Matthew 10: The End Was Near (Cosmic language & the old covenant age)

In this post, I would like to identify two important aspects of biblical literature which I have not yet touched upon in this series: 1) Scripture's non-literal cosmic language of judgment & deliverance, and 2) its related themes about the end of tabernacle/temple worship and the old creation/old covenant. These are important for understanding Jesus' prophecy to his twelve apostles in Matthew chapter ten: "When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes."

In order to appreciate this statement a bit more, let's start with the first aspect mentioned above. 

Throughout the Old Testament we find multiple references to Yahweh coming in judgment and/or deliverance for His people: Isaiah 19:1-4; 31:1-7; 64:1-4; Psalm 18:1-19; 144:1-8. Perhaps the most important example among these is Psalm 18, which speaks in very clear cosmic and apocalyptic language:

A Psalm of David, the servant of the Lord, who addressed the words of this song to the Lord on the day when the Lord rescued him from the hand of all his enemies, and from the hand of Saul. I love you, O Lord, my strength. The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. I call upon the Lord, who is worthy to be praised, and I am saved from my enemies. The cords of death encompassed me; the torrents of destruction assailed me; the cords of Sheol entangled me; the snares of death confronted me. In my distress I called upon the Lord; to my God I cried for help. From his temple he heard my voice, and my cry to him reached his ears. Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry. Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him. He bowed the heavens and came down; thick darkness was under his feet. He rode on a cherub and flew; he came swiftly on the wings of the wind. He made darkness his covering, his canopy around him, thick clouds dark with water. Out of the brightness before him hailstones and coals of fire broke through his clouds. The Lord also thundered in the heavens, and the Most High uttered his voice, hailstones and coals of fire. And he sent out his arrows and scattered them; he flashed forth lightnings and routed them. Then the channels of the sea were seen, and the foundations of the world were laid bare at your rebuke, O Lord, at the blast of the breath of your nostrils. He sent from on high, he took me; he drew me out of many waters. He rescued me from my strong enemy and from those who hated me, for they were too mighty for me. They confronted me in the day of my calamity, but the Lord was my support. He brought me out into a broad place; he rescued me, because he delighted in me.

Let's stop and think about this imagery for a few moments. David describes the Lord "coming" down to deliver him according to his prayer. He also describes the earth rocking and the mountains shaking at the anger of the Lord. Glowing coals shoot out of the Lord, and smoke rises out of his nostrils. The Lord even rides on a cherub (an angel) that flies, and he "comes" swiftly on the wings of the wind. Thunder, hailstones, and coals of fire shoot down through the thick, dark clouds which surround Him. The Lord shoots out arrows of lighting, and by the breath of His nostrils the sea parts so that the ocean floor is laid bare before everyone. And all of this, as David says at the beginning of this Psalm, is a description of the Lord rescuing him from the hand of all his enemies, and from the hand of King Saul. Obviously, this apocalyptic language is not literal, nor was it ever intended to be interpreted as literal occurrences at the time of the Lord's deliverance. Such language is describing a mighty deliverance --a deliverance so mighty that extraordinary cosmic language suits it best-- but it is not a description of literal cosmic events. 

This is but one Old Testament example cosmic and apocalyptic language which describes the Lord's judgment upon His enemies and the deliverance of His children. This, I contend, is virtually identical to the cosmic and apocalyptic language mentioned in Matthew 24, Luke 21, Acts 2, I Peter 3, and Jude 17. 

Second, we find themes surrounding the end of tabernacle/temple worship and its relationship with the old creation/old covenant. These themes become very apparent through a comparison of multiple new covenant references about the “last days,” “last time,” and end of the Old Covenant "age": I Cor. 10:11; Heb. 1:1-2; 9:1-10, 23-26; 10:19-25; Acts 2:14-21 (referencing Joel 2:27-32); II Tim. 3:1-5; I Peter 1:3-9, 20; 4:7-11; 5:4 (w/ reference to I Jn. 2:28-29); I John 2:18; Jude 17-23. Perhaps the most important examples among these are found throughout the book of Hebrews:

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he framed the ages. (1:1-2)

Now even the first covenant had regulations for worship and an earthly place of holiness. For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place. Behind the second curtain was a second section called the Most Holy Place, having the golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant. Above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail. These preparations having thus been made, the priests go regularly into the first section,1 performing their ritual duties, but into the second2 only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people. By this the Holy Spirit indicates that the way into the holy places is not yet opened as long as the first section is still standing (which is a parable for that time into the present).3 According to this arrangement, gifts and sacrifices are offered that cannot perfect the conscience of the worshiper, but deal only with food and drink and various baptisms, regulations for the body imposed until the time of reformation. (9:1-10)

...Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. ...He has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. (9:23-26)

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain... let us draw near with a true heart in full assurance of faith... Let us hold fast the confession of our hope without wavering, for he who is promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (10:19-25)

In these passages, the author of Hebrews sees a certain "Day" drawing near, and the people of God are encouraged to stir up one another to love and good works, and to meet together regularly, and to hold fast the confession of their hope without wavering because that Day is drawing near. Before that the author speaks of Christ appearing at the "end of the ages." What ages? The ages which led up to the New Covenant and the inauguration of the Kingdom of heaven on earth. This "end of the ages" is also described as a "time of reformation" in which Jesus would pass through the first "tent" and into the real "Holy of Holies"; and these laws pertaining to the Old Covenant priesthood (with the high priest passing through the first "tent" into the "second" tent) are said to be "a parable of that time into the present." 

In I Cor. 10:11, the apostle Paul uses similar language when he references God's judgments upon the disobedient people of Israel in the wilderness. And Paul says that "these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come." Clearly then, according to the apostle Paul, his own generation was living in the time when "the ages" would "end." But what "ages"? Well, in the mind of the author of Hebrews (and many people have argued that Paul was it's author), the answer was simple. The Mosaic tabernacle and it's laws taught the people of Israel that its own system of worship had to end and a better system had to be inaugurated at the end of that age. Ages would pass operating under the old covenant and it's tabernacle/temple system of worship, but a "time of reformation" was promised, according to the Mosaic Law's own "parable."

All of these references, I contend, are describing the end of the Old Covenant along with it's essential tabernacle/temple, sacrificial, and priestly structure. Furthermore, I contend, that the cosmic and apocalyptic language of Matthew 24, Luke 21, Acts 2, I Peter 3, and Jude 17 describe the end of the old creation as it is symbolized and foreshadowed in the destruction of the temple/tabernacle system and it's laws which are structured with cosmic symbolism.4

1.  i.e. the Holy Place was the first section, or "tent," of the Tabernacle

2. i.e. the Most Holy Place (or "Holy of Holies") was the second section, or "tent," of the Tabernacle. According to the Law of Moses, the High priest was the only priest allowed into the second "tent," and he had to walk through the first tent to get to the second "tent." The author of Hebrews argues that this symbolism engraved in ceremonial law was "symbolic of the time now present."

3.  The Greek text says ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, which, if woodenly translated  would say: "which is a parable into the time then-to-now-present." That is why I translated the passage as saying: "which is a parable for that time into the present." The ESV translates this parenthetical remark as "(which is symbolic for the present age)." The NASB translates it this way: "which is a symbol for the present time." The NIV translates it this way: "This is an illustration for the present time." And finally, the NLT translates it this way: "This is an illustration pointing to the present time." 

4.  See L. Michael Morales, The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus [Leuven-Paris-Walpole, MA: Peeters, 2012]; G. K. Beale, The Temple and the Church's Mission: A biblical theology of the dwelling place of God [Downers Grove, IL: Intervarsity Press, 2004]; N. T. Wright, Jesus and the Victory of God [Minneapolis, MN: Fortress Press, 1996]; Peter J. Leithart, A House For My Name: A Survey of the Old Testament [Moscow, ID: Canon Press, 2000]; James B. Jordan, Through New Eyes: Developing A Biblical View of the World [Eugene, OR: Wipf & Stock, 1999]

Who is Michael the Archangel?

In Kenneth Gentry's audio lectures on the book of Revelation, aptly titled The Divorce of Israel, he discusses a few things about Michael the Archangel which I had never considered previously. He notes that Revelation 12:7-9 describes, in symbolic language, a war in heaven between Michael and the Dragon, Satan. According to Gentry, Michael appears most famously in Dan 10:13, 21 and 12:1 where he is presented as the defender of the Church against her enemies.  Interestingly, we learn in the New Testament that this is the exclusive task of the Son of God (Eph 1:19-23; Eph 5:23; Mt 16:18). A similar impression is left with the "angel" or "messenger" of the Lord in Exodus 3:2, 8, and Judges 6:11-17.

Furthermore, in Jude 9, “Michael” is called the “archangel,” which means "the ruler of angels" in Greek. Interestingly, elsewhere in Scripture we learn that Jesus is the one who comes with "his angels" in the glory of his Father (Matt. 16:27). In Matthew 13:41 we find again that Jesus will "send his angels" and gather out of his kingdom all lawbreakers. Elsewhere we are also told that he will send out "his angels" with a loud trumpet call, and they will gather his elect from one end of heaven to the other (Matt. 24:31). In Paul's letter to the Thessalonians (1 Thess. 4:16), he mentions that "The Lord himself will descend from heaven with a cry of command, with the voice of an archangel...". Paul says elsewhere that, "when the Lord Jesus is revealed from heaven with his mighty angels," he will grant relief to those who have afflicted his people (2 Thess. 1:7). 

Drawing from the well of Old Testament allusions, it also seems as though this very same archangel--this ruler of the angelic hosts--is the one who confronts Joshua in the promised land (Joshua 5:14-15). 

Finally, Gentry argues, the Hebrew meaning of “Michael” is significant. Michael means “who is like God?” and is based on Exodus 15:11 and Psalm 89:6-7, which suggests that this one who performs the task of God's Son and is the ruler of all angelic hosts is also a distinct messenger of God's likeness (cf. Ps 35:10; 71:19; 113:5; Isa 40:18, 25; 44:7; 46:5; 49:19; Jer 50:44). There truly is no other like God, yet Michael is like the Son of God, the Ruler of angels, the messenger of Yahweh.

Fallen from God's favor

Last night I had a conversation with some good friends about meriting God's favor. In the end we all agreed that the language of "meriting" God's favor, even if it's being used in the narrow sense of pleasing God, is not wise in our current christian climate because it gives the impression that salvation can be earned. However, for those who know me personally, it probably won't come as a surprise that I had some lingering concerns about our current christian climate, and in particular the concern that christians shouldn't talk or think as though doing things -- literally any things -- could either decrease or increase God's favor upon an individual, especially christian individuals. This whole conversation arose from a study in Galatians chapter five. 

In Galatians chapter five, Paul speaks adamantly toward those Gentile christians within the Galatian church who are considering to accept the rite of circumcision on the terms of the "Juidaizers" who "wanted to distort the gospel of Christ" (Gal. 1:7) by teaching that God only justifies sinners in virtue of the Mosaic Covenant with Israel, through "works of the (Mosaic) Law." This first century controversy, in effect, convinced the Christian Gentiles of Galatia to voluntarily place themselves under the Old Covenant, thereby identifying themselves with the covenant-people of Israel, in order to receive a righteous standing before God; and that is patently false and contrary to the gospel of Jesus Christ and justification through faith in him alone (Gal. 2:15-21; Eph. 2:1-10). Paul even describes this particular worldview of judaism with which he was personally familiar as though it were a pagan and idolatrous system of worship that enslaved the human heart instead of freeing it (Gal. 4:8-11, 21-31; 5:1). And yet, after all of this contention with insidious Judaizers and the proselytes to Judaism which they nurtured and developed in Galatia, Paul declares emphatically that those Gentiles who have become tangled within this controversy and honestly think they are being justified by the Mosaic Law and its stipulated works "have fallen away from grace" (Gal. 5:4).

Now, in our current Christian climate, it is presumed that Paul did not truly believe that a Christian could fall away from God's grace, because that would imply a loss of salvation -- a salvation which was granted unconditionally. In other words, it is presumed that Paul was serious in the tone of his warning but not in the actual content of his warning. That is to say, Paul is speaking rhetorically for the effect of appearing threatening, but the propositional threat itself was not true. That, to me, seems more like an idle threat than good rhetoric. And under such urgent circumstances like the situation in Galatia, an idle threat would not only be foolish, it would also be useless. These Christian Gentiles cannot have possibly fallen away from something that they did not have. In this case, it's God's favor. 

The most logical inference of this allegedly "idle" threat is that previously these Gentiles had been viewed as having obtained God's favor. In other words, they had been viewed as Christians by the Apostle Paul, and other Christians within the church of Galatia believed they were Christians too. And one of the benefits of that Christian faith is they had received God's favor. Paul thought they had received God's favor. They thought they did too.  If they didn't think that, Paul's warning would be absolutely meaningless. And it is that position of favor from which Paul says they "have fallen away from" (aorist active indicative of ekpipto) God's favor or "grace."

The apostle Peter speaks this way also in one of his letters. He says, "You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose (ekpipto) your own stability" (2 Pet. 3:17). The author of Hebrews is even more explicit in his language: 

Anyone who has set aside the Law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? (Heb. 10:28-29) 

It seems to me that the apostles of our Lord Jesus christ were not speaking hypothetically when they described the certainty of God's promised, decreasing favor upon those who had been sanctified by the blood of His covenant and had outraged the Spirit of grace (i.e. the Spirit of favor).  Similarly, Paul speaks to the Colossian Christians as though they too could fall away from some kind of relationship with Jesus Christ. In Colossians 1:21-23, he writes:

And you, who once were alienated and hostile in mind, doing evil deeds, he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him, if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation under heaven, and of which I, Paul, became a minister.

In Paul's letter to the Gentile congregation in Rome, he writes concerning the covenant-body of Israel:

They [the covenant body of Israel] were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness. (Rom. 11:20-21)

The very clear inference of these statements by Paul is that the Gentiles who once were alienated and hostile in their minds toward God have now been graciously brought into a relationship with God where they (perceivably) are no longer hostile to God in their minds and are no longer alienated from God. Yet, Paul still speaks as though they were able, in some sense, to become lax, unstable, and irresolute in their faith, shifting away from the hope of the gospel that they heard and (apparently) received with favor. A few verses later (Col. 1:28) Paul states that all men need to heed this "warning" of God's gospel: "Him [that is, Jesus] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ." The obvious implication of this "warning" is that these identifiable Christians could "shift from" the hope of the gospel, at which time God's warning would be appropriately given to them -- that warning being the promise of God's hostility toward them, the deliverance from which they did not deserve in the first place. And if the sovereign kindness of God placed the people of Israel into a covenant relationship with Him, and He eventually did not spare them, allowing them to "fall" because of their unbelief and pride, how much more is God's warning appropriate for Gentiles who receive God's kindness and yet are tempted to do the same?

It seems to me that in some sense, God's kindness can be diminished with those who are in covenant with Him. If this is true, one logical implication would be that God's kindness could also increase with those who are in covenant with Him. 

Now, I realize that in our current Christian climate, especially among "Baptistic" and "Calvinistic" circles of Christianity, it is likely that I will be accused of being Arminian, Palagian, semi-Palagian, and possibly even a total pagan for believing that Christians in covenant with God can do things which increase or decrease God's favor. That would mean, or so they might think, that Jesus does not cover all of their sins, or that Christ only covers their sins intermittently (covering them and uncovering them, and covering them back up again, etc.). But is that really true? Must we deny substitutionary atonement by affirming that God's favor upon His covenant people can increase or decrease depending on their faithfulness? It seems to me that no matter which Christian tradition we come from, both substitutionary atonement for Christians and the ability of Christians to fall away from God's favor are part of the clear language of God's Word; and first and foremost, as Christians, we ought to commit ourselves to the Word of God above all traditions. But does this mean that by accepting this peculiar biblical language about "falling away from grace" that other biblical doctrines are being compromised, even the doctrines of sovereign grace? Does this diminish God's sovereignty over all? Does this diminish the sinner's accountability to God one bit? Does this even imply that God is not worthy of our love, adoration, and respect? I don't believe so, and I'll tell you why. 

The language of God's Word also, and just as clearly, affirms that all men are completely dead in their sins (Eph. 2:1) and by nature children of wrath (Eph. 2:2-3) and enemies of God by their very nature (Rom. 5:10) through their legal covenantal union with the first Adam who fell into sin in the Garden of Eden (Gen. 3; Hosea 6:7; Rom. 5:12-19). Because of their union with the first Adam they are by nature slaves of sin (Rom. 6:20). God's Word is also very clear that no man who is dead in his sins is righteous in himself (Rom. 3:9-20), or can do things in himself which merit God's favor, thereby causing or stimulate God to make him righteous or even to give him an alien righteousness. All men have fallen short of the glory of God (Rom. 3:23) and there is no one righteous, not so much as one (Rom. 3:10). Therefore the natural man, if he is to be righteous in God's sight at all, must be elected by God to partake of, and be covered by, His righteousness--the righteousness of the Righteous One (Rom. 3:19-26; 4:7; 5:1-21). 

Moreover, God does not base the foundation of His election on anything inherent within the individual sinner. God chooses to save sinners based on the gracious and kind intention of His own will (Eph. 1:4-8; Rom. 9:11). God's electing love, though sufficient for all and for all time, is for those whom God alone wills, and only for those whom He wills (John 6:37; 17:9). And because God has sovereignly, powerfully, and graciously saved a people for Himself, they have eternal security in Him (Rom. 8:1; John 10:27; I Cor. 10:13; Philip. 1:6).

And so, how does all of this fit together? How is the language of falling away from God's favor to be understood in light of God's favor originating and continuing from His completely sovereign grace?  

Are we to believe that God's favor is unlimited and static no matter what (that is to say, it doesn't move up or down or increase or decrease at all in time and history) for those who are in a covenant relationship with in Him? 

Are Christians, graciously placed within a covenant relationship with God, held to certain conditions which necessitate their faithful obedience, lest they fall away from God's favor?

I will gladly confess that it is a tremendous error to believe that spiritually dead men and enemies of God can do something to earn or "merit" God's favor in any sense. But is that true for those who are no longer spiritually dead and have been graciously placed within a covenant relationship with God? Is that true of people who are no longer considered God's enemies?  I get the funny feeling that Christians in our current climate get all flustered by this language because they equate a covenant relationship with God (something which contains blessings and curses and is objectively verifiable) as God's eternally electing, predestinating decree of salvation itself (something which man, in and of himself, could not possibly know because it's hidden within God's knowledge alone, Deut. 29:29). I also suspect that because such Christians don't want to attribute human perceptions of immorality to God (and His holy character), they don't like the thought of a God who would do such things as blessing them for obedience/faithfulness and cursing them for disobedience/faithlessness. They might think it's not "good" or "loving" or "gracious" for God to do that, especially if their righteous standing before God is because of the righteousness of another man who stands in their place (i.e. Jesus). 

But perhaps the most serious concern which stems from this apparent paradox is the thought that one could lose their regenerate or eternally elect status in God's sight if such things as covenant conditions (i.e. blessings and curses) were indeed true (and not just idle, hypothetical threats displayed for purely rhetorical purposes). The thought might be (i'm imagining) that no one can rest in any absolute assurance of salvation because God's covenant, through which he saves sinners, is conditional in some sense. And if it's conditional, after having already begun a work of regeneration, then one can lose his or her regeneration. Moreover, if it's conditional, God could not possibly predestine my eternal destiny, because it would change depending on something I do. 

Obviously, these apparent paradoxes are all serious concerns. And they all need to be addressed.

There is one thing Christians can be sure of, even when they are wrestling with this apparent paradox of "falling away from grace"; and that is the covenant faithfulness of God. God will always be faithful to the terms of His covenant with his people (Psa. 33:4; 36:5; 86:15; 89:1, 8; 115:1; Lam. 3:22-23; Rom. 3:3-4; I Cor. 1:9; 10:13; II Cor. 1:18; I John 1:9). But (and this is a big "but") if the terms of His covenant do include conditions, why would any professing "Christian" pretend as though His or her faithfulness will result in an eternal life in God's comfortable presence? In other words, why would a professing Christian presume that God's gracious covenant with them continues so that they could live sinfully? As the apostle Paul says, "Should we continue1in sin, that grace may abound?" (Rom. 6:1)?

In one of the following posts, I would like to offer a solution to this apparent paradox, but I can promise you that the solution won't be my own. In the following posts I would like to offer the solution presented by John Calvin, which was based upon his own study of God's Word. Now, I realize that our current climate of Christianity has many views, both pros and cons, concerning John Calvin the person and "Calvinism" as a theological think-tank, but I'm not going to offer a solution to this apparent paradox from our current "Calvinistic" climate. I'm going to offer John Calvin's own solution, which, as we'll see, is different from modern mainstream "Calvinistic" solutions. Stay tuned for those upcoming posts.

1.  The verb for "continue" in Rom. 6:1 is stated in the subjunctive mood, signifying possibility and potentiality. I prefer the HCSB translation which reads, "Should we continue...".  Other translations say "Are we to continue in sin?" (ESV), or "Shall we go on sinning..." (NIV). 

Psalm 148: Literary Structure

Psalm 148

v. 1a: Praise the Lord!   (“Hallelujah!”)

v. 1b:  Praise Yahweh from the heavens

v. 1c – 4:  Elements of praise

v. 5a:  Injunction (“Let them praise”)

v. 5b-6:  Reasons  (“for”)

v. 7a:  Praise Yahweh from the earth

v. 7b – 12:  Elements of praise

v. 13a:  Injunction (“Let them praise”)

v. 13b-14a:  Reasons  (“for”)

14b – Praise the Lord!   (“Hallelujah!”)

The first aspect of this Psalm worth noting is the way it begins and ends. In verse one, it begins with the words, “Praise the Lord!” And the very last verse says the same thing: “Praise the Lord!” 

The Hebrew behind these words is Hallelujah. Hallelujah is actually a combination of two words, Hallel and Jah. Hallel means to praise, adore, boast about, and glory in someone or something. It’s a word used to express the excellency of a thing or to extol the greatness of someone. When we wish to glorify someone or something, we Hallel them. Then there is the word Jah, which refers to Jah or Yahweh – the LORD. This exclamation of praise to Yahweh is how this Psalm begins and ends. It is this bracketing device – this ascription of praise to Yahweh – which sandwiches all the glorious contents of praise in between. The first ascription of praise to Yahweh teaches that he is worthy of praise and adoration. The second and last ascription of praise to Yahweh reminds us again that he is worthy of praise and adoration, but more particularly from us, his people. This is made even more evident in my detailed commentary on this Psalm.

Between these opening Hallelujah’s we find two distinctive literary sections:

1)  The praise due to the Lord from the heavens

2)  The praise due to the Lord from the Earth

The first section of praise from the heavens is a seven-fold pattern directed at him (heights, angels, hosts, sun & moon, shining stars, highest heavens, and waters above the heavens). This seven-fold pattern of praise is followed by a summary statement of why everything above in the heavens ought to praise the Lord: "Let them praise the name of the Lord, for...". The explanation given by the Psalmist is threefold: because God commanded their existence into being, he established their life-span, and he made a decree concerning their meaning and purpose of existence. These reasons are more than sufficient to explain why his creation ought to praise him.

The second section begins with another seven-fold pattern of praise (great sea creatures, all deeps, fire, hail, snow, mist, stormy winds), all of which are said to be "fulfilling his word." But that is followed by an exhaustive list of basically everything else on the planet (vv. 9-12). In fact, in both the original Hebrew and our English translations, verses 9 through 12 are one long sentence listing eight poetic pairs of nouns (16 total) with no verbs whatsoever (mountains, all hills, fruit-trees, all cedars, beasts, all livestock, creeping things, flying birds, kings of the earth, all peoples, princes, all rulers of the earth, young men, maidens, old men, and children).  It’s as though the first seven aspects of nature in the skies above and the waters below were only mentioned in order to tease us into being interested in who or what is to be praising Yahweh. But in the lengthy list that follows, we are confronted with the immense volume of praise from the earth which is due to the name of Yahweh. Again, this overwhelming pattern of praise is followed by a summary statement of why everything below on the earth ought to praise the Lord: "Let them praise the name of the Lord, for...". Here the explanation given by the Psalmist is twofold: because God alone is inaccessibly high above all the heavens and earth, and because this God who is above the earth and heavens has descended low to help mankind give him the praise and the glory due to his name. 

Psalm 148: From Heaven O Praise the Lord

Praise the Lord!

Praise the Lord from the heavens

Praise him in the heights!

Praise him all his angels, praise him all his hosts!

Praise him sun and moon, praise him all you shining stars!

Praise him you highest heavens and you waters above the heavens!

Let them praise the name of the Lord 

for he commanded and they were created 

he established them forever and ever 

he gave a decree and it shall not pass away.

Praise the Lord from the earth 

you great sea creatures and all deeps, 

fire and hail, snow and mist, stormy wind fulfilling his word!

Mountains and all hills, fruit trees and all cedars!

Beasts and all livestock, creeping things and flying birds!

Kings of the earth and all peoples, princes and all rulers of the earth!

Young men and maidens together, old men and children!

Let them praise the name of the Lord 

for his name alone is exalted; his majesty is above earth and heaven.

He has raised up a horn for his people, praise for all his saints, 

for the people of Israel who are near to him.

Praise the Lord!

Verse one begins with a shout of praise to the Lord. In Hebrew, the words are Hallelujah, which, literally rendered, means "Praise Yahweh!" Next the Psalmist describes the praise due to the Lord from the heavens, and the first thing on his list of things to say is, "Praise him in the heights!" Here the Hebrew word for “heights” refers to the highest elevations within the heavens. In other words, from whatever perspective there may be concerning the high elevations within the heavens, God’s praise is to be proclaimed from the highest peaks. But who or what is to do some of this praising? The next verse gives us an answer: all his angels and all his hosts are to praise the Lord. It is here that the author provides his first pair of things in the heavens to contrast with each other. Here the angels are paired with hosts. The word “hosts” is very common throughout the Old Testament scriptures and it often refers to angelic armies. In other words, what the author is saying is that all the way from the individual angelic messengers to the entire collective army of angels together, God is to be praised. None of them are excluded from giving God the praise and glory due to His name.

Verse three provides another pair to contrast with each other: "Praise him sun and moon, praise him all you shining stars!" This contrast is probably more obvious to us all. One the one hand, the sun and moon appear to be very large stars in the heavens, whereas the "shining stars" of the distant sky appear to be small. And so, the contrast is set between all stars, both great and small. In other words, there is no object within the heavens, whether great or small which is exempt from giving God the praise and the glory due to His name.

Next we read: "Praise him, you highest heavens, and you waters above the heavens." Literally the Hebrew says "praise him you heaven of heavens," which is a superlative expression referring to the farthest outer limits of the heavens. But notice carefully that praise is to come from as near as the waters above the skies too. The clouds above our earthly skies (our "heavens") are these "waters above the heavens." This is obvious for two reasons: first, because the farthest heavens are being contrasted with the "waters above the heavens," and second, because we know the clouds above our skies are the nearest dividing line between the heavens and the earth. We know this when we look up and see clouds covering our skies, and also when we see them part. After they part, we can see far into the heavens. The bottom line of all this is that God is to be praised everywhere and by all of creation in all of the expanse of the heavens. There is no place within the vast expanse of the heavens where God's creation can find itself to be exempt from giving him the praise and the glory due to his name.

Following this sevenfold ascription of praise, we find our first summary statement, "Let them praise the name of the Lord, for...". This is followed by three reasons: 

1) He commanded and they were created. 

2) He established them forever and ever. 

3) He gave a decree and it shall not pass away.

What could be more comprehensive than this threefold purpose? The reason why everything above the earth --out in the heavens-- is to be praising God is because He alone commanded them into existence, established them for a certain duration of time, and made decree concerning their purpose in existence. The reason why the heavens are to praise the name of the Lord as long as they exist is because that's what the Lord created them to do! The Lord created them and established them to praise him according to his decree, and that decree shall not pass away. God is worthy of such praise!

From here the author moves down into the earthly realm, for he says, "Praise the Lord from the earth." Now, notice further who is to be doing all of this praising and from where this praise is to come. Starting below ground level, the author speaks of praise coming from “great sea creatures and all deeps.” Every sea creature within the massive body of water covering the earth is to praise God. Every creature, from the great big ones that appear above the surface to the ones which lurk in the deepest, darkest caverns of the ocean. All are to praise God. None are exempt from giving God the praise and the glory which is due to his name.

Next the author mentions "fire and hail, snow and mist, stormy wind fulfilling his word!" Elsewhere in the Scriptures we learn that this word for "fire" sometimes refers to lightning bolts from the sky (cf. Ps. 105:32; Ex. 9:23). And if that's the way the Psalmist intended to use the image of fire in this verse, then what we are presented with is another pair of natural elements. The first pair refers to that which comes down from the clouds (lightning and hail). The next pair refers to that which temporarily resides on the ground below, namely snow and thick foggy mist. Between all of these natural elements is "stormy wind." Literally, the Hebrew says "high winds." These high winds flow between the clouds which bring lightning down upon a foggy mist, and hail down upon snowy ground. Commenting on this passage, John Calvin noted that “it is not by an effect of chance that the heavens are clouded, or that a single drop of rain falls from the clouds, or that the thunders rage, but one and all of these changes depend upon the secret will of God.” Even though all of these aspects of nature are completely outside of man’s control, none of them are outside of God’s control. God has made even these natural elements to praise and glorify him. None of them are exempt from giving God the praise and glory which is due to his name. 

The following four verses (vv. 9-11) contain an exhaustive list of virtually everything else on earth. The Psalmist lists mountains and all hills together, followed by fruit trees and all cedars. This imagery signifies that God is to be praised from the highest peaks to the lowliest of hills, among the fruit-bearing trees that dot the hillside all the way through the forests of the earth. No elevation of land or obstacle in sight is going to hinder God from receiving the praise which is due to His name!

Next, “beasts and all livestock” are mentioned together, followed by “creeping things and flying birds.”  This means that every beast of the field, both wild and domesticated, and every creature which crawls on the ground, from the chipmunk to the grasshopper, are to give praise to God! And no creature of the air is excluded from that privilege and responsibility either. God created them to praise him, and none of them are exempt from giving him the praise and the glory which is due to his name.

Finally, at the end of this long list of creation, the author mentions human beings. The Psalmist mentions "Kings and all peoples, princes and all rulers, young men and maidens, old men and babies.  Let them praise the name of the Lord!"

I fascinates me to find human beings of all kinds listed last in this Psalm. Why not mention mankind first? And why does the Psalmist also mention such an exhaustive list of mankind? Why didn't he simply mention all men, both male and female? That certainly would have been sufficient. Instead, what we find is much, much more efficient in getting the main point across. And by this point, I hope the author's main point is obvious to us. By mentioning such an exhaustive list of mankind, we learn that no human being of any social status, economic status, sex, or age is exempt from giving God the praise and the glory due to his name. But this poses a dilemma, doesn't it? It is here that we are confronted with the first aspect of God's creation which questions God's praiseworthiness. It is here that we recognize mankind as the only creatures in this long list who question God's command concerning us as his creation. We're the only ones who question the meaning and purpose of our life. We're also the only ones who refuse to glory in God and acknowledge his praiseworthiness. This is a dilemma unique to mankind. 

I also find it interesting that the same reason which the Psalmist gives for why God is worthy of our praise is also the same reason which we use to excuse ourselves from praising him. The Psalmist writes, "Let them praise the name of the Lord for his name alone is exalted; his majesty is above earth and heaven." That word "alone" is significant. So significant, in fact, that even when men attempt to exalt themselves above God and eventually realize how futile such attempts really are, they still try to place themselves on the same plane as God. In other words, whenever men realize the impossibility of exalting themselves self above God, their next attempt is to drag God down to their level, placing God on the same level as man. But the Psalmist has an entirely different revelation of God. For the Psalmist, Yahweh "alone is exalted." And the Hebrew word for "exalted" used in this verse literally means inaccessibly high. Yahweh alone is inaccessibly high, which is to say that his majesty is above the earth and the heavens.

Finally we arrive at the final destination of this Psalm. Finally we are confronted with a clear and concise reason for why sinful, doubting creatures such as us can praise and glory in Yahweh. Here we learn that Yahweh, who alone is exalted and whose majesty is above earth and the heavens, “has raised up a horn for his people, praise for all his saints, for the people of Israel who are near to him.”

In ancient Israel, the horn was symbolic of strength and victory, which is why some commentators suggest the alternative translation, "he has raised up strength for his people." It is because Yahweh has raised up strength  and victory for us that all his saints are able to give him the praise and the glory due to his name. The people of Israel had seen and tasted Yahweh's goodness in providing victories for them. They understood what deliverance from bondage meant. And it was because of the victory that Yahweh provided and the strength that he had raised up for all his saints that they could draw near to God in worship. In Deuteronomy 4:7 the people of Israel declared confidently: “For what great nation is there that has a god so near to it as the Lord our God is to us?” A similar expression could be spoken by all of Yahweh's saints today as well: "What people is there that has a god no near to it as the Lord our God is to us?"

The point of the Psalmist here is not to exalt man to some inordinately high plane among creation, and certainly not to a plane that is equal with God, but rather, instead to magnify the grace of God in raising up strength and praise for fallen humanity at all. But Alleluia! He has done so. All the emphasis is placed upon the finished work of the Yahweh himself. And because He has done it all, we can praise him all the more. And to paraphrase something which I remember Charles Spurgeon once saying, the praise we give to God here and now on earth is the rehearsal of our eternal song with the rest of creation. Hallelujah!

Your Comfort and Salvation

I recently came across a quote from John Bunyan (author of The Pilgrim's Progress) during my morning devotions, and it made me think about Jesus standing before the throne of his Father the day after he was crucified. And so I decided to post it the day after Good Friday:

  Christ stands as our advocate alone before God's bar and pleads before the Father. Whatever can rightly be charged upon us, he accepts the whole charge upon himself, acknowledging the crimes to be his own. And this, he must do. If he hides the sin, or lessens it, he is faulty; if he leaves it still upon us, we die. He must then take our iniquity to himself, make it his own, and so deliver us. Having thus taken the sin upon himself, as lawfully he may and lovingly he does -- "for we are members of his body" (it's his hand, his foot, his ear that has sinned) -- it follows that we live if he lives; and who can desire more? What comfort this is in a day of trouble and distress for sin! 

  As a sacrifice, our sins were laid upon him (Isa. 53). As a priest, he bears them (Ex. 28:38). As our advocate, he acknowledges them to be his own (Psa. 69:5). Having acknowledged them to be his own, the quarrel is no more between us and Satan, for the Lord Jesus has adopted our quarrel, and made it his. O blessed God! What a lover of mankind you are! And how gracious is our Lord in thus managing matters for us? The Lord Jesus after having thus taken our sins upon himself, and presented God with all the worthiness that is in his whole self for us; in the next place he calls for justice, or a just verdict upon the satisfaction he has made to God and to his law. Then the proclamation is made in open court, saying, "Remove the filthy garments"--from him that has offended--"and I will clothe you with pure vestments" (Zech 3). Look then to Jesus if you have sinned. Look to Jesus as an advocate pleading with the Father for you. Look to nothing else for he knows how, and that, by himself, to deliver you; yea, and he will do it in the way of justice, which is a wonder; and to the shame of Satan, which will be God's glory; and also to your complete deliverance, which will be your comfort and salvation.1

1.   John Bunyan, Works, 1:161-162