming
Earlier Prayers: Simple, spontaneous, and individual
Earlier Prayers: Simple, spontaneous, and individual
Cover by skimming them.
God converses with Adam (), Eve and the serpent (), and Cain (, ).
God converses with Adam (), Eve (, ), Cain (, ), and the serpent ().
God is assumed: “… men began to call upon the name of the LORD” ().
God converses with Adam (), Eve (, ), Cain (, ), and the serpent ().
Adam ()
Eve (, ), Cain (, ), and the serpent (). God is assumed more than recorded—”men began to call upon the name of the Lord” (). Later chapters of Genesis record explicit prayers. For example, Abram cries out to God for to grant him a child () and to protect the righteous in Sodom (). His servant petitions God for guidance (), and Hannah prays a song of thanks for the delivery of Samuel (). The petition in , “O God, please heal her,” illustrates well these simple, spontaneous prayers.
God is assumed: “men began to call upon the name of the Lord” ().
Explicit prayers—all individual:
Abram
Asks God for child ()
Intercedes for righteous in Sodom ().
Abraham’s servant seeks God’s guidance in discovering Isaac’s wife-to-be ()
42 “I came today to the spring and said, ‘O Lord, the God of my master Abraham, if now you are prospering the way that I go, 43 behold, I am standing by the spring of water. Let the virgin who comes out to draw water, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also,” let her be the woman whom the Lord has appointed for my master’s son.’
Moses cries out “O God, please heal [Miriam]” ().
Hannah prays a song of thanks for the delivery of Samuel ().
Moses cries out “O God, please heal her” ().
Later Prayers: Corporate, liturgical, and even written
Later Prayers: Corporate, liturgical, and even written
Cover by skimming
Solomon’s Temple Dedication ()
Ezra’s Prayer Concerning Intermarriage ()
Ezra’s Prayer Concerning Intermarriage ()
Prophetic call, which includes…
“LORD help us… cry out to you” ()
19 Lord, help us! The fire has consumed the wilderness pastures, and flames have burned up all the trees. 20 Even the wild animals cry out to you because the streams have dried up, and fire has consumed the wilderness pastures.
19 Lord, help us! The fire has consumed the wilderness pastures, and flames have burned up all the trees.
Prescription of how to pray ()
17 Let the priests, who minister in the Lord’s presence, stand and weep between the entry room to the Temple and the altar. Let them pray, “Spare your people, Lord! Don’t let your special possession become an object of mockery. Don’t let them become a joke for unbelieving foreigners who say, ‘Has the God of Israel left them?’ ”
Ezra’s prayer concerning intermarriage ()
Ezra’s prayer concerning intermarriage ()
Ritual/liturgical expression of grief (): tearing clothes, pulling our hair and beard; adopting posture of prayer.
3 When I heard this, I tore my cloak and my shirt, pulled hair from my head and beard, and sat down utterly shocked. 4 Then all who trembled at the words of the God of Israel came and sat with me because of this outrage committed by the returned exiles. And I sat there utterly appalled until the time of the evening sacrifice. 5 At the time of the sacrifice, I stood up from where I had sat in mourning with my clothes torn. I fell to my knees and lifted my hands to the Lord my God.
Ezra leading prayer (, cf. the Historical Psalms)
6 I prayed, “O my God, I am utterly ashamed; I blush to lift up my face to you. For our sins are piled higher than our heads, and our guilt has reached to the heavens. 7 From the days of our ancestors until now, we have been steeped in sin. That is why we and our kings and our priests have been at the mercy of the pagan kings of the land. We have been killed, captured, robbed, and disgraced, just as we are today. 8 “But now we have been given a brief moment of grace, for the Lord our God has allowed a few of us to survive as a remnant. He has given us security in this holy place. Our God has brightened our eyes and granted us some relief from our slavery. 9 For we were slaves, but in his unfailing love our God did not abandon us in our slavery. Instead, he caused the kings of Persia to treat us favorably. He revived us so we could rebuild the Temple of our God and repair its ruins. He has given us a protective wall in Judah and Jerusalem. 10 “And now, O our God, what can we say after all of this? For once again we have abandoned your commands! 11 Your servants the prophets warned us when they said, ‘The land you are entering to possess is totally defiled by the detestable practices of the people living there. From one end to the other, the land is filled with corruption. 12 Don’t let your daughters marry their sons! Don’t take their daughters as wives for your sons. Don’t ever promote the peace and prosperity of those nations. If you follow these instructions, you will be strong and will enjoy the good things the land produces, and you will leave this prosperity to your children forever.’ 13 “Now we are being punished because of our wickedness and our great guilt. But we have actually been punished far less than we deserve, for you, our God, have allowed some of us to survive as a remnant. 14 But even so, we are again breaking your commands and intermarrying with people who do these detestable things. Won’t your anger be enough to destroy us, so that even this little remnant no longer survives? 15 O Lord, God of Israel, you are just. We come before you in our guilt as nothing but an escaped remnant, though in such a condition none of us can stand in your presence.”
Nehemiah’s Prayers (, )
Nehemiah’s Prayer for Jerusalem ()
Read only the summary (supra), not text and comment
Confession (vv. 5-7)
Petition (vv. 8-11)
5 Then I said, “O Lord, God of heaven, the great and awesome God who keeps his covenant of unfailing love with those who love him and obey his commands, 6 listen to my prayer! Look down and see me praying night and day for your people Israel. I confess that we have sinned against you. Yes, even my own family and I have sinned! 7 We have sinned terribly by not obeying the commands, decrees, and regulations that you gave us through your servant Moses. 8 “Please remember what you told your servant Moses: ‘If you are unfaithful to me, I will scatter you among the nations. 9 But if you return to me and obey my commands and live by them, then even if you are exiled to the ends of the earth, I will bring you back to the place I have chosen for my name to be honored.’ 10 “The people you rescued by your great power and strong hand are your servants. 11 O Lord, please hear my prayer! Listen to the prayers of those of us who delight in honoring you. Please grant me success today by making the king favorable to me. Put it into his heart to be kind to me.” In those days I was the king’s cup-bearer.
Postexilic Returnees’ Confession ()
Read only summarizing handout headings, not text and commentary
Preceded by liturgical assembly of mourning, repentance, confession, and worship ()
Later Judaism
Later Judaism
1 On October 31 the people assembled again, and this time they fasted and dressed in burlap and sprinkled dust on their heads. 2 Those of Israelite descent separated themselves from all foreigners as they confessed their own sins and the sins of their ancestors. 3 They remained standing in place for three hours while the Book of the Law of the Lord their God was read aloud to them. Then for three more hours they confessed their sins and worshiped the Lord their God. 4 The Levites—Jeshua, Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani—stood on the stairway of the Levites and cried out to the Lord their God with loud voices.
Initiated by leaders ()
5 Then the leaders of the Levites—Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah—called out to the people: “Stand up and praise the Lord your God, for he lives from everlasting to everlasting!” Then they prayed: “May your glorious name be praised! May it be exalted above all blessing and praise!
Corporate prayer (, cf. the Historical Psalms)
Concluded with a “solemn promise… in writing… a sealed document” ()
38 The people responded, “In view of all this, we are making a solemn promise and putting it in writing. On this sealed document are the names of our leaders and Levites and priests.”
Israel’s Standardized Prayers
Israel’s Standardized Prayers
Some Examples
Some Examples
Settle for just the two verse-art slides
The Shema (“hear…, listen…”)
Shema ()
Shema ()
(“hear, listen”)
In the Torah: Hear, recite, propagate ()
Its Use (Mishnah Barakhot 1:1-3:6)
Three times/day
Regulations about timing (Cf. NT mention of third hour, sixth hour, ninth hour)
Cf. NT mention of third hour, sixth hour, ninth hour
Contingencies
If you’re away from the congregation
If you’re on a scaffold at a construction site
If you’re ritually defiled, etc.
4 “Listen, O Israel! The Lord is our God, the Lord alone. 5 And you must love the Lord your God with all your heart, all your soul, and all your strength. 6 And you must commit yourselves wholeheartedly to these commands that I am giving you today. 7 Repeat them again and again to your children. Talk about them when you are at home and when you are on the road, when you are going to bed and when you are getting up. 8 Tie them to your hands and wear them on your forehead as reminders. 9 Write them on the doorposts of your house and on your gates.
Christian Adaptation with Second Great Command (; ; )
37 And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.”
Christian Adoption ()
Christian Adoption ()
37 Jesus replied, “ ‘You must love the Lord your God with all your heart, all your soul, and all your mind.’ 38 This is the first and greatest commandment.
5 You shall love the Lord your God with all your heart and with all your soul and with all your might.
37 And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. 38 This is the great and first commandment. 39 And a second is like it: You shall love your neighbor as yourself. 40 On these two commandments depend all the Law and the Prophets.”
18 You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.
The Amidah (Aramaic, “standing” prayer)
22:37-38)
Amidah (עֲמִידָה, Aramaic for “standing”)
Amidah (עֲמִידָה, Aramaic for “standing”)
Quick summary of three points (infra)
What this is.
Collection of eighteen prayers, petitions, and blessings (also called “Shemoneh Esrei” (שמונה עשרה, “eighteen”) offered three times a day in personal prayer and during every prayer service of the year (Mishnah tractate Berakhot 4:1).
Each benediction ends with some form of the Berakhot—“Blessed art Thou, O Lord.” While minor variations of the Amidah continue to appear even as late as Gamaliel II (ad 45–115), who appended the curse of “Nazarenes” to the 12th benediction, there is evidence that the core of the Amidah was basically fixed by the early first century ad (Hardin, “Prayer”; citing Dugmore, Influence of the Synagogue, 22–25, 114–27; Instone-Brewer, “Eighteen Benedictions,” 25–27).
Each benediction ends with some form of the Berakhot…—“Blessed art Thou, O Lord.”
The core basically fixed by early first century AD (Hardin, “Prayer”; citing Dugmore, Influence of the Synagogue, 22–25, 114–27; Instone-Brewer, “Eighteen Benedictions,” 25–27).
The Amidah (עמידה, "standing") is one of the two main prayers of Judaism. It has that name because people say it standing up. Jews say it at every prayer service of the year. It is also called Shemoneh Esrei (שמונה עשרה, "eighteen") because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.) In the Talmud, it is called Tefilah (תפילה). This simply means "prayer". It has that name because it is so central to Judaism.The Amidah (עמידה, "standing") is one of the two main prayers of Judaism. It has that name because people say it standing up. Jews say it at every prayer service of the year. It is also called Shemoneh Esrei (שמונה עשרה, "eighteen") because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.) In the Talmud, it is called Tefilah (תפילה). This simply means "prayer". It has that name because it is so central to Judaism.
Its Use (Mishnah Barakhot 4:1-5)
It is also called Shemoneh Esrei (שמונה עשרה, "eighteen") because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.) In the Talmud, it is called Tefilah (תפילה). This simply means "prayer". It has that name because it is so central to Judaism.The Amidah (עמידה, "standing") is one of the two main prayers of Judaism. It has that name because people say it standing up. Jews say it at every prayer service of the year.
Jews say it at every prayer service of the year.
Also called because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.)
It is also called Shemoneh Esrei (שמונה עשרה, "eighteen") because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.) In the Talmud, it is called Tefilah (תפילה). This simply means "prayer". It has that name because it is so central to Judaism.
One of the two main prayers of Judaism. It has that name because people say it standing up. Jews say it at every prayer service of the year. It is also called Shemoneh Esrei (שמונה עשרה, "eighteen") because at first the weekday version of the prayer had eighteen blessings. (It now has nineteen.) In the Talmud, it is called Tefilah (תפילה). This simply means "prayer". It has that name because it is so central to Judaism.
Qumran Community
Qumran Community
Prescribes ritual of recitations in wide range of regular activities
Warns against empty ritual.
The Mishnah Berakhot
4:4 A R. Eliezer says, “One who makes his prayers a fixed task — his prayers are not [valid] supplications [of God].”
The Mishnah Berakhot
5:1 A One may stand to pray only in a solemn frame of mind.
B The early pious ones used to tarry one hour [before they would] pray,
C so that they could direct their hearts to the Omnipresent.
D [While one is praying] even if the king greets him, he may not respond.
E And even if a serpent is entwined around his heel, he may not interrupt [his prayer].
The Mishnah Berakhot
4:4 A R. Eliezer says, “One who makes his prayers a fixed task — his prayers are not [valid] supplications [of God].”
The Qumran Liturgies
The Qumran Liturgies
The Qumran Liturgies
Don’t treat the three points (infra), just cite handout header (supra) and then display the sample daily prayer (infra)
Broke from the worship of the Temple ministry but retained standardization in its liturgical and communal prayers.
Began and ended the day with prayer, perhaps with the recitation of the Shema (1QS 10:1–2).
Prayers were written and standardized, and several collections of prayers, thanksgiving psalms, and blessings have been found among the Dead Sea scrolls (Hardin, “Prayer”; citing Schuller, “Prayer in the Dead Sea Scrolls,” 66–88).
were written and standardized, and several collections of prayers, thanksgiving psalms, and blessings have been found among the Dead Sea scrolls,
Daily Prayers (4Q503)
The Dead Sea Scrolls: Study Edition (Translations) 4Q503 (4QpapPrQuot) 4QDaily Prayersa
4Q503 (4QpapPrQuot) 4QDaily Prayersa
Frag. 4
1 [And when the sun] asce[nds to illuminate the earth, they shall bless. Starting to speak they shall say: Blessed be the God of Israel]
2 who decla[res …]
3 for to[da]y […]
Thanksgiving Psalms (1QHa and 4QHa-f)
Blessings for Purification (4Q512, 4Q414)
Jewish-Christian Parallels
Jewish-Christian Parallels
Influence on Early Christianity
Influence on Early Christianity
Early Christians “took with them … not only the tradition of personal, spontaneous prayer, but also some revered fixed liturgies” and traditions (Hardin, “Prayer”; citing Charlesworth, “Prolegomenon,” 266).
Connections with Judaism
Connections with Judaism
Charlesworth notes that the earliest Christians “took with them … not only the tradition of personal, spontaneous prayer, but also some revered fixed liturgies” and traditions. Hardin, “Prayer”; citing Charlesworth, “Prolegomenon,” 266.
Similarities between Christian Practice and Jewish Liturgy
We rightly emphasize the differences between Judaism and early Christianity
But that doesn’t erase the far greater overlap between second temple Judaism and early Christianity:
In Jesus’s life and ministry.
In the apostolic ministry.
Parallels between the Lord’s Prayer and the Amidah (Matt 6:9–13; Luke 11:2–4)
Lord’s Prayer parallels the Amidah (; )
Lord’s Prayer parallels the Amidah (; )
Just read points of comparison
Jews and Christians recognize similarities between the Amidah and the Lord’s Prayer, despite the Amidah’s considerably longer length (; ). (Baumgardt, “Kaddish in the Lord’s Prayer,” 164–69; Keener, Matthew, 140–46).
Baumgardt, “Kaddish in the Lord’s Prayer,” 164–69; Keener, Matthew, 140–46:
Examples
Sanctification of the name of God (Benediction 3; “hallowed be your Name,” )
A desire for the glory of God to be manifest “on earth as in heaven” (Benediction 3; )
Petition for forgiveness of sin (Benediction 6; “forgive us our debts,” )
Requests for adequate material provision (Benediction 9; “give us today our daily bread,” )
Hope that God will cause the ruin of evil (Benediction 12; “deliver us from the evil one,” )
Jesus’s prayer is in some ways an abbreviation of the Amidah (Hardin, “Prayer”).
Earliest Christian Practice
Earliest Christian Practice
Christian Prayers in the Temple
Peter and John traveled to the temple for mid-day prayer (lit. “ninth hour,” ; see ; ).
1 Peter and John went to the Temple one afternoon to take part in the three o’clock prayer service.
46 And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts,
12 Now many signs and wonders were regularly done among the people by the hands of the apostles. And they were all together in Solomon’s Portico.
Christians continued to observe the set times for prayer (e.g., sixth and ninth hours, , ; ; see also ).
3 One afternoon about three o’clock, he had a vision in which he saw an angel of God coming toward him. “Cornelius!” the angel said. 4 Cornelius stared at him in terror. “What is it, sir?” he asked the angel. And the angel replied, “Your prayers and gifts to the poor have been received by God as an offering!
9 The next day as Cornelius’s messengers were nearing the town, Peter went up on the flat roof to pray. It was about noon,
30 Cornelius replied, “Four days ago I was praying in my house about this same time, three o’clock in the afternoon. Suddenly, a man in dazzling clothes was standing in front of me.
5 “I was in the city of Joppa praying, and in a trance I saw a vision, something like a great sheet descending, being let down from heaven by its four corners, and it came down to me.
Believers “devoted themselves … to the prayers” (), i.e., the set times for prayer.
reflects early Jewish Christians’ adherence to the set times for prayer. Hardin, “Prayer”
Christian Doxologies (see ; ; ; ; ; ; ; ; , ).
Skiee ; ; ; ; ; ; ; ; , .
See ; ; ; ; ; ; ; ; , .
20 Now all glory to God, who is able, through his mighty power at work within us, to accomplish infinitely more than we might ask or think. 21 Glory to him in the church and in Christ Jesus through all generations forever and ever! Amen.
33 Oh, how great are God’s riches and wisdom and knowledge! How impossible it is for us to understand his decisions and his ways! 34 For who can know the Lord’s thoughts? Who knows enough to give him advice? 35 And who has given him so much that he needs to pay it back? 36 For everything comes from him and exists by his power and is intended for his glory. All glory to him forever! Amen.
25 Now all glory to God, who is able to make you strong, just as my Good News says. This message about Jesus Christ has revealed his plan for you Gentiles, a plan kept secret from the beginning of time. 26 But now as the prophets foretold and as the eternal God has commanded, this message is made known to all Gentiles everywhere, so that they too might believe and obey him. 27 All glory to the only wise God, through Jesus Christ, forever. Amen.
15 For at just the right time Christ will be revealed from heaven by the blessed and only almighty God, the King of all kings and Lord of all lords. 16 He alone can never die, and he lives in light so brilliant that no human can approach him. No human eye has ever seen him, nor ever will. All honor and power to him forever! Amen.
20 Now may the God of peace— who brought up from the dead our Lord Jesus, the great Shepherd of the sheep, and ratified an eternal covenant with his blood— 21 may he equip you with all you need for doing his will. May he produce in you, through the power of Jesus Christ, every good thing that is pleasing to him. All glory to him forever and ever! Amen.
10 In his kindness God called you to share in his eternal glory by means of Christ Jesus. So after you have suffered a little while, he will restore, support, and strengthen you, and he will place you on a firm foundation. 11 All power to him forever! Amen.
18 Rather, you must grow in the grace and knowledge of our Lord and Savior Jesus Christ. All glory to him, both now and forever! Amen.
24 Now all glory to God, who is able to keep you from falling away and will bring you with great joy into his glorious presence without a single fault. 25 All glory to him who alone is God, our Savior through Jesus Christ our Lord. All glory, majesty, power, and authority are his before all time, and in the present, and beyond all time! Amen.
12 And they sang in a mighty chorus: “Worthy is the Lamb who was slaughtered— to receive power and riches and wisdom and strength and honor and glory and blessing.”
12 They sang, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and strength belong to our God forever and ever! Amen.”
Blessings (see See ; ; )
Skim slides (infra)
See ; ; .
To our God and Father be glory forever and ever. Amen.
To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
The Lord will rescue me from every evil deed and bring me safely into his heavenly kingdom. To him be the glory forever and ever. Amen.
Now all glory to God our Father forever and ever! Amen.
5 Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen.
18 Yes, and the Lord will deliver me from every evil attack and will bring me safely into his heavenly Kingdom. All glory to God forever and ever! Amen.
Liturgical Use of the Lord’s Prayer (; )
Lord’s Prayer
Lord’s Prayer
The Lord’s Prayer became the standard prayer in the Daily Office (; ).
As Jews recited the Shema and the Amidah at fixed hours during the day, so Christians in the second century prayed the Lord’s Prayer morning, mid-day, and evening.
Don’t pray “as the hypocrites”: rather, “Pray thus three times a day” (Didache 8.3).
“Pray thus thrice in a day, preparing yourselves beforehand, that ye may be worthy of the adoption of the Father” (Apostolic Constitutions 7.2.24)
Pray thus thrice in a day, preparing yourselves beforehand, that ye may be worthy of the adoption of the Father; lest, when you call Him Father unworthily, you be reproached by Him, as Israel once His first-born son was told: “If I be a Father, where is my glory? And if I be a Lord, where is my fear?”3 For the glory of fathers is the holiness of their children, and the honour of masters is the fear of their servants, as the contrary is dishonour and confusion. For says He: “Through you my name is blasphemed among the Gentiles.”4
e”: rather, “Pray thus three times a day” (Didache 8.3).
Pray thus thrice in a day, preparing yourselves beforehand, that ye may be worthy of the adoption of the Father; lest, when you call Him Father unworthily, you be reproached by Him, as Israel once His first-born son was told: “If I be a Father, where is my glory? And if I be a Lord, where is my fear?”3 For the glory of fathers is the holiness of their children, and the honour of masters is the fear of their servants, as the contrary is dishonour and confusion. For says He: “Through you my name is blasphemed among the Gentiles.”4
Pope Clement I et al., The Apostolic Fathers, ed. Kirsopp Lake, vol. 1, The Loeb Classical Library (Cambridge MA; London: Harvard University Press, 1912–1913), 321.
The prescribed prayers of the Apostolic Constitutions retain characteristics and themes inherited from Judaism that were Christianized for the church (Fiensy, Prayers Alleged to Be Jewish, 1–10, 129–154; van der Horst, Early Jewish Prayers, 1–97).
Alexander Roberts, James Donaldson, and A. Cleveland Coxe, eds., “Constitutions of the Holy Apostles,” in Fathers of the Third and Fourth Centuries: Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, and Liturgies, trans. James Donaldson, vol. 7, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1886), 470.
The prescribed prayers of the Apostolic Constitutions retain characteristics and themes inherited from Judaism that were Christianized for the church (Fiensy, Prayers Alleged to Be Jewish, 1–10, 129–154; van der Horst, Early Jewish Prayers, 1–97).
Believers recited set prayers at meal times during the services of the church (see Justin Martyr, First Apology 65, 67).
Other Daily Prayers
ANF vol. 7: Sec. V—Daily Prayers (Roberts, Donaldson, and Coxe, “Constitutions of the Holy Apostles”)
Just put each slide on screen briefly with little or no comment
A Morning Prayer
A Morning Prayer.
xlvii. “Glory be to God in the highest, and upon earth peace, good-will among men.” We praise Thee, we sing hymns to Thee, we bless Thee, we glorify Thee, we worship Thee by Thy great High Priest; Thee who art the true God, who art the One Unbegotten, the only inaccessible Being. For Thy great glory, O Lord and heavenly King, O God the Father Almighty, O Lord God, the Father of Christ the immaculate Lamb, who taketh away the sin of the world, receive our prayer, Thou that sittest upon the cherubim. For Thou only art holy, Thou only art the Lord Jesus, the Christ of the God of all created nature, and our King, by whom glory, honour, and worship be to Thee.
An Evening Prayer
xlviii. “Ye children, praise the Lord: praise the name of the Lord.” We praise Thee, we sing hymns to Thee, we bless Thee for Thy great glory, O Lord our King, the Father of Christ the immaculate Lamb, who taketh away the sin of the world. Praise becomes Thee, hymns become Thee, glory becomes Thee, the God and Father, through the Son, in the most holy Spirit, for ever and ever. Amen. “Now, O Lord, lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people, a light for the revelation to the Gentiles, and the glory of Thy people Israel.”
A Prayer At Dinner
xlix. Thou art blessed, O Lord, who nourishest me from my youth, who givest food to all flesh. Fill our hearts with joy and gladness, that having always what is sufficient for us, we may abound to every good work, in Christ Jesus our Lord, through whom glory, honour, and power be to Thee for ever. Amen.
The Psalter as a Pattern
The Psalter as a Pattern
An Authoritative/Canonical Pattern
An Authoritative/Canonical Pattern
[The Psalter] might well be called a little Bible. In it is comprehended most beautifully and briefly everything that is in the entire Bible. It is really a fine enchiridion or handbook. In fact, I have a notion that the Holy Spirit wanted to take the trouble himself to compile a short Bible and book of examples of all Christendom or all saints, so that anyone who could not read the whole Bible would here have anyways almost an entire summary of it, comprised in one little book. Luther’s Works 35: 254.
Canonical Set Prayers
Canonical Set Prayers
As set prayers, the psalms put words in the worshiper’s mouth, thus encouraging each to reflect on and to incorporate healthy dependency on and acknowledgment of God. They thus implicitly have educative and behavior-modifying functions. (Broyles, “Prayer,” Lexham Bible Dictionary)
A Didactic Pattern
A Didactic Pattern
A pattern for publishing the faith
Publishing the Faith
Publishing the Faith
During the preexilic period, the psalms—as liturgies sung at the pilgrimage festivals—were the principal means for “publishing” the faith traditions of the people of Yahweh. (Broyles, “Prayer”).
Can’t assume the existence of the Old Testament yet.
Can’t assume the widespread availability of written forms of what did become the Old Testament.
A pattern for meditating on the Faith
Meditation on the Faith
Meditation on the Faith
Torah Psalms (; ; ) reflect a newfound devotion to the meditative reading and study of the written Torah. (Broyles)
A pattern for behavior-modification
Behavior-modifying
Behavior-modifying
Quick-like
This is authoritative source and intent, coupled with the believers’ meditation, is meant to change behavior.
Giving voice to confession
Evoking repentance
Seeking forgiveness
Asking for empowerment to live a pure life
A Liturgical Pattern
A Liturgical Pattern
Liturgical Function of Psalms
Liturgical Function of Psalms
Limburg, “Psalms, Book of,” Anchor Yale Bible Dictionary.
Liturgies (, , )
Just use outline to talk through the texts
for entrance into the temple area
appears to have functioned as a liturgy for entrance into the temple area, with the worshipper asking the question in v 1, “O Lord, who shall sojourn in thy tent?” and the priest responding with the answer in vv 2–5, “He who walks blamelessly, and does what is right …”
Q: Congregation asks, “O Lord, who shall sojourn in thy tent?” (v. 1).
A: Priests respond, “He who walks blamelessly, and does what is right …” (vv. 2-5).
… may enter your presence at the temple.
… will stand firm (cf. ).
a call and response
Just display the texts and use outline to talk through them
Question and Answer ()
3 Who may climb the mountain of the Lord? Who may stand in his holy place? 4 Only those whose hands and hearts are pure, who do not worship idols and never tell lies. 5 They will receive the Lord’s blessing and have a right relationship with God their savior. 6 Such people may seek you and worship in your presence, O God of Jacob. Interlude
Q: “Who shall ascend the hill of the Lord?” (v. 4).
A: “He who has clean hands and a pure heart …” (vv. 4-6).
Will stand firm
Request and Response ()
7 Open up, ancient gates! Open up, ancient doors, and let the King of glory enter. 8 Who is the King of glory? The Lord, strong and mighty; the Lord, invincible in battle. 9 Open up, ancient gates! Open up, ancient doors, and let the King of glory enter. 10 Who is the King of glory? The Lord of Heaven’s Armies— he is the King of glory. Interlude
Request: Those outside the temple area call out, “Lift up your heads, O gates … that the King of glory may come in.”
Response: Those inside ask, “Who is this King of glory?”
Reply: “The Lord, strong and mighty.”
The same exchange repeated ()
To the choirmaster: according to Muth-labben. A Psalm of David. I will give thanks to the Lord with my whole heart; I will recount all of your wonderful deeds. I will be glad and exult in you; I will sing praise to your name, O Most High. When my enemies turn back, they stumble and perish before your presence. For you have maintained my just cause; you have sat on the throne, giving righteous judgment. You have rebuked the nations; you have made the wicked perish; you have blotted out their name forever and ever. The enemy came to an end in everlasting ruins; their cities you rooted out; the very memory of them has perished. But the Lord sits enthroned forever; he has established his throne for justice, and he judges the world with righteousness; he judges the peoples with uprightness. The Lord is a stronghold for the oppressed, a stronghold in times of trouble. And those who know your name put their trust in you, for you, O Lord, have not forsaken those who seek you. Sing praises to the Lord, who sits enthroned in Zion! Tell among the peoples his deeds! For he who avenges blood is mindful of them; he does not forget the cry of the afflicted. Be gracious to me, O Lord! See my affliction from those who hate me, O you who lift me up from the gates of death, that I may recount all your praises, that in the gates of the daughter of Zion I may rejoice in your salvation. The nations have sunk in the pit that they made; in the net that they hid, their own foot has been caught. The Lord has made himself known; he has executed judgment; the wicked are snared in the work of their own hands. Higgaion. Selah The wicked shall return to Sheol, all the nations that forget God. For the needy shall not always be forgotten, and the hope of the poor shall not perish forever. Arise, O Lord! Let not man prevail; let the nations be judged before you! Put them in fear, O Lord! Let the nations know that they are but men! Selah Why, O Lord, do you stand far away? Why do you hide yourself in times of trouble? In arrogance the wicked hotly pursue the poor; let them be caught in the schemes that they have devised. For the wicked boasts of the desires of his soul, and the one greedy for gain curses and renounces the Lord. In the pride of his face the wicked does not seek him; all his thoughts are, “There is no God.” His ways prosper at all times; your judgments are on high, out of his sight; as for all his foes, he puffs at them. He says in his heart, “I shall not be moved; throughout all generations I shall not meet adversity.” His mouth is filled with cursing and deceit and oppression; under his tongue are mischief and iniquity. He sits in ambush in the villages; in hiding places he murders the innocent. His eyes stealthily watch for the helpless; he lurks in ambush like a lion in his thicket; he lurks that he may seize the poor; he seizes the poor when he draws him into his net. The helpless are crushed, sink down, and fall by his might. He says in his heart, “God has forgotten, he has hidden his face, he will never see it.” Arise, O Lord; O God, lift up your hand; forget not the afflicted. Why does the wicked renounce God and say in his heart, “You will not call to account”? But you do see, for you note mischief and vexation, that you may take it into your hands; to you the helpless commits himself; you have been the helper of the fatherless. Break the arm of the wicked and evildoer; call his wickedness to account till you find none. The Lord is king forever and ever; the nations perish from his land. O Lord, you hear the desire of the afflicted; you will strengthen their heart; you will incline your ear to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.
9 Open up, ancient gates! Open up, ancient doors, and let the King of glory enter. 10 Who is the King of glory? The Lord of Heaven’s Armies— he is the King of glory. Interlude
a procession, probably including the ark
Solemn Procession or Temple Entrance (, , , )
Quick survey, not even including in handout outline
Summarize the heading (supra) and perhaps scan through text slides quickly to show indicators (infra)
assumes a ceremony renewing the covenant (, )
A description announcing God’s presence, including a word from God delivered by a cultic official gathering the covenant people ()
Words from God calling for genuine prayer and thanksgiving, instead of a mechanical offering of sacrifices (, ).
The ceremony must have included a recitation of the covenant requirements ().
is suited to a worship setting on a “feast day”
Words from the Lord delivered by the proper official, reminding Israel what the Lord has done (, )
is suited to a worship setting on a “feast day.” The main part of the psalm consists of words from the Lord delivered by the proper official, here reminding Israel what the Lord has done (vv 6–7, 10a), recalling their past disobedience (vv 11–12), and calling for new loyalty and obedience (vv 9, 13).
)
recalling their past disobedience ()
calling for new loyalty and obedience (, ).
appears to be connected with a procession (vv 1–2) which culminates in bowing before the Lord (v 6). Once again, a divine word spoken by a cultic official calls for obedience (7b–11).
appears to be connected with a procession (vv 1–2) which culminates in bowing before the Lord (v 6). Once again, a divine word spoken by a cultic official calls for obedience (7b–11).
Solemn Procession or Temple Entrance (, , , )
Solemn Procession or Temple Entrance (, , , )
a “solemn processions” ()
24 Your procession has come into view, O God— the procession of my God and King as he goes into the sanctuary. 25 Singers are in front, musicians behind; between them are young women playing tambourines. 26 Praise God, all you people of Israel; praise the Lord, the source of Israel’s life. 27 Look, the little tribe of Benjamin leads the way. Then comes a great throng of rulers from Judah and all the rulers of Zebulun and Naphtali.
a hearing of the “divine council” ()
depicts a legal process where God pronounces judgment on the gods making up the “divine council.”
1 God has taken his place in the divine council; in the midst of the gods he holds judgment:
appears to have been connected with a ceremony entering into the temple area (vv 19–20, 26–27). may have been used in connection with a procession reenacting David’s bringing of the ark (v 8) to Jerusalem and thus celebrating the Lord’s choice of David (v 11; cf. the Royal Psalms) and of Zion (v 13; cf. the Songs of Zion).
Hearing location
“… in the divine council”—בַּעֲדַת־אֵ֑ל/ἐν συναγωγῇ θεῶν, in the “congregation” or “synagogue” of God/the gods.
“… in the midst of the gods”—בְּקֶ֖רֶב אֱלֹהִ֣ים/ἐν μέσῳ δὲ θεοὺς.
Purpose: God mandating that members of the heavenly council dispense equitable judgment.
a responsive chant for entering the temple area (, ).
19 Open for me the gates where the righteous enter, and I will go in and thank the Lord. 20 These gates lead to the presence of the Lord, and the godly enter there.
26 Bless the one who comes in the name of the Lord. We bless you from the house of the Lord. 27 The Lord is God, shining upon us. Take the sacrifice and bind it with cords on the altar.
a royal procession
Perhaps reenacting David’s bringing of the ark (v 8) to Jerusalem and thus celebrating the Lord’s choice of David (v 11; cf. the Royal Psalms) and of Zion (v 13; cf. the Songs of Zion).
8 Arise, O Lord, and enter your resting place, along with the Ark, the symbol of your power.
a pilgrimage song used as a liturgy for travelers, with those going on a journey reciting vv 1–2 and those remaining at home speaking the words of encouragement and blessing in vv 3–8
11 The Lord swore an oath to David with a promise he will never take back: “I will place one of your descendants on your throne.
13 For the Lord has chosen Jerusalem; he has desired it for his home.
is a pilgrimage song
Used as a liturgy for travelers, with those going on a journey reciting vv 1–2 and those remaining at home speaking the words of encouragement and blessing in vv 3–8.
1 I look up to the mountains— does my help come from there? 2 My help comes from the Lord, who made heaven and earth!
3 He will not let you stumble; the one who watches over you will not slumber. 4 Indeed, he who watches over Israel never slumbers or sleeps. 5 The Lord himself watches over you! The Lord stands beside you as your protective shade. 6 The sun will not harm you by day, nor the moon at night. 7 The Lord keeps you from all harm and watches over your life. 8 The Lord keeps watch over you as you come and go, both now and forever.
a call and response
Just show verse slides and talk through with my outline points
Liturgical voices ()
One voice (or group) asks the question ().
1 Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. 2 Why let the nations say, “Where is their God?”
Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. The wicked are not so, but are like chaff that the wind drives away. Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; for the Lord knows the way of the righteous, but the way of the wicked will perish. Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, “Let us burst their bonds apart and cast away their cords from us.” He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.
Another voice answers ().
)Another answers with ()
Another answers with vv 3–8
3 Our God is in the heavens, and he does as he wishes. 4 Their idols are merely things of silver and gold, shaped by human hands. 5 They have mouths but cannot speak, and eyes but cannot see. 6 They have ears but cannot hear, and mouths but cannot breathe. 7 They have hands but cannot feel, and feet but cannot walk, and throats but cannot make a sound. 8 And those who make idols are just like them, as are all who trust in them.
Three groups are exhorted to respond ().
9 O Israel, trust the Lord! He is your helper and your shield. 10 O priests, descendants of Aaron, trust the Lord! He is your helper and your shield. 11 All you who fear the Lord, trust the Lord! He is your helper and your shield.
Three groups are exhorted and then respond in vv 9–11; the psalm concludes with a word of blessing (14–15) and praise (16–18).
Conclusion ()
Blessing ()
14 May the Lord cause you to flourish, both you and your children. 15 May you be blessed by the Lord, the Maker of heaven and earth.
Praise ()
16 The heavens belong to the Lord, but he has given the earth to all humanity. 17 The dead cannot sing praises to the Lord, for they have gone into the silence of the grave. 18 But we can praise the Lord both now and forever! Praise the Lord!
Psalm Types
Psalm Types
assumes a variety of voices. One voice (or group) asks the question in vv 1–2, and another answers with vv 3–8; three groups are exhorted and then respond in vv 9–11; the psalm concludes with a word of blessing (14–15) and praise (16–18).
Logos Interactive on Psalm types on screen
59 Laments/Petitions
41 Praise Psalms
12 Hymns
10 Royal Psalms
9 Wisdom Psalms
8 Thanksgiving Psalms
6 Trust Psalms
Using the Psalms as Christian Liturgy
Using the Psalms as Christian Liturgy
Controlling Principles
Controlling Principles
Canonical Principle ()
16 All Scripture is inspired by God and is useful to teach us what is true and to make us realize what is wrong in our lives. It corrects us when we are wrong and teaches us to do what is right. 17 God uses it to prepare and equip his people to do every good work.
Christological Principle (, )
As one of the “Pilgrimage Psalms,” appears to have been used as a liturgy for travelers, with those going on a journey reciting vv 1–2 and those remaining at home speaking the words of encouragement and blessing in vv 3–8 Limburg, “Psalms, Book of,” Anchor Yale Bible Dictionary..
25 Then Jesus said to them, “You foolish people! You find it so hard to believe all that the prophets wrote in the Scriptures. 26 Wasn’t it clearly predicted that the Messiah would have to suffer all these things before entering his glory?” 27 Then Jesus took them through the writings of Moses and all the prophets, explaining from all the Scriptures the things concerning himself.
44 Then he said, “When I was with you before, I told you that everything written about me in the law of Moses and the prophets and in the Psalms must be fulfilled.” 45 Then he opened their minds to understand the Scriptures. 46 And he said, “Yes, it was written long ago that the Messiah would suffer and die and rise from the dead on the third day. 47 It was also written that this message would be proclaimed in the authority of his name to all the nations, beginning in Jerusalem: ‘There is forgiveness of sins for all who repent.’
The Fullest Meaning of “the Lord Jesus Christ”
The Fullest Meaning of “the Lord Jesus Christ”
Just get with it, don’t stall introducing these three points
Seeing the Lord Jesus Christ as the “LORD” of the Psalter
Relation of Yahweh (the LORD) and Christ
= —angels worship the Christ Jesus as the LORD (cf. )
And again, when he brings the firstborn into the world, he says,
“Let all God’s angels worship him.”
“Rejoice with him, O heavens;
bow down to him, all gods,
for he avenges the blood of his children
and takes vengeance on his adversaries.
He repays those who hate him
and cleanses his people’s land.”
All worshipers of images are put to shame,
who make their boast in worthless idols;
worship him, all you gods!
Just show verse slides
6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”
“Rejoice with him, O heavens;
bow down to him, all gods,
for he avenges the blood of his children
and takes vengeance on his adversaries.
He repays those who hate him
and cleanses his people’s land.”
All worshipers of images are put to shame,
who make their boast in worthless idols;
worship him, all you gods!
6 And when he brought his supreme Son into the world, God said, “Let all of God’s angels worship him.”
“And again, when he brings the firstborn into the world, he says, ‘Let all God’s angels worship him.’” ()
And when he brought his supreme Son into the world, God said,
“Let all of God’s angels worship him.”
43 “Rejoice with him, you heavens, and let all of God’s angels worship him. Rejoice with his people, you Gentiles, and let all the angels be strengthened in him. For he will avenge the blood of his children; he will take revenge against his enemies. He will repay those who hate him and cleanse his people’s land.”
“Delight, O heavens, with him and worship him, you sons of God. Delight, O nations, with his people and prevail with him, all you angels of God. For he will avenge the blood of his sons, and he will avenge and he will repay the enemies with vengeance, and he will repay those who hate, and the Lord will cleanse out the land of his people.” (, lxx)
“All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!” ()
7 Those who worship idols are disgraced— all who brag about their worthless gods— for every god must bow to him.
“… worthless gods” (Heb. אֱלִילִ֑ים)
“… every god” = (Heb. אֱלֹהִים; LXX ἄγγελοι)
= —Christ is the founder of the cosmos, is eternal, and is unchanging.
Just show verse slides
10 He also says to the Son, “In the beginning, Lord, you laid the foundation of the earth and made the heavens with your hands.
25 Long ago you laid the foundation of the earth and made the heavens with your hands. 26 They will perish, but you remain forever; they will wear out like old clothing. You will change them like a garment and discard them. 27 But you are always the same; you will live forever. 28 The children of your people will live in security. Their children’s children will thrive in your presence.”
; יהוה, the divine warrior
“Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end. The children of your servants shall dwell secure; their offspring shall be established before you.” ()
; יהוה, the divine warrior
; יהוה, the divine warrior
; יהוה, the divine warrior
He had saved his people the past, was king in the present, and would judge them in the future. In the NT all of this activity is ascribed to Christ, especially in Revelation.
= — ascended with captives, giving gifts
Just show verse slides
18 When you ascended to the heights, you led a crowd of captives. You received gifts from the people, even from those who rebelled against you. Now the Lord God will live among us there.
“Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men.
8 That is why the Scriptures say, “When he ascended to the heights, he led a crowd of captives and gave gifts to his people.”
[1] Unless otherwise noted, all English Bible quotations come from the English Standard Version.
Seeing Christ Jesus the Lord as the “Anointed One” of the Psalter
The mashiach = christos = Anointed One
Old Testament Type: David is the Old Testament “anointed one” (meshiach)
David a type of the “anointed one” (מָשִׁיחַ/meshiach)
David a type of the “anointed one” (מָשִׁיחַ/meshiach)
New Testament Antitype: Jesus is the Christ (christos)
Rationale behind New Testament use of Psalms. See , , , as Davidic psalms about an anointed king, a “David” or a “son of David.”
Davidic covenant (; ; ) is fulfilled in Christ (), the “Son who will rule forever.”
Davidic covenant (; ; ) is fulfilled in Christ ()
1 This letter is from Paul, a slave of Christ Jesus, chosen by God to be an apostle and sent out to preach his Good News. 2 God promised this Good News long ago through his prophets in the holy Scriptures. 3 The Good News is about his Son. In his earthly life he was born into King David’s family line, 4 and he was shown to be the Son of God when he was raised from the dead by the power of the Holy Spirit. He is Jesus Christ our Lord.
Seeing Jesus Christ the Lord as the Ultimate psalm singer
Nature of kingship:
Nature of kingship:
If appropriately exercised, kingship reflected divine kingship.
he big struggle in is the question of whether the human monarchy would be established in rebellion against theocracy or in submission to it as a tool of God’s reign “on earth as in heaven.”
The big struggle in is the question of whether the human monarchy would be established in rebellion against theocracy or in submission to it as a tool of God’s reign “on earth as in heaven.”
See Christ Jesus the Lord as the ultimate psalm singer
See Christ Jesus the Lord as the ultimate psalm singer
Jesus is our brother in suffering and our brother in singing the praises of God in the midst of the congregation ( = )
Just show verse slides
12 For he said to God, “I will proclaim your name to my brothers and sisters. I will praise you among your assembled people.”
22 I will proclaim your name to my brothers and sisters. I will praise you among your assembled people.
Christ uses the psalms himself—see E. P. Clowney, “Singing Savior” on https://dabrueggemann.co/documents/
https://dabrueggemann.co/documents/
https://dabrueggemann.co/documents/
“I will tell of your name to my brothers; in the midst of the congregation I will praise you:” ()
See E. P. Clowney, “Singing Savior” on https://dabrueggemann.co/documents/
Christ uses the psalms himself
Christ uses the psalms himself
2. Christ uses the Psalms himself.
2. Christ uses the Psalms himself.
It is appropriate for him to sing the laments in his humiliation (cf. “My God... why have you forsaken me?”). See ; .
It is appropriate for him to sing the laments because of his humiliation (cf. “My God... why have you forsaken me?”). See ; )
It is appropriate for him to sing the hymns and victory shouts in exaltation at his resurrection.
Genre Oriented Approach
Genre Oriented Approach
It may seem strange to think of Jesus as a fellow psalm-singer, but that’s just the point that the New Testament makes, not only by recording places where Jesus took the Psalms as his own prayers, but even where his identity as a fellow psalm-singer is the basis of argument that he can serve as our great high priest.834 Jesus’ words on the cross indicate that Jesus is our fellow psalm-singer in suffering (; ; quoting ). It’s appropriate for him to sing the laments, because of his humiliation and forsaken condition while bearing our sin (; ). And since “we do not have a high priest who is unable to sympathize with our weaknesses” (), we can sing the laments and petitions to God, knowing that our “great high priest who has gone through the heavens” (v. 14) joins us in lifting those petitions to the Father in songs of intercession that he learned on earth.
But the author of Hebrews speaks of our priest as one with us. He says “the one who makes men holy and those who are made holy are of the same family” () and proves that by saying “Jesus is not ashamed to call them brothers. He says, ‘I will declare your name to my brothers; in the presence of the congregation I will sing your praises’” (quoting ). It’s amazing how many laments, or petition psalms, end with a vow to praise God upon deliverance, or even with a section of praise in the psalm itself. And of course, Jesus Christ, who sang the lamentation of , was delivered and vindicated, so the author assumes that we’ll understand that our great high priest is still a psalm singer, now singing the song of praise that he vowed to sing. Indeed, it is appropriate for Jeus to sing the hymns and victory shouts because of his vindication and exaltation at his resurrection.
Hymns: Christ sings them and we sing them to him (; cf. ; ).
Laments: Because of his humiliation, Christ sings the laments (; ), and we sing them to him as we experience our own grief and pain and present it to Christ, who is touched with the feelings of our infirmities ( KJV).
Thanksgiving Psalms: and others should be an example of our own prayers to Christ.
and others should be an example of our own thanks to Christ.
Historical Psalms: Just as Israel remembered the crossing of the Red Sea in many of the psalms, we remember Calvary as the decisive redemptive event for us and sing those psalms to Christ.
Wisdom Psalms: Christ is the Wisdom of God, so we can sing these psalm to him (e.g., ; ).
Royal Psalms: We sing them to the Christ, who is the king of kings.look