Psalm 131 - At peace with Yhwh

With the last few psalms of ascent we come to the shortest psalms of the collection, with 132 the exception. 131, 133 and 134 are each only three verses each, which ties them together as a unit.

131:1

The psalm proper begins with Yhwh as the addressee, and then three לא־ (not) statements: not lifted up (my heart), not exalted (my eyes), not walking (in greatness), and then, with an ellipsis, assuming "not walking", a virtual fourth, as they are not walking (in things too wonderful for me). This introduction of what they are not doing raises an obvious question: if that's what you're not doing, what are you doing? This is a pattern established from the very first psalm, which begins by detailing the blessed one, who does not a, nor b, nor c.

131:2

If they are not haughty, proud, or boastful, then who are they? 131:2 explains exactly that. They have become calm and quieted their soul. It begins by continuing the repeating the pattern of לא, but combines it with אם (if), forming an idiom. אם־לא sometimes means what it looks like: "if not", but other times (eg. Prov 4:16) is something closer to "until". Goldingay (BCOTWP) suggests "No, rather" to continue the chain of "no's" from v1. It seems to me that the precise idiom found here however seems to be close to the one used sometimes by Isaiah (often it's "if not), in for example 5:9 and 14:24, which is better translated "surely", which seems to be its meaning here also. The mix of idioms confuses me a bit, as contrary meanings for the same words makes it hard for a non-native speaker. All this is a reminder that we approach the text from a great distance - thousands of years and cultures and languages - so what is confusing for us need not be for them. On a side note, from Isaiah's usage of the idiom but using both meanings shows that they had no issues grasping the meaning from context. 

In the second half of v2 the comparison comes. Throughout the psalms of ascent one notable feature is that they tend to have just one illustration or a matching pair of illustrations. In this case we are to picture the (often all-too brief!) peacefulness of a young child resting with their mother, completely safe, at ease, at peace. There are two noteworthy features here in the final stich of the verse; the first is the reuse of נפשׁי (my soul) at the end of each half of this verse: I have quieted my soul/like a child upon [their mother] is my soul. This also highlights the second feature, which I think is probably another ellipsis: the first stich of the second half of this verse has, literally, "like a child upon its mother", and the second stich is "like a child upon my soul." I think it's probably correct to say that אמו (its mother) is to be assumed in the final stich, so that rather than imagining first a child with their mother and then a child with my soul, we supply "its mother" and assume the verb "to be", such that we end up with "like a child upon its mother/like a child upon [its mother] is my soul." Craig Broyles has a lovely suggestion, which is:

This juxtaposition leads one to think further of Yahweh as mother, with one’s  soul or self as the weaned child that is quieted upon her (cf. Isa. 46:3; 49:15). (Craig C. Broyles, UTB; Baker 2012; 470).

I should also add that, as Goldingay explains, the idea that גמל means "weaned" in this context is a little odd. Perhaps it's best to think of a child who has not finished nursing forever (the normal meaning of weaned) but one who has just finished a feeding session (weaned until the next time they need to feed!). We often call it "milk drunk," which I think adds to the idea of being completely satisfied and there being no possibility of wanting for anything else.

131:3

As well as being connected with the shorter psalms which follow, 131 also has a clear connection with 130, as the final verses both address Israel, and both tell Israel to יחל (hope) in Yhwh; indeed the first clause of 130:7 and 131:1 are identical: יחל ישראל אל־יהוה. They both do this because they reflect on what has been learned through personal experience and seek to use that to encourage their fellow Israelites.

With Ps 124, but also interestingly, within these final five, Ps 132 and 133, this is a David psalm, so the best way to read that is perhaps as learning from the patience and humility exhibited by David. Interestingly though, the final phrase of this psalm, מעתה ועד־עולם (from now and forever) elsewhere occurs with reference to God's eternal kingdom centred in Zion and around David (the eight exact hits for this phrase are Isa 9.7; 59.21; Mic 4.7; Ps 113.2; 115.18; 121.8; 125.2; 131.3). The first of these is the reading often associated with Christmas:

“Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this.” (Isa 9.7 NIV11)

The second Isaiah reference is about his Spirit-endowed servant who always speaks the word of the Lord, and Micah is discussing the restoration of the remnant. I obviously don't know which came first - the psalm or the prophets, but it's certainly interesting to see how this phrase is used in the Hebrew Bible, but knowing from the superscription that this is a David psalm, it certainly adds an extra layer. 

Reflecting on the psalm

The psalm teaches the pilgrim about the approach of their heart as they draw near to God in the temple. Psalm 130 taught them that they can approach, because with Yhwh is forgiveness. In this psalm though, they are reminded that forgiveness must never lead to arrogance, but to humility. Less proud Pharisee and more penitent tax-collector (Luke 18). 

The eschatological quiet taught by this psalm hinges on the trust in Yhwh's character as explained in the previous psalm. "It is well with my soul," "not my will but yours," "to live is Christ and to die is gain" - such expressions reflect well the quiet calm on show here. Even more shocking in the world today where strong-man leaders are all the rage (one commentator perfectly said that we vote not for the one with the best policies but the one who can take over a room), is that for any "David's", whose hope is in Yhwh, that their character is to be peaceable, humble and calm. How wonderful it would be to have some leaders who are peaceful rather than talking themselves up all the time! 

Far better then, to follow the one who did not exalt himself, but gave his life as an offering, and to learn from his mindset (Phil 2).

Psalm 124 - except for Yhwh

This psalm could well be seen as the second half to Psalm 123, with a concentric structure as follows: 

Recognition of the God of heaven (123:1-2)

Call for help (123:3)

Description of danger (123:4)

If the danger were allowed to strike (124:1-5)

Help received (124:6-7)

Praise to the helper/redeemer/creator, (124:8)

This reading within a larger structure adds context which is missing from the second psalm, while also providing resolution which is absent from the first. Nonetheless, Psalm 124 as we have it is separate, with a separate heading, and can well be read on its own.

This is one of five named psalms among this collection; along with Psalm 122, 131 and 135 this is for David, while 127 is for Solomon. That said, Psalm 132 is probably the most davidic psalm in terms of explicit content, although it is not given "for David" as a superscription. While I think there is much to be made of the Solomon psalm in the collection, it's not obvious how those entitled for David are meant to be read.

As is typical in this collection, there is lots of repetition. The psalm divides fairly evenly into two halves, with 1-5 describing the predicament and 6-8 the rescue. The repetition remains within the halves, and is clearest within the first half. 

1-5 Predicament

The word לולי (except/unless; cf εἰ μὴ) occurs only 14 times in the OT, half of those are in the Psalms, and our psalm is the only one in which it occurs twice in succession, in v1 and 2, interspersed with "let Israel say". This pattern of a statement, "let Israel say," and then the statement again, we will see again in Ps 129:1-2, and as such it acts as a call to the congregation to join in, to make this prayer their own. "Sing it with me" we might say today. 

The use of לולי then sets up a negative hypothetical - what would have happened, except that Yhwh was for us - are the things which follow in 3-5. Each verse begins אזי (then) this would have happened. The three verses describe the different ways in which "our souls" would have been destroyed by the enemy, and it's with especial reference to the exodus through water that this psalm makes its point. 

Then they would've swallowed our lives/when their anger flared against us.

Then the waters would've engulfed us/the torrent passing over our souls.

Then, passing over our souls/the raging waters.

v4-5 form a chiasm within the triplet, in the order water-soul-soul-water, which, when reading recursively, explains how v3 is also to be read, that is, as the same event as v4-5, of almost certain death through water - except, of course, that Yhwh was for us. 

Eight times in these five verses the suffix נו (us/our) is used. Yhwh was for us, "adam" was against us, our lives, their anger against us, our souls. Again, with "Israel" in the first verse, this attack, whether against one or many of Israel, is an attack against all God's people, and they all should feel the nearness of their escape. 

Their adversary is "adam", which is an example of a singular standing as a collective: in the created order of things, Yhwh created adam - humanity - but now humanity have turned against their creator by attacking his chosen people. And of course, there is a great sadness, where Yhwh made adam (humanity) from adamah (the ground) but they think they are better than him, as Qohelet reminds us:

"This only have I found: God created mankind (adam) upright, but  they have gone in search of many schemes.” (Ecclesiastes 7:29)

But although the creation has been upended, if "Yhwh is for us", then who can be against us?! Another psalm says exactly this:

"Yhwh is for me; I will not fear. What can people (adam) do to me?" (Ps 118:6)

Indeed, because Yhwh is for his people, though the enemy seems as powerful and insurmountable as the mighty ocean, as the raging flood waters, they can never compare to Yhwh. 

“When Israel came out of Egypt, Jacob from a people of foreign tongue,

Judah became God’s sanctuary, Israel his dominion.

The sea looked and fled, the Jordan turned back;

Why was it, sea, that you fled? Why, Jordan, did you turn back?

Tremble, earth, at the presence of the Lord, at the presence of the God of Jacob,” (Ps 114.1–3,5,7)

6-8 Rescue

In response to their rescue, to the near-miss as it were, the rescue and praise is described. The section begins with the saying "Baruch Adonai" (ברוך יהוה; blessed be Yhwh), which is a common blessing, with that form of the verb occurring 88 times. And why is Yhwh blessed? Because he "has not given us as prey for their teeth."

The description of what it feels like is described in an ABC-CAB chiasm in v7, where Israel is the bird who has been sprung from its trap. 

A Our soul, like a bird

B escaped 

C from the ensnarer's trap.

C` The trap is broken

A` so that we

B` have escaped.

This chiasm comes at the centre of a larger ABA structure, where in v6 the name of Yhwh is invoked, in v7 the rescue is described, and in v8 Yhwh's name is again invoked. In the first instance, in his sovereign goodness he has "not given us as prey for their teeth," while in the second "our help is in the name of Yhwh, creator of heavens and earth."

This description of Yhwh in cosmic terms as παντακρατων is in direct competition to whichever creatures have control of the watery depths, which, without Yhwh's intervention, would have destroyed Israel. But because the one who created the heavens and earth is the God of Israel, it is he whom they fear and not the waters. 

Psalm 124 as a pilgrim song

One could imagine this psalm being sung in relief upon seeing Jerusalem appear between the mountains. The difficulties of the journey, the many times the pilgrim could have been overwhelmed en route, make their safe arrival much more wonderful. In many ways this psalm answers the question, "by what means did you safely arrive here, despite the dangers on the road?"

And it is this trust in the creator of all things, who has chosen to choose Israel despite their size or strength that the name of Yhwh might be known and praised among the nations, which drove them onwards and upwards towards Jerusalem. 

Psalm 130 - Longing waiting for Yhwh

Psalm 130 is one of the best-known of the Psalms of Ascent, as it describes the plea of someone in the depths to Yhwh to hear them and forgive them. As such, it defines the greatest problem not as physical distress but as being estranged from God through sin. 

The word used for sin is עון ('awon), which is better translated "iniquity", the "central concept for human guilt and disaster, which has in view the sin and the damage it creates and the consequences it threatens." (Erich Zenger, Hermeneia; 2011 p434) It occurs twice, first to describe a negative hypothetical (if Yhwh took note of iniquity, v4) and then as the thing from which Yhwh redeems Israel (v8).

The psalm could be read a number of ways. One possibility is to read it in two halves, with the first half address to Yhwh and the second talk about Yhwh. Another is to read the first six verses as the story from sin to redemption, with the last two possibly added later to turn the psalm into something able to be used in a liturgy. A third approach is to read it as alternating ABAB sections, which probably appeals to me a little more (surprising, I know), as it highlights a lot of parallels between sections which are not as evident in the other ways of reading it. (For the sake of argument, the three options here could probably be combined; they're not mutually exclusive.)

A 1-2 Hear me Yhwh

B 3-4 With Yah is forgiveness

A` 5-6 I wait for Yhwh

B` 7-8 With Yhwh is steadfast love

This psalm has a lot of repetition; it is almost rare for a word to be used only once. 

• The pairing Yh(wh)-my Lord occurs in the first three sections (and in the same order); in the fourth Yhwh occurs twice instead.
• Although translated differently, "(my) voice" occurs twice in v2, "hear my voice," and "may your ears listen to the sound (voice) of my pleas."
• Iniquity occurs in v3 as the problem is drawn out, and then again in v8 as the solution is given.
• Two characteristics of Yhwh, סליחה (forgiveness, v4) and חסד (steadfast love, v7) are described as "with you/him."
• v5 I wait for Yhwh, my soul waits.
• v5 and 6 "my soul" is invoked as representing the deepest longing within the writer.
• v6 the refrain "watchmen for the morning" (with the verb elided) is repeated.
• The verb "to hope" is used first for the supplicant in v5 with regards to the word of Yhwh, and then as an imperative for Israel as they are instructed to direct their hope toward Yhwh.
• Redemption is used twice in the final two verses, in v7 as a noun and in v8 as a verb.

There is so much to talk about in these eight verses, so I'll limit myself to a few comments only.

1-2 Hear me Yhwh

The first section describes someone in the depths of despair. The vocabulary used here could lend itself to a variety of contexts, be it physical attack by enemies, slander or betrayal from friends, or something else. Yhwh is addressed first by the name he will be known by, and then as "my Lord", which immediately infers an I-Thou relationship of Lord and servant: Yhwh is my Lord, I am his servant. 

In three ways the psalmist calls on Yhwh to hear:

1. I call to you Yhwh
2. Hear my voice my Lord
3. Make your ears be attentive to the sound of my pleas

These three cries escalate in intensity, as the situation closes in.

3-4 With Yhwh is Forgiveness

The unknown or ambiguous circumstance of v1-2 now takes a concrete form, as the problem is sin and its consequences. We know from Proverbs 1:10-19 and elsewhere that the connection between sinning and suffering is a close one, and in this case the realities have come home. Rather than dwelling in or reflecting on how bad things are, this psalm chooses a different route with a reminder of Yhwh's character. He is my Lord and I am his servant, and because forgiveness is with him I can stand. Were Yhwh to call to mind every time I sinned, I would be a goner, but that is not who Yhwh is. 

The LXX had a lot of difficulty with the final verse of this section, misreading the final verb, combining it with the first phrase of the next section, and altogether reading a completely different psalm to what we have in the MT. They end up with something like "for the sake of your law I will wait for Yhwh." The NIV have done something altogether inexplicable here, which is not made clearer by reference to the Hebrew, Greek or any other potential text criticism. If you know someone who works there you might ask them to explain what they were thinking. Now there is indeed a difficulty, which is that the verb "to fear/revere" is in an odd stem, and/or that there is no pronominal suffix, but "so that you may be revered" seems to be a fairly non-controversial reading of the verse. It seems the NIV feel the need to exegete "fear" as "serving with reverence" to make clear that it doesn't mean "to be afraid of", but that seems to be both dumbing it down and adding in a concept (service) which isn't there.

5-6 I wait for Yhwh

As mentioned above, there are three sets of repetition here: the verb "to wait", "my soul", and "watchmen for the morning". The verb "to hope" as a synonym for "to wait" also occurs here for the first time, anticipating v7. Indeed, the only word in this section used just once in the psalm is the word "word" (דבר)!

We aren't told which verb v6 requires, but either from v5 will do for the watchmen who long for the morning to come. Goldingay (Baker OTCWP) reminds us that we first met the watchmen in Ps 127, who rely on God to oversee their watching lest it be futile. But the God who created the sun and erects its tent for the night is also the one who ensures it will welcome the morning and end the anxious night watch. This illustration obviously stands for the patient waiting of the one who has called upon Yhwh (v1-2) but now must trust and wait for his redemption to come.

7-8 With Yhwh is steadfast love

The psalm finally turns to instruction, as is common throughout the psalter. The experience of enduring suffering will not be wasted but will be used for the edification of the assembly. Therefore Israel is told to hope, to remind themselves that, because steadfast love is with Yhwh, there is a bounteous storehouse of redemption for all Israel from all their iniquities. 

As with v4, v7 also ascribes a quality directly to Yhwh. Goldingay explains it well:

Pardon is “with” Yhwh: it is Yhwh’s possession, or something in Yhwh’s mind, or something that sits next to Yhwh ready to be sent out on its work (like Yhwh’s commitment or truthfulness or might; see on 96:6). (Goldingay, BCOWP; 2008 p527)

This is the lesson for Israel to learn, that as deep as they are in iniquity, Yhwh's story of forgiveness, steadfast love, and redemption, are far greater and more effective. The John Newton quote comes to mind: "I am a great sinner and Christ is a great saviour."

Psalm 130 as a Song of Ascents

Among the songs of ascents this psalm begins a new and final section; rather than agricultural metaphors this psalm gets metaphysical. The journey is still underways, but perhaps along the way there are doubts. Perhaps the pilgrim doubts they will be fit to enter when they arrive, perhaps they have dabbled in the worship of the gods of the nations, perhaps they worry that the collective punishment they have received in the exile has implications for their moral standing before God. But as they sing this song they are reminded that as far as east is from west, so far has he removed our transgressions from us (Ps 103:12). They are welcome, and the God who created them will not abandon them but will forgive and surely redeem them.

Psalm 130 as Christian Scripture

It's always hard to compare the words of the (Hebrew) OT with the (Greek) NT, and the treatment this psalm has received at the hands of the translators of the Septuagint make using software even more difficult. However, reading this psalm several days after Christmas reminds me of the hopes that were invested in the birth of Jesus. In Matthew 1:21 Joseph is told "you are to give him the name Jesus, because he will save his people from their sins.” The word "save" (σῴζω, Mt) and "redeem" (λυτρόω, Ps) are different, as are the words for sin (ἁμαρτία, Mt; ἀνομία, Ps). Matthew has "his people" while Psalms has "Israel." But the similarities are evident nonetheless. 

With the Magnificat in Luke (Lk 1:46-55) the parallels are perhaps closer, despite the language differences. Mary refers to her soul magnifying the Lord, just as the psalmist's soul hopes in his Lord. Mary praises Yhwh's extensive mercy, which especially extends to those who fear him (cf. v4, so that he will be feared). In both passages God is the saviour, and in both the supplicant is the servant of their Lord, Yhwh. The hope of the psalmist and Mary in their respective songs is one and the same: for God's mercy to be shown in the salvation of the people who wait for him.

Psalm 93 - Yhwh from and to eternity amidst the waters

The fourth in the "Exodus Psalms" (90-106) is also well described as an enthronement psalm (see Möwinckel's taxonomy), as the kingship of Yhwh is depicted and compared with (in vv3-4) the power of the waters. 

This psalm is rich in repetition, with "Yhwh" being repeated five times, which is fitting as the psalm addresses him addressed from v2-5. Therefore it also addresses Yhwh three times via the suffix and another time with the pronoun.

Furthermore there are other phrases repeated, most notably in v3:

The rivers have lifted up (נָשְׂאוּ נְהָרוֹת), Yhwh

the rivers have lifted up (נָשְׂאוּ נְהָרוֹת) their voice,

the rivers lift up (יִשְׂאוּ נְהָרוֹת) their pounding.

The only change in the three stichs is from the qatal in the first two, to the yiqtol in the second. It seems to be presenting a challenge: how will Yhwh respond to the pounding voice of the rivers? 

A further example of repetition answers this in the next verse, as there is something greater than the roar of the waters, nobler (אַדִּירִים) than the waves of the sea, for noble (אַדִּיר) in his heights is Yhwh. The word "noble" (v4b) is repeated, first as a contrast to "greater" in the first stich, but also anticipating the description of Yhwh in the final word of the final stich of this verse. 

The central verses 3-4 with their water imagery contrast what seems mighty at ground level - the roaring and pounding of waves - with the God of the cosmos who sits above all this in his holy hill - Yhwh is indeed more powerful than the water or any divinities who may be associated with or come from the depths.

This focus on water in the centre suggests an ABBA structure:

A 1-2 Yhwh's eternal rule and power

B 3 The waters against Yhwh

B' 4 Yhwh over the waters

A' 5 Yhwh's eternal statutes

The first verse reuses the verb "clothe" (לבשׁ) to first describe Yhwh's rule (clothed in majesty), and then his power (girded with strength). Because of this, v1c-2 is able to describe the absolute scale of Yhwh's rule and power. It is his power which established the cosmos and ensures it shall never totter (v1c-d), and also that Yhwh's throne is from the establishment of the cosmos, as is Yhwh (2a-b). 

This theme returns in the final verse, for the Yhwh whose rule is eternal has statutes of equal trustworthiness: from and to eternity, which means the house of Yhwh deserves to be clad in holiness for endless days. 

This psalm then describes the Yhwh who is from and to eternity, who is worthy of praise and honour, and, when contrasted with the aquatic powers of this world sits far above them. 

Reading this as an Exodus psalm we are reminded of the mighty waters which Yhwh held back so that his nation could pass through on dry land. They were brought from there to Mount Sinai, where Yhwh sat high above his people, high above the golden calf his people fell to worship, and from where he dictated his statutes to guide and guard his people. 

Seeing What Qohelet Saw - Published

Wipf and Stock have been kind enough to publish my revised Master's Thesis on the structure of Ecclesiastes. (I detailed the process here.) You can even pay them lots of money for your very own copy! Here is the link.

I've enjoyed the process of re-reading it several times and think it still holds up as an argument for my my structure of alternating panels of observation and wisdom based around the verb ראה (to see). Here's a pretty PDF of the structure if you're interested in the big picture. The more detailed one is within the book (well, it sort of is the book).

It was especially nice to see a few friends write endorsements for the book:

“Anyone who reads Ecclesiastes finds it hard to discern a clear structure. Amid the tangle of proposed structures, Fyfe outlines a way forward. He argues cogently for alternating observation and wisdom panes, with ‘to see’ marking out the former. Highly recommended for those interested in Ecclesiastes and the structure of biblical books.”

—Peter Lau, Visiting Lecturer in Old Testament, Sydney Missionary and Bible College

Peter has been published a number of times on the book of Ruth (most notably in the NSBT series), and after teaching in Malaysia for a number of years has recently returned to Sydney. He even preached for me recently!

“Like Qohelet himself, Fyfe reports what he has seen. His acute observation of the Hebrew text exposes the rhythms and artistry of Ecclesiastes. In doing so, he clarifies the meaning of this elusive book. Scholars and preachers should read this study and be stimulated ‘to find words of delight’ in the wisdom of the Preacher.”

—Richard J. Gibson, Principal, Brisbane School of Theology

Richard first nurtured my love of patterns in the Bible, and his work on the structure Romans bears many similarities to my structure of Ecclesiastes.

“Fyfe ventures into the enigma of Qohelet’s thought and seeks to wrest a structure from the murkiness of the ancient sage’s rambling. Fyfe argues for a deliberate pattern of alternating observation and wisdom, such that there may indeed be meaning within the apparent meaningless of Qohelet’s monologue.”

—George Athas, Director of Research, Moore College

George supervised my thesis, and is also about to publish a commentary on Ecclesiastes (in the Story of God commentary series).

In the next couple of weeks the book should come out through the well-known trillion dollar multi-national seller and e-book publisher. I should also be able to purchase some copies at author's rates if you'd like a copy at mate's rates - I can even not sign it for you if you'd like a clean-skin.

Words for God in the Psalms

Going through the psalms at the latter end I've been struck by how regularly Yhwh rather than God (elohim/el) has been used. Here's a quick graph made in Accordance showing Yhwh (yellow) is used more frequently at the beginning and end of the Psalter, while God is used much more in the second fifth of the collection (elohim = dark green; el = blue-green). Just for completion I added in Shaddai and Elyon (in the foreground in red).

It would be interesting to investigate this further, especially as the first book of the psalter is David, but so is the latter part of the second book - perhaps book 1 is David's Yhwh collection and book 2 is David's Elohim collection? It's worth noting the psalms of Korah in book 2 aren't Yhwh psalms, while those in book 3 by Asaph mix it up. And then the exodus collection, the big one (Ps 119), and the psalms of ascent, are all mostly Yhwh psalms.

I know this is all a very broad brush-strokes look, but trying to get the big picture is helpful before zooming in to ask more precise questions.

Psalm 129 - Yhwh cuts the cords of the wicked

I've been working through the Psalms of Ascent (Pss 120-134), which have been received as songs for pilgrimages to Jerusalem describing the perspectives of the pilgrims on their journey.

Psalm 128 was joyous psalm, but this next Psalm 129 takes on a much darker hue. It describes the suffering endured, perhaps by a Jew in exile or the diaspora, and the hope they can have in Yhwh as righteous.

The psalm's structure is ABA, with the key idea coming in the central B section (v4). The first A section describes the suffering experienced (v1-3), while the second A section (v5-8) holds out the hope that is able to be said only because of the central B statement.

Suffering (129:1-3)
The description of the pilgrim's suffering includes a repetition of the summary:

Much have they been hostile to me from my youth—say it, Israel—
much have they been hostile to me from my youth. (1b-2a)

In the centre is an odd interjection "say it, Israel", which is an odd phrase which only occurs two other times in the Bible - although both nearby (Ps 118:2; 124:1). In this case it seems as if it is an encouragement to be real about the suffering, to not hide it or make excuses. The suffering happened, it was real, it hurt. The suffering was so real that it is described as if their back was the ground and the enemy was the plougher.

Upon my back ploughed the ploughmen,
they caused the furrows to be long. (3)

This agricultural imagery will return in the second half as it is turned back upon the oppressors. But for now, in the song, the encouragement is that this is not the end. v2b asserts that they were not able to [conquer] me.  

Truth (129:4)

In the centre is the bedrock upon which suffering must be evaluated and hope can be expressed:

Yhwh is righteous —He severs the cords of the wicked. (4)

The opponents were not named in the first three verses, but here it is clear: the wicked (רשׁעים). But what exactly does Yhwh do to the righteous? He severs their cords (קצץ עבות). This is an odd phrase, and is hard to understand without much context. Obviously it is not good for the wicked, but what does it mean? 

The ESV, CSB, JPS and others leave it as is, while some translations try to suggest it is the cords with which the wicked has bound the godly. It may be implicit in those others, but the NJB for instance has "shattered the yoke of the wicked", while the NIV adds "cut me free from the cords of the wicked," which perhaps gives a certainty that is not there in the Hebrew. The LXX goes all out and reads "cords" as "necks" - "cut the necks of the sinners" (συνέκοψεν αὐχένα ἁμαρτωλῶν).

The word "cords" is in Exodus as a precious thing - the gold chains used in the ephod for instance. In Judges it's referring to ropes used to tie up Samson, and there is a similar meaning in Ezekiel 3-4 and Psalm 2. But Isaiah 5:18 is interesting, and may help us understand another possibility for this verse.

Woe to those who draw sin along with cords of deceit, and wickedness as with cart ropes (עבות) , (Isa 5.18 NIV)

The lexemes for both sin (עון) and wickedness (חטאה) are different to that for the wicked (רשׁעים) in Psalm 129, but the collocation of these ideas and two different phrases for ropes/cords/chains are intriguing. The image here is again an agricultural one, that the wicked drag around carts full of evil, rejecting justice, the law of Yhwh and his Holy One. In response, Isaiah pronounces a series of "woes" upon them, describing their judgement in hellish language (Isa 5:24).

I wonder then, if this is what Yhwh severs in Psalm 129. It is not necessarily the cords binding the righteous, but rather the access of the wicked to their endless stores of evil. Because, again, Yhwh is righteous, and the work of the wicked will not prosper.

Hope  (129:5-8)
The remaining verses of the psalm can be translated either as hopeful: "May this happen," or as certainties: "This will happen." That is, they "may be understood as statements of confidence or as prayers." (Goldingay, BCOTWP, 517-518). Although either are grammatically possible, the grounding in the centre of the psalm in the character of Yhwh means that we can be confident to read them with certainty, even as we hope they come to fruition sooner rather than later.

These verses describe a lovely little image or parable of a house which grows grass—which one might hope to one day harvest. But there is so little there (it is a roof after all!) that the harvester cannot fill their arms; indeed—most of the grass has already withered in the sun. No one would ever say “oh, nice harvest—Yhwh is giving you a great crop this year.” (v8)

It all ends in shame, a point which is highlighted through two near-homophones at the beginning of v5 and the end of v6: יבשׁו (they will be ashamed) and יבשׁ (it withers). That is, the ones who hate Zion (v5b) will be ashamed (v5a) because they will be as useless as a harvest (v7) of roof grass (v6a) which has withered (v6b).

The final verse directs the reader to the centre again:

nor will the passers-by say “the blessings of Yhwh be upon you; we bless you in the name of Yhwh” (v8)

They will receive no blessings from Yhwh, they will be cursed and cut down by Yhwh, their evil deeds will be ended, because Yhwh is righteous. The obvious question then is, "who receives the blessings of Yhwh?" It is those who have remained faithful to the one who is eternally righteous, Yhwh of Zion.

Psalm 92 - trusting Yhwh enough to rest

Continuing through the Exodus psalms, Psalm 92 is a psalm rich with parallelism. Most verses are prime examples of synonymous parallelism, with the same idea repeated in each half of the verse except with different vocabulary. 

If you are reading through different translations you may notice that v3 has either two (NIV) or three (ESV) instruments. This goes back to a difference between the Hebrew and Greek versions of this psalm. The Hebrew says something like "upon the ten[-stringed instrument], and upon the lyre, and upon the melody with the harp." The Greek version however combines the first two, saying "on the ten-stringed lyre, with melody on the harp." The changes suggested in light of the Greek (see BHS) match a little more the style of the psalm, of having two matching stichs per verse and a matching number of words.

The Greek has also not repeated the opening phrase of v9, as that also breaks the pattern. There are very few translations brave enough (the NJB one notable exception) to delete "Yhwh" and the opening phrase to match the Greek:

Look how your enemies perish,

How all evil-doers are scattered. (NJB)

Most other translations follow the Hebrew by repeating the opening phrase and Yhwh: "Look how your enemies perish Yhwh, look how your enemies perish." One potential explanation could be that the repeated phrase is supposed to match the terse v8, 

8 you are exalted forever, Yhwh.

9a [but] look how your enemies perish, Yhwh.

If that were the intent I would expect an alternative for "Yhwh" such as "God" or the other alternate names for God in Psalm 91. I guess my default is to read it as is - which in this case would mean keeping the MT - but I'd need to think some more about exactly what to do.

The alternative of course is read v8 as belonging to 7c, which means suggesting vv7-8 are divided at the wrong point, with 7a-b belonging together, and 7c-8 making a good pair.

7a as the wicked bud like grass

7b and all doers of evil flourish

7c they shall be destroyed without end

8 but you are exalted forever, Yhwh.

There is a contrast between the two things that go on forever: the destruction of the wicked, yet the exaltation of Yhwh. I think this is a pretty good solution, but would also mean removing 9aa as dittography.

As far as reading this as an Exodus psalm, there are a few potential points of connection:

"Declaring in the morning your steadfast love

and your faithfulness in the night." (v2)

The Israelites were reminded of God's faithfulness and steadfast love in the morning and throughout the day by the smoke to lead them, and at night by the fire. He led them through the wilderness with a constant reminder of his presence. Furthermore, when they cried out for food, he answered that prayer with manna in the morning and quail in the evening. Despite their grumbling Yhwh remained their faithful provider.

"For look - your enemies will be destroyed,

All doers of evil shall be scattered." (v9, cf LXX)

At the beginning of the exodus, there were two instances where God scattered the enemies of his people. The first was in ch14, as the armies of Pharaoh were washed away in the Reed Sea. But the second time, which perhaps bears more similarities, was in chapter 17, as the Amalekites attacked Israel, seemingly out of nowhere, and were defeated in front of their eyes and ears (Ps 92:11). 

"The righteous like a palm shall flourish,

like a cedar in Lebanon shall they grow." (v13)

The psalm looks forward to a day when Israel will no longer be wandering the wilderness, but will be planted in a home, have time to mature and grow. The exodus was not just a "way out of" as the name suggests, but was importantly a "way to"--to get to the promised land and receive their inheritance.

"Declaring that Yhwh is upright, my rock,

and there is no iniquity in him." (v16)

While we are in the early chapters of Exodus (the teens), I can't help but think of the water provided for the people in chapter 17 as they grumbled at Horeb. Moses struck the rock, and Yhwh was again the bounteous provider for his unworthy people. They grumbled, and asked "Is Yhwh among us or not?", but Yhwh was faithful, patient, long-suffering, and gracious. 

For this reason, and coming back to the heading of the psalm, it is worth remembering that this is "A psalm. A song for the Sabbath day." (91:0) The reason Israel could have a Sabbath (Ex 20:9-11) is because Yhwh works. Throughout the psalm Yhwh is the one who is faithful and the provider, and indeed in v4-5 Yhwh is explicitly praised for "your deeds," for "what your hands have done," because "How great are your works, Yhwh!" We are reminded throughout the scriptures that people who do not entrust their own work to Yhwh can never rest. Their concern is for the work of their own hands, forgetting that the work that lasts, that is praiseworthy into eternity, is the work done by Yhwh.

A timeline of getting a book published

In a couple of months there should be a book by me on the structure of Ecclesiastes that you can buy. It will have the same title as my Masters thesis:

Seeing what Qohelet Saw: 

the structure of Ecclesiastes as alternating panels of observation and wisdom.

I was thinking about how to explain the process of going from zero book to book. In some ways it could go back to my undergrad B.Div (2008-2011) at Moore Theological College, and the foundation that gave me in critical thinking and biblical languages. But I remember before that hearing the book preached at church, and reading Barry Webb's Five Festal Garments, where he works through the megillot, including Ecclesiastes. I remember really enjoying it as my first biblical studies book.

Fast forward to 2016 where I preached through the book at church. As with every series, the first thing I needed to get clear was the structure, and realising (a) that no one agreed on a structure of the book, and (b) that I thought I had seen something no one else had identified, pursuing this for a MTh seemed like a thing to do.

My initial proposal looked nothing like what it ended up as; initially it was looking at the different genres present in Ecclesiastes as revealed by my structure (narrative, poetry, wisdom, the frame narrator) and allowing figures from the past to shape our reading of the book (Lacoque/Ricoeur, Alter, Kierkegaard, Aristotle). The thought was I'd quickly knock the structure out, and then spend more time doing thinking and interacting. It didn't take too long before the structure alone would be more than enough to keep me busy for three years.

Anyway, I applied, was accepted, and started pretty much straight away. I worked very sporadically on it for the first year and a half, which included my supervisor having his long service leave and sabbatical, with another supervisor taking over during that time. So after about a year's break we met again and then I realised I needed to crack on. Rather than occasional days here and there, I asked for and was assigned a desk at college, and spent a day per week getting it done.

Towards the end of the second year, there was a Fellowship of Biblical Studies conference, which I presented my findings at, in a "panel from hell" - a PhD student also presenting on structure, and another author who I'd read and disagreed with. I was a bit worried about how it would go, but in the end it was actually a great experience. The PhD student was actually focussed on another area in Ecclesiastes; structure was just a side project. And after we'd both presented it was fairly evident that he didn't have that much invested in that part of it. The other speaker was actually really nice in person (even though he can be quite acerbic in writing!), and was only encouraging.

It was during the conference that I was again asked to consider converting the Masters to a Doctorate (both supervisors had suggested as much), but after a chat with the USyd head of department (who was very keen), I did some thinking and decided I just didn't have that much left in the topic beyond the 40,000 words required, to double it to PhD length. So at that point I pretty much drove hard to the end, and submitted before the beginning of the 2019 academic year, mostly so that I wouldn't have to pay for a 6th semester!

I had two examiners. One loved it, but seemed to want a little more convincing. The other had pages of things to be fixed (90% because he was used to a different footnoting style; nothing substantial), but nonetheless was very positive about my conclusions. So that was all good - graduation next year!

The next question was what to do with it now. I asked my supervisor which journal to submit to, and he thought for a minute, and then said, "nah, I reckon you should do a book." His point was to cut a 40,000 word argument down to 8,000 or so for a journal would lose a lot. But it would be fine for a smaller book, and would be perfect for people trying to think seriously through the structure of Ecclesiastes.

With his commendation attached, I emailed two publishers in June, 2019. It probably took 8 weeks to get responses (late August). One (Bloomsbury, for their LHBSOT series) wanted PhD level or above, but Wipf & Stock were happy to get on board, I think mostly due to their different publishing model and ability to do small print runs which means they don't risk quite as much as some other publishers. As the author you have to bear some of the costs before it gets to print. There are a lot of surveys to fill out (with both of them), mostly with regards to marketing and potential endorsements. They're as much for me as for them, to ensure that I know what needs to happen if I ever want it to go somewhere.

As we speak (November 2019), the book has been copyedited, and is being typeset, after which I will have to go through the proofs and then it can be printed and hopefully come to a bookshelf and/or library near you. The day when I can actually hold my book in my hand still a ways off, but it's been mostly a good process (although the wait after submission is always stressful). It hasn't been cheap, costing me more than $10 a page, and I doubt I'll ever make that back, but if libraries pick it up then at least people will be able to use it and benefit from it.

Ultimately my prayer is that people who want to think through the structure of Ecclesiastes will find my book accessible and useful. I do hope they will agree with me, but at the very least I hope they see the possibilities in my structure, and might try reading Ecclesiastes afresh according to my structure.

Ecclesiastes is a difficult book to understand, but it need not be impenetrable due to a lack of structure. With my structure, it opens itself up in a new way, such that people can consider its contents and message afresh. Well, that's my hope at least. Stay tuned for the day when you can actually get your hands on it too!

Psalm 91 - Yhwh the protector

Exodus Context

There's lots going on in Psalm 91. It's the second of the Exodus psalms, and, seen from that perspective, could be said to describe the experience of living through the ten plagues (Ex 7-12). The emotion is that of living between the darkness of the experience but the hope of the promise. As such, after a summary introduction (91:1) this psalm is mostly the words of the faithful believer (91:2) encouraging their people (91:3-13) to believe in the promises of Yhwh (91:14-16).

Structural Fun

The psalm itself is quite intricate, with chiasms and gapping a plenty.

The first instance of chiasm is in the first verse: with an abcbca structure:

The one who dwells in the tent of the Most Highin the shadow of Shaddai shall lodge,

Similar structures can be found throughout the psalm, with an interesting one in v13, this time with a abccab structure:

Upon the lion and adder you shall tread,
you shall trample the cub and the serpent

91:15 provides a unique structure with two verbs, a SNC, and then two verbs again:

He will call to me
      and I will answer
           With him am I in distress
      I will protect him
and I will honour him

Gapping, or ellipsis, is where words are presented in one stich and inferred in another. The easiest examples come in vv5-6 and v7. V5 provides the verb: "(do not) fear", which is then implied in the following three stichs as follows:

5 Do not be afraid of terror at night
[do not be afraid] of the arrow which flies in the day
6 [do not be afraid] of the pestilence which comes in darkness
[do not be afraid] of destruction which devastates at noon.

Verse 7 similarly provides the verb in the first stich and then elides it in the second. There is perhaps even an antithetical chiasm going on, with people falling in 7a-b and the cause of their falling not approaching in 7c (I've left the English clunky to make the point.):

Should fall 1000 at your side,
[should fall] 10,000 on your right
To you it shall not approach.

Perhaps the most complicated verse is v9, which is hard to work out what is happening. It seems from the first stich that Yhwh is the addressee: "For you Yhwh are my refuge", with the verb "to be" implied. But the second stich is not addressing Yhwh but the one who has Yhwh as their refuge: "The Most High you have set as your shelter." I think Goldingay is probably correct here (in his BOTWP commentary) when he suggests, if I've got him right, that there is gapping from in both stichs which make sense only with reference to each other. 

When you have Yhwh [set] as “my refuge”
[when you have] the Most High set as your shelter

This solution makes most sense of the first-person suffix on "my refuge" in 9a; the alternative would be for 9a to be an interjection, which is possible, but unlikely. Rather, the כי־אתא from 9a is carried over into 9b, and the שמת in 9b is assumed by 9a.

The Name of God

It is also interesting that there are four terms for God in this psalm. 

1a, 9b עֶלְיוֹן (Elyon/Most High)
1b שַׁדַּי (Shaddai/Almighty)
2a, 9a יְהוָה (Yhwh)
2b אֱלֹהִים (God)

That there are four names/titles for God is in itself quite unique; the only other chapter in the Bible where all four terms occur is with Balaam in Numbers 24, where even a fifth, אֵל (the short version of אֱלֹהִים), is used. There is however an additional import of using these four titles in Psalm 91, as 14b-15a explain the importance of knowing God's name:

I will protect him/for he knows my name.
He will call to me/and I will answer

Only the one who knows the name(s!) of God may call to him, and that is certainly the case for the supplicant in this psalm. They know his name, will call to him, and can rely on him to answer.

Macro structure

In terms of the psalm as a whole, it could be that there is a concentric pattern encompassing and giving shape to the bulk of the psalm (91:3-13). On the margins, vv4-6 and 11-12 have more or less the same structure: God will deliver you, you will be safe, so you need not fear. At the centre vv7-8 and 10 declare that evil may befall others but not you, and the reason for this is the key verse, v9, echoing vv1-2, that Yhwh/Elyon is your dwelling place and refuge.

The psalm as a whole ends up looking something like this:

1-2 Claim: there is safety in Yhwh
      3-13 Encouragement: In the midst of trials Yhwh will protect the one who makes Yhwh their refuge
14-16 Response: Yhwh will protect those those call to him

The structure of the body (3-13) is perhaps an abcdedabc structure as follows:

a he will deliver you
       b you will be safe
             c so you need not fear
                   d others will fall but not you
                           e for Yhwh/Elyon is your dwelling place and refuge
                   d evil/plague won’t hit you
a he will deliver you
       b you will be safe
            c so you need not fear

In sum, this psalm is a great encouragement to put your trust in Yhwh as your protector and redeemer, to call out to him in hope and in faith, trusting that he hears and will answer - indeed he has heard and has answered - and will respond with long days and salvation, even if, as Jesus discovered, that comes on the other side of death.

The tumult of Psalm 124

Psalm 124 could in many ways be seen as the second half to Psalm 123.

123.1-2 Recognition of Yhwh
    123.3 Call for help
        123.4 Description of the danger
        124.1-5 What would've happened
    124.6-7 Response of rescue
124.8 Praise of the creator

But the psalm also tells a story on its own, and it does so through some clear repetition.

Verses 1-2 both begin with identical phrases, setting up an hypothetical negative, which is where Yhwh was not interested in Israel. The speaker is "us" - Israel - and the passage reuses the first-person plural ending a whopping twelve times in only eight verses.

Verses 3-5 then explain what would have happened, with each verse beginning with אזי - "then". It seems to use imagery from the escape from Egypt through the Reed Sea, where the anger of the Pharaoh forced them to flee through the waters, which would have otherwise have engulfed Israel, had Yhwh not protected them.

The last verses (6-8) form a little concentric structure with something of a chiasm in v7:

6a Blessed be Yhwh
    6b He did not give us as prey for their teeth:
        7a Our soul like a bird escaped the ensnarer's trap
        7b The trap is broken and we have escaped
8 Our help is in Yhwh

Here's v7 in Hebrew for those with eyes to see, with the same mark-ups as the English:

נַפְשֵׁנוּ כְּצִפּוֹר נִמְלְטָה מִפַּח יוֹקְשִׁים
הַפַּח נִשְׁבָּר וַאֲנַחְנוּ נִמְלָטְנוּ׃

In v7 the parallels are our soul/we, escaped/escaped, trap/trap, where two of the three are more-or-less exact parallels and the second part of the first (our soul/we) introduces an unnecessary pronoun to reinforce the parallelism.

There are some similarities to Psalm 114, as part of the Egyptian Hallel psalms there, which are used here to remind those pilgrims en route to Jerusalem of Yhwh's past faithfulness and the implication that the Yhwh who was for them then is certainly for them still.

Psalm 128 - A song of blessing

Continuing my walk through the psalms of ascent (see 127, 123, with others to follow), I was struck by how many times this short psalm focuses on blessing. There are three different lexemes which can all mean "blessing" at various places in the Bible depending on their context.

The first is אשׁרי (ashrei), in verses 1 and 2, but you would also know it as the first word of the psalter: blessed is the one who...

The second is טוב (tob), which just means "good", but can mean anything from a gift, prosperity, wellness, the best, etc. It's there in 128:2 (and goodness is yours) and also v5 (see the prosperity), where, in both cases, the word "blessing", understood as a gift from God, would fit just as well.

The third is the verb ברך (barak), to bless, which we know from its Arabic cognate in names like Barak and Mubarak. It's there as a passive in v4 (shall be blessed) and actively in v5 (Yhwh will bless).

Those are the formal blessings we see in this psalm, but there are also some images of blessing too.

Interestingly the first word of v3 is אשׁה (wife), so while we have v1 אשׁרי, v2 אשׁרי, then v3 אשׁתך (your wife). This similar sound leads us to the images of a family as a blessing (continuing the theme of Ps 127), with a wife like a fruitful vine inside the house, and children like shoots of olive trees around the table.

Finally the last verse also has an image which is well known as blessing (although cf Eccl 6!), the hope of seeing future descendants, with v6, see the children of your children!

With the formal language of blessing as well as the rich imagery of blessing, Psalm 128 in each verse points to Yhwh as the one who brings blessing to those who look to him (ראה) and fear him (ירא) and walk in his paths.

And as a psalm of ascent, where does that blessing come from? Although we already know it, v5 reminds us: Yhwh will bless from Zion.

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.