Psalm 147: The God of Grace and Greatness

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Helen Keller, who was born blind and deaf, said (Reader’s Digest, Jan., 1983), “I have always thought it would be a blessing if each person could be blind and deaf for a few days during his early adult life. Darkness would make him appreciate sight; silence would teach him the joys of sound.”

A major reason that we are so prone to complaining rather than thanksgiving is that we do not recognize our true condition before God. Like the lukewarm Laodicean church, we forget that in God’s sight we are wretched, miserable, poor, blind, and naked (Rev. 3:17). The truth is, we are dependent on God to form the clouds and bring the rain necessary to grow the crops for our food. We depend on Him to bring the winter snow and to melt it again in the springtime. We depend on Him for protection from our enemies. We even depend on Him to govern the orbits of the stars and planets, so that none crash into the earth.

Spiritually, we depend on God to come to us as outcasts and heal our hearts that are broken by sin. We depend on Him to bind up our wounds and relieve our affliction. We wait on Him to show us His lovingkindness. We are dependent on Him to reveal His word to us, telling us how to know Him and how to live.

All of these truths are revealed to us in Psalm 147, which calls us four times over (vv. 1, 7, 12, 20) to praise or sing thanks to the Lord. As I mentioned last week, Psalms 146-150 all begin and end with, “Praise the Lord.” While many other psalms voice the psalmists’ complaints or cries for help, Psalms 146-150 climax the Psalter with a crescendo of pure praise.

Many think that they were written after the exiles returned to the promised land from the 70-year captivity in Babylon. They may have been written specifically for celebration at the dedication of the restored walls of Jerusalem under Nehemiah. Psalm 147:2 praises the Lord for building up Jerusalem and gathering the outcasts of Israel. Verse 13 thanks the Lord for strengthening the bars of Jerusalem’s gates, which would fit with the rebuilt walls.

We read (Neh. 12:27), “Now at the dedication of the wall of Jerusalem they sought out the Levites from all their places, to bring them to Jerusalem so that they might celebrate the dedication with gladness, with hymns of thanksgiving and with songs to the accompaniment of cymbals, harps and lyres.” Similar musical instruments are mentioned in these psalms (Ps. 147:7; Ps. 150:3-5; cf. also, Neh. 12:35, 41).

In Nehemiah 9:6, the Levites prayed, “You alone are the Lord. You have made the heavens, the heaven of heavens with all their host, the earth and all that is on it, the seas and all that is in them. You give life to all of them and the heavenly host bows down before You.” As we saw, Psalm 146:6 extols God as the maker of heaven and earth, and the sea and all that is in them. Psalm 147 repeatedly praises God for controlling all of creation, including the stars (vv. 4, 8-9, 16-18). Psalm 148:2 calls on the angels to bow before the Lord (as in Neh. 9:6).

The same prayer by the Levites says (Neh. 9:13), “Then You came down on Mount Sinai, and spoke with them from heaven; You gave them just ordinances and true laws, good statutes and commandments.” Psalm 147:19 also praises God for giving Israel His statutes and ordinances.

If these psalms were written for the celebration after the walls of Jerusalem were rebuilt, as seems likely, we need to keep in mind that this was not a quick process. True, under Nehemiah’s brilliant leadership, the walls and gates were rebuilt in an amazing 52 days (Neh. 6:15). But the process of restoring the Jews to the land had begun in 538 B.C. under Zerubbabel. Due to opposition, the few that returned were unable to complete the rebuilding of the temple until 516 B.C. Then, in 458 B.C., Ezra led a second return to the land, followed by Nehemiah in 445. So the restoration of the Jews to the land and the completion of the protective walls and gates around Jerusalem took over 90 years.

I point this out because so often, we’re in such a hurry that if God doesn’t do things on our timetable, we get frustrated and discouraged. It only takes a few minutes to read through this psalm that describes how God builds Jerusalem, gathers the outcasts, heals the brokenhearted, judges the wicked, and blesses the nation with peace. But in reading it over so quickly, we often forget that the psalm describes the culmination of years and even generations of prayers and labors. So as we pray and labor for revival and spiritual reformation in our country, for the completion of the Great Commission, or even for the salvation of our loved ones, we need to keep this perspective. God is not always in the hurry that we are in! His timing is not always in line with our timing.

Psalm 147 falls into three stanzas (1-6; 7-11; 12-20), each beginning with a call to praise, followed by the reasons for praise. In each stanza, there are repeated cycles that emphasize God’s goodness toward His chosen people as seen in His grace (2-3, 6, 10-14, 19-20) and His greatness over all creation on their behalf (4-5, 8-9, 15-18). Each stanza ends with a contrast: first (v. 6), between the afflicted, whom the Lord supports, and the wicked, whom He brings down; second (vv. 10-11), between the Lord’s displeasure toward those who trust in their own strength, versus His pleasure in those who fear Him and wait for His love; finally (vv. 19-20), between Israel, which has received God’s word, and other nations, which have not. To summarize, Psalm 147 exhorts us,

Praise the Lord for His grace toward His chosen people and His greatness over His creation on our behalf.

1. Praise the Lord for His grace to the afflicted and His greatness in governing the universe (147:1-6).

There are the two themes of God’s goodness as seen in His grace and in His greatness over creation:

A. Praise the Lord for His grace to the afflicted (147:1-3, 6).

“Praise the Lord! For it is good to sing praises to our God; for it is pleasant and praise is becoming. The Lord builds up Jerusalem; He gathers the outcasts of Israel. He heals the brokenhearted and binds up their wounds…. The Lord supports the afflicted; He brings down the wicked to the ground.”

Verse 1 draws from three other verses in the Psalms: Psalm 92:1 states, “It is good to give thanks to the Lord and to sing praises to Your name, O Most High.” Psalm 135:3 says, “Praise the Lord, for the Lord is good; sing praise to His name, for it is lovely.” Psalm 33:1 tells us, “Praise is becoming to the upright.” So singing God’s praise is good, pleasant, and becoming. Sam Storms writes (http://www.enjoyinggodministries.com/article/lord-of-the-stars-healer-of-hearts-psalm-147/), “Don’t be afraid to enjoy God. Singing and celebrating the supremacy of Yahweh is ‘good’ and ‘pleasant’ and ‘fitting,’ if for no other reason than that is what we were created to do. Fish swim in the water, birds fly in the air, and the redeemed revel in God!”

The psalmist asserts that praise is becoming. Have you ever been around someone who is a habitual grumbler? He or she may be physically attractive, but his dour face makes him less attractive. Conversely, some people may not be naturally handsome or beautiful, but their joyous countenance makes them attractive. Praise is becoming!

The phrase, “the Lord builds up Jerusalem” is parallel to Jesus’ assertion (Matt. 16:18), “I will build My church.” He rebuilt Jerusalem through the labors and skill of godly leaders, such as Ezra and Nehemiah. But they were just the instruments in His hands. The Lord built Jerusalem again after the repeated sins that led to its destruction. He did it because He promised that He would do it. He rebuilt Jerusalem because of His grace, so that His people would be a center of praise to His name. That’s why Christ is building His church, so that we would praise and glorify Him.

The theme of His grace is seen in the way the psalmist describes those whom God used to rebuild the city: outcasts (v. 2), brokenhearted (v. 3), wounded (v. 3), and afflicted (v. 6). When the Savior came, He read from Isaiah 61 (Luke 4:18), “The Spirit of the Lord is upon Me, because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, and recovery of sight to the blind, to set free those who are oppressed ….” Poor, captive, blind, oppressed! It sounds like the same crowd mentioned in our psalm! The apostle Paul described the Corinthians in similar terms (1 Cor. 1:26-29),

For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.

So the full list from these three texts says that the ones God chooses to pour out His grace on are outcasts, brokenhearted, wounded, afflicted, poor, captive, blind, oppressed, foolish, weak, base, despised, and, to top the list, they “are not”! He chooses and uses such people so that we might not glory in ourselves, but rather, in God (1 Cor. 1:31).

That list is either a cause of stumbling for you or a source of great hope. If you think that you’re good enough to get into heaven by your own merit or works, it is a cause of stumbling. Your pride will keep you from receiving God’s healing touch. If you continue in such pride, you place yourself in those described as the wicked, whom God will bring down to the ground (v. 6).

But, if you acknowledge that your sins have left you as an outcast, brokenhearted, and needing salvation from God’s judgment, then these verses are a source of great hope! It was not the proud Pharisee who went home justified, but rather the broken tax collector, who cried out (Luke 18:13), “God, be merciful to me, the sinner!” Come to Him as a sinner, pleading for mercy, and He will heal your weary soul.

B. Praise the Lord for His greatness in governing the universe (147:4-5).

Right in the middle of talking about God healing the brokenhearted and binding up their wounds, the psalmist interjects (vv. 4-5), “He counts the number of the stars; He gives names to all of them. Great is our Lord and abundant in strength; His understanding is infinite.” The abruptness catches our attention. The connection seems to be, if it seems impossible for God to gather and restore the outcasts of Israel from the captivity, then look at God’s great power in governing the stars. If He can count them and name them all, which points to His authority over them, then certainly He can care for His oppressed people. In verse 4, the Lord counts the stars, but in verse 5, literally, you cannot count His understanding. It is beyond measure. The psalmist borrows here from Isaiah 40:26-29, which has a similar train of thought:

Lift up your eyes on high and see who has created these stars, the One who leads forth their host by number, He calls them all by name; because of the greatness of His might and the strength of His power, not one of them is missing. Why do you say, O Jacob, and assert, O Israel, “My way is hidden from the Lord and the justice due me escapes the notice of my God”? Do you not know? Have you not heard? The Everlasting God, the Lord, the Creator of the ends of the earth does not become weary or tired. His understanding is inscrutable. He gives strength to the weary, and to him who lacks might He increases power.

So the only requirement for receiving God’s grace and strength is to recognize your own weakness and call out to Him. As you experience His strength in your weakness and His healing for your brokenness, you will praise Him for His grace and greatness.

2. Praise the Lord for His greatness in providing for His creation and His grace to those that fear Him and hope in His love (147:7-11).

After the call to praise, we again we see the themes of God’s grace and greatness, but they are reversed from the first stanza:

A. Praise the Lord for His greatness in providing for His creation (147:7-9).

“Sing to the Lord with thanksgiving; sing praises to our God on the lyre, who covers the heavens with clouds, who provides rain for the earth, who makes grass to grow on the mountains. He gives to the beast its food, and to the young ravens which cry.”

Note that things that most people would attribute to natural processes or to “Mother Nature,” the psalmist attributes to Father God. God is directly involved in making the clouds, sending rain, causing grass to grow, and feeding the animals. Even baby ravens, which have a raucous cry and are hardly attractive, are the objects of His tender care. Last Monday, Marla and I spent my day off riding our bikes along the West Rim of the Grand Canyon. We saw a herd of elk feeding on the grass and we saw numerous ravens soaring on the updrafts above the canyon walls. What we were seeing was the Creator’s care for His creation. Jesus applied it to us (Luke 12:24), “Consider the ravens, for they neither sow nor reap; they have no storeroom nor barn, and yet God feeds them; how much more valuable you are than the birds!”

B. Praise the Lord for His grace to those that fear Him and hope in His love (147:10-11).

The psalmist continues (v. 10), “He does not delight in the strength of the horse; He does not take pleasure in the legs of a man.” The strength of the horse and the legs of a man refer to an army of cavalry and infantry. A king might boast in his powerful army on horseback or his foot soldiers who are strong and well-trained for battle. But God isn’t impressed! What is a horse or a strong man compared to His abundant strength that controls the stars (v. 5)? Besides, any strength that a horse or a man has comes from the Lord.

Verse 11 provides the contrast: “The Lord favors those who fear Him, those who wait for His lovingkindness.” The English Standard Version translates, “but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love.” We need the proper balance between fearing the Lord and hoping in Him. We fear Him because of the greatness of His power and the dazzling purity of His holiness. We hope in His love, promised to us in the gospel. And the mind-boggling assertion is that if you fear the Lord and hope in His love, He takes pleasure in you!

John Piper develops this in his excellent book, The Pleasures of God (revised and expanded, [Multnomah], pp. 197-202). He asks why God takes pleasure in those who fear Him and hope in His love. He answers (p. 199), “Surely it is because our fear reflects the greatness of his power and our hope reflects the bounty of his grace.” In other words, when we fear His great power and hope in His great love, we glorify Him.

Thus the psalmist has said, “Praise the Lord for His grace to the afflicted and His greatness in governing the universe” (147:1-6). “Praise Him for His greatness in providing for His creation and His grace to those that fear Him and hope in His love (147:7-11).

3. Praise the Lord for His grace and greatness in providing for the physical and spiritual welfare of His chosen people (147:12-20).

A. The Lord’s grace and greatness provide for the physical welfare of His chosen people (147:12-18).

“Jerusalem,” “Zion” (v. 12), and “Jacob” (v. 19) refer to God’s chosen people, Israel. God was their God (v. 12) because He loved them and chose Zion for His dwelling place (Ps. 132:13; Mal. 1:2). Here the psalmist extols God for strengthening Jerusalem’s gates (her security from enemies), blessing their children, giving them peace, and giving them the finest of the wheat.

He also mentions snow, frost, ice, and cold, which Jerusalem only rarely experiences. Psalm 68:14 mentions a victory that God brought about when “it was snowing in Zalmon” (a place of uncertain identity, but the Lord brought a rare snowstorm to rout the enemy). The Lord who can send bitter cold and ice also “sends forth His word and melts them” (v. 18). God is in control of the forces of nature, which He not only created, but also actively governs on behalf of His people.

B. The Lord’s grace and greatness provide for the spiritual welfare of His chosen people (147:19-20).

The last two verses provide a contrast between Israel, which had received God’s words, statutes, and ordinances (see Rom. 3:2), and other nations, which had not. This leads to a final exhortation, “Praise the Lord.” These verses serve as a climax to the entire psalm. Of all God’s blessings, none are greater than the fact that God has chosen to reveal Himself to us through His written word. Without God’s written revelation, the Bible, we could only speculate about who God is, how we can know Him, who we are, what is our purpose on earth, and how we can have our sins forgiven.

Don’t take for granted the fact that you have a Bible in your native language, plus many Bible study helps. When I was in Nepal, many of the brothers I spoke to only had a Bible in Nepali, which was not their mother tongue, and no study helps at all! We are blessed by God’s grace!

Conclusion

Although she was not a professing Christian, the late “Dear Abby” reflected some unusual Christian perspective when she wrote, “Our Blessings Still Flow” (Universal Press Syndicate, 1980):

On this Thanksgiving Day, take a few minutes to think about what you have to be thankful for.

How’s your health? Not so good? Well, thank God you’ve lived this long. A lot of people haven’t. You’re hurting? Thousands—maybe millions—are hurting more.

If you awakened this morning and were able to hear the birds sing, use your vocal chords to utter human sounds, walk to the breakfast table on two good legs and read the newspaper with two good eyes, praise the Lord! A lot of people couldn’t.

How’s your pocketbook? Thin? Well, most of the world is a lot poorer. No pensions. No Welfare. No food stamps. No Social Security. In fact, one third of the people in the world will go to bed hungry tonight.

Are you lonely? The way to have a friend is to be one. If nobody calls you, call someone. Go out of your way to do something nice for somebody.

Are you concerned about your country’s future? Hooray! Our system has been saved by such concern. Concern for honesty in government, concern for peace, and concern for fair play under the law.

Freedom rings! Look and listen. You can still worship at the church of your choice, cast a secret ballot, and even criticize your government without fearing a knock on the head or a knock on the door at midnight! And if you want to live under a different system, you are free to go.

If we add to Abby’s thoughts the greatest fact of all, that “God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us” (Rom. 5:8), and that He offers pardon for sin and eternal life as a free gift, we have every reason to praise and thank the God of grace and greatness!

“Praise the Lord! For it is good to sing praises to our God; for it is pleasant and praise is becoming…. Sing to the Lord with thanksgiving; sing praises to our God on the lyre…. Praise the Lord, O Jerusalem! Praise your God, O Zion! … Praise the Lord!” (147:1, 7, 12, 20).

Application Questions

Some say that Christians are not to view themselves as sinners. In light of Rev. 3:16-17, what will be the result of this view?
Some might say that it is unscientific and primitive to think that God controls the rain or makes the grass grow. Why is it important to affirm that He actually does these things?
Where is the biblical balance between fearing God and hoping in His love? How can we know when we’re in balance?
Some think of God’s moral laws as a burden rather than a blessing. Why are His commandments a blessing? Why should we view them as such? (See 1 John 5:3; Deut. 4:40; 5:29; 6:24.)

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Worship (Personal), Thanksgiving, Character of God

Psalm 148: Let Heaven and Earth Praise the Lord!

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If you are like me (and I suspect that most of you are), you’ve got a lot of room to grow in the daily practice of praising the Lord. I hope that our study in the Psalms has fanned the flame of your desire to become a person of praise. A main way to grow in praise is to read and meditate on the Psalms every day.

The psalmist acknowledged (Ps. 71:6), “my praise is continually of You.” You would think that continual praise of the Lord would be adequate. But he goes on to say (Ps. 71:14), “But as for me, I will hope continually, and will praise You yet more and more.” If the psalmist needed to resolve to praise the Lord yet more and more, how much more do we!

Maybe you’re thinking, “But I don’t have a bubbly personality. I’m not the type who goes around saying, ‘Praise the Lord’ all the time.” But praising the Lord doesn’t mean repeating, “Praise the Lord,” over and over. Rather, praising the Lord is to exult and rejoice in who God is and what He has done, especially, in what He has done to redeem you and draw you near to Him through the cross of Jesus Christ (Eph. 2:13).

Genuine praise contains both a rational and an emotional element. With our minds, we must understand who God is, as revealed in His Word. Otherwise, we are not worshiping the true God, or at least, God as He is truly revealed. But, also, when you understand who God is and what He has done in sending His own Son to die for your sins, it affects your heart. It fills you with joy and thankfulness. It humbles you to realize that your sin put Him there. It motivates you to follow Christ and please Him with all your heart. If you can think about what Jesus did on the cross and shrug it off, you’re not a Christian!

Psalm 148 is a glorious psalm of praise. It is easy to see that praise is the theme. The command to praise the Lord is repeated nine times in the first five verses and twelve times in the entire psalm. Barton Bouchier wrote (cited by C. H. Spurgeon, The Treasury of David [Baker], 7:426),

This psalm is neither more nor less than a glorious prophecy of that coming day, when not only shall the knowledge of the Lord be spread over the whole earth, as the waters cover the sea, but from every created object in heaven and in earth, animate and inanimate, from the highest archangel through every grade and phase of being, down to the tiniest atom—young men and maidens, old men and children, and all kings and princes, and judges of the earth shall unite in this millennial anthem to the Redeemer’s praise.

The message of Psalm 148 is simple:

Everything and everyone in heaven and on earth should praise the Lord.

The psalm falls into two sections: in verses 1-6 the command is (148:1), “Praise the Lord from the heavens.” In verses 7-14, the command is (148:7), “Praise the Lord from the earth.” Both main sections follow the same outline. First, there is the roster of everything and everyone that should praise the Lord, followed by the reasons to praise the Lord. As with each psalm from 146-150, Psalm 148 begins and ends with, “Praise the Lord.”

1. Everything and everyone in heaven should praise the Lord (148:1-6).

First (148:1), there is a threefold opening call to praise the Lord from the heavens. “The heights” is a poetic parallel for “the heavens.”

A. The roster of those in heaven that should praise the Lord includes all the angels and all inanimate things in heaven (148:2-4).

(1). The heavenly roster includes all the angels (148:2).

“Praise Him, all His angels; praise Him, all His hosts!” Sometimes, “hosts” refers to the heavenly bodies, but in this verse, it is probably parallel to “angels.” When it refers to the angels, it has the nuance of God’s mighty spirit-beings that fight for God against the forces of darkness. We see this in several places in the Old Testament. When the king of Aram was enraged because Elisha the prophet was revealing his anticipated military movements to the king of Israel, he sent a great army to take Elisha captive. They surrounded the city and when Elisha’s servant saw them, he was terrified. But Elisha asked the Lord to open the servant’s eyes. We read (2 Kings 6:17), “And the Lord opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.” These were the heavenly hosts, the angels.

Also, the prophet Daniel suddenly saw what looked like a man, dressed in linen, with a gold belt, whose body was like beryl, his face like lightning, his eyes like flaming torches, his arms and feet like polished bronze, and his words like the sound of a tumult (Dan. 10:5-6). He told Daniel that he had been sent to respond to his prayers, but had been engaged in battle with the prince of Persia (a demon) for three weeks, until Michael the archangel came to help him (Dan. 10:11-13). The vision left Daniel trembling on his hands and knees, without any strength.

One of the main functions of these impressive angelic beings is to praise the Lord. We might ask (as Calvin does, Calvin’s Commentaries [Baker], on Ps. 148:1, p. 304) how the psalmist, who was not in any sense equal to the holy angels in the duty of praise, could exhort them to praise the Lord? The sense seems to be that he does it to stir himself up to join them in their heavenly chorus. As we know, in heaven we will join with the angels around the throne, singing, “Worthy is the Lamb that was slain…” (Rev. 5:11-12).

One application is, if you are not learning to praise God here on earth, you’re going to feel rather out of place in heaven! Every day, before you leave your house in the morning, make sure that your heart is filled with praises to our glorious God and Savior!

(2). The heavenly roster includes all the inanimate things in heaven (148:3-4).

“Praise Him, sun and moon; praise Him, all stars of light! Praise Him, highest heavens, and the waters that are above the heavens!”

“The highest heavens” is literally, “the heaven of heavens,” and either refers to the distant galaxies and stars or to the place where God dwells. “The waters that are above the heavens” is probably a reference to Genesis 1:6-7, where God separated the waters below the expanse from the waters above. It is a poetic way of acknowledging that the sky holds a lot of water, which we know when heavy rains fall.

Here we might ask (and the same question will apply to the inanimate and non-rational things on earth), “How can something inanimate or unthinking praise the Lord?” The psalmist calls on sun, moon, stars, clouds, sea monsters and all creatures of the deeps, fire, hail, snow, mist, stormy winds, mountains, hills, fruit trees, cedars, beasts, cattle, insects, and birds, all to praise the Lord! How can this be? What does he mean?

I think the most obvious meaning is that all of these things call attention to the glory of their Creator, whose infinite understanding (Ps. 147:5) spoke them into existence (Ps. 148:5). As Psalm 19:1 declares, “The heavens are telling of the glory of God; and their expanse is declaring the work of His hands.” David wrote that before the telescope was invented. Think of how awestruck he would be if he knew about the millions of galaxies containing trillions of stars that we now know about!

In The Pleasures of God (revised & expanded [Multnomah, 2000], p. 93), John Piper cites a November, 1989, newspaper article that reported that two Harvard astronomers had discovered a “Great Wall” of galaxies stretching hundreds of millions of light years across the universe. The wall is supposedly 500 million light years long, 200 million light years wide, and 15 million light years thick. (One light year is a little less than six trillion miles!) This Great Wall consists of more than 15,000 galaxies, each with millions of stars.

But just three months later, in February, 1990, the news reported that astronomers had discovered more than a dozen evenly distributed clumps of galaxies that dwarf the so-called “Great Wall.” In fact, the Great Wall was now seen to be merely one of the closest of these clumps or regions that contain very high concentrations of galaxies. The only reason that all astronomers do not immediately fall on their faces and worship the God who spoke these galaxies into existence is that their foolish hearts are darkened because they suppress the truth in unrighteousness (Rom. 1:18-22).

James Boice (Psalms [Baker], 3:1274) points out two ways that these heavenly bodies are a model for our worship. First, their worship of God is always visible. As Psalm 19:4 says, “Their line has gone out through all the earth, and their utterances to the end of the world.” Second, their worship of God is constant. It does not vary. Psalm 148:6 declares, “He has also established them forever and ever.” A third reason could be added, that these stars are a model for us in that they always obey God. This is implied in the second line of verse 6, “He has made a decree which will not pass away.” The celestial bodies follow the laws of physics that God has established. If only we were so obedient in worship to our Creator!

After giving the heavenly roster that should praise the Lord, the psalmist gives the reason they should praise Him:

B. The reason that those in heaven should praise the Lord is because He created them and has established them forever (148:5-6).

First, both the angels and the celestial bodies should praise the Lord because He created them (v. 5): “Let them praise the name of the Lord, for He commanded and they were created.” Although many pagans worship both angels and the stars, they sin by so doing, because these are only created things, which should point us to the Almighty Creator. They owe their existence to the command of God, who said, “Let there be…” (Gen. 1:3, 6, 14, etc.). God didn’t have to work hard for billions of years to create the universe. Rather, He spoke and by His infinite power, the universe came into being (Ps. 33:6-9). Matter is not eternal. God is eternal. Matter exists because God commanded it to exist.

Second, the psalmist states that those in heaven should praise the Lord because (v. 6), “He has also established them forever and ever; He has made a decree which will not pass away.” As I said, the latter phrase refers to the so-called “natural” laws by which God governs the physical universe. Unless He sets aside or overrules these laws (i.e., miracles), they function consistently so that the creation does not act in a chaotic manner.

The first phrase, “He has also established them forever and ever,” does not contradict the prophecies that there will be a new heavens and new earth (Isa. 65:17; Matt. 5:18; 2 Pet. 3:13; Rev. 21:1). The new heavens and new earth will be made up of the same matter, but reconstructed and freed from the curse (Rom. 8:19-22). The main idea of verse 6 is that the creation is subject to the Creator. Psalm 111:2 says, “Great are the works of the Lord; they are studied by all who delight in them.” The regularity of the creation, including its intricate design on both the micro and macro levels, should cause us to worship God who designed everything to function with such complexity and balance. Thus everything in the heavens should praise the Lord and cause us to join the chorus.

2. Everything and everyone on earth should praise the Lord (148:7-14).

Again, the psalmist first gives the roster of those on earth who should praise the Lord and then the reason they should praise Him.

A. The roster of those on earth that should praise the Lord includes everything and everyone (148:7-12).

We can divide this into the two broad categories of everything (that is, non-human creation) and everyone (human creation).

(1). Everything non-human on earth should praise the Lord (148:7-10).

The psalmist begins with the ocean deeps and the creatures that dwell there. “Sea monsters” refers to the whales, great sharks, and other large creatures in the sea. The psalmist had no idea of the vast diversity and complexity of marine life, but the more we learn, the more amazing it is. We recently watched the “Planet Earth” DVD on the seas. The great humpback whales give birth to their young in the warmer tropical seas, but there is not enough plankton there to feed them. So after nursing their young to the point where they can swim, just as the mother is about to starve, they begin to swim towards the colder arctic waters. Just the fact that God designed creatures to live in the sea that need to breathe air is remarkable! And that giant creatures, such as whales, eat mainly the tiny plankton is also amazing.

The psalmist goes on (v. 8) to call on all kinds of weather phenomena to praise the Lord. “Fire” probably refers to lightning, which as all of us who have been caught outside in a lightning storm know, is a frightening, powerful force. Hail can also be an amazing phenomenon, especially when it is the size of golf balls or bigger. The word translated clouds usually means smoke. It could refer to the smoke created by lightning strikes or to the mist that rises from the snow (Willem VanGemeren, The Expositor’s Bible Commentary, ed. by Frank Gaebelein [Zondervan], 5:874).

Even “stormy wind,” such as hurricanes and tornadoes, fulfill God’s word. All of these elements of weather are under God’s sovereign control. He sends or withholds them as He sees fit. If He sends rain and protects us from damaging storms, we should thank Him. If He sends drought or floods or destructive hail, we should humble ourselves in repentance before Him. The point is, the weather is not just a natural process. It comes from God and displays His glory. It should cause us to worship Him.

Next (v. 9) the psalmist calls on the mountains and hills, fruit trees and all cedars to praise the Lord, followed by (v. 10) beasts, cattle, creeping things (insects, reptiles), and birds. If people do not worship the angels or sun or moon or stars, they tend to worship the earthly creation. We have those here in Flagstaff who worship the peaks as their sacred mountains. When we were in Nepal, we saw sacred cows wandering all over the streets, while people are deprived of food. Studying the intricacy of trees, mammals, insects, reptiles, and birds should not cause us to worship any of them, but rather the One who spoke them into existence.

While we should be good stewards of God’s creation (Gen. 1:26), it seems to me that the radical environmentalists cross the line and end up worshiping the creature, rather than the Creator. They fight to save the baby seals or polar bears, while at the same time they support the right to kill human babies, created in the image of God. Professing to be wise, they are fools (Rom. 1:21-23).

(2). Every human on earth should praise the Lord (148:11-12).

The psalmist starts with the most powerful people on earth, kings, princes, and judges (v. 11), then mentions young adults, older people, and children (v. 12). The idea is that no one is exempt from the duty and privilege of praising the Lord. The kings, princes, and judges need special exhortation to praise the Lord because they tend to be enamored with their own power and glory (Calvin, p. 308). As leaders, they should lead us all in praising God.

Young men and women, in the strength and beauty of life, should praise God for His many blessings. Older people should praise God for the years that He has given them. As they have had more years to know God and see His wonders, they should be advanced in praising Him. As they see their physical bodies declining, they should rejoice at the prospect of being with Christ forever (Phil. 1:21-23; 2 Cor. 4:16-18). Even little children should be learning to praise God. The point is, all people from the greatest and most powerful to the least and weakest should praise the Lord. Derek Kidner (Psalms 73-150 [IVP], p. 488) observes with regard to verses 11 & 12, “In these few lines there emerges, quite incidentally and with unforced simplicity, the only potential bond between the extremes of mankind: a joyful preoccupation with God.”

B. The reason that those on earth should praise the Lord is His great glory and grace (148:13-14).

Kidner (ibid.) makes a helpful comparison between the worship of God by the heavens (vv. 5-6) and the worship of God by people here (italics his):

In verse 5 the celestial bodies are called to praise God simply by the fact of their existence (‘For he commanded and they were created’). But in 13, man may praise Him consciously, since He has revealed Himself (‘For his name … is exalted’). Similarly, God’s glory in the natural world is the reign of law (6), the regularity which invites us to ‘search out’ His works (Ps. 111:2); but among His people His glory is redemptive love (14), in raising up a horn for them, i.e., a strong deliverer (Lk. 1:69); above all, in bringing them near to him. That is the climax of the psalm, as it is of the gospel: ‘Behold, the dwelling of God is with men. He will dwell with them, and they shall be his people’ (Rev. 21:3).

In verse 13, the Lord’s name refers to all that He is in the perfection of His being. Since He is the only eternal being, the all-powerful Creator of everything else, “His name alone is exalted; His glory is above earth and heaven” (v. 13).

Verse 14 praises God for His grace. The horn refers to strength. If the psalm was written after the return from Babylon, on one level the horn refers to the new, secure city of Jerusalem. But prophetically, it looks ahead to the Savior. As Luke 1:69 declares, the Lord God of Israel “has raised up a horn of salvation for us in the house of David His servant.” “Praise” in the second line of verse 14 refers back to the horn. He is the object of our praise.

Verse 14 describes the Lord’s people in four ways. They are “His people” because He chose them and He redeemed them. We are not our own; we’ve been bought with a price. Second, they are “His godly ones.” We are set apart from this world unto the Lord. We must be growing in holiness. Third, they are “the sons of Israel.” This again points to God’s sovereign grace. He chose Abraham and miraculously gave him his son, Isaac. Of Isaac’s two sons, Jacob and Esau, God chose Jacob and changed his name to Israel. He preserved the sons of Israel through 400 years of slavery in Egypt, brought them miraculously out of slavery and into the promised land. When they sinned, He sent them into captivity in Babylon. But then He brought them back to the land and from the lineage of Israel through David, He brought the Savior into the world. We enter into the blessings of God’s covenant promises to Israel through faith in Jesus Christ (Eph. 2:11-22; Gal. 3:7).

That leads to the last description of God’s people, that they are “a people near to Him.” As Kidner said, that is the climax of the psalm and of the gospel. Paul writes (Eph. 2:13, 17-18), “But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ…. And He came and preached peace to you who were far away, and peace to those who were near; for through Him we both have our access in one Spirit to the Father.” If you are near to God through the blood of Christ, then the final exhortation is appropriate: “Praise the Lord!”

Conclusion

I hope that you can see from our study of the Psalms that praising God is not optional. It’s not something nice to do whenever you feel like it, but it doesn’t really matter. Rather, praising God is our highest calling. If you are not continually filled with praise to God, then you are not yet fulfilling the purpose for which He created you and saved you. Join the psalmist in resolving (Ps. 71:14), “But as for me, I will … praise You yet more and more.”

Application Questions

Should Bible-believing Christians be environmentalists? To what extent? Justify your answer biblically.
Can a Christian hold to the truth of the Bible and at the same time believe in theistic evolution? Why/why not?
Why is the doctrine of creation emphasized so often in the Psalms, which also emphasizes praising God? What is the connection? How is God’s glory tied into His role as Creator?
What are some practical ways that you could carry out the resolve to praise the Lord yet more and more?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation

Related Topics: Worship (Personal), Thanksgiving

Psalm 150: The Priority Of Praise

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There were two farmers, one an optimist, the other a pessimist. The optimist would exclaim, “Wonderful sunshine!” The pessimist would respond, “I think it’s going to scorch the crops.” The optimist would say, “Fine rain!” The pessimist would come back with, “I’m afraid it may turn into a flood.”

One day the optimist said to the pessimist, “Have you seen my new bird dog? He’s really something!” The pessimist said, “You mean that mutt penned up behind your house? He don’t look like much to me.” The optimist said, “Let’s go hunting.”

So they went out and shot some ducks. The ducks landed on the pond. The optimist ordered his dog to get the ducks. The dog obediently responded. But instead of swimming after the ducks, the dog walked on top of the water, retrieved the ducks, and walked back on top of the water!

The optimist was beaming as he said to the pessimist, “Now, what do you think of that?” The pessimist replied, “Can’t swim, can he?”

Have you ever been around someone like that--a gloomy, negative person who always sees the dark side of things? The glass is not half full; it’s half empty. If you propose a plan, the pessimist points out 47 reasons it won’t work.

Maybe you wrestle with that tendency yourself. Somewhere you picked up a negative, pessimistic mind-set toward life. Many Christians even justify their negativism from the Bible. They focus on the deteriorating state of the world and the apostate condition of the church. And they seem to have a built-in knack for shooting down anybody who tries to do anything to rectify the situation.

What is the answer for this problem of negativism? “The power of positive thinking,” responds Norman Vincent Peale. But at the risk of being labeled a negative pessimist, I must point out that there is a fatal flaw in Peale’s approach: It leaves God out. The power of positive thinking is a man-centered mental process that works for anyone from an atheist to a Zen Buddhist. Clearly, a humanistic approach which encourages us to “look on the bright side” is not adequate.

The biblical solution to the problem of pessimism and negative thinking is to be God-centered in our thinking. To be God- centered does not mean that we deny problems or put on rose-colored glasses. But it does mean that we view problems from God’s perspective. And as we focus on God in every situation, we will become people characterized by praise. Praise is the solution to pessimism!

As you come to the end of the Psalms, God does not want you to miss the priority of praise. Each of the last five psalms (146-150) begins and ends with the Hebrew word, “Hallelujah!” (Praise Yah = the Lord). Praise is the theme of each of these psalms. It is like a mounting crescendo at the climax of a great symphony. The theme of praise has dominated all the psalms, but as the end approaches, the “conductor” brings in each section of the orchestra in one grand finale of praise. Psalm 150 is the climax of the climax, where we are exhorted 13 times in six short verses to praise the Lord. It is telling us that ...

God’s people should be caught up with praising Him.

I wonder how many of us could honestly say, “Praising God characterizes my life”? The extent to which we cannot say that reflects the extent to which we are not God-centered. We’re not to be praise-centered, but God-centered. A God-centered person will be a person of praise. As God’s people, we should be focused on Him in every situation, and therefore we should be people of praise.

Psalm 150 gives us the where, why, how, and who of praise. It does not give us, per se, the what of praise. Just so we’re clear at the outset, when we’re talking about praising God we are not talking about repeating “Praise the Lord” over and over. We are talking about thinking and/or speaking well of God’s perfect attributes or great acts. Praise can be expressed through singing and music (including clapping, dancing, lifting our hands, kneeling, lying prostrate, etc.), through testimony and thanksgiving, prayer, sacrificial service, and giving. If we want praise to characterize our lives, the psalmist would have us understand ...

1. The where of praise: Everywhere (150:1).

God’s sanctuary refers to the place of worship on earth where God’s people gathered. In the psalmist’s day, this was the temple in Jerusalem; in ours, it is the church.

The “mighty expanse” (“firmament”) refers to the heavens, and is a call to all of the heavenly hosts to praise God. Thus the psalmist is saying, “Praise God everywhere! Praise Him on the earth! Praise Him in the heavens!” Derek Kidner writes, God’s “glory fills the universe; His praise must do no less” (Psalms [IVP], 2:491).

The word “sanctuary” relates especially to the corporate gatherings of God’s people. It means that the praise of God should be our main business when we gather as the church. We should not gather primarily to meet with our friends, although that is an aspect of our meetings. We should not gather primarily to win the lost, although I pray that many without Christ will be brought to repentance. We should not come primarily to have our needs met, although that will often happen. We gather primarily to meet with God, to corporately offer praise to Him. “Enter His gates with thanksgiving, and His courts with praise” (Ps. 100:4). It is my objective every week through the preaching of God’s Word that each one present will encounter God.

Our corporate worship will be enhanced if each member has been praising God wherever we’re at throughout the week. Each of us should begin our day by focusing our thoughts on God, on who He is and on what He has graciously done for us. As we do, our hearts will be filled with praise, adoration, and joy. Our days at work, at home, at school, or wherever we are should be punctuated with thoughts and expressions of praise. Sundays should be the great crescendo as the many individual worshipers gather corporately to praise our great God.

If we want praise to characterize our lives, the psalmist also would have us understand...

2. The why of praise: every act and attribute of God (150:2).

Why should we praise God? Because of what He has done (“His mighty deeds”) and because of who He is (“His excellent greatness”).

A. We should praise God for His mighty deeds.

Think your way through the Psalms and you will be reminded of some of the great things God has done. As we saw in Psalm 139, He formed you while you were in the womb, and ordained all the days of your life. As we discovered in Psalm 22, He sent the Messiah to die for our sins. Psalm 23 shows us His providing for our every need as our good Shepherd. Psalm 32 tells of the forgiveness of sin which God gives to the repentant sinner. Psalm 57 describes how God is sufficient in a time of trial. Psalm 71 taught us of God’s grace for old age. Psalm 119 extols God’s Word which He has graciously given to guide us. Truly, God has done mighty deeds!

Think of how he has dealt with you. He chose you in Christ before the foundation of the world. He sought you when you were dead in your transgressions and sins, when you were hostile toward Him. He caused you to be born again to a living hope. He has dealt graciously and patiently with you to lead you to the place where you are today. And He who began this good work in you will perfect it until the day of Christ Jesus (Phil. 1:6). Praise God for His mighty deeds!

B. We should praise God for His excellent greatness.

Apart from His many mighty deeds, God is worthy of praise simply for who He is. He is perfect, lacking in nothing. He is “the King eternal, immortal, invisible, the only God” (1 Tim. 1:17); “the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light” (1 Tim. 6:16). “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev. 4:11). “Praise God according to His excellent greatness.”

Thus if we would be people of praise, we must understand the where of praise--that God is to be praised in all of heaven and earth. We must understand the why of praise--that God is to be praised for His mighty acts and His perfect attributes. But also, we must understand ...

3. The how of praise: with everything you’ve got (150:3-5)!

The sense of these verses is, “Pull out the stops and give it everything you’ve got!” Use your breath to blow the trumpet; use your fingers to play the harp and lyre; use your whole hand to hit the tambourine (timbrel); move your whole body in the dance. There are stringed instruments, wind instruments, and percussion instruments (vv. 4-5). It sounds more like a Disneyland parade than a Sunday morning worship service!

Maybe, just maybe, we somehow have picked up the wrong idea about worship. Dostoyevski has the Devil say in The Brothers Karamazov, “Everything would be transformed into a religious service: it would be holy, but a little dull” (in Christianity Today [11/21/80], p. 29). Isn’t that often our concept of worship--holy, but a little dull? Verses 3-5 suggest two indispensable elements of worship:

A. Festivity

There is a festive, joyous air to these verses. Worship is not to be a somber, formal exercise, devoid of joy. Yes, we need to be reverent, as is fitting in the presence of our holy God. Of course there is a place for soberness, when we confess our sins and think on the Lord’s death. But God also wants His people to celebrate His goodness. We’re not at God’s funeral; we serve a risen Savior! Our faces should reflect that we’re enjoying God and His bountiful provision for us in Jesus.

I read of a man who came to Christ from a non-religious background, so he didn’t know the Christian jargon. When he was baptized, he came up out of the water clapping his hands for joy, shouting, “Hot dog! Hot dog! Hot dog!” (Paul Tan, Encyclopedia of 7700 Illustrations [Assurance Publishers], # 2831). He was excited about God!

At this point you may be saying, “Now wait a minute! That’s not my personality! I’m a quiet and reserved person.” Oh really? It’s Super-bowl Sunday. Your favorite team is behind by five points in the final seconds of the game. On the last play of the game the quarterback for your team drops back and throws a long pass. The end grabs the pass, outruns the defense, and steps into the end zone to give your team a one-point victory. How quiet and reserved are you at that moment? You see, we all have things that get us excited. We just happen to get excited about the trivial instead of the crucial.

To stick with the football analogy for a minute, praise is a natural response to a tremendous play. When you see a spectacular play, it’s not only natural but even necessary, to fully enjoy the game, to shout, “Wow! Did you see that catch?” You want to share the excitement with someone else who loves the game. Praise is both a natural and necessary response to fully appreciate the object being praised. It needs to be expressed.

But what if your wife doesn’t appreciate the game? You shout, “Wow, did you see that play!” She shakes her head and says, “What’s the big deal? Who cares, anyway?” You think to yourself, “She doesn’t love the game.” If you love the game, you get excited about it. If you love the Lord, you’re going to get excited about gathering with His people to praise His name. If you come to church with no preparation, hassled about some problem, glancing constantly at your watch and thinking, “Let’s get this show over with so I can get on with the day’s activities,” you’ll never praise God as you should. The second element in worship is ...

B. Fervency

You’ve got to be all there. You must focus your mind on God. You must concentrate on the significance of the songs and the words of Scripture. You have to shake off apathy in worship as a soul-killing sin. You must make praise your priority and dedicate your whole being to the process.

When the billionaire Howard Hughes died, the public relations director of his Summa Corporation asked the casinos in Las Vegas, where Hughes had vast holdings, for a minute of silence out of respect for Hughes. The message went out over the public ad-dress systems, and the normally noisy casinos fell silent. House-wives stood uncomfortably, clutching their paper cups of coins at the slot machines; the blackjack games paused; and at the crap tables stickmen cradled the dice in the crooks of their wooden wands. Then a pit boss looked at his watch, leaned forward, and whispered to the stickman, “Okay, roll the dice. He’s had his minute.” (From “Our Daily Bread,” 1977.) Some respect!

Yet I can’t help but wonder if that isn’t the way we often view worship: “Let’s give God His hour,” so we can get on with the things we’d really rather be doing. But we ought to come with the fervency and expectancy as if Jesus Himself were going to be present, because He is here. He deserves our giving Him everything we’ve got in worship.

But the psalmist would not only have us understand the where, the why, and the how of praise. He also wants us to grasp ...

4. The Who of praise: everything that breathes (150:6).

The only qualification for praising God is that you breathe. (That may disqualify a few of you here!) The most striking feature of this psalm is the fact that in six short verses we are commanded to praise God no less than 13 times! In the Hebrew, the greatest number of words between any two “Hallelujahs” is four, and that only once; in every other instance, there are just two words between one Hallelujah and the next (in Spurgeon, The Treasury of David [Baker], VII:451). Every third word is a command to praise God!

The fact that God can command us to praise Him means that praise is not just a feeling based upon your mood or circumstances. Praise is in part a feeling, but it is not at its heart a feeling. Praise is a matter of obedience to our great God. It stems from deliberately focusing on Him. It is the result of being willfully God-centered in your thinking. If you are breathing, praising God is not an option; it is your responsibility.

Conclusion

Thus the message of the psalms, and especially of Psalm 150, is that God’s people should be caught up with praising Him. But maybe you don’t know how to do it. I’d like to walk you through what a life of praise looks like, first individually, and then corporately.

Individual praise: You get up on Monday morning and the first thing that pops into your mind is the pressures of the week. You stare at your alarm, wondering why it went off 20 minutes earlier than you need to get ready for the day. Then you remember, you want to be a person of praise! You set your alarm so you could spend a few minutes with the Lord to start your day. So you grab your Bible, open to the Psalms (or whatever portion you’re reading), and focus your thoughts on how great God is and on what He has done for you.

You pray, “Lord, You are the eternal God, the almighty Creator. Thank You for loving me and saving me from my sins. Your mercies are fresh every morning. Great is Your faithfulness! You ordained today for me, even the minor details, even before You formed me in my mother’s womb. Your purpose is to shape me into the image of Jesus Christ. Now, Father, I’ve got these problems ....” And you cast your burdens on the Lord. Maybe He puts a song on your heart that you begin to sing or hum as you get ready for your day.

Do you see how praise helps to put things in perspective? And throughout the day you pause to focus on Him, to pray about problems that come up, to give thanks to Him for who He is. You’re putting God at the center of your life, so your life is becoming filled with praise. Then Sunday rolls around:

Corporate praise: You wake up and think, “Praise God! It’s the Lord’s Day! I have the privilege of worshiping God together with His saints!” You hurry to get ready so that you arrive at church on time. On the way, perhaps you sing a song together, or you remind your kids of the purpose of worshiping God. As you enter, the pianist is playing a hymn you know, and you think of the words. Or, you look at the bulletin and notice that the pastor is speaking on Psalm 150, so you read it prayerfully and ask God to help you focus on Him. You pray silently for the pastor and for others present, that we all might meet with the living God.

The first Hymn is announced, and you stand and focus on the words, “Praise to the Lord, the Almighty, the King of Creation ....” You sing with vigor because the words have such meaning to you. You don’t allow yourself to be distracted by the latecomers. Your focus is on the Lord. As you continue to sing, you are drawn more and more into His presence. Since others are also focusing on the Lord and singing with all their might, the sound of the music lifts you up into God’s presence. You close your eyes and lift your hands in praise and adoration as you worship Him.

There is a brief pause in the worship as we recognize the visitors and share in the news of the coming week. As we go to prayer, you again focus on the Lord. As you give to the Lord’s work, you thank Him for providing for your needs and pray that He will use your gift to further His work and that He will give you more to give. You then focus on the words of the praise songs. As the Scripture is read, you pray silently, “Lord, open my heart to Your Word. May Your Holy Spirit teach me and reveal Christ to me today.” You listen attentively and eagerly to God’s Word as it is preached. As the sermon is concluded, you ask God to help you obey as you yield yourself again to Him. You pray for others, who may not know Christ or who may be resisting His Lordship. You have met with God and praised Him with His people.

After the service, you look around for those who may not know anyone, and you extend your friendship to them. The newcomer is impressed with what he has seen. He wants to hear more about the God whose praise characterizes your life and the life of this church. So you arrange to meet with him during the week. You didn’t come to “get something out of the service”; you came to worship and praise God. But as you leave, you realize how much you received because you made praise your priority, not just on Sunday, but throughout the week. You are a person whose life is becoming more and more centered on God, caught up with praising Him.

Discussion Questions

How can I fight my own spiritual apathy and lukewarmness?
Is it hypocritical to praise God when you don’t feel like it? Why/why not?
Are we supposed to praise God at all times? Isn’t that unrealistic?

Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, © The Lockman Foundation

Prayer - SPFRM 5053/2053

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Prayer Course Description
(Updated 2008)

This is the course description and materials for a class on Prayer, given at Southwestern Theological Seminary in Fort Worth, Texas.

Course Description

A biblical study of prayer with practical application to personal discipline, family worship and congregational ministries of intercession. Special attention will be given to prayer’s relationship to spiritual awakening, spiritual warfare, church growth and world missions.

Course Objectives

Students will recognize the importance of a theological foundation for prayer as evidenced by reading, writing, listening, reporting, interacting, researching, and testing.
Students will distinguish the uniqueness of a personal passion for prayer as evidenced by reading, writing, listening, reporting, interacting, researching, and testing.
Students will evaluate the nature of a corporate expression of prayer as evidenced by reading, writing, listening, reporting, interacting, researching, and testing.
Students will examine the global impact of prayer as evidenced by reading, writing, listening, reporting, interacting, researching, and testing.

Course Outline

Section One: The Theological Foundation of Prayer: This section of the course will help the student recognize the importance of a theological foundation for prayer as the basis of any approach to the study of prayer principles and any development of prayer strategies.
Section Two: The Personal Passion for Prayer: This section of the course will help the student distinguish the uniqueness of a personal passion for prayer.
Section Three: The Corporate Expression of Prayer: This section of the course will help the student evaluate the nature of a corporate expression of prayer as well as equip the student to lead such expressions.
Section Four: The Global Impact of Prayer: This section of the course will help the student examine the global impact of prayer as well as participate in global intercession.

Course Textbooks

Giving Ourselves to Prayer: an Acts 6:4 Primer for Ministry, Dan R. Crawford, Compiler, Prayer Shop Publishing.
The Prayer-Shaped Disciple, Dan R. Crawford, Hendrickson Publishers
The Contemporaries Meet the Classics on Prayer, Compiled by Leonard Allen, Howard Publishing Company.
Prayer: Finding the Heart’s True Home, Richard Foster, Harper San Francisco

Course Prayer Room

An online Prayer Room will be a part of Blackboard’s menu. Students should click on the item entitled “Prayer Room” to meet weekly prayer assignments.

Course Grade Determination

Grades will be posted weekly in the Online Grade Center. If an assignment is worth 3% of the course grade and the assignment is completed correctly and submitted on time the number “3” will appear in the grade column for that assignment. If the assignment is incomplete or incorrect, a lesser number will appear in the grade column. Questions answered in one or two sentences are not acceptable for master’s level work. If the assignment is submitted late the grade will be lowered. Blackboard will record the time each assignment is submitted. The only exception to the “late” policy is if Blackboard is down. If all assignments are submitted correct and on time, the final grade will be 100.

Course Options

Dr. Dan’s Coffee Break. At selected times throughout the semester a time may be set for a class Chat Room – better known as “Dr. Dan’s Coffee Break.” These are optional as far as student participation, but are available for students who wish to “chat” with the professor or fellow students in the online class.
Free Speech Mall. On the student menu click on the item entitled, “Free Speech Mall” to leave any non-academic items. Among items left here could include: responses to résumés of other students, news bits, warm fuzzy stories, ideas that must be shared with someone, great spiritual insights, etc. You can go to this site to read and respond to the postings of other students. By doing so, it will free up the Discussion Board for academic, class-related use.

Course Bibliography

There is a two-hundred-eighty-nine-book bibliography available at the end of The Prayer-Shaped Disciple.
For a more thorough bibliography go to www.discipleallnations.org and click on “A Bibliography of Books on Prayer.”

COURSE REQUIREMENTS SCHEDULE:

Week One:

Each student will post their definition of prayer as well as a prayer concern in the “Discussion Board” site, no later than Friday, January 16. This assignment is worth 3 % of the course grade.

Each student will watch the video entitled, “Who is the Professor?” A completed Q&A form will be submitted on Friday, January 16 and is worth 3 % of the course grade.

Week Two:

Each student will read Giving Ourselves to Prayer, Section One, Chapters 1-10. On the “assignment” form provided, each student will answer the questions. There will also be questions on the form from the video, “The Theological Foundation of Prayer,” which each student should watch. This assignment is due on Friday, January 23, and is worth 4 % of the course grade.

Each student will also select one type of prayer (chapter) from Part One (Moving Inward) of Prayer: Finding the Heart’s True Home and practice praying that type of prayer for the next two weeks.

Each student will read one author of their choice from Chapter I: (The Purpose of Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, January 23 and is worth 2 % of the course grade.

Each student will post either a prayer request, an answer to prayer or an actual prayer for some other student’s prayer request. This post, to be done in the Prayer Room, is due on Friday, January 23 and is worth 1 % of the course grade.

Week Three:

Each student will read Giving Ourselves to Prayer, Section One, Chapters 11-20. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, January 30, and is worth 3 % of the course grade.

Having selected a prayer (chapter) from Part One (Moving Inward) of Prayer: Finding the Heart’s True Home, each student will continue to practice praying that type of prayer for the next week.

Each student will read one author of their choice from Chapter II: (The Psalms as Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, January 30 and is worth 2 % of the course grade.

Week Four:

Each student will read The Prayer-Shaped Disciple, Part One, Chapters 1-3. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, February 6, and is worth 3 % of the course grade.

Having practiced a prayer (chapter) from Part One (Moving Inward) of Prayer: Finding the Heart’s True Home, each student post a response of their experience on the Discussion Board. This post is due on Friday, February 6 and is worth 2 % of the course grade.

Week Five:

Each student will read Giving Ourselves to Prayer, Section Two, Chapters 21-30. On the “assignment” form provided, each student will answer the questions. There will also be questions on the form from the video, “The Personal Passion for Prayer,” which each student should watch. This assignment is due on Friday, February 13, and is worth 4 % of the course grade.

Each student will also select one type of prayer (chapter) from Part Two (Moving Upward) of Prayer: Finding the Heart’s True Home and practice praying that type of prayer for the next two weeks.

Each student will read one author of their choice from Chapter III: (Patterns for Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, February 13 and is worth 2 % of the course grade.

Week Six:

Each student will read Giving Ourselves to Prayer, Section Two, Chapters 31-40. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, February 20, and is worth 3 % of the course grade.

Having selected a prayer (chapter) from Part Two (Moving Upward) of Prayer: Finding the Heart’s True Home, each student will continue to practice praying that type of prayer for the next week.

Each student will read one author of their choice from Chapter IV: (A Passion for Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, February 20 and is worth 2 % of the course grade.

Week Seven:

Each student will read The Prayer-Shaped Disciple, Part One, Chapters 4-6. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, February 27, and is worth 3 % of the course grade.

Having practiced a prayer (chapter) from Part Two (Moving Upward) of Prayer: Finding the Heart’s True Home, each student post a response of their experience on the Discussion Board. This post is due on Friday, February 27 and is worth 2 % of the course grade.

Week Eight:

Each student will read Giving Ourselves to Prayer, Section Three, Chapters 41-50. On the “assignment” form provided, each student will answer the questions. There will also be questions on the form from the video, “The Corporate Expression of Prayer,” which each student should watch. This assignment is due on Friday, March 6, and is worth 4 % of the course grade.

Each student will also select one type of prayer (chapter) from Part Three (Moving Outward) of Prayer: Finding the Heart’s True Home and practice praying that type of prayer for the next two weeks.

Each student will read one author of their choice from Chapter V: (The Posture of Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, March 6 and is worth 2 % of the course grade.

Week Nine:

Each student will read Giving Ourselves to Prayer, Section Three, Chapters 51-60. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, March 13, and is worth 3 % of the course grade.

Having selected a prayer (chapter) from Part Three (Moving Outward) of Prayer: Finding the Heart’s True Home, each student will continue to practice praying that type of prayer for the next week.

Each student will read one author of their choice from Chapter VI: (Problems with Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, March 13 and is worth 2 % of the course grade.

Week Ten: Spring Break – no assignments

Week Eleven:

Each student will read The Prayer-Shaped Disciple, Part Two, Chapters 7-12. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, March 27, and is worth 3 % of the course grade.

Having practiced a prayer (chapter) from Part Three (Moving Outward) of Prayer: Finding the Heart’s True Home, each student post a response of their experience on the Discussion Board. This post is due on Friday, March 27 and is worth 2 % of the course grade.

Week Twelve:

Each student will read Giving Ourselves to Prayer, Section Four, Chapters 61-70. On the “assignment” form provided, each student will answer the questions. There will also be questions on the form from the video, “The Global Impact of Prayer,” which each student should watch. This assignment is due on Friday, April 3, and is worth 4 % of the course grade.

Each student will read one author of their choice from Chapter VII: (Powerlessness and Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, April 3 and is worth 2 % of the course grade.

Week Thirteen:

Each student will read Giving Ourselves to Prayer, Section Four, Chapters 71-80. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, April 10, and is worth 3 % of the course grade.

Each student will read one author of their choice from Chapter VIII: (Public and Private Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, April 10 and is worth 2 % of the course grade.

Week Fourteen:

Each student will read The Prayer-Shaped Disciple, Part Three, Chapters 13-15. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, April 17 and is worth 3 % of the course grade.

Each student will read one author of their choice from Chapter IX: (Pastoral Private Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, April 17 and is worth 2 % of the course grade.

Week Fifteen:

Each student will read The Prayer-Shaped Disciple, Part Three, Chapters 16-18. On the “assignment” form provided, each student will answer the questions. This assignment is due on Friday, April 24, and is worth 3 % of the course grade.

Each student will read one author of their choice from Chapter X: (The Power of Prayer) in The Contemporaries Meet the Classics on Prayer and post a response on the Discussion Board. This post is due on Friday, April 24 and is worth 2 % of the course grade.

Week Sixteen:

Each student will select one country or people group of the world (other than their own) for prayer research. A completed form is to be submitted on Friday, May 1 and is worth 3 % of the course grade.

Each student will select one scripture passage that is a prayer (minimum four verses). A completed research form is to be submitted on Friday, May 1 and is worth

3 % of the course grade.

Each student will post one final prayer request, answer to prayer or actual prayer for some other student’s prayer request. This post, to be done in the Prayer Room, is due on Friday, May 1 and is worth 1 % of the course grade.

Week Seventeen:

Each student will watch the video, “My New Concept of Prayer” before completing the final assignment of the course.

Each student will post a new definition of prayer based on what they have learned during the semester. Then they will compare and contrast their first-week definition of prayer and make comments. This post is due on Wednesday, May 6 and is worth 5 % of the course grade.

I have heard that Lillith was actually the first woman, before Eve. Is this true?

The Bible records the creation of all things, including Adam and Eve, in Genesis 1-2. While Scripture does not pretend to give us all of the details that occurred the story of Lillith may be safely discounted. In Genesis 1:31, after creating both male and female (Gen. 1:27), God looked at all that He had made and pronounced it "very good." The myth of Lillith contains sinful activities (disputes with Adam and illicit activities with demons) that would not have been deemable as "very good." Likewise, since the creation of this woman in chapter 1 is expanded upon in chapter 2 (and the same woman is subseqently named Eve in Gen. 3:20) there seems to be no chronological possibility of their having been such a previous creation as Lillith.

The story of Lillith may be safely discounted as a mixture of ancient pagan beliefs and Jewish superstitions/mythology deriving from the Babylonian Talmud (and further developed by later commentators).

The one possible Biblical reference to a "Lillith" in the Bible is found in Isaiah 34:13-15. In the context however this seems to be referring to some type of wild animal or bird (occurring in a list with other such creatures). (See note 33 in the NET Bible on Isaiah 34:14)

“Whom He Also Named Apostles”: A Textual and Narrative-Critical Solution to Mark 3.14

*Editor’s note: Chris Skinner earned his Th.M. from Dallas Theological Seminary. He was one of my interns there, and a great student of the scriptures. He is currently working on his Ph.D. in New Testament at Catholic University in Washington, D.C. and is Associate Pastor of Perry Hall Baptist Church in Baltimore, Maryland. Chris would like any feedback on this essay that you would like to offer, in particular any areas where you think the argument could be strengthened.

Daniel B. Wallace, 22 January 2003

I. Introduction

The textual reading of Mark 3:14 in Nestle-Aland’s 27^th edition of the Greek NT contains the phrase οὓς καὶ ἀποστόλους ὠνόμασεν placed in square brackets to indicate the “balance of probabilities” posited by the editorial committee.¹ While many modern English translations are split over the insertion of this phrase, the majority of modern commentators on the Second Gospel have been decidedly in favor of its omission.² Such a wide disparity among committees and commentators intimately acquainted with the nuances of NT textual criticism reflects the difficulties raised by the evidence for this verse and its various readings. There are a number of factors involved in evaluating this textual problem and the present study does not purport to offer the final word on the discussion. However, there does appear to be an acceptable solution to this problem that incorporates both textual and narrative-critical issues. This “two-pronged” approach to solving the textual problem in 3:14 is the focus of this short study.

II. External Evidence

The witnesses attesting to the bracketed textual reading in Mark 3:14 are B C* Θ f¹³ 28 pc sy^hmg co. Some of the earliest and highest quality manuscripts are contained in this list. On the contrary, neither of the variant readings enjoys such widespread or such early manuscript support. The phrase is completely omitted by A C² (D) L f¹ 33 latt sy sa^ms and is placed after ἵνα ὧσιν μετ’ αὐτοῦ in W (Δ). Standing alone, the external evidence for the textual reading is practically insurmountable—a point almost conceded by the UBS committee.³ Not only is the NA²⁷ reading attested to by a combination of some of the earliest and best witnesses, but the occurrence of the disputed phrase in W (late 4th/early 5th century) further bolsters a claim to the authenticity of the phrase on the grounds of early attestation. Thus, the external evidence points strongly in the direction of the bracketed textual reading. However, reliance upon external evidence alone does not represent the most balanced approach to an evaluation of this or any other textual issue.⁴ Therefore an examination of internal criteria is necessary to tip the scales in favor of one reading or another.

III. Internal Evidence

The primary contention of those who dispute the authenticity of the NA²⁷ reading is that the phrase containing ἀποστόλους—a prominent term in only Luke-Acts and Paul—may have been introduced into the Markan narrative by way of Lucan influence (cf. Luke 6:13).⁵ That Mark consistently refers to the disciples as οἱ μαθηταί and as οἱ δώδεκα, rather than οἱ ἀπόστολοι is held to be implicit support for this assertion.⁶ Thus, as the argument goes, the transcriptional probability favors the reading that omits the term and that variant must then be regarded as the earlier reading. Taken at face value, this point appears to provide internal evidence with the strength to rival that of the external attestation, and creates a conflict between the two sets of evidence that begs for resolution. At this point, one must either proceed with the external evidence as the starting point, or acquiesce to the argument for interpolation.

Since the external evidence is weighty, it would be risky to disregard it at the outset. Therefore, it is necessary to deal with the claim of interpolation on internal grounds by (1) accounting for the term ἀπόστολος in the Markan narrative; and (2) explaining the nature of the omission in the other manuscripts. This will either bolster the argument for interpolation or effectively overturn the idea that the omission of the phrase reflects the earlier reading.

First, the argument for Lucan interpolation is significantly weakened in light of the fact that the disciples are explicitly referred to as οἱ ἀπόστολοι in Mark 6:30.⁷ This is the only other occurrence of ἀπόστολος in Mark and while its presence in the narrative is problematic for an overall discussion of the disciples in Mark’s Gospel, this undisputed reading in 6:30 sets a clear precedent for Markan usage of the term.⁸ Therefore, it is incorrect to flatly claim that Mark has no conception of “apostle”—however it is to be understood and however meager the evidence for it might be.⁹ The recognition of this fact casts serious doubt upon the assertion that the term must have been introduced under Lucan influence in 3:14. In fact, it seems possible that the disputed phrase was first used by Mark and then brought over into Luke during the composition of the Lucan narrative. Therefore, there is no reason to strictly assume the introduction of the term into the text by way of Lucan influence in light of the indisputable proof of its use in Mark 6:30.

Second, in evaluating the internal evidence, there is more here than meets the eye. The phrase καὶ ἐποίησεν δώδεκα is found in 3:14 and 3:16.¹⁰ It is notable that the majority of witnesses omitting the disputed phrase in v. 14 also omit the second occurrence of καὶ ἐποίησεν δώδεκα in v. 16.¹¹ Second, the term ἀποστέλλῃ also appears in the final phrase of 3:14. The appearance of this repeated phrase (καὶ ἐποίησεν [τοὺς] δώδεκα) along with these two cognate terms (ἀποστόλους /ἀποστέλλῃ) all in such close proximity to one another would likely have been problematic for a copyist. There is the possibility then that parablepsis occurred resulting in scribal omission of both phrases in the weaker manuscripts.¹² This would account for the rise of the omission and accords well with the weightiness of the external attestation for the NA²⁷ reading.

Another point in support of the textual reading is the well-documented tendency of both Sinaiticus and Vaticanus to abbreviate rather than conflate. This is not infallible but is certainly an established rule of thumb to remember when approaching these two great uncials. In light of this tendency in both manuscripts, and in light of their agreement in attesting to the inclusion of the disputed phrase, the claim to an original shorter reading becomes even more difficult to maintain. Therefore, the bracketed textual reading stands out.

There is then, overwhelming external evidence in favor of the bracketed textual reading as well as a plausible answer on internal grounds for the rise of the variant which omits the disputed phrase. Before offering a final conclusion, there is one more internal issue that needs to be addressed. The intrinsic probability also strongly favors the NA²⁷ reading but this can only be introduced in the context of an exegetical and narrative-critical discussion of the passage in question. It is to this area that we now turn.

IV. Exegetical Evidence

Discipleship is one of the more prominent themes in the Second Gospel and “the twelve” are often the vehicle for communicating the evangelist’s theology of the role and function of discipleship. At the narrative level, 3:13-19 is—along with 6:6b-30—a critical text for understanding the nature of discipleship within Mark. These texts constitute a set of bookends that picture the appointment of the twelve (3:13-19) and the consummation of their ministry (6:6b-30) in the overall context of the Gospel. Also, in these passages there exists both a disputed (3:14) and an undisputed example (6:30) of the term ἀπόστολος—the only two such occurrences in the Gospel of Mark. It is necessary then, to demonstrate the relation of these texts in order to show the linking of concepts and the exegetically significant use of the term ἀπόστολοςin both texts. This helps to further establish the authenticity of the textual reading on internal grounds.

According to 3:14, there was a dual purpose in Jesus’ appointment of the twelve. Jesus appointed them ἵνα ωσιν μετ’ αὐτοῦ but also ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν καὶ ἔχειν ἐξουσίαν ἐκβάλλειν τὰ δαιμόνια.¹³ The twelve are thus observers of Jesus’ ministry from 3:20-6:6a and are participants in that ministry from 6:6b-30.¹⁴ After 6:30, the twelve are never again explicitly associated with the message of Jesus in the course of the gospel. This serves as a tacit reminder to the astute reader of the ongoing incomprehension of the twelve.

Between these two units there is the hope, the glorious success and ultimately, the failure of the disciples in the ministry to which they have been entrusted. Mark 3:13-19 represents the promise and the potential of the twelve, as they are hand picked by Jesus according to his two specific purposes. Mark 6:6b-30 represents the carrying out of that ministry by the disciples—”sandwiched” with the Baptist’s death—which culminates in a demonstration of the spiritual dullness of the twelve. This key Markan theme of failure rears its head once again in 6:30, in the disciples’ response after their ministry success: “the apostles came to Jesus and reported to him all that they had done and all that they had taught.”¹⁵ After having been μετ’ αὐτοῦ and after ministering by his authority, they have experienced great success, but have failed because they have taken credit for accomplishments that were brought about by an authority that was merely on loan from Jesus.

With the relation of these texts in exegetical and theological perspective, there are at least three clear internal links connecting these two pericopae. First, both sections begin with summary statements (3:7-12 and 6:6b) that are followed by material relating directly to the mission of the disciples (3:13-19 and 6:7-12, 30).¹⁶ Second, the term προσκαλέω is used in 3:13 and in 6:7 to indicate the summoning of the disciples by Jesus—each time at the outset of the pericope. In the former passage Jesus summons them for the first time, appointing them for special ministerial purposes. In the latter passage, he summons them that they might finally carry out the ministry to which they had previously been appointed. These two links are important for developing an appreciation for the relation between these pericopae, but it is ultimately the lexical linking of the noun ἀπόστολος and its verbal cognate in both texts that helps to bolster the above text-critical conclusions.

Assuming the authenticity of the bracketed textual reading, there is a lexical link created by two corresponding halves of an inverted symmetrical structure that binds the pericopae:

[A] οὓς καὶ ἀποστόλους ὠνόμασεν (TITLE – the twelve are named apostles; 3:14)

[B] ἵνα ἀποστέλλῃ αὐτοὺς κηρύσσειν (ACTIVITY – with the purpose of being sent; 3:14)

[B] καὶ ἤρξατο αὐτοὺς ἀποστέλλειν (ACTIVITY – the twelve are sent; 6:7)

[A] καὶ συνάγονται οἱ ἀπόστολοι (TITLE – the apostles return; 6:30)

There is here a quasi-chiastic pattern where four cognate terms are used in reference to the twelve and their ministry activity. This pattern begins with a titular form followed directly by a verbal form (both in 3:14). This verse serves as an introduction to the twelve as “apostles” who will eventually be “sent” to minister. The corresponding passage reverses the previous pattern with a verbal form (6:7) followed by the titular form (6:30). This text pictures the “apostles” returning from the ministry after having been “sent.” The inclusion created by this pattern serves to further highlight the thematic symmetry already at work in the two passages and depicts both the beginning and the end of the disciples’ ministerial career within the Second Gospel. Not only does this pattern reveal the narrative artistry of the evangelist, but more importantly, it provides internal support for the intrinsic probability of the reading bracketed in NA²⁷.

V. Conclusion

It is clear from the history of the discussion on this textual issue that one set of data is not enough to solve the problem. It has been established here that: (1) there is strong external evidence in favor of the NA²⁷ reading; (2) there are several plausible explanations of the internal evidence and a more than reasonable solution for the rise of the variant on internal grounds; and (3) exegetically, there are several critical links between the text containing the disputed use of the term ἀπόστολος (3:13-19), and the text containing the undisputed use of the term (6:6b-30)—a fact which lends support to the intrinsic probability that the bracketed textual reading is authentic. The most notable feature is the inverted structure that connects the two pericopae, creates thematic inclusion and pictures both the beginning and end of the ministerial career of the twelve within Mark.

The combination of this evidence goes a long way toward resolving this difficult textual problem. When everything is considered, the preponderance of the evidence in this case suggests that the textual reading οὓς καὶ ἀποστόλους ὠνόμασεν is the earlier reading and is probably authentic.

¹Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d. ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), 69.

²Translations that omit the phrase include KJV, ASV, RSV, NKJV, JB and NASB. Conversely, the NRSV, NAB, TEV, CEV, NIV, NLT, ESV and NET Bible all retain the phrase. Among the vast majority of commentators who reject the phrase are: C. E. B. Cranfield, The Gospel according to Saint Mark (CGTC; Cambridge: Cambridge University Press, 1959), 127; R. T. France, The Gospel of Mark (NIGTC; Grand Rapids: Eerdmans, 2002), 247; Joachim Gnilka, Das Evangelium nach Markus, 5th ed., (EKKNT II; Zurich/Neukirchen/Vluyn: Beniger/Neukirchener, 1998), 139 n:18; Morna D. Hooker, The Gospel according to Saint Mark (BNTC 2; Peabody, MA: Hendrickson, 1991), 111; M.-J. Lagrange, Evangile selon Saint Marc (Etudes Bibliques; Paris: Gabalda, 1920); 58; William L. Lane, The Gospel of Mark (NICNT; Grand Rapids: Eerdmans, 1974), 131 n. 41; Simon Legasse, L’Evangile de Marc (Lectio Divina Commentaires 5; Paris: Les Editions Du Cerf, 1997); 1:229; Ernst Lohmeyer, Das Evangelium des Markus, 17th ed., (Meyers Kommentar; Gttingen: Vandenhoeck & Ruprecht, 1967), 74; Joel Marcus, Mark 1-8 (AB 27; New York: Doubleday, 2000), 263; Francis J. Moloney, The Gospel of Mark: A Commentary (Peabody, MA: Hendrickson, 2002), 77, 120-21; D. E. Nineham, The Gospel of St. Mark (Pelican Gospel Commentaries; New York: Seabury, 1963), 116; Rudolf Pesch, Das Markusevangelium (HTKNT: Freibourg, Basel and Wien: Herder, 1976, 1977), 1:203 note a; Vincent Taylor, The Gospel according to St. Mark, 2d. ed. (London: Macmillan, 1966), 230. Cf. also John P. Meier, “The Circle of the Twelve: Did it Exist During Jesus Public Ministry?” JBL 116 (1997): 638, 639 n. 11. Dissenting from the majority are James R. Edwards, The Gospel according to Mark (PNTC; Grand Rapids: 2002), 111-12, 113 n. 6; Robert A. Guelich, Mark 1-8:26 (WBC 34a; Dallas: Word, 1989), 154, note a; Robert H. Gundry, Mark: A Commentary on His Apology for the Cross (Grand Rapids: Eerdmans, 1993), 164; Dieter Lührmann, Das Markusevangelium (HNT 3; Tübingen: Mohr-Siebeck, 1987), 71; and Ben Witherington III, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2000), 146.

³“Although the words οὓς... ὠνόμασεν may be regarded as an interpolation from Luke (6:13), the Committee was of the opinion that the external evidence is too strong in their favor to warrant their ejection from the text” (Metzger, Textual Commentary, 69).

⁴Much current text-critical methodology leads exegetes to consistently side with readings where there is agreement between א and B, apart from a consideration of other factors. While the agreement between these two great uncials is weighty, there are clear examples of passages where together, they do not preserve the best or earliest reading. A prime example of this is Rom 8:35 where both uncials read θεοῦ. Though the two agree, that reading is almost universally regarded as a scribal change from χριστοῦ in order to create agreement with Rom 8:39 (cf. Metzger, Textual Commentary, 458). Thus, the weight of these two uncials should always be tempered with a consideration of other factors, both external and internal. Other notable examples where agreement between these two uncials likely reflects a later development are Matt 27:16-17; Mark 1:27; 12:23; 14:68; Luke 18:24; and Phil 1:14.

⁵Metzger, Textual Commentary, 69. See also Gnilka, Markus, 139; Hooker, Saint Mark, 111; Marcus, Mark 1-8, 263; Moloney, Mark, 77 n:11; Taylor, St. Mark, 230; and Meier, “The Circle of the Twelve,” 639 n:11.

⁶Mark uses the term μαθητής 52 times when referring to all or part of Jesus’ inner circle of disciples. See 2:15, 15, 23; 3:7, 9, 20; 4:34, 35, 38, 40; 5:31, 40; 6:1, 35, 41, 43, 48; 7:2, 5, 17; 8:1, 4, 6, 7, 8, 10, 14, 27, 33, 34; 9:14, 18, 28, 31; 10:10, 13, 23, 24, 26, 32, 46; 11:1, 14; 12:43; 13:1; 14:12, 14, 16, 22, 32, 37; 16:7. The term δώδεκα ?is used twelve times in referring to Jesus’ disciples. See 3:14, 16; 4:10; 6:7, 43; 9:35; 10:32; 11:11; 14:10, 17, 20, 43.

⁷To be sure, the use of the term is problematic for an overall discussion of discipleship in Markan theology. Discipleship is one of the major themes in Mark—as attested to by the sheer volume of material written on the subject—and any discussion of this topic must include the use of the term in 6:30 (even though it is not found anywhere else in Mark except in the present text under discussion).

⁸Some commentators attempt to get around this by suggesting that the occurrence of the titular form in 6:30 is used solely for the purpose of creating inclusion with the verbal form in 6:7 (cf. e.g., Moloney, Mark, 119).

⁹Contra Gnilka, Markus, 139 n:18.

¹⁰The second occurrence of the phrase in v. 16 is καὶ ἐποίησεν τοὺς δώδεκα.

¹¹See especially A C² D L f¹ 33 .

¹²Regarding this internal evidence, a text-critical note in the first beta version of the NET Bible reads: “It is possible, given this close range of two verses, that a scribe’s eye could skip down to ‘he appointed twelve’ in v. 16 and cause him to miss the words ‘whom he named apostles’ in v. 14. Another factor which might increase this likelihood is the presence of ἀποστόλους here and ἀποστελλῆ [sic] in the next verse. The text would still read sensibly if a ms omitted both ‘whom he named apostles’ in v. 14 and ‘he appointed twelve’ in v. 16. Thus, the possibility of parablepsis arising from homoioarcton is likely” (The NET Bible, Biblical Studies Press, 2001, 1797-98). While this is certainly an attractive argument in favor of the position taken here, the manuscript evidence does not support the claim of homoioarcton. In support of this claim, we would expect at least one manuscript to completely omit all of v. 15, but there is apparently no manuscript that does so. [Editor’s note: the tc note in the NET Bible has been corrected here; indeed, the entire note has been reworked in light of Chris Skinner’s essay.]

¹³There are two things being appointed here, each designated by a ἵνα clause. The first thing to which the disciples are appointed is that they might be “with him.” It is here that they receive the authority to minister. The second thing to which they have been appointed is that they might minister by his authority. Therefore, the second and third activities pictured here and connected by kai both fall under the general category introduced by the second ἵνα clause.

¹⁴A growing number of recent commentators regard Mark 6:6b-30 as an intercalation or “Markan sandwich” passage. Cf. for instance, J. R. Donahue, Are You the Christ? The Trial Narrative in the Gospel of Mark (SBLDS 10: Missoula: Society of Biblical Literature, 1973), 54; James R. Edwards, “Markan Sandwiches: The Significance of Interpolations in Markan Narratives,” NovT 31 (1989): 198, 205-06; H. C. Kee, Community of the New Age: Studies in Mark’s Gospel (Philadelphia: Westminster, 1977), 54; Frank Kermode, The Genesis of Secrecy: On the Interpretation of Narrative (Cambridge: Harvard University Press, 1969), 128-31; Robert M. Fowler, Loaves and Fishes: The Function of the Feeding Stories in the Gospel of Mark (SBLDS 54; Chico: Scholars, 1981), 114-32; Francis J. Moloney, “Mark 6:6b-30: Mission, the Baptist, and Failure” CBQ (2001): 647-50; Tom Shepherd, “The Narrative Function of Markan Intercalation,” NTS 41 (1995): 522-23, 527, 530, 534. Whether 6:6b-30 be regarded as an intercalation or not, the exegete must ultimately reckon with the fact the ministry of the disciples in 6:7-13 remains unresolved until 6:30.

¹⁵There are three elements of this passage that support this picture of self-exaltation among the twelve. First, the verb ἀπαγέλλω is a strong verb typically used in contexts of public revelation. Second, while personal pronouns that would bolster this reading are conspicuously absent from the text, there is a double use of the relative pronoun ὅσα. Mark uses the relative pronoun at least four other times in the Gospel to make a clarifying point (2:26; 6:16; 13:20; 15:12). Therefore, there is good precedent for an understanding of its double use in this verse as making a clarifying point about the self-exaltation of the twelve. Third, the incomprehension of the twelve in the overall context of the Gospel easily lends itself to such a reading (not to mention, this “failure” occurs against the contrastive backdrop of the faithfulness of John the Baptist unto death). For a helpful exposition of several aspects of this reading, cf. Moloney, “Mark 6:6b-30: Mission, the Baptist, and Failure,” 660-61.

¹⁶This pattern is widely recognized in the recent English commentary tradition. Cf. Edwards, Mark, 176; France, Mark, 245-46; Hooker, Saint Mark, 154; Marcus, Mark 1-8, 381; Moloney, Mark, 116.

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How Mothers' Day Started

Anna M. Jarvis (1864-1948) first suggested the national observance of an annual day honoring all mothers because she had loved her own mother so dearly. At a memorial service for her mother on May 10, 1908, Miss Jarvis gave a carnation (her mother's favorite flower) to each person who attended. Within the next few years, the idea of a day to honor mothers gained popularity, and Mother's Day was observed in a number of large cities in the U.S. On May 9, 1914, by an act of Congress, President Woodrow Wilson proclaimed the second Sunday in May as Mother's Day. He established the day as a time for "public expression of our love and reverence for the mothers of our country." By then it had become customary to wear white carnations to honor departed mothers and red to honor the living, a custom that continues to this day.

Pulpit Helps, May, 1991

Session 1: Redrawing Your Brain Map

Related Media

This material is designed to be used as part of the Experience The Life journey which includes both a Guide Book and a DVD video.

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In this module, you will learn to Believe As Jesus Believed: transformed mind.

In each daily session, you begin with a prayer focused on the issues to be presented in the daily reading. The daily reading gives a core thought that will be explored in the day’s exercises. Questions are designed to help your understanding of the core thoughts and key ideas. You are then directed to reflect on the application of these core thoughts and key ideas to your own spiritual growth. Journaling space is provided for answering questions and recording thoughts, questions, applications, and insights stemming from your reflection.

Once weekly (the sixth session), you are encouraged to meet with others who comprise your community. At the community meeting you pray together, discuss the core thoughts and key ideas introduced in the week’s readings, and share from your own experience of practicing the week’s spiritual discipline. You also view and discuss the video introduction for the following week’s study and pray and encourage one another in your journey of spiritual transformation.

Related Topics: Discipleship, Spiritual Formation

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From the series: Psalms PREVIOUS PAGE | NEXT PAGE

Psalm 147: The God of Grace and Greatness

1. Praise the Lord for His grace to the afflicted and His greatness in governing the universe (147:1-6).

A. Praise the Lord for His grace to the afflicted (147:1-3, 6).

B. Praise the Lord for His greatness in governing the universe (147:4-5).

2. Praise the Lord for His greatness in providing for His creation and His grace to those that fear Him and hope in His love (147:7-11).

A. Praise the Lord for His greatness in providing for His creation (147:7-9).

B. Praise the Lord for His grace to those that fear Him and hope in His love (147:10-11).

3. Praise the Lord for His grace and greatness in providing for the physical and spiritual welfare of His chosen people (147:12-20).

A. The Lord’s grace and greatness provide for the physical welfare of His chosen people (147:12-18).

B. The Lord’s grace and greatness provide for the spiritual welfare of His chosen people (147:19-20).

Conclusion

Application Questions

From the series: Psalms PREVIOUS PAGE | NEXT PAGE

From the series: Psalms PREVIOUS PAGE | NEXT PAGE

Psalm 148: Let Heaven and Earth Praise the Lord!

1. Everything and everyone in heaven should praise the Lord (148:1-6).

A. The roster of those in heaven that should praise the Lord includes all the angels and all inanimate things in heaven (148:2-4).

(1). The heavenly roster includes all the angels (148:2).

(2). The heavenly roster includes all the inanimate things in heaven (148:3-4).

B. The reason that those in heaven should praise the Lord is because He created them and has established them forever (148:5-6).

2. Everything and everyone on earth should praise the Lord (148:7-14).

A. The roster of those on earth that should praise the Lord includes everything and everyone (148:7-12).

(1). Everything non-human on earth should praise the Lord (148:7-10).

(2). Every human on earth should praise the Lord (148:11-12).

B. The reason that those on earth should praise the Lord is His great glory and grace (148:13-14).

Conclusion

Application Questions

From the series: Psalms PREVIOUS PAGE | NEXT PAGE

From the series: Psalms PREVIOUS PAGE

Psalm 150: The Priority Of Praise

1. The where of praise: Everywhere (150:1).

2. The why of praise: every act and attribute of God (150:2).

A. We should praise God for His mighty deeds.

B. We should praise God for His excellent greatness.

3. The how of praise: with everything you’ve got (150:3-5)!

A. Festivity

B. Fervency

4. The Who of praise: everything that breathes (150:6).

Conclusion

Discussion Questions

From the series: Psalms PREVIOUS PAGE

Prayer - SPFRM 5053/2053

Prayer Course Description (Updated 2008)

Course Description

Course Objectives

Course Outline

Course Textbooks

Course Prayer Room

Course Grade Determination

Course Options

Course Bibliography

COURSE REQUIREMENTS SCHEDULE:

Week One:

Week Two:

Week Three:

Week Four:

Week Five:

Week Six:

Week Seven:

Week Eight:

Week Nine:

Week Ten: Spring Break – no assignments

Week Eleven:

Week Twelve:

Week Thirteen:

Week Fourteen:

Week Fifteen:

Week Sixteen:

Week Seventeen:

I have heard that Lillith was actually the first woman, before Eve. Is this true?

“Whom He Also Named Apostles”: A Textual and Narrative-Critical Solution to Mark 3.14

I. Introduction

II. External Evidence

III. Internal Evidence

IV. Exegetical Evidence

V. Conclusion

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NET Bible module for The Word® Download Page

Prayer Course Description
(Updated 2008)