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Suffer the Afflicted

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While the reader of the book of Job is presented with extraordinary hardships placed upon a blameless servant of God (Job 1:8), it becomes apparent that suffering can have a transcendent meaning and purpose that is not readily grasped. From a careful and thorough understanding of the Job text, we are presented with a poetic narrative that describes Job’s encounter with a spiritual adversary. From among the “sons of God” (benê’ hā’ ělō·hîm’) who appeared before Yahweh God, the satan figure in the narrative challenged the morally excellent state of Job in contradiction to how pleased God was with him. The formation of the presence and spectacle of imposed suffering upon the innocent outside of personal responsibility or external natural causes is an alarming theological possibility from a historical perspective.

What is suffering and what causes it?

Job’s antagonistic challengers Eliphaz, Bildad, Zophar, and Elihu, bring to mind the possibility of what causes for suffering arises from sin or lifestyles of disorder and unwise conduct. Even while Job was falsely charged as guilty of such causes, the underlying consistent premise among them indicates a more narrow validity of what the false accusations were. Throughout scripture, we observe numerous occurrences of suffering as an outcome of evil behaviors as a matter of course. In contrast to the absence of evil thoughts, words, or deeds of Job, Scripture is replete with mistakes, errors in judgment, and outright defiance that led to various levels of undue or unwanted misery. Consider the cause-and-effect relationships that exist between evil and suffering among the numerous stories of the Bible that serve as a source of wisdom for its readers.

From before the fall of mankind, the presence of evil in the universe exposed susceptible humanity to suffering. To eat of the tree of the knowledge of good and evil was to disposition humanity toward perpetual suffering as a consequence of its defiance against Yahweh. When the “serpent” (hā nā·ḥāš) contradicted Yahweh at the garden of Eden to beguile Eve (Gen 3:4), prior to the fall of humanity, there existed a precedent form of disorder within creation that in turn set the environment for participative human suffering. Disorder and evil that entered creation was a betrayal of Yahweh as Creator and separation or alienation, was to propagate for thousands of years with its corresponding expression as human suffering and misery. With violations of the Edenic, Mosaic, and Davidic covenants, through the New Covenant toward today among believers and unbelievers alike, people are subject to the effects of suffering that arise from spiritual conflict and natural causes, including corporate, generational, or personal sin.

To define human suffering is to understand the experience as pain or distress, both physical and emotional.¹ As to the ultimate cause of sin, Genesis 3:14-19 explicitly details the historical root background that explains the fall of humanity. However, suffering doesn’t necessarily stem from particular sins (Job 1:1, Jn 9:1-3, Job 5:6-7, Rom 5:12-14). As demonstrated in the New Testament, Jesus’ healing of the man born blind casts into a clear understanding that it was not a particular sin of the person suffering (or his parents) who would be responsible for the hardship. Moreover, the author of Romans makes clear that the presence of sin was in the world before the Mosaic law was delivered and sin is not counted where there is no law. Specifically, while suffering certainly existed since the fall and as a consequence of sin, suffering wasn’t recognized as an outcome of a particular sin as prohibited and condemned by a corresponding law or covenant stipulation.

Aside from human wickedness, suffering also results from calamity, adversity, or mishap. Examples include accidents (2 Sam 4:4, 2 Kings, 1:2, Luke 13:4), sickness (Gen 48:1, Ps 42:10; Matt 8:6), hunger and want (Job 30:3, Isa 29:6, Matt 25:42-43), and disasters (Isa 29:6, Matt 24:7, Acts 27:18-20). There are numerous sources of suffering that originate from the fallen nature of creation, too. Such as aging (2 Sam 19:34-35, Ps 17:9, Ecc 12:1), bereavement (Gen 23:1-2, Job 1:18-19, Jas 1:27), anxiety (Prov 12:25, Deut 28:65-67, Lk 21:26), foolishness (Ps 107:17, Prov 10:1, Jdg 11:34-36), satanic activity (Job 2:6-7, 1 Jn 5:19, Rev 2:10), demonic possession/oppression (Matt 8:28, Matt 12:22, Matt 15:22), and God’s will (Jn 9:3, Eph 1:11) all to serve as scriptural examples to contemplate, mitigate, or ease the gravity of suffering.

Why is suffering a pervasive condition throughout humanity?

The German philosopher Leibniz (1646-1716) originated the term “theodicy”² in 1710 to form an understanding of evil in the world that is not in conflict with the goodness of God. Leibniz asserted that the presence of evil in the world with the goodness of God is “the best of all possible worlds.”³ The inference of the theodicy about the best of all possible worlds, with suffering, brings attention to the sovereignty of God as a way to recognize Him as Creator with trust and confidence from His created beings about His purposes and intentions.

With the abundance and growth of evil and sin as a function of increased populations, moral decay, and the presence of spiritual darkness over societies and nations (Eph 6:12), there exists an increased and widespread effect of suffering notwithstanding the various other causes outlined above.

Where does suffering come from and where does it go?

In the discourse between Job and his accusers, it is evident there is a common cause that gives reason to those who suffer. The consistent premise among those who call Job to repent includes the presence of wickedness to explain why there is misery, loss, pain, and agony. As an assumption universally applied to those who undergo unexplained suffering, there must be a reason for its existence among the guilty. Notwithstanding natural or supernatural causes, the presence of suffering correlates to the presence of sin where the unwise can falsely conclude adverse judgment through natural, social, or unwanted personal outcomes. The voices of false accusations against Job from among his friends add to the suffering and contribute to the pressure that he would prove out the satan’s assail against God and curse Him to His face (Job 1:11).

Justice dispensed from wrongdoing often appears in the form of consequences that bear upon people in the form of adversity, hardship, or suffering. Intuitively, through life experiences, the notion of “what goes around comes around” makes for a type of resolution to injustice, wickedness, and evil that cannot stand. Even after Job’s confession and repentance (Job 42), Yahweh rebuked Job’s friends and informed them that His servant Job would pray for them to dismiss their folly (Job 42:8). Moreover, to dissipate the anger of Yahweh (Job 42:7), they were directly instructed to offer up burnt offerings of seven bulls and seven rams. Justice served in the form of sacrifices for sinful and unwise words against Job provided an escape from suffering, but there was still a loss of life and the cost of assets as a type of restitution.

Who does suffering affect? Who endures suffering and who causes it?

As Christ suffered, believers are expected to suffer too (Mk 13:13, Mt 10:17, Lk 12:16-17). It is the cost of godliness (Heb 12:11, Isa 38:17, Jn 15:2), and it is a condition of service to the body of Christ (Col 1:24, 2 Cor 4:10, Acts 9:16). The innocent are prepared for heaven through suffering (2 Cor 4:16-5:4) as they trust God for endurance as He sustains them (Ps 55:22-23, Ps 56:3-4, Ps 59:16). There are numerous references to God’s response to suffering, including deliverance of the afflicted (Job 42:10-12, Ps 34:19, Rev 7:16).

As Jesus spoke of the provisional grace of God upon the good and evil alike (Matt 5:45), His anger remains present upon the wicked who are among the suffering and afflicted (Ps 11:5, Ps 59:8, Ezek 36:6-7, Hab 2:9-12). Moreover, historically, and eschatologically, the judgment of God rests upon the wicked (Mal 3:5, Ex 3:19-20, Ps 73:16-18, Amos 1:3, Jas 2:13, 1 Pet 4:18, Rev 18:6-7).

How does suffering have a bearing on people, and our relationship with God?

As suffering implies physical and emotional distress, it at times accompanies initial or continuing pain, discomfort, anguish, anxiety, and other bodily or mental disorders that affect the well-being of individuals. In such a way, the person undergoing suffering is affected to include those in an immediate or more far-reaching sphere of influence. The weight of suffering affects the person and his surroundings to cascade to friends, family, coworkers, the community, and even further. There are wrong answers along the course of suffering (Job 4:7, Jn 9:2-3, Ezek 18:25). Adverse reactions include resentment (Job 2:9-10), terror (Job 23:13-15), strife (Job 40:2), envy (Ps 73:3), or disillusionment (Ps 73:13) as compared to a proper frame of mind or disposition. For example, submission to the interests and will of God can bring peace (Job 1:21, 2:9-10) and reverence (Matt 10:28).

How to respond in wisdom to the presence of suffering

As a conscious decision in response to personal suffering, numerous scriptural answers bear out the wisdom of God as given by examples in His word.

Share the burden of those who are subjected to medical hardships, poverty, incarceration, grieving, and insurmountable loss that brings despair. Galatians 6:2 advises us to bear the burden of others, and 1 Peter 4:12-19 leads us to enjoin our sufferings with Christ.
Live in empathy and of shared mind as we are urged to persevere and weep with those who weep (Rom 12:12-16).
Refrain from following the examples of Eliphaz, Bildad, and Zophar (Job’s friends). They were in error about assumptions and the causes or conditions of those subjected to suffering due to no immediate fault of their own.
Recognize that sovereign causes, the presence of evil, and personal consequences can involve mercy and grace as we are instructed to pray for those in affliction.
Draw close to God in humility (Jas 4:8) and let the adversity bring you and those you love to close unity with God and His intentions for your work, life, and spiritual well-being.

Citations

¹ Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).
² G. W. F. Leibniz, Essais de Théodicée sur la bonté de Dieu, la liberté de l’homme et l’origine du mal (Paris: Garnier-Flammarion, 1969).
³ Craig G. Bartholomew and Ryan P. O’Dowd, Old Testament Wisdom Literature: A Theological Introduction (Downers Grove, IL; Nottingham: IVP Academic; Apollos, 2011), 158.

Song of Solomon Walkthrough

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Short OT book (eight chapters) containing only poetry. Its beautiful poetic passages describe the many dimensions of human love; there is little in this book that is explicitly religious. In addition to the popular title, the book is sometimes referred to as the “Song of Songs”; this is the most literal translation of the short title of the book in the original language and means “the best of all possible songs.” Some writers also entitle the book “Canticles”; this title is based on the name of the Latin version of the book, Canticum Canticorum.¹

Song of Solomon 1:
The bride of the king extols her desire and love.

Song of Solomon 2:
Bride and bridegroom speak of devotion and intimacy toward one another.

Song of Solomon 3:
The bride delights in her bridegroom as the king arrives for the wedding.

Song of Solomon 4:
The bridegroom delights in his bride and her beauty.

Song of Solomon 5:
The wedding ceremony of the bride, bridegroom, and guests.

Song of Solomon 6:
Women, young women, and the groom praise the bride.

Song of Solomon 7:
Expressions of intimacy between bride and bridegroom.

Song of Solomon 8:
The bride and bridegroom share a strong desire for one another.

_____________________

¹ Walter A. Elwell and Barry J. Beitzel, “Song of Solomon,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1978.

Book of Ecclesiastes Walkthrough

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Ecclesiastes, Book of. OT book of wisdom literature. Ecclesiastes is philosophical in character, posing deep questions about the meaning and nature of human existence. “Ecclesiastes” is the Greek title for the book and has come into English from the Septuagint (Greek translation of the OT). In keeping with an early Jewish practice of adopting the first few words of a book as the title, the Hebrew title of Ecclesiastes is “The Words of Qoheleth, the Son of David, King in Jerusalem.” It is also known simply as “Qoheleth.”

The term “Qoheleth” is the author’s title for himself throughout the book (Ecc 1:1, 2, 12; 7:27; 12:8–10). It is the Hebrew participial form of a verb meaning “to assemble,” and thus it seems to designate one who speaks in an assembly. The word has often been translated “the preacher” in English. Because of the philosophical nature of the book, however, the title possibly indicates the author’s function or station as a leader in the community of wise men.¹

Ecclesiastes 1:
All is pointless and vanity, even the pursuit of wisdom.

Ecclesiastes 2:
Self-indulgence, extravagance, and hard work are pointless and vain.

Ecclesiastes 3:
The purposes of timing, life, and works of the righteous as they are gifts from God.

Ecclesiastes 4:
The futility and vanity of human reason without Godly wisdom.

Ecclesiastes 5:
Wisdom by the fear of God is of far greater worth than wealth and honor.

Ecclesiastes 6:
Life and the ability to enjoy it is a gift from God.

Ecclesiastes 7:
Reject folly and evils of the world to consider the works of God and practice wisdom.

Ecclesiastes 8:
Those who do well, and fear God are those who abide by His commands.

Ecclesiastes 9:
Live well and in wisdom as life is short and everyone dies.

Ecclesiastes 10:
Principles of wisdom and folly.

Ecclesiastes 11:
Preparing for the future and old age.

Ecclesiastes 12:
Remember God, fear Him, and keep His commandments.
____________________

¹Walter A. Elwell and Barry J. Beitzel, “Ecclesiastes, Book Of,” Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 651.

Book of Proverbs Walkthrough

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Principles gleaned from the book of Proverbs that include many words of wisdom that give meaning to a life of understanding and righteousness.

Proverbs 1:
The value of discernment and instruction is in wisdom for correction and reproof.

Proverbs 2:
There is safety and security in the pursuit of wisdom as we cherish it and incline our hearts to understanding, discernment, and upright behaviors.

Proverbs 3:
Wisdom rewards those to seek to understand it and live by it. Trust in the LORD first and foremost and not what we understand by default consideration. Put the LORD first with all our heart and lean on Him for understanding.

Proverbs 4:
Do not forsake the words of wisdom and instruction. Instead, treasure wisdom and understanding as it comes from parents and wise elders who are a source of watchful guidance.

Proverbs 5:
Do not spurn reproof or hate instruction in favor of the adulteress or lady folly. Instead, be satisfied with the wife of your youth and do not become entangled in the trappings of sin.

Proverbs 6:
Shun laziness, be diligent, and do not forsake the wisdom and instruction of your parents. Keep yourself from the allure of adultery and adhere to discipline and wisdom as a way of life.

Proverbs 7:
The seductions of lust that feed a desire for intimacy with an adulterer will lead to certain destruction. The lusts of the flesh that betrays a covenant obligation are self-destruction that forfeits one’s life.

Proverbs 8:
The way of wisdom is to fear God, hate evil, and seek understanding. Take heed to instruction and discretion rooted in wisdom for blessing and well-being.

Proverbs 9:
The fear of the LORD is the beginning of wisdom, and to know God is to understand His ways. Lady folly is a dissipation of life and ultimately leads to death.

Proverbs 10:
Words of the wise and the foolish are indicators of character, identity, and status before God and others.

Proverbs 11:
The righteous, generous, gracious, and wise person is antithetical to the wicked who squander their lives who suffer hardship and loss.

Proverbs 12:
The righteous and the wicked are opposites where the weight of the righteous is far greater for the good of himself and others, and the weight of the wicked is troublesome, crippling, and fraught with terror.

Proverbs 13:
The ways of the righteous are fruitful, disciplined, peaceful, and reverent, while the ways of the wicked are wasteful, disgusting, insolent, and full of strife.

Proverbs 14:
The many upright ways of the righteous are a repudiation of the wicked who is senseless and leads a life of ruin.

Proverbs 15:
It isn’t just a character difference between those who abide in wisdom and righteousness and those who do not. The routine and intentional actions of the wicked, both large and small, are often disgraceful, senseless, and deceptive.

Proverbs 16:
While the proud of heart is an abomination to the LORD, there is a wide range of corresponding wicked behaviors that are immersed in perversion, strife, slander, and violence. By comparison, a righteous and humble spirit before the LORD is pleasing and delightful.

Proverbs 17:
The wicked and foolish of mind cannot stand the words of the righteous and wise. The mind of the wicked returns evil and senselessness for good. The good coming from those who are righteous and pursue wisdom.

Proverbs 18:
How the foolish speak, communicate verbally, or online gives sufficient cause for the righteous and wise to dismiss or avoid engagement and dialog. They inevitably become their own undoing and lead to their own demise.

Proverbs 19:
The priorities of the foolish and wicked are reckless or driven by evil motives, while the priorities of the wise and righteous lead to understanding, discipline, and peace.

Proverbs 20:
How the righteous and wise live is an anathema to the wicked and foolish. On the issues of life, one is repulsive to the other.

Proverbs 21:
The sovereignty of God permits for a time the soul of the wicked to crave evil. The evil of the wicked offers no mercy to others. It is the proud heart, the look of arrogance, inclinations, and dispositions of the wicked that reveal them.

Proverbs 22:
The everyday path of the perverse person is distant and rejected by the righteous and wise who carry out lives of honor and gracious conduct.

Proverbs 23:
The foolish despise wise words from the diligent and wise. If a foolish and wicked person is listening, expect contentiousness. So, it is better to avoid high-risk hostilities that could arise from the unwise and wicked person who speaks from a perverse or reprobate mind.

Proverbs 24:
It is better to value wisdom, understanding, and instruction than to be envious of wicked people who are continuously talking about trouble and devising schemes of evil.

Proverbs 25:
Seeking one’s own glory from platitudes of self-interest is dishonorable and isn’t good. To chase glory continuously is a form of spiritual gluttony that brings repulsive outcomes.

Proverbs 26:
Never underestimate the potential harms caused by the stratospheric error of foolish people who reject wisdom by incoherent thought, consistently flawed rationale, and wicked motives.

Proverbs 27:
The desires of man are never fully sated as there is no such thing as complete fulfillment apart from God.

Proverbs 28:
The contrast between good and evil is apparent by the motives and conduct of people. From the wicked to the poor and oppressed, or from the rich, righteous, faithful, and miserly, there are pronounced differences that point to disaster and destruction or peace and stability.

Proverbs 29:
The righteous are concerned about injustices among oppressed and exploited people, whereas the wicked are the oppressors themselves who are indifferent and even at times hostile to people in general.

Proverbs 30:
The magnificent Creator God and His Son have names who are worthy of worship as they are known and glorified forever.

Proverbs 31:
A valiant woman of God is to be praised and valued far above riches just as lady wisdom is to be treasured above all precious gems of exceeding value.

Book of Job Walkthrough

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Job 1:
While Job is faithful, the satan attacked Job with the permissive will of YHWH.

Job 2:
The satan again attacks Job with the permissive will of YHWH, but Job remains faithful.

Job 3:
By eloquent prose, Job curses the day he was born.

Job 4:
Job’s friend Eliphaz informs Job that the innocent doesn’t suffer.

Job 5:
Job’s friend makes it clear that God is just.

Job 6:
Job refutes his friend and bears his suffering and distress with no help.

Job 7:
Job affirms the brevity of life and insignificance of humanity.

Job 8:
Job’s friend Bildad advises Job about the rewards of the Godly.

Job 9:
Job recognizes the rightful place of YHWH the Creator and his place as subject to His will.

Job 10:
Job asks for relief and acquittal in the midst of his affliction and suffering.

Job 11:
Job’s friend Zophar accuses Job of sin and appeals to him to repent.

Job 12:
Job responds to his friend’s accusations and proclaims God’s wisdom.

Job 13:
Job continues to hope as he accuses his friends and argues his case with God.

Job 14:
Job makes clear that while humans live and die, death is certain and there is life after death.

Job 15:
Eliphaz declared that Job is guilty before God and describes the plight of the wicked.

Job 16:
Job calls his friends miserable comforters and speaks of his mistreatment from God.

Job 17:
Job further laments and prepares for death.

Job 18:
Job’s friend Bildad further informs Job of his wickedness to perish without descendants.

Job 19:
Job’s outcry against his friend’s torture, God’s injustice, and abandonment from his family.

Job 20:
Job’s friend Zophar again speaks about the destruction that awaits the wicked.

Job 21:
Job reasons with his friends and observes that wicked prospers until punished.

Job 22:
Job’s friend acknowledges God but speaks an imprecatory prayer and urges Job to repent.

Job 23:
Job is terrified of God’s presence but justifies his innocence before his friend Eliphaz.

Job 24:
Job describes social injustices and their due punishment.

Job 25:
Job’s friend Bildad speaks again to highlight the inferiority of man.

Job 26:
Job reasons with Bildad and acknowledges God’s power.

Job 27:
Job declared he is innocent and elaborates on the outcome of the wicked.

Job 28:
Wisdom is from God and its value is far above precious stones.

Job 29:
Job recalls his life of kindness and respect without hardship and suffering.

Job 30:
Job recounts his hope while before his mockers and desperate condition.

Job 31:
Job declares his innocence from a range of specific sinful behaviors.

Job 32:
In anger, Elihu addresses Job and his friends to accuse them of foolishness and incompetence.

Job 33:
Elihu proclaims his innocence as he counsels Job about the need for humanity’s redemption.

Job 34:
Elihu reviews Job’s view of injustice and proclaims God’s justice while declaring Job unwise.

Job 35:
Elihu condemns Job while calling attention to God’s justice.

Job 36:
Elihu insists on God’s discipline as YHWH is all-powerful, awesome, and just.

Job 37:
Elihu concludes by challenging Job to pay attention and urges him to revere God.

Job 38:
YHWH God appears before Job from the whirlwind to ask many questions of surpassing depth.

Job 39:
YHWH God continues to ask questions about the properties and attributes of created animals.

Job 40:
Job humbles himself before YHWH as he is further challenged by God about His creation.

Job 41:
YHWH God speaks of the leviathan to make clear all of heaven and earth belong to God.

Job 42:
Job repents and his health and prosperity are restored by YHWH God, and he intercedes for his friends to restore them as well.

The Awakened Harp

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This week I finished reading “Awake O Harp” by William Varner. It is a devotional commentary on the Psalms and highly instructive about the meaning and application of the ancient songs and poetry of antiquity. The book offers numerous practical thoughts about what Psalms are about and how they practically apply to us today. From an exegetically valid method of interpretation, life principles for worship, and our everyday walk are offered to prayerfully think through and bring into continued focus. I’ve learned an immense wealth of useful knowledge from this time well-spent. The book covers all 150 Psalms along with various historical and literary detail that is topical exposure for additional study (e.g. Kidner Psalms Vols 1 & 2; Estes, Handbook on the Wisdom Books and Psalms; IVP, Dictionary of the Old Testament Wisdom, Poetry & Writings). It is about 387-pages in length.

In poetic and unique literary form, the Psalms are for praise and worship meant for the accompaniment of music. It was written for ancient Israel as a collection of songs for praise in corporate worship in the temple and synagogues or personal worship as suitable. There are numerous principles at work within the book of Psalms. As a reader explores the content of the 150 chapters throughout the Old Testament text, there is a breadth and depth of meaning made evident as a unique form of genre pertaining to the value of Scripture. The Psalms appear within the New Testament further out in time from when they were individually authored eventually formed within codices down through the ages.

Scope

The Psalms are multigenerational. The Psalms span across generations from the time of Moses to down through the time of King David’s offspring and probably further out in time as numerous Psalm authorship is unknown. The genealogical reach and cultural context of the written work of Psalms are transferrable to all nationalities today who seek to praise and worship God in their native setting.

Formation

There are four types of parallelism that are within Psalms. They’re given technical names to describe the different types where it becomes easy to detect the type of poetic expression presented within a respective Psalm. Namely, these types are Synonymous, Antithetical, Synthetic, Emblematic, Formal, and Climactic Parallelism. These forms of poetry are distinct in their rhythm and formation of meaning to aid in memorization and evoke thought for contrast, reinforcement, polemics, and to drive a point home.

Structure

The structure of the various books, chapters, passages, and verses in Psalms correlate to the forms of poetic parallelism. Either as acrostics, inclusio, chiastic expressions of thought, or otherwise, each chapter is a free-standing self-evident way of worship and praise to glorify our beloved Most High. Each Psalm can be recited as a song to sing through corporate or personal worship, separate from the others without concern of contradiction or error.

Interpretation

There are various methods by which Psalms are read. They have interpretive value as a prophetic source of study, and they are thoroughly instructive for literary or grammatical understanding. They bear significant allegorical and historical weight for purposes of investigative research concerning matters of antiquity.

Authorship

While all Scripture is inspired by God, the authors of the Psalms span across numerous individuals. The perspective of individual contributions to Scripture often correlates to historical contexts that appear within Samuel, the Torah, and even the New Testament pertaining to Jesus’ life and mission. Reading these Psalms by the author given, if available, provides us an intertextual path to gain better depth about what principles apply to us today.

Theology

Generally speaking, the book of Psalms is not an extensive treatise of theological subject matter to derive a cross-section of Church doctrines. It is a compilation of relational theology between Israel and God, and for us today, between each other and before God as a matter of enduring principle.

Divisions

At a macro-level, the book of Psalms (aka the Psalter) is sub-partitioned as five separate books contained within it. Books 1 through 5 spanning through the Psalms provide to us a way of viewing and understanding Scripture as sections that correlate to the five books of the Torah. So, aside from any physical partitioning, the themes of each book offer a sectional perspective around Genesis (Book 1, Ps. 1-14), Exodus (Book 2, Ps. 42-72); Leviticus (Book 3, Ps. 73-89); Numbers (Book 4, Ps. 90-106); and Deuteronomy (Book 5, Ps. 107-150). If these divisional sections were ordered within an ancient Israelite hymnal, they might be grouped by each correlated theme. And therefore, of transferable for practical use toward worship, contemplation, benediction, or prayer today.

Prophecy

There are 23 messianic Psalms in the Old Testament written to produce prophesies up for fulfillment by the Son of God in due time. Looking back in time from what the New Testament authors wrote in the gospels, Acts, Hebrews, and Revelation, modern readers have a definitive way to validate the identity of Jesus as the Jewish Messiah and Christ over all nations. As a way to worship God for the mission of Christ, soteriological value, and the redemptive work of Jesus, one only needs to look as far as the Psalms and corresponding fulfillment many generations later as recorded in the New Testament.

The Seeds of Adoration

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If in the event there are vacant thoughts about how to pray in adoration of YHWH, it is very useful to prepare for yourself a list of attributes supported by Scripture. Here is an example range of terms of adoration that are suggested to begin from. This is a listing I prepared years ago on a multicolor sheet for ease of recall. Speak these out, or dwell upon these in thought to reinforce your knowledge of wonderful God and who He is. — You might copy this list to gather ideas about what to exalt YHWH God about.

Terms of Meaning

Attribute	Attribute	Attribute	Attribute
1. Holy	21. Loving	41. Compassionate	61. Wise
2. Protective	22. Great	42. Refuge	62. Longsuffering
3. King of Kings	23. Everlasting	43. Servant	63. Sovereign
4. Jealous	24. Glorious	44. Righteous	64. Healing
5. Joyful	25. Praised	45. Patient	65. Searching
6. Persuing	26. Omnipresent	46. Understanding	66. Mindful
7. Merciful	27. Omniscient	47. Abundant	67. Immutable
8. Precious	28. Omnipotent	48. Revealing	68. Transcendent
9. Pleasing	29. Affectionate	49. Nourishing	69. Profound
10. Awesome	30. Zealous	50. Wrathful	70. Gentle
11. Sympathetic	31. Profound	51. Fortress	71. Pure
12. Majestic	32. Hope	52. Exalted	72. Counselor
13. Freeing	33. Life	53. Authoritative	73. Magnificient
14. Faithful	34. Almighty	54. The Way	74. Consuming
15. Truth	35. Comforting	55. Fearsome	75. Light
16. Refreshing	36. Royal	56. Just	76. Humble
17. Delightful	37. Reliable	57. Lord of Lords	77. Savior
18. Creator	38. Gracious	58. Serious	78. Mediator
19. Kind	39. Encouraging	59. Fatherly	79. Sacrifice
20. Considerate	40. Love	60. Ruler	80. Blameless

The Daily Walk

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Today, 09/04/2021, I completed another read-through of the Bible. This time the English Standard Version (ESV).

The effort began in September 2017 and I sought to read it through with meticulous attention to word-by-word detail. The whole duration was day-by-day with missing maybe 10% or so of the days between. That is, about 90% of the time, I read each day straight through from NT to OT in chronological sequence. It took 4-years of consistent study.

By necessity, some areas were read more than once and enormous lasting life changes happened along the way. Since I began, my father passed away, I joined and left a company, joined another company, completed two years of Bible college, with one more year to go, sold two houses in California, built one house in Arizona. This period was also through a global pandemic where people I know have passed away from COVID-19. Various other changes have transpired, but overall I am thoroughly grateful for having been able to read through God’s word to completion. That is, at least of the English text.

While making my way through the Bible, I rarely used audio to accompany the reading. Probably less than 20-chapters overall scattered throughout various books. I used a marking system that is color-coordinated and I will continue to use the same system for additional reading as well. Readings usually occurred in the mornings, but there were stretches in the evenings too. Usually never in the afternoon. Daily reading sessions ranged from a few hours to 20 or 30-minutes.

If a word appeared that I didn’t recognize, I looked up the Hebrew, Greek, or Aramaic translation. I often compared various additional side-by-side translations of words and sentences to validate a reading. The notes I made were largely interpretive from personal observations, or hermeneutics coursework I’ve completed. Many cross-references were made along with written out historical facts, or meta-details applied to the text as well. People, places, and things that carried some weight would be drawn out in the notes too.

The scripture text itself is the ESV Bible, Heirloom Wide Margin Reference Edition. I chose this version because of the even margins on both the left and right of each page. The top and bottom margins are not as even, but still wide enough for notes and markings. The pens I used were Sakura Pigma Micron 005 fine tips that come in red, blue, black, brown, green, orange, purple, and pink. Along the way, I consumed 4-packs of these pens. They don’t bleed through the thin pages of this Bible. The yellow highlighter is a Gel marker by Thornton’s Office Supplies. It isn’t ink-based, so it doesn’t bleed through either. The gel wrinkles the pages as it dries on each sheet, but it has lasted for years so far. Its marking retention is acceptable and expected to remain for many years to follow.

Below is a video that gives a sense of what the work looked like. It was time well spent as it is and was a source of nourishment that cannot be found anywhere else.

Letters to the Church

By on in Theology

Today I finished reading through this textbook that is an overview of the New Testament books Hebrews, James, 1 Peter, 2 Peter, Jude, 1 John, 2, John, and 3 John. Some sections I read through more than once and each NT letter was read twice in preparation for the time in the textbook. It’s a survey of Hebrews and the General Epistles written by Karen Jobes. The book is organized into four major parts:

Part 1: Hebrews: The Book of Better Things
Part 2: Letters from Jesus’ Brothers
Part 3: Letters from Peter
Part 4: Letters from John

The breadth and depth of the book are significant as the text traverses the various subjects of interest. It serves as an introduction and analysis of the NT text as the topically relevant subject matter is presented to the first-century Church throughout Palestine and Asia Minor. There are sparse common threads across the letters, such as Christology, Soteriology, and Heresy in the early Church. The book recognizes and covers the various writings directed to people who comprised the Church, and it addresses disputes and contentions that were emergent at the time.

The text itself is 450-pages in length without including the glossary that comes with the text. Along with the companion digital lectures that accompany the book, it is a fantastic standing reference to the Church’s letters. It is also valuable to get a digital copy from Logos for ease of search and retrieval for citation and research purposes. It is a highly visual textbook with images, quotes, questions, and “going further” reference materials.

I believe the textbook belongs on the bookshelf of every serious student of the New Testament.

The Key of Perfection

By on in Theology

To better grasp the subject matter among the chapters in my reading this week, I went through the textbook material and watched Jobes’ companion video lectures about Hebrews scripture. I did this to get the structure and organization of the textbook and to understand the author’s views and methods. Jobes’ presentation of the subject matter in the book of Hebrews is a high-level topical survey about the core message in our reading. Meaning, she sets up a linear sequence of the more relevant Hebrews text, specifically, about the divine revelation of God the Father through Christ, the Christology of Hebrews, and salvation through Christ (soteriology). Each successive point is predicated upon another as necessary to set up and build further interest, comprehension, and acceptance.

Jobes delivers her written and verbal material by categorical thought. She tracks the Hebrews subject matter in a way that matches what the Hebrews author intends to say to his/her readers. Jobes’ views are a walkthrough of how the surface of the English text reads.

Divine Revelation in Hebrews

What three contrasts does Hebrews make as it presents Jesus as the final revelation of God?

Contrast of Times – When
Contrast of Audience – Who
Contrast of Mode – How

Not concerning “what” or “why” until later in the text. Specifically about verses 1-3,

“God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world.” – Heb 1:3

Contrasts in Hebrews

Contrast of Times:	long ago	in these last days
Contrast of Audience:	to the fathers	to us
Contrast of Mode of Revelation:	in the prophets in many portions and in many ways	in His Son

The Christology of Hebrews (Ch.3)

Which two distinctive roles of Jesus do Hebrews present, and how are they related?

Jesus as Son of God
The Son as Priest of God

These roles are related by how they function. Namely, as Jobes writes, Jesus’ identity as Son of God and Great High Priest bears the most significance. As a type of priest of the Old Testament tabernacle who would enter the Holy of Holies, Jesus, the Son, appeared before God the Father by His ascension (i.e., a physical movement “up” through space-time into the presence of God as God is Spirit). After His crucifixion and resurrection, Jesus as Son of God ascended to appear before the Father to offer His sacrifice as acceptable and pleasing for the satisfactory atonement and redemption of humanity. While reconciliation to God is an act of restorative creation, the Son honors the Father as He returns to His seat of power with God and as God (“right hand of God” Heb 1:3c, anthropomorphically speaking). In contrast to Jobes’ view that the coronation occurred by ascension (Jobes, 110), other research papers offer a different perspective where the Kingly accession of Christ on Earth involves His coronation before resurrection and ascension. See Brettler,¹ Marcus,² and Shelton.³

The Soteriology of Hebrews

On what basic concept is soteriology in Hebrews grounded?

Without separate reference to the ordo solutis, Jobes adheres to the method of redemption as the purification of sins written about in the Hebrews text (Heb 1:3b). The purification of sins among people redeemed is the saving work of Christ (Jobes, 118). This is the soteriology of Hebrews as Jesus is the Son of God who serves as Messianic and Kingly Priest who purifies the sins of those across covenants which are of Christ and given to the Father. More specifically, those who were “to the fathers and to us” (Heb 1:1-2).

Jobes makes reference to a paper entitled “Perfection and Eschatology in Hebrews” as it is about Christ’s role as Mediator (Heb 8:6, 9:15, 12:24). As the Son of God (Heb 1:5), Jesus became the perfect author of salvation for bringing “sons to glory” (Heb 2:10) as High Priest through His suffering. What Jesus obtained for His people (justification) is what the Spirit applies to them (sanctification). This is what Jobes meant by “pioneer” and “perfector” in reference to the Silva paper linked above. In the paper, F.F. Bruce defines “perfection” as access to God. As made possible through Christ, the perfect Mediator, but it intuitively seems that F.F. Bruce could have said “perfection” correlates to access (not defines it). My assumption was this: to make perfect means to render without blemish. However, Jesus, already perfect morally, became the perfect Mediator by role and function.

Jesus as Perfect Mediator

The purpose of Mediator is Prophet, Priest, and King. All of them together constitute Jesus as Mediator. See Galatians 3:19 as Moses was a type of mediator. After Jesus’ accession as coronated King, Jesus’ emergent status as Priest (Heb 5:6) rendered Him the perfect Mediator. The role of coronated King is subordinate to Jesus’ recognized and perfected status as Mediator (Heb 5:6) who became begotten (to become an agent or Son). So, best I can tell, while He was God with divine attributes, He became King by accession, then became High Priest through crucifixion, and thereafter became perfected Mediator by His suffering and appearance before God the Father. As Jesus was before the Father in Heaven, He functions as Mediator (High Priest, King of Kings, and Prophet).

Where I’m puzzled by what Jobes wrote is the difference between an earthly coronation and heavenly exaltation. I’ve understood that Jesus was coronated as King (royalty over subjects) to attain rulership of the Kingdom of God (“by way of the sea”; Isa 9:1, Matt 4:15, and “repent the kingdom of Heaven is at hand”; Matt 4:17). I’m beginning to suspect that Jesus’ ascension as King of the Kingdom of God (on Earth) is a copy and shadow of His better ascension as King of the Kingdom of Heaven.

Jesus was anointed King at John’s baptism. He then was led into the wilderness by the Holy Spirit to overcome a foe (temptation of Satan). After that, He was coronated as King and so named several times (by mockery and parody) to become ruler of the Kingdom of God on Earth (copy and shadow of Kingdom of Heaven). Remember, “my kingdom is not of this world” during the trial before Pilate. The Kingdom of God was where His people would go during the second Exodus as they were born again of the Spirit after Pentecost. These stages were the ancient Israelite tripartite pattern of accession followed by Saul, David, Solomon, and others before Christ. Through this pattern of accession, and His Priesthood, Jesus would lead His people back to the Father as Mediator, where His kingship was of integral necessity.

Since the human status of King is inferior or subordinate to His role as Messiah, the chief office He held was as the perfect Mediator between God and humanity. He functions as Priest between God the Father and humanity as an exalted Mediator in Heaven. Jesus was coronated King of the Kingdom of God on Earth, just as He is coronated King of the Kingdom of Heaven.

________________
¹Marc Zvi Brettler – God Is King: Understanding an Israelite Metaphor, vol. 76, Journal for the Study of the Old Testament Supplement Series (Sheffield: Sheffield Academic Press, 1989), 51.
² Joel Marcus, “Crucifixion as Parodic Exaltation” Journal of Biblical Literature, vol. 125, no. 1, 2006, pp. 73–87.
³W. Brian Shelton, “An Ancient Israelite Pattern of Kingly Accession in the Life of Christ,” Trinity Journal 25, no. 1 (2004): 72.

Theology to the Hebrews

By on in Theology

With careful review of the book of Hebrews, there are distinctive theological themes that appear within the text of Scripture. There is a breadth and depth of subjects that together present a robust view of theological principles for further study and understanding. Covered within the text, “Letters to the Church” they are outlined as follows:

Christology
God the Father
Holy Spirit
New Covenant
Reality of Heaven
Dualism of Hebrews
Definition and Practice of Faith
Angelology

The dualism of Hebrews is the least familiar to me because it involves an ontological pairing that corresponds to the philosophy of Plato (i.e., Neoplatonism, or Platonic dualism). As such, the doctrine of God is inferred and distinct from the additional theologies touched upon within the Hebrews text. The author’s reference to a “copy and shadow” or “sketch and shadow” (Heb 8:5) appears to indicate a dualistic reality that sets up an interpretive physical existence as a representation or expression of “heavenly things.”¹ As if there is an overlap or projection to space and time which serves as a separate yet extended or entangled reality. The realm or domain of God is independent of bound physical constraints upon humanity, but it somehow meaningfully overlaps or intersects to shape a type of concurrence.²

Some apparent conceptual examples are body and spirit, mind and matter, sacred spaces, abstract and concrete, natural and supernatural, holy and profane, principalities and human governance, determinism, and free will, and thought and language. It is not as if there is cause and effect as demonstrated in this world, but that there are theological primary and secondary causes of events in the world. To quote theologian John Frame,

“Creation is like a book written by a gifted novelist, who creates a story-world in which events have causes within the story, but in which every event is brought about by the volition of the author.”

The notion of “as above, so below” comes to mind when thinking about the principle of concurrence concerning the doctrine of God, but there is more to it than platitude or surface-level reason. The transcendence and immutability of God have a direct and continuous bearing on what happens in His realm as well as throughout physical creation as they are to Him coherent.

Jobes’ coverage of the “copy and shadow” perspective to mean “example and shadow,” wasn’t fully settled with me only because I’m unfamiliar with the presupposition of dualism from a Platonic perspective. I suspect Jobes’ concerns have to do with the risks or problems associated with conclusions around allegorical interpretation (i.e., Platonic thought). I do wonder if typology and “dualism” are not mutually exclusive. Here’s what comes to mind, as a matter of comparison. Others come to mind.

(a.) Heb 10:5-7 – This text is sacred ground. It is written, “but a body you have given to me;” My observation isn’t to focus on His purpose of doing God’s will, but where did He come from to occupy or inhabit the body given to Him? The typology is the sacrifice of one type of flesh for another, but where did Jesus come from to occupy His flesh within physical existence? Was his body a physical likeness or an imprint of God the Father? Reference Heb 8:5, 9:23.

Papyrus p46 | 200 A.D.
Hebrews 1:1–9:16; 9:18–10:20
Hebrews 10:22–30; 10:32–13:25

(b.) Matt 17:2-3, – Moses and Elijah appeared before Jesus at His transfiguration. The typologies are found in why they were there with Jesus after their bodies decayed centuries before (e.g., Moses, first exodus, Jesus, second exodus). However, where did they come from, why were they there, and why was it at that location? They were on of Zaphon (ba’al tsapanu) for a reason (physically and spiritually intersectional).

I checked the semantic range of the term “example” Jobes wrote about (hypodeigma, Heb 8:5). Her contextual view comports with Strongs and Louw Nida, but BDAG offers more granularity to provide the distinction or nuance between “example” and “copy” (sketch, symbol, indication).

Hypodeigma ³

p 1037 ὑπόδειγμα, ατος, τό (s. ὑποδείκνυμι; rejected by the Atticists in favor of παράδειγμα [Lob. on Phryn. p. 12]. It is found in X., Equ. 2, 2, b and Philo Mech. 69, 10, then fr. Polyb. on [exx. fr. lit. in FBleek, Hb II/1, 1836, 555]; Vett. Val.; IPriene 117, 57 [I B.C.]; OGI 383, 218; BGU 1141, 43 [I B.C.]; PFay 122, 16; LXX; EpArist 143; Philo, Joseph.)
① an example of behavior used for purposes of moral instruction, example, model, pattern (schol. on Nicander, Ther. 382=example; Polyb. 3, 17, 8; Sir 44:16) in a good sense as something that does or should spur one on to imitate it 1 Cl 5:1ab (τὰ γενναῖα ὑποδείγματα);
• 6:1 (ὑπόδειγμα κάλλιστον.—Jos., Bell. 6, 103 καλὸν ὑπόδειγμα; Philo, Rer. Div. Her. 256); 46:1; 55:1; 63:1.
• ὑπόδειγμα ἔδωκα ὑμῖν (cp. 2 Macc 6:28) J 13:15. W. gen. of thing (Sir 44:16; 2 Macc 6:31) Js 5:10.—In ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας Hb 4:11, ὑπόδειγμα refers not to an example of disobedience (as BGU 747 II, 13f [139 A.D.] ὑπόδιγμα τῆς ἀπειθίας), but to an example of falling into destruction as a result of disobedience.—A warning example (Cornutus 27 p. 51, 16; Vi. Aesopi W c. 95 πρὸς ὑπόδειγμα=as a warning example; Jos., Bell. 2, 397) Sodom and Gomorrah are ὑπόδειγμα μελλόντων ἀσεβεῖν for the godless people of the future 2 Pt 2:6 (εἰς τὸ δεῖγμα P72). Of Judas μέγα … ἀσεβείας ὑπόδειγμα a striking example of impiety Papias (3:2).
② an indication of something that appears at a subsequent time, outline, sketch, symbol ὑπόδειγμα καὶ σκιά Hb 8:5; 9:23 (Ezk 42:15; s. ELee, NTS 8, ’61/62, 167–69: ‘suggestion’; LHurst, JTS 34, ’83, 156–68).
• —PKatz, Biblica 33, ’52, 525.
• —DELG s.v. δείκνυμι.
• M-M. TW. Spicq.

________________
¹ Karen H. Jobes, Letters to the Church: A Survey of Hebrews and the General Epistles (Grand Rapids, MI: Zondervan, 2011), 46.
²John M. Frame, Systematic Theology: An Introduction to Christian Belief (Phillipsburg, NJ: P&R Publishing, 2013), 180-182.
³ William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1037.

The Gates of Hell

By on in Theology

The grotto of Panias is located in Caesarea-Philippi, and it represents ground zero of pagan idolatry from the Old Testament through the New Testament. It is where Tel Dan is located, and it is at the base of Mt Hermon in the Golan. Panias is named after the pagan god of fertility named Pan. The place is also called Banias, where the grotto or cave of Panias is located. It is where people of Hebrew antiquity recognize it as the entry of hell. Josephus, the Jewish historian, referred to the rocky cave as having a depth that cannot be measured. It is largely made up of a large rocky outcropping that also serves as a base for ancient pagan temple worship. The Golan is in the territory of Bashan in Northern Israel, and Bashan is where ancient Canaanite warrior kings went to when they died. This is the area where Og resided, the ancient Rephaim king. The area is loaded with ancient spiritual darkness, and it is the entry to which the demonic inhabit people, creatures, and objects that were interspersed in the area.

There was a time when Jesus and His apostles traveled up to Northern Israel in the area of Caesarea-Philippi in the territory of Bashan. He was en route to Mt Hermon, where he would experience His transfiguration there. It was a spiritual event that His Apostles Peter, James, and John witnessed as Jesus’s body transformed into its glorified state. It was there that Elijah and Moses appeared in the presence of the Father YHWH to reclaim all of the captives who were governed by the fallen Sons of God as spoken about in Genesis 11 and Deuteronomy 32:8. The messianic king, Jesus, was the new Moses as deliverer and the new Elijah as the prophet. On Mt Hermon, Christ was about to begin a spiritual campaign to redeem humanity; those who would answer His call to return to the Father and come to inherit the Kingdom. He would atone for the sins of a vast multitude.

To the displeasure of the enemies of darkness, Jesus, the spotless sacrificial lamb, was offered as the acceptable sacrifice before the Father to satisfy the necessary penalty of sin. He would fulfill what justice was required of the Father.

Rewind the narrative to what occurred in Matthew 16:13-20. Here, Simon Peter confesses the identity of Jesus as Messiah, the Christ, by saying, “You are the Christ, the Son of the living God.” Earlier, Simon was renamed by Jesus as “Cephas” (Jn 1:42), which is translated to Peter and means “rock.” This confession of Peter, the Rock, named as such by Jesus, occurred at the grotto of Panias. That is, in Caesarea-Philippi, where they were situated around the rocky outcropping and terrain of the area. In ancient Old Testament lore, the grotto of Panias (Banias) was known as the cave that functioned as the entry to hell. Meaning, the spiritual gates of hell of the ancient dead warrior kings (Canaanite warrior kings) were passed through the area and entrance. This was the entrance to the realm of the deceased or the abode of the underworld.[1]

While Jesus heard Peter’s confession that He is the Christ, He spoke these words (Matt 16:17-19):

And Jesus said to him, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. “I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. “I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven.”

There is wordplay happening here. Take into consideration 1 Peter 2:8 as the fulfillment of the prophetic voice of Isaiah 8:14. Jesus was “A STONE OF STUMBLING AND A ROCK OF OFFENSE”; Jesus was recognized as a rock, as an offensive object to those who would oppose Him.

So to summarize the identity of “this rock,” Jesus spoke about, there are three options to choose from. Either one, multiple, or all:

Jesus was the rock (1 Peter 2:8)
Simon (Cephas/Peter) was the rock (Jn 1:42)
The rock structure where they were (i.e. Caesarea Philippi, or Banias (Matt 16:13))

Which were included, Which were included, or were they all concerning the terms Jesus chose to drive home a point? As they there, and was this question asked then to make this point specifically?

More specifically, the rock was an offensive object of force to which the gates of hell could not withstand it or prevail over it. The gates of hell were under assault, and it would not hold up against the Church. Hell would become Satan’s tomb.[2] The gates of hell were a defensive structure, not an offensive weapon. Conversely, the BDAG reference to the definition of “overpower” (κατισχύω, katischyō):

κατισχύω (s. ἰσχύω) impf. κατίσχυον; fut. κατισχύσω; 1 aor. κατίσχυσα (in various senses relating to display of strength: ‘be strong, powerful, gain the ascendancy’: Soph.+; oft. in later wr. and in LXX; En 104:6; PsSol 2:7; Test12Patr, EpArist; Jos., Ant. 14, 357, but scarcely at all in ins, pap [PGM 13, 797]) intr.

① to have the strength or capability to obtain an advantage, be dominant, prevail abs. (Polyb. 11, 13, 3; Ex 17:11; En 104:6) κατίσχυον αἱ φωναὶ αὐτῶν their voices prevailed Lk 23:23 (Antig. Car. 152 κατίσχυκεν ἡ φήμη). W. inf. foll. be able, be in a position 21:36.

② to have the capability to defeat, win a victory over w. gen. (Dio Chrys. 12 [13], 4 al.; Aelian, HA 5, 19; Wsd 7:30; Jer 15:18; Jos., Bell. 2, 464 κατισχύσας πλειόνων=conqueror of a superior force; TestReub 4:11) πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς (i.e. τῆς ἐκκλησίας) Mt 16:18 (s. on πύλη a). πάσης πονηρίας Hv 2, 3, 2. κ. τῶν ἔργων τοῦ διαβόλου win the victory over the works of the devil Hm 12, 6, 4.—DELG s.v. ἰσχύς. M-M. TW. [3]

When thinking through Heiser’s proposal about the situational context of Peter’s confession, point ② of BDAG appears to carry the greatest weight of meaning to win the victory over the works of the devil. Yes, Jesus was the rock of offense. Yes, Peter was the rock upon which Jesus would build His church from Jerusalem, Judea, Samaria, and to the uttermost parts of the Earth. And yes it was the rock by which the spiritual forces of darkness, the power of the enemy would be overpowered by the Church by the Holy Spirit to the glory of Christ and God the Father. As it is written in fulfillment of Isaiah 25:8 and Hosea 13:14,

DEATH IS SWALLOWED UP in victory. – Is 25:8
O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING? – Hos 13:14

– 1 Cor 15:54-55

____________________________

[1] Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible, First Edition. (Bellingham, WA: Lexham Press, 2015), 80–81, 84, 200
[2] Ibid., 285
[3] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 534.