57 The Lord is my portion;
I have promised to keep your words.
58 I have sought your favor with all my heart;
be gracious to me according to your promise.
59 I thought about my ways
and turned my steps back to your decrees.
60 I hurried, not hesitating
to keep your commands.
61 Though the ropes of the wicked
were wrapped around me,
I did not forget your instruction.
62 I rise at midnight to thank you
for your righteous judgments.
63 I am a friend to all who fear you,
to those who keep your precepts.
64 Lord, the earth is filled with your faithful love;
teach me your statutes.
The eight stanza of Psalm 119 (ח/heth – sounds like the ch in Bach, you have to get a little phlegm in the back of your throat when you say it), but this stanza begins with the line “The Lord is my portion.” This is an image that occurs frequently throughout the Old Testament, and especially in the Book of Psalms. The word typically refers to a share or a portion of land received by inheritance. In an agrarian society like ancient Israel, owning land was a source of economic, political, and societal security. Those who owned land had standing and influence. But here, our psalmist affirms that the Lord is his portion. “The Lord” here (printed in all caps on most versions) represents the personal covenant name of God, i.e. יהוה, Yahweh; this is the name that He revealed to Moses from the burning bush, “I am who I am” (Exodus 3.14). In other words, our psalmist understands that Yahweh, the one true and living God, the personal covenant keeping God, is the only one in whom we may find safety, security, stability, satisfaction, and contentment in this life. As the old hymn goes, “All other ground is sinking sand.”
This principle is not unlike that famous slogan of pastor and author John Piper, “God is most glorified in us when we are most satisfied in Him.” Or as question 1 of the Westminster Shorter Catechism states, “Man’s chief end is to glorify God, and to enjoy Him forever.” This is the point, namely that glad and joyful obedience to the Word of God springs forth from a heart that is perfectly satisfied and wholly content in Him. This is why our psalmist says in verse 57, “I have promised to keep your words.” And again in verse 60, “I hurried, not hesitating to keep your commands.” And again in verse 62, “I rise at midnight to thank you for your righteous judgments.” Of course, the counter point is equally true, that when we begin to look for sources of satisfaction and contentment outside of Him, we quickly fall into sin. The world we live in is constantly offering us a plethora of competing products and services intended to satisfy and fulfill; this is the essence of an advertisement rich consumeristic society. But, these options overpromise and under deliver, because nothing can satisfy and fill the deepest longings of the human heart like the God who made it. This is why our psalmist writes in verse 59, “I thought about my ways and turned my steps back to your decrees.” Or again in verse 61, “Though the ropes of the wicked were wrapped around me, I did not forget your instruction.“
But not only does this inner contentment in God free us from the allure of sinful temptations, but its also changes our entire outlook on life, as our psalmist writes in verse 64, “Lord, the earth is filled with your faithful love; teach me your statutes.” Of course, this world is polluted, even overrun, by sin everywhere we turn, such that even the stoutest of hearts might be shaken with fear, but when our hearts are completely secure in God, then we may have that rest which Jesus promised His disciples. Then, we may have confidence that sin is not the end of the story, that evil will not win the day, because we know that where sin abounds grace abounds even more, that where the darkness seems to consume, there the light of God’s grace and love can still shine through. And this hopeful confidence energizes the desire to live in faithful obedience. But more than that, it also empowers us to live in authentic community with others. As our psalmist puts it in verse 63, “I am a friend to all who fear you, to those who keep your precepts.” In other words, when we our hearts are completely whole in God, then we are set free to love others without the need to receive anything in return. We can love others for their sake and nor for our own, because we are complete in the love of Christ. This is the essential foundation for Christian community, that we love each other even as Christ loves us, and we can only do this when are completely satisfied and wholly loved in Christ by God.
Only that life which is lived in willing and fervent obedience to God’s Word can experience genuine human flourishing to the fullest degree, and this kind of obedience can only come from a heart that is perfectly content and satisfied in God and Him alone. As our psalmist writes in verse 58, “I have sought your favor with all my heart; be gracious to me according to your promise.” This is no works based attempt to merit God’s grace. Rather, it is the reflection of a heart that understands and trusts in the promise of God. It is the perspective of a soul that is perfectly at rest in the good news of the Gospel, that pursues faithful obedience to God and His Word from the wholeness that is only available by His grace. It is by grace because Christ has already completely fulfilled God’s law; He lived a life of perfect obedience to the Father. The good news of the gospel is that He has taken our disobedience upon himself, and in a glorious exchange, He has given us His obedient righteousness. And this is why He says, “Come to me, all of you who are weary and burdened, and I will give you rest. Take up my yoke and learn from me, because I am lowly and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” (Matthew 11.28-30)
For further study:
Introduction
Psalm 119.1-8
Psalm 119.9-16
Psalm 119.17-24
Psalm 119.25-32
Psalm 119.33-40
Psalm 119.41-48
Psalm 119.49-56
On Biblical Interpretation and the Holy Spirit
Recently, I was following a thread on a friends Facebook post where the participants were discussing their disagreement on a question of biblical interpretation. The specific issue under debate is not important at the moment, and I’ll just say that I was surprised to find that this particular exchange was more graceful than these kinds of forums usually are. However, with that being said, after reading through the various points and counterpoints being made, I came across one response that made me pause. Figuring that the minds of the other participants were unlikely to change, one commenter attempted to conclude the discussion by saying:
In my previous post, I examined the question of “man-made” bible study resources, and I concluded that there is great wisdom in listening to the voices of those who have studied the Bible before us. We were never intended to approach Bible study as if we are the “lone ranger” of Bible interpretation, carving a path that has somehow never been carved before. Commentaries, theologies, and the like are part of God’s gift to the church (Ephesians 4.11-13); they are part of that “great cloud of witnesses” within which we pursue Christian maturity and godliness (Hebrews 12.1). However, even greater than these is the gift that is God’s Spirit. In the New Covenant, we who have been united with Christ by faith have been indwelt by God’s very Spirit, and He is the one who writes the Word upon our hearts and moves us to obey it (Jeremiah 31.33, Ezekiel 36.27). This is what makes Christian biblical interpretation unique; we have God’s Spirit (1 Corinthians 2.10-16).
Unfortunately, there is great misunderstanding as to the exact nature of the Spirit’s role in biblical interpretation, and in the space that follows, I would like to explore the contours of the Spirit’s work in Bible interpretation. According to the view represented by the Facebook comment above, all we need to do is read the Bible and then open our hearts and minds so that the Spirit can tell us what the Scripture means. This approach is essentially a recapitulation of the ancient heresy of Gnosticism. In other words, it suggests that Biblical knowledge comes to us by some kind of secret mystical experiential revelation from the Spirit apart from the text. But this is not the way that the Spirit works. Revelation is fixed, and the canon is closed. Moreover, the Spirit will not do for us what God has equipped us to do for ourselves. He has given us rational minds with the ability to read and comprehend His revealed Word. This is why we are repeatedly commanded to read, study, and grow in the knowledge of the Scriptures.
The Spirit’s work in biblical interpretation is not primarily revelatory; He does not impart the content of biblical meaning. Rather, His work pertains more to our accepting and obeying the principles that are revealed in the Scriptures. This is what is known in theology as the doctrine of illumination.
The Spirit illuminates our hearts to accept the truth of God’s Word, and He helps to conform our will in submission to that Word through conviction. This illumination comes to us not through some mystical experiential supra-rational revelation, but through the classic word-centered spiritual disciplines. In other words, once we have done our exegetical work in the text, then we must do our closet work (ala Matt 6.6) through memorization, meditation, and prayer. When we engage in these rhythms of the Spirit, we put ourselves in a posture where He can use the fruits of our study to sift our souls. As the Scripture says,
Under the New Covenant, one of the primary roles of the Spirit is to mediate the knowledge of God, but this ministry cannot, nay must not, be separated from the Word of God. Throughout all of Holy Scripture, the Spirit of God and the Word of God work together to transform the people of God into the image of God. More often than not, this transformation happens in ways and means that are consistent with the way God has made us. We do not seek any secret mystical revelation of God’s Word; rather, we use all of the natural and supernatural resources that God has given us to understand His revelation of Himself to us through His Word.
For further study:
On the Spirit and the Word
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2 Comments | tags: Bible Study Resources, Closet Work, Commentaries, Exegetical Work, Gnosticism, Holy Spirit, Illumination, Meditation, Memorization, New Covenant, Phillip Powers, Prayer, Spiritual Disciplines, Theologies | posted in Biblical Theology, Hermeneutics, Spiritual Formation