"Psalm 57 And Those Persistent Anxious Moments"

          We live in a significant time in history—not only for our country but for the whole world. COVID-19 has no boundaries. It is left up to us individually and nationally to establish boundaries wherein we say “This far and no farther.” And yet even this is a guess, informed perhaps and effective maybe, but a guess nevertheless. Time will tell. Such uncertainty creates anxiety for all and fear for many.

 

          In a previous sermon I developed Psalm 93 that speaks of the storms of life we are now experiencing and what we need to do to live calmly and peacefully by trusting in the sovereign God. To a degree we are helped when we allow our minds to focus on the attributes of God. He comes to us through the Holy Spirit to calm our anxieties, and for a little while we experience peace—until the next thunderous boom that refocuses our minds and emotions once again on the realities raging all around us.

 

          This article was to be a sequel to the previous sermon, but circumstances halted the preaching for now except from those churches that minister through the internet to their home-bound congregations. In this posting my would-have-been-preached sermon is presented in a teaching format being careful to maintain exposition, interpretation, and applications. Welcome to my “in home” class! It is my prayer that you will find help in Psalm 57 during these “Persistent Anxious Moments.”

 

          In Psalm 57 we find freedom to be human as well as freedom from incapacitating anxieties. King David reveals his emotional ambivalence, bouncing back and forth from fear to faith and back again as he struggles through life-threatening circumstances. He also points us to a way to minimize the incapacitating effects of our own troubles.

 

The superscription of Psalm 57 takes us back to a time when David was fleeing for his life from King Saul and hiding in a cave. Without discussing the details of the historical background here[1] I simply point out the level of emotional distress imbedding in the Hebrew words Al-tashheth meaning “Do not destroy!” David’s anxiety was justifiable.

 

In reading the Psalm we can easily identify where David’s emotional ambivalence in verses 1-6 changes to emotional stability in verses 7-11.[2] The change is dramatic. Verse 1 makes a plea to God, “Be gracious[3] to me, O God, be gracious to me.” Verse 7 makes a similar but positive dramatic declaration, “My heart is steadfast, O God, my heart is steadfast.”[4] The general outline of the Psalm is clear.

 

1      Be gracious to me, O God, be gracious to me,

        For my soul takes refuge in You;

        And in the shadow of Your wings I will take refuge

        Until destruction passes by.

2      I will cry to God Most High,

        To God who accomplishes all things for me.

3      He will send from heaven and save me;

        He reproaches him who tramples upon me. Selah.

        God will send forth His lovingkindness and His truth.

4      My soul is among lions;

        I must lie among those who breathe forth fire,

        Even the sons of men, whose teeth are spears and arrows

        And their tongue a sharp sword.

5      Be exalted above the heavens, O God;

        Let Your glory be above all the earth.

6      They have prepared a net for my steps;

        My soul is bowed down;

        They dug a pit before me;

        They themselves have fallen into the midst of it. Selah.

7      My heart is steadfast, O God, my heart is steadfast;

        I will sing, yes, I will sing praises!

8      Awake, my glory!

        Awake, harp and lyre!

        I will awaken the dawn.

9      I will give thanks to You, O Lord, among the peoples;

        I will sing praises to You among the nations.

10    For Your lovingkindness is great to the heavens

        And Your truth to the clouds.

11    Be exalted above the heavens, O God;

        Let Your glory be above all the earth.

 

Emotional Ambivalence, 1-6

 

1        Be gracious to me, O God, be gracious to me,

 For my soul[5] takes refuge in You;

And in the shadow of Your wings I will take refuge

Until destruction passes by.

 

          Throughout these 6 verses David leaps back and forth from “Woe is me!” to “But God . . . .” We do the same thing when facing personal crises praying the only words that come to our troubled minds, “God, Help!” In verse 1 David cries out for God’s help twice, perhaps psychologically seeking assurance that God will indeed hear. The verse also exhibits a chiastic pattern (ABBA), a common feature of Hebrew poetry wherein A corresponds to A in some way and B corresponds to B, more often than not the second element extends the thought of the first element.[6] The ambivalence moves from the distress plea, lines 1 and 4, to focusing on God, lines 2 and 3. The repetition of the verb “refuge” and the dramatic imagery clearly shows the interconnection between lines 2 and 3. This is called parallelism and is a pervasive feature of Hebrew poetry where one line is expanded in a subsequent line.[7] Line 4 presents the occasion for the cry for help in verse 1, a cause and effect pattern.

 

2        I will cry [keep crying out] to God Most High,

To God who accomplishes all things for me.

 

Parallelism here extends beyond two lines. Verse 2, line 1, further personalizes the plea, “Be gracious to me, O God, be gracious to me” (verse 1, line 1). The repetition in verse 1, line 1, is repeated by “I keep crying out”[8] in verse 2, line 1. The second line of verse 2 shows David’s emotional bounce back to God.  He had previously experienced God’s help and cries out for it again.

 

3        He will send from heaven and save me;

          He reproaches him who tramples upon me. Selah.

          God will send forth His lovingkindness and His truth

             [faithfulness]. [9]

 

David continues his thoughts of God in verse 3, “He will send from heaven and save me . . . .  God will send forth His lovingkindness and His faithfulness.” His expectations are high but the middle sentence intrudes into his positive thoughts, “He reproaches him who tramples upon me. Selah.” Ambivalence! But then David casts himself upon God’s lovingkindess and faithfulness.

 

 

4      My soul is among lions;

        I must lie among those who breathe forth fire,

        Even the sons of men, whose teeth are spears and arrows

        And their tongue a sharp sword.

 

          As soon as he has he found some measure of emotional relief by thinking about God in verse 3, David is brought back to the impending dangers, “My soul is among lions; I must lie among those who breathe forth fire, Even the sons of men, whose teeth are spears and arrows And their tongue a sharp sword.” This whole verse is parallel to and illustrative of “him who tramples upon me” in verse 3. The poetic pattern and imagery is striking. The lions of line one are identified as the sons of men in line 3, and the fire-breathers of line 2 use their tongue as weapons of destruction in line 4. This is an ABAB pattern with the parts corresponding to one another. David cannot even lie down and sleep without fear. Insomnia takes over as a natural consequence of intense anxiety. We’ve all been there!

 

5      Be exalted above the heavens, O God;

        Let Your glory be above all the earth.

 

The only solution to regain some measure of peace is to reflect once again on God. This time he focuses on God’s greatness in verse 5, “Be exalted above the heavens, O God; Let Your glory be above all the earth.” Contextual interpretation—Show forth your greatness in heaven as well as on earth by acting on my behalf in accordance with your character and promises. This is not so much a statement of praise as a plea for God’s help amid the trying circumstances. “It is the psalmist’s way of asking God to bring to nothing the plans of evil men.”[10] But then there is verse 6—Ambivalence!

 

6      They have prepared a net for my steps;

        My soul is bowed down;

        They dug a pit before me;

        They themselves have fallen into the midst of it. Selah.

 

          “They have prepared a net for my steps; My soul is bowed down;[11] They dug a pit before me;” David cannot even safely walk around outside the cave without being in danger from his enemies. Insomnia at night; fear during the day! But, again, a good thought invades his mind reminding him that God’s retributive justice surely will be at work, “They themselves [will] have fallen into the midst of it. Selah” (verse 6).[12]

 

Emotional ambivalence is normal but should not incapacitate us. David was familiar enough with God’s word to be able to restore some peace for himself even while the danger persisted. Yet, like us, ambivalence, bad and good side-by-side, is part of life, but it does not have to render us unable to function adequately. One of the keys, therefore, is to familiarize ourselves with God through the reading and study of his Word. Then when troubles come our way, the Holy Spirit can draw upon Scripture and encourage our hearts and minds as it did in David’s case.

 

Emotional Stability, 7-11

 

7      My heart is steadfast, O God, my heart is steadfast;

        I will sing, yes, I will sing praises!

 

          Verse 7 begins with repetition as in verse 1, “My heart is steadfast, O God, my heart is steadfast!” Emotional stability! Whereas verse 1 was a frantic cry for help from God, verse 7 is a dynamic, repeated cry awakening his praise to God, “I [must] sing, yes, I [must]sing praises!”[13]

 

A connection with God occurred between verses 1-6 and verses 7-11 that changed the mood from emotional ambivalence to emotional stability. This connection, called an “oracle of salvation,” depicts that point when the Holy Spirit reminds and confirms the truth of God’s word encouraging the heart and turning the emotions from gloom and despair to hope and confidence. “Oracles address individuals in a specific and present need, comfort them with a message of God’s presence, and promise of deliverance in the future.”[14] Sometimes the oracle appears in the text as in Psalm 60:6-8 (Hebrew 8-10) or implied as here.

 

8      Awake, my glory!

        Awake, harp and lyre!

        I will awaken the dawn.

 

          In David’s experience, the night was a mixture of hope and danger, sleeplessness and anxiety (verses 4-6). In verse 7 he cannot wait until dawn when he is determined to praise God for the “middle of the night” encouragement and the promise of deliverance. For David worship and music are in concert.

 

The verse begins with repetition as in verse 7, a repetition that summons him to praise. Line 2 is parallel to line 1 and interprets his musical creations as representative of his glory, the “God-given faculty of worth and praise, that aspect of human personhood which responds to God . . . .  The worshiper’s whole being is filled with the thought of God; and this state of mind is his ‘glory.’”[15] For David a fitting response of praise to God involves the “harp and lyre.”

 

9        I will give thanks to You, O Lord, among the peoples;

         I will sing praises to You among the nations.

 

          The essence of David’s musical praise is thanksgiving for deliverance, assured but not yet realized.[16] Line 2 parallels line 1: to “sing praises” is his way of giving “thanks,” and “the peoples” and “the nations” are synonymous. He determines to give testimony of God’s deliverance “far and wide” to include both Israelites and non-Israelites.[17]

 

10      For (B) Your lovingkindness is (A) great to the heavens

         And (B)Your truth [faithfulness] (A) to the clouds.

 

          This passage exhibits an ABAB pattern seen in the original order of the text. Also, line 2 makes line 1 more specific: “lovingkindness parallels “faithfulness” and “the clouds” parallel “the heavens.”

         

11     Be exalted above the heavens, O God;

         Let Your glory be above all the earth.

 

          Verse 11 repeats the thoughts of verse 5 but with a subtle change based on the changed emotions. Whereas verse 5 is a prayer for God to reveal Himself  verse 10 is an exclamation of certainty that God will bring the much-needed help, “Be exalted above the heavens, O God; Let Your glory be above all the earth.”

 

Each of us can identify with “Psalm 57 And Those Persistent Anxious Moments.” The world-wide COVID-19 epidemic has elevated the “flu season” to extreme levels. Anxiety and fear leads to anger and recriminations. What we really need are reflections on Psalm 93 that encourages us to look upward beyond our immediate circumstances to our sovereign God who controls all things, pestilences included.[18] Similarly, Psalm 57 recognizes our humanness, our anxieties and our fears, without apology. But it also shows us how we can alleviate these natural and possibly incapacitating human emotions by frequently turning to genuine worship of God in whatever manner consistent with our personalities. It is possible to say with David, “My heart is steadfast, O God, my heart is steadfast.” For David, worship and music were synonymous; for me, worship and reading and studying the Word of God are one and the same. Whatever form genuine worship of our sovereign God takes, it has the capacity to elevate our emotions from the darkness of despair to the full light of God’s abiding presence!

 

---

[1] Taken from the superscription as a plausible historical context for this Psalm. “THIS psalm—the “twin psalm” with the last—has also an elaborate “title,” which runs thus: “To the precentor (or chief musician): destroy not; David’s; Michtam; when he fled from Saul; in the cave.” The meaning of the second and fourth headings is doubtful. Some explain the second as “musical;” others as an allusion to David’s words when he bade Abishai not to kill Saul. The last two clauses give the place and occasion of the composition. It was written “in the cave”—probably the cave of Adullam (1 Sam. 22:1)—when David was flying from Saul. No valid reason can be urged against these statements.” Spence-Jones, H. D. M. (Ed.). (1909). Psalms (Vol. 2, p. 6). London; New York: Funk & Wagnalls Company.

[2] In the Hebrew Bible (BHS) the superscription is verse 1 making 12 verses for the Psalm.

[3] The Hebrew word can also be translated as “mercy” seen in many English translations.

[4] For this exercise I employ the New American Standard Bible, but, as I interpret the text, I occasionally insert some bracketed changes to the NASB based on the Hebrew grammar and on my interpretation. In this article I target the readers of the English Bible, minimizing technical descriptions except in these endnotes.

[5] “My soul” is metonomy for the individual himself as seen in the NIV and NET. “Metonymy is a figure by which one name or noun is used instead of another, to which it stands in a certain relation. . . .  Metonymy of the Subject is when the subject is put for something pertaining to it: as the possessor for the possessed; the thing signified for the sign.^” (Bullinger, E. W. (1898). Figures of speech used in the Bible (p. 538). London; New York: Eyre & Spottiswoode; E. & J. B. Young & Co.) Metonymy appears in verses 4 and 6 as well.

[6] “This is by far the most stately and dignified presentation of a subject; and is always used in the most solemn and important portions of the Scriptures. Bengel observes with regard to this form of the Figure, that ‘its employment is never without some use: viz., in perceiving the ornament and in observing the force of the language; in understanding the true and full sense; in making clear the sound Interpretation; in demonstrating the true and neat analysis of the sacred text.’” (Bullinger, Ibid, 394)

[7] Parallelism, however, is not limited to two lines of poetry. For an extended venture into this topic see Berlin, A. (2008). The dynamics of biblical parallelism. Grand Rapids, MI; Cambridge, UK; Dearborn, MI: William B. Eerdmans Publishing Company; Dove Booksellers.

[8] The continuousness of the translation is based on the Hebrew Imperfect verb. (Gesenius, F. W. (1910). Gesenius’ Hebrew grammar. (E. Kautzsch & S. A. E. Cowley, Eds.) (2d English ed., p. 314). Oxford: Clarendon Press.). See also Ronald J. Williams, Hebrew Syntax: An Outline, 2^nd ed, 1988, p. 31.  

[9] Translated as “faithfulness” in ESV, NIV, NET.  See Koehler, L., Baumgartner, W., Richardson, M. E. J., & Stamm, J. J. (1994–2000). The Hebrew and Aramaic lexicon of the Old Testament (electronic ed., p. 69). Leiden: E.J. Brill. The context suggests that the “faithfulness” translation is to be preferred over “truth.”

[10] Tesh, S. E., & Zorn, W. D. (1999). Psalms (p. 398). Joplin, MO: College Press.

[11] Taken literally and applying it to David’s circumstances as he looks out for pits and traps: “to bend, bow down (one’s head)” (Koehler, L., Baumgartner, W., Richardson, M. E. J., & Stamm, J. J. (1994–2000). The Hebrew and Aramaic lexicon of the Old Testament (electronic ed., p. 493). Leiden: E.J. Brill).

[12] The Hebrew verb system typically relies on the context for the time element rather than the verb form as it is in English which explains why various translations often differ in their interpretations. In this verse the perfect verb form is used to express the psalmist’s certitude of the enemies’ ruin so he can speak of it as already accomplished. See Gesenius, F. W. (1910). Gesenius’ Hebrew Grammar. (E. Kautzsch & S. A. E. Cowley, Eds.) (2d English ed., p. 312). Oxford: Clarendon Press—“(b) To express facts which are undoubtedly imminent, and, therefore, in the imagination of the speaker, already accomplished (perfectum confidentiae), . . .  This use of the perfect occurs most frequently in prophetic language (perfectum propheticum).”

[13] A Hebrew cohortative form conveying a personal exhortation. Also, the two different words for “sing” may be synonymous although the second word extends beyond the vocal aspect to the instrumental (NIV “make music”) which corresponds well with the mention of the harp and lyre in the next verse.

[14] D. Brent Sandy & Ronald L. Giese, Jr., Cracking Old Testament Codes, p. 141. Obviously Psalm 57 was composed after the event but they certainly reflect the experiences, convictions and emotions of David during the event.

[15] Quotation from Weiser, The Psalms: A Commentary, p. 428, in Marvin E. Tate, Psalms 51-100, p 79.

[16] The Psalm was undoubtedly composed after the event but surely accurately reflects David’s emotions while the event was unfolding.

[17] “In light of the certain destruction of the wicked, David vowed to sing a song of victory. With his faith established in the Lord, he could praise Him early in the morning in anticipation of what God would do. David said he would praise the Lord’s love (ḥeseḏ, “loyal love”) and faithfulness (cf. 57:3) where others would hear him.” (Ross, A. P. (1985). Psalms. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 836). Wheaton, IL: Victor Books.)

[18] You can read this sermon at https://denniswretlind.blogspot.com.

 
 
 
 
 


 

Sermon for "Times Like These"

“In Times Like These”

Psalm 93

Dennis O. Wretlind, Ph.D.

Introduction

 

          You may recall the old hymn, “In Times Like These,” by George Beverly Shea. The lyrics connect well with today’s disturbing headlines:

In times like these you need a Savior
In times like these you need an anchor
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

This Rock is Jesus, Yes He's the One
This Rock is Jesus, the only One
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

In times like these you need the Bible
In times like these, O be not idle
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

This Rock is Jesus, Yes He's the One
This Rock is Jesus, the only One
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

This old hymn and our text for today bear an affinity, a connection both to the world in general and to our individual lives in particular. Our text is Psalm 93, a poetic Psalm with four movements. Listen and visualize the relationships between the Psalm and the hymn.

 

First Movement

The LORD reigns, He is clothed with majesty;

The LORD has clothed and girded Himself with strength;

Indeed, the world is firmly established, it will not be moved.

          Your throne is established from of old;

You are from everlasting.

Second Movement

The floods have lifted up, O LORD,

The floods have lifted up their voice,

The floods lift up their pounding waves.

Third Movement

More than the sounds of many waters,

Than the mighty breakers of the sea,

The LORD on high is mighty.

Fourth Movement

Your testimonies are fully confirmed;

Holiness befits Your house,

O LORD, forevermore.

Let us examine this Hebrew poem and let it orient us who live “In Times Like These.”

I. Reflect, 1-2

          The first movement of this Psalm, verses 1-2, encourages us to reflect on a truth we need to keep in the forefront of our minds as we listen to the news or interact with our friends and neighbors. That truth—God Reigns. No one or no situation dethrones Him from His sovereign control. Furthermore, He is clothed with majesty, a word focusing on His eternal attributes; and, in our Psalm, one of those attributes is God’s infinite power with which He has clothed Himself. As the eternal King, God reigns and exercises His control over all things whether we understand what’s going on or not “In Times Like These.”

          As we look at or hear about the various calamities in the world we need to recall this theological truth that corresponds to God’s reign as the only sovereign King. God created the world. Yet sometimes we wonder how long it can continue to exist in its seemingly downward spiral into anarchy, confusion, and eventual death. The answer to our bewilderment is simple—the world remains and will continue to remain until its Creator, the Sovereign God, decides otherwise. No one or no situation can supplant God or His plan for our world. We may not understand why situations such as the coronavirus outbreak or the economic collapse fits into God’s plan, but we know He controls all. Therefore, the first movement of Psalm 93 focuses our minds away from the seemingly unsolvable troubles facing us daily and towards our King who controls everything.

II. Reality, 3

          The second movement, verse 3, introduces us to some of the beauties of Hebrew poetry. Observe the rising crescendo of placid waters increasing in volume, “The floods have lifted up, O LORD.” Listen to the roar of the flood waters, “The floods have lifted up their voice.” Hear the waves crashing on the shore, “The floods lift up their pounding waves.” A marvel of sight and sounds that I enjoyed when living in Oregon. But the reality of these wondrous sights and sounds also embody an element of danger.

Psalm 93 is a metaphor of life. When the storms of life blot out the sun and descend upon us with increasing strength, it is difficult to calm ourselves and see above the storm to connect with the sovereign God. Panic sets in. We are consumed by seeking a refuge from the dangers. The storms take various forms: health issues, financial concerns, social interactions—all of which affect the Coronavirus patients as well as he rest of us—and many other pressures of life that cause anxiety, fear, and depression. Our greatest need is to reflect on God who remains sovereign even over the storms that descend upon us. But we tend to focus our minds and emotions on actual or impending disasters.

III. Refocus, 4

          The third movement of our Psalm seeks to pull us back mentally and emotionally away from the storm’s realities and upwards towards God. Verse 4 begins with the sounds of winds and crashing waves on the shores of our lives, but by faith the Psalmist sees above the storm clouds and recalls that “The Lord reigns!” God knows all things and controls all things. He sees us cringing amid the storms and wants to come to us and help us refocus our thoughts and calm our emotions, “More than the sounds of many waters, Than the mighty breakers of the sea, The LORD on high is mighty.” The storm may still be present but we can see above the storm and by faith rest in our sovereign God. In time, God’s time, the clouds will pass and the sun will shine!

IV. Reexamine, 5

          Verse 5 is the final movement of Psalm 93.  It is a reminder to reexamine our relationship to this sovereign God who knows all and controls all. How was the Psalmist able to see above the storm? “Your testimonies are fully confirmed; Holiness befits Your house, O LORD, forevermore.” He heard the testimonies of God from the Word of God. He believed them. And he understood that living the way God commanded in Scripture establishes a vital and ongoing relationship to Him giving him and us the ability to see above the inevitable storms of life and be at peace “In Times Like These.”  

Conclusion and Application

          The conclusion and application of this message was in the Introduction. Listen once again to these words.

In times like these you need a Savior
In times like these you need an anchor
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

This Rock is Jesus, Yes He's the One
This Rock is Jesus, the only One
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

In times like these you need the Bible
In times like these, O be not idle
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

This Rock is Jesus, Yes He's the One
This Rock is Jesus, the only One
Be very sure, be very sure
Your anchor holds and grips the Solid Rock!

 

 

An Exegete’s Question—Why?

Questioning the text is one of the exegete’s principle “stock-in-trade” procedures. 1 Peter 3:6 contains a participial phrase (μὴ φοβούμεναι μηδεμίαν πτόησιν) begging for an answer to a question, “Why include ‘terror’ (πτόησιν) in the verse?” The last term is defined syntactically as a cognate accusative of the inner object  (Wallace, Greek Grammar Beyond the Basics, 1996, 189-90) affecting the meaning of the verbal to which it relates (φοβούμεναι). This usually involves emphasis. In this case, however, there is another reason for the cognate accusative.

The NT Greek word root (φοβ-) carries two basic senses: (1) to have fear, being afraid, and (2) to have respect, so used in verse 2 where the wife is told that the husband may be saved as he beholds his wife’s chaste and respectful  behavior towards him. In verse 6 the participle φοβούμεναι needed to be understood differently from the way in which Peter used the word root in the immediately preceding context (ἐν φόβῳ, verse 2) meaning “respect.” Therefore, Peter needed to do something to avoid the negative thought that he was encouraging wives not to show respect to their husbands. This was done by means of adding the cognate accusative of the inner object  (πτόησιν) to restrict the sense of the participle to fear. Thus, the wives are told that they like Sarah are not to live in fear  of their husbands. 

 

The exegetical importance of this observation is clear. The term φοβούμεναι does not refer to respect but to fear, and the reason for this syntactical construction is lexical and not emotional, being restricted by πτόησιν, the cognate accusative of the inner object. Furthermore, this negative phrase really does help define what genuine respect looks like for the wife in verses 1-6. It consists of living with her husband respectfully  (verse 2) and fearlessly  (verse 6) because she regards him as good and who would not knowingly do her harm.

The point of this article is simply to remind ourselves to question the biblical writer as to why he used the words he did in difficult passages so that we do not go beyond his intended meaning. Here we asked and answered, “Why insert terror (πτόησιν) into verse 6?”  Exegetes who focus much of their exegetical energy doing word meaning studies could miss Peter’s sense and move πτόησιν beyond its restrictive function  by emphasizing the “terror” idea. Thankfully, most English translations of this verse have done well in confining the participle to “fear.” The NIV captured Peter’s meaning admirably by translating, “and do not give way to fear.”

Is Grammatical Diagramming Important?

A Greek grammatical diagram of Philippians 1:29 underscores both its importance and an unsettling theological truth—suffering for Christ is a gift of grace!

 

ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν

Recognizing this fact centers on a seemingly extraneous definite article, translated in some English versions as it or by ignoring the presence of the article. The NET Bible note is instructive,

For that which is on behalf of Christ has been granted to you—namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to huper Christou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

 The subject of the main verb is a neuter nominative singular article the contents of which are defined by the two infinitive phrases that follow, believing and suffering. The subject of the verb cannot be limited to either believing or suffering. The gracious gift (ἐχαρίσθη) includes both. The correlative conjunctions οὐ μόνον and ἀλλὰ καὶ further validate this conclusion.

Diagramming has great scholarly and practical value for the preacher, teacher, and theologian. Here are a few key quotes from Lee L. Kantenwein, Diagrammatical Analysis:

(Page 7)“Diagrammatical analysis of the Biblical languages is an indispensable and methodological exegetical tool for the purpose of observing sentence structure and syntactical relationships.”

Again, (Page 9)“Therefore, diagramming is a diagnosis of syntax serving to pinpoint the relation that words have one to another, and thereby facilitating grammatical exegesis, the cornerstone of theological exegesis.”

Continuing, (Page 9)“The individual who is unable to express in some graphic way the structure of sentences is frequently not able to grasp the complete thought housed in a group of words.”

Finally, (Page 13) "There is no such thing as an unimportant detail or word of the Scripture text."

Diagramming a passage may be difficult and tedious work and at times reveal nothing more that what a simple reading of the text shows. At other times, however, frequently unexpectedly, diagramming becomes a critical pointer to discovery. Grammatical diagramming is inseparable to a comprehensive exegetical methodology.

 

The Communion Service--An Easter Celebration!

“The Communion Service—An Easter Celebration!”

1 Corinthians 11:17-34

Introduction

          “He Is Risen!” He is Risen, Indeed!” So goes the traditional greeting on Easter! Easter represents the most important holiday on the Christian calendar—more important than Christmas. If Christmas had not come the world would not have had a Savior. But he did come to take away the sins of the world by dying on the cross in our place. But if the dead Savior had not risen, writes the Apostle Paul in 1 Corinthians 15:14 and 17, our faith is an empty shell and we are still in our sins, forever lost. Thank God for Easter!

          Today we celebrate the Eucharist or Holy Communion. And although we do not often think of it as an Easter event, when we leave this morning my prayer is that we will never again take communion without connecting it to the resurrected Jesus Christ. Here is the theme of the sermon: The communion service is an ongoing, living celebration of and with the resurrected Jesus Christ. Today we will reflect on the broader Context of this passage, carefully examine the Contents of the verses 23-26, and conclude the message by partaking of the Communion elements. But first, let us bow in prayer.

I. The Context (1 Corinthians 11:17-22, 27-34)

         

          In the context, 1 Corinthians 11:17-22, Paul rebukes the Christians in Corinth. Verse 17 begins with these ominous words, “in the following instructions I do not commend you,” and at the end of the section in verse 22 he writes, “Shall I commend you in this? No, I will not.” What was occurring in the church that brought about Paul’s displeasure?

When the church gathered together to eat “The Lord’s Supper,” a phrase equivalent to our “Communion Service,” Paul took note of its divisiveness. “Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk” (verses 20-21). The play on words, “the Lord’s Supper,” and “his own supper” demonstrates that the church had allowed such abuse to turn the Lord’s Supper into an unholy mockery! Paul’s conclusion in verse 22 borders on sarcasm, “What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.” The Lord’s Supper is serious business and, turning our attention to verses 27-34, Communion must never be taken lightly!

Verse 27—Communion must be observed with genuine respect for Jesus Christ, “Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord.” Verse 28—Communion must be done after individual self-examination, “Let a person examine himself, then, and so eat of the bread and drink of the cup.” Verses 28, 30—Communion done in an unworthy manner invites judgment from the head of the “table,” the Lord Jesus Christ, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.  That is why many of you are weak and ill, and some have died.” Holy Communion is serious business! Let us examine the contents of verses 24-26.

II. The Contents (1 Corinthians 11:23-26)

          I suspect that some of you are sitting there wondering how the title of this message, “The Communion Service—An Easter Celebration!” makes sense. Not only does it make sense, it is sensational!

          We all agree that the Communion Service memorializes a past event, the death of Jesus Christ on Good Friday. We also agree that the Communion Service looks forward to the coming again of Jesus Christ, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (verse 26). What we often overlook, however, is that sandwiched between these two events, the death of Jesus and his future second coming, is the celebration of and with the resurrected Jesus Christ at the Communion table (verses 23-26). I repeat the theme: The communion service is an ongoing, living celebration of and with the resurrected Jesus Christ.

          I know that this may sound strange if not shocking to you. But notice these five particulars.  First, Paul began the Communion passage in verse 23 with these words, “For I received from the Lord what I also delivered to you.” He could not and did not receive the Lord’s message before his conversion, and after his conversion he could only have received it from the risen Lord. Second, the message Paul received from the risen Lord referred back in time to the Upper Room with Jesus and the twelve disciples, “the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body, which is for you. Do this in remembrance of me.’ “In the same way also he took the cup, after supper, saying,” ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me’” (verses 24-25). Third, the command to observe Communion, “Do this,” was transferred into the present by Jesus. He inaugurated Communion as a present reenactment of the past event in the Upper Room. Fourth, Jesus is present at every Communion service. The twice-repeated command, “Do this in remembrance of me,” obscures this crucial element. This traditional translation commands the celebrants to only look back in time and recall what happened to Jesus in his passion. But this is not how Jesus told it to Paul or how Paul wrote it down for the Corinthians. The text reads literally, “Do this as my memorial.” Allow me a little latitude in explaining the difference between “in remembrance of me” and “as my memorial.” The pronoun “me” in the phrase “in remembrance of me” is objective. If we were to transpose the noun “remembrance” into a verb, as some translations do, “me” would be the direct object, “remember me.” In the literal terminology, “as my memorial,” the “my” is an adjective modifying the noun “remembrance.” If we transpose the noun into a verb, “my” would be the subject, “I remember.” And the “I” is Jesus who is present at every Communion service. In support of this dramatic concept, let us briefly consider a “memorial.” A memorial causes people to remember someone or something. Without people either thinking about or viewing the memorial, the memorial by itself means nothing. For the celebrants at the Lord’s Supper, the “memorial” evokes memories of Jesus and his passion and death. But what memories does the Communion as Jesus’ “memorial” bring to him who is also present at the Communion? If he were not present, why would he say that this is “my memorial”? What is he remembering? The writer of the book of Hebrews wrote, “[Jesus] who for the joy that was set before him endured the cross, despising the shame” (Verse 12:2), and this same Jesus presides over our Communion reenactment of the Lord’s Supper. He remembers the slaps, the whippings, the thorny crown, the nails in hands and feet—but at the Communion celebration, he feels joy as he looks out over the congregation. It was worth it all. We are worth it all!

          The fourth particular point was lengthy and crucial, but there is yet a fifth particular in the passage. The bread and the cup of which we are about to partake are symbols of Jesus’ passion and death and also of the New Covenant (verse 25).  This Covenant includes the forgiveness of sins and the promise of eternal life. At Communion Jesus offers both to us. His arms are outstretched. He lovingly appeals for our acceptance of these blessings.

III. The Communion Service

          It is time to reenact the Lord’s Supper. The communion service is an ongoing, living celebration of and with the resurrected Jesus Christ.  Jesus is in our midst.  He invites us to his Supper. But before we partake of the elements let us respond to Jesus’ outstretched arms and His offers of forgiveness and eternal life. We are all sinners in need of forgiveness. We just need to ask Him for it in silent prayer, and he lovingly grants it! Also, if we look back in our minds eye to the Upper Room with Jesus and the twelve disciples, one disciple was there who partook of the elements but who did not really believe in Jesus. His name was Judas Iscariot, the betrayer. But Jesus offered him the promise of forgiveness and eternal life as well. He does so today. If you are here today but have never personally accepted Jesus’ sacrifice on your behalf, he stands here with outstretched arms and pleading eyes for you to accept his free offer of forgiveness and eternal life. In the quiet of your own mind and heart, talk to him, acknowledge your need for forgiveness, believe in his sacrifice, and receive him and his gifts today. Let us all spend a quiet moment in prayer communing with the Christ of Easter, and then partake of the Communion elements.