English Quotes

2019-12-12

Psalm 4:3

Remember that the Lord has chosen the righteous for his own, and he hears me when I call to him.



Introduction :

Ephesians is the great Pauline letter about the church. It deals, however, not so much with a congregation in the city of Ephesus in Asia Minor as with the worldwide church, the head of which is Christ (Eph 4:15), the purpose of which is to be the instrument for making God?s plan of salvation known throughout the universe (Eph 3:9?10). Yet this ecclesiology is anchored in God?s saving love, shown in Jesus Christ (Eph 2:4?10), and the whole of redemption is rooted in the plan and accomplishment of the triune God (Eph 1:3?14). The language is often that of doxology (Eph 1:3?14) and prayer (cf. Eph 1:15?23; 3:14?19), indeed of liturgy and hymns (Eph 3:20?21; 5:14). The majestic chapters of Ephesians emphasize the unity in the church of Christ that has come about for both Jews and Gentiles within God?s household (Eph 1:15?2:22, especially Eph 2:11?22) and indeed the ?seven unities? of church, Spirit, hope; one Lord, faith, and baptism; and the one God (Eph 4:4?6). Yet the concern is not with the church for its own sake but rather as the means for mission in the world (Eph 3:1?4:24). The gifts Christ gives its members are to lead to growth and renewal (Eph 4:7?24). Ethical admonition is not lacking either; all aspects of human life and relationships are illumined by the light of Christ (Eph 4:25?6:20). The letter is seemingly addressed by Paul to Christians in Ephesus (Eph 1:1), a place where the apostle labored for well over two years (Acts 19:10). Yet there is a curiously impersonal tone to the writing for a community with which Paul was so intimately acquainted (cf. Eph 3:2 and Eph 4:21). There are no personal greetings (cf. Eph 6:23). More significantly, important early manuscripts omit the words ?in Ephesus? (see note on Eph 1:1). Many therefore regard the letter as an encyclical or ?circular letter? sent to a number of churches in Asia Minor, the addressees to be designated in each place by its bearer, Tychicus (Eph 6:21?22). Others think that Ephesians is the letter referred to in Col 4:16 as ?to the Laodiceans.? Paul, who is designated as the sole author at Eph 1:1, is described in almost unparalleled terms with regard to the significant role he has in God?s plan for bringing the Gentiles to faith in Christ (Eph 3:1?12). Yet at the time of writing he is clearly in prison (Eph 3:1; 4:1; 6:20), suffering afflictions (Eph 3:13). Traditionally this ?Captivity Epistle? has, along with Colossians, Philippians, and Philemon, been dated to an imprisonment in Rome, likely in A.D. 61?63. Others appeal to an earlier imprisonment, perhaps in Caesarea (Acts 23:27?27:2). Since the early nineteenth century, however, much of critical scholarship has considered the letter?s style and use of words (especially when compared with Colossians), its concept of the church, and other points of doctrine put forward by the writer as grounds for serious doubt about authorship by Paul. The letter may then be the work of a secretary writing at the apostle?s direction or of a later disciple who sought to develop Paul?s ideas for a new situation around A.D. 80?100."The Hebrew Psalter numbers 150 songs. The corresponding number in the Septuagint differs because of a different division of certain Psalms. Hence the numbering in the Greek Psalter (which was followed by the Latin Vulgate) is usually one digit behind the Hebrew. In the New American Bible the numbering of the verses follows the Hebrew numbering; many of the traditional English translations are often a verse number behind the Hebrew because they do not count the superscriptions as a verse. The superscriptions derive from pre-Christian Jewish tradition, and they contain technical terms, many of them apparently liturgical, which are no longer known to us. Seventy-three Psalms are attributed to David, but there is no sure way of dating any Psalm. Some are preexilic (before 587), and others are postexilic (after 539), but not as late as the Maccabean period (ca. 165). The Psalms are the product of many individual collections (e.g., Songs of Ascents, Ps 120–134), which were eventually combined into the present work in which one can detect five “books,” because of the doxologies which occur at 41:14; 72:18–19; 89:53; 106:48. Two important features of the Psalms deserve special notice. First, the majority were composed originally precisely for liturgical worship. This is shown by the frequent indication of liturgical leaders interacting with the community (e.g., Ps 118:1–4). Secondly, they follow certain distinct patterns or literary forms. Thus, the hymn is a song of praise, in which a community is urged joyfully to sing out the praise of God. Various reasons are given for this praise (often introduced by “for” or “because”): the divine work of creation and sustenance (Ps 135:1–12; 136). Some of the hymns have received a more specific classification, based on content. The “Songs of Zion” are so called because they exalt Zion, the city in which God dwells among the people (Ps 47; 96–99). Characteristic of the songs of praise is the joyful summons to get involved in the activity; Ps 104 is an exception to this, although it remains universal in its thrust. Another type of Psalm is similar to the hymn: the thanksgiving Psalm. This too is a song of praise acknowledging the Lord as the rescuer of the psalmist from a desperate situation. Very often the psalmist will give a flashback, recounting the past distress, and the plea that was uttered (Ps 30; 116). The setting for such prayers seems to have been the offering of a todah (a “praise” sacrifice) with friends in the Temple. There are more Psalms of lament than of any other type. They may be individual (e.g., Ps 3–7; 22) or communal (e.g., Ps 44). Although they usually begin with a cry for help, they develop in various ways. The description of the distress is couched in the broad imagery typical of the Bible (one is in Sheol, the Pit, or is afflicted by enemies or wild beasts, etc.)—in such a way that one cannot pinpoint the exact nature of the psalmist’s plight. However, Ps 51 (cf. also Ps 130) seems to refer clearly to deliverance from sin. Several laments end on a note of certainty that the Lord has heard the prayer (cf. Ps 7, but contrast Ps 88), and the Psalter has been characterized as a movement from lament to praise. If this is somewhat of an exaggeration, it serves at least to emphasize the frequent expressions of trust which characterize the lament. In some cases it would seem as if the theme of trust has been lifted out to form a literary type all its own; cf. Ps 23, 62, 91. Among the communal laments can be counted Ps 74 and 79. They complain to the Lord about some national disaster, and try to motivate God to intervene in favor of the suffering people. Other Psalms are clearly classified on account of content, and they may be in themselves laments or Psalms of thanksgiving. Among the “royal” Psalms that deal directly with the currently reigning king, are Ps 20, 21, and 72. Many of the royal Psalms were given a messianic interpretation by Christians. In Jewish tradition they were preserved, even after kingship had disappeared, because they were read in the light of the Davidic covenant reported in 2 Sm 7. Certain Psalms are called wisdom Psalms because they seem to betray the influence of the concerns of the ages (cf. Ps 37, 49), but there is no general agreement as to the number of these prayers. Somewhat related to the wisdom Psalms are the “torah” Psalms, in which the torah (instruction or law) of the Lord is glorified (Ps 1; 19:8–14; 119). Ps 78, 105, 106 can be considered as “historical” Psalms. Although the majority of the Psalms have a liturgical setting, there are certain prayers that may be termed “liturgies,” so clearly does their structure reflect a liturgical incident (e.g., Ps 15, 24). It is obvious that not all of the Psalms can be pigeon-holed into neat classifications, but even a brief sketch of these types help us to catch the structure and spirit of the Psalms we read. It has been rightly said that the Psalms are “a school of prayer.” They not only provide us with models to follow, but inspire us to voice our own deepest feelings and aspirations."