MEDITATION
MEDITATION
“Let the words of my mouth,
and the meditation of my heart,
be acceptable in thy sight,
O LORD, my strength, and my redeemer.”
(Psalm 19.14)
My meditations of him will be sweet (Psalm 104.34)
psalm 17 meditation 4--psalm 17.6-9
january 28, 2025
the psalmist’s plea for deliverance from the enemy
6I call out to You, knowing that You always answer me, O God.
So, turn, now, an ear to me
and hear what I have to say.
7Offer Your unimaginable, unwavering devotion, O Savior of those who seek protection.
Exert Your power, against those who rise up against them.
8Safeguard me as one precious to You.
Hide me in the cool shade of Your wings
9from the malevolently immoral who seek my ruin;
my passionate enemies who surround me.
Psalm 17 begins with the Psalmist’s plea for God’s attention (vs. 1). He seeks God’s attention in a forensic setting (vs. 2), looking to God to examine him and find him innocent of guilt in relation to whatever accusations have been brought against him (vs. 3). In maintaining his innocence, the Psalmist acknowledges God’s hand in instructing him so that he could avoid criminal behavoir, especially the sort of criminal behavior of which his enemies accuse him (vs. 4-5).
In verses 6-9, the Psalmist provides additional information concerning the nature of his ordeal and his need.
We note, first, the presence of the “malevolently immoral.” We have met them before. We met them even before we met God, in the very first verse of Psalm 1. We met them in Psalm 3.7, where they were mentioned as enemies to the Psalmist and where, as we understand it, they defamed the Psalmist’s character (3.2). We met them in Psalm 10, where they were once more the Psalmist’s enemies and where we are served with a long and detailed meditation on or tirade against them (2-11). Here, however, consistent with the more global view found in Psalm 8, they also were portrayed as the enemy of all who are, like the Psalmist, vulnerable, innocent, and downtrodden. We met them in Psalm 11, where they were once more the Psalmist’s enemies (vs. 1-2). We met them in Psalm 12.8, where the Psalmist complained that they seem to be everywhere, taking over a world that seem to celebrate their doings.
Here, the malevolently immoral “rise up” against the Psalmist and seek his ruin. They are passionately opposed to him. They are numerous, as they “surround” him. The Psalmist seeks God’s protection from his numerous and passionate enemies.
A rational, common sense, plain reading of the text assumes a relationship between the Psalmist’s opening plea, his request that God hear his case and judge him, his expectation of being found innocent, and his enemies’ accusation and intent to ruin him. A rational, common sense, and plain reading of the text understands that the nature of the enemies’ attack is one of accusation. They have brought some unspecified charge against him. It is in light of this accusation that the Psalmist calls upon God to closely examine him and find him innocent of the charges.
The Psalmist is confident that God will come to his aid and defense. This confidence is based on at least two things. First, the Psalmist’s past experiences with God, whatever their nature, has taught him that God is dependable.
“I call out to You, knowing that You always answer me, O God.
So, turn, now, an ear to me
and hear what I have to say.”
But he is also aware of others’ experiences. Knowledge of these experiences, has revealed to the Psalmist something of God’s character. He is a “Savior of those who seek protection.” This is not the first time that we have seen the Psalmist find confidence in others, often past, experiences. In Psalm 9, the Psalmist found reason to have confidence in God as he considered his own nation’s experiences in relation to hostile nations.
“You rebuked entire nations; You brought an end to those guilty of hostility;
You wiped them from existence, always and forever.
The enemy still lies in complete and perpetual ruin.
You tore down their cities,
their influence obliterated.”[1]
Here, we are reminded of one of Moroni’s last exhortations.
“Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.”[2]
Has any people been more faithful to this admonition than the Jewish people—even if the Jewish nation of Israel is untrue to the lessons learned and has become, itself, an oppressor? To this day, Jews remember through Passover celebrations that their very first encounter with God came at a time of great need as they suffered the bitter trials of slavery in Egypt, and that He heard and responded to their pleas for help and relief.
This Psalm serves as a reminder that God hears those who seek God’s help and protection against oppressors of all kinds. As we will see in following meditations on this Psalm, it also serves as warning to the oppressor. God is not blind. He is not deaf. He does not slumber of sleep. He sees what the oppressor does and hears the complaint of the oppressed. The oppressor will not always be safe in their oppression. They will get their comeuppance. What a happy day that will be!
Even so, come, Lord Jesus!
[1] Psalm 9.5-6
[2] Moroni 10.3
6I call out to You, knowing that You always answer me, O God.
So, turn, now, an ear to me
and hear what I have to say.
7Offer Your unimaginable, unwavering devotion, O Savior of those who seek protection.
Exert Your power, against those who rise up against them.
8Safeguard me as one precious to You.
Hide me in the cool shade of Your wings
9from the malevolently immoral who seek my ruin;
my passionate enemies who surround me.
Psalm 17 begins with the Psalmist’s plea for God’s attention (vs. 1). He seeks God’s attention in a forensic setting (vs. 2), looking to God to examine him and find him innocent of guilt in relation to whatever accusations have been brought against him (vs. 3). In maintaining his innocence, the Psalmist acknowledges God’s hand in instructing him so that he could avoid criminal behavoir, especially the sort of criminal behavior of which his enemies accuse him (vs. 4-5).
In verses 6-9, the Psalmist provides additional information concerning the nature of his ordeal and his need.
We note, first, the presence of the “malevolently immoral.” We have met them before. We met them even before we met God, in the very first verse of Psalm 1. We met them in Psalm 3.7, where they were mentioned as enemies to the Psalmist and where, as we understand it, they defamed the Psalmist’s character (3.2). We met them in Psalm 10, where they were once more the Psalmist’s enemies and where we are served with a long and detailed meditation on or tirade against them (2-11). Here, however, consistent with the more global view found in Psalm 8, they also were portrayed as the enemy of all who are, like the Psalmist, vulnerable, innocent, and downtrodden. We met them in Psalm 11, where they were once more the Psalmist’s enemies (vs. 1-2). We met them in Psalm 12.8, where the Psalmist complained that they seem to be everywhere, taking over a world that seem to celebrate their doings.
Here, the malevolently immoral “rise up” against the Psalmist and seek his ruin. They are passionately opposed to him. They are numerous, as they “surround” him. The Psalmist seeks God’s protection from his numerous and passionate enemies.
A rational, common sense, plain reading of the text assumes a relationship between the Psalmist’s opening plea, his request that God hear his case and judge him, his expectation of being found innocent, and his enemies’ accusation and intent to ruin him. A rational, common sense, and plain reading of the text understands that the nature of the enemies’ attack is one of accusation. They have brought some unspecified charge against him. It is in light of this accusation that the Psalmist calls upon God to closely examine him and find him innocent of the charges.
The Psalmist is confident that God will come to his aid and defense. This confidence is based on at least two things. First, the Psalmist’s past experiences with God, whatever their nature, has taught him that God is dependable.
“I call out to You, knowing that You always answer me, O God.
So, turn, now, an ear to me
and hear what I have to say.”
But he is also aware of others’ experiences. Knowledge of these experiences, has revealed to the Psalmist something of God’s character. He is a “Savior of those who seek protection.” This is not the first time that we have seen the Psalmist find confidence in others, often past, experiences. In Psalm 9, the Psalmist found reason to have confidence in God as he considered his own nation’s experiences in relation to hostile nations.
“You rebuked entire nations; You brought an end to those guilty of hostility;
You wiped them from existence, always and forever.
The enemy still lies in complete and perpetual ruin.
You tore down their cities,
their influence obliterated.”[1]
Here, we are reminded of one of Moroni’s last exhortations.
“Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down until the time that ye shall receive these things, and ponder it in your hearts.”[2]
Has any people been more faithful to this admonition than the Jewish people—even if the Jewish nation of Israel is untrue to the lessons learned and has become, itself, an oppressor? To this day, Jews remember through Passover celebrations that their very first encounter with God came at a time of great need as they suffered the bitter trials of slavery in Egypt, and that He heard and responded to their pleas for help and relief.
This Psalm serves as a reminder that God hears those who seek God’s help and protection against oppressors of all kinds. As we will see in following meditations on this Psalm, it also serves as warning to the oppressor. God is not blind. He is not deaf. He does not slumber of sleep. He sees what the oppressor does and hears the complaint of the oppressed. The oppressor will not always be safe in their oppression. They will get their comeuppance. What a happy day that will be!
Even so, come, Lord Jesus!
[1] Psalm 9.5-6
[2] Moroni 10.3
psalm 17 meditation 3--psalm 17.2-5
january 24, 2025
the psalmist’s ordeal under divine trial
2My case will come before You.
You will discern the proper decision.
3You have examined my heart.
You have spent the night scrutinizing me, putting me to the test,
You find no guilt in me.
It will not enter my mouth.
4In regard to personal conduct, by Your spoken word
I have avoided criminal behavior.
5By steadfastly keeping myself in Your path,
I have not slipped up.
In our previous meditation on Psalm 17, we noted that as in many psalms of the two preceding cycles of psalms (3-7 and 9/10-14) the Psalmist is once more under stress. In response to that stress, the Psalmist offers a tripartite plea to God for His attention. In pleading, “Hear, YHWH, what is right,” there is recognition that in God’s involvement with human beings there is an element of judgment: judgment about the individual, judgment about the human condition, and judgment about how best to engage in human affairs.
However, as this psalm continues, the specific nature of the Psalmist’s need for God’s judgment comes into sharper focus. The Psalmist is undergoing some type of formal and legal trial.
“My case will come before You.
You will discern the proper decision.
You have examined my heart.
You have spent the night scrutinizing me, putting me to the test,
You find no guilt in me.
It will not enter my mouth.”
In pleading that God hear “what is right,” the Psalmist hopes specifically for a legal decision in his favor: a decision that establishes his innocence. In asserting his innocence and in seeking God’s confirmation of his innocence, the Psalmist stays far away from the precipice of self-righteousness.
“In regard to personal conduct, by Your spoken word
I have avoided criminal behavior.
By steadfastly keeping myself in Your path,
I have not slipped up.”
God is the originator of the Psalmist’s innocence. Without Divine direction the Psalmist would be clueless as to the path of innocence, whatever his intentions or nature.
But what, we must ask, is the impetus of this examination by trial in the first place?
Three possibilities come easily to mind. First, God has arbitrarily instigated the trial for His own reasons. Second, the Psalmist has arbitrarily requested the trial for his own reasons. Third, a third party has brought accusation against the Psalmist, thus making the trial necessary. Due to several similarities with Psalms 3-7, which, we have proposed, all address the same or a similar situation in which the Psalmist’s enemies accuse him of wrongdoing, we opt for the third possibility. As we will see, the Psalmist’s enemies come very much to the fore in verses 9-12.
As is clear in verse 3, this trial takes place at night and extends throughout much of it. We have seen and discussed indications of nighttime ordeals in association with enemies and their accusations in previous psalms.[1]
Based upon the sentiments expressed in the psalm’s final verse, we can reasonably consider the temple as the location of the trial.
”I, innocent, will gaze upon Your face.
I will be utterly content in awaking to the sight of You.
Psalm 11 reminded us that God judges from and in his temple
“The LORD is in his holy temple,
the LORD's throne is in heaven:
his eyes behold,
his eyelids try, the children of men.”[2]
As here, Psalm 15 reminds us that it is the ethical who follow God’s directions that can abide comfortably and worthily in the temple and thus enjoy God’s presence and influence.
As we understand this Psalm, then, the Psalmist is once more under attack, accused of wrong doing. He enters the temple and submits Himself to God’s discerning judgment, knowing that he is innocent of the accusations brought against him. He credits God and His directions for his innocence in relation to the accusations. He trusts that God will judge rightly and find him innocent.
How wise the Psalmist is! How good God is!
Even so, come, Lord Jesus!
[1] Psalm 3.4, 4.8, 5.3, 6.6
[2] Psalm 11.4
2My case will come before You.
You will discern the proper decision.
3You have examined my heart.
You have spent the night scrutinizing me, putting me to the test,
You find no guilt in me.
It will not enter my mouth.
4In regard to personal conduct, by Your spoken word
I have avoided criminal behavior.
5By steadfastly keeping myself in Your path,
I have not slipped up.
In our previous meditation on Psalm 17, we noted that as in many psalms of the two preceding cycles of psalms (3-7 and 9/10-14) the Psalmist is once more under stress. In response to that stress, the Psalmist offers a tripartite plea to God for His attention. In pleading, “Hear, YHWH, what is right,” there is recognition that in God’s involvement with human beings there is an element of judgment: judgment about the individual, judgment about the human condition, and judgment about how best to engage in human affairs.
However, as this psalm continues, the specific nature of the Psalmist’s need for God’s judgment comes into sharper focus. The Psalmist is undergoing some type of formal and legal trial.
“My case will come before You.
You will discern the proper decision.
You have examined my heart.
You have spent the night scrutinizing me, putting me to the test,
You find no guilt in me.
It will not enter my mouth.”
In pleading that God hear “what is right,” the Psalmist hopes specifically for a legal decision in his favor: a decision that establishes his innocence. In asserting his innocence and in seeking God’s confirmation of his innocence, the Psalmist stays far away from the precipice of self-righteousness.
“In regard to personal conduct, by Your spoken word
I have avoided criminal behavior.
By steadfastly keeping myself in Your path,
I have not slipped up.”
God is the originator of the Psalmist’s innocence. Without Divine direction the Psalmist would be clueless as to the path of innocence, whatever his intentions or nature.
But what, we must ask, is the impetus of this examination by trial in the first place?
Three possibilities come easily to mind. First, God has arbitrarily instigated the trial for His own reasons. Second, the Psalmist has arbitrarily requested the trial for his own reasons. Third, a third party has brought accusation against the Psalmist, thus making the trial necessary. Due to several similarities with Psalms 3-7, which, we have proposed, all address the same or a similar situation in which the Psalmist’s enemies accuse him of wrongdoing, we opt for the third possibility. As we will see, the Psalmist’s enemies come very much to the fore in verses 9-12.
As is clear in verse 3, this trial takes place at night and extends throughout much of it. We have seen and discussed indications of nighttime ordeals in association with enemies and their accusations in previous psalms.[1]
Based upon the sentiments expressed in the psalm’s final verse, we can reasonably consider the temple as the location of the trial.
”I, innocent, will gaze upon Your face.
I will be utterly content in awaking to the sight of You.
Psalm 11 reminded us that God judges from and in his temple
“The LORD is in his holy temple,
the LORD's throne is in heaven:
his eyes behold,
his eyelids try, the children of men.”[2]
As here, Psalm 15 reminds us that it is the ethical who follow God’s directions that can abide comfortably and worthily in the temple and thus enjoy God’s presence and influence.
As we understand this Psalm, then, the Psalmist is once more under attack, accused of wrong doing. He enters the temple and submits Himself to God’s discerning judgment, knowing that he is innocent of the accusations brought against him. He credits God and His directions for his innocence in relation to the accusations. He trusts that God will judge rightly and find him innocent.
How wise the Psalmist is! How good God is!
Even so, come, Lord Jesus!
[1] Psalm 3.4, 4.8, 5.3, 6.6
[2] Psalm 11.4
luke 2.49 (fifth in “jesus’ first words” series)
january 21, 2025
How is it that ye sought me? Wist ye not that I must be about my Father's business?
These are the first words of Jesus that Luke records. They are useful in helping us understand Jesus and his self-understanding.
We are all familiar with these words and the circumstances in which Jesus uttered them. Jesus is twelve years old. His family has come to Jerusalem to worship during one of the great feasts. Having begun their journey home at the end of the feast and discovering that Jesus is not in their retinue of returning pilgrims, His mother and father return to Jerusalem in search of their lost son. After searching for him for three days, they finally find him in the temple conversing intelligently and impressively with religious authorities. Reasonably enough, his mother asks Jesus how he could give them such a scare. Even before Jesus replies to his mother, it seems that it is obvious to his mother, as it is to the reader, that Jesus had been little concerned about his own safety or his parents’ worry. With his reply, this becomes crystal clear.
“Why have you been searching for me? Didn’t you realize that it is necessary for me to be in my Father’s house?”
The Greek leaves some ambiguity about the exact meaning of Jesus’ reply. Jesus could have simply wondered in his reply why his parents had been looking all over for him when it should have been obvious to them that he would be in the temple. While not quite as “theologically loaded” as the traditional KJV translation, this understanding of Jesus’ reply still signifies Jesus’ preferences and priorities. His first interest involves his Heavenly Father. There is no where else he would rather be than in His temple. He is more at home in the temple than anywhere else. He is most at home with God.
It is in the Gospel of John that this is most clearly stated. Jesus is from God. According to John, Jesus feels, nay, knows “that he was come from God, and went to God.”[1] It is Jesus’ own testimony that “I proceeded forth and came from God.”[2] Jesus is from the very bosom, the most intimate and cherished place in relation to God. He knows God as no other. He can introduce God to others as no other
“No a man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”[3]
Indeed, so intimately connected are God and Jesus that Jesus can testify,
“He that hath seen me hath seen the Father; and how sayest thou then, ‘Shew us the Father?’ Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.”[4]
As pleased as the young Jesus is to be in his Father’s house, the Father is just as pleased to be with and in Jesus.
“And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[5]
Certainly, these truths are made explicit in John, less so in Luke, Perhaps we would have appreciated them less with only Luke’s witness. Still, Jesus’ first words as recorded in Luke alerts us to Jesus’ own understanding of his intimate relationship with God. It alerts us to his priorities and his sense of mission. It alerts us to Jesus’ deep commitment to serve God and to be as close to God as possible.
Then too, in all of this, Jesus sets an example for all us. He invites us through his example to value God above all. He invites us to make God our priority. He invites us to think those things, say those things, do those things, and be in those places where God may be with us. He invites us to reveal the beauty of God to others, however far our example falls short of Jesus’.
Even so, come, Lord Jesus!
[1] John 13.3
[2] John 8.42
[3] John 1.18
[4] John 14.9-11
[5] John 8.29
These are the first words of Jesus that Luke records. They are useful in helping us understand Jesus and his self-understanding.
We are all familiar with these words and the circumstances in which Jesus uttered them. Jesus is twelve years old. His family has come to Jerusalem to worship during one of the great feasts. Having begun their journey home at the end of the feast and discovering that Jesus is not in their retinue of returning pilgrims, His mother and father return to Jerusalem in search of their lost son. After searching for him for three days, they finally find him in the temple conversing intelligently and impressively with religious authorities. Reasonably enough, his mother asks Jesus how he could give them such a scare. Even before Jesus replies to his mother, it seems that it is obvious to his mother, as it is to the reader, that Jesus had been little concerned about his own safety or his parents’ worry. With his reply, this becomes crystal clear.
“Why have you been searching for me? Didn’t you realize that it is necessary for me to be in my Father’s house?”
The Greek leaves some ambiguity about the exact meaning of Jesus’ reply. Jesus could have simply wondered in his reply why his parents had been looking all over for him when it should have been obvious to them that he would be in the temple. While not quite as “theologically loaded” as the traditional KJV translation, this understanding of Jesus’ reply still signifies Jesus’ preferences and priorities. His first interest involves his Heavenly Father. There is no where else he would rather be than in His temple. He is more at home in the temple than anywhere else. He is most at home with God.
It is in the Gospel of John that this is most clearly stated. Jesus is from God. According to John, Jesus feels, nay, knows “that he was come from God, and went to God.”[1] It is Jesus’ own testimony that “I proceeded forth and came from God.”[2] Jesus is from the very bosom, the most intimate and cherished place in relation to God. He knows God as no other. He can introduce God to others as no other
“No a man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.”[3]
Indeed, so intimately connected are God and Jesus that Jesus can testify,
“He that hath seen me hath seen the Father; and how sayest thou then, ‘Shew us the Father?’ Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake.”[4]
As pleased as the young Jesus is to be in his Father’s house, the Father is just as pleased to be with and in Jesus.
“And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[5]
Certainly, these truths are made explicit in John, less so in Luke, Perhaps we would have appreciated them less with only Luke’s witness. Still, Jesus’ first words as recorded in Luke alerts us to Jesus’ own understanding of his intimate relationship with God. It alerts us to his priorities and his sense of mission. It alerts us to Jesus’ deep commitment to serve God and to be as close to God as possible.
Then too, in all of this, Jesus sets an example for all us. He invites us through his example to value God above all. He invites us to make God our priority. He invites us to think those things, say those things, do those things, and be in those places where God may be with us. He invites us to reveal the beauty of God to others, however far our example falls short of Jesus’.
Even so, come, Lord Jesus!
[1] John 13.3
[2] John 8.42
[3] John 1.18
[4] John 14.9-11
[5] John 8.29
psalm 17 meditation 2--psalm 17.1
january 7, 2025
invocation/ plea
1Hear, YHWH, what is right.
Give heed to my pained outburst.
Give ear to my prayer, offered without pretense.
This Psalm begins with a tripartite request to God: “Hear,” “Give heed,” “Give ear.” Beginning a prayer with a tripartite repetition is common in the Psalms. Psalm 5, for example, began with a similar repetition of plea.
“O give ear, YHWH, to my words.
Give heed to my groanings.
Give close attention to my call for help, my King and God,
for it is to You that I present my plea!”[1]
The three-fold repletion is not always in the form of plea, as we see in Psalm 3 where the repetition takes the form of exclamation.
“YHWH! How my adversaries have multiplied!
How numerous are those that rise against me!
How many are those who say of me:
‘He’ll get no help from ’ĕlohîm’!”[2]
This three-fold repetition is often expanded to four, as, for example, in Psalm 9 when the Psalmist promises to direct praise to God.
“I will praise You, YHWH, with my entire being.
I will certainly recount Your unparalleled wonders,
joyously shout about and boast in You,
and sing of Your power, ‘elyôn…”[3]
The Psalmist offers a four-old repetition of complaint in Psalm 13.
“How long, YHWH? Will You always ignore me?
How long will You conceal Yourself from me?
How long must I suffer deep doubt,
deeply grieving day in and day out?
How long will my enemy continue to have the advantage over me?[4]
Such repetition may reveal something of the intensity of the Psalmist’s experience and feelings. Then, too, we should not be too quick to discount the possibility that such repetition is indicative of a cultic form which the Psalmist imitates in his personal life. But, rather indicative of the intensity of the Psalmist’s feelings or imitative of a cultic form, the Psalmist’s need is very real. The nature of the Psalmist’s need will become increasingly clear as the psalm proceeds.
In the first line, the Psalmist pleads that God hear “what is right.” The Psalmist, then, is counting on God to pass judgment of some kind. Like the nature of the Psalmist’s need, the nature of the anticipated divine judgment will become increasingly clear as the psalm proceeds. In the second line, the Psalmist pleads that God hear his “pained outburst.” The Psalmist’s need is not casual. His need and the feelings they elicit are intense. The Psalmist’s plea is not subdued or muted. It is expressed in a loud and strong voice. The Psalmist needs God to take him and his need seriously. He needs God to respond with compassion. In the third line, the Psalmist needs God to understand that in his present circumstances and prayer there is nothing false about him. His prayer is honest and sincere.
God, then, is called upon to be a wise judge, judging his need and his expressions of that need accurately.
Whether we give it thought or not, in approaching God in prayer and making requests of God, we depend upon him to pass discerning judgment—judgment about the reality, legitimacy, and degree of our need; judgment about our intents and motives; and judgment about our sincerity. In approaching God for help in prayer, then, we open ourselves up to his scrutiny. In opening ourselves up to his scrutiny, we are expressing trust in God: trust that He judges us and our circumstances rightly, and trust that He responds appropriately.
It is quite the privilege God grants us in prayer. This privilege is accompanied by tremendous accountability. May we respond to and enjoy the privilege of prayer, and measure up to the accountability that comes with prayer.
Even so, come, Lord Jesus!
[1] Psalm 5.1-2
[2] Psalm 3.1-2
[3] Psalm 9.1-2
[4] Psalm 13.1-2
1Hear, YHWH, what is right.
Give heed to my pained outburst.
Give ear to my prayer, offered without pretense.
This Psalm begins with a tripartite request to God: “Hear,” “Give heed,” “Give ear.” Beginning a prayer with a tripartite repetition is common in the Psalms. Psalm 5, for example, began with a similar repetition of plea.
“O give ear, YHWH, to my words.
Give heed to my groanings.
Give close attention to my call for help, my King and God,
for it is to You that I present my plea!”[1]
The three-fold repletion is not always in the form of plea, as we see in Psalm 3 where the repetition takes the form of exclamation.
“YHWH! How my adversaries have multiplied!
How numerous are those that rise against me!
How many are those who say of me:
‘He’ll get no help from ’ĕlohîm’!”[2]
This three-fold repetition is often expanded to four, as, for example, in Psalm 9 when the Psalmist promises to direct praise to God.
“I will praise You, YHWH, with my entire being.
I will certainly recount Your unparalleled wonders,
joyously shout about and boast in You,
and sing of Your power, ‘elyôn…”[3]
The Psalmist offers a four-old repetition of complaint in Psalm 13.
“How long, YHWH? Will You always ignore me?
How long will You conceal Yourself from me?
How long must I suffer deep doubt,
deeply grieving day in and day out?
How long will my enemy continue to have the advantage over me?[4]
Such repetition may reveal something of the intensity of the Psalmist’s experience and feelings. Then, too, we should not be too quick to discount the possibility that such repetition is indicative of a cultic form which the Psalmist imitates in his personal life. But, rather indicative of the intensity of the Psalmist’s feelings or imitative of a cultic form, the Psalmist’s need is very real. The nature of the Psalmist’s need will become increasingly clear as the psalm proceeds.
In the first line, the Psalmist pleads that God hear “what is right.” The Psalmist, then, is counting on God to pass judgment of some kind. Like the nature of the Psalmist’s need, the nature of the anticipated divine judgment will become increasingly clear as the psalm proceeds. In the second line, the Psalmist pleads that God hear his “pained outburst.” The Psalmist’s need is not casual. His need and the feelings they elicit are intense. The Psalmist’s plea is not subdued or muted. It is expressed in a loud and strong voice. The Psalmist needs God to take him and his need seriously. He needs God to respond with compassion. In the third line, the Psalmist needs God to understand that in his present circumstances and prayer there is nothing false about him. His prayer is honest and sincere.
God, then, is called upon to be a wise judge, judging his need and his expressions of that need accurately.
Whether we give it thought or not, in approaching God in prayer and making requests of God, we depend upon him to pass discerning judgment—judgment about the reality, legitimacy, and degree of our need; judgment about our intents and motives; and judgment about our sincerity. In approaching God for help in prayer, then, we open ourselves up to his scrutiny. In opening ourselves up to his scrutiny, we are expressing trust in God: trust that He judges us and our circumstances rightly, and trust that He responds appropriately.
It is quite the privilege God grants us in prayer. This privilege is accompanied by tremendous accountability. May we respond to and enjoy the privilege of prayer, and measure up to the accountability that comes with prayer.
Even so, come, Lord Jesus!
[1] Psalm 5.1-2
[2] Psalm 3.1-2
[3] Psalm 9.1-2
[4] Psalm 13.1-2
psalm 17 meditation 1--introductory
january 7, 2025
The Book began with two introductory psalms (Ps. 1 and 2). Then came a cycle of five related psalms (Ps. 3-7). In this cycle, the Psalmist faces a similar private threat in each psalm. Enemies attack his character, accusing him of guilt before God.[1] The Psalmist maintains his innocence and his trust that God will come to his defense.[2]
This cycle is followed by what we have classified as an interlude (Ps. 8). This interlude takes the form of an apotheosis. This apotheosis offers the reader both emotional relief from the intensity of the previous five psalms, and presents a more global view of God than has previously been offered.
The first cycle with its interlude is followed by another five-psalm cycle (Ps. 9/10-14). In this cycle, enemies continue to attack. But just as the view of God became more global in Psalm 8, the Psalmist’s view of his enemies becomes more global in this cycle. There are others all over the world who, like him, are vulnerable to attack and in whose lives enemies abound. In this cycle the enemies are specifically named: they are the “malevolently immoral.” God defends not only the Psalmist but all who are under attack from this global cabal.
This five-psalm cycle is followed by a second interlude (Ps. 15). Like the first interlude, this one offers emotional relief from the intense emotional and spiritual wickedness portrayed in the second cycle. In this interlude, relief is found in the assurance that there is a life opposite that of the malevolently immoral. We can think of those who abide in this alternative lifestyle as “beneficently moral.” These have access to God’s presence, with special attention given to the access to God’s presence that is found in the temple.
Though the text shows signs of corruption and the precise nature of the threat is uncertain, Psalm 16 evidences several similarities with psalms found in the first cycle, and, perhaps, begins a new cycle with similar themes to the first. As in Psalms 3-7, the complaint is quite individualistic and private. The Psalmist is once more under threat and under necessity of calling upon God for help (vs. 1). As before,[3] he perhaps undergoes some type of nighttime ordeal (vss. 7-8). The Psalmist adds a previously unexplored danger: the danger of idolatry (vss. 2-3). This temptation, so often yielded to by so many, the Psalmist resists (vss. 4-9).
Psalm 17 shows many connections with what has gone before. Like psalms in the first cycle and again in Psalm 16, it opens with a generalized plea for help (vs. 1).[4] The Psalmist follows this generalized plea for help with an assertion of innocence, an invitation for God to judge him, and a description of what looks like a nighttime ordeal (vss. 2-9). Enemies, identified as the malevolently immoral (vss. 9 and 13), seem to be the source of the Psalmist’s woes (vss. 7-12). Here, one must consider the possibility that they have once more brought accusation of wrongdoing against him. The enemies attacks threaten death (vs. 11). In verses 13-14, the Psalmist pleads once more for God’s help against the attacks of his enemies. Finally, the Psalmist ends with an expression of confidence: he will be found innocent and given access to God’s presence.
All in all, the connections with the previous two cycles and with Psalm 16 suggest that in Psalm 17 we are looking at the second psalm in a new cycle of psalms that deal with much the same type of situation as that found in the two previous cycles. Again, the Psalmist’s unrelenting reliance, trust, and confidence in God inspires us and draws out of a desire to follow his faithful example.
Even so, come, Lord Jesus!
[1] See 3.2-3; 4.2; 5.8-9; 7.3-4
[2] See 3.3, 7; 4.3; 5.8-9; 7.6-11
[3] See 3.5; 4.8; 5.3; 6.6; 16.7.
[4] See 4.1; 5.1-2; 6.1-3; 7.1; 16.1
This cycle is followed by what we have classified as an interlude (Ps. 8). This interlude takes the form of an apotheosis. This apotheosis offers the reader both emotional relief from the intensity of the previous five psalms, and presents a more global view of God than has previously been offered.
The first cycle with its interlude is followed by another five-psalm cycle (Ps. 9/10-14). In this cycle, enemies continue to attack. But just as the view of God became more global in Psalm 8, the Psalmist’s view of his enemies becomes more global in this cycle. There are others all over the world who, like him, are vulnerable to attack and in whose lives enemies abound. In this cycle the enemies are specifically named: they are the “malevolently immoral.” God defends not only the Psalmist but all who are under attack from this global cabal.
This five-psalm cycle is followed by a second interlude (Ps. 15). Like the first interlude, this one offers emotional relief from the intense emotional and spiritual wickedness portrayed in the second cycle. In this interlude, relief is found in the assurance that there is a life opposite that of the malevolently immoral. We can think of those who abide in this alternative lifestyle as “beneficently moral.” These have access to God’s presence, with special attention given to the access to God’s presence that is found in the temple.
Though the text shows signs of corruption and the precise nature of the threat is uncertain, Psalm 16 evidences several similarities with psalms found in the first cycle, and, perhaps, begins a new cycle with similar themes to the first. As in Psalms 3-7, the complaint is quite individualistic and private. The Psalmist is once more under threat and under necessity of calling upon God for help (vs. 1). As before,[3] he perhaps undergoes some type of nighttime ordeal (vss. 7-8). The Psalmist adds a previously unexplored danger: the danger of idolatry (vss. 2-3). This temptation, so often yielded to by so many, the Psalmist resists (vss. 4-9).
Psalm 17 shows many connections with what has gone before. Like psalms in the first cycle and again in Psalm 16, it opens with a generalized plea for help (vs. 1).[4] The Psalmist follows this generalized plea for help with an assertion of innocence, an invitation for God to judge him, and a description of what looks like a nighttime ordeal (vss. 2-9). Enemies, identified as the malevolently immoral (vss. 9 and 13), seem to be the source of the Psalmist’s woes (vss. 7-12). Here, one must consider the possibility that they have once more brought accusation of wrongdoing against him. The enemies attacks threaten death (vs. 11). In verses 13-14, the Psalmist pleads once more for God’s help against the attacks of his enemies. Finally, the Psalmist ends with an expression of confidence: he will be found innocent and given access to God’s presence.
All in all, the connections with the previous two cycles and with Psalm 16 suggest that in Psalm 17 we are looking at the second psalm in a new cycle of psalms that deal with much the same type of situation as that found in the two previous cycles. Again, the Psalmist’s unrelenting reliance, trust, and confidence in God inspires us and draws out of a desire to follow his faithful example.
Even so, come, Lord Jesus!
[1] See 3.2-3; 4.2; 5.8-9; 7.3-4
[2] See 3.3, 7; 4.3; 5.8-9; 7.6-11
[3] See 3.5; 4.8; 5.3; 6.6; 16.7.
[4] See 4.1; 5.1-2; 6.1-3; 7.1; 16.1
matthew 3.15 (fourth in “jesus’ first words” series)
friday, december 6, 2024
[1]Suffer it to be so now: for thus it becometh us to fulfil all righteousness.
Tolerate it for now, because this is how we appropriately accomplish all that is right (author’s translation)
In our first three meditation in this series entitled, “Jesus’ First Words,” we explored John 1.38. We consider the nature and multiplicity of human desire, and Jesus’ interest in knowing and responding to appropriate human desire. We also considered the highest of human desire, to understand Jesus and his true nature.
In this meditation, we consider Jesus’ first utterance as recorded by Matthew, and what it tells us about him. Jesus spoke these words to John the Baptist when the Baptist expressed reluctance to baptize Jesus.
We first note the plural. Jesus does not say, “this is how I appropriately accomplish all that is right.” This is how we often think of Jesus’ statement. As if Jesus were using the royal “we,” we understand Jesus to be speaking of his own private need to be baptized in order to be right with God in all matters. But there is no reason to assume a royal “we” here. Rather, in Jesus’ “we,” Jesus intends to include the Baptist: “this is how you and I accomplish all that is right.” However John’s baptism of Jesus accomplishes “all that is right,” John’s baptism of Jesus allows both John and Jesus to be right with God.
This suggests at least two things about Jesus. First, Jesus intends to do everything right, to act in ways that are right with God and so please Him. During one particularly testy confrontation with religious leaders, they complained to Jesus, “Thou bearest record of thyself; thy record is not true.”[2] Jesus replied by assuring them that in addition to his own witness, “the Father that sent me beareth witness of me.”[3] Jesus then declared,
“I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[4]
In so saying, Jesus is not being boastful. He is providing them a sign that God has sent him and that he does God’s will. Indeed, upon being baptized and demonstrating his intent to do all that is right, there was heard “a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”[5]
Jesus’ baptism was a sign of God’s pleasure with Jesus. In being baptized a sign was given of this pleasure. Jesus’ priority was always to do God’s will and so please him.
But there is a second thing to be learned from Jesus’ statement to the Baptist. Jesus’ intentions to “do always those things that please” God was not only not boastful, it was not selfish. With Jesus’ “we,” he reveals his inclusiveness. When John baptized Jesus, it was not only Jesus with whom God would be please, but John as well. It was always Jesus’ intention to bring others along with him in doing all that is right. He would set an example, show the way, and invite others to join him in his life work of doing what is right and pleasing God.
Jesus’ first words as recorded by Matthew, then, not only remind us of Jesus’ intention and commitment to always do the right thing, but of his intention to bring others along with him. It was not then or now enough for Jesus that he please God. He wished and wishes all to find God’s pleasure. Jesus’ work was and is one focused on “we,” rather than “I.”
Even so, come, Lord Jesus!
[1] In addition to this passage, this series explores Mark 1.15, and Luke 2.15, and John 1.38.
[2] John 8.13
[3] John 8.18
[4] John 8.28-29
[5] Matthew 3.17
Tolerate it for now, because this is how we appropriately accomplish all that is right (author’s translation)
In our first three meditation in this series entitled, “Jesus’ First Words,” we explored John 1.38. We consider the nature and multiplicity of human desire, and Jesus’ interest in knowing and responding to appropriate human desire. We also considered the highest of human desire, to understand Jesus and his true nature.
In this meditation, we consider Jesus’ first utterance as recorded by Matthew, and what it tells us about him. Jesus spoke these words to John the Baptist when the Baptist expressed reluctance to baptize Jesus.
We first note the plural. Jesus does not say, “this is how I appropriately accomplish all that is right.” This is how we often think of Jesus’ statement. As if Jesus were using the royal “we,” we understand Jesus to be speaking of his own private need to be baptized in order to be right with God in all matters. But there is no reason to assume a royal “we” here. Rather, in Jesus’ “we,” Jesus intends to include the Baptist: “this is how you and I accomplish all that is right.” However John’s baptism of Jesus accomplishes “all that is right,” John’s baptism of Jesus allows both John and Jesus to be right with God.
This suggests at least two things about Jesus. First, Jesus intends to do everything right, to act in ways that are right with God and so please Him. During one particularly testy confrontation with religious leaders, they complained to Jesus, “Thou bearest record of thyself; thy record is not true.”[2] Jesus replied by assuring them that in addition to his own witness, “the Father that sent me beareth witness of me.”[3] Jesus then declared,
“I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.”[4]
In so saying, Jesus is not being boastful. He is providing them a sign that God has sent him and that he does God’s will. Indeed, upon being baptized and demonstrating his intent to do all that is right, there was heard “a voice from heaven, saying, ‘This is my beloved Son, in whom I am well pleased.’”[5]
Jesus’ baptism was a sign of God’s pleasure with Jesus. In being baptized a sign was given of this pleasure. Jesus’ priority was always to do God’s will and so please him.
But there is a second thing to be learned from Jesus’ statement to the Baptist. Jesus’ intentions to “do always those things that please” God was not only not boastful, it was not selfish. With Jesus’ “we,” he reveals his inclusiveness. When John baptized Jesus, it was not only Jesus with whom God would be please, but John as well. It was always Jesus’ intention to bring others along with him in doing all that is right. He would set an example, show the way, and invite others to join him in his life work of doing what is right and pleasing God.
Jesus’ first words as recorded by Matthew, then, not only remind us of Jesus’ intention and commitment to always do the right thing, but of his intention to bring others along with him. It was not then or now enough for Jesus that he please God. He wished and wishes all to find God’s pleasure. Jesus’ work was and is one focused on “we,” rather than “I.”
Even so, come, Lord Jesus!
[1] In addition to this passage, this series explores Mark 1.15, and Luke 2.15, and John 1.38.
[2] John 8.13
[3] John 8.18
[4] John 8.28-29
[5] Matthew 3.17
john 1.38— part 3 (third in “jesus’ first words” series)
tuesday, november 5, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
As we have meditated on Jesus’ question, “What seek ye?” we have considered the nature and multiplicity of human desire in general. But, as we have suggested, in the plain sense reading of the text Jesus was asking what the two specific seekers were hoping to find in following Jesus around, “What do you want of me?” The question about what we want from Jesus is more focused than the simple, “what do you want?”
There are any number of things we might want from our association with Jesus. Like desires in general some of our desires of Jesus are appropriate and some are not. We should avoid thinking of Jesus as some kind of slot machine in the sky: pull the handle and be rewarded a cup full of sparkling blessings. We are highly suspicious of prosperity Gospels that seem more idolatrous than devoted.
But, for now, as we consider what we might want from Jesus, we are intrigued by the two disciples reply to Jesus’ question.
“They said unto him, ‘Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?’”[1]
As the next verse makes clear, their question about Jesus’ abode was literal.
“He saith unto them, ‘Come and see.’ They came and saw where he dwelt, and abode with him that day…”[2]
But, in John’s Gospel, the evangelist takes such literal questions about Jesus’ locus and turns them into a search for something deeper and more meaningful. Just who is Jesus? Where is his home, really? Where is he from and where is he going?
Just as the two disciples are ignorant about Jesus’ earthly abode, the world is ignorant of where he is really from, where he is going, and where he really lives.
“And they said, ’Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?’”[3]
“Then said Jesus unto them, ‘Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.’
Then said the Jews among themselves, ‘Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?[4]
“Jesus answered and said unto them, ‘Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.”[5]
“We know that God spake unto Moses: as for this fellow, we know not from whence he is.”[6]
“Simon Peter said unto him, ‘Lord, whither goest thou?”[7]
Jesus, however, is always aware of his locus, his origins and destiny.
“I came down from heaven…”[8]
“I am the bread which came down from heaven.”[9]
“What and if ye shall see the Son of man ascend up where he was before?[10]
“And he said unto them, ’Ye are from beneath; I am from above: ye are of this world; I am not of this world.”[11]
“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God…”[12]
“I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”[13]
“And no man hath a ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”[14]
Central and fundamental to John’s witness is the truth that Jesus’ locus is situated in heaven. He comes from there. He returns there. He abides there. He comes from and abides “in the bosom of the Father.”[15] And so, of all the things we might wish of him, none are more important than knowing him. The benefits of knowing him are expansive and long-lasting.
”He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God…”[16]
”And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”[17]
This knowing him encompasses knowing his true locus. Knowing that he comes to us from God’s bosom and that he abides eternally in God’s bosom. This knowing of him ought to override any and all of the myriads of human desires that enter the heart of man.
Even so, come, Lord Jesus!
[1] John 1.38
[2] John 1.39
[3] John 6.42
[4] John 7.33-36
[5] John 8.14
[6] John 9.29
[7] John 13.36
[8] John 6.38
[9] John 6.41, again in 6.33, 50, 51, 58
[10] John 6.62
[11] John 8.23
[12] John 13.3
[13] John 16.28
[14] John 3.13
[15] John 1.18
[16] John 1.10-12
[17] John 17.3
As we have meditated on Jesus’ question, “What seek ye?” we have considered the nature and multiplicity of human desire in general. But, as we have suggested, in the plain sense reading of the text Jesus was asking what the two specific seekers were hoping to find in following Jesus around, “What do you want of me?” The question about what we want from Jesus is more focused than the simple, “what do you want?”
There are any number of things we might want from our association with Jesus. Like desires in general some of our desires of Jesus are appropriate and some are not. We should avoid thinking of Jesus as some kind of slot machine in the sky: pull the handle and be rewarded a cup full of sparkling blessings. We are highly suspicious of prosperity Gospels that seem more idolatrous than devoted.
But, for now, as we consider what we might want from Jesus, we are intrigued by the two disciples reply to Jesus’ question.
“They said unto him, ‘Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?’”[1]
As the next verse makes clear, their question about Jesus’ abode was literal.
“He saith unto them, ‘Come and see.’ They came and saw where he dwelt, and abode with him that day…”[2]
But, in John’s Gospel, the evangelist takes such literal questions about Jesus’ locus and turns them into a search for something deeper and more meaningful. Just who is Jesus? Where is his home, really? Where is he from and where is he going?
Just as the two disciples are ignorant about Jesus’ earthly abode, the world is ignorant of where he is really from, where he is going, and where he really lives.
“And they said, ’Is not this Jesus, the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?’”[3]
“Then said Jesus unto them, ‘Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.’
Then said the Jews among themselves, ‘Whither will he go, that we shall not find him? Will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?[4]
“Jesus answered and said unto them, ‘Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.”[5]
“We know that God spake unto Moses: as for this fellow, we know not from whence he is.”[6]
“Simon Peter said unto him, ‘Lord, whither goest thou?”[7]
Jesus, however, is always aware of his locus, his origins and destiny.
“I came down from heaven…”[8]
“I am the bread which came down from heaven.”[9]
“What and if ye shall see the Son of man ascend up where he was before?[10]
“And he said unto them, ’Ye are from beneath; I am from above: ye are of this world; I am not of this world.”[11]
“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God…”[12]
“I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.”[13]
“And no man hath a ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”[14]
Central and fundamental to John’s witness is the truth that Jesus’ locus is situated in heaven. He comes from there. He returns there. He abides there. He comes from and abides “in the bosom of the Father.”[15] And so, of all the things we might wish of him, none are more important than knowing him. The benefits of knowing him are expansive and long-lasting.
”He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God…”[16]
”And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”[17]
This knowing him encompasses knowing his true locus. Knowing that he comes to us from God’s bosom and that he abides eternally in God’s bosom. This knowing of him ought to override any and all of the myriads of human desires that enter the heart of man.
Even so, come, Lord Jesus!
[1] John 1.38
[2] John 1.39
[3] John 6.42
[4] John 7.33-36
[5] John 8.14
[6] John 9.29
[7] John 13.36
[8] John 6.38
[9] John 6.41, again in 6.33, 50, 51, 58
[10] John 6.62
[11] John 8.23
[12] John 13.3
[13] John 16.28
[14] John 3.13
[15] John 1.18
[16] John 1.10-12
[17] John 17.3
john 1.38— part 2 (second in “jesus’ first words” series)
tuesday, october 29, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
In our first meditation on this passage, we considered the question that Jesus posed to two of John the Baptist’s disciples as they followed him about, “What seek ye?” We considered the question as if addressed to us, and suggested that Jesus’ question can serve as invitation to inventory our desires and priorities.
As I consider Jesus’ question, I am also struck by his interest in human desire. It is true that he is magnificent beyond words.
“YHWH is exalted above the earth.
Greater is His importance than the universe is expansive.
Who is like YHWH, our God;
the One who sits, exalted…?”[1]
But he is as intimate as he is ultimate.
“the One who condescends to look upon
heaven and earth;
the One who raises the powerless from their humiliation;
the One who lifts the destitute out of their desperation…[2]
Jesus is not aloof. He is not disinterested and uncaring. Jesus is interested in our desires. He desires to hear and know them. He desires and is capable of helping us realize our appropriate desires. He lives to do so. To be part of our lives is one of his most ardent desires.
Even so, come, Lord Jesus!
[1] Psalm 113.4, 5, author’s translation
[2] Psalm 113.6-7, author’s translation
In our first meditation on this passage, we considered the question that Jesus posed to two of John the Baptist’s disciples as they followed him about, “What seek ye?” We considered the question as if addressed to us, and suggested that Jesus’ question can serve as invitation to inventory our desires and priorities.
As I consider Jesus’ question, I am also struck by his interest in human desire. It is true that he is magnificent beyond words.
“YHWH is exalted above the earth.
Greater is His importance than the universe is expansive.
Who is like YHWH, our God;
the One who sits, exalted…?”[1]
But he is as intimate as he is ultimate.
“the One who condescends to look upon
heaven and earth;
the One who raises the powerless from their humiliation;
the One who lifts the destitute out of their desperation…[2]
Jesus is not aloof. He is not disinterested and uncaring. Jesus is interested in our desires. He desires to hear and know them. He desires and is capable of helping us realize our appropriate desires. He lives to do so. To be part of our lives is one of his most ardent desires.
Even so, come, Lord Jesus!
[1] Psalm 113.4, 5, author’s translation
[2] Psalm 113.6-7, author’s translation
john 1.38— part 1 (first in “jesus’ first words” series)
saturday, october 26, 2024
Then Jesus turned, and saw them following, and saith unto them, “What seek ye?”
Books often begin with introductions and end with conclusions/summaries. With this in mind, I am interested in Jesus’ first recorded words as reported by the various Gospel writers. Obviously, Jesus’ first uttered words as recorded in each Gospel were not his first words. But, we suggest, the evangelists’ selections of Jesus first recorded utterances can be seen as a kind of introduction to Jesus. These utterances might introduce us to a fundamental aspect of Jesus’ character, to his thinking, to his sense of mission and purpose, and to the impact he can have in our lives.
Here, then, are Jesus’ first utterances as recorded by each of the Gospel writers.
“Tolerate it for now, because this is how we appropriately accomplish all that is right.”[1]
“The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”[2]
“How is it that ye sought me? Wist ye not that I must be about my Father's business?”[3]
“What seek ye?”[4]
In this series of meditations, we will explore each of these first recorded utterances.
As the initial idea for this series of mediations came from my recent reading of John’s Gospel, we will begin this series of meditations with Jesus’ first utterance as recoded by John: “What seek ye?” “What are you looking for?” “What do you hope to learn?” “What do you want?”
He posed this question to two of John the Baptist’s disciples who, full of curiosity, followed Jesus around after their mentor’s witness of Jesus.
This question led me to several disparate thoughts. The reader is welcome to follow me in my wandering musings.
In its “historical,” “literal,” time-bound, plain sense meaning (Peshat in the Jewish tradition of scripture interpretation), Jesus is asking what these specific seekers were hoping to find in following Jesus around. But, as we consider Jesus’ question, we can appropriately think of Jesus’ question as if it were addressed to each of us. I ask myself, ”What it is that I seek?” “What is the nature of my desires?” “What do I want?” “What do I want most, above all?”
We humans are such strivers. We have so many desires. They continuously, incessantly flood our being. Every second brings a new one. Some desire or other accompanies every thought. We are insatiable. We might cease to exist without them. This world seems ready made to provide no end to things to be desired and acquired.
Our desires dictate and control the nature of our lives. They dictate how we spend our time, how we think, how we act, how we view and treat others. As I ponder these realities, I recall that in delivering his Sermon on the Mount, Jesus directs our attention to a question about desire. In doing so, he suggests the overriding desire that should direct our lives, our thoughts, our behavior, and our view and treatment of others.
“Seek ye first the kingdom of God, and his righteousness.”[5]
Interestingly, “the kingdom of God” is the subject of Jesus’ very first utterance as recorded in Mark. But more on that when we turn our attention to Mark 1.15.
Here, we are led to ask ourselves where our desires run and how closely they comport with Jesus’ suggestion. We would all do well to regularly ask ourselves the question that Jesus posed to these two seekers two thousand years ago. What do we seek? What do we want above all? Such questions are as pertinent today as they were then.
Even so, come, Lord Jesus!
[1] Matthew 3.15, author’s translation
[2] Mark. 1.15
[3] Luke. 2.15
[4] John 1.38
[5] Matthew 6.33.
Books often begin with introductions and end with conclusions/summaries. With this in mind, I am interested in Jesus’ first recorded words as reported by the various Gospel writers. Obviously, Jesus’ first uttered words as recorded in each Gospel were not his first words. But, we suggest, the evangelists’ selections of Jesus first recorded utterances can be seen as a kind of introduction to Jesus. These utterances might introduce us to a fundamental aspect of Jesus’ character, to his thinking, to his sense of mission and purpose, and to the impact he can have in our lives.
Here, then, are Jesus’ first utterances as recorded by each of the Gospel writers.
“Tolerate it for now, because this is how we appropriately accomplish all that is right.”[1]
“The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.”[2]
“How is it that ye sought me? Wist ye not that I must be about my Father's business?”[3]
“What seek ye?”[4]
In this series of meditations, we will explore each of these first recorded utterances.
As the initial idea for this series of mediations came from my recent reading of John’s Gospel, we will begin this series of meditations with Jesus’ first utterance as recoded by John: “What seek ye?” “What are you looking for?” “What do you hope to learn?” “What do you want?”
He posed this question to two of John the Baptist’s disciples who, full of curiosity, followed Jesus around after their mentor’s witness of Jesus.
This question led me to several disparate thoughts. The reader is welcome to follow me in my wandering musings.
In its “historical,” “literal,” time-bound, plain sense meaning (Peshat in the Jewish tradition of scripture interpretation), Jesus is asking what these specific seekers were hoping to find in following Jesus around. But, as we consider Jesus’ question, we can appropriately think of Jesus’ question as if it were addressed to each of us. I ask myself, ”What it is that I seek?” “What is the nature of my desires?” “What do I want?” “What do I want most, above all?”
We humans are such strivers. We have so many desires. They continuously, incessantly flood our being. Every second brings a new one. Some desire or other accompanies every thought. We are insatiable. We might cease to exist without them. This world seems ready made to provide no end to things to be desired and acquired.
Our desires dictate and control the nature of our lives. They dictate how we spend our time, how we think, how we act, how we view and treat others. As I ponder these realities, I recall that in delivering his Sermon on the Mount, Jesus directs our attention to a question about desire. In doing so, he suggests the overriding desire that should direct our lives, our thoughts, our behavior, and our view and treatment of others.
“Seek ye first the kingdom of God, and his righteousness.”[5]
Interestingly, “the kingdom of God” is the subject of Jesus’ very first utterance as recorded in Mark. But more on that when we turn our attention to Mark 1.15.
Here, we are led to ask ourselves where our desires run and how closely they comport with Jesus’ suggestion. We would all do well to regularly ask ourselves the question that Jesus posed to these two seekers two thousand years ago. What do we seek? What do we want above all? Such questions are as pertinent today as they were then.
Even so, come, Lord Jesus!
[1] Matthew 3.15, author’s translation
[2] Mark. 1.15
[3] Luke. 2.15
[4] John 1.38
[5] Matthew 6.33.
meditation archives
OLD TESTAMENT
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| ot_genesis3_1-5_meditation.pdf |
genesis 4.9
| ot_genesis4_9_meditation.pdf |
genesis 6.5-6, 11-13
| ot_genesis6_5-6_11-13_meditation.pdf |
genesis 13.1, 5-12
| ot_genesis13_1_5-12_meditation.pdf |
genesis 29.15-30
| ot_genesis29_15-30_meditation.pdf |
genesis 31.43-55
| ot_genesis31_43-55_meditation.pdf |
exodus 13.3-10
| ot_exodus13_3-10_meditation.pdf |
leviticus 19.33-34
| ot_leviticus19_33-34_meditation.pdf |
2 samuel 21.1-14
| ot_2samuel21_1-14_meditation.pdf |
psalms introductory meditations
| ot_psalm0_introduction_meditation.pdf |
psalm 1 (16 meditations)
| ot_psalm1_meditations.pdf |
psalm 2 (9 meditations)
| ot_psalm2_meditations.pdf |
psalm 3 (6 meditations)
| ot_psalm3_meditations.pdf |
psalm 4 (5 meditations)
| ot_psalm4_meditations.pdf |
psalm 5 (11 meditations)
| ot_psalm5_meditations.pdf |
psalm 6 (4 meditations)
| ot_psalm6_meditations.pdf |
psalm 7 (5 meditations)
| ot_psalm7_meditation.pdf |
psalm 8 meditation
| ot_psalm8_meditation.pdf |
psalms 9 & 10 (15 meditations)
| ot_psalm9-10_meditations.pdf |
psalm 11 (3 meditations)
| ot_psalm11_meditations.pdf |
psalm 12 (3 meditations)
| ot_psalm12_meditations.pdf |
psalm 13 (3 meditations)
| ot_psalm13_meditations.pdf |
psalm 14 meditations (6 meditations)
| ot_psalm14_meditations.pdf |
psalm 15 meditations (6 meditations)
| ot_psalm15_meditations.pdf |
psalm 16 (11 meditations)
| ot_psalm16_meditations.pdf |
psalm 22 meditations (11 meditations)
| ot_psalm22_meditations.pdf |
psalm 46 (5 meditations)
| ot_psalm46_meditations.pdf |
psalm 119
| ot_psalm119_meditations.pdf |
all other psalm meditations
| 02_ot_meditations_psalms_24_05_15.pdf |
isaiah 1.21-23
| ot_isaiah1_21-23_meditation.pdf |
isaiah 3.4-8
| ot_isaiah3_4-8_meditation.pdf |
isaiah 3.9-11
| ot_isaiah3_9-11_meditation.pdf |
isaiah 9.3-7
| ot_isaiah9_3-7_meditation.pdf |
isaiah 40.1-2
| ot_isaiah40_1-2_meditation.pdf |
isaiah 60.1-2
| ot_isaiah60_1-2_meditation.pdf |
isaiah 61.1-3
| ot_isaiah61_1-3_meditation.pdf |
jeremiah 5 (7 meditations)
| ot_jeremiah5_meditation.pdf |
jeremiah 6.1-6
| ot_jeremiah6_1-5_meditation.pdf |
joel 2.12-14
| ot_joel2_12-14_meditation.pdf |
amos 5.10-13
| ot_amos5_10-13_meditation.pdf |
amos 6.3-6
| ot_amos6_3-6_meditation.pdf |
micah 7.18-20
| ot_micah7_18-20_meditation.pdf |
NEW TESTAMENT
matthew 2.1-3, 7-11
| nt_matthew2_1-3_7-11_meditation.pdf |
matthew 3.15
| nt_matthew3_15_meditation.pdf |
matthew 5.23-28
| nt_matthew5_23-28_meditation.pdf |
matthew 6.9-13
| nt_matthew6_9-13_meditation.pdf |
matthew 6.24
| nt_matthew6_24_meditation.pdf |
matthew 11.28-30
| nt_matthew11_28-30_meditation.pdf |
matthew 20.25-28
| nt_matthew20_25-28_meditation.pdf |
matthew 21.1-11
| nt_matthew21_1-11_meditation.pdf |
matthew 21.12-16
| nt_matthew21_12-16_meditation.pdf |
matthew 22.34-40
| nt_matthew22_34-40_meditation.pdf |
matthew 24.42, 44, 46
| nt_matthew24_42_44_46_meditation.pdf |
matthew 26.26-46
| nt_matthew26_26-46_meditation.pdf |
mark 5.1-5
| nt_mark5_1-5_meditation.pdf |
mark 5.14-20
| nt_mark5_14-20_meditation.pdf |
mark 5.24-34
| nt_mark5_24-34_meditation.pdf |
mark 14.22-38
| nt_mark14.22-38_meditation.pdf |
luke 1
| nt_luke1_meditations.pdf |
luke 2
| nt_luke2_meditations.pdf |
luke 4.40-44
| nt_luke4_40-44_meditation.pdf |
luke 6
| nt_luke6_meditation.pdf |
luke 8.26-39
| nt_luke8_26-39_meditation.pdf |
luke 10.38-42
| nt_luke10_38-42_meditation.pdf |
luke 15.1-7
| nt_luke15_1-7_meditation.pdf |
luke 17.3-6
| nt_luke17_3-6_meditation.pdf |
luke 18.9-14
| nt_luke18_9-14_meditation.pdf |
luke 22
| nt_luke22_meditation.pdf |
luke 23
| nt_luke23_meditation.pdf |
luke 24
| nt_luke24_meditation.pdf |
john 1
| nt_john1_meditations.pdf |
john 4
| nt_john4_meditations.pdf |
john 10
| nt_john10_meditations.pdf |
john 13.36-38
| nt_john13_36-38_meditations.pdf |
john 14.16-21, 23
| nt_john14_16-21_23_meditations.pdf |
john 15.4-5
| nt_john15_4-5_meditations.pdf |
john 18
| nt_john18_meditations.pdf |
acts 2.14-21
| nt_acts2_14-21_meditations.pdf |
acts 3.12-18
| nt_acts3_12-18_meditations.pdf |
acts 5.29-32
| nt_acts5_29-32_meditations.pdf |
acts 7.2-8
| nt_acts7_2-8_meditations.pdf |
romans 1.18-23
| nt_romans1_18-23_meditation.pdf |
romans 5.6-11
| nt_romans5_6-11_meditation.pdf |
romans 8.31-34
| nt_romans8_31-34_meditation.pdf |
romans 8.35-39
| nt_romans8_35-39_meditation.pdf |
1 corinthians 1.1-3
| nt_1corinthians1_1-3_meditation.pdf |
corinthians1.4-9
| nt_1corinthians1_4-9_meditation.pdf |
1 corinthians 12.14-27
| nt_1corinthians12_14-27_meditation.pdf |
galatians 3.24
| nt_galatians3_24_meditations.pdf |
philippians 2.5-11
| nt_philippians2_5-11_meditation.pdf |
colossians 1.12-20
| nt_colossians1_12-20_meditation.pdf |
colossians 2.1-5
| nt_colossians2_1-5_meditation.pdf |
colossians 2.13-19
| nt_colossians2_13-19_meditation.pdf |
colossians 3.1-4
| nt_colossians3_1-4_meditation.pdf |
hebrews 13.1-2
| nt_hebrews13_1-2_meditations.pdf |
1 john 1.1-5
| nt_1john1_1-5_meditations.pdf |
1 john 1.8-10
| nt_1john1_8-10_meditations.pdf |
1 john 3.16-19
| nt_1john3_16-19_meditations.pdf |
1 john 5.9-13
| nt_1john5_9-13_meditations.pdf |
revelation 21.3-7
| nt_revelation21_3-7_meditations.pdf |
BOOK OF MORMON
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| bm_1nepi11-14_meditation.pdf |
1 nephi 19.23
| bm_1nephi19_23_meditation.pdf |
1 nephi 25.23, 26-27
| bm_2nephi25_23_26-27_meditation.pdf |
jacob 1.8
| bm_jacob1_8_meditation.pdf |
jacob 2.17
| bm_jacob2_17_meditation.pdf |
mosiah 4.26-27
| bm_mosiah4_26-27_meditation.pdf |
mosiah 15
| bm_mosiah15_meditation.pdf |
mosiah 16.3-7
| bm_mosiah16_3-7_meditation.pdf |
mosiah 29.17, 21-23
| bm_mosiah29_17_21-23_meditation.pdf |
alma 7.7
| bm__alma7_7_meditation.pdf |
alma 26.16
| bm__alma26.16_meditation.pdf |
alma 31.24-28
| bm__alma31_24-28_meditation.pdf |
alma 31.27-29
| bm__alma31_27-29_meditation.pdf |
alma 33
| bm__alma33_meditation.pdf |
alma 34.15-18
| bm_alma34_15-18_meditation.pdf |
alms 37.9
| bm_alma37.9_meditation.pdf |
alma 39.8-9
| bm_alma39_8-9_meditation.pdf |
3 nephi 1.13-14
| bm_3nephi1_13-14_meditation.pdf |
3 nephi 6.10-12, 14
| bm_3nephi6_10-12_14.pdf |
3 nephi 11.9-11
| bm_3nephi11_9-11_meditation.pdf |
3 nephi 17.11-18
| bm_3nephi17_11-18_meditation.pdf |
3 nephi 27.30-32
| bm_3nephi27_30-32_meditation.pdf |
ether 3.2
| bm_ether3_2_meditation.pdf |
ether 12.32-34, 41
| bm_ether12_32-24_41_meditation.pdf |
DOCTRINE AND COVENANTS / PEARL OF GREAT PRICE
dc 3
| dc3_meditation.pdf |
dc 10
| dc10_meditation.pdf |
dc 20
| dc20_meditation.pdf |
dc 37
| dc37_meditation.pdf |
dc 38.23-27
| dc38_23-27_meditation.pdf |
dc 49.5-7
| dc49_5-7_meditation.pdf |
dc 49.20
| dc49_20_meditation.pdf |
dc 76.1-4
| dc76_1-4_meditation.pdf |
dc 76.5-10
| dc76_5-10_meditation.pdf |
dc 84.112
| dc84_112_meditation.pdf |
dc 88.123
| dc88_123_meditation.pdf |
dc 101.37-38
| dc101_37-38_meditation.pdf |
dc 101.46-51
| dc101_46-51_meditation.pdf |
dc 128.22-23
| dc128_22-23_meditation.pdf |
dc 138.11-12, 15-16, 18-19
| dc138_11-12_15-16_18-19_meditation.pdf |
moses 7.18
| pgp_moses7_18_meditation.pdf |
Hymn #72
| hymn_72_meditation.pdf |