Psalm 90 concentric structure

I've written briefly before about Book IV of the Psalter, which echoes some of the key points in the Exodus journey, beginning with Psalm 90 which has Israel calling out for redemption.

There are some fascinating little structural things going on here, but the journey of the psalm begins as a prayer of Moses to the God who has created all things (1-2). His enduring power in creation is in contrast to the fleetingness of people who come from and return to dust, much like the grass which is there in the morning but by evening is withered and is no more (3-6). At the centre of the psalm there is a triple pattern of God's anger contrasted with what that means for people (7/8, 9/10, 11/12). The cry to Yhwh is that he might relent and have compassion on his servants, that they might not be like grass which withers but be infused with his kindness to last through the days and years of life (13-16). Finally the prayer concludes with the hope that the goodness of God would similarly infuse the work of his people, that the work of their hands might last (17).

This psalm results in a pleasing concentric structure as follows:

A The Lord our God is creator and sustainer of all (1–2)

B He returns (שׁוב) people to dust—like grass in the morning (בבקר) (3–6)

C¹ Your anger (אף) and indignation (חמה) consumes (כלה) our days
in the context of our sin and iniquity (עון) (7–8)

C² Your wrath (עבר) consumes (כלה) our years
in our days of trouble and disaster (און) (9–10)

C³ Your anger (אף) and your wrath (עבר)
should teach us to count our days and be wise (11–12)

B` A plea that Yhwh might soon return (שׁוב) blessing to us—strengthen us in the morning (בבקר) (13–16)

A` May the Lord our God establish our work (17)

There are some clear indications in the text that the psalm should be read in this way, for example with the repeated vocabulary and alternating pattern in vv7-12, the words "Lord" and "God" only in vv1-2, 17, and the words "return" and "in the morning" in vv3-6, 13-16.

Read as the first Exodus psalm this tells a story of a people who are struggling in their conditions to see any purpose in what they do. They recognise that their suffering has something to do with their sin, but entrust themselves to the God who has been faithful for all generations to turn vanity into purpose.

andres adelphoi in Acts 13

Acts 13:13–52 has Paul and Barnabas (rather than Barnabas and Saul, as in 12:25–13:12) heading to Pisidian Antioch. The round journey which began from and will end with Syrian Antioch for some reason heads 150km through the mountains from Perga to this other Antioch as the mission of 1:8 continues. Some suggest it's because Paul was having some eye issues and needed to head to higher ground for medical reasons, but that seems a bit too random. But as we see when they arrive there, a Jewish community lives there who has not yet heard about Jesus.

Image created in Accordance Bible Software

The synagogue is evidently comprised of Jews and God-fearers, and it's their identity as God's people, whether as children of Abraham or as those who have seen the light, that Paul focuses on his speech.

Structurally, it's the phrase "andres" following which gives shape to the five units of this section. The phrase occurs four times, once before the speech and at three key times during it. The final section is a compilation of eleven verses of varying responses. Here's the NIV11 with the relevant Greek:

1. Acts 13.15 “Brothers (ἄνδρες ἀδελφοί) , if you have a word of exhortation for the people, please speak.”
2. Acts 13.16 “Fellow Israelites (ἄνδρες Ἰσραηλῖται) and you Gentiles who worship God (οἱ φοβούμενοι τὸν θεόν), listen to me!"
3. Acts 13.26 “Fellow (Ἄνδρες ἀδελφοί) children of Abraham and you God-fearing Gentiles (οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν), it is to us that this message of salvation has been sent."
4. Acts 13.38 “Therefore, my friends (ἄνδρες ἀδελφοί), I want you to know that through Jesus the forgiveness of sins is proclaimed to you."

To explain, ἄνδρες ἀδελφοί literally means "male brothers", or "male brothers and sisters". Of course, that is ludicrous; the word ἄνδρες (male) as used here evidently means something closer to the third translation offered in the NIV: "fellow". Perhaps ἄνδρες ἀδελφοί would be better translated "Hey guys!"

The five units of this section would then be:

1. Acts 13:13–15 Hey guys, if you have something to say, please say it.
2. Acts 13:16–25 Hey guys—you God-fearers too—listen to how the story of Israel anticipates Jesus!
3. Acts 13:26–37 Hey guys—children of Abraham and any of you who fears God—this is the message of salvation!
4. Acts 13:38–41 Hey guys, hear the message of forgiveness in Jesus.
5. Acts 13:42–52 The wide variety of responses people make to the gospel.

It's probably not as reverent a translation, but it is certainly consistent, and Aussie idiomatic (as at 2019AD!). It's a great speech by Paul (via Luke), and there's a great contrast between the unifying gospel as preached to the synagogue in Pisidian Antioch and the diverse response to it afterward.

Further thoughts on 2 John

As I keep preparing the talk for baptism this Sunday, a few extra things have jumped out. As I discussed here, 2 John has an ABBA structure,

A Opening (love in truth, loving the truth) 1-3

B Walk this way (in the truth, in obedience, in love) 4-6

B` Don't walk away (those who run ahead, beware of deceivers) 7-11

A` Closing (this is the start, the goal is completing the joy) 12-13

What stands out is how each section has a controlling image:

The image in the opening is more straightforward and obvious, as it's the idea of truth, which will dominate the whole letter. It occurs in v1 (2x), v2 and v3 (as well as v4). There is also a nice little technique which we can observe here, where love precedes truth in v1 (whom I love in the truth), and then the order is swapped in the v3 in the section's concluding clause (with us in truth and love). This ties this section together as a unit.

The image in the second section is antiquity, a quality continually reinforced by the church fathers, in contrast to novelty.

• v4: just as the father commanded us
• v5: a command we have had from the beginning
• v6: as you have heard from the beginning

The instances in v5, 6 are much clearer because of the matching vocabulary, but in light of them, the first one stands out; the command we have had from the beginning and which you heard from the beginning is the command we have from the father.

Although the third section is negative, a warning against false teachers, the third image is actually what should be held onto, the core teaching of Christianity.

• v7: acknowledge Jesus Christ who came in the flesh
• v9: continue in the teaching of Christ
• v9: having both the Father and the Son

Those who have run ahead have moved on (in their opinion) or moved away from the truth about who Jesus is, the teaching about Christ, and, by their novel teaching, the possibility of having both the Father and the Son. As they say, if you add anything to the gospel, you lose the gospel.

The dominant image in the final section is that of reciprocity as those who share the same truth:

• I have much to write to you
• I hope to visit you
• I hope to talk face to face
• That would complete our joy
• Greetings from your sister church, likewise elect of God

This demonstrates a mutual love in Christ. It also explains how we are to understand the "lady" in v1, by this "lady" having having a sister in v13, who likewise has children. The Elder writes this letter while at one church, to a sister church. They have God as their father, their church as mother, and Jesus as brother. Of course, this is not saying there is one mother church ("the Church") but that each church functions as a mother, with the people who constitute each church as siblings of each other. They relate to other churches as sisters, sharing one Father.

Saul and Barnabas in Acts 13

Acts 13 is really the turning point where the focus shifts from the Acts of Peter to the Acts of Paul. The beginning of the passage has a beautiful little concentric structure which draws attention to Barnabas and Saul, and to the work of the Holy Spirit.

12:25-13:1 Barnabas and Saul come to the church in Antioch

13:2aα worshipping 

13:2aβ and fasting (νηστευόντων)

13:2b Holy Spirit sets Barnabas and Saul apart

13:3aα fasting (νηστεύσαντες)

13:3aβ and praying and laying hands

13:3b Barnabas and Saul are sent out from Antioch

Looking at this structure makes sense of a couple of things which have confused some commentators. For instance, Dunn, in his wonderfully succinct commentary, wonders if the actions of fasting and praying in 13:3 is evidence the church weren't committed to obeying the calling from the Holy Spirit in v2b. But we can see this is part of a concentric structure (dare I say chiasm?) where the central idea in v2b is bracketed out in the first instance by fasting, and then by parallel ideas of worshipping and praying.

This structure could be extended to include 13:4-5 and thus make sense of the otherwise odd mention of John with them as their helper. John-Mark from 12:25 is mentioned again for no real purpose in 13:5, but with the structure could be seen as the concluding setting matching the beginning. Barnabas, Saul and John come to Antioch; Barnabas, Saul and John are sent from Antioch. What has changed in between? The Holy Spirit has (re-)commissioned them and the church has given them their blessing.

I should perhaps clarify that the words "Barnabas and Saul" aren't in 13:3-5 (the pair aren't mentioned again by name until 13:7). But they are together in 12:25 and in 13:2, and, fascinatingly, bookend the list of names in 13:1, each of whom get a second designation:

Barnabas, Simeon (Niger), Lucius (Cyrene), Manaen (Herod) and Saul.

It's a fascinating little pericope, and raises the expectations of what the Holy Spirit's work is to which he has called Barnabas and Saul to complete. Thankfully we don't have to wait long at all: we will find out in the next few verses that they are to bind and to loose, bringing both judgement and salvation (13:6-12).

Psalm 127 - a psalm about Solomon

This year we've been working through Acts in school terms and the Psalms of Ascents (Pss 120-134) during the holidays. I took us through Psalm 127 on Sunday, which is most famous for its (mis)use by the "quiver-full movement", yet another uniquely American movement, because of vv3-5:

Look—a possession from Yhwh are children,
a reward is the fruit of the womb.
Like arrows in the hand of a warrior,
thus are the children of youth.
Blessed is the warrior
who fills his quiver with them...

There's a lot to say about how the second half fits with the first half, but what is most intriguing for me with Psalm 127 is that it is a psalm of Solomon (v1a):

A song for going up. For Solomon.

Among the fifteen psalms of ascent, four are David psalms (122; 124; 131; 133), and, apart from this one, the other ten are unnamed. Psalm 127 is one of only two Solomon psalms (along with 72), which is also surprising, as one would think such a prolific writer would have more to his name. That said, Psalm 72 feels more like a psalm by David but about Solomon—the "of" in "of Solomon" probably means "for"in that case.

But Psalm 127 is not a psalm speaking of the hopes for Solomon. Rather, it is the hopes of the pilgrims in light of Solomon. It is his temple they are walking towards (or was—if they are singing after its destruction), and this psalm is an opportunity to reflect and to learn what not to do in light of lessons learned from Solomon—the king who squandered what he could've and should've (and did!) had.


There are several points of correspondence between this psalm and Solomon. Part of that is the life of Solomon, and part of that is the life of the "Salomofiktion" (A. Reinert) in Ecclesiastes:

1. As already mentioned, the songs of ascent are to Solomon's temple.
2. Eccl 1:12—2:26 describe the futility of seeking meaning by, among other things, building.
3. Eccl 3:3b "a time to tear down and a time to build"—even temples as great as Solomon's (described in 1 Kings 8:13; 9:3 as eternal!)—will be torn down.
4. Only the city guarded by Yhwh will stand; Yhwh is the giver of wisdom, and in Eccl 9:14—16 it is only through wisdom that a city will stand.
5. Eccl 4:5—6, 7—12 describe the folly of Ps 127:2 in rising early and staying up late only to eat in toil. Eating with friends and with thanksgiving and joy is what Ecclesiastes counsels.
6. Eccl 5:12 explains that sleep for the labourer is a gift.
7. Yhwh's beloved (ידידו) who are granted sleep is also the name given to Solomon by David in 2 Sam 12:25 (ידידיה)—"beloved of Yah".
8. Eccl 6:1—12 discusses the goodness of children, although it comes to a contrary conclusion, or, at the very least, reinforces that seeking meaning in children is vanity.
9. Although vanity (הבל) in Eccl is a different concept (and lexeme) to things done in vain (שׁוא) in this psalm, in both there is a marked pointlessness to those things done for selfish reasons and not for God.

I don't think it's possible to say there is any dependence one way or the other in this psalm. But it was given the title for a reason. So I think it is fair to say, at the very least, that the person (in 1 Kings) and sometimes implied character (in Ecclesiastes) of Solomon serve as good sounding boards for thinking through the implications of this psalm—a psalm about Solomon. 

The concentric structures of the Absalom cycle in 2 Samuel

I've been doing some marking this week on 2 Samuel 16. Absalom normally slips past my notice (my mind normally jumps straight through Saul-David-Solomon) but it's interesting how the Absalom cycle plays an important role in the story of David and links to bigger themes of dependence on God in the midst of sin.

2 Samuel 16 comes within the centre of the Absalom cycle, where Absalom takes the place of David as king. But not only does Absalom take the place of David, Ziba takes the place of Mephibosheth, and Hushai takes the place of Ahithophel in being Absalom's advisor. It doesn't end up well for any of them. The contrast here is to David who did not presume to usurp God's king.

A Absalom usurps

B Ziba takes the place of Mephibosheth

C Shimei

B` Hushai takes the place of Ahithophel

A` Absalom dies 

Right in the centre (2 Samuel 16:5-14) comes Shimei, and it's an interesting exchange (which I guess is why it was chosen for the exegetical essay). From what's happened around it we can expect some kind of replacement, which we get, but it's odd. Shimei comes out cursing David and flinging stones and dirt at him. He is upset that Israel is now saddled with a Davidic dynasty instead of a Saulide dynasty. He wants David to pay for Saul (and presumably Jonathan) dying. Abishai kindly offers to off his head but David understands something Abishai doesn't. While Shimei's reasons for cursing are misplaced, he is correct that David has blood on his hands. Indeed, in the central verse, David is confident that Shimei speaks for Yhwh, even if the details are incorrect. David's final words are hoping that Yhwh might forgive him.

A 5a David enters

B 5b-6 Shimei pelts David

C 7-8 Shimei curses David as a man of blood

D 9 Abishai curses Shimei

E 10 David defends Shimei who speaks for Yhwh

D` 11 David rebukes Abishai

C` 12 David hopes Yhwh will forgive his iniquity

B` 13 Shimei pelts David

A` 14 David exits

So although Shimei curses David for how he treated Saul, David is actually justified in this passage for his upright behaviour throughout. David is beyond reproach with regards to Saul. Where his guilt remains though is to do with Uriah and Bathsheba, for blood still remains on his hands. He may not have usurped Saul, trusting as he did in Yhwh's timing, but he did take the place of Uriah and did so by having him murdered.

Published: review of Behind the Scenes of the Old Testament

A while ago I shared my review of Greer, Hilber, Walton (eds.) Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts from Baker for which you can find prices here.

It's now been published, and you can either subscribe to the Australian Biblical Review, or just click on this link to read it.

Structure of Revelation (Richard Bauckham)

I've been really loving Richard Bauckham's cracking The Climax of Prophecy as I prepare to preach it next year, and here is my summary of his structure. It's worth reading the whole section in depth if you can, but it's genius and simple at the same time. 

A few things that stand out is how he's identified the overlapping structure, where sets of seven begin before the previous one is finished. He's also showed how the letters to the seven churches fill out the inaugural vision of Christ, and also how the seven seals/trumpets/bowls are part of the vision of the throne room.

What is also nice is the structural marker of the escalating series of lighting & thunder & earthquake & hail & plague to signal the end of sections.