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Face to Face with God: Human Images of God in the Bible

Richard D. Patterson Michael E. Travers

Dedications and Acknowledgements

Richard D. Patterson Dedication: To my dear wife Ann, my co-laborer in Christ: She is indeed a wife of noble character whose worth is more than rubies (Prov. 31:1). Acknowledgements I wish to thank my wife for her tireless efforts in typing my portions of the book. I also wish to thank my daughter Lois Grill for her kindness in collating the manuscript and putting it in final form. I wish to express my gratitude to Michael Travers whose literary expertise and godly example have made an everlasting impact on my life and work. Michael Travers Dedication For Barbara, Stephen, and Elizabeth Acknowledgements I acknowledge my debts gratefully to: My co-author Richard Patterson for his wisdom and range of knowledge. Dick has always been a godly example to me of a Christian scholar / gentleman. Phyllis Keith, faculty secretary at Southeastern Baptist Theological Seminary, for help with the manuscript. Dr. Danny Akin, President of Southeastern Baptist Theological Seminary, for his support of his facultys academic endeavors. My wife, Barbara, and children, Stephen and Elizabethnext to the Lord, my greatest gifts. Thank you.

Preface
The casual reader of the Bible may find the descriptions of God in terms of human bodily parts to be confusing. For Jesus told the Samaritan woman that God is spirit, and his worshipers must worship in spirit and in truth (John 4:24). Our study seeks to acquaint our readers with some of the imagery relative to God. We hope that in meditating upon these figures each reader will come to some understanding of why God chose to reveal himself in such a manner. In so doing, we trust that this study will give each one a renewed and deepened appreciation of just who God is and what he desires each of us to become. Only to God be the glory!

Table Of Contents
OneI Have Sought Your Face With All My Heart: Figures of Speech for Our Consideration TwoThe Earth Is My Footstool: Gods Feet and Our Walk ThreeHas Not My Hand Made All These Things: Gods Hands and Our Work FourWe Shall See Him Face to Face: Gods Face and Our Worship FiveThe Mouth of the Lord Has Spoken: Gods Mouth and Our Witness SixThe Apple of My Eye: Gods Eye and Our Perception SevenHear My Prayer, O God: Gods Ear and Our Petition EightI Will Praise You, O LORD, With All My Heart: Gods Heart and Our Praise Nine Your Face I Will Seek: Figures of Speech and Our Conduct

CHAPTER ONE I Have Sought Your Face With All My Heart (Ps. 119:58)
Have you ever wondered what God looks like? Or what he sounds like? Does he really have eyes to see us and ears to hear us? Does he really smell the sweet aroma of our prayers? What does it mean that humans are created in the image of God? Does that mean that God has eyes and ears? Or when the writer of Genesis goes on and says, In the image of God he created him; male and female he created them (Gen.1:27)? Does this verse mean that our gender reflects gender in God? How are we to understand these expressions about God, when we know that he is a Spirit and does not have a body? Are they merely the way uneducated people in ancient times spoke about things they did not understand? Are we too sophisticated and educated today to pay any attention to these expressions? In short, why are all the human images of God in the Bible, and what are Christians to learn from them in the twenty-first century? This book attempts to answer these questions, and many like them, as we examine the human images of God in the Bible and what they have to say to us today. We begin with several passages from the Bible for your consideration. These passages are taken from the Pentateuch, the Psalms, the prophets, the gospels, a New Testament epistle, and the book of Revelation. As such, they represent a cross-section of the writings in the Bible. Here they are. The LORD will fight for you; you need only to be still (Ex. 14:14). As the deer pants for streams of water, so my soul pants for you, O God (Ps. 42:1). Love and faithfulness meet together; righteousness and peace kiss each other (Ps. 85:10). The LORD is my shepherd, I shall not be in want (Ps. 23:1). I am the good shepherd. The good shepherd lays down his life for the sheep (Jn. 10:11). This is what the LORD says: Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? (Isa. 66:1) Destroy this temple, and I will raise it again in three days (Jn. 2:19). I am the bread of life (Jn. 6:48). But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God (Heb. 12:22). Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth (Rev. 5:6). These are all familiar images from the Bible, so recognizable that it is difficult to think of the Bible without them. These images are so common to us that we have

6 memorized some of them from our earliest days in Sunday School. But look at them again. What strikes you about them as you read them? What do they all have in common? One important feature they all share is that they use figures of speech to express theological truths. That is, they all use non-literal language to make a point; they all use comparisons between physical objects and spiritual truths. In short, they use figures of speech; they are figurative. It may surprise you to know that fully one third of the Bible is figurative in one way or another, and it is not just in the poetry that we find figures of speech. We find figures of speech in the Old Testament history books as well as the Psalms, and the New Testament epistles as well as the gospels. What would the book of Revelation be without its figures of speech? It would hardly be recognizable to us at all. How would the Bible be different if we did not have figures of speech in the books of the Old and New Testaments? Take another example, this one of wisdom as personified in Proverbs 8: Does not wisdom call out? Does not understanding raise her voice? On the heights along the way, where the paths meet, she takes her stand; beside the gates leading into the city, at the entrances, she cries aloud (Prov. 8:1-3). This passage personifies wisdom as if it were a woman out in the streets, beckoning to those who would listen. The extended personification of wisdom continues for seven more verses and suggests many divine characteristics, or attributes. Wisdom, after all, comes from God, and in fact the fear of the LORD is the beginning of wisdom (Prov. 9:10). In the twenty-third Psalm, the divine attributes are developed as variations on another image, that of the Lord as a shepherd tending his sheepproviding for them, protecting them, encouraging them. These are only two images of God in the Old Testament; there are many others. How often in the Old Testament is Yahweh presented to the reader in such images as a King ruling the universe? Heaven is my throne, the Lord says, and the earth is my footstool. Where is the house that you will build for me? Where will my resting place be? (Isa. 66:1; cf. Pss. 47:8; 97:2; 99:1). In the great declarations of comfort to his people in the book of Isaiah, Yahweh repeatedly calls himself Israels King (e.g. Isa. 43:15; 44:6). The earth is the Lords kingdom, and in a special way, Israel is Gods kingdom. Likewise in the Old Testament, God is a warrior, defending his people. The LORD will fight for you (Ex. 14:14), Moses writes, and again, The LORD your God, who is going before you, will fight for you, as he did for you in Egypt, before your very eyes (Deut. 1:30). A king and a warriortwo images of Yahweh that echo throughout the pages of the Old Testament and promise Gods people his provision and protection. In the New Testament, we find figures of speech beginning with the gospels and appearing throughout the other books as well; Christs many I ams in the gospels are all figurative. The day after he fed the 5000 and walked on the water, Jesus preached again to the multitude, offering them eternal life and forgiveness of sins. How does he

7 make the offer of eternal life accessible to the people who hear him? He uses the image of the bread of life. I am the bread of life, Jesus tells the crowds, Whoever comes to me shall not hunger, and whoever believes in me shall never thirst (Jn. 6:35). Referring to the everyday need for bread and water and speaking directly to the needs of the people seated on the ground before him, Christ offers satisfaction for spiritual hunger if they will trust in him as the giver of life. Here again we have spiritual truths being expressed in physical terms. Or, to put the other way around, physical objects are used to represent spiritual truths, making them immediate and relevant to those who heard Christ speak these words. These are figures of speech. Later in his discourses, Christ uses another figure of speech and explains the extent of his love for the people in the image of the good shepherd. I am the good shepherd, he says, The good shepherd lays down his life for the sheep (Jn. 10:11). While the people did not understand him to be speaking of his impending crucifixion when they heard these words (cf. Jn. 10: 6), the image is nonetheless significant. When we read the image today, it seems perfectly obvious that he was speaking of Calvary where he would indeed lay down his life for the people. In the epistles, Christ is the churchs bridegroom (Eph. 5:25-32), purifying for himself a people. These are the people, John tells us in the apocalypse, who will eat with Christ at the wedding supper of the Lamb (Rev. 19:9). Simultaneously inherent in the marriage supper imagery are two important theological truths: (1) the intimacy of a personal relationship (for Yahweh is our father), and (2) the theology of the atonement in the image of the sacrificial lamb. We simply cannot avoid literary language if we are to read the Bible wellthat is, the way it was composed and written. Figures Of Speech Since so much of the Bible is figurative, we need to understand some of the essential characteristics of figures of speech. A figure of speech is a literary device involving comparison of dissimilar things: two objects or ideas, which we call terms, that are logically distinct are found to be similar in an imaginative way. That is, by bringing the two dissimilar ideas together, they are shown to have something in common after all; this is the point of comparison in all figures of speech. In the opening statement from the Twenty-Third Psalm, The LORD is my shepherd, the two terms are shepherd and LORD. Were this statement to be taken literally, it would be absurdfor the Lord is certainly not a literal shepherd. Brought together in the figure of speech, however, the Lord and shepherd are found to have certain similarities, and these are detailed in the remainder of the Psalm. In other words, in a figure of speech, two logically-distinct terms are found to be imaginatively similar. It is this similarity that produces the idea that the figure of speech expresses. In the comparison of the Lord with a shepherd, the Lord Provides for us (vv. 1-2), gives us rest (v. 2a), meets our spiritual needs (v. 3), protects us in trouble (v. 4), and gives us eternal life (v. 6). All of these theological truths are contained within the comparison of the Lord to the shepherd. The comparison of God to a shepherd allows the reader to see something about his relationship with his peoplein this instance the many ways in which he provides for and protects his own. Besides, who cannot remember the image of the shepherd with his sheep that runs throughout Scripture? The figure of speech is more memorable than the theology, and easy to memorize.

8 What are some of the primary figures of speech used in the Bible? E. W. Bullinger identifies some 200 figures of speech in the Bible.1 In his popular book on the subject, Basic Bible Interpretation, Roy B. Zuck mentions a short list of the devices he regards to be some of the primary figurative devices in the Bible; Zucks short list comes to twenty-five separate devices.2 For our purposes, however, we will name only three devices of comparison in the Bible and concentrate on the last of these, anthropomorphismsthe subject of this book. Accordingly, we will mention simile, metaphor and anthropomorphism as some of the primary figurative devices in the Bible. 1. Simile. A simile is a comparison of two objects or ideas which uses like or as. It is the easiest figure of speech to recognize because it signals itself with the comparison words, like or as. If you think of a simile in mathematical terms, you might say, (a) is like (b). By way of example, her eyes are like stars is a simile, comparing the brightness and beauty of a womans eyes to stars in the sky. To take an example from the Bible, Psalm 1 tells us that the godly man is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither (v. 3). That is, the godly man is stable, strong, productive, and blessed. Is it not easy to remember the comparison of the godly man to the strong tree and, earlier in the same psalm, to see the contrasting godless man who progressively walks, stands, and finally sits with mockers? The similes help us remember the theology. 2. Metaphor. A metaphor is the imaginative identification of two objects without using like or as. In other words, the one object is imaginatively associated so closely with the other that they are seen as one. Put mathematically, we might say, (a) = (b). A metaphor is a stronger, tighter comparison than a simile. For instance, in Psalm 100, we are his people, the sheep of his pasture (v. 3). Believers are compared to sheep in this metaphor; believers are sheep in the terms of the metaphorthose for whom he provides. The effect of the metaphor is to intensify the theology of the psalm: God is the lord in believers lives, and in turn they are the objects of Gods special love and Provision. 3. Anthropomorphism. In anthropomorphisms, God is spoken of as if he had human characteristicssuch as eyes, ears, face, heart, hands, mouth, and nose. Put mathematically, (ahuman) stands for (bGod). For example, The eyes of the LORD are everywhere, the writer of Proverbs states, keeping watch on the wicked and the good (Prov. 15:3). It is not that God has literal eyes, as we do, with which he physically observes the people of the world. Rather, it is that the anthropomorphism (or the human image) of Gods eyes helps us understand that God is omniscient; he sees everything. Such a thought is comforting to the believer who is the good man of the comparison, but surely the same thought is terrifying for the evil manif he only could see his peril. We are to be encouraged and warned by the writers statement that God sees everything. The human image helps us understand something about God, who, if He had not E. W. Bullinger, Figures of Speech Used in the Bible, Explained and Illustrated (Grand Rapids: Baker Book House, 1968), xix-xlvi. 2 Roy B. Zuck, Basic Bible Interpretation (Colorado Springs: Chariot Victor Publishing, 1991), 148-161.
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9 communicated it to us, would be unapproachable. In short, anthropomorphisms allow us to draw near to God and see Him for who He is. These three figures of speech are enough to illustrate that figurative language works by bringing dissimilar objects and ideas together in such a way as to produce a new idea or insight. Why are they important to us when we read the Bible? We can suggest at least three reasons here. First, they encourage us to read actively. Second, they make the abstract concrete and accessible to us. And, third, they bring us closer to God than theological statements alone would allow. In short, figures of speech are necessary if we are to understand the Bible. Figures Of Speech And Meaning What do figures of speech do in the Bible? One of their important functions is to produce meaning by bringing a new idea out of the comparison of two dissimilar ideas. The meaning of figures of speech is different in significant ways from logical statements of the same or a similar idea. In fact, the ideas in the two types of language (logical and figurative) are similar, but not the same. Take for instance the logical statement that Christs death was a sacrifice of himself for sinners and put it alongside the figurative image of Christ as the Lamb of God. Both the statement and the image speak to the same theological doctrinethat of the substitution of Christ for sinnersin short, the atonement. The logical statement expresses the theology of Christs death. The figurative image, however, nuances and extends the logical statement to include the whole range of Old Testament sacrifices and the New Testament representations of Christ as the Lamb on the throne of the universe. The image incorporates a host of meanings and experiences that would take volumes of theological dogma to assert in logical prose. In short, the figurative image of the Lamb says something more than the logical statement alone. Consider another illustration, this time the comparison of Christ to the vine and believers to branches (Jn. 15:1-7). There are two pairs of comparisons in this passage. First, Christ is compared to the vine and, second, believers are compared to the branches of the vine. Every reader recognizes instantly that the statement is not literal, for the statement would be meaningless and absurd if it were interpreted literally. So how does the figure of speech create a new meaning? The metaphor expresses a new meaning by creating a new ideain this case, two new ideas: (1) the Christ-vine and (2) the believers-branch. That is, in the comparison of Christ to a vine, we understand that Christ gives believers spiritual life, and in the comparison of believers to the branches we realize that they are entirely dependent on Christ for everything. This is the idea in the twin comparisons of the vine-branch metaphor. It is the comparison of Christ to the vine and believers to the branches that creates the understanding. Isnt the image of the vine and branches easy to remember? Isnt that image a permanent part of your mental furniture, forever comforting you in difficult times? Figures Of Speech In Non-Biblical Literature How do figures of speech work in non-biblical literature where the texts are not the inspired Word of God? A few examples from such literature might help us understand how figures of speech work in the Bible. We will consider three examples of one particular device, namely personification. Personification is a special type of metaphor in which human characteristics are attributed to a non-human object. Personification is also

10 a close cousin to anthropomorphism in that it assigns human characteristics to any nonhuman object or being, while anthropomorphisms assign human characteristics to God. Our first personification is of the season of autumn as a harvester and gleaner from John Keatss To Autumn: Who hath not seen thee oft amid thy store? Sometimes whoever seeks abroad may find Thee sitting careless on a granary floor, Thy hair soft-lifted by the winnowing wind; Or on a half-reapd furrow sound asleep, Drowsd with the fume of poppies, while thy hook Spares the next swath and all its twined flowers: And sometimes like a gleaner thou dost keep Steady thy laden head across a brook; Or by a cider-press, with patient look, Thou watchest the last oozings hours by hours3 (12-22). Keats first pictures the season of autumn as a tired worker, lounging on the granary floor, perhaps at noon while he takes a short, mid-day rest from the days work in the field. Or perhaps he is resting on his tool handle half-way down a furrow. Later he is working diligently, gleaning the best from the pressed apples as he collects the juice for cider. In all of these comparisons, the season of autumn is compared to a person doing the work of the autumn harvest. These are all personifications (comparing an inanimate objectautumnto a human beinga harvester). The personifications have the effect of making the work of the harvest vivid and personal for the reader. The speaker in the poem actually addresses the autumn/harvester in the stanza quoted above, further personalizing the impression the harvest makes on him. The poem involves at least three of our five senses to create the desired impression. We see the harvester resting and gleaning; we hear the sound of his tools swishing as he cuts the crop; and we smell the apple juice as it is pressed into the vat. In these ways, the personification of autumn as a worker involves the reader in the experience of the harvest, making the season more memorable to us in Keatss description. Consider another personification, this one William Wordsworths view of the city of London, England, early in the morning, in his poem, Composed Upon Westminster Bridge, September 3, 1802. As you read the lines, remember that this is the early nineteenth century, and as the day progressed the smoke from countless coal and wood fires would fill the air. Earth has not anything to show more fair: Dull would he be of soul who could pass by A sight so touching in its majesty; This City now doth, like a garment, wear The beauty of the morning; silent, bare, Ships, towers, domes, theatres, and temples lie John Keats, Keats: Poetical Works, ed. H. W. Garrod (London: Oxford University Press, 1967), 218-219.
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11 Open unto the fields, and to the sky. All bright and glittering in the smokeless air4 (1-8). Wordsworth admires the beauty of the city of London while it is still silent in the morningbefore the commercial crowds come to do their business and the dirty smoke fills the air. It is the solitude that impresses the poet as beautiful. Notice the personification of the city as a person wearing a garment. The garment in this case is the beauty of the morningthe quiet solitude of the city as the sun rises. The effect of the personification is to make the city seem like a living being who has chosen the morning as a special garment of beauty. The fact that Wordsworth admires the city is all the more remarkable because he is the Romantic poet of nature. How beautiful must the picture have been for him that September day in 1802! One final example will suffice to illustrate how figures of speech work in secular literature. This time, we reference John Donne, a seventeenth century English poet and, later in life, Dean of St. Pauls Cathedral. Donne wrote a number of Holy Sonnets, the tenth of which is based on 1 Corinthians 15: Death, be not proud, though some have called thee Mighty and dreadful, for thou are not so, For those whom thou thinkst, thou dost overthrow, Die not, poor Death, nor yet canst thou kill me. From rest and sleep, which but thy pictures be, Much pleasure; then from thee much more must flow, And soonest our best men with thee do go, Rest of their bones, and souls delivery. Thou are slave to fate, chance, kings, and desperate men, And dost with poison, war, and sickness dwell, And poppy or charms can make us sleep as well And better than thy stroke; why swellst thou then? One short sleep past, we wake eternally And death shall be no more; Death, thou shalt die.5 Donnes point in the poem is that the believer will live forever; he will die only once and will live again after that death. The unbeliever is born once and dies twice (physically and spiritually). For the believer, however, it is death that dies; the believer is born twice (physically and spiritually) and dies only once (physically). The effect of the poem is to reduce the fear and terror believers have of death to a healthy level. Donne accomplishes this effect by personifying death and thereby bringing it down to sizethe size of just another human being, not a fearsome superhuman foe. Donne reduces death even further by stating that he keeps bad company, for he is a slave to undesirables (9) and keeps company with low-lifes (10). Why should he (death) be so proud, then, Donne asks? He can do us no harm. The personification of death in this poem helps the reader to understand that it is not so fearful for one to die, if he is a believer. William Wordsworth, Wordsworth: Poetical Works, ed. Thomas Hutchinson and revised Ernest DeSelincourt (London: Oxford University Press, 1967), 214. 5 John Donne, Holy Sonnet 10,in Donne: Poetical Works, ed. Herbert Grierson (New York: Oxford University Press, 1968), 297.
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12 In all three of these poems, we have seen personifications. In each case, the reader understands the poets point by seeing the objectthe season of autumn, the city of London, and deathas a mere human being with whom he can communicate and to whom he can relate. In the Bible, the writers compare God to human beings. We call such comparisons anthropomorphisms. They make God more accessible to our limited human understanding and relate us to God in ways that reflect our humanity. Figures Of Speech And God When we turn to Godand everything else in the spiritual domain for that matter all language has to be figurative. Apart from the ways he discloses himself to mankind (as he does in the words of the Bible), God is transcendent (the term itself is a figure) and therefore ultimately beyond (another figure of speech) full human comprehension. Such a condition exists even more than mans original capabilities entailed. For, although the Bible declares that man was created in the image of God (Gen. 1:26-27), hence capable of full fellowship with him, due to his fall (Gen. 3:1-19) mans personal make-up has become altered. If we choose to investigate the Bibles depiction of man, we find that man today is actually in an abnormal condition. The real human is not what we now find in human society. The real human is the being that came from the hand of God, unspoiled by sin and the fall.6 It is true that fallen man still bears the image of God, which forms the basis of the dignity of man and demands a high view of human life and reputation (James 3:9). Yet that image is so marred that Paul speaks of the natural man as having a darkened mind, degraded emotions, and a sin-dominated will (Eph. 4:16-19). The believer is a new creation (2 Cor. 5:17) and is being renewed (Col. 3:16) after the image of Christ, the full image of God (Col. 1:15; Heb. 1:3). Yet in his finitude he still can only apprehend what God comprehends (1 Cor. 13:12; cf. Job 38-39). In one sense, then, all language about God must be metaphorical because God is so far above us that we can only approximate his glory.7 Rather than being understood as mere decorations and ornaments that display the writers skill and adorn the theology, images and metaphors in the biblical texts demonstrate that the consummate glory of God is too great for human words to capture.8 God is entirely other (separated from us and above usanother figure of speech), and we must approach him only in the terms he prescribesand those terms are necessarily metaphorical. Tremper Longman helps us understand how figures of speech about God work. He writes, images, particularly metaphors, help to communicate the fact that God is so great and powerful and mighty that he cant be exhaustively described. Metaphor preserves the mystery of Gods nature and being, while communicating to us about him and his love for us.9 For Longman, metaphors help bridge the gap (note the image) between finite man and infinite God. Human language can only come close to describing the supernatural and God. Millard J. Erickson, Christian Theology (Grand Rapids, Baker, 1985), 496. Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel Publications, 2003), 40. 8 Ibid., 40-41. 9 Tremper Longman, III, How To Read the Psalms (Downers Grove: InterVarsity Press, 1988), 121.
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13 Figures of speech are one form of language which allows us to come close to what we need to know about God. One of the ways God is accommodated to the reader in Scripturethe divine to the humanis in the many anthropomorphisms (human images) in the texts of both the Old and New Testaments. If we take just one human feature and reflect on some of the passages in which the writers of Scripture apply it to God, we can learn something of how these human images work. By way of illustration, we will consider the eye in reference to God. To begin, Gods eye suggests his mercy. The psalmist writes, The LORD looks down from heaven on the sons of men to see if there are any who understand, any who seek God (Ps. 14:2), figuratively associating Gods mercy with the image of human eyes to underscore Gods active seeking of the lost (cf. 2 Pet. 3:9). Again, the Psalmist rejoices, The eyes of the LORD are on the righteous and his ears are attentive to their cry (Ps. 34:15). And when he dedicates the temple, Solomon petitions the Lord, may your eyes may be open toward this temple night and day, this place of which you said, My Name shall be there, so that you will hear the prayer your servant prays toward this place (1 Kings 8:29; cf. v. 52).In the images of seeing and hearing this passage suggests that God regards his people with favor he does not extend to others. The concrete image of the eyes makes the theology of hesed love concrete. The human image of the eyes also expresses Gods protection of his people. While an army cannot ultimately save Gods people, the Lord canand doespreserve his people. In this regard, the psalmist writes, But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love (Ps. 33:18). The sharp contrast in the psalm between the vincible human army (vv. 16-17) and the invincible eye of God highlights Gods effective protection of his people, even when their own devices cannot save them. All it takes, as it were, is the eye of God to do what whole armies cannot do. Again, as a parent watches over a child, or as a shepherd keeps his eye on a lamb, so God watches his people with his eyes to ensure their safety. In the same manner, Gods provision for all creatures great and small is figured in eyes. As a child looks to his mother for food, so all creation looks to God for sustenance: The eyes of all look to you, and you give them their food at the proper time (Ps. 145:15). What is true about figures of speech and God is also true of everything else that is not physicalthat is, all spiritual and supernatural things. Whenever we would say anything about non-physical objects, we must necessarily speak in figures. Often we do not have the option of substituting a more literal speech for a metaphorical one. When we speak of spiritual things, we must speak in a grammar of metaphor, comparing spiritual things with physical things; this way, we can easily understand what is otherwise difficult to understand. A Conclusion, Which Is Also An Introduction Think of the Scriptures without figurative language. One third of the inspired texts would disappear, and much of the meaning of the texts would shrivel. Without figures of speech, the Bible would be a book of theological proof texts that only the theologically-educated could understand. Without figures of speech, our understanding and appreciation of Gods condescension to us in Christ and the words of Scripture would be impoverished. How we read the Bible would be altered beyond recognition, for

14 biblical figures of speech reflect Gods accommodation in his self-revelation to us in language that we understand. The Bible simply would not be the book it is without figures of speech. In the chapters that follow, we turn to the many ways in which the biblical writers picture God in human terms. Each chapter will consider one human feature as it is applied to God. Chapter Two examines the feet of God and what it means for the believer to walk with God. Chapter Three turns to the hands of God and what they mean in Scriptureboth about God the Father and the Son, Jesus Christ; in turn, this chapter reflects on what it means to have hands that work for God. Chapter Four considers the face of God and places the believer face to face with God. Chapter Five looks at the mouth of God and ponders how believers should use their words to honor the Lord. Chapter Six focuses attention on the eye of God and contemplates how believers are to live in the light of Gods watching them. Chapter Seven examines the ear of God and what it tells us about our prayers. Chapter Eight turns to the heart of God, focusing attention on his characterwho God isand his actionswhat he does for his people. Each chapter will conclude with a consideration of what the specific human feature of God means for the believers relationship with God the Father through Jesus Christ the Son. In chapter nine, the conclusion to the book, we consider what we have learned in the book and relate it all to our Christian lives. Throughout, the book highlights some implications, which we can draw from the many human characteristics of God in the Bible and suggests some practical applications for believers lives. Each chapter looks simultaneously in two directionsfirst, toward God and what we learn about him in the human images and, second, toward how we might live a faithful Christian life in the light of what we learn about God. With the psalmist of old, then, we will seek the face of the Lord with all our heart (Ps. 119:58).

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Chapter Two The Earth Is My Footstool

The Lords declaration through his prophet Isaiah (Isa. 66:1) reminds us that the foot is used quite commonly in figurative expressions. Indeed, the foot is used in many different ways. A parent who pays for his childs education is said to foot the bill. The foot can indicate that which is opposite. The foot of the bed is at the opposite end of its head. A servicemans footlocker sets at the foot of the bed. The foot of the statue points to its base, while the foot of the mountain stands at the opposite end of its peak. The foot occurs in many idioms expressing human relationships or situations. When a man is said to have feet of clay, it is acknowledged that he is fallible. To be on a firm footing is to enjoy a stable position as in business or a personal relationship. If we get off on the wrong foot, we are placed in an unfavorable position. An employee who is given the foot/boot is discharged. Someone who plays footsie with another person or a given situation is having an intimate relationship, perhaps flirting with disaster. Someone who is foot loose, however, is unattached. If we put our foot in our mouth, we blunder by making an embarrassing or troublesome remark. Putting ones best foot forward signifies doing ones best. To put ones feet to something is to act on the basis of prior information or convictions. Getting a foothold on a problem secures a firm basis for solving it. If we put our foot down, we make a firm decision with regard to something or someone. To follow in ones footsteps is to emulate anothers example or occupy his/her former position. To leave ones footprints is to provide an example or an impression.10 Likewise parts of the foot also become employed in everyday speech patterns. If we cool our heels, we wait for a time but if we kicked up our heels, we indicate that we had a lively or merry time. A storm that follows another occurs on the heels of the first one. A person who is under someones heels is under anothers stern authority. Calling someone a heel can indicate that we think of him as an unscrupulous person or cad. The toe is also used in figurative language. To have a toehold on a situation may indicate a persons entry into it. If we step on someones toes we offend them. If we toe the line, we follow set guidelines or orders and if we are on our toes, we are mentally alert.
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The foot and related terms also occur in several technical expressions. Thus in architecture an enlarged foundation or base, known as its footing, is designed to distribute the weight of a structure and thus prevent its settling. In literature the placement of stressed syllables in a poetic line is measured in feet. Ionic feet consist of two long or two short syllables (a major ionic foot) or two short together with two long syllables (a minor ionic foot). Foot can also designate a unit of measurement. Not to be forgotten is Carl Sandbergs well-known description of fog as creeping in on little cats feet. See C. Sandburg, Fog, in American Poetry and Prose ,ed., 3d. ed., vol. 2, Norman Foerster (Boston: Houghton Mifflin, 1947), 1317.

16 Scriptural Feet My feet have closely followed His steps (Job 23:11) Many of the figurative uses of the foot noted above are also found in the Scriptures.11 Thus as the children of Israel were camped before Mount Sinai, Moses built an altar at the foot of the mountain (Ex. 24:4).12 A portion of the southern boundary line for the tribe of Benjamin went down to the foot of the hill facing the Valley of Ben Hinnom, north of the Valley of Rephaim (Josh. 18:16). Pharaoh used the expression hand or foot in emphasizing Josephs total authority over the whole land of Egypt (Gen. 41:43-44).Elsewhere God is portrayed as stripping the leader of the land of wickedness from head to foot (Hab. 3:13). By foot a narrator can intend the whole person.13 For example, the prophet Ahijah tells Jeroboams wife, As for you, go back home. When you set foot in the city, the boy will die (1 Kings 14:12). Obviously more than the foot of Jeroboams wife would enter the city! When God described earths creation to Job, he asked: On what were its footings set? (Job 38:6). Setting Foot In/On You have set my feet in a spacious place (Ps. 31:8). We often hear remarks such as, I wouldnt set foot in that place! Like the English idiom, setting foot in can also signify entering a place in the Bible. The author of Proverbs warns, Seldom set foot in your neighbors housetoo much of you, and he will hate you (Prov. 25:17). It is a wise person who knows when not to drop in at a neighbors house, or not to overstay his welcome at a friend or relatives home. Job spoke of those who work in mines as laboring in places forgotten by the foot of man and where proud beasts do not set foot (Job 28:4, 8). Traveling on a previously unknown road can be expressed as proceeding on a way where one has not gone with his feet (Isa. 41:3). Even a lifestyle may be expressed in this way. Thus the wise father warns his son against throwing in his lot with sinners by setting foot on their paths (Prov. 1:15; cf. 4:14). The idiom setting foot on/in can occur in both positive and negative contexts. Should they love the Lord and walk in all his ways, God assured Israel they would possess the Promised Land: Every place where you set your foot will be yours from the Euphrates River to the western sea (Deut.11:22-24). The treading of the land can signify possession and dominion. On the other hand, Israel was denied possession of For the widespread use of foot/feet in figurative expressions in the Old Testament see F. J. Stendebach, regel, in Theological Dictionary of the Old Testament, eds. G Johannes Botterweck, Helmer Ringgren and Heinz-Josef Fabry, vol. 13 (Grand Rapids: Eerdmans, 2004), 317-22. 12 Unless otherwise noted, all citations are taken from the Holy Bible New International Version. Copyright 1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers. 13 The use of a part of something when the whole is intended (or vice versa) is called technically a synecdoche. The use of two contrasting parts to express totality or a whole is a type of synecdoche known as a merism. The previous example of hand or foot is just such a case (cf. Ps. 139:2): You know when I set and when I rise.
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17 Edomite territory for Esaus sake, For I will not give you any of their land, not even enough to put your foot on (Deut. 2:5). VIctorious Feet They fell beneath my feet (Ps. 18:38). An important use of the foot image can be found in figures of speech implying victory or conquest. In an exaggerated boast the Assyrian king Sennacherib (721-705 B.C.) declared, With the sole of my feet I have dried up all the streams of Egypt (2 Kings 19:24). This statement is simply pompous propaganda, however. Although Sennacheribs annals record eight military campaigns, no mention of his penetration into Egypt is recorded. This feat remained to be accomplished by Esarhaddon (671 B.C.) and Ashurbanipal (667, 663 B.C.). The boast may have reflected Sennacheribs future intentions, which apparently were an open secret to God. Indeed, God knows the innermost thoughts, desires, and intents of men (Pss. 44:21; 139:2, 23). This image can be seen in the victorious conquerors putting his feet on the neck of his vanquished foes. In the biblical record, after their defeat at the Battle of Gibeon, five Amorite kings of the land fled to the Cave of Makkedah. When the forces of Israel arrived at the cave, they brought those kings before Joshua. Then Joshua summoned all the army commanders and instructed them to come here and put your feet on the necks of these kings (Josh.10:24). When the coming Christ will tread the winepress of the fury of the wrath of God Almighty (Rev. 19:15), the long-awaited fulfillment of the Lords promise to Davids heir that he would put your enemies under your feet (Mt. 22:44; cf. Ps. 110:1) will be realized. Similarly, Isaiah predicts that one day Israels enemies will bow down before you with their faces to the ground; they will lick the dust at your feet (Isa. 49:23). Authoritative Feet I fell at his feet as though dead (Rev. 1:17). Closely related to the above idioms depicting conquest or victory is the ancient Near Eastern practice of falling at or bowing down at the feet of another. The practice was a mark of submission to authority. Many of the texts record instances of such submission. In many cases, however, the language appears to be merely idiomatic, reflecting standard diplomatic reporting. A few examples will illustrate. From the records of ancient Mesopotamia we learn that the Neo-Assyrian king Ashurbanipal frequently speaks of the submission of his enemies as kissing his feet. For example, he boasts that the Elamite king Tammaritu kissed my royal feet and smoothed (brushed) the ground (before me) with his beard.14 A similar idea occurs in the texts of ancient Egypt. Thus the victory hymn supposedly coming from the god Amon Re to Thutmose III declares, I have felled the enemies beneath thy sandals.15

David D. Luckenbill, Ancient Records of Assyria, vol. 2 (Chicago: University of Chicago Press, 1927), 303. 15 James H. Breasted, ed., Ancient Records of Egypt, vol. 2 (London: Histories and Mysteries of Man Ltd, 1988), 263.

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18 In a Phoenician inscription discovered at Karatepe the royal servant Azatiwada boasts, In places where there were evil men, gangleaders, I, Azatiwada, placed them under my feet.16 The Ugaritic goddess Asherah bows down at the feet of the god El and does him reverence.17 Correspondence between royal officials and the king often contains a statement of the officials prostration before the king. Thus an unnamed Ugaritic official greets his king with these words: Seven and seven times I fall at the feet of the king, my lord.18 Such diplomatic protocol is typical of this type of correspondence, whether addressed to the king, the queen, or even individuals. Indeed, the language could become quite flowery at times. Note the following cases from the Amarna texts of ancient Egypt: To the king, my lord, my Sun-god, my pantheon, say: Thus Shuwardata, thy servant, servant of the king and the dirt (under) his two feet, the ground (on) which thou dost tread! At the feet of the king, my lord, the Sun-god from heaven, seven times, seven times I fall, both prone and supine.19 To the king, my lord, my pantheon, my Sun-god, the Sun-god of heaven: Thus Widia, the prince of Ashkelon, thy servant, the dirt (under) thy feet, the groom of thy horse. At the feet of the king, my lord, seven times and seven times verily I fall, both prone and supine.20 If such practices and the idiomatic speech associated with them were so widespread in the ancient Near East, it could be expected that the people of the Bible would likewise act and speak in this way. And so they did. For example, in order to save her wicked and foolish husband from Davids vengeance, Abigail goes to David with a generous gift and in full submission to him bowed down before David with her face to the ground (1 Sam. 25:23). Confessing her husbands wickedness, she reminded David of his God-given destiny to be king over all Israel and suggested that if David were to slay her husband Nabal, it would weigh heavily on his conscience (vv. 30-31). Both submission and authority can be felt in many cases. For example, Esther recognizes that King Xerxes alone could counteract the plan of wicked Haman to destroy Franz Rosenthal, Azatiwada of Adana, in Ancient Near Eastern Texts, 3d. ed., ed. James B. Pritchard (Princeton: Princeton University Press, 1969), 654; see also K. Lawson Younger, Jr., The Azatiwada Inscription, in Context of Scripture, eds, William W. Hallo and K.Lawson Younger, Jr., vol.2 (Leiden: Brill 2000), 149; H. Donner and W. Rllig, eds., Kanaanische und Aramische Inschriften, vol. 1 (Wiesbaden: Otto Harrassowitz, 1966), 5, #26, lines 15-16. 17 H. L. Ginsberg., Poems About Baal and Anath, in Ancient Near Eastern Texts, 3d. ed. (Princeton: Princeton University Press, 1969), 133; see also Michael D. Coogan, Stories from Ancient Canaan (Philadelphia: Westminster, 1978), 99-100. 18 William F. Albright, The Amarna Letters in Ancient Near Eastern Texts, 484; see also, Hallo and . Younger, Jr., eds., vol. 3 Context (2002), 104. 19 Albright, The Amarna Letters, in Ancient Near Eastern Texts, 487. 20 Ibid., 490. Such examples could be multiplied many times over and can be noted in the various lexicons, word studies and texts dealing with the ancient Near East and the Old Testament.
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19 the Jewish people: Esther again pleaded with the king, falling at his feet and weeping. She begged him to put an end to the evil plan of Haman the Agagite, which he had devised against the Jews (Esth. 8:3). Not only submission and authority but also reverence can be intended. When the Apostle John saw his beloved risen Jesus, he reports: I fell at his feet as though dead. Then he placed his right hand on me and said, Do not be afraid: I am the First and the Last. I am the Living One; I was dead, and behold I am alive forever and ever! And I hold the keys of death and Hades (Rev. 1:17-18). Here the Lord Jesus is pictured in the familiar biblical motif of the right hand marking identity and or intimacy. In so doing he identifies himself with John and not only assures John that He is the ever-living Lord but the One in whom the issues of eternity are found. What a blessed reunion that must have beenheavenly Master and earthly disciple together again. He who lay on Jesus bosom (Jn. 13:23) now lay at his feet in full recognition of his deity and in humble reverence to his Redeemer. Herein perhaps we may see a fore-gleam of that day when every eye will see him (Rev. 1:7) and every believer shall be like him, for we shall see him as he is (1 Jn. 3:2). May each of us so live in reverence to the Lord and in loving submission to his authority that one day we may hear him say, Well done, my good servant (Lk. 19:17).21 Gods Feet Dark clouds were under His feet (Ps. 18:9) With all of this background, it is not surprising that God would reveal himself in human terms as having feet, particularly since the people of the Old Testament were active partakers of the world around them. But does God really have feet as we do? The pivotal text is found in Exodus 24:9-11. Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of sapphire, clear as the sky itself. But God did not raise his hand against these leaders of the Israelites; they saw God and they ate and drank. Taken at face value, these verses seem clearly to indicate that God has both hands and feet.22 In gaining a clear understanding of the meaning of the text, however, it must A further example comes from the early church at Jerusalem. There the apostles authoritative position was recognized when the believers who owned lands or houses sold them, brought the money from the sales and put it at the apostles feet (Acts 4:3435). Authoritative position and its attendant responsibility could also be expressed as being under the foot/feet. Thus the psalmist reports mans God-given authority over and responsibility for the natural world by observing, You made him ruler over the works of your hands; you put everything under his feet (Ps. 8:6). 22 Exodus 24:1-11 bristles with textual, compositional, and theological problems, which have often been discussed. These are not the object of this study, however. For details, see George Bush, Notes on Exodus, reprint edition (Minneapolis: James Family Christian Publishers, 1979), 57-66; U. Cassuto, A Commentary on the Book of Exodus, reprint edition (Jerusalem: Magnes, 1974), 310-15. For verses 9-11, see Gleason Archer, Encyclopedia of Bible Difficulties (Grand Rapids: Zondervan, 1982), 124; Walter. C.
21

20 be kept in mind that the Scriptures contain distinct statements that no man has seen God at any time. God himself told Moses, No one may see me and live (Ex. 33:20). The Lord Jesus declared: No one has ever seen God, but God the One and Only, who is at the Fathers side, has made him known (Jn. 1:18). Therefore, Paul could rightly affirm that God is one whom no one has seen or can see (1 Tim. 6:16). Therefore, what Moses, Aaron, and the seventy elders saw was a description of God in human terms. Such cases are instances of the attributing of human characteristics to God. To be sure, it was God appearing in royal splendor before his people (a theophany). Yet the text says nothing concerning the essence of God himself. What better way could God find to communicate himself to mortal man in all his limited human imagination? Such seems certain as well from the choice of names used for God here. It is not stated and they saw YHWH, using the name that belongs specifically and exclusively to the Lord All-glorious Himself, but only and they saw the God [Elhm] of Israel, nor is there any reference to the likeness itself that they saw, but only to what they saw beneath Gods feet.23 The description in this passage is reminiscent of Ezekiels vision of the living creatures: Then there came a voice from above the expanse over their heads as they stood with lowered wings. Above, the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man (Ezek.1:25-26).24 In these cases as well as others God simply shows himself in a form most readily understandable by man. In this way you and I can begin to grasp something of the indescribable glory and works of God.25 Since in the case of Ex. 24:9-11 the focal point of what the Israelites beheld was the base of the appearance, the term foot would take on a double significance both as part of the anthropomorphic description of God and as the lower part of what was seen. In the inspired record we are not confronted with a deity who is revealed as merely a super-human being as commonly conceived by the ancients. Therefore, we can be assured that other passages in the Scriptures dealing with Gods feet contain similar imagery, though often of an elevated nature. For example, the psalmist (Ps. 18:9) portrays God as parting the heavens and coming down with dark clouds under his feet. The prophet Nahum declares, His way is in the whirlwind and the storm, and clouds are the dust of his feet (Nah. 1:3). Ezekiel predicted that the future Temple in Jerusalem will become Gods residence on earth, the place for the soles of my feet (Ezek. 43:7). The Kaiser, Jr., More Hard Saying of the Old Testament (Downers Grove: InterVarsity, 1992), 88-90; E. W. Nicholson, The Interpretation of Exodus XXIV 9-11, Vetus Testamentum 24 (1974): 77-97; The Antiquity of the Tradition in Exodus XXIV 9-11, Vetus Testamentum 25 (1975): 69-79. 23 Cassuto, A Commentary on the Book of Exodus, 314. 24 See also Ezek. 43: 1-3; Dan. 7: 9-10, 13. 25 Millard J. Erickson (Christian Theology [Grand Rapids: Baker Book House, 1985], 268) expresses it well: There are, of course, numerous passages which suggest that God has physical features such as hands or feet . It seems most helpful to treat them as anthropomorphisms, attempts to express the truth about God through human analogies.

21 Temple was also portrayed as Gods footstool (1 Chr. 28:2; Pss. 99:5; 132:7), as was Jerusalem (Lam. 2:1), and the earth (Isa. 66:1; Mt. 5:35; Acts 7:49). Activities associated with the feet also are picturesquely ascribed to God. He treads upon the high places of the earth (Am. 4:13; Mic. 1:3) and the waves (lit. high places) of the sea (Job 9:8).26 What do all of these passages regarding Gods feet tell us? Such texts are not without meaning. When we read that the clouds are the dust of Gods feet (Nah. 1:3), we understand that he is the possessor and Lord of the natural world. As such he who is the Divine Warrior is able to use the dark clouds under his feet (Ps. 18:9) as weapons in his mighty arsenal.27 When Ezekiel (43:7) describes the Temple as the place for the soles of Gods feet, he indicates that it will be the appointed place par excellence where God is to be worshiped (cf. Deut. 12:10-14). But it also stands as a reminder that God is sovereign. Gods treading upon the waves of the sea (Job 9:8) testifies to Gods creativity and divine rule over the nations, while his treading upon the high places of earth adds the further thought that as the mighty Divine Warrior, he can descend in judgment against the world (Am. 4:12-13). Thus each of the figurative contexts dealing with Gods feet carries distinct meaning that transcends ordinary language. But there is more! They also carry truth in the sense that the meaning conveyed in each of the contexts points to truthtruth that is revealed elsewhere in the Bible. Thus the picture of the clouds as under Gods feet reinforces the biblical truths of God as Creator and Controller of the universe (Gen 1:1) and of planet earth in particular (Ex. 19:5; Ps. 104). His use of the dark clouds and his treading of the high places of earth are in harmony with the scriptural teachings that although God transcends the universe he created, he is present in its activity (Ps. 115:4-6; Mic. 1:2-4).28 Moreover, God is the sovereign Lord of history, nature, earth and its peoples. He acts, He conquers, and judges.29 The description of the Temple as under the soles of Gods feet (Ezek. 43:7) or as Gods footstool (1 Chr. 28:2), and of Jerusalem (Lam. 2:1) and the earth as Gods footstool (Isa. 66:1) are in harmony with the scriptural record that the Lord is the sovereign king and ruler of all (Pss. 24:7-10; 29:1-10), and All three texts have been understood as referring to the back, that is, of Gods enemies much as in Babylonian mythology. See Marvin J. Pope, Job, The Anchor Bible (Garden City: Doubleday, 1963), 69. Although such need not be the case in any of these three texts, it is interesting to note that in drawing upon Ps. 110:1 Christ is portrayed as performing a similar act as His enemies (Mt. 22:44). Here, too, mythological associations need not be present, for the idiom is common enough in idiomatic expressions implying conquest and/or victory over ones enemies. 27 See the description by Konrad Schaefer, Psalms, Berit Olam (Collegeville, MN; The Liturgical Press, 2001), 42. For the Divine Warrior motif see Tremper Longman, III and Daniel G. Reid, God Is a Warrior (Grand Rapids: Zondervan, 1995). 28 On the other hand, Stendebach (regel, in Theological Dictionary of the Old Testament, 321) points out that when Exodus 24:10 describes only what is touched by Gods feet, it emphasizes Gods transcendence. 29 Kenneth L. Barker, Micah, in Micah, Nahum, Habakkuk, and Zephaniah, New American Commentary (Nashville: Broadman & Holman, 1999), 50.
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22 Israels king in particular (Isa. 41:21; 43:15; 44:6). The picture of God putting Israels enemies under his peoples feet and of making Messiahs enemies a footstool for your feet (Ps. 110:1) supports the truths that God is faithful to his people (Isa. 49:1-7) and will be active in bringing earths history to its climax in accordance with his purposes for the distant future (Isa. 46:9-10). The figurative language relative to the foot noted in connection with God is often applied to Jesus Christ. As the promised Messiah he puts his enemies under his feet (cf. Ps. 110:1 with Mt. 22:44; Acts 2:35; Heb. 1:13; 10:13). Such passages testify to the truth that Christ is Israels promised Messiah and Lord (Acts 2:36). As the Divine Warrior he is also the final vanquisher of death (1 Cor. 15:25-27) and triumphant conqueror of all rebellious and sinful forces as he treads the winepress of the fury of God Almighty (Rev. 19:15). These latter two passages testify to the truth of a realized redemption in Christs finished work on Calvary. They are also a reminder of the truth that Christ, the Divine King, will judge sinful men and nations. The Believers Feet Your Word is a lamp to my feet (Ps. 119:105) An appreciation of how God inspired the biblical writers to use such imagery in reference to God is surely important. Not only do such texts detail truths about the person and work of God but, as creatures made in Gods image (Gen. 1:27), they remind us of our responsibilities to live in accordance with the high standards that God expects of us. Thus preserving sound spiritual judgment and discernment will give a sense of security to the believer, for his foot will not stumble (Prov. 3:20). Nor will his feet become ensnared, for God will be his guide and protector (Prov. 3:25). Spiritual integrity and security for Gods people come by humbly giving glory to God so that their feet do not stumble (Jer. 13:15-16). In similar sentiment the psalmist exclaims, For you have delivered me from death and my feet from stumbling, that I may walk before God in the light of life (Ps. 56:13).30 The wise persons pursuit of spiritual maturity and moral purity is enhanced by making level paths for his feet and not deviating from them (Prov. 4:26-27; cf. Ps. 26:12). Indeed, the faithful believers feet will not stray from Gods path (Ps. 44:18). Such a course of action may even help assist others to keep from spiritual or moral failure (Heb. 12:13). As well the believer should control his anger so as not to give the Devil a foothold (Eph. 4:27). It is especially true that the believer is to direct his footsteps in accordance with Gods Word (Ps. 119:133). In sum, it may be said: Obedience to God guarantees that ones feet will not slip (Ps 17:5), for God is said to guard the feet of his saints (1 Sam 2:9). This is related to the desire for feet to be on level ground (Ps 26:12; Prov 4:26; Heb 12:13) in a spacious place (Ps 31:8) on firm ground (Ps 40:2) and guided by the lamp of Gods Word (Ps 119:105).31 See also Ps. 116:8-9. Leland Ryken, James C. Wilhoit, and Tremper Longman, III, eds., Feet, in Dictionary of Biblical Imagery (Downers Grove: InterVarsity, 1998), 280.
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23 Some texts using the foot, however, warn of the failure to meet Gods standards. The slipping feet can signify failure or ill success (Pss.17:5; 38:16), anxiety (Ps. 94:18), or wavering faith (Ps. 73:2). The psalmist pictured his distress as being trapped in the watery deep, where there is no foothold (Ps. 69:2). Sinful behavior can also be described as someone having proud feet (Ps. 36:11), or as feet that trample the pasture or muddy the water of the underprivileged of society (Ezek. 34:18-19). The godless are depicted as those who do not restrain their feet (Jer. 14:10). They are the ones whose feet rush to sin (Prov. 1:16; Isa. 59:7) or evil (Prov. 6:18), or are swift to shed blood (Rom. 3:15). Their lives are characterized by walking in falsehood and feet that hurry after deceit (Job 31:5). But Jobs friend Bildad observed that wicked individuals will have their own plots backfire against them: His own schemes throw him down. His feet thrust him into a net A trap seizes him by the heel; a snare holds him fast (Job 18:7-9). The feet of the adulteress are typical, for they have feet that go down to death (Prov. 5:5). Particularly odious are those who fellowship with us yet lift up their heel against us (Jn. 13:18). Unfortunately, habitual sinners deliberately turn their back on the knowledge of the truth and keep on sinning. In so doing, they trample the Son of God under foot, thereby earning the certain judgment of God (Heb. 10:26-31). Such individuals are described as lost sheep (Jer. 50:6) that Christ came to save (Mk. 10:45; Jn. 10:11). Therefore, because of mankinds lost condition, the Bible teaches us of the necessity to have busy feetfeet that bring good tidings, especially of Gods salvation in Jesus Christ. Such feet are described metaphorically as beautiful feet (Rom. 10:15). Indeed, in Gods mercy the promised Messiah has come to banish spiritual darkness and guide our feet into the path of peace (Lk. 1:78-79). One day Israel, too, will know my name and will welcome the beautiful feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, your God reigns (Isa. 52:6, 7). Beautiful feet have a past, present, and future significance. In earlier days a messenger heralded the good news of Ninevehs defeat (Nah. 1:15). The news of Ninevehs fall and that of Assyria meant that the threat of Assyrian invasion would never again trouble Gods people. In a future day an oppressed Israel shall be freed at last from oppressors and invaders, and its people shall not only hear the message of the Lords salvation but also experience the everlasting serenity that comes with His presence in royal power in their midst (Isa. 52:1-10).32 Paul later builds on the theme of the message of good news by pointing out that Christs finished work challenges to all believers to bear the gospel to a perishing mankind: Everyone who calls on the name of the Lord will be saved. How then can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they
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Richard D. Patterson, Nahum, Habakkuk, Zephaniah (Chicago: Moody, 1991)

46.

24 are sent? As it is written, How beautiful are the feet of those who bring good news (Rom. 10:13-15). Thus beautiful feet have a present, yes timeless, significance. May we each have beautiful feet that carry us to bring the good news of the gospel to a lost and needy world. Frances R. Havergal put it so simply and so well when she wrote, Take my feet and let them be swift and beautiful for thee.33 Wrapping It Up You have delivered my feet from stumbling (Ps 116:8) What have we learned about Gods feet? What does the revelation of God as having feet mean to us as mere mortals and believers in particular? We noticed in our earlier discussions that Gods feet underscores the fact that God is the sovereign possessor and controller of the world and its history. Furthermore, he has assigned the final consummation of earths history and the judgment of all mankind to Jesus Christ. We also saw that those who have received Jesus as Lord and Savior are to have beautiful feetfeet that bear the good news of salvation in Christ to a lost and unbelieving world. For lost men, women and young people face the danger of a great final judgment. True enough! But texts relating to the feet of God tell us more. The activities associated with Gods feet also serve as an example for believers to act in such a way as to reflect Gods character and actions. Although God is said to walk on the Vault of Heaven (Job 22:14), that the clouds are the dust of his feet (Nah.1:3), and that he treads upon the waves of the sea (Job 9:8), he also is portrayed as walking on earth. Thus he walked in the Garden of Eden in the cool of the day (Gen. 3:8). He also walked about in the Israelite camp in order to protect them and give them victory over their enemies (Deut. 23:14). God assured the Israelites that if they would follow his decrees and keep his commands, he would walk (or be present) among them (Lev. 26:12). Gods presence among his people not only guaranteed them safety and success but provided the opportunity for his people to sense his love, concern, and desire for fellowship with them. Indeed, some righteous men of old were even said to walk with God (Gen. 5:22, 24; 6:9). The image of God walking amidst his people serves as a reminder to people that he is ever present, and is a witness to the activities and even the thoughts of mankind (Isa. 66:18; Ps. 113:4-6). Therefore, people, especially believers, are to walk before or with him humbly (Mic. 6:8), faithfully (2 Kings 20:3), and blamelessly (Gen. 17:1). This means walking in accordance with the standards of the Word of God (Ezek. 18:9). If they do, they may live in security (Prov.10:9) and peace (Isa.57:2), and they will be able to meet the tasks of everyday life (Isa. 40:31). They will walk with understanding (Prov. 9:6) and wisdom (Prov. 28:26). Moreover, as those who serve the sovereign Lord of the universe, believers are to be submissive to him (Ezek. 1:28; Rev. 1:17), worship him (Job 1:20; Ps. 95:6), and conduct themselves in accordance with the high standards (Prov. 8:20) that God has set (Deut. 8:6). This involves living lives of moral purity and growing spiritual maturity (Gal. 5:16; Eph. 5:8-10; cf. 2 Pet. 3:18).
33

Frances R. Havergal, Take My Life and Let It Be.

25 Perhaps the best known Old Testament text concerning the walk of the righteous believer is found in Psalm 1:1-3: Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers. The psalmist reports that the blessed man avoids the downward spiral of bad associations (cf. Prov. 22:24-25). He who is pictured as walking in the advice of the godless could soon find himself having common cause with open sinners and worse, jointly participating with those who actively oppose the things of God. As the apostle Paul points out, Bad company corrupts good character (1 Cor. 15:33). The man who instead takes full pleasure in Gods words and standards is he who has his roots firmly planted and is blessed (Ps. 89:15). Therefore, he can find prosperity and true spiritual success. Indeed, this kind of believer possesses genuine faith. Intellectually, he has put his complete trust in the Lord; emotionally, he finds constant delight in the Lord; and volitionally, he commits his entire live to him. Therefore, he can rest securely in Gods providential care and leading (Ps. 37:3-7). From the New Testament we learn that such a life is fully available to all in Jesus Christ (Col. 2:6). Jesus himself declared, I am the light of the world. Whoever follows me will never walk in darkness, but have the light of life (Jn. 8:12). Thus believers walk not in spiritual darkness (1 Jn. 1:6) but in the light (Eph. 5:8). By abiding in Christ we find our way through this sin darkened world illuminated by Gods revealed truth (2 Jn. 4; 3 Jn. 3-4). Indeed, we need no longer walk according to the flesh as we once did in unbelief but rather we can walk according to the Spirit (Rom. 8:4). We can now live so as to please the Lord (1 Thess. 4:1). For we walk in his presence, observe his commands, and live according to the pattern that Christ has left (1 Jn. 2:3-6). As long as the Christian walks by faith and not by sight he is to endeavor to please his Lord (2 Cor. 5:7ff.). He must continually be re-examining what is pleasing to the Lord (Eph.. 5:8ff., 15), so that he may conduct his life in a way that corresponds with his calling (Eph. 4:1; 1 Thess. 2:12; Col. 1:10).34 What a comfort it is to know that as believers in Christ we truly are able to walk in a worthy manner. We can walk in the light of Gods revealed truth (1 Jn. 1:7) and in the reverential fear of God (Neh. 5:9). All of life at last makes sense; we can enjoy the G. Ebel, Walk, in The New International Dictionary of New Testament Theology, ed. Colin Brown, vol. 3 (Grand Rapids: Zondervan, 1971), 945.
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26 grand life that God intends for mankind (Eph. 2:1-10). Life now takes on a purposeful goal toward which we run (1 Cor. 9:24-26; Phil. 3:12-14). And for those who achieve that goal, living faithfully before the Lord, there is the fond hope of joining with the faithful who lived in ancient Sardis, to whom the Lord promised, They will walk with me, dressed in white, for they are worthy (Rev. 3:4). Thus what was stated negatively for the blessed man of the first psalm can also be observed from a positive perspective. The Christian believer who walks in the Lord (Col. 2:6-7) and in accordance with Christs commands (2 Jn. 6), and stands firm in the Lord (Phil. 4:1) and in the faith (1 Cor. 16:13), will as an overcomer one day be granted to sit with Christ and reign with him (Rev. 3:21; cf. 2 Tim. 2:12). But before that grand day, believers need to have feet that carry out the first two positive principles of walking and standing. It means that they must walk as Jesus walked or as the Apostle John expresses it, Whoever claims to live in him must walk as Jesus did (1 Jn. 2:6). To be sure, we presently walk by faith and not by sight (2 Cor. 5:7). If we walk uprightly along the course that he has set for us, we can have the constant joy of the warm fellowship of the Lords presence (2 Cor. 6:16). We have spoken at some length in the previous pages concerning such activities of the feet as spiritually walking and running for the Lord. Nevertheless, there are times when the feet must stand for the Lord. That standing may be passive or active. At the Re(e)d Sea the Israelites were told to not be afraid and stand firm and they would see God deliver them from the pursuing Egyptians (Ex. 14:13). So it is that at times we simply need to stand in awe (Ps. 22:23) of Gods working (Job 37:14; Hab. 2:1). Yet it is often the case that believers are to take an active stand for the Lord. Thus Paul encourages the Corinthian Christians, Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the Lord, because you know that your labor in the Lord is not in vain (1 Cor. 15:58-59). In the succeeding chapter Paul returns to the need for standing firm in the faith and in so doing points out that there is a corresponding need for watchfulness and strong courage: Be on your guard; stand firm in the faith; be men of courage; be strong (1 Cor. 16:13). The phrase men of courage is a particularly interesting word. This Greek word occurs only here in the New Testament but it has a rich spiritual history. It appears often in the Greek translation of the Old Testament (the Septuagint), especially with some accompanying word meaning strong. The terms together thus indicate strong or good courage. Moses urges Israel and Joshua in particular to be strong and courageous. Do not be afraid or terrified , for the LORD your God goes with you; he will never leave you nor forsake you (Deut. 31:6; cf. 31:23; Josh. 1:6-7). As Joshua assumed full command of all Israel, they swore their allegiance to Joshua and urged him, in turn, to be a courageous leader (Josh. 1:16-18). Later, in the campaign for Makkedah Joshua gave charge to his army with similar words (Josh. 10:24-28). Still later Hezekiah similarly encouraged his forces in the face of the invasion of the feared Assyrian king Sennacherib (2 Chr. 32:7). This injunction was used not only of physical courage but also of that spiritual resolve that puts God and his Word first in the life. Thus the Lord solemnly charged

27 Joshua to pay attention to all the law (Josh. 1:7-8). David challenged Solomon with putting God and his Word first in his life so that he might do Gods work with good success (1 Chr. 22:11-13; 28:20). David knew well by experience that such was the proper course for life, for only by so doing had he been blessed with Gods protection and deliverance. Accordingly, he could exclaim, I am still confident of this: I will see the goodness of the LORD in the land of the living. Wait for the LORD; be strong and take heart and wait for the LORD (Ps. 27:13-14). Love the LORD, all his saints! The LORD preserves the faithful, but the proud he pays back in full. Be strong and take heart, all you who hope in the LORD (Ps. 31:23-24). In encouraging the Corinthians (1 Cor. 16:13) to be men of courage; be strong, Paul was drawing upon a charge portrayed boldly throughout the course of Old Testament history. The believers challenge, then, is to conduct himself in his Christian life in such a manner that Gods will, Gods Word and Gods work that he has been given to do become his all-consuming resolve. Perhaps no finer example of that basic commitment of the whole life to Christ can be found than in the second century Bishop of Smyrna, Polycarp. Ancient tradition has it that Polycarp was born toward the end of the first century and had been the disciple of the beloved Apostle John. He was to become the foremost teacher and spiritual leader of the church in Asia Minor. During the persecution of the church in the mid second century, Polycarp was at length apprehended and led into the stadium at Smyrna before a howling mob and the Roman proconsul. The Roman official urged Polycarp to renounce Christ by saying, Swear by the genius of Caesar; repent, say away with the atheists. Polycarp turned to that lawless crowd and, waving his hand at them, cried out, Away with the atheists! And, turning to the Roman proconsul he boldly testified, For eighty-six years I have been his servant him (Christ) and he has done me no wrong. How, can I blaspheme my King who saved me? The source of his courage is not difficult to find. Tradition reports that as Polycarp was led into the stadium amidst the deafening din of the bloodthirsty throng, a voice from heaven said to him, Be strong, Polycarp, and act like a man. Such he had done and so he was to do further, for before that day had ended, the life-blood of Polycarp lay spilled on the ground. Although condemned to being burnt at the stake, the

28 grisly deed was finally concluded only by stabbing the aged servant to death. Through it all Polycarp had been a real man.35 In the critical years that lie before the church of our day some of us may, like Polycarp, be faced with being real men (that is, courageous believers) in the face of martyrdom. Certainly most of us will face testings of various kinds frequently in our service for Christ. But whether it be in perilous times or in the normal course of our lives before God, may we resolve so to live as to keep Gods will, honor his Word, and walk faithfully before him. May we be courageous believers, for only then can we be assured that God will be with us wherever he calls us to serve. The hymn writers remind us that whether walking, standing, or sitting, ours is to be a faithful, productive, and growing experience in Christ: Take my feet, and let them be swift and beautiful for Thee36 Stand up, stand up for Jesus, Ye soldiers of the cross37 Sitting at the feet of Jesus, O, what words I hear him say!38

Citations taken from The Martyrdom of Polycarp, in The Apostolic Fathers, 2 ed., ed. Michael W. Holmes; trans., J. B. Lightfoot and J. R. Harmer (Grand Rapids: Baker, 1989). 36 Frances R. Haverga Take My Life, and Let It Be. 37 G. Duffield, Stand Up for Jesus. 38 Sitting At the Feet of Jesus (Anonymous).
d

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CHAPTER THREE Has Not My Hand Made All These Things?

The Lords further word through his prophet Isaiah (Isa. 66:2) informs us that like the foot (cf. Isa. 66:1), which we considered in the last chapter, the hand is used in normal communication in a figurative way. In fact foot and hand often occur together. For example, to wait on someone hand and foot is to provide diligent care for or service to him. But the hand itself often occurs figuratively in familiar idioms. Thus many a child has worn hand me downs clothes of an elder sibling. Among the many uses that could be cited we may note the employment of the hand with various prepositions. An event that is at hand is close to occurring. To hand in a paper is to submit it, while to hand out an item is to distribute it. Teachers often prepare handouts for their students in order that they may have helpful additional information. If we hand on or hand over an article we pass it on or surrender it to another. In football a quarterback hands off the football to a running back. In another context an employer who takes a hands off approach to a project delegates responsibility to his employees. A hands on approach, however, would indicate his close involvement in it. A person who is in anothers hand is under his control. Many times hand is employed in idiomatic phrases. A person who takes a hand in or lends a hand in a project or cause is actively involved in helping with it. If we have our hands full we are very busy or have many tasks to perform. A suitor who proposes to his loved one will ask her father for her hand. If we tell someone Ive got to hand it to you, it means that we are giving that person credit for his or her accomplishment. An actor who says that the audience was eating out of my hands indicates that he was in control of the performance. But to be eating hand to mouth is to be surviving on meager rations. If we wash our hands of a situation, we refuse to continue in it or deny responsibility for it. Likewise the fingers of the hand play a role in our figurative expressions. If something is liable to burn your fingers, there is the possibility of danger or getting into trouble. If we keep our fingers crossed, we are hoping for a satisfactory outcome. To have a finger in the pie is to indicate participation in something, while not lifting a finger means that we fail to exert the slightest effort to help. Failure to remember something can be expressed by saying, I cant quite put my finger on it and pointing ones finger at someone may indicate an accusation or an attempt to identify him. It may be noted in passing that the arm is also used in a figurative way. We can speak of an arm of the sea or a sofa and military weapons are termed arms. If we greet people with open arms, we welcome them warmly but if we keep them at arms length, we dont allow them to get too close to us. To walk arm in arm with another is to have a close relationship with that one. Potential lawbreakers need to be aware of the long arm of the law to enforce proper compliance with the standards of society.

30 As the above examples demonstrate, we employ hands, fingers, and arms quite freely in a figurative or idiomatic way. Such usages are simply common to human expression. It should come as no surprise, then, that the ancients, including those who penned our inspired Scriptures, used bodily parts in a similar fashion. Scriptural Hands The hour is near (lit. at hand) (Mt. 26:45)

The authors of the Bible often speak of the hand or arm in terms of common everyday speech. Thus when the attendants of Pharaohs daughter are reported as walking along the riverbank, literally they were going along the hand of the river (Ex. 2:5). When Jonathan stood beside his father King Saul, he was standing at his hand (1 Sam. 19:3). The side projections of the Tabernacle were called its hands (Ex. 26:17, 19) and the road signpost for the king of Babylon was called a hand (Ezek. 21:19 [24]). Breadth or length of hand could indicate ample space for human occupation (Gen. 34:21). The Activities And The Hand Whatever your hand finds to do, do it with all your might (Eccl. 9:10) In the Scriptures the hand was employed in relation to ones work ethic. Where there was a mind or willingness to work, especially for the Lord, such a one would receive Gods blessing (Deut. 2:7; 30:9). Indeed, diligent hands bring wealth (Prov. 10:4b) and/or a position of leadership (Prov. 12:24a). The virtuous woman is a case in point: In her hand she holds the distaff and grasps the spindle with her fingers. She opens her arms to the poor and extends her hands to the needy (Prov. 31:19-20). Such a woman is not only efficient in her work but sees to its successful conclusion. She is also a caring and compassionate person, for she gives of herself to provide for the needs of her own and those beyond her family unit (vv. 21-22). Indeed, She is the walking example of Proverbs 11:25 which says: Be generous, and you will prosper. Help others, and you will be helped.39 The attributes of the virtuous woman ought not to be lost on todays society. The hand also appears in contexts dealing with worship or spiritual activity. Putting the hand over the mouth signified silence in the presence of God (Job 40:4), while the uplifted hand could be a gesture of prayer (Ps. 28:2; Lam. 2:19; 1 Tim. 2:8) or praise (Pss. 63:4; 134:2; Neh. 8:6). Several other figurative and symbolic uses of the hand are also connected with worship or spiritual service. Thus when Aaron and his sons were ordained to the priesthood, certain parts of the ram of consecration as well as the prescribed bread offering were first placed in their hands, then burnt on the altar and subsequently returned to them for their consumption. By this symbolic act Aaron and his sons were aware from the beginning that their sustenance would come from the Lord in association with their consecrated service (Ex. 29:22-26).

39

Robert Alden, Proverbs (Grand Rapids: Baker, 1983), 221.

31 The laying on of hands could symbolize not only the bestowal of a blessing (Gen. 48:13) but also a commissioning to the Lords service (Num. 27:18; 1 Tim. 4:14). In this way the early church at Antioch commissioned Paul and Barnabas for their first missionary journey (Acts 13:3). The laying on of hands in ordination was viewed as a serious matter. Only those who demonstrated a prior calling by the Lord were to be commissioned to his work: Do not be hasty in the laying on of hands (1 Tim. 5:22).40 Pontius Pilate disavowed responsibility for Jesus death by symbolically washing his hands saying, I am innocent of this mans blood (Mt. 27:24). The washing of hands, however, could accompany true repentance and confession of guilt or sin, thus rendering one fit for service or worship. The Old Testament priests literally washed their hands as a sign of spiritual cleansing before officiating at the various sacrifices (Ex. 30:17-21). James applied the practice figuratively in urging those in spiritual need to wash your hands, you sinners, and purify your hearts, you double-minded (Jas. 4:8). A person with such a renewed heart attitude could be able to say with David of old, The LORD has dealt with me according to my righteousness, according to the cleanness of my hands he has rewarded me (Ps. 18:20). Relationships And The Hand/Arm Be openhanded toward your brothers and toward the poor and needy (Deut. 15:11) A number of the figurative uses of the hand or arm deal with inter-personal relationships or activities. Thus the hand can indicate helpfulness toward another: to open the hand entails giving to a person in need (Deut. 15:8-11); by way of contrast, to shut the hand is to withhold giving (Deut. 15:7).41 The prophet Isaiah urges his hearers to strengthen the feeble hands, for God would one day come to save his people (Isa. 35:3-4). Jeremiah condemns the prophets of his day, however, as those who strengthen the hands of evildoers (Jer. 23:14). Especially noteworthy is the virtuous woman: She opens her arms to the poor and extends her hands to the needy (Prov. 31:10). On the other hand, slacking hands indicate an unwillingness to help (Josh. 10:6). The uplifted hand was used in the act of praying, as we noted above, but it was also employed in bestowing a blessing (Lev. 9:22), the giving of an oath (Gen. 14:22), or the communication of judgment (Lev. 24:14). Elsewhere it could also signify hostility (2 Sam. 18:28; Zech. 14:13). Laying hands on someone could have both a positive or negative connotation as to whether it occurred in a context of worship activities or denoted killing (Gen. 37:22, 27). Indeed, the murderer has bloody hands (Gen. 4:11). The hand is used in figures dealing with possession. Thus the Israelites took the territory east of the Jordan River from the hands of the Amorite kings (Deut. 3:8). Potiphar, Pharaohs captain of the guard, bought Joseph from the hand of the Ishmaelites (Gen. 39:1). But the hand could signify authority as well. By Gods grace Joseph rose to a position of authority in Egypt. For Potiphar eventually put him in charge Laying the hand on someone could also be used in a hostile sense as in the case of Josephs treatment by his brothers (Gen. 37:22, 27). 41 The NIV in Deuteronomy 15:7-11 contrasts the force of these two figures by translating openhanded and tightfisted.
40

32 over his household affairs, giving everything that he had into his hands (Gen. 39:4).42 Still later Pharaoh gave Joseph such authority over Egypt that without Josephs order no one could lift hand or foot in all Egypt (Gen. 41:44). In a wider sense all creation is given into the hand of mankind to rule (Gen. 9:2). Those who submitted to anothers authority gave their hand to them (1 Chr. 29:24). Some were duly commissioned by the hand of a superior. Thus Nebuchadnezzar gave instructions concerning Jeremiah through the hand of his commander Nebuzaradan (Jer. 39:11). Others offered to serve the one in authority by using the figure of the hand. For example, Abner pledged his service to David saying, Make an agreement with me and I will help you (lit. my hand will be with you) bring all Israel over to you (2 Sam. 3:12). The most dominant sense in which the hand or arm figures is that of strength or power. Indeed, The notion of a bodily limb recedes entirely into the background, generally speaking, giving way to the meaning strength, which belongs to the hand as the primary means of power; for example, the Hebrew hand of the tongue in Prov. 18.21 must be translated: Death and life are in the power of the tongue.43 Thus Moses performed awesome deeds in Egypt by his mighty hand (Deut. 34:12). Israels military strength grew increasingly strong against Jabin: And the hand of the Israelites grew stronger and stronger against Jabin, the Canaanite king, and they destroyed him (Judg. 4:24). Moses outstretched hand demonstrated Gods power in the plagues against Egypt (Ex. 10:12-25), as well as in dividing the waters of the sea that lay before the Hebrews during the times of their exodus journey (Ex. 14:16-18) and in the bringing back of those waters over the pursuing Egyptians (Ex. 14:26-28). Lack of strength or power, however, would be indicated as a hand that had gone away (Deut. 32:36) or a broken arm. Thus the arm of the wicked will be broken (Ps. 37:17), Moabs arm is broken (Jer. 48:25), and God broke the arm of Pharaoh king of Egypt (Ezek. 30:21). Especially significant is the use of the right hand to represent distinct identity or emphasis.44 Those worthy of honor were seated at the right hand of the one in charge. Solomons mother, for example, occupied a throne at the right hand of the king (1 Kings 2:19). The royal bride stood at the kings right hand (Ps. 45:9) and the risen Christ laid his right hand upon the prostrate apostle John (Rev 1:17).45 In sum, In social concourse, oaths and agreements were affirmed with the right hand (Gen 14:22; Ezek 17:18; Dan The use of the hand to express authority, possession, or custody is also attested in texts from the ancient Near East. For example, an Akkadian text deals with the case of a child that has died in the hand of the wet nurse, that is under her care. Another cases speak of monies, property, or people that are delegated to a persons custody or jurisdiction. See Erica Reiner, et al, The Assyrian Dictionary, Q, vol. 13 (Chicago: The Oriental Institute, 1982), 189, 190. Human agency can also be expressed with figures relative to the hand. Thus a fire that swept through the land is attributed to the hand of bandits (Ibid, 193). 43 Hans W. Wolff, Anthropology of the Old Testament (Philadelphia: Fortress, 1981), 68. 44 Ben Johnson (The Masque of Hymen) spoke of his beloved son as the child of my right hand and joy.
42

33 12:7, expressions of fellowship were sealed with the right-handed handshake (Ezra 10:19), and giving and receiving were done with the right hand (Ps 26:10; Gal 2:9).46 This custom cast light on the assassination of King Eglon of Moab. Because protocol demanded that the king would receive the Hebrew judge Ehud by extending the right hand to the one granted an audience, he would not anticipate that Ehud, who was lefthanded, would be able to inflict harm upon him. The unsuspecting Eglon was certainly caught off-guard (Judg. 3:19-21). Personal Abilities, Qualities And The Hand Diligent hands bring wealth (Prov. 10:4) We have noted previously the case of the virtuous woman (Prov. 31:18-22) whose caring and compassionate heart enabled her to have an excellent attitude toward her work and to prosper in it. The case is far different for the lazy person. The slothful man has hands that refuse to work (Prov 21:25). So lazy is he that he buries his hand in the dish, because he is too lazy to bring it back to his mouth (Prov. 19:24). So it is that lazy hands make a man poor (Prov. 10:4a) or make him to end up as part of the slave labor force (Prov. 12:24b). Other idioms and figures relative to the hand also speak of a persons personal make-up, as does the figure of the broken arm (Ps. 37:17). Those who are small of hand are devoid of strength (2 Kings 19:26). This verse speaks of Gods preordained work in the life of Sennacherib, even though the Assyrian king was not aware of it. Sennacherib had been able to wreak havoc on people who were totally powerless and as helpless as tender herbage and plants before the blasts of the Sirocco. No, Sennacherib should not boast as though what he had done was either self-generated or selfaccomplished. It was Gods divine government that was at work; Sennacherib was but Gods instrument of correction for Israel and the nations.47 People who are highhanded can be obstinate or defiant in the face of Gods clear precepts. Such a one sins defiantly and blasphemes the LORD because he has despised the LORDS word and broken his commands (Num. 15:30-31). The wave of the hand (Zeph. 2:13; NIV, shake the fist) can show contempt or ridicule. Thus Zephaniah prophesies that the once mighty and proud city of Nineveh will fall and be reduced to rubble.48 It is interesting to note that in Jesus teaching concerning the judgment of the believers (sheep) and unbelievers (goats) the sheep are placed on the Saviors right (Mt. 25:31-33). 46 Leland Ryken, James C. Wilhoit, and Tremper Longman III, eds, Right, Right Hand, in Dictionary of Biblical Imagery (Downers Grove: InterVarsity, 1998), 727. 47 Hermann J. Austel and Richard. D. Patterson, Kings, in The Expositors Bible Commentary, vol.4 (Grand Rapids: Zondervan, 1988), 267. Both Ps 37:17 and 2 Kings 19:26 speak of Gods overpowering action in rendering the wicked powerless. 48 Zephaniahs prophecy literally came true. About 200 years after its devastation, Xenophon passed by its site without realizing that the ruins were the remains of haughty Nineveh (Anabasis III, 4, 10-12). He calls the territory Mespila. Lucian (Charon, c. 23) declares: Nineveh has perished, and there is no trace left where it once was, Walter A. Maier, The Book of Nahum (Grand Rapids: Baker, 1980), 135.
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34 The compassion noted in the virtuous womans concern for the poor and downtrodden is absent in the case of the merciless, however. Thus Jesus speaks of those who callously burden down others and will not lift one finger to help them (Lk. 11:46). Jobs friend Eliphaz reminds him that his words and actions have often strengthened feeble hands (Job 4:3). Job himself later protests his innocence of any wrong doing against the helpless by swearing, If I have raised my hand against the fatherless, knowing that I had influence in court, then let my arm fall from the shoulder, let it be broken off at the joint (Job 31:21-22). Isaiah also commends those who do not oppress the poor or bring railing accusations against them with a pointing finger and malicious talk (Isa. 58:9). Solomon warns against such a person. A scoundrel and villain, who goes about with a corrupt mouth, who winks with his eye, signals with his feet and motions with his fingers, who plots evil with deceit in his heart he always stirs up dissension (Prov. 6:12-14). Yet such an individual ultimately brings disaster upon himself: Therefore disaster will overtake him in an instant; he will suddenly be destroyedwithout remedy (Prov. 6:15). Far better is it to be a righteous person who maintains a proper perspective and way of life toward God and his fellow man. For The righteous will hold to their ways, and those with clean hands will grow stronger (Job 17:9). Gods Hands We Are All The Work Of Your Hand (Isa. 64:8) Divine power and authority are often associated with the figure of the hand in the ancient Near East. In ancient Mesopotamia human success could be attributed to the hand of a god.49 A god could be beneficent toward a man; he could put his arm on my arm, saying: My hand is in your hand.50 Diseases, however, are often referred to as the hand of Ishtar (or Ninurta, etc.), and the hands of demons often bring disaster.51 Moreover, a god could be invoked to bring sickness upon another: May an unremitting illness be in his body through the hand of Gula.52 Thus the great law codifier Hammurapi invoked divine curses against the one who would disregard his law by asking . Reiner, Chicago Assyrian Dictionary Q, 187. Ibid, 186. 51 Wolfram von Soden, dy , yd in Theological Dictionary of the Old Testament, eds. G. Johannes Botterweck and Helmer Ringgren, vol. 5 (Grand Rapids: Eerdmans, 1986), 397. 52 Reiner, Chicago Assyrian Dictionary Q, 186.
50 49

35 his beloved Ishtar to deliver that man into the hand of his enemies and lead him in bonds to a land at enmity with him.53 In Egypt the Pharaoh was considered to be the god Horus incarnate. A hymn to Sesostris III praises him as the one Who holds the Two Lands in his arms embrace, [Who subdues foreign] land by a motion of his hands.54 In a stele found at Karnak the god Amon Re declares that it is through his favor that the great Thutmose III has experienced health and victory: My hand have endowed your body with safety and life . The princes of all lands are gathered in your grasp, I stretched my own hands out and bound them for you.55 It would be natural, then, that God would reveal the truth through the authors of Scripture and would do so in a way that would be familiar to those who heard and read it. Because figurative language utilizing the hand, fingers, and arm was so well known throughout the area, it served as a ready vehicle for communication. The most common use of these bodily parts to express Gods character and attributes revolves around the twin concepts of strength and power (1 Chr. 29:12). So it is that the psalmist can sing of Gods mighty arm and hand: Your arm is endued with power; your hand is strong, your right hand exalted (Ps. 89:13). It was Gods mighty hand that brought the universe into being. God himself declares: It is I who made the earth and created mankind upon it. My own hands stretched out the heavens, I marshaled their starry hosts (Isa. 45:12).56 The psalmist observes that the very heavens are the work of your fingers (Ps. 8:3). Indeed, The heavens declare the glory of God; the skies proclaim the work of his hands (Ps. 19:1). Not only did God create all things but everyone and everything on earth is under his jurisdiction: With my great power and outstretched arm I made the earth and its people and the animals that are on it, and I give it to anyone I please (Jer. 27:5). Moreover, God is all-powerful; absolutely nothing is too hard for him (Jer. 32:17). Gods mighty hand and arm were also in evidence when he brought his people out of Egypt. God told Moses that he would stretch out his hand and strike the Egyptians with wonders so that his mighty hand would compel Pharaoh to let the Israelites go (Ex. 3:19-21). God repeatedly assured Moses that his mighty (Ex. 3:5) hand (Ex. 6:1) and arm (Ex. 6:6) would be stretched out to deliver his people from Pharaoh and the Egyptians.57 Even the Egyptian magicians came to recognize that the wondrous plagues G. R. Driver and John C. Miles, The Babylonian Laws, vol . 2 (Oxford: Clarendon Press, 1960), 105. In his prologue Hammurapi maintains his piety to all the gods, in one case describing himself as the prince pure (in heart) whose hands uplifted (in prayer) Adad regards (vol.1, 11). 54 Miriam Lichtheim, Ancient Egyptian Literature, vol. 1 (Los Angeles: University of California Press, 1973), 198. 55 Ibid, vol. 2 (1976), 36. 56 See also Isa. 48:13; 66:1-2; Acts 7:49-50. For the wonders of the universe, see M. Travers, Encountering God in the Psalms (Grand Rapids: Kregel, 2003), 92-93. 57 See the interesting study by James K. Hoffmeier, The Arm of God vs the Arm of Pharaoh in the Exodus Narratives, Biblica (1986): 378-87.
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36 came by the finger of God (Ex. 8:19). What God promised he did (Ex. 13:14; cf. Deut. 9:26; Acts 13:17) with a mighty hand and outstretched arm (Deut. 4:34; 5:15; 7:19; 26:8). What God did for Israel that first Passover night in bringing his people out of Egypt was to be commemorated with proper observance through the succeeding generations (Ex. 13:9, 16). Gods mighty power against Egypt was not finished that night. Later at the edge of the sea that lay before the Israelites on their journey toward the Holy Land Gods people were menaced by pursuing Egyptians. Here, too, God instructed Moses: Raise your staff and stretch out your hand over the sea to divide the water so that the Israelites can go through the sea on dry ground. I will harden the hearts of the Egyptians so that they will go in after them. And I will gain glory through Pharaoh and all his army through his chariots and his horsemen (Ex. 14:16-17). And everything came to pass exactly as God had promised (Ex. 14:26-31). Moses would later sing of that great event in his great victory song saying, Who among the gods is like you, O LORD? Who is like youmajestic in holiness, awesome in glory, working wonders? You stretched out your right hand and the earth swallowed them (Ex. 15:11-12). So great was the deed that God had done that those nations and peoples that lay ahead on Israels journey would hear of it and be afraid (Ex. 15:16; cf. Ps. 106:9-12).58 The figure of the outstretched hand/arm of God appears in other ways as well. By his outstretched hand God controls the affairs of earths history, including the rise and fall of nations (Isa. 14:26; 25:10-11; Jer. 6:12). By that same mighty hand and his outstretched arm with which he brought his people out of Egypt he would one day judge his sinful people and scatter them among the nations. Yet in a future time he would regather a then purified people to their Promised Land (Ezek. 20:33-36; cf. Jer. 31:31-34; Ezek. 36:24-38; 37:21-28).59 The outstretched arm of God assures believers that everything is in accordance with Gods just administration of the world (Isa. 51:5; 59:1519) not only among the nations (Isa. 63:5-6) but also with his own people (Jer. 21:3-5). The symbolism of Gods omnipotence is strongly felt in the figure of the right hand (Ps. 118:15-16). Not only Gods mighty hand and outstretched arm but also his right hand was majestic in power against the Egyptians during the exodus; by them God shattered the enemy and the earth swallowed them (Ex. 15:6, 12). It is by Gods right hand that he saves (Ps. 98:1) those who take refuge in him (Ps. 17:7). With his right hand God will lay hold on all his enemies (Ps. 21:8) and protect (Ps. 138:7), sustain (Ps. 18:35) and guide (Ps. 139:10) his own. In him alone the believer has the sure hope of eternal bliss and pleasures at Gods right hand (Ps. 16:11). Gods activities and relations with his people in times past are frequently expressed in figures utilizing the hand or arm. As already noted, it was Gods powerful For a literary comparison of the prose and poetic accounts of Israels adventure at the Red Sea, see Richard D. Patterson, Victory at Sea: Prose and Poetry in Exodus 1415, Bibliotheca Sacra 161 (2004): 42-54. 59 For the relation of these passages to the establishment of Gods New Covenant, see Walter C. Kaiser, Jr., The Old Promise and the New Covenant: Jeremiah 31-34, Journal of the Evangelical Theological Society 15 (1972): 11-23; Toward an Old Testament Theology (Grand Rapids: Zondervan, 1978), 231-35, 242-44.
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37 hand that brought about the deliverance of his people from Egypt (Deut. 4:34; 7:8; Ps. 136:11-12) and preserved them through the Red Sea (Ps. 106:9-10). He would deliver his people repeatedly in the days and years that followed (e.g., Judg. 3:7-11; 6:14; 2 Kings 19:19, 35-36). Such victories gave assurance to Gods people of his concern for their safety and welfare (Deut. 33:27-29). Gods providential care could be expressed as his gracious hand upon them.60 In 458 B.C. it was Gods gracious hand that gave Ezra protection and guidance all the way from Babylon to Jerusalem during the reign of Artaxerxes Longimanus of Persia (464-424 B.C.; Ezra 7:9; cf. 8:22). About a decade later Nehemiah similarly experienced Gods gracious hand when he approached the Persian king for permission to return to Jerusalem in order to rebuild its fallen walls (Neh. 2:8). Both men experienced Gods gracious sustaining hand for the work that he called them to do. Not only did Gods hand sustain his own but at times it fell upon or came to selected ones whom he called for special service. For example, a call to be Gods prophet came to Jeremiah: Then the LORD reached out his hand and touched my mouth and said to me, Now, I have put my words in your mouth. See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant (Jer. 1:9-10). Gods prophets often felt the hand of God as they ministered. Thus the hand of God was upon Elijah as he ran ahead of Ahab from Mount Carmel to Jezreel (1 Kings 18:46). The hand of the Lord came upon Elisha so as to give the Lords instructions to King Jehoram of Israel and King Jehoshaphat of Judah during the Edomite campaign (2 Kings 3:15). Several other prophets report the hand of God upon them (e.g., Isa. 8:11; Jer. 15:17-21; Ezek. 1:3; 3:22; Dan. 9:10; Hos. 12:10). The call to special ministry was particularly marked in the promise that one day the heir of David par excellence would come to give his people a full and final deliverance, and to rule over them forever in a grand new covenant (Ps. 89:20-27, 35-37). Surely every believers heart yearns for that day when Davids heir, the Lord Jesus (Mt. 1:1-17; 17:5; Col. 1:18; Heb. 1:5; 2 Pet. 1:17) will assume his rightful rule over all the earth (Phil. 2:5-11; Rev. 11:15; 22:20). The Hand Of Jesus Christ The Father Has Placed Everything In His Hands (Jn. 3:35) The foregoing truths with regard to the Lord Jesus stand as a reminder that he is Lord of all and fully divine. Moreover, the fact that many of the figures of the hand that are used of God the Father are attributed to Jesus gives further evidence of his deity. Thus of Davids heir it is said: The LORD says to my LORD: Sit at my right hand until I make your enemies a footstool for your feet (Ps. 110:1). Jesus challenged the Pharisees to explain how the one who was Davids son could also be called Lord. In so doing he attests both the Davidic authorship of Psalm 110 and his own position as Messiah and Lord. As Don Carson rightly points out, What Jesus does is synthesize the concept of a human Messiah in Davids line with the concept of a divine Messiah who transcends

A familiar Spanish farewell invokes Gods holy hand: Dios te tenga en su santo mano (God keep you in his holy/blessed hand).

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38 human limitations (e.g., Ps. 45:6-7; Isa. 9:6; Jer. 23:5-6; 33:15-16; Zech. 12:10[MT]; 13:7 [NASB]).61 In harmony with the previous text is the truth that Christ, the divine Messiah, is the judge of all. John the Baptist warned that Jesus winnowing fork is in his hand (Mt. 3:12), while John sees Jesus future coming in judgment with a crown of gold on his head and a sharp sickle in his hand (Rev. 14:14). Jesus confirms the fact of his divine role as Son of God and coming King when he tells the high priest, I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One, and coming on the clouds of heaven (Mt. 26:64).62 The figure of the hand thus attests Jesus deity. As our Lord, Christ has absolute authority over all things (Jn. 13:3). Therefore, the Apostle John could rightly declare, The Father loves the Son and has placed everything in his hands (Jn. 3:35). He is the long-expected deliverer of Israel (Lk. 1:71, 74) and head of the church (Rev. 1:16; 2:1), as well as its coming King. It is small wonder, then, that the mother of James and John requested of Jesus, Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom (Mt. 20:21). Even Satan recognized (Mt. 4:6) that the angels ministered to his needs (Ps. 91:12). The Believers Hand My Times Are In Your Hands (Ps. 31:15) The symbolism of the hand, arms, and fingers ought not to be lost for believers. The figure of Gods hand/arm/fingers in relation to the personal ethical qualities of believing Israelites has already been noted. Here we examine several texts that remind believers of all ages of their high value and the blessings of their life before God. Indeed, the Scriptures provide the authoritative guidebook for the believers life. Moses declared that the Ten Commandments, which gave Gods standards relative to human relations with God, were written by the finger of God (Deut. 9:10). The rest of the Bible is no less of divine inspiration (2 Tim. 3:16). Many passages in Gods Word tell of his care for his own. He protects and delivers believers from the hand of the wicked (Ps. 97:10; cf. Ps. 31:15; Jer. 15:21) and at times even delivers the enemy into the hands of his people (Josh. 2:24; 6:2). But it is not alone for perils and difficult times in our lives that Gods concern can be felt, for he sustains his faithful one in the everyday affairs of his life: If the LORD delights in a mans way, he makes his steps firm; though he stumble, he will not fall, for the LORD upholds him with his hand (Ps. 37:23-24). Indeed, God has engraved his own on the palms of his hands (Isa. 49:16). How grand for the believer to know that as the heir of Christs salvation he or she is safely in the hands of both Christ and God the Father. They shall never perish; no one can snatch them out of my hand. My Father, D. Carson, Matthew, in The Expositors Bible Commentary, ed. Frank E. Gaebelein, et al., vol. 8 (Grand Rapids: Zondervan, 1984), 468. The author of Hebrews also draws upon Psalm 110 in pointing out Christs superiority to the angels (Heb. 1:13). 62 Not only is the right hand motif used with regard to Jesus but it may be significant that like God the Father, Jesus is said to stretch out his hand in times of healing others (Mk. 1:41; cf. also Mt. 9:13).
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39 who has given them to me, is greater than all; no one can snatch them out of my Fathers hand. I and the Father are one (Jn. 10:28-30). The Apostle Paul could rightly declare therefore, Neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord: (Rom. 8:39). As with Ezra and Nehemiah of old, then, all along the way, through good times and bad, the believer may be assured that the LORD upholds him with his hand (Ps. 37:24), wherever that may take him (Ps. 139:7-10). Surely the Lord takes his own by the arms (Hos. 11:3) and carries them (Isa. 60:4). It may be recalled that the dominant image in the figure of the hand/arm is that of power. To Israel it was promised: See, the Sovereign LORD comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him. He tends his flock like a shepherd. He gathers the lambs in his arms and carries them close to his heart (Isa. 40:10-11). We may remind ourselves also that the Lord Jesus Christ is the promised shepherd of the New Covenant (Ezek. 37:24). Moreover, he is the good shepherd who has layed down his life for the sheep (Jn. 10:11-12). As the great shepherd who rose from the dead (Heb. 13:20), he is also the chief shepherd who shall come again for his own (1 Pet. 5:4). Therefore, as the true shepherd and guardian of the believers soul (1 Pet. 2:25), todays believer, no less than Israel of old, may also partake of the psalmists testimony and praise: Yet I am always with you; you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory. Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever (Ps. 73:23-26). Accordingly, the believers attitude and desires should be examined. Because Christ is all-powerful, believers are challenged to be his faithful witnesses and obedient servants (Mt. 28:18-20). Too often we live as those who are masters of our own destiny. To the contrary, our very times are in Gods hands (Ps. 31:15).63 Rather than fixing our hearts on selfish desires or the things of this world (1 Jn. 2:15-16), we have need to heed the Apostle Pauls challenge to holy living: Since then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things. For you died and your life is now hidden with Christ in God (Col. 3:1-3). May we ever be those who have clean hands and a pure heart (Ps. 24:4) and who commit our lives into the Lords hands (Ps. 31:5). Indeed, how could we be in better The apocryphal The Wisdom of Solomon observes that the souls of the just are in Gods hand. See D. Winston, The Wisdom of Solomon, The Anchor Bible (Garden City: Doubleday, 1979). 124-26.
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40 hands than his? The old spiritual says it so simply: Hes got you and me in his hands; Hes got the whole world in his hands. Wrapping It Up In Your Name I Will Lift Up My Hands (Ps. 63:4) What does the biblical teaching concerning Gods hands, arm, and fingers tell us as believers? Does it really matter to us that God is portrayed in this way? Lets review a few matters and suggest some further applications. We saw previously that Gods hand, arm, and fingers spoke of his great power and strength. This was especially pronounced in the motifs of his outstretched hand/arm or his right hand. We saw also that the hand of God emphasized his authority, and his just government and providential activity. Gods hand was truly in evidence in the redemption of his people out of Egypt and his guidance of their destiny throughout their history. From among his people he at times called some to be special ministers of his grace. Of special importance was the promise of the coming Messiah, Davids heir. We saw that this was fulfilled in Jesus Christ, to whom all authority and judgment are ascribed. Jesus was shown to be fully divine and the One who is the long-awaited deliverer and head over all things, including his church. Because it is to him that all humanity will bow one day, his followers are to be sensitive to live worshipful lives before him, and to live in holiness as obedient and faithful servants. As they do, they can be assured of Gods guidance and protection all along lifes journey. Yet there is more to be noted concerning the images of hand, arm, and fingers. We shall see that they serve as reminders that such bodily members are working parts. It was for that reason that we began chapter three with a quote from Isaiah 66:2: Has not my hand made all these things? Gods Working The LORD has opened his arsenal and brought out the weapons of his wrath (Jer. 50:25) Indeed, the Scriptures often record Gods working (e.g., Jer 50:25) by means of his hands, arm, or fingers. This includes the creation and sustaining of the world (Gen. 1:1; 2:2-3; Pss. 104; 136:5-9; Jer. 51:15) and of all mankind (Gen. 1:26; 9:6). Moreover, Gods work stands for Gods work over and above the creation, and then principally means the acts of Yahweh in history, through which he demonstrates to Israel his covenant faithfulness.64 Consider Moses testimony to Israel: You saw with your own eyes the great trials, the miraculous signs and wonders, the mighty hand and outstretched arm, with which the LORD your God brought you out (Deut. 7:19). Knowing Gods mighty deeds and great works, Moses prayed to the Lord, O Sovereign LORD, you have begun to show to your servant your greatness and your strong hand. For what god is there in heaven or on earth who can do the deeds and mighty works you do? (Deut.3:24).65 Likewise, the people of Israel who served the Lord throughout Joshuas lifetime and H. C. Hahn, Work, in The New International Dictionary of New Testament Theology, ed. Colin Brown, vol. 3 (Grand Rapids: Zondervan, 1971), 1148.
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41 beyond saw all the great things that the Lord did for Israel (Josh. 24:31). They were amazing (Josh. 3:5; Ps. 78:12), often miraculous (Ex. 11:16), deeds. All of Gods works are clearly discernable to the careful observer (Pss. 46:8; 66:5; Eccl. 7:13). Indeed, his innumerable (Ps. 104:24) works are both wonderful (Ps. 139:14) and unequaled by any other (Ps. 86:8). Moreover, they are done in truth (Heb. 6:18-19), and righteousness and justice (Pss. 103:6; 111:7; Dan. 4:37). Truly, He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he (Deut. 32:4). Because Gods work is done on the basis of his gracious concern, compassion, and love, his people will praise him (Jer. 51:10). Thus the psalmist declares, The LORD is gracious and compassionate, slow to anger and rich in love. The LORD is good to all; he has compassion on all he has made. All you have made will praise you, O LORD; your saints will extol you (Ps. 145:8-10). David also proclaims that The word of the LORD is right and true; he is faithful in all he does. The LORD loves righteousness and justice; the earth is full of his unfailing love (Ps. 33:4-5). Gods work also involves the providential care and control of all of earths history (Neh. 9:6; Ps. 103:19; Isa. 19:25; 28:21; 48:14), including especially the lives of his own (1 Cor. 12:6; Eph. 1:11; Phil. 1:6; 2:13; Heb. 13:21). In accordance with his revealed word and purposes he declares, So is my word that goes out of my mouth; it will not return unto me empty but will accomplish what I desire and achieve the purpose for which I sent it (Isa. 55:11). God has made known (Am. 3:7) his will and standards via his Word (1 Thess. 2:13), which is unalterably effective (Heb. 4:12) and intended for mans benefit (2 Tim. 3:16-17). The Works Of Christ My Father is always at work and I, too, am working (Jn. 5:17) Central to Gods work was the power that he exerted in the miraculous ministry (Acts 2:22) and resurrection (Acts 2:24; 3:15; 4:10; Eph. 1:20) of Jesus Christ. It is he whom God has made the judge of all so that all may honor the Son just as they honor the Father (Jn. 5:22-23). All authority and power have been granted to him (Ps. 2:6-9; Mt. 28:20). In accordance with Gods plan to culminate earths history by bringing in a new heaven and earth (Isa. 65:17-18; Rev. 21:5) filled with those who will worship and serve the Lord (Isa. 66:22-23), God has exalted his Son Jesus Christ: Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:911). Certainly Jesus was aware of his divine mission (Jn. 9:3-5). For he himself declared that The very work that the Father has given me to finish, and which I am doing, testifies that the Father has sent me (Jn. 5:36). Christs work was nothing less than a completing of Gods the Fathers work (Jn. 4:34; 5:17; 10:36-38). This included not only the performance of good deeds (Acts 10:38) and miracles (Mk. 6:14; Jn. 2:11; Among many passages that could be cited concerning Gods faithful working, see Pss. 8:6; 66:3, 5; 71:9; 78:4, 32; 92:15; 138:8; 143:5; Isa. 29:23; 45:11; 60:21; 64:8; Rev. 15:3.
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42 10:25) but also especially his work of providing for the believers salvation (Heb. 1:3) through his sacrificial death (Heb. 7:27) and resurrection (Jn. 10:17). These demonstrate that Christ is the Savior (Heb. 7:25; 1 Pet. 1:3) and the architect of salvation for Jew and Gentile alike. Therefore, he is both the author and perfecter of our faith (Heb. 12:2), as well as the guarantor (Heb. 7:22) and mediator (Heb. 9:15; 12:24) of the better, New Covenant in his blood (1 Cor. 11:25). Although he is now seated in the heavens making intercession for believers (Heb. 7:25), one day he shall return and bring everything under his control and transform our lowly bodies so that they will be like his glorious body (Phil. 3:21). Gods Work And Ours The LORDS hand was with them (Acts 11:21) It is thus obvious that God has made splendid plans for those who have accepted his Son as Savior and Lord of their lives (Acts 4:12; 1 Tim. 4:9-10; Rev. 21:1-4). On their part believers are expected to do spiritual services for the Lord (1 Cor. 15:58; 16:10). Among those who work for Christ some are teachers from whom others are to learn (2 Tim. 2:2; cf. Ex. 18:20) and in turn pass the truth on to subsequent generations (Deut. 4:10). Yet all mankind is to consider what God has done (Eccl. 7:13-14) and praise him for it (Job 36:24) so that they might fear and proclaim the works of God and ponder what he has done (Ps. 64:9). It is certain that people of genuine faith should perform spiritual service for God, because faith by itself, if it is not accompanied by action, is dead (Jas. 2:17; cf. 2:2024). Indeed, the Scriptures repeatedly point out the necessity for the believers faith to be accompanied by good works (Pss. 34:14; 37:27; Eph. 2:10; 1 Pet. 4:19). In so doing unbelievers may see your good deeds and glorify God on the day of visitation (1 Pet. 2:12). Accordingly, the Lord Jesus urged his followers, Let your light shine before men, that they may see your good deeds and praise your Father in heaven (Mt. 5:16). Good works spring from a heart that is committed to God (Prov. 16:3) and overflows with love (Rom. 13:8-10; 1 Cor. 16:14; Gal. 5:6). They are to be deeds of honesty (Ps. 15:2) and righteousness (Ps. 18:21). Thus Zephaniah urges his hearers, Seek the LORD all ye humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the LORDs anger (Zeph. 2:3). Zephaniah intends all who will respond with poverty of soul in humility and submission to God. He urges them to react to his pleas with the two qualities necessary for spiritual productivity: righteousness and humility. By the first is meant those spiritual and ethical standards that reflect that nature and will of God, by the second submission to and dependence on God.66 Such good deeds are to be done moreover through Gods power (Eph. 3:7; Col. 1:28-29) and with a genuine concern for the needs of others (Jer. 22:3; Mt. 6:1-4; cf. Acts 11:27-30; 1 Tim. 5:3-16; 6:18; Jas. 1:27). Above all, the believers works are to be out of concern for the truth (3 Jn. 8) and for the advancement of the kingdom of God (Col.

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Richard D. Patterson, Nahum, Habakkuk, Zephaniah (Chicago: Moody, 1991),

330.

43 4:11). Accordingly, believers are not to be negligent in doing the Lords work (Jer. 48:10), even to those who appear to be enemies (Rom. 12:20-21; cf. Prov. 25:21-22). The believers work is also to be done in accordance with Gods will (Mt. 7:21; Jn. 7:17) and as unto Christ (Mt. 25:40). Indeed, it is because God has extended his grace in order that men may be saved through faith and be taken into union with the risen Christ that any believer is enabled to do good works (Gal. 2:20; Eph. 2:4-10; cf. Jn. 14:12-14). So it is that the believers capacity for doing Gods will and work is limitless (Phil. 4:13). It is his part to make himself available (Rom. 12:1-2), to stand firm in the faith (1 Cor. 15:58) and press on (Phil. 3:12-14) in order to be faithful to the end (Rev. 2:10) even as God is faithful to him (1 Cor. 1:7-9). As the anonymous poet has expressed it: Lord, let me not die until Ive done for Thee My earthly work, whatever it may be. Call me not hence with mission unfulfilled; Let me not leave my space of ground untilled; Impress this truth upon me that not one Can do my portion that I leave undone.67 One of the greatest of all good works that a believer may do is to share the good news of salvation in Christ Jesus (Mt. 28:18-20; Acts 1:8; 2 Tim. 4:5) and the truth of the Word of God (1 Thess. 2:13; 2 Tim. 2:15). Believers should never be ashamed of the Gospel (Rom. 1:16) but be willing if necessary to endure suffering in connection with their Christian service (1 Pet. 3:12-16). Such faithful service will earn Gods blessing both in this life (Deut. 2:7; 14:29; 15:10) and the next (1 Cor. 3:12-14; 2 Tim. 4:8; Jas. 1:12; 1 Pet. 5:4; Rev. 2:10). Because in the ultimate sense all that we are and do and have is by Gods grace (Rom. 2:4; Eph. 1:7, 18; 2:7; 3:16; Phil. 1:6; Jas. 1:17-18), believers may humbly pray, May they favor of the Lord our God rest upon us; establish the work of our hands for usyes, establish the work of our hands (Ps. 90:17). Believers know that such prayers will be answered when their hearts and wills are blended with his, for they have come to realize that it is God who works in you to will and to act according to his good purpose (Phil. 2:13). How grateful we should be to have the privilege of carrying on the work that the Master has given us to do (Jn.14:12; 20:21)! Creations Lord, we give Thee thanks That this Thy world is incomplete; That battle calls our marshaled ranks, That work awaits our hands and feet; That Thou hast not yet finished man, My Work, in Masterpieces of Religious Verse, ed., James D. Morrison (New York: Harper & Brothers, 1948), 372.
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44 That we are in the making still, As friends who share the Makers plan, As sons who know the Fathers will.68

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W. De Witt Hyde, Creations Lord, We Give Thee Thanks, in Masterpieces,

306.

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Chapter Four "We Shall See Face To Face

The apostle Pauls reminder to the Corinthian Christians (1 Cor. 13:12) is reflected in the words of the well-known hymn: Face to face with Christ my Savior, face to face what will it be?69 This question is especially meaningful because the face plays an important role in our everyday experiences. If we say that we wish to see someone face to face, we may mean that we desire to have a meeting with that person. We could also mean to have a face to face confrontation with that one. If we report that we said something to his face, we indicate that we spoke openly in that persons presence. The face can reveal many things concerning someones inner feelings. A long face betrays a sense of gloom, while a shining face displays a sense of happiness or contentment. If someone puts on a bold face, he attempts to appear confident. A false face, however, indicates an attempt to hide ones feelings or opinions. To make a face at another can indicate contempt. The face appears in many of our idioms. If we face up to a problem, we confront it in an effort to solve it. To fly in the face of prevailing opinion suggests a course of action contrary to an accepted policy, belief, or standard, while setting ones face against someone indicates open defiance or determination to oppose that person. If we show our face at an event, we attend it or perhaps allow ourselves to be seen there. By doing so we may either lose face or save face, that is, we may lose or maintain our respect. An anonymous person at such an event, however, may be said to be faceless. The face can also be used for the surface of a thing such as a clock. The face value of a document or a coin is determined by what is written on it. Climbers at times scale the sheer face of an outcrop of rock. A king, queen, or jack in a deck of cards is called a face card. A stock that seems advantageous to buy may to all appearances be a good prospect on the face of it. Even the sun is said to have a face and Keats spoke of the nights starrd face, huge cloudy symbols of a high romance.70 One of the most distinctive features of the face is the nose. A reporter who has a nose for news is able to track down the desired information. He may follow his nose in gathering the details. A nosey person, however, pries into others affairs and is said to have poked his nose into them. A close victory can be expressed as winning by a nose. Those who pay an unreasonable price for something have paid through the nose. If we count noses we tally the number of people in attendance or who can be counted upon to support our position. Something under my nose is in plain sight. Rude or tactless people can rub someones nose in it by reminding him of his mistakes. They may look down their noses in disdain while doing so. Some people may have their nose out of joint that is, The words of this familiar hymn were penned by Carrie Breck and set to music by Grant Tuller. For details, see Kenneth W. Osbeck, 101 More Hymn Stories (Grand Rapids: Kregel, 1965), 85-88. 70 John Keats, When I Have Fears, cited in Barletts Familiar Quotations, 16th ed, eds. John Barlett and Justin Kaplan (Boston: Little, Brown and Company, 1992), 417.
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46 be unduly displeased about something. Likewise someone can cut off his nose to spite his face by doing that which is injurious to his own welfare. To be led by the nose is to be dominated by someone else. The noses sense of smell is also used figuratively such as in smelling danger or smelling out the facts in a given situation. It could be hoped that in using the sense of smell figuratively we would not mix our metaphors in doing so such as in the case of the British parliamentarian who remarked, I smell a rat, I see it floating in the air, and Ill nip it in the bud.71 The wide use of facial features in figurative expressions should alert us to expect to find them in Gods communication to us. We shall see that the Bible uses many of them. Scriptural Faces Make Your Face Shine Upon Us (Ps. 80:3) The face is associated with many inanimate objects in the Bible. Thus Cain complained to the Lord that he was driving him from the face of the land, to places where he would disappear from Gods sight and possibly by the victim of some persons murderous act (Gen. 4:14). Jeremiah speaks of the face of the land (Jer. 25:26) and Moses warned his people that God would destroy the disobedient from the face of the ground (Deut. 6:15). Indeed, it was the Lord who scattered the post-diluvial population over the face of the whole earth (Gen. 11:8).72 Jehu, the founder of the fourth dynasty in the Northern Kingdom, gave instructions concerning the remains of Queen Jezebels body to the effect that it should lie like refuse on the face of the ground (2 Kings 9:37). Not only the land but also the surface of the sea could be termed its face (Gen. 1:2; Job 38:30). Similar terminology is used of the horizon of the sky (Mt. 16:3).73 Face can also be used in connection with an object such as a scroll (Ezek 2:910), a building (Ezek. 40:7-8; 41:14), or even a tent (Ex. 26:9). The face also appears in giving directions. Thus the twelve bulls, on which the basin known as the Sea rested, were arranged three facing north, three facing west, three facing south, and three facing east (1 Kings 7:25). In Jeremiahs opening vision he reports having seen a boiling pot with its face facing away from the north (Jer. 1:13). The Bible describes many kinds of faces. Solomon pointed out that a happy heart makes a face cheerful (Prov. 15:13). On the other hand, there are times when a sad face is good for the heart (Eccl. 7:3). At still other times a sad face can betray sorrow Stuart Briscoe, The One Year Book of Devotions for Men (Wheaton: Tyndale, 2000), 201. 72 Interestingly, the Canaanite god Baal is called the Lord of the Surface of the Earth; see P. Kyle McCarter, An Amulet from Arslan Tash, in The Context of Scripture, eds., William W. Hallo, and K. Lawson Younger, Jr., vol. 2, (Leiden: Brill, 2000), 222-23. For the text itself, see H. Donner and W. Rllig, Kanaanische und Aramische Inschriften , vol. 1 (Wiesbaden: Harrassowitz, 1966), 6, #27, lines 14-15. 73 In a similar vein it is probably Utnaphishtim, the Sumerian flood hero and wise man, who observes, The dragon-fly [leaves] (its) shell that its face might (but) glance at the face of the sun. See James B. Pritchard, Ancient Near Eastern Texts, 3rd ed. (Princeton: Princeton University Press, 1969), 92.
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47 (Gen. 40:7) or a heartfelt need. Thus Nehemiahs face of sadness brought such concern to the Persian king that he sent him back to Jerusalem to oversee the repairing of its walls (Neh. 2:1-9). The Scriptures record many other facial features. A pale face can indicate fear or fright (Joel 2:6; Dan. 5:6, 9).74 Jesus warns about those with a false or hypocritical face (Mt. 6:16). A hard face is indicative of defiance (Jer 5:3), impudence (Prov 7:13) ruthlessness (Deut 28:50). A shining face is evidence of joy (Job 29:24). A shamed face points to defeat, frustration, humiliation (II Sam 19:5). A flaming face is one convulsed by terror (Isa 13:8). An evil face is a face marked by distress and anxiety (Gen 40:7) A fallen face stems from very strong anger or displeasure (Gen 4:5).75 Personal Attitudes And The Face He sees Gods face and shouts for joy (Job 33:26) The face appears in various figurative expressions involving personal emotions or attitudes.76 Covering the face can indicate grief. When king David learned of the death of his son, he covered his face and cried aloud, O my son Absalom! O Absalom, my son, my son! (2 Sam. 19:4). God commands Ezekiel to cover your face so that you cannot see the land, for I have made you a sign to the house of Israel (Ezek 12:6). By this act he was to symbolize the fact that although the king would attempt to flee the coming captivity of Jerusalem, he would neither escape nor see the land in which he would be held captive (vv. 12-13). Such indeed proved to be the case, for Zedekiah was blinded by his captors and led away in chains to Babylon (2 Kings 25:1-7; Jer. 39:4-7). He would also never see his own land again, for he would die in captivity (Jer. 52:11). Thus Ezekiels covering of his face in this context symbolized not only grief but also shame, and a sentence of judgment ending in doom. Covering the face as a sign of shame occurs in other texts as well (cf. Gen. 38:15). Thus the psalmists employs God that when he judges Israels enemies to cover their face with shame so that men will seek your name, O LORD (Ps. 83:16). The face could also be covered in the awesome presence of the Lord God. For example, Elijah pulled his cloak over his face when he heard a gentle whisper and recognized it as the voice of God (1 Kings 19:13). The angelic seraphim also covered their faces with two of their wings in the presence of the Holy One (Isa. 6:2). The author of The Admonitions of Ipuwer complains, Lo, the face is pale, the bowman ready, crime is everywhere, there is no man of yesterday. See Miriam Lichtheim, The Admonitions of Ipuwer, in Ancient Egyptian Literature, vol 1. (Berkeley: University of California Press, 1973), 151. To be noted also is the Egyptian phrase hr nb (every face), which commonly means everyone. 75 V. P. Hamilton, Panim. Face, in Theological Wordbook of the Old Testament, (eds., R. Laird Harris, Gleason L. Archer, Jr., Bruce K. Waltke (Chicago: Moody, 1980), 727. 76 For the idiom to set the face as signifying determination, see the next note.
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48 Falling on ones face appears in many contexts whether to indicate honor or respect (e.g., 1 Sam. 28:14; Dan. 2:46), especially of a king (2 Sam. 9:6; 14:4; 18:28; 1 Kings 1:23, 31), self-humbling (Num. 14:5; 16:4), or worship/reverence in the presence of God (Ezek. 3:23; Lk. 5:12; 1 Cor. 14:25; Rev. 11:16). At times this indicates a prostration in prayer (Mt. 26:39). Prayer may also be expressed as lifting up the face (Job 22:26-27), entreating the face (1 Kings 13:6; 2 Kings 13:4), seeking Gods face (Ps. 27:7-8), especially in repentance and submission (Hos. 5:15), or putting the face between the knees (1 Kings 18:42). Submission or respect for a superior or elder was demanded in the Old Testament. Rise in the presence of (lit., the face of) the aged, show respect (lit., honor the face of) for the elderly and revere your God. I am the LORD (Lev. 19:32). At times this was expressed by bowing ones face to the ground. Thus Joseph, in seeking his fathers blessing for his two sons, bowed down with his face to the ground (Gen. 48:12). Nabals wife Abigail performed the same act before David (1 Sam. 25:27). Falling on ones face to the ground, however, could indicate being terrified or frightened (Dan. 10:79; cf. 8:17). Personal Actions And The Face Seek his face always (Ps. 105:4) To be sure, the figures and idioms employing the face in the previous section also involved activity in some cases. Nevertheless, we have preferred to group the above examples in accordance with the attitude or emotions behind the actions. Although attitudes will also be evident in some of the following cases, our emphasis here is on the activity itself. Thus to set the face toward some place involved physical movement. As Jacob fled from Laban, his father-in-law, he headed for (set his face toward) the hill country of Gilead (Gen. 31:21).77 After capturing the town of Gath, the Aramean king Hazael turned to attack (set his face toward) Jerusalem (2 Kings 12:17). When Balaam the hireling prophet saw that it pleased the LORD to bless Israel, he did not resort to sorcery as at other times, but turned (lit., set) his face toward the desert (Num. 24:1). A far different prophet of the Lord, the prophet Daniel, reports, I turned to the LORD (lit., I set my face) my God and pleaded with him in prayer and petition, in fasting, and sackcloth and ashes (Dan. 9:3).78

One may note the same idiom in an Old Babylonian letter in which a man writes, When you have set your face to go to Sippar, ; see F. R. Kraus, Briefe Aus Dem British Museum (Altbabylonische Briefe, Heft II (Leiden: E. J. Brill, 1964), 112, #175, lines 5-6. Scott Layton (Biblical Hebrew To Set the Face, In Light of Akkadian and Ugaritic, Ugarit-Forschungen 17 [1985]: 169) points out that the use of the phrase to set the face is so abundantly attested in Akkadian that an independent treatment would be required to do justice to that phrase. Laytons incisive study (pp. 169-81) presents a wide-ranging examination of the phrase, in which he suggests several categories of Old Testament usage including motion towards, looking upon someone/something favorably or unfavorably, and determination. See also the helpful review by A. Leo Oppenheim, Idiomatic Akkadian, Journal of the American Society 61 (1941): 256-58.

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49 Activities represented by the face may be positive or negative. In the former category we may note that a bright or shining face may reflect approval or being pleased: When a kings face brightens, it means life (Prov. 16:15).79 Similarly, A happy heart makes the face cheerful, but heartache crushes the spirit (Prov. 15:13). Washing the face indicates purity or happiness. Accordingly, Jesus advised that fasting ought not to be undertaken with external accompaniments such as a disfigured face or somber look. Such is a hypocritical observance. Rather than drawing attention to oneself, one should wash his face so that only God would be aware of the person who fasts (Mt. 6:17). Thus what Jesus condemns is ostentation in fasting. Moreover he forbids any sign at all that a fast has been undertaken. Because the human heart is so mixed in the motives that the desire to seek God will be diluted by the desire for human praise, thus vitiating the fast.80 A further positive note is the scriptural prophecy that God would send my messenger, who will prepare the way before me (lit., my face; Mal. 3:1). Although this one is later identified as the translated prophet Elijah (Mal. 4:5-6), Jesus declared that this prophecy was fulfilled in John the Baptist (Mt. 11:9-10). Since John knew categorically that he was not Elijah (Jn. 1:21, 23), his mission was but in the spirit and power of Elijah, who is yet to come. Scholars generally concede that Malachis prophecy concerning Elijah has to do with the prophetic line that culminates in the eschatological era.81 The application of Malachis prophecies concerning Elijah thus gives positive assurance that the final fulfillment of the prophecies will definitely take place and thus of the truthfulness and divine inspiration of the Bible (Ps. 119:160; 2 Tim. 3:16).82 Another positive text including actions and the face is found in Elishas instructions to Gehazi, his servant, to run ahead and lay Elishas staff on the face (i.e., the One may also detect a sense of determination here. This same emphasis occurs frequently in the Code of Hammurapi. For example, paragraph 141 reads: If a married lady who is dwelling in a mans house sets her face to go out (of doors) and persists in behaving herself foolishly wasting her house (and) belittling her husband, they shall convict her (etc.). This idiom occurs frequently in other cases involving personal determination as well; see paragraphs 144, 145, 148, 168, 172, and 177. For details, see G. R. Driver and John C. Miles, The Babylonian Laws, 2 vols (Oxford: Clarendon Press, 1960). 79 It is interesting to note that the ancient law codifier Hammurapi calls himself, The enlightened prince who enlightens the face of Tishpak. Driver and Miles, The Babylonian Laws, vol. 2, 12-13. 80 Donald A. Carson, Matthew, in The Expositors Bible Commentary, ed., Frank E. Gaebelein, et al., vol. 8 (Grand Rapids: Zondervan, 1984), 175. 81 See E. Ray Clendenen, Malachi in The New American Commentary (Nashville: Broadman & Holman, 2004), 459-60. See also Walter C. Kaiser, Jr., Malachi: Gods Unchanging Love (Grand Rapids: Baker, 1984), 108-09. 82 Several Old Testament prophecies may be viewed as fulfilled but not exhausted in their New Testament setting. We follow R. T. France (Jesus and the Old Testament [London: Tyndale, 1971], 162) in calling this type of prophetic fulfillment fulfillment without consummation. It should be noted, however, that France (p. 155) treats the prophecy relative to John the Baptist somewhat differently.
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50 body) of the Shunamites dead lad (2 Kings 4:29). The staff as the symbol of God-given prophetic power (cf. Ex. 4:1-4; 17:8-13) signified Elishas faith that God would stay further physical degeneration until he could come.83 With the reviving of the lad a positive result occurred so that the power of God through his designated prophet was displayed. Truly the power and spirit were shown to reside in Elisha (cf. 2 Kings 2:9-15). And what a positive and powerful ministry Elisha was to have!84 Here indeed was a man of prayer (2 Kings 4:33; 6:17-18). Surely Gods faithful servant must have received the divine blessing concerning which David would later write: He will receive blessing from the LORD and vindication from God his Savior. Such is the generation of those who seek him, who seek your face, O God of Jacob (Ps. 24:5-6). Some actions in which the figure of the face is found were negative in nature, however. Thus spitting in the face was a sign of public rebuke and shame (Num. 12:14; Mk. 15:19). Whether Jobs case is to be considered literally or figuratively or both is uncertain (Job 17:6). In most cases a literal act is involved. A particularly prominent case involved the situation of brothers living communally together. If one of the brothers died, it was the prescribed obligation of the surviving brother to marry the widow. If he refused to do so, however, a public ceremony was to follow during which his brothers widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, This is what is done to the man who will not build up his fathers family line (Deut. 25:9). To be sure the face is understood to be literally involved in the action but the deed symbolized something greater. Indeed, the brothers failure to perform the required obligation was considered a serious breach of Mosaic Law. Eugene Merrill describes the rationale behind the stipulation: The sandal, again, represented forfeiture by the derelict brother of any claims he might have had to his departed brothers estate. The act of spitting displays the utmost disdain or contempt.85 A still more poignant case is that of Gods servant. Although he is faithful and obedient, he is mistreated with severe disrespect and insulting behavior: I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting (Isa. 50:6). As Edward Young points out, the description of this servant goes far beyond any human sufferer: It would be impossible for any sinful human being, no matter how fine a person he was, to undergo the sufferings herein described without a spirit of rebellion welling up within him . The only One who can so patiently suffer is the One without sin, the Christ of God.86 Indeed, Isaiah goes on to describe this One in terms that surely can apply to no one other than the Messiah, Gods son, the Lord Jesus Christ (Isa. 53: 3-12). Richard D. Patterson and Hermann J. Austel, 1, 2 Kings, in The Expositors Bible Commentary, ed., Frank E. Gaebelein, et al., vol 4 (Grand Rapids: Zondervan, 1988), 186. 84 See 2 Kings 4:1-7:20; cf. 13:14-21. 85 Eugene Merrill, Deuteronomy, in The New American Commentary Nashville: Broadman & Holman, 1994), 328. See also, Donald A. Leggett, The Levirate and Goel Institutions in the Old Testament (Cherry Hill, N. J.: Mack Publishing Company, 1974). 86 Edward J. Young, The Book of Isaiah, vol. 3 (Grand Rapids: Eerdmans, 1972), 301.
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51 Therefore, the apostle Paul can rightly say, God made him who had no sin to be sin for us, so that in him we might become the righteousness of God (2 Cor. 5:21). Jesus himself predicted, We are going up to Jerusalem and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise (Mk. 10:33-34). Such literally came to pass (Mk. 14:65; 15:19; 16:1-8). It is of interest to note that although the practice of spitting in the face was designed to be symbolically negative, in Gods providence this odious act was overcome through the suffering of the triumphant Christ. Negative deed became changed to positive outcome. Such a despicable act may account for Jobs feelings of mistreatment by his former friends and neighbors: God has made me a byword to everyone, a man in whose face people spit (Job 17:6). Whether Jobs words are to be understood literally or figuratively (or both) is uncertain.87 If Jobs words are to be understood figuratively in an attempt to describe the general public contempt he feels, the figure is certainly a strong negative one. A particularly graphic figure utilizing the face is that of pulling up the skirt over the face. The image is related to the act of harlotry. Thus in prophesying concerning the fall of Nineveh Nahum charges the Assyrian capital city with being a notorious sorcerer (Nah. 3:4). Nineveh is here seen as using both immoral attractions (the city was a center of the cult of Ishtarherself represented as a harlot) and sorcery (Assyrian society was dominated by magic arts ) as a means to enslave others. The metaphor is very close to the reality.88 Therefore, the punishment would fit the crime: I am against you, declares the LORD Almighty. I will lift your skirts over your face (Nah. 3:5). Ninevehs fate was also pronounced against Gods own people because of their religious harlotry in entertaining false gods (2 Kings 21:1-11; Jer. 32: 26-35). Accordingly, God declared their just judgment: I will pull up your skirts over your face that your shame may be seenyour adulteries and lustful neighings, your shameless prostitution! I have seen your detestable acts on the hills and in the fields (Jer. 13:2627). How shameful that Gods people would leave the source of true life and turn to other fascinations! Well does the apostle John warn todays believers: Little children, keep yourselves from idols (1 Jn. 5:21). The figure of the face may be seen in still other settings. Armies are said to face each other (2 Kings 14:11). In such circumstances it is reassuring to be aware of the Lords presence (2 Chr. 20:17). In addition to hostile situations like open warfare, the idiom to ones face can indicate rebuke. Thus Paul writes of a situation that caused him to oppose Peter. For at Antioch Peter had withdrawn from fellowshipping with Gentile believers because of the arrival of emissaries from James. Because of Peters actions, I opposed him to his face, because he was clearly in the wrong (Gal. 2:11). Indeed, Peter should have known better, for he himself had been used to minister the Gospel to a Job does appear to describe a real situation later, however, for he complains, They detest me and keep their distance; they do not hesitate to spit in my face (Job 30:10). 88 Carl Armerding, Nahum, in The Expositors Bible Commentary, ed. F rank E. Gaebelein; et al., vol. 7 (Grand Rapids: Zondervan, 1985), 481.
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52 Roman centurion named Cornelius at Caesarea. At that time he confessed, I now realize how true it is that God does not show favoritism but accepts men from every nation who fear him, and do what is right (Acts 10:34-35). Peters rebuke and James own words stand as good advice to all of us: My brothers, as believers in our glorious Lord Jesus Christ, dont show favoritism (Jas. 2:1). Personal Relationships And The Face I hope to talk with you face to face (2 Jn. 12) The face often appears in contexts involving personal relationships. For example people are often said to meet one another face to face. Jeremiah predicts that Zedekiah will be captured and will speak to the king of Babylon face to face (Jer. 32:4; cf. 34:5). In discussing the case concerning the apostle Paul the Roman official Festus points out to the Jewish king Agrippa that it is not the Roman custom to hand over any man before he has faced his accusers (Acts 25:16). King Amaziah of Judah at one time sent a military challenge to king Jehoash of Israel saying, Come meet me face to face (KJV: look one another in the face; 2 Chr. 25:17). Those officials who enjoyed special access to the Persian king were said to see his face (Esth. 1:14). Joseph denied access into his presence to his brothers by telling them, You will not see my face again unless your brother is with you (Gen. 43:5). Paul made mention of those in Laodicea who had not met me personally (lit., seen my face in the flesh; Col. 2:1). The image here is that of a personal meeting or relationship. As he writes to the Thessalonians, Paul tells them that he had been torn away from you for a short time in person (lit., your face) not in thought (lit., in heart; 1 Thess. 2:17) but was praying that we may see you (lit., your face) again and supply what is lacking in your faith (1 Thess. 3:10). Likewise, John wrote to his friend Gaius that he hoped to see you again and we will talk face to face (3 Jn. 14). It should be noted that in some of the texts mentioned above that the face could stand for the whole person. Simian-Yofre notes that the face is often used to represent the whole person, especially in constructions where face is followed by the controlling noun. He lists such instances as: Isaac (Gen. 27:30) and Joseph (Gen. 44:26), the poor (Lev. 19:15), and the aged (Lev. 19:32), servants (2 Sam. 19:5), priests (Lam .4:16), and kings (1 Sam. 22:4) such as Solomon (1 Kings 10:24) and Pharaoh (Ex. 10:11), and the wicked (Ps. 82:2). He goes on to point out that in most of these cases to translate the Hebrew noun as face or countenance is improper89 Thus Paul encourages the Corinthian Christians to join in helping with prayer for us so that thanks may be given by many (lit., many faces) on our behalf for the gift that came to us through [the prayers of] many (2 Cor. 1:11, Holman Christian Standard Bible). A closely related idea is seen where face occurs in combination with certain prepositions indicating a sense of presence such as in the face of to point to the whole person or object (i.e., before someone or something). Thus Moses and Aaron performed See H. Simian-Yofre, Pnm, in Theological Dictionary of the Old Testament, eds., G. Johannes Botterweck, Helmer Ringgren, Heinz-Josef Fabry, Vol. 11 (Grand Rapids: Eerdmans, 2001), 594. The list cited above does not exhaust all of the authors examples.
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53 all these wonders before (in the face of) Pharaoh (Ex. 11:10). As Simeon cradled the infant Jesus in his arms he remarked, My eyes have seen your salvation, which you prepared in the sight of (before the face/presence) all people (Lk. 2:31). ).90 The face is often used for certain verbs expressing personal relationships or encounters. One would seek the face of someone in an authoritative position. For example, The whole world sought audience (lit., the face of) with Solomon to hear his wisdom (1 Kings 10:24). The author of Proverbs appropriately observes, Many seek an audience (lit., the face of) with a ruler (Prov. 29:26). If one turns his face to/toward someone, he pays attention to or addresses that one (Judg.18:23; 1 Kings 8:14) but to turn the face can mean rejection. Indeed, the sinning Israelites turned their faces away from the Lords dwelling place and turned their backs on him (2 Chr. 29:6). Similarly, hiding the face can display displeasure or revulsion (Isa. 53:3). To lift up the face to/toward someone can indicate showing respect to him or currying his favor. Thus Jacob sought Esaus good reaction to his coming by sending gifts ahead with his servants. He thought, Later, when I see him (lit., his face), perhaps he will receive me (lit., lift up my face; Gen, 32: 21). Not to lift up the face, however, indicated disrespect. Israel was told that their disobedience could bring Gods judgment in the form of a fierce nation coming against them that had no respect (lit., will not lift up the face of) the old (Deut. 28:50). To lift up the face can also indicate partiality. Indeed, It is not good to be partial (lit., lift up the face of) to the wicked (Prov. 18:5; cf. Ps. 82:2). One should not pervert justice by showing partiality (lift up the face of) to the poor or favoritism (lit., honor the face of) to the great: (Lev. 19:15). Lifting up the face could also indicate the granting of a request (Gen. 19:21) but turning back the face meant refusal. The author of Kings makes an interesting play on the word face in relating the incident when Adonijahs plot to secure his father Davids throne failed. At that time he approached Bathsheba and pled with her saying, As you know, the kingdom was mine. All Israel looked to me (lit., set their face) as their king. But things changed and the kingdom has gone to my brother; for it is come to him from the Lord. Now I have one request to make of you. Do not refuse me (lit., turn back my face; 1 Kings 2:15-16). It can be seen, then, that the figure of the face was widely used by Gods people in many varied contexts. We turn next to note those passages that speak of the face of God. Gods Face The Lord Knew Face To Face (Deut. 34:10) The same thought is conveyed in other ancient cultures. For example, the Egyptian in the face of (m hr) can mean in the sight of (or before). Thus the man who was contemplating suicide laments, Death is before me today like a mans longing to see his home when he has spent many years in captivity. See Miriam Lichtheim, Ancient Egyptian Literature, vol 1, 168. To be noted also is the Egyptian [r]dim hr n, give [a command] to the face of, indicating an order given to an individual. See further Robert O. Faulkner, A Concise Dictionary of Middle Egyptian (Oxford: University Press, 1962), 174.
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54 One of the most intense experiences in the life of Jacob occurred as he was returning with his family toward his homeland. He had served Laban for many years and now faced the prospect of meeting his brother Esau whom he had defrauded so long ago. As we have noted, in preparation for that meeting he sent gifts ahead so as to conciliate Esau hoping that Esau would lift up the face of Jacob (i.e., receive him cordially). Now on the night before that dreaded meeting, he found himself alone. Suddenly, A man wrestled with him until daybreak (Gen. 32:24). That opponent turned out to be an angel from whom he received a blessing, Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome (Gen. 32:28). The eighth century prophet Hosea, looking back on that night, wrote, He struggled with the angel and overcame him; he wept and begged his favor (Hos. 12:4).91 Jacob himself was so overcome by the events of that night that he called the place Peniel, saying, It is because I saw God face to face, and yet my life was spared (Gen. 32:20). Did Jacob really see God face to facereally see Gods face? In the first place, the text appears to indicate that it was pitch black that nightso dark that he could not even recognize his opponent (cf. Gen. 32:29). As we have noted before face can figuratively represent the whole person. It is likely, therefore, that face to face in this context describes a personal encounter between two individuals (i.e., person to person). Confirmation of this understanding comes from Moses encounter with God before Mount Sinai. On one occasion in a tent of meeting, which lay outside of the Israelite camp, God was said to speak to Moses face to face, as a man speaks with his friend (Ex. 33:11). In that same context the Lord assured Moses, My Presence (lit., my face) will go with you and I will give you rest (Ex. 33:14). Moses understood Gods presence well, for he pleaded with God further, If your Presence does not go with us, do not send us up from here. How will anyone know that you are pleased with me and with your people unless you go with us? (Ex. 33:15-16). Clearly, then, it is Gods personal presence with his people that was essential and the Hebrew word in question in this context is not to be understood literally as face. Further confirmation of all of this comes from Moses own later words to the Israelites: Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt by his Presence [face] and his great strength (Deut. 4:37). To the same effect Isaiah writes, In all their distress he too was distressed, and the angel of his presence saved them (Isa. 63:9). Sadly, God warned the sinning Israelites of Ezekiels day that in a future time he would send them again into exile among the nations: And there face to face, I will execute judgment upon you. As I judged your fathers in the desert of the land of Egypt, so I will judge you (Ezek. 20:35-36). Gods personal presence with them would surely not be a pleasant one. Yet it would involve a purification that would bring them into a new covenant relation with God and then you will know that I am the LORD (Ezek. 20:38). In all of these cases Gods face means his personal presence in accomplishing his purposes. His face is equated with his power as the means through which God did For Hoseas use of the events in the life of Jacob, see Richard D. Patterson, The Old Testament Use of An Archetype: The Trickster, Journal of the Evangelical Theological Society 42 (1999): 389-92.
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55 his mighty deeds. The same idea may be seen in the case of unbelievers in the great tribulational period that will climax earths present history. Those who fear the awesome power of Gods presence in judgment are portrayed as crying, Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! (Rev. 6:16). Neither Gods essence nor his literal face can be intended for no one should (Ex. 33:23) or could (Ex. 33:20) see God. In fact no human has ever seen God himself (1 Tim. 6:16). Rather, it is in Christ supremely that God has been known and seen (Jn. 1:18; 6:46; 1 Jn. 4:12). A man must perish if he looks on or even hears God (Ex 19:21). For this reason Moses (Ex 3:6), Elijah (1 Kgs 19:13), and even the seraphim (Isa 6:2) cover their faces in Gods presence.92 Therefore, instances in which a believer is said to have seen God and yet lived involved either a manifestation of Gods glory and majesty (Deut. 5:24), a revelation through the Angel of the Lord (Judg. 6:22-33; 13:20-22), or a visionary experience (Isa. 6:1-5). Leon Wood rightly points out that the latter two cases were situations in which the men involved felt strongly their sinfulness in the presence of the divine appearance.93 William Dyrness points out further that the term face is commonly used of Gods face in a metaphoric way for his presence in general.94 The figure of Gods face is used in many contexts in which his divine actions are involved (Ezek. 20:35). As in the case of human activity in which the face is utilized, the action may be positive or negative. For example, God provided comfort and enjoyment to his people by giving instructions as to how Aaron was to bless the people: The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace (Num. 6:2426). A believer may seek the face of God (1 Sam. 21:1) and pray, Let the light of your face shine upon us, O LORD (Ps. 4:6; cf. Pss. 67:1; 80:3; 119:131) but should be aware of the fact that God has set our secret sins in the light of your presence (Ps. 90:8). Sin can cause fellowship with God to be broken so that the Lord will hide his face from his people (Deut. 31:16-17). In such cases not only will pain and sorrow follow (Ps. 13:1) but dire circumstances can occur. For example, the psalmist prays, Do not hide your face from me or I will be like those who go down to the pit (Ps. 143:7). Yet God is gracious and compassionate. He will not turn his face from you if you return to him (2 Chr. 30:9). God warned the nation Israel through his prophet Ezekiel that if his people sinned against him, judgment would surely come, whether upon individuals (Lev. 17:10) or the nation: I have determined to do this city harm and not good (lit., I will set my face against the city for evil and not good) declares the LORD (Jer. 21:10). So also Ezekiel prophesies concerning Jerusalem, I will hand it all over as plunder to foreigners Victor P. Hamilton, Pn, in Theological Wordbook of the Old Testament, eds., R. Laird Harris, Gleason J. Archer, Jr., Bruce K. Waltke (Chicago: Moody, 1980), 727. 93 See Leon Wood, Distressing Days of the Judges (Grand Rapids: Zondervan, 1975), 207. 94 William Dyrness, Themes in Old Testament Theology (Downers Grove: InterVarsity, 1979), 42.
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56 I will turn my face away from them, and they will desecrate my treasured place (Ezek. 7:21-22). Such literally came to pass in the fall of Jerusalem to the Chaldeans (NeoBabylonians) in 586 B.C. and the carrying away of Gods people into exile. Even then God gave a gracious promise to his people through Ezekiel that a day was coming when he would make a new covenant with a repentant people and I will gather them to their own land, not leaving any behind. I will no longer hide my face from them, for I will pour out my Spirit on the house of Israel, declares the Sovereign LORD (Ezek. 39:2829). Indeed, when Gods people pray for cleansing, they may anticipate Gods forgiveness so that they rejoice in his presence. Thus the psalmist prays, Hide your face from my sins and blot out all my iniquity (Ps. 51:9). The imagery here personifies God in his turning his back on sin and thereby not being able to see it again.95 A common phrase indicating Gods actions is that of lifting up the face. This idiom can imply favoritism or partiality. Gods impartiality was demonstrated in the judgment and exile of his people: The LORD himself (lit., the face of the Lord) has scattered them; he no longer watches over them (Lam. 4:16). The apostle Peter also came to realize that God does not show favoritism (lit., receive the face/respect the person) but accepts men from every nation who fear him and do what is right (Acts 10:34; cf. 1 Pet. 1:17).96 Paul also recognized that Gods judgment is just for Jew and Gentile alike, For God does not show favoritism (Rom. 2:11; cf. Col. 3:25). Clearly, then, the figure of Gods face is not to be construed in physical terms. Rather, it is given for mankind in order that people may understand his active presence in world affairs, particularly in connection with his own people. He reminds all men that warm, active fellowship with God is possible but warns all people that sin can mar that fellowship and bring Gods just judgment. The Nose On The Face Smoke Rose From His Nostrils (Ps. 18:8) Before turning to examine texts that remind us of our obligations before God, we pause to look at what the Bible says concerning one of the prominent features of the face the nose. Perhaps the most prominent image relative to the face is that of the hook in the nose. Biblical imagery of the hook in the nose symbolizes mastery or forced leading. Prophets have used this image to warn nations of Gods wrath and of their coming doom (2 Kings 19:28; 2 Chr. 33:11).97 Thus God denounces the mighty Assyrian Empire and its king Sennacherib in particular: Because you rage against me and because your insolence has reached my ears, I will put my hook in your nose and my bit in your mouth, and I will make you return by the way you came (Isa. 37:29). Such metaphors suggest that God views himself as Sennacheribs master. Much as an owner puts a bit and bridle Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel, 2003), 260. For the image of Gods back, see Exodus 33:23. 96 For details concerning the Greek term involved, see James B. Mayor, The Epistle of St. James (Grand Rapids: Zondervan, 1954), 78-79. 97 Leland Ryken, James C. Wilhoit, and Tremper Longman III, eds, Nose, Nostrils, in Dictionary of Biblical Imagery (Downers Grove, InterVarsity, 1998), 597.
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57 on his animal so as to make it do his biding, so God is really the one who is in charge of Sennacherib. Sennacherib is virtually likened to a stubborn beast, which must be put under restraint by the Lord.98 A still more important text concerning the nose or nostrils is found in the Genesis account of mans creation: The LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being (Gen. 2:7). It can be observed that every living thing has the breath of life in its nostrils, but only man has the breath of God in his nostrils.99 Elsewhere the figurative use of the nose revolves around the sense of smell. The psalmist points out the impotence of idols by noting, They have mouths, but cannot speak, eyes, but they cannot see; they have ears, but cannot hear, noses, but they cannot smell (Ps. 115:5-6). Several texts speak of Gods nose or nostrils. Most commonly they are employed in connection with Gods pleasure with the sacrifice that is being offered to him. For example, after the great flood, Noah built an altar to the LORD and taking some of all the clean animals and clean birds, he sacrificed burn offerings on it. The LORD smelled the pleasing aroma and said in his ear: Never again will I curse the ground (Gen. 8:2021). Once again we see a poignant image. God is likened to one whose nostrils smell of very fragrant and pleasing aroma. Pleasing aromas are reported in connection with the Levitical sacrifices well over a dozen times. Even as late as Ezras time the importance of sacrifices being pleasing to God was recognized (Ezra 6:10). Both the offering and the offerers attitude in presenting the offering were deemed acceptable and satisfactory to God. Particularly satisfying was the life and propitiatory sacrifice of Christ. For by these he demonstrated that he loved us and gave himself up for us as a fragrant offering and sacrifice to God (Eph. 5:2). Christs subsitutionary atonement on Calvary stands as the culmination and completion of the Old Testament sacrificial system that pointed to it. As such it was most pleasing to God and a sweet savor offering. As the writer to the Hebrews declares, But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people (Heb. 9:26-27). Far greater than the Old Testament offerer, Christs attitude was also one that was pleasing and acceptable to God (Mt. 26:42; Heb. 10:5-7). The nose and nostrils of God, however, are also used to indicate Gods displeasure, wrath, and judgmental power (Lev. 26:31; Isa. 65:5). Indeed, it was a mere blast of Gods nostrils that caused the waters of the forbidding sea to pile up and provide a safe passage for the Israelites as they fled from the pursuing Egyptian forces: By the blast of your nostrils the waters piled up. The surging waters stood firm like a wall, the deep waters congealed in the heart of the sea (Ex. 15:8). 100 John N. Oswalt (The Book of Isaiah Chapters 1-39, in The New International Commentary on the Old Testament [Grand Rapids: Eerdmans, 1986], 663) suggests that this is a vast come-down for this arrogant Assyrian ruler who assumes that he has accomplished everything according to his own power. 99 Ryken, Wilhoit, and Longman, III, Nose, Nostrils, 597. 100 For a consideration of this significant event in Israels history, see Richard D. Patterson, Victory at Sea: Prose and Poetry in Exodus 14-15. Bibliotheca Sacra 161
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58 The Believers Face Seek His Face Always (Ps. 105:4) The image of the face of God has momentous importance for the believer. Faithful believers in Old Testament times looked forward to that day when they might see Gods facea hope that lay beyond this life (Job 19:25-27; Pss. 17:15; 49:10-15). For the New Testament believer, however, there is a more immediate realization of that hope. For Jesus told his disciples, No one has seen the Father except the one who is from God; only he has seen the Father (Jn. 6:46). Because Jesus and the Father are one (Jn. 10:30), he that has seen Jesus has seen God the Father also (Jn. 12:45; 14:9). By divine revelation the apostle Paul declared that Jesus Christ is the very image of God (2 Cor. 4:4), in whose face we have the light of the knowledge of the glory of God (2 Cor. 4:6). Grand as it is, this is but an imperfect foretaste of a glorious future (1 Cor. 13:8-12) when believers shall enjoy his presence and behold the throne of the Lamb and They will see his face and his name will be on their foreheads (Rev. 22:3-4). Because God is righteous (Deut. 32:4), the believer is to live a righteous and faithful life (Heb. 2:4), looking to him in order to be upright in his sight: Those who look to him are radiant; their faces are never covered with shame (Ps. 34:5). Those who look to the Lord and spend quality time in Gods Word and in prayer will find the psalmists words to be true. For example, Jonah was Gods prophet but he attempted to run away from Gods will for his life and wound up in the belly of a great sea creature. Although he was thus out of fellowship with God, God now had his attention. And so Jonah turned to God in anguish prayer. In doing so his prayer was framed by many phrases drawn from the Psalms. As a result God heard his prayer, delivered him from his dire circumstances, and reinstated him to his prophetic office. Unfortunately, although Jonah went on dutifully to deliver Gods message in Nineveh, he remained unhappy with any ministry to the Assyrians, however successful it proved to be. Despite Jonahs somewhat tenuous example, it remains true that time spent in Gods Word can enable its reader to understand his person and purposes. He can therefore be prepared for those dangerous periods on lifes journey. Actually, such is a continuous quest that is to be entered into on a daily basis. The psalmists experience needs to be that of every believer: I delight in thy decrees; I will not neglect your word (Ps. 119:16; cf. 2 Tim. 2:15). Indeed, the believer who spends quality time in Gods Word will be aware of his presence and through Christ grow increasingly like him (2 Cor. 3:12-18). Unlike those who lived under the old covenant, whose minds were made dull so that even now a veil remains when the old covenant is read (2 Cor. 3:14-15), believers who have been taken into union with Christ through the New Covenant with unveiled faces reflect the Lords glory and are being transformed into his likeness with ever increasing glory, which comes from the Lord, who is the Spirit (2 Cor. 3:18).101 So far from losing its intensity or luster, the glory experienced under the new covenant (2004): 42-54. 101 Charles Hodge (An Exposition of the Second Epistle to the Corinthians [Grand Rapids: Eerdmans, n.d.], 72) remarks, So long as the people were turned from the Lord, the veil was on their heart; they could not understand the Scriptures; as soon as they turn to the Lord, the veil is removed, and all is bright and intelligible.

59 progressively increases until the Christian finally acquires a glorious body like that of the risen Christ (Phil. 3:21).102 Time spent in prayer is also essential for the faithful believer (cf. Dan. 9:3). King David expressed it so well: Look to the LORD and his strength; seek his face always (1 Chr. 16:11; cf. Ps 105:4). One should not pray just in difficult times (Pss. 34:4; 69:17). Rather, it remains always true that the prayer of a righteous man is powerful and effective (Jas. 5:16). Prayer is often the key to the perplexities of life: Many are asking, Who can show us any good? Let the light of your face shine upon us (Ps. 4:6). Davids prayer is reflected elsewhere in the sixty-seventh psalm: May God be gracious to us and bless us and make his face shine upon us, that your ways may be known on earth, your salvation among all nations (Ps.67:1-2). In another setting David expresses his hearts desire for God and his longing for fellowship with his Lord. Thus he prays, Hear my voice when I call, O LORD; be merciful to me and answer me. My heart says of you, Seek his face! Your face, LORD, I will seek. Do not hide your face from me, do not turn your servant away in anger; you have been my helper. Do not reject me or forsake me, O God my Savior. (Ps. 27:7-9) Here as in several places in the Scriptures we have an example of the well-known call- answer motif. Taken together calling and answering become woven into a standard motif to express close fellowship and intimate communion, especially in times of great distress (Pss. 17:6-12; 81:6-7; 102:1-2; 138:8). Gods availability to the believer is not just for seasons of difficulty. The great Creator and Controller of this world invites you and me to receive instruction and guidance from Him for our daily lives. This is what the LORD says, Call to me and I will answer you and tell you great and unsearchable things you do not know (Jer. 33:2-3). And not only for this life, but the call-answer motif assures Gods servant that at death his communion with God will go right on in all fullness of fellowship (Job 14:14-15; cf. Ps. 73:23-26). The combination of prayer and the Word of God thus commends itself for godly living and communion with the Lord. What must be avoided is prayer that is made on the basis of ones own selfish interest rather than in accordance with the mind of the Lord.103 Millard J. Harris, 2 Corinthians, in The Expositors Bible Commentary, ed. Frank E. Gaebelein, et al., vol. 10 (Grand Rapids: Zondervan, 1976), 338. 103 See further, Stuart Briscoe, The One Year Book of Devotions for Men (Wheaton: Tyndale, 2000), 252.
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60 The hymn writer expresses it well: Take time to be holy, speak oft with thy Lord; abide in him always, and feed on his Word.104 As believers live out their lives in Gods presence (before his face), they must as does he be careful not to show partiality or favoritism. This standard was true for Old Testament believers (Lev. 19:15; Deut. 1:17; 10:16-19). It is not less true for todays believers, whether in the socio-economic world (Eph. 6:9) or in the church. There will always be those who love to have special prominence (3 Jn. 9) but the Bible reminds us that such ought not to be the case: My brothers, as believers in our glorious Lord Jesus Christ, dont show favoritism (Jas. 2:1). Remembering that God shows no partiality, Peter challenges the believer to live in reverential fear before him (1 Pet. 1:17). Indeed, as did Jesus (Lk. 9:51), believers must set their faces resolutely determined to fulfill Gods appointed task for them. And such can prove to be a joyous task. To be sure, To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself this is reserved for the upright.105 Meanwhile, believers need to keep reminding themselves that because of Gods daily blessings, his life is to be one that is satisfying and pleasing to God, as well as a testimony to the world. Paul speaks of us as being in Christs triumphal procession (2 Cor. 2:14). For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life (2 Cor. 2:15-16). Not only in sharing the knowledge of Christ but the Christian has the privilege of helping to support those whose special mission is to take the Gospel to all quarters of the earth (Phil. 4:18). Above all, the believers life is to be an exemplary one. Properly applied, Jobs declaration should be ours: As long as I have life within me, the breath of God in my nostrils, my lips will not speak wickedness and my tongue will utter no deceit (Job 27:3-4). May we make the prayer of the hymn writer ours: Breathe on me, Breath of God, Fill me with life anew, That I may love what Thou dost love, And do what Thou wouldst do. . Breathe on me, Breath of God, Till I am wholly Thine, Till all this earthly part of me,

W. D. Longstaff, Take Time to Be Holy. Franz Delitzsch, Biblical Commentary on The Psalms, vol. 1 (Grand Rapids: Eerdmans, 1955), 191.
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61 Glows with Thy fire divine.106 Wrapping It Up Upright Men Will See His Face (Ps. 11:7) Face, nose, nostrilswhat can they tell us concerning God and our relation to him? What possible importance can images such as these have upon the realities of everyday living before the face of God? Quite a good deal! Let us remind ourselves first of all of some of the information we have gathered from our study of Gods face. We noted previously that texts in which God is said to have a face referred primarily to his personal presence. Whether in passages dealing with a personal theophany or in his providential activities, Gods majesty and power can be felt in each instance. Gods actions were seen to be both positive, consisting principally of comfort and assurance to his people, or negative. The latter cases involve broken fellowship due to mans sin. Under those circumstances God is said to hide his face from his people or bring his judgment. Whether against his own people or the unbelieving world, such situations demonstrate that mankind is to learn that God is no absentee person. Quite the contrary, he is present and sees all that comes to pass in this world, and at times must intervene in accordance with his own holy and just purposes. We also noted that in some texts God is represented as having a nose. Particularly important were passages that spoke of Gods pleasure concerning the proper sacrifices made to him. Such were said to be an aroma pleasing to the Lord (Lev. 2:2). This was supremely true of Christs propitiatory sacrifice for all mankind (Eph. 5:2; Heb. 9:26-27). The nose or nostrils of God were also seen at times to indicate Gods displeasure or judgmental power. Such were in evidence at the time of Israels passing through the sea (Ex. 15:8). Whether face or nose, these texts assure us of Gods mighty power. Moreover, they stand as reminders that all people live in the presence of the omnipotent God of the universe. We noted as well that the image of the face of God is especially meaningful for believers. It is believers who are sensitive to the fact of Gods presence. That means that because they know that God is a righteous God, they will seek to live upright and faithful lives before him. Gods face also reminds believers that God is available in their everyday lives, whether in his self-revelation in the Scriptures or in their daily communion with him in prayer. Further, as united to Christ whose sacrifice was a pleasing aroma to God the Father, believers can live lives that are satisfying and acceptable to Godall the while looking forward eagerly to that glorious day when they shall enjoy his blessed presence for all eternity. Augustus M. Toplady expressed it so well: Lord! It is not life to live, If Thy presence Thou deny; Lord! If Thou Thy presence give, Tis no longer deathto die.
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Edwin Hatch, Breathe On Me, Breath of God.

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Source and Giver of repose, Singly from Thy smile it flows; Peace and happiness are Thine,-Mine they are, if Thou art mine.107 Topladys reference to Gods smile reminds us of some of the things a face may do. William Cowper also speaks of Gods face in his well-known hymn: God Moves in a Mysterious Way. Judge not the Lord by feeble sense, but trust Him for His grace; behind a frowning providence He hides a smiling face. Particularly noteworthy in the Bible are three psalmic texts that speak of God laughing. In each case they deal with Gods judicial activity. Thus although the wicked nations and people defy him, and cast insults with their mouths at him, You, O LORD, laugh at them; you scoff at all those nations (Ps. 59:8). God can laugh at their wicked insolence and attempts to defy him, for he is in control of the course of earths history. They will surely be judged and one day submit to the One whom he has installed as king over all: The One enthroned in heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger and terrifies them in his wrath, saying, I have installed my King on Zion, my holy hill (Ps. 2:4-6). And even now their day of reckoning draws ever near: The Lord laughs at the wicked, for he knows their day is coming (Ps. 37:13). What a comfort it is to know that God stands against the wicked but is on the side of the believer (Pss. 27:1-3, 13; 56:9-11). Indeed, God is our refuge and strength, an ever-present help in trouble (Ps. 46:1). Moreover, even in time of trouble, You prepare a table before me in the presence of my enemies (Ps. 23:5). Truly, all our living is in the very presence of God and calls for worshipful lives. Worship should not be reserved for Sundays, but should be a part of our everyday experience. Such is our privilege and high calling, and our eternal blessedness: You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand (Ps. 16:11). The promise of the blessed presence of God is not simply reserved for this life, however. For as David declares elsewhere, And Iin righteousness I will see your face; A. M. Toplady, Lord! It is not Life to Life, in Masterpieces of Religious Verse, ed., James D. Morrison (New York: Harper & Brothers, 1948), 74.
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63 when I awake, I will be satisfied with seeing your likeness (Ps. 17:15). Davids present hope as a righteous one was to live in the presence of a righteous God even after death. As Willem VanGemeren suggests, It seems that the psalmist by inspiration is looking for a greater experience with God that can only be a part of the postresurrection world.108 Certainly David was confident of fellowship with God after death, for he declares, Therefore my heart is glad and my tongue rejoices; my body also will rest secure because you will not abandon me to the grave, nor will you let your holy one see decay. You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand (Ps. 16:9-11).109 All believers can have that same assurance that David proclaimed (2 Cor. 5:1-9). Some may even be present when the Lord Jesus returns (1 Jn. 3:2-3). May that hope of seeing Christ be lived out by all Christians and righteousness so that they may sing with the familiar words of the hymn writer, Face to Face with Christ, My Savior, Face to face in all his glory, I shall see him by and by.110

Willem VanGemeren, Psalms, in The Expositors Bible Commentary, ed. Frank E. Gaebelein et al., vol. 5 (Grand Rapids: Zondervan, 1991), 167. 109 At Pentecost the apostle Peter pointed out that Davids hope for immortality lay in the Greater David, the resurrected Christ. 110 Carrie E. Breck, Face to Face with Christ, My Savior.

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CHAPTER FIVE The Mouth Of The Lord Has Spoken

This familiar prophetic declaration (e.g., Isa. 1:20) reflects the fact that the mouth is used figuratively to express various thoughts and activities. Following our examination of the face in chapter four, in this chapter we shall examine several different parts of the face that also occur in well-known figurative expressions. Thus we shall consider the mouth, lips, and tongue as well as activities that take place in relation to them such as speaking and tasting. Each of these facial features is commonly employed in familiar figurative expressions. For example, many things are said to have a mouth such as a cave or a river where it empties into another body of water. When someone is discouraged, he may say that he is down in the mouth. If we say that something that someone has said is a mouthful, in any case that this person has pronounced a long word, or a series of words that are difficult to say, or perhaps that he has expressed a valid opinion or needful suggestion. A person who is a loud mouth, however is not appreciated for his loud irritating talk. He is liable to be viewed as mouthy. Someone who has mouthed off has spoken in a disrespectful manner. The lip likewise appears in figures. It can describe the tip of a problem or an edge of an object. We commonly smack our lips to express satisfaction, particularly at the thought of some savory dish. If we keep a stiff upper lip, we display courage or steadfastness in the face of danger, pressure, or difficulty. A father who tells his child, I dont want any of your lip, may be reminding him or her that he will stand for no disobedience or disrespect. The tongue can describe a language or a distinctive shape, such as a narrow strip of land protruding into water. Shoes are said to have a tongue. The tongue also is used in various matters involving speech. If we bite our tongue, we refrain from speaking that which we would like to say. If we hold our tongue, we remain quiet, but if we find our tongue, we express our opinion. Something that is on the tip of my tongue, may indicate that I cannot quite recall that which I wish to say. A tongue twister is a phrase that is difficult to say. Someone who is said to speak with a forked tongue is understood to speak deceitfully. A person with a glib tongue talks in a smooth or flattering manner. If someone speaks that which is on everyones tongue, he or she may be expressing a prevailing opinion or simply gossiping. The mother who gives her child a severe scolding is said to give him or her a tongue lashing. Relative to the mouth is the matter of taste. If someone has an appetite or desire for something, he or she is said to have a taste for it. Someone who has good taste has an appreciation for the lovelier or finer things of life, or acts in a decorous manner. The opposite is expressed as acting in bad taste or as being tasteless. The lady who is dressed in good taste does so in a stylish manner or modestly. One can have a taste (or desire) for many things. What pleases a person is to his taste. A certain object, activity, or result may be so desirable or anticipated so strongly that the person can just taste it. Just a taste, however, indicates a small

65 amount of something or a slight experience with something such as a job skill, activity, or condition such as freedom or danger. A person who has tasted freedom, however, has experienced it. Even the teeth appear in contemporary idiomatic speech. Thus the teeth may betray a broad grin or toothy smile. A lady can be so beautifully attired that she is dressed to the teeth. Well-equipped military forces, which are fully prepared for combat, are armed to the teeth. If a speaker casts something in anothers teeth, he slanders or insults him, or possibly issues a public reproach. One can stand firm in the teeth of a storm, a difficulty, or prevailing opinion. If we are absorbed with a field of interest, we have found something we can sink our teeth into. Scriptural Mouths My Mouth Is Filled With Your Praise (Ps. 71:8) The image of the mouth can occur in a number of settings indicating an opening of some kind. Thus we read of the mouth of a well (Gen. 29:3) and the cave (Josh. 10:18, 27), the Jordan River where it enters the Dead Sea (Josh. 15:5), and the ground as it formed a grave for the sinning Korahites (Num. 16:30-32). Elsewhere the grave is called the pit (Ps. 30:1-3), which also has a mouth (Ps. 69:15). The wicked are those whose bones have been scattered at the mouth of the grave (lit., Sheol, the place of the unbelieving dead; Ps. 141:5-7).111 Still other objects are said to have a mouth: a sword (Gen. 34:26), a sack (Gen. 42:27; 43:12; 44:2, 8), a garment (Job 30:18), and a lions den (Dan. 6:17). Even difficult times or situations can be said to have a mouth. Elihu advises Job that God is wooing you from the jaws (lit., mouth) of distress to a specious place free from restriction (Job 36:16). The Mouth As Character A wise mans heart guides his mouth (Prov. 16:23) By speaking of various kinds of mouths, the authors of the Scriptures describe the character of the individual involved. The mouth can bring forth empty (Job 35:16) or foolish talk (Prov. 15:2, 14). The author of Proverbs warns of the mouth of fools: A fools mouth is his undoing and his lips are a snare to his soul (Prov. 18:7). Jesus observed that the things that come out of the mouth come from the heart, and these make a man unclean (Mt. 15:18; cf. Mt. 12:34). Indeed mouths can be corrupt (Prov. 6:12), can spew forth perversity (Prov. 4:24; 8:13), lies (Pss. 63:1; 144:8; Zeph. 3:13), and evil (Prov. 15:28). Such mouths are not trustworthy (Ps. 5:6-9). To be watched carefully are those whose mouths speak with arrogance (Ps. 17:10; cf. Prov. 14:3) or flattery (Prov. 26:28). Far different is the case of the righteous, for the mouth of the righteous man utters wisdom, and his tongue speaks what is just (Ps. 37:30). Their mouths are free of deceit (Isa. 53:9; 1 Pet. 2:22; Rev.14:5) and perversity (Prov. 10:31). Rather, the righteous person fills his mouth with Gods Word (Josh. 1:8). Because of this, he is wise For Sheol as the grave as well as the abode of the unrighteous dead, see Alexander Heidel, The Gilgamesh Epic and Old Testament Parallels (Chicago: University Press, 1963), 171-91.
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66 and his heart guides his mouth (Prov. 16:23). The believers speech is characterized by his praise of God. Yahwehs praise shall continually be in my mouth (Ps. 34:1[2]; cf. 49:3[4]; 51:15[17]; 63:5[6]; 71:15).112 Therefore, his mouth becomes a veritable fountain of life (Prov. 10:11). Indeed, the believer can truly say, He put a new song in my mouth, a hymn of praise to our God (Ps. 40:3). Because believers have experienced the goodness of the Lord, they can say with the psalmist, Our mouths were filled with laughter, our tongues with songs of joy (Ps. 126:2; cf. Job 8:21). By way of contrast, in times of deliverance from trials or personal mistakes they do not open their mouths to claim the credit, for they know that God is the one who has done this (Ps. 39:9). The Mouth As Power It is I will help you speak (lit., be with your mouth) (Ex. 4:12) The mouth can serve as a mighty weapon. Those who are guilty attempt to pervert justice with their words, they condemn the innocent to death. Those who are innocent can defend and deliver themselves by speaking the truth ([Prov] 12:6; 18:7). Careful attention to ones speech is therefore a matter of life and death; the fruits of the mouth are either beneficent or deadly.113 Words from the mouth can serve as evidence (Deut. 19:15; Mt. 18:16) that can trap the one who spoke them (Prov. 6:2). The mouth can also reflect authority. Thus Pharaoh told Joseph, You shall be in charge of my palace and all my people are to submit to your orders (lit., kiss [you] on your mouth; i.e., be obedient to your mouthLXX). Only with respect to the throne will I be greater than you (Gen. 41:40).114 By Pharaohs command Joseph was given extensive authority not only to carry out his program for the food supplies of Egypt but also to be virtually second in command in the land of Egypt. The Bible reports that godly men of old served as Gods authoritative spokesmen through whose mouths came marvelous prophetic words. It was such prophets who spoke of Christs suffering (Acts 3:18; 4:25) and through him, as Davids heir, the deliverance of Gods people (Lk. 1:6971) and the restoration of all things (Acts 3:21) in the end times. Idioms Featuring the Mouth I will fight against them with the sword of my mouth (Rev. 2:16) Direct conversation is said to be mouth to mouth (NIV, face to face), whether between human individuals (Jer. 32:4; 34:3) or between God and man (Num. 12:8). An area could be so crowded that it was said to be filled from one end to the other (lit., from mouth to mouth; 2 Kings 10:21). Judahs king Manasseh was so wicked that he filled Jerusalem from end to end (lit., from mouth to mouth; 2 Kings 21:16). To be told John A. Thompson and Elmer A. Martens, Peh, in New International Dictionary of Old Testament Theology & Exegesis , ed. Willem A. VanGemeren; vol. 3,. (Grand Rapids: Zondervan, 1997), 583. 113 F. Garcia-Lpez, Peh, in Theological Dictionary of the Old Testament, eds., G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Fabry , vol. 11 (Grand Rapids: Eerdmans, 2001), 501. 114 The Egyptian term would be hry-tp n t` r dr.f, chief over the entire land.
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67 to be quiet, however, is set your hand over your mouth (Judg. 18:19; cf. Job 21:5). Out of respect for Job, the chief townspeople at one time refrained from speaking and covered their mouths with their hands (Job 29:9). After his ordeal, a repentant Job said to the Lord, I am unworthyhow can I reply to you? I put my hand over my mouth. I spoke once, but I have no answertwice, but I will say no more (Job 40:4-5). In like manner the psalmists prays to the Lord that he might not speak that which is sinful or evil: Set a guard over my mouth, O LORD; keep watch over the door of my lips (Ps. 141:3). Amazement is sometimes expressed as laying hands on the mouth or shutting the mouth. Thus Isaiah predicted that because they will misunderstand the extensive suffering and later exaltation of Messiah, they people will be astonished and, Kings will shut their mouths because of him (Isa. 52:15). In a still future day when Christ returns in great power and glory, Nations will see and be ashamed, deprived of all their power. They will lay their hands on their mouths (Mic. 7:16). The miraculous deeds will make such an impression, that the heathen nations who see them will stand ashamed, dumb and deaf with alarm and horror . Laying the hand upon the mouth is a gesture expressive of reverential silence from astonishment and admiration.115 Gods Mouth It Is His Mouth That Has Given The Order (Isa. 34:16) Gods speeches to mankind are often recorded as being from the mouth of the LORD (e.g., Jer. 23:16).116 The speeches of the prophets, the Lords servants, are likewise Gods words. For it is God who put the words in their mouths: I have put my words into your mouth and covered you with the shadow of my hand (Isa. 51:16). Indeed, many prophecies are cited as being Gods. For example, And the glory of the LORD will be revealed, and all mankind together will see it. For the mouth of the LORD has spoken (Isa. 40:5; cf. Isa. 58:14). Because of this, the prophets words were authoritative, for they were nothing short of Gods own words: Turn to me and be saved, all you ends of the earth; for I am God, and there is no other. By myself I have sworn, my mouth has uttered in all integrity a word that will not be revoked (Isa. 45:22-23). They were also effective: I foretold the former things long ago, my mouth announced them and I made them known; then suddenly I acted, and they came to pass (Isa. 48:3). C. F. Keil, The Twelve Minor Prophets, in Biblical Commentary on The Old Testament, vol.1 (Grand Rapids: Eerdmans, 1954, 513-14. 116 The people of the ancient Near East commonly conceived of the gods in very human terms including having a mouth. In ancient Egypt the priests performed a daily ritual called the opening of the mouth ceremony by which the god was enabled (magically, spiritually) to partake of the food offerings set before him. See George Posener, A Dictionary of Egyptian Civilization (London: Methuen, 1962), 196; S. Sauneron, The Priests of Ancient Egypt (New York: Grove Press, 1960), 78-90. In ancient Mesopotamia the god Illil could be invoked to open his mouth and bring judgment to an offending party. See G. R. Driver and John C. Miles, The Babylonian Laws, vol. 1 (Oxford: Clarendon Press, 1960), 100, 101. In ancient Ugarit the death god Mot is said to have a mouth as well as lips, tongue and jaws. See James B. Pritchard, , Ancient Near Eastern Texts Relating to the Old Testament, 3d ed. (Princeton: University Press, 1969), 138.
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68 Thus Gods commands issue from his mouth (Ex. 17:1-2; Num. 3:16; 33:2; Josh. 19:50; 22:9) and are to be obeyed lest his judgment come (Isa. 1:19-20). In such cases the mouth of the Lord can be said to be the vehicle of Gods judgment (Job 15:30). Such was the case for disobedient Israel and Judah (2 Kings 24:2-4; cf. 2 Kings 17:7-20). Indeed, God himself pointed out to his people that because their love for him evaporated all too quickly, I cut you in pieces with my prophets, I killed you with the words of my mouth; my judgments flashed like lightning upon you (Hos. 6:5). Gods word through his prophets predicts that his judgment will come through his servant the Messiah who will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked (Isa. 11:4). This servant of the Lord declares, He made my mouth like a sharpened sword (Isa. 49:2). This One is none other than the Lord Jesus Christ who will overthrow the lawless one, the antichrist with the breath of his lips (2 Thess. 2:8) and whom the apostle John sees coming on a white horse and out of his mouth comes a sharp sword with which to strike down the nations (Rev. 19:15). But Gods mouth is not always associated with his judgments. From his mouth men learn knowledge and wisdom for living, For the LORD gives wisdom, and from his mouth come knowledge and understanding (Prov. 2:6). At times that wisdom comes in the form of wise sayings transferred from one generation to another. Thus the psalmist Asaph pleads with his hearers to hear his words: I will open my mouths in parables, I will utter hidden things, things from of oldwhat we have heard and known, what our fathers have told us the praiseworthy deeds of the LORD, his power, and the wonders he has done (Ps. 78:2-4). Matthew sees in these words an analogy to Jesus teaching and ministry (Mt. 13:35). Although his teachings might seem obtuse to the masses, the hidden things, or parables, are the hidden treasure of the kingdom. One finds and gains the kingdom by understanding the parables; but to false disciples, who are ignorant their meaning stays hidden.117 Yet it is through the mouth of the Lord that knowledge of Gods will (Lev. 24:12) and an understanding of the flow of history are perceived (Jer. 9:12-16). The Believers Mouth With My Mouth I Will Make Your Faithfulness Known (Ps. 89:1) Because the words of the mouth of God are authoritative (Isa. 62:2), they provide sustenance and true living (Deut. 8:3; Prov. 30:6; Mt. 4:4). Therefore, the wise believer will speak learned words of wisdom (Ps. 49:3; Prov. 10:31)words that contain truth and righteousness (Prov. 8:7-8). The believers speech is to be filled not only with wisdom but faithful instruction (Prov. 31:26). Moreover, the believer knows that the words of Gods mouth are to be obeyed (Deut. 30:14-15), remembered (Ps. 105:4-5), and treasured (Ps. 119:72). In that regard Job declares, I have not departed from the commands of his lips; I have treasured the words of his mouth more than my daily bread (Job 23:12). As a result the godly believers speech will gain for him good things rather than ruin (Prov. 13:2-3). Above all, the believer should spend time with God in prayer (Ps. 54:2) and be ready to share Gods Word (Ex. 13:9; cf. 1 Pet. 3:15). By these he may prove to be a source of help to those who are perishing (Prov. 12:6). The mouth of the believer should
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Robert H. Gundry, Matthew (Grand Rapids: Eerdmans, 1982), 270.

69 be ready to share the good news of salvation in Christ Jesus (Acts 15:7) in order that those who know him not may confess their sin and accept Christ as Savior and Lord. Thus Paul says, If you confess with your mouth, Jesus is LORD, and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved (Rom. 10:9-10). In every way, then, the faithful believer should always be ready to share and live out Davids prayer: May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my rock and my redeemer (Ps. 19:14). Scriptural Lips O Lord, Open My Lips (Ps. 51:15) The lip figures prominently in the Scriptures as the organ of speech (e.g., Num. 30:12; Deut. 23:23; Job 13:6; 32:20; 33:3). Many types of lips are mentioned in the Bible. There are lips of fools (Prov. 18:6) and of the wise (Prov. 15:7). The lips of the fool contain no knowledge (Prov. 14:7) but those of the wise preserve knowledge (Prov. 5:2). The lips can be categorized as to whether they are used negatively or positively. To the former category belong lips that are evil (Prov. 17:4), deceitful (Ps. 17:1; Prov. 24:28), lying (Pss. 31:18; 120:2; Prov. 12:22; Isa. 59:3), poisonous (Ps. 140:3; Rom. 3:13), arrogant (Prov. 17:7), and unclean (Isa. 6:5). Such lips can be filled with trouble (Ps. 140:9) and deceitful flattery (Ps. 12:2-3). Particularly to be avoided are those that are filled with evil fervency (Prov. 26:23) such as those of the adulterous (Prov. 5:3). In the latter category are lips that have been purified (Zeph. 3:9), for they belong to the righteous, those who know what is fitting (Prov. 10:32). Such lips are honest (Prov. 16:13) and truthful (Prov. 12:19). They are filled with graciousness (Ps. 45:2; Eccl. 10:12), great joy (Job 8:21; Ps. 71:21), and praise (Ps. 119:171) and glory to God (Ps. 63:5). Since there are lips that can be described negatively and positively, it may be expected that the actions that are associated with them share the same qualities. And such indeed proves to be the case. One can sin (Prov. 12:13) or not sin (Job 2:10) with the lips, tell lies (Isa. 59:7), and speak arrogantly (Ps. 12:4), rashly (Num. 30:6; Ps. 106:33), or corruptly (Prov. 4:24). Mocking behavior can be described as separating with the lip (Ps. 22:7) and arrogant, sinful talk can be likened to swords, which come from the lips; See what they spew from their mouthsthey spew out swords from their lips (Ps. 59:7). A day will come, however, when the false religionists who seem to be wise will cover their faces (lit., lips) because they receive no answer from God (Mic. 3:7). The lips can also be a positive influence (Song 4:11). By the proper use of the lips a person may find nourishment both for personal growth (Prov. 18:20) and the good of others (Prov. 10:21). Because his lips are filled with wisdom (Prov. 10:13) and knowledge (Prov. 20:15), he can impart knowledge to others (Prov. 15:7), thus providing proper instruction (Prov. 16:23). It is especially true that rulers should make wise and just decisions (Prov. 16:10). The lips should thus be those that have confessed sin and therefore found grace in Gods sight. Then a person can offer the fruit of his lips (Hos. 14:2), even praise to the

70 Lord (Ps. 51:15). Such a person will keep wickedness from his lips (Job 27:4) and experience the joys of success through answered prayer (Ps. 21:2). Gods Lips He Will Strike The Earth With The Rod Of His Mouth (Isa. 11:4) In a few texts God is also said to have lips. Thus Zophar unfairly chides Job as follows: Oh how I wish that God would speak, that he would open his lips against you and disclose to you the secrets of true wisdom, for true wisdom has two sides. Know this: God has even forgotten some of your sin (Job 11:5). Because Gods people were unresponsive to his revelation and unfaithful to his teaching, they were to suffer punishment at the hands of a foreign people. Thus Isaiah reports, Very well then, with foreign lips and strange tongues God will speak to this people (Isa. 28:11). When next God appears to Israel, it will be to a repentant and redeemed people. At that time they will rejoice in his coming and the unbelieving nations of this world will be judged so severely that it will resemble a terrible storm: See the Name of the LORD comes from afar, with burning anger and dense clouds of smoke; his lips are full of wrath, and his tongue is a consuming fire. His breath is like a rushing torrent rising up to the neck. He shakes the nations in the sieve of destruction; he places in the jaws of the peoples a bit that leads them astray. And you will sing as on the night you celebrate a holy festival; as when people go up with flutes to the mountain of the LORD, to the Rock of Israel (Isa. 30:27-29). This will happen at the end of earths history when Gods servant, the Messiah, will come. As our opening scriptural quote declared, he will strike the earth with the rod of his mouth; with the breath of his lips, he will slay the wicked (Isa. 11:4). The Believers Lips My Lips Will Shout For Joy (Ps. 71:23) The thoughtful believer should not only follow the positive course of wisdom and righteousness mentioned above, but will pray for Gods direction and enablement in his life: Set a guard over my mouth, O LORD; keep watch over the door of my lips (Ps. 141:3). That is because all the lips in Scripture appear in the context of a righteous God who loves true words and hates false ones, and who evaluates what comes from the lips according to what is in the heart.118 Believers should be wary of those who would lead them into wickedness (Prov. 5:3) and be careful to evaluate wisely the words of even those who seem to be close friends (Mic. 7:5). All of this believers can do if they hold to the standards of Gods Word (Ps. 17:4). Not only should they practice those standards but pass them on to others (Deut. 31:19). Like David of old, believers should find their full satisfaction in glorifying and serving the Lord: Because your love is better than life, my lips will glorify you. My soul will be satisfied with the richest of foods; with singing lips my mouth will praise you (Ps. 63:3, Leland Ryken, James C. Wilhoit, and Tremper Longman, III, eds., Lips, in Dictionary of Biblical Imagery (Downers Grove: InterVarsity, 1998), 515.
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71 5). They should live consistent lives before God (Jer. 17:16-17) and like faithful shepherds, live so as to represent the Lord well, rejoicing in his goodness to us in Christ Jesus (Heb. 13:15). Scriptural Tongues The Tongue Of The Wise Commends Knowledge (Prov. 15:2) Another prominent feature of the face found in the Bible is the tongue. The chief words for tongue in the Old and New Testaments occur well over one hundred times, often in a figurative sense. The tongue is at times employed in the sense of a language, whether human (e.g., Esth. 1:22; Isa. 28:11; Acts 10:46; 1 Cor. 14:28; Rev. 10:11) or angelic (Isa. 13:1). The tongue can also signify a small body of water projecting from a larger one, such as a bay (Josh. 15:2, 5). Thus Isaiah prophesies, The LORD will dry up the gulf [lit., tongue] of the Egyptian sea; with a scorching wind he will sweep his hand over the Euphrates River. He will break it up into seven streams so that men can cross over in sandals (Isa. 11:15). As he had done in the past (Ex. 14:21-22), so once again in the future the Lord will dry up the waters before the returning exiles of Israel from the lands into which they had been scattered. The tongue can also be likened to a wedge of gold (Josh. 7:21) or the shape of fire (Isa. 5:24). Such occurred on the day of Pentecost when what seemed to be tongues of fire that separated and came to rest on those gathered together in one place in Jerusalem (Acts 2:3). The fire represented the divine presence (cf. Ex. 3:2-3; 13:21; 24:17; 40:38) and the tongue-like shapes, which separated and fell on those gathered, possibly spoke of the divine message expressed in the many languages of the people represented there. Fire purifies by consuming the evil . Here however it is rather the light of divine inspiration. For it appears in the form of tongues and its effect is speech.119 Like the mouth and the lips, the tongue may be employed in a negative or positive way. Bad Tongues Their tongue is a deadly arrow; it speaks with deceit (Jer. 9:8) The tongue can be used for evil purposes (Ps. 34:13). Crafty tongues (Job 15:5) speak for sinful reasons (Ps. 39:1) such as: lying (Ps. 109:2; Prov. 6:17; 12:19; 26:28; Jer. 9:3) and deceit (Pss. 50:19; 52:2; 120:2-3; Mic. 6:12; Zeph. 3:13), perversion (Prov. 10:31) and all sorts of mischief (Ps. 10:7). The tongue can be employed in many unjust ways (Job 6:30) such as slander (Ps. 15:3; Prov. 25:23), and false accusation (Isa. 54:17) or be used unethically such as in flattery (Ps. 5:9; Prov. 28:23) and insolence (Hos. 7:16). Poor behavior is especially prominent in the malicious and hateful gesture of sticking out the tongue (Isa. 57:4), as well as the beguiling speech of the adulterous (Prov. 6:24; cf. Prov. 2:16; 5:3).

Richard B. Rackham, The Acts of the Apostles, 14th ed. (London: Methuen & Co., 1951), 19.

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72 A bad tongue can be described as a sharp sword (Ps. 64:3).120 The psalmist complains to the Lord, I am in the midst of lions; I lie among ravenous beastsmen whose teeth are spears and arrows, whose tongues are sharp swords (Ps. 57:4). The tongue can also serve as a deadly arrow, which speaks with deceit (Jer. 9:8) or as a stinging whip that brings a hostile accusation (Job 5:21) or be likened to a venomous snake (Ps. 140:3). In all of the above the tongue serves as a source of wickedness (Isa. 59:3). In sum, it may be said, The tongue is a small part of the body but, it makes great boasts . The tongue also is a fire, a world of evil among the parts of the body . No man can tame the tongue. It is a restless evil, full of deadly poison (Jas. 3:5-8). Good Tongues The tongue that brings healing is a tree of life (Prov. 15:4) In stark contrast to its inappropriate or sinful uses the tongue can speak sweetly (Song 4:11). A righteous tongue can be as precious as choice silver (Prov. 10:20). It can speak wisely (Prov. 15:2) and with justice (Ps. 37:30). Though it may speak gently, it can break a bone (Prov. 25:15; cf. Prov. 15:1). A truly wise person has a tongue that brings healing (Prov. 12:18), and is filled with godly wisdom and faithful instruction (Prov. 31:26). Because of the Lords goodness and faithfulness, the tongue can be happy and burst forth into joyful song (Ps. 126:3) founded on genuine hope (Acts 2:26). Although Gods people will some day bask in the righteousness that God has provided (Isa. 45:23-25), unbelievers will know the agony of everlasting separation from God in a place where the tongue feels as though it is on fire (Lk. 16:24). How important it is, therefore, to know and confess now what every person will surely come to acknowledge; indeed every tongue shall confess that Jesus Christ is Lord, to the glory of the Father (Phil. 2:11). Gods Tongue His Tongue Is A Consuming Fire (Isa. 30:27) It is the mouth and lips that are customarily used of God rather than the tongue.121 Nevertheless, as the above citation from Isaiah declares, the future judgment of the nations, however, is said to be accomplished by the awesome power of God and his fiery tongue: See the Name of the LORD comes from afar, with burning anger and dense clouds of smoke; his lips are full of wrath, and his tongue is a consuming fire (Isa. It is of interest to note that the tongue and sword occur together in the wellknown Hadad Inscription. There the assumed author, one Panamuwa, the king of Ya`udi boasts: I cut off war and slander (lit., sword and tongue) from the house of my father. See K. Lawson Younger, Jr., ed., The Hadad Inscription, in The Context of Scripture, vol.3 (Leiden: Brill, 2002), 156. For the full text of the inscription and the commentary, see H. Donner and W. Rllig, Kanaansche und Aramische Inschriften vol .1 (Wiesbaden: Otto Harrassowitz, 1966), 309-11; see also vol. 2, 214-23. 121 In the Egyptian Memphite Theology the god Ptah was considered the head of the Ennead (or nine gods) and was considered to be the tongue of the other eight gods. It is Ptah, the very great, who has given [life] to all the gods and their kas through this heart and through this tongue. See Miriam Lichtheim, Ancient Egyptian Literature, vol. 3 (Berkeley: University of California Press, 1980), 54.
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73 30:27). The tongue here is used metaphorically, likening Gods coming in judgment to that of a terrible storm, which includes heavy wind, cloudbursts, hail, thunder and lightning. As for the imagery of the lips and tongue, J. Oswalt points out, While it is undoubtedly true that the imagery of thunder and lightning plays a part here, it is also clear that the OT writers considered that the decree of the God who speaks was ultimately the power which held all things together and which could plunge all things into dissolution.122 At this point we must pause and note that in several biblical passages the mouth, lips, and tongue are used interchangeably or in combination with one another to represent the character, attributes, or actions of the whole person. Thus the combination of tongue and mouth may be noted numerous times. Psalm 126:2 is typical: Our mouths were filled with laughter, our tongues with songs of joy. Likewise, the tongue and lips occur frequently in parallelism. For example, the psalmist prays, May my lips overflow with praise, for you teach me your decrees. May my tongue sing of your word, for all your commands are righteous (Ps. 119:171-72).123 The occurrence of the mouth and lips together is also common enough, as we noted in Psalm 141:3: Set a guard over my mouth, O LORD; keep watch over the door of my lips.124 All three organs of speech can be attested in combination together as well. Thus David in his great penitential psalm prays, Save me, from bloodguilt, O God, the God who saves me, and my tongue will sing of your righteousness. O LORD, open my lips, and my mouth will declare your praise (Ps. 51:14-15). Here, based upon Gods gracious forgiveness of his past sins, David promises the Lord that he would testify of Gods righteousness. As C. B. Molle observes, the righteousness of God is not just that tempered by grace and changed into mercy or that bestowed upon the sinner by grace but that attribute of God by virtue of which He gives everyone his dues.125 A. R. Faussett adds, The ground on which it is righteous that God should forgive the penitent is the atonement and righteousness of Christ, less clearly shadowed forth in the Old Testament but revealed fully in the New Testament.126

Johm N. Oswalt, The Book of Isaiah Chapters 1-39 (Grand Rapids: Eerdmans, 1986), 566. See further, Mitchell Dahood, Ugaritic-Hebrew Parallel Pairs, in Ras Shamra Parallels, ed. Loren R. Fisher, vol.1 (Rome: Pontificium Institutum Biblicum, 1972), 368. 124 Note also the wise counsel in this Akkadian admonition: Let your mouth be controlled and your speech guarded; Therein is a mans wealthlet your lips be very precious. See Walter G. Lambert, Babylonian Wisdom Literature (Oxford: Clarendon, 1960), 101. 125 C. B. Molle, The Psalms, in Langes Commentary on the Holy Scriptures, vol. 5 (Grand Rapids: Zondervan, reprint edition, 1971), 327. 126 A. R. Faussett, Job-Isaiah in A Commentary Critical Experimental and Practical on the Old and New Testaments, vol. 3 (Grand Rapids: Eerdmans, reprint edition, 1948), 214.
123

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74 Davids proclamation of Gods righteousness is a sincere one. He emphasizes his total dependence upon God. Although his tongue will sing of Gods righteousness, it is only because God has first opened his lips and enabled his mouth to declare Gods praise. God acts graciously toward the penitent, and the penitent is enabled to respond.127 The image of God-enabled praise is thus heightened by the three organs of speech: the loosened tongue, the opened lips, and the words of the mouth, the three together emphasizing that David personally will respond to Gods gracious dealing with him. Therefore, it is certainly likely that the image of the tongue as well as the mouth and lips, can be felt in Gods communications to mankind in passages where God is portrayed as speaking. The Scriptures often affirm that the revelation contained in them comes ultimately from the Lord: Thus says the LORD. The Bible records that God often spoke to various ones; for example, to Abraham (Gen. 12:1; Lk. 1:55), to Moses (Ex. 6:2; 40:1), to Moses and Aaron (Ex. 6:13; Lev. 15:1), to Israel (Deut. 5:4, 22), to Joshua (Josh. 1:1), to Samuel (1 Sam. 3:17), to David (1 Kings 5:5) and his prophet Gad (1 Chr. 21:9), to Solomon (1 Kings 11:11), to Hezekiah (2 Chr. 32:24), to Ahaz (Isa. 7:10), and to Gods prophets (Isa. 8:5; Jer. 1:9, 11; Ezek. 3:4; Hos. 1:4; Am. 7:8; Jon. 4:4; Heb. 2:2). God also spoke to Simeon (Lk. 2:26), the Lords disciples (Mt. 17:5), Paul (Acts 9:5-6), Peter (Acts 10:19), and to the apostle John (Rev. 1:17-18). Many sections of the Old Testament record Gods words through his prophets whom he called (Ezek. 2:1) and empowered (Jas. 5:10). Through them he spoke messages of coming judgment (Jer. 46-51), not only against the unbelieving nations (Ezek. 25:3) and cities (Nah. 1:1) but also against his own people Israel (Am. 3:1). He also sent messages of encouragement and consolation (Isa. 7:7; 10:24; 28:16; 43:1; 44:2; 49:7; 66:12), of restoration and salvation (Isa. 44:24; 49:8; Jer. 30:2, 18; 31:23; Ezek. 36:33; 37:12, 21; 39:25).128 Above all, when the Lord is said to be speaking, it is an authoritative message (1 Kings 17:2-4). Such is often delivered with great power as at the creation (Gen. 1:3) but at other times in a gentle whisper (1 Kings 19:12). It has been calculated that the formula and God said appears 3808 times in the Old Testament alone. Such repetition gives the readers of the Bible assurance that the Scriptures are indeed the words that God has revealed through chosen human authors. Whether by mouth, lips, or tongue, the Lord has spoken! And as Jesus affirmed, Gods Word provides a life changing opportunity (Jn. 6:63). Indeed All Scripture is God breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (2 Tim. 3:16-17). The Believers Tongue My Tongue Will Tell Of Your Righteous Acts (Ps. 71:24) Of all people, believers must be those who have learned to control their tongues (Jas. 1:26; 3:9-10). They are to be those who keep their tongues from evil and their Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel, 2003), 201. 128 Jerome A. Lund, `mr in New International Dictionary of Old Testament Theology & Exegesis, ed., Willem A. VanGemeren, vol. 1 (Grand Rapids: Zondervan, 1997), 445.
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75 lips from evil speech (1 Pet. 3:10). The person whose tongue is filled with Gods Word (2 Sam. 23:2) and lives in close communion with the Lord will know how to speak wisely (Prov. 16:1). The believer will realize that reckless words pierce like a sword, but the tongue of the wise brings healing (Prov. 12:18). The proper use of the tongue can provide a life-changing experience for those to whom its words are addressed (Prov. 15:4) but a tongue that speaks empty words is devoid of genuine sincerity and love, and is of little value. Therefore, Let us not love with words or tongue but with actions and in truth (1 Jn. 3:18). If, then, we have tasted that the Lord is good (Ps. 34:8) and know that his Word is powerful and authoritative and effective (Ps. 119:103), we can be sure that we can find spiritual nourishment and direction for life in it (1 Pet. 2:1-3). Further, because we know that Jesus Christ has tasted death for everyone (Heb. 2:9) and that having believed on him we shall never taste death (Jn. 8:51-52), our lives need not be tasteless (Mt. 5:13). Because we know that every tongue will confess to God (Rom. 14:11) and everyone will stand before Gods judgment seat, we should be concerned to carry the Gospel message to all so that they may confess their sins and receive Christ as Savior (cf. Rom. 10:9-11). Because who God is and all that he has done, our tongues should be filled with praise to God for his righteousness (Ps. 35:28; 51:14) and with songs of joy (Ps. 126:2). Perhaps we may even be among those who use their tongues to join in that grand heavenly chorus, The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever (Rev. 11:15). Wrapping It Up He Will Yet Fill Your Mouth With Laughter (Job 8:21) Bildads aphoristic observation to Job is a reminder that mouth, tongue, and lips are often use interchangeably or in combination with one another. For he goes on to say, And your lips with shouts of joy. Let us examine further what we have learned concerning the mouth, lips, and tongue. In connection with the scriptural teaching concerning God, we noted that Gods mouth appeared prominently in connection with his divine revelation, whether in his own speeches or those of his prophets. From his life mouth come words of advice for wise living, including his revealed standards for a godly life. We also noticed that whether by mouth, lip, or tongue, God is seen to pronounce judgment against sin and rebellion. This is felt especially in the pronouncements of Gods judgment that will culminate earths history. In connection with the events that accompany that judgment we read of his awesome power and just dealing with mankind. We also saw the interchangeable use of mouth, lips, and tongue in connection with Gods speaking. In all such cases the word of the Lord is authoritative. The cumulative effect of these contexts is to demonstrate that the Holy Bible is the inspired revelation of God. Therefore, its teachings are to be accepted and followed. In passages where Gods mouth is featured the believer understands that Gods words are to be obeyed and his standards reflected in his daily living before God. Whether in mans initial confession of sin and turning to Christ or in his communion with God, mans mouth is to be used in such a way as to be pleasing in Gods sight. We recall also that all three of these facial features are associated with speaking. Words of truth, righteousness, and spiritual wisdom should especially come

76 from the believers mouth. Likewise, the believers lips should be filled with praise and glorification of the Lord, and his tongue should serve positive purposes. The believer must learn to control his tongue, keeping it from evil speech. Rather, his tongue should be exercised with matters such as confession of sin and praise to the Lord. The word of God and the Gospel message should also find their place on the believers tongue. Like David of old, his tongue should sing of Gods righteousness; with open lips his mouth should declare Gods praise (Ps. 51:14-15). As believers who live out our lives faithfully before the Lord, may we keep our tongues from evil and our lips from deceit (1 Pet. 3:10). May we speak always with the realization that whatever we say, we speak in the presence of God (2 Cor. 2:17). As an interesting aside, it may be recalled that in instructing drama players how to speak and act properly before the king, (Hamlet, 3:2:1) tells them, Speak the speech, I pray you, trippingly on the tongue. Thus they were instructed to speak easily yet humbly in the kings presence. Believers are reminded that, in a far greater way, we speak and conduct our lives before the King of kings. May our speech therefore always be with grace (Col. 4:6), accompanied by words that are beyond reproach (Tit. 2:8). Let us always say that which is true (Eph. 4:25) and in harmony with sound doctrine (Tit. 2:1)and always in love (Eph. 4:15). As we gather together from time to time in Christian fellowship may we be careful to follow Pauls admonition: Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ (Eph. 5:19). Indeed, believers can and should sing praises to the Lord (Ps. 92:1) for all his wonderful acts (1 Chr. 16:9; Pss. 92:4; 138:8). For by his great might and strength (Pss. 21:13; 81:1) he has given his people victory over their enemies (Ex. 15:1, 21; Ps. 20:5). Therefore, his name is to be exalted, honored, and praised (Pss 61:8; 68:4) because he has vindicated and redeemed his own (2 Sam. 22:50; cf. Rom. 15:9). Accordingly, all believers everywhere can sing a new song (Pss. 33:3; 96:1; 98:1; Isa. 42:10). They can rejoice with thanksgiving (Ps. 14:7) and sing joyfully (Pss. 71:23; 132:9), whether in the assembly (Pss. 22:22; 100:2; 107:22) or individually (Ps. 63:5). They can tell of his love in the morning (Ps. 59:16). Throughout the day they may sing of his goodness (Pss. 13:6; 135:3), lovingkindness (Ps. 89:1), and righteousness (Pss. 7:17; 51:14). Even at night Gods great salvation will often be remembered (Ps. 149:5; cf. Ps. 63:7). Believers are to sing praises from their whole soul (1 Cor. 14:15). Not only for that God has done but for who he is, believers should go on singing the Lords praises and remain ever close to him (Ps. 63:5-8). May the psalmists heartfelt declaration be ours: I will sing to the LORD all my life; I will sing praise to my God as long as I live (Ps. 104:33).. Above all, may we be quick to share the word of God with courage (Phil. 1:14), ever ready to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect (1 Pet. 3:15). May we always be ready in bold witness for the Lord to spread the good news of salvation in Jesus Christ (Eph. 6:19). As we consider the various aspects and features of the face, let us follow the psalmists admonition:

77 Give thanks to the LORD, call on his name; make known among the nations what he has done. Sing to him, sing praise to him; tell of all his wonderful acts. Glory in his holy name; let the hearts of those who seek the LORD rejoice. Look to the LORD and his strength; seek his face always (Ps. 105:1-4). As we sing the following familiar words to the hymn penned so long ago by Frances Havergal, may we do so from the heart: Lord, speak to me, that I may speak in living echoes of Thy tone; As Thou hast sought, so let me seek Thy erring children lost and lone.129

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Frances R. Havergal, Lord, Speak to Me, That I May Speak.

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CHAPTER SIX The Apple Of My Eye (Ps. 17:8)

The figurative use of eyes is evident in the picture of the eyes of the glorified Jesus Christ that begins the book of Revelation, for his eyes are like blazing fire in the midst of the lampstands (Rev. 1:14). Eyes and sight are frequently used in figures of speech throughout the Bible and in our everyday lives, indicating how we perceive God. When our attention is attracted to something remarkable, we call it eye-catching, or an eye-opener. When we watch something carefully, we are said to keep our eye on the ball, or are asked to keep our eyes peeled for the object we seek. When a person is skilled at a task, he is said to have an eye for it, as when an interior decorator has an eye for color. In the Bible the eye is the organ of perception, and perception involves more than physical sight. Eyes and sight are often used figuratively to indicate understanding or ignorance. When we understand a point that a teacher makes, we say, Oh, I see now. When we do not plan ahead, we are said to be short-sighted, or conversely when we do plan strategically, we are far-sighted. When we ignore an action, we turn a blind eye toward it, and when we disapprove of an action, we take a dim view of it. When we supervise a project, we take oversight of it. Eyes and mental understanding are frequently associated in the Bible and in secular literaturesalong with light (knowledge) and dark (ignorance). The blind poet John Milton asked God to shine [his light] inward and the mind through all her powers / Irradiate so that he might have the wisdom to write his great poem, Paradise Lost (3. 5253).130 In Nathaniel Hawthornes dark tale of life in Puritan New England, Young Goodman Brown, darkness is associated with evil. The newlywed Young Goodman Brown ventures into the deep dusk in the forest to meet with the devil in the darkest part of the woods.131 Likewise in Hawthornes The Scarlet Letter, sin is concealed by the night until finally in the bright light of day the minister, Arthur Dimmesdale (note the darkness of sin suggested by the name), confesses his sin in public before everyone. So it is with J. R. R. Tolkien in The Lord of the Rings; the evil Sauron is surrounded by thick darkness. And when the prophet Isaiah speaks of the time when the Lord will reveal Messiah to them, he writes, The people walking in darkness have seen a great light (Isa. 9:2). In all these instances, knowledge and wisdom are associated with sight, ignorance and sin with darkness. Eyes find their way into our descriptions of objects and natural phenomena as well. When we track a hurricane, we send meteorologists into the eye of the storm, the calm center around which the winds swirl. When we thread a needle to sew, we thread it through the eye of the needle. Potatoes have eyes which can be planted, and one of
130

John Milton, Paradise Lost (London: Longmans, Green and Co., Ltd, 1968),

564. Nathaniel Hawthorne, Young Goodman Brown in The Novels and Tales of Nathaniel Hawthorne, ed. Norman Holmes Pearson (New York: The Modern Library, 1937), 1034.
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79 the fine cuts of beef is known as the eye of round. We have a pair of teeth we call the eyeteeth. And when we speak to someone face-to-face, we do so eyeball-to-eyeball. When C. S. Lewis talked about reading literature, he said reading allows us to see with others eyes.132 We see eyes everywhere, as it were, and that is not surprising, for the physical eye is arguably one of the two most important sense organs, along with the ear, we possess. Figurative Uses Of The Eye In The Ancient Near East Ancient Egypt In addition to the many references to the eye as a physical organ, many texts reveal that the eye played a prominent role figuratively in Egyptian religion and mythology. Eye became a metaphor for the sun, which was the formal cause of creation. It was for the sun that space was created ant Atum, the sun god, gave birth to the other most ancient deities. In time Re replaced Atum as the active sun god in Egyptian mythology. Then the sun itself was termed the Eye of Re, while the moon was called the Eye of Horus (great heroic falcon god). Egypt itself was called the Eye of Re and by his two eyes Re illuminated the entire land. The Eye of Res judgment was also against his enemies.133 In human affairs the term every eye (irt nb) meant everyone.134 In the political realm the epithet eyes of the King of Upper Egypt could sever as an honorific title of high officials.135 In a well-known poem a lovesick youth cries, When (I) see her, then (I) am well. If she opens her eye, my body is young (again).136 In yet another poem he praises his love with these words: She casts the noose on me with her hair, She captures me with her eye.137 In the business realm an honest measure was known as the eye of Re: Beware of disguising the measure so as to falsify its fractionsMeasure according to its true sizeThe bushel is the Eye of Re.138

C. S. Lewis, An Experiment in Criticism (Cambridge: Cambridge University Press, 1995), 141. 133 See James P. Allen, From Coffin Texts Spell 76, in The Context of Scripture, eds. William W. Hallo and K. Lawson Younger, Jr., vol. 2 (Leiden: Brill, 2000), 1:37. 134 Robert O. Faulkner, A Concise Dictionary of Middle Egyptian (Oxford: At the University Press, 1962), 25. 135 See F. J. Stendebach, in Theological Dictionary of the Old Testament, (eds. G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Fabry, vol. 11 (Grand Rapids: Eerdmans, 2001), 29. 136 John A. Wilson, Love Songs, in Ancient Near Eastern Texts, 3rd. ed., ed. James B. Pritchard (Princeton: Princeton University Press, 1969), f469; see also Michael V. Fox, Papyrus Chester Beatty I, in The Context of Scripture, vol. 1, 129. 137 Miriam Lichteim, Ancient Egyptian Literature, vol. 2 (Berkeley: University of California Press, 1976), 187. 138 Ibid.,157.

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80 Ancient Mesopotamia In the language and culture of ancient Mesopotamia a bright eye indicated a happy face, while a sharp eye indicated intelligence. An evil eye, however, could denote anger or the intention to do harm. Thus both pleasure and displeasure could be expressed by the eye. Someone who has won favor is described as pleasing to the eye of PN. Goodwill and the like are indicated by the expressionraising of the eyes.139 A very brief time could be called the twinkling of an eye.140 Idiomatic expressions employing the eye include watching (keeping an eye) on someone and the indication of knowledge: I did not do anything without the knowledge (lit., in the eye) of my lord.141 In the mythology associated with Mesopotamian religious beliefs Marduk defeated the sea goddess Tiamat and afterwards, He [Marduk] made the Euphrates and Tigris rivers flow from her [Tiamats] eyes.142 The moon god Sin was termed the Eye of Heaven and Earth. Despite their frightening appearance, the gods could nonetheless extend a kindly eye toward some people: The kindly eyes of the god will eeek out the man again and again.143 In Ancient Ugarit In the language and culture of the ancient Canaanite city of Ugarit the eye served in familiar idioms. In the well-known Aqhat Epic the noble Danel the Rephaite judged the cases of widows, presided over orphans hearing. Then he raised his eyes and looked: a thousand fields, ten thousand acres at each step, he saw Kothar coming, he saw Hasis approaching.144 Between the eyes indicated the forehead. Thus in his victory over the sea god Yamm Baal whirled his club in his hand and letting it go, it struck Prince Sea on the skull, Judge River between the eyes.145 Figurative Uses Of The Eye In The Scriptures One Thing I Do Know. I Was Blind But Now I See (Jn. 9:25)! The Physical Eye Every eye will see him (Rev. 1:7). The first instance of the eye in Scripture is simply as a physical organ, the organ of sight. When Job laments his condition to his friends, he says, My eyes have grown dim with grief; my whole frame is but a shadow (Job 17:7). The eye here reflects the Stendebach, Theological Dictionary of the Old Testament, 30. G. R. Driver and John C. Miles, The Babylonian Laws, vol. 2 (Oxford: Clarendon, 1960), 100, 101. 141 Erica Reiner, Chicago Assyrian Dictionary 1 (Chicago: The Oriental Institute, 1960), 156. 142 Ibid., 154. 143 Ibid., 155. 144 Michael D. Coogan, Stories from Ancient Canaan (Philadelphia: Westminster, 1978), 35; see also the examples in G. R. Driver, Canaanite Myths and Legends (Edinburgh: T. & T. Clark, 1956), 58, 59; 60, 61. 145 Coogan, Stories, 89.
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81 oppression that the body feels. Likewise, Jeremiah laments the fact that Judah will not listen to the warning from God and heed the judgment to come. My eyes will weep bitterly, Jeremiah says, overflowing with tears, because the Lords flock will be taken captive (Jer. 17:7). In Jobs case, the dim eye reflects the physical suffering, and in Jeremiahs situation, the tears signal the spiritual sorrow the prophet has over stiff-necked Judahs rejection of Gods grace. When the psalmist considers the evil and arrogance of those who will not bow to God, he speaks literally of their eyes bulging with fat (Ps. 73:7.146 For the writer of Proverbs, a mischievous person winks with his eyes, causing harm to others (Prov. 10:10). Conversely, those who call out to the Lord for help remain awake at night, with their eyes open (Ps. 77:4). Finally, when Christ returns, every eye will see him (Rev. 1:7). Even in his despair, Job knew that he would see his Redeemer at the end of time with his own eyesI and not another (Job 19:27). The certainty of Christs return is attested to by everyones seeing him with the eyes of their resurrected bodies. These, and many other such references in Scripture, begin with the eye as the organ of physical sight, but they often are extended to express the moral or spiritual attitudes of those they describe. The Eye As An Indicator Of Character Why do you look at the speck of sawdust in your brothers eye and pay no attention to the plank in your own eye? (Mt. 7:3) Often in Scripture, eyes indicate peoples character. Included in these uses are personality traits people possess, as well as their moral condition. As we might expect, the book of Proverbs comments frequently on the character of godly and ungodly people alike. It is the charitable eye of the generous man that indicates his liberality (Prov. 22:9).147 On the other hand, it is the miserly eye of the stingy man that describes his parsimony (Prov. 23:6).148 For the Hebrew, the eye indicates the character of the manin this case, either his generosity or his stinginess. The humble man who is brought low is described in the book of Job as having downcast eyes (Job 22:29).149 In contrast, the arrogance of the proud man is portrayed in his haughty eyes (Prov. 6:17).150 Like the tax collector in the Gospel (Lk. 18:13), the humble man acknowledges his humility by looking down toward the ground, while the proud man lifts his eyes up in arrogance. Indeed, the day will come when the proud will be brought low. Isaiah describes this humbling of the proud with the eyes of the arrogant man [which] will be humbled and Rendered in the NIV, From their callous hearts comes iniquity (Ps. 73:7). Compare Their eye bulges from fatness (NASB), Their eyes swell out through fatness (ESV), and Their eyes bulge out from fatness (HCSB). 147 Lit good of eye. Compare the bountiful eye of the KJV and ESV, and the generous man of the NASB, NIV, and HCSB. 148 Lit evil eye, as in the KJV. 149 F. J. Stendebach in Theological Dictionary of the Old Testament, eds., G. J. Botterweck, H. Ringgren and H-J Fabry (Grand Rapids: Eerdmans, 2004), 11:34. Lit bowed of eyes; compare the cast down of KJV and NASB, and the brought low of NIV. 150 NIV, NASB, and ESV. Compare the proud look of KJV and the arrogant eyes of HCSB.
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82 the pride of the men brought low (Isa. 2:11),151 and the psalmist asks that he not have haughty eyes (Ps. 131:1). Finally, the lustful women of Zion are said to flirtwith their eyes (Isa. 3:16), while Job in contrast vows to make a covenant with [his] eyes not to look lustfully at a girl (Job 31:1). Indeed, Christ teaches that adultery rests in the lustful look even before the act is committed (Mt. 5:27). In the Scriptures it is often in the eyes that the character is expressed. A significant part of a persons character is his moral condition,152 and in Scripture the eye often expresses the moral attitudes of a man. In the Sermon on the Mount, Jesus Christ uses the eyewhether it is full of light or darknessas the symbol of the moral quality of a mans heart (Mt. 5:23-24). In Mere Christianity, C. S. Lewis compares even our feeble attempts at virtue to light and our indulgence in sin to fog.153 And in Joseph Conrads novella, Heart of Darkness, Marlow travels up the Congo River to find himself and, when he does, he sees that his heart is evila heart of darkness within, a heart that no civilized customs can finally sugarcoat or conceal. In our moral lives, we either serve God (light) or Satan (darkness).154 When Christ speaks of hypocrisy and lack of forgiveness, he references the eye again in a classic hyperbole from the gospels, Why do you look at the speck of sawdust in your brothers eye and pay no attention to the plank in your own eye?(Mt. 7.3) Peter speaks of false teachers who infiltrate the church as having eyes full of adultery (2 Pet. 2:14). The eyes truly are the windows to the soul in Scripture, exhibiting the condition of peoples moral character, and Christ often fingers his hearers moral condition with the image of the eye. A final way the Scriptures use eyes is to indicate whether a person is inclined toward God or away from him. When God confirms Joshua as Moses successor, he tells Joshua, Today I will begin to exalt you in the eyes of all Israel, so they may know that I am with you as I was with Moses (Josh. 3:7). In effect, God aligns the spiritual attitudes of the Israelites with his own approbation of Joshua and his anointing of him for his role as leader of Gods people into the Promised Land. Jeremiah uses the eye to confront Gods people when they refuse to respond to the Lords gracious invitations; Jeremiah indicts them as people who have eyes but do not see (Jer. 5:21). They choose not to respond to God. In the gospels, Christ meets the spiritual needs of people, sometimes accompanying the spiritual healing by restoring sight to the blindas he does with the two blind men in Matthews Gospel.155 We should not be surprised at the association of restored physical sight with spiritual healing, for that is exactly what Christ promised to do early in his ministry in Nazareth (Lk. 4:18).

Compare Isa. 5:15. Stendebach, Theological Dictionary of the Old Testament, 11: 34, 36. 153 C. S. Lewis, Mere Christianity (New York: Simon and Schuster, 1996), 95. 154 For a discussion of the darkness theme in the Bible, see R. D. Patterson, Deliverance from Darkness, The Southern Baptist Theological Journal 8 (2004): 74-88. 155 Mt. 9:27-31; note especially in v. 29 the exercise of faith associated with the new eyesight.
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83 At times the Scriptures speak of Gods hardening the hearts of people and causing them not to respond favorably toward his grace as their being blinded by God. Immediately after Isaiah sees the Lord seated on a throne, high and exalted (Isa. 6:1), God tells him, Make the heart of this people calloused; make their ears dull and close their eyes (Isa. 6:10). Through his prophet Isaiah God dulls the peoples understanding so that they do not respond to him in faith. For Isaiah to declare faithfully what he knew to be so would not result in an admission of guilt and a turning to God. Rather, it would bring about a more adamant refusal to recognize need.156 Later, God speaks to Isaiah of his people choosing of their own free will not to respond. They know nothing, God says to Isaiah, they understand nothing; their eyes are plastered over so they cannot see, and their minds closed so they cannot understand (Isa. 44:18). The blind eye in these cases refers to the spiritually-dead person who will not respond to God in faith and gratitude. On the other hand, God often prompts his people to respond to him in faith. In the dramatic story of Balaam and his donkey, the LORD opened Balaams eyes, and he saw the angel of the LORD standing in the road with his sword drawn (Num. 22:31). Likewise, the Lord opens Elishas servants eyes so that he might see the chariots of fire all around him, protecting them from the enemy (2 Kings 6:17). Gods grace is likened to his opening the eyes of his people so they might see what he is doing for them. The eyes in Scripture represent variously the character of a person, his moral condition, or his disposition toward or away from God. The writer of Proverbs reminds us, Ears that hear and eyes that seethe LORD has made them both (Prov. 20:12). We are responsible for how we use our eyesthat is, how we live our lives before the Lord. The Eyes In Reference To God But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love (Ps. 33:18). Sometimes eyes are used in reference to God. Of course God does not have physical eyes as a person has. References to Gods eyes are used as human images to help us understand something about God. The use of anthropomorphisms such as the eyes of the LORD, Allan Harman writes, is used [sic] to teach concerning Gods nature in terms that are intelligible to us.157 In Paradise Lost, John Milton has to find a way to make God the Father visible to his readers, and so he presents God as a character in Book 3. Now had the almighty Father from above, From the pure empyrean where he sits High throned above all highth, bent down his eye, His own works and their works at once to view (3.56-59). J. N. Oswalt, The Book of Isaiah Chapters 1-39 in The New International Commentary on the Old Testament (Grand Rapids: Eerdmans, 1986), 189. 157 A. Harman, `yn, in New International Dictionary of Old Testament Theology and Exegesis, ed. W. A. VanGemeren (Grand Rapids: Zondervan, 1997), 3:388.
156

84 Milton presents God as a king on his throne, looking out over his dominions. He presents him in human form to make him accessible to his readers and to allow him to speak to his son. Because we are not God, then, there are times he needs to be represented to us in human terms. Harman goes on to state, They [that is, the human images of God] are intended to bring God close to human beings in the fullness of his personal revelation.158 Because God is so entirely unapproachable apart from his self-revelation to us, the writers of Scripture speak of him as having human characteristics to help us understand something about him. Anthropomorphisms are used so frequently in Scripture, in fact, that they account for one-quarter of all the references to eyes in the Old Testament.159 What then do the eyes of God teach us about him? Gods Eye As Expressing Omniscience Does he who formed the eyes not see? (Ps. 94:9) The eyes of God teach us first that he is omniscient. In a rhetorical question, the psalmist asks if the one who created everything understands everything. Does he who implanted the ear not hear? the writer asks, Does he who formed the eye not see? (Ps. 94:9) Of course he sees; he sees everything. It is not just things that exist at the present time that God knows about, however, for he knows about everything everywhere without regard to time. Take for instance the fact that God knew us when we were in our mothers womb. Your eyes saw my unformed body, the psalmist declares. He even knows the day of our death before we are born: All the days ordained for me were written in your book before one of them came to be (Ps. 139:16). He knows our beginning and our ending. Gods sight then is not limited by time or place; he sees everything. Of course such omniscience is necessary if he is sovereign, and it is likewise essential for him if he is to know us in Christ before the worlds began, as indeed he does (Eph. 1:4). God sees all physical thingsthings which were, which are, and which are yet to be. Gods omniscience extends beyond seeing mere physical presence, however. Gods sight includes knowledge of the inner thoughts and motives of all people. He knows the nations, for instance, and foresees their plans; he does not allow the rebellious nation to rise up against him (Ps. 66:7). God superintends international affairs in his sovereignty, watching the nations throughout history. Likewise, he turns the kings heart in the way he wishes, thereby effecting his sovereign will in international affairs (Prov. 21:1). Gods eyes on the nations lead him to judge them and even affect and control their decisions. As he knows the nations, so God knows individual people. God knows their innermost thoughts. The eyes of the Lord keep watch over knowledge, the writer of Proverbs states (Prov. 22:12), and he sees if there are any offensive or evil thoughts in us (Ps. 139:24). In these illustrations, Gods eyes represent his righteous judgment of sinful people and nations; his eyes represent his pure justice in the affairs of men. The adulterer is foolish if he thinks God does not see him (Job 24:15), but the righteous enjoy Gods sight, for The eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love (Ps. 33:18). In fact, all living thingswhether they know it or not
158 159

Ibid., 388. Ibid., 388.

85 look to God for their needs to be satisfied: The eyes of all look to you, and you give them their food at the proper time, the psalmist declares (Ps. 145:15). Gods providential care of all people is signified by his eye watching over them. When it comes to discerning evil, it is Gods omniscient eyes that search it out. The eyes of the Lord are everywhere, the writer of Proverbs states, keeping watch on the wicked and good (Prov. 15:3). God distinguishes between right and wrong, and in his sovereign wisdom leads both evil and good people for his purposes. From the beginning he knows the evil of his people. When he warns them not to turn to idols, he states, After you have had children and grandchildren and have lived in the land a long timeif you then become corrupt and make any kind of idol, doing evil in the eyes of the LORD your God,you will quickly perish from the land (Deut. 4:25). God searches out the evil of his people for their own goodthat they may prosper in the Promised Land and enjoy his eternal blessings. God speaks through the prophet Isaiah telling his people to take [their] evil deeds out of [his] sight (Isa. 1:16). It is his eyes that discern the evil and warn his people against it; he does not wish so much as to look on their sin. When God wishes to bless his people and forgive their sins, however, he promises that their past sins will be hidden from [his] eyes (Isa. 65:16)in other words, forgotten entirely. Forgiveness is as if God cannot see the sins of his people; he removes his peoples sins from before his eyes and sees them no more. Gods omniscience is associated with his eyes in the descriptions that Zechariah and John use to symbolize the glorious Lord, especially in his office as redeemer. When the Lord graciously cleanses Joshua to serve as high priest, he announces, I am going to bring my servant, the Branch [i.e. Jesus Christ]. See the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it, says the LORD Almighty, and I will remove the sin of this land in a single day (Zech. 3:9). The stone with seven eyes symbolizes Gods future promise of forgiving grace in Jesus Christ. At the end of history, in the Apocalypse, John writes of a vision in which he sees the reigning Lamb with seven horns and seven eyes (Rev. 5:6-7).160 The Lamb symbolizes the victorious Christ who died for his peoples sins and now reigns as King of kings and Lord of lords. It is the eyes of these images that, among other attributes of God, underscore his omniscience. He sees all of history, all time, every event, individual human hearts, and he brings them all to the glorious foreordained conclusion. Nothing is hidden from his sight (Job 24:1; 1 Cor. 4:5). Gods Eye As Expressing Omnipotence This is an easy thing in the eyes of the Lord (2 Kings 3:18a). It is not just Gods omniscience that is indicated in Gods eyes in Scripture; his omnipotence is sometimes imaged in eyes as well. When God chooses the people of Israel out of the worlds nations, he finds them in a desert landin a barren and howling waste and He shielded him [Jacob] and cared for him; he guarded him as the apple of his eye (Deut. 32:10). Seen against the setting and background of the desert and wasteland, the picture of Israel as the apple of Gods eye shows how gracious his provision for and protection of his people are. The psalmist reminds us, The eyes of the LORD are on the righteous, and his ears are attentive to their cry (Ps. 34:15; also quoted
160

See further, M. F. Unger, Zechariah (Grand Rapids: Zondervan, 1973), 66-68.

86 in 1 Pet. 3:12). Gods omnipotent care for his people and protection of them from their enemies are shown in his eye watching them. The writer of the Chronicles wants us to know that Gods protection of his people is not merely passive guarding, but actively searching. For the eyes of the LORD range throughout the earth, the writer asserts, to strengthen those whose hearts are fully committed to him (2 Chr. 16:9). The Lord seeks out his people and protects them wherever they are. He withholds rain from Moab, yet the valleys are full of water and rain. This is an easy thing in the eyes of the LORD, the writer states, he will also hand Moab over to you (2 Kings 3:18). Gods power extends to all things. If miracles are no problem for the Lord, how can our concerns ever cause him difficulty? It is comforting that Gods omnipotent eye watches over his people. Gods Eye As Expressing His Love The eyes of the LORD are on the righteous and his ears are attentive to their cry (Ps. 34:15). The last figurative use of Gods eye we will consider is its expression of his unfailing love (hesed) for his children. God cares for all his people with the special love of redemption and fatherhood. Called variously Gods mercy (KJV), his unfailing love (NIV, HCSB), lovingkindness (NASB), or his steadfast love (ESV), all these terms relate to Gods hesed, or covenant, love for his people. In promising the land of Canaan to his ancient people, God says, It is a land the LORD your God cares for; the eyes of the LORD your God are continually on it from the beginning of the year to its end (Deut. 11:12). God shows his favor toward his people Israel in the image of his continually watching over the land of promise for them, even before they arrive to inhabit it. He prepares the land for them, allows pagan nations to tend it so that it is not wild when the Israelites arrive to settle it, and fills it with milk and honey for when they do arrive. Inherent in these acts of Gods kindness toward his people is his sovereignty over those nations already living in the Promised Land, for he ultimately disinherits them from the land and settles the Israelites in their places. It takes Gods sovereignty over other nations to secure Canaan for his peopleso powerful and purposeful is his hesed love. The image of Gods eye of unfailing love toward his people Israel is often focused in his blessings on King David. When Davids men trap the sleeping King Saul in the cave and David spares Sauls life, he says to Saul, Behold, as your life was precious this day in my sight, so may my life be precious in the sight of the LORD, and may he deliver me out of all tribulation (1 Sam. 26:24, ESV).161 The fact that David extends mercy to Saul reflects Gods mercy to David and the people of Israel in bringing them out of Egypt and establishing them as his favored people. David plays the godly man, created in the moral image of God, as it were, and shows mercy to Saul. Through the prophet Isaiah, the Lord condemns Israel as being spiritually obtuse. Hear, you deaf; look, you blind, and see! Who is blind but my servant [Israel]; and deaf like the messenger I send? (Isa. 42:18-19). The blind eyes and deaf ears symbolize the peoples spiritual apathy, indicating that they have intentionally turned away from God Compare 1 Sam. 26:24 in the following translations: And, behold, as thy life was much set by this day in mine eyes (KJV); Now, behold, as your life was highly valued in my sight this day (NASB).
161

87 (cf. Rom. 1:18). In gracious response to their spiritual dullness, however, Yahweh (the LORD) promises to redeem Israel out of their sin, calling them precious and honored in [his] sight (Isa. 43:4). We still use the idiom of something or someone of value spoken of as esteemed in our eyes today, but how much more significant is this idiom when it represents Gods special love for his people and his willingness to pay to redeem them (Isa. 43:4-9). The imagery of the eyes is used in Isaiahs oracle in reference to Israels Messiah, the servant of Israel who will bring Jacob back to him [God], and gather Israel to himself (Isa. 49:5). In his role as redeemer, the servant-Messiah is honored in the eyes of the LORD (Isa. 49:5). Messiahs favor in Gods sight assures Israel of their favor with God as well. They too are approved in Gods sight, his chosen people who are the apple of his eye. So favored are they that even the deaths of his saints are precious in his sight (Ps. 116: 15). God watches our birth and death, graciously considering the latter as important in his sight. Gods eye of hesed, covenant love is ever open toward his people because it is ever on their servant-savior, Jesus Christ. The Lord sets his eye on Israel by establishing them in the Promised Land, driving out the pagan nations before them and settling the Israelites in their place. He watches over King David, through whom he blesses Israel in the united kingdom of Israel and Judah, and through whom Messiah will eventually come. Messiah is spoken of as finding favor in Gods sight, and his favor extends to the people. A final way God shows his love toward his people is in his sheltering them from physical and spiritual troubles. When King Solomon, Davids son, finishes building the temple for the worship of God, he brings the ark to Jerusalem and places it in the Holy Place (1 Kings 8:1-13). Once the ark is in its position, Solomon dedicates the temple. Part of his prayer of dedication invokes Gods blessing. Solomon uses the image of Gods eyes when he asks for Gods favor to rest upon Israel. May your eyes be open toward this temple night and day, Solomon prays (1 Kings 8:29), and again he asks God, May your eyes be open to your servants plea and the plea of your people Israel, and may you listen to them whenever they cry out to you (1 Kings 8:52). Gods hesedin this case his favor toward the nation of Israelis represented in the image of his eyes being open to Solomons invocation. They are fixed on the ark in the temple and hence on all the people who worship there. The psalmist expresses Gods compassion for his people in their times of trouble with the image of God looking down upon his people with mercy. No army will save Israel, David warns the people, but the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love (Ps. 33:18). Think of the sharp contrast between the frantic military preparations of a nation (vv. 16-17) with the simple declaration that Gods eyes alone are enough to rescue his people from their trouble (v. 18). The antithesis underscores the power of God which is available to help his people in times of trouble. Again the psalmist writes, The eyes of the LORD are on the righteous and his ears are attentive to their cry (Ps. 34:15). In both of these psalms, David rests secure in Gods protection because he watches over his people with his eye, and that is enough to protect them against any enemy who might attack.

88 Eyes And Believers Keep Me As The Apple Of Your Eye (Ps. 17:8). Scriptures use our eyes as indicators of our relationship with the Lordwhether we are believers or not and, if we are believers, whether or not we are living our lives for the Lord. Unbelievers have blind eyes toward the Lord and are unable to see him (Jer. 5:21). Believers on the other hand have eyes that can see Godbecause he has opened their eyes by grace to understand their need of Jesus Christ as their savior. In his trial before Agrippa, for instance, Paul reports the Lords words to him on the Damascus road: I am sending you [Paul] to them [the Gentiles] to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me (Acts 26:18). Faith is likened to open eyes, unbelief to blind eyes. The gospel is likened to the light that shines in open eyes, and unbelief to the darkness produced by the power of Satan. Eyes symbolize our spiritual condition before the Lord. The Eyes And Sin The eyes of the arrogant man will be humbled and the pride of men brought low (Isa. 2:11). In the Scriptures, eyes can be used to sin or to glorify the Lord. We choose where we look, and where we look indicates the attitude of our hearts. The psalmist, for one, chooses not to be tempted and says so in the image of the eyes: I will set before my eyes no vile thing (Ps.101:3). Sin is a choice. If we choose to look in its direction, we should not be surprised when we succumb to the temptation. One sin that is often associated with eyesight is the sin of idolatry. A violent or disobedient child is said to oppress the poor and needcommit robbery and to look on idols (Ezek. 18:12). An idol is something we set before our eyes rather than the Lord; we look to it in sin. Idolatry is the act of misperceiving something else as God. Gods condemnation of Jerusalem in Ezekiels prophecy speaks of idolatry in terms of eyesight as well. This is what the Sovereign LORD says, Ezekiel reports, Since you eat meat with the blood still in it and look to your idols and shed blood, should you then possess the land? (Ezek. 33:25) Idolatry is a deliberate sin, a turning of the eyes away from God to something else. There is an irony inherent in the ancient writers using the eyes as an image of idolatry, for the idols themselves cannot see. But their idols are silver and gold, the psalmist writes, made by the hands of men. They have mouths, but cannot speak, eyes, but they cannot see (Ps. 115:4-5; cf. 135:16). How pathetic that people should look to idols which in turn cannot see. It is with the eyes that we commit the sin of lust. Christ warns men not to look lustfully after women (Mt. 5:28), but even a woman can fall into the sin of lust, as Potiphars wife demonstrates (Gen. 39:7). Lust is not restricted merely to wrongful sexual desire, however; rather, it includes an inordinate desire for anything that is not rightfully ours. Lot, for instance, lusted after the better land when he and Abraham went their separate ways. Lot looked up, the writer tells us, and saw that the whole plain of the

89 Jordan was well watered, like the garden of the LORD, like the land of Egypt, toward Zoar (Gen. 13:10). Lot saw and lusted. On the other hand, Job made a conscious decision not to lust after women (Job 31:1). We are so sinful that our sins continue throughout our days. The wisdom writer observes, Death and Destruction are never satisfied, and neither are the eyes of man (Prov. 27:20). It is as if death is not satisfied until everyone has died; so too our eyes look to sin all the time. John speaks of the lust of [the] eyes, along with the cravings of sinful man and the boastings of what he has and does, as the sources of our sin (1 Jn. 2:16). We can choose whether we let our eyes look to lust or not. Perhaps the root sin is pride. As we might expect, Scripture associates pride with our eyes. The wisdom literature and the prophets are full of warnings against pride. Woe to those who are wise in their own eyes and clever in their own sight, the woe oracle in Isaiah admonishes (Isa. 5:21). Twice in this warningeyes and sightthe Lord rebukes the peoples pride. In the Proverbs, personified Wisdom warns against pride: Do not be wise in your own eyes; fear the LORD and shun evil (Prov. 3:7). Being wise in our own eyes amounts to pride, for we set ourselves up against others and even God. On the other hand, the psalmist who is preparing to worship the Lord in Jerusalem proclaims, My heart is not proud, O LORD, my eyes are not haughty (Ps. 131:1). He approaches the Jerusalem temple with the proper humility, evidenced in his eyes that are not proud. There is only one who is worthy of being reverenced, and it is not ourselves. The LORD alone will be exalted in that day, Isaiah records (Isa. 2:11). C. S. Lewis hated pride, for Pride leads to every other vice: it is the complete anti-God state of mind.162 We are to keep our eyes from pride. The Eyes And Humility I lift up my eyes to the hillswhere does my help come from? (Ps. 121:1) But sin is not the only application of the eyes in Scripture; they are also used to symbolize the believer who glorifies the Lord. The humble man is known by the way he uses his eyes, as in the case of the tax collector in the gospels who, unlike the selfrighteous Pharisee, stood at a distance. He would not even look up to heaven, but beat his breast and said, God, have mercy on me, a sinner (Lk. 18:13). The repentant tax collector who knew his sin to be offensive in the sight of God cast his eyes to the ground, signifying his humility and sorrow for his sin. In this instance, humble eyes look down; proud eyes look up, but not to the Lord, and boast. Even in looking up, however, we can show an attitude that glorifies the Lord. When he acknowledges the Lords provision of every one of his needs, the psalmist declares, I lift up my eyes to the hillswhere does my help come from? (Ps. 121:1) When we look up to confess our dependence on God, we honor him. Eyes that look up can signify pride (as in the self-righteous Pharisee) or gratitude (as with the psalmist). A final way the eyes can indicate a life pleasing to the Lord is the believer who, seeing God for who he is, acknowledges his utter worthlessness and yet offers himself a living sacrifice to the Lord. In the temple in the year that King Uzziah died, Isaiah saw a vision of the Lord that transformed his life. He saw God as the holy one, whose glory fills the whole earth (Isa. 6:1-4), and he was overwhelmed with his sin (v. 5). When he saw
162

Lewis, Mere Christianity, 110.

90 God as he is, Isaiah worshipped him. Likewise for believers today, we see the Father if we have seen the Son. Christ said, Anyone who has seen me has seen the Father (Jn. 14:9). When we see Christ by faith and trust in his finished work at Calvary for our salvation, we are assured that he will never leave us nor forsake us. In the New Jerusalem, there will be no lights to light our way, for the glory of God gives it light, and the Lamb is its lamp (Rev. 21:23). Then we will literally see the Lord. Faith will have become sight. Wrapping It Up Anyone Who Has Seen Me Has Seen The Father (John 14:9) So said Jesus Christ about himself. If we will look to Jesus we will see the Father. How do we look to Jesus? By faith. When we think about what we have learned about the eyes of God in this chapter, we will see that everywhere we are brought to the point of faith. If we could literally see God with our physical eyes, we would not need faith. Someday we will see him as he is. Horatio G. Spafford captures the Christians attitude in the last stanza of his great hymn, It Is Well with My Soul: O Lord, haste the day when the faith shall be sight, the clouds be rolled back as a scroll, the trump shall resound and the Lord shall descend Even soit is well with my soul.163 Until then, however, our eyes look to him in faith while we thank him that it is indeed well with the soul of the one who has trusted Christ as his savior. What have we learned about God by studying his eyes? We have learned first that God is omniscienthe knows everything. Gods eye looks over the world, as it were, observing everything that goes on at all times. He sees what goes on in the darkness as well as in the light (Ps. 139:11). Gods omniscience is not limited to seeing physical things and people. He sees the internal thoughts of every human being who has ever lived, or is living today, or will live in days to come until the Lord returns. God looks on the heart, not the outward appearance (1 Sam. 16:7). He knows who we are, and we cannot deceive him by our outward appearance of goodness or even our deliberate hypocrisy. When God looks at the heart, he sees our true moral and spiritual condition, and he knows our sin better than we know it ourselves. How can this be? It is so because sin begins in the heart where only we and God can see. Sin is expressed in our lives when we consent to the sin inside (cf. Matt.6:28). We are reminded of Davids great psalm of confession (Psalm 51), in which he acknowledges that God looks on the inward man (v. 6) and sees nothing but sin (v. 5). Before we despair, however, we must read the rest of the psalm, for in it David is forgiven. David confesses his sin for what it isan affront to God himself (v. 4)and then experiences Gods forgiveness as he is cleansed and washed (v. 7), and given a new heart (v. 10) that results in restored joy (v. 12) and a renewed ministry (v. 13). God not only sees our sinful hearts; he provides the remedy for them in Jesus Christ.164 Gods omniscience then is a comforting thing for those who love the Lord and truly repentant for their sin.
163

Horatio G. Spafford, It Is Well with My Soul.

91 Gods eye teaches us secondly that he is omnipotent, or all powerful. He has created everything that is and he sustains it by the word of his power (Col. 1:17). Gods power in creation should be enough to bring anyone to him in gratitude. It prompted Stuart Hine to write the hymn, How Great Thou Art: O Lord my God, when I in awesome wonder Consider all the worlds thy hands have made, I see the stars, I hear the rolling thunder, Thy power throughout the universe displayed. Then sings my soul, my Savior God, to thee: How great thou art, how great thou art! Then sings my soul, my Savior God, to thee: How great thou art, how great thou art!165 But theres more! The miracles in the Bible give further testimony to Gods omnipotence, for what is a miracle but something that is impossible for us to do, but something that God can do? In the Old Testament, he brought the plagues on Pharaoh and Egypt, even killing the firstborn in all the houses without blood on the doorposts (Ex. 12:22-23). He parted the waters of the Red Sea, led his people across on dry land, and then drowned the pursuing armies of Pharaoh (Ex. 14:21-29). He fed the multitudes in the wilderness for forty years. In the New Testament, he incarnated his Son in human flesh without a human father (Matt. 1:18-23). Jesus fed the multitudes, healed the sick, and cast out demons. He was transfigured before his disciples (Luke 9:28-36). Finally, he was raised again from the dead. Are these things difficult? No; they are impossible. God alone has such power, and it is often pictured for us in his eye. As the hymn writer puts it, His eye is on the sparrow, and I know he watches me.166 Thirdly Gods eye teaches that he loves us with an everlasting love. He watched over the ancient Israelites in Egypt and as they wandered in the wilderness for forty years. During all that time, his eye was always on the land of promise (Deut. 11:12) to preserve and prepare it for his people when they arrived. Ultimately, Gods love for his ancient people Israel is expressed in the fact that MessiahJesus Christfound favor in his sight (Isa. 49:5) and was sent at just the right time (Gal. 4:4). Christians are of course recipients of Gods love in Jesus Christ, for he sent him to pay the price for their sins (Rom. 3:21-26; 10:9-13) and offer eternal life (John 3:16). God watches us with his eye, bringing us to the point where we accept his grace in Jesus Christ. We could have died at any time prior to our conversion, but God in his grace and mercy preserves us until that moment when we trust Christ. Even this protection shows Gods everlasting love for us. For a further discussion of forgiveness in Psalm 51, see Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel, 2003), 252-267. 165 Stuart K. Hine, How Great Thou Art. 166 Civilla D. Martin, His Eye is on the Sparrow, Trinity Hymnal (Atlanta: Great Commission Publications, 2000), 618.
164

92 Studying Gods eye leads us to examine our own eyes to see if we are rightly related to God. Unbelievers, atheists and scoffers are blind toward God (Isa. 43:8; Jer. 5:21; Isa. 42:20). With their eyes they practice idolatry (Ezek. 18:12), adultery (Matt. 5:28) and covetousness (Gen. 13:10). Their eyes are full of pride (Isa. 5:21). Perhaps our common expression, The eyes are the windows of the soul, is more accurate than we think, for we betray the sin of our hearts by what our eyes look after sinful things. As the childs song has it, Oh be careful, little eyes, what you see. While unbelievers are blind toward God and use their eyes in sinful ways, believers look toward God as the source of their life (Ps. 25:15; 121:1; 141:8). Indeed, it is God who brings us out of darkness and into his light (Acts 26:18). The eyes show the attitude of the heart, whether or not it is inclined toward the Lord. When we understand that we have nothing to offer God (Rom. 3:10-18), we can learn to be humble and, like the penitent tax collector, not so much as lift up our eyes (Lk. 18:13). God sees the attitude of our hearts and, when we are poor in spirit (that is, repentant), he will bless us with the kingdom of heaven (Matt. 5:3). How then do we finally think about our eyes? Ultimately, it is we who will choose which way our eyes will look, whether toward God or toward sin. If we choose sin, we follow the lust of the eyes (1 John 2:16) and allow ourselves to look on those things that we ought not to look at. Conversely, we can choose to submit to God. We can look and live (Num. 21:4-9; John 3:14). When Paul reports his conversion to Agrippa, he tells him that Jesus told him that he would send him to the Gentiles to open their eyes and turn them from darkness to light (Acts 26:18). Salvation is like turning our eyes from our sin (darkness) to God (light). So too as believers, we can worship God when we see [him] in the sanctuary and behold his power and glory (Ps. 63:2). When we acknowledge Gods power and glory, we demonstrate godly humility that honors the Lord and attracts others to Christ. The hymn writer asks us the important question: O soul, are you weary and troubled? No light in the darkness you see? Theres light for a look at the Savior, And life more abundant and free! Turn your eyes upon Jesus, Look full in his wonderful face; And the things of earth will grow strangely dim In the light of his glory and grace.167 How will we choose to use our eyes?

167

Helen H. Lemmel, Turn Your Eyes Upon Jesus.

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Chapter Seven Hear My Prayer, O God (Ps. 54:2)

God listens to his people all the time. His ears are attentive to their cry, David tells us (Ps. 34:15b), he hears their petitions, and he understands their needs before they ask. References to the ears of God and the ears of peoplethose who believe and those who do not believerecur throughout the Bible, telling us about Gods power and love on the one hand and his judgment on the other. Believers are the sheep of his pasture (Ps. 100:3), and they listen to the good shepherds voice, for he calls his own sheep by name (Jn. 10:3). The image of Gods ear indicates his attention to everything, good and evil alike. Ears are used figuratively in our everyday lives because the ear is as important as the eye to our lives. When someone does not pay attention to what we are saying, or we sense that he rejects our advice, we might say something like, Do you hear what Im saying? or Havent you heard a single word Ive been saying? The tone of these expressions indicates exasperation and frustration, for the auditor has clearly heard the words with his physical ears, but he has not responded in the way we might wish. Indeed, when someone ignores another person, he is said to turn a deaf ear, using an idiom of physical deafness to express the listeners lack of attention to the speaker. Alternately, when someone wishes to let the speaker know that he does not intend to act in the way the speaker wishes, he might say, I hear you, in order to bring the conversation to an end. The implication is, I hear you, but Im not going to do what you ask. Even in these common figurative uses of the ear, we express some rather subtle interpersonal relationships and dynamics, often relying on the tone of voice to carry the intended meaning. When a speaker wishes people to pay attention to him, he might address all those within the sound of [his] voice and ask them to listen to him. Though old-fashioned now, it is not so long ago that people would speak in your hearing, indicating that the auditor had indeed heard the statement and was responsible to act accordingly. Again in the past, we might have asked someone to give ear to us when we speak. In these cases the speaker is asking the auditors to pay attention to what he is saying and consider his words. In Shakespeares play, Julius Caesar, when Brutus wishes the Roman citizens to listen to him after he and other conspirators have killed Caesar, he shouts to the crowd, Friends, Romans, countrymen, lend me your ears! / I come to bury Caesar, not to praise him (3.2.73-74). Shakespeares image is effective, for Brutus wishes the attention of the crowd for only a short time, long enough to convince them that the murder was justified and even necessary. Once the crowd acquiesces to the murder, Brutus thinks, he can dismiss them. In all these instances, we use the physical ear as an idiom for paying mental attention to what a speaker has to say. The Use Of The Ear In Scripture My Cry Came Before Him, Into His Ears (Ps. 18:6). God communicates to people through the words of Scripture, through Jesus Christ as the Word (logos of God, Jn. 1:1), and through the work of the Holy Spirit. The Biblical Studies Foundation (www.bible.org) 2006 Summer

Christianity is a religion of the word; Christians are people of the word; and Christians evangelize the lost by spreading the seed, which is the word of God (Lk. 8:11). Paul reminds us, faith comes from hearing the message, and the message is heard through the word of Christ (Rom. 10:17), emphasizing the hearing of the word in salvation. Again, Paul emphasizes the need for the preaching of the word if people are to hear and respond in faith to the gospel (Rom. 10:14). David underscores the significant difference between the general revelation of God in nature and his special revelation in the Scriptures (Ps. 19) and dedicates himself to use words that would please the Lord. He concludes his psalm with the prayer, May the words of my mouth and the meditation of my heart be pleasing in your sight, O LORD, my Rock and my Redeemer (Ps. 19:14). In his assessment of the churches in the book of Revelation, Jesus Christ concludes his exhortation to each church with the command, He who has an ear to hear, let him hear (Rev. 2:7, 11, 17, 29; 3:13, 22). It comes as no surprise then to hear the admonition throughout the Scriptures that people are to hear what God has to say. The ear whether the physical ear hearing the word preached or spoken, or the spiritual ear taking to heart the word of Godis used frequently throughout Scripture in Gods communications with people. God takes the initiative in approaching man and speaking to him. God is of course the one who created the ear. He has a right to ask us to hear him when he speaks. The psalmist writes, Does he who implanted the ear not hear? Does he who formed the eye not see? (Ps. 94:9). God made the ear of man to hear his word, and it is as if God has an ear to hear mans prayers to him in turn. From the beginning God calls man to hear him. It is Gods call that inaugurates salvation history, for he takes the initiative in calling Adam (Gen. 3:8), Noah (Gen. 6:13-21), and Abram (Gen. 12:1-3). To illustrate from one of these men early in salvation history, Abram responds to Gods word in faith by obeying the call of God, and it was credited to him as righteousness (Rom. 4:3). So too with David; after God initiates his everlasting covenant with David by promising him a seed (Jesus Christ), King David responds in faith, praying And now, O LORD, keep forever the promise you made concerning your servant and his house. Do as you promised (2 Sam. 7:25). God speaks; man listens. Consider as one example of Gods speaking and mans hearing the striking picture of the dry bones in Ezekiels valley that come to life at the command of God. Prophesy to these bones, the Lord directs Ezekiel, and say to them, Dry bones, hear the word of the LORD! This is what the sovereign LORD says to these bones: I will make breath enter you, and you will come to life. I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you and you will come to life. Then you will know that I am the LORD (Ezek. 37:4-6). In this picture of the dead bones hearing the word of God, God gives new life to his ancient people Israel. So it is with all those who believe; when we hear the word of God, he quickens it in our hearts and gives us new life in Christ (Rom. 10:17). Like the dry bones of old, we need to hear the word of God and respond in faith. It is only the Lord who can raise the dead to life and give new life in Christ to those who are spiritually dead. How foolish it is then that so many ancient people prayed to idols and gods which had no ears and could not hear. Even as the people speak to God in prayer, they are amazed that the nations worship idols. They say of the nations gods, The Biblical Studies Foundation (www.bible.org) 2006 Summer

But their idols are silver and gold, made by the hands of men. They have mouths, but cannot speak, eyes, but they cannot see; they have ears, but cannot hear, noses, but they cannot smell (Ps. 115:4-6). The gods who cannot hearthese are no gods! Think of the prophets of Baal on Mt. Carmel. All day long they call on their god, dance and shout for his attention, but he cannot hear! Perhaps he is deep in thought, Elijah taunts the false prophets, or busy, or traveling. Maybe he is sleeping and must be awakened (1 Kings 18:27). Baal is no god, and that is proven by his deafness. In the rest of the story, think next of Elijah, who pours water on the sacrifice and the wood three times (vv. 33-35), and then calls once on the name of the Lord, O LORD, God of Abraham, Isaac and Israel, let it be known today that you are God in Israel and that I am your servant and have done all these things at your command. Answer me, O LORD, answer me, so these people will know that you, O LORD, are God, and that you are turning their hearts back again (vv. 36-37). Immediately the sacrifice, the wood, the stones and even the soil are consumed by fire from heaven (v. 38), proving that Yahwehthe one who hearsis the only true God. Because God hears, all the nations know that he alone is God. So it was with Pharaoh in Egypt when the Lord hears Moses and Aarons prayers and brings the plagues to verify that he alone is God (Ex. 7:17; 8:10, 23; 9:14, 16, 29). Gods glory is all the greater in these plagues when we remember that earlier Pharaoh had told Moses and Aaron that he had never heard of Yahweh and would not obey him (Ex. 5:2). When God hears and answers Moses and Aarons prayers, however, Pharaoh comes to know who the Lord isand he is forced to obey him. Gods glory is closely connected with his hearing and answering the prayers of his people. So it is that Gods people call on the Lord and ask him to hear. The Psalms are full of such prayers. Hear my prayer, O God; listen to the words of my mouth, the psalmist prays (Ps. 54:2). And again the psalmist says, Hear us, O Shepherd of Israel, you who lead Joseph like a flock; you who sit enthroned between the cherubim, shine forthcome and save us (Ps. 80:1-2). David is confident that God hears, for he says, the LORD will hear when I call to him (Ps. 4:3). Confident also is the psalmists declaration of his faith that God will hear his people when they are in distress. You hear, O LORD the desire of the afflicted, the psalmist affirms, you encourage them, and you listen to their cry (Ps. 10:17). Gods ear is open to the cries of his people, as it is to King David. In one of his penitential psalms, David begs God, O LORD, hear my prayer, listen to my cry for mercy; in your faithfulness and righteousness come to my relief (Ps. 143:1). Even in his lament, David knows that God does not owe him anything for his goodness (for he has none), but that it is Gods faithfulness and righteousness that will prompt him to answer his prayer. God does indeed answer Davids petition. We might further note that the petition is actually a statement of praise, for inherent in the prayer is the confidence that God will hear and answer his peoples prayers. This is one of the reasons we turn to the Psalms so often in our own daily Christian lives: in the Psalms the writers speak their petitions in Gods ear, and we use their words to give voice to our prayers. We can be confident that God will hear these prayers when we pray them for his glory, for they spoken in the words that the Holy Spirit inspired in the ancient writers. Finally, in the New Testament, the deity of Jesus Christ of Nazareth is attested to by the ear. Jesus answers John the Baptists disciples question as to whether or not he is the Messiah with the words, Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the The Biblical Studies Foundation (www.bible.org) 2006 Summer

dead are raised, and the good news is preached to the poor (Mt. 11:5). Why did Jesus choose these proofs that he is the Messiah? Because Isaiah prophesied that Messiah would perform such miracles (Isa. 35:5-6; 61:1-2), and Jesus miracles fulfill those prophecies, thereby proving that he is the Messiah. At Jesus baptism, the Fathers voice comes from heaven as a witness to all who hear, You are my Son, whom I love; with you I am well pleased (Lk. 3:22). When Jesus speaks of John the Baptist and affirms that he is the voice of one calling, In the desert prepare the way for the LORD (Isa. 40:3), he ends his declaration with the invitation, He who has ears, let him hear (Mt. 11:15). On the Mount of Transfiguration, the Father announces his approval of his Son with the voice speaking from the cloud, This is my Son, whom I love; with him I am well pleased. Listen to him! (Mt. 17:5). How often throughout the gospels does Christ offer the good news to all those who will hear, reminding us again of the important link between hearing and faith. The Use Of The Ear In Reference To God Call to me and I will answer you and tell you great and unsearchable things you do not know (Jer. 33:3). Where would we be if God did not have ears? What would life be like if he did not hear us when we called out to him? The Scriptures are full of promises that the Lord will hear our prayers and answer them. Indeed, through Isaiah the Lord promises, Before they call I will answer; while they are still speaking I will hear (Isa. 65:24). The ear of the Lord promises not only that he hears his peoples prayers, but that he graciously and lovingly answers them for their good (Rom. 8:28). Gods ear therefore points to his omniscience and his unfailing love. We will consider the ear of God as it relates to his omniscience first. Omniscience Hear the supplication of your servant and of your people Israel when they pray toward this place. Hear from heaven, your dwelling place, and when you hear, forgive (1 Kings 8:30). We begin with Gods omniscience as it is suggested in the image of the ear. It did not take long after their miraculous crossing of the Red Sea for the people of Israel to grumble. They complained that God had brought them out into the wilderness to destroy them (Ex. 16:1-3). In one instance of the Hebrews complaining, God sends fire among them. Now the people complained about their hardships in the hearing of the LORD, Moses writes, and when he heard them his anger was aroused. Then fire from the LORD burned among them and consumed some of the outskirts of the camp (Num. 11:1). God knows his peoples complaints and he knows their sin. By the same token, when Moses asks the Lord to spare them, God hears his prayer and responds immediately by removing the fire (Num. 11:2-3, 18). The Lord knows everything; he even hears the murmur in the desert. God hears the Israelites grumbling against Moses when they complain that Moses is surely not the only one who hears God (Num. 12:1-2), and he knows their endlesslyrebellious attitudes throughout the wilderness wanderings. When God heard what [they] said, he was angry and solemnly swore: Not a man of this evil generation shall see the good land I swore to give your forefathers, except Caleb son of Jephunneh along with Joshua (Deut. 1:34-35, 38). God hears our sin. The Biblical Studies Foundation (www.bible.org) 2006 Summer

Not so the idols so many people worship, for they are deaf and dumb. We have already mentioned Baals silence on Mt. Carmel when God hears Elijahs prayer and sends down fire from heaven, consuming the sacrifice, the stones, and even the soil (1 Kings 18:16-40). Why would anyone continue to worship Baal when he does not hear the peoples prayers? As remarkable as the idol-worshipers of the Old Testament are, people continue to this day to worship idols of their own makingmoney, power, prestige, sex, drugs, alcohol, and even knowledge and wisdom (cf. Jer. 9:23-24). Amazing as it is, people who experience the plagues of the book of Revelation continue in their worship of gods who do not hear. John writes, The rest of mankind that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and woodidols that cannot see or hear or walk. Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts (Rev. 9:20-21). How sinful is the human heart (Jer. 17:9-10; Rom. 3:10-18) that, faced with the horrible judgment of God, people do not repent. God hears our petitions, but idols do not. David was one who did indeed understand Gods omniscience. He writes, Before a word is on my tongue you know it completely, O LORD (Ps. 139:4). David recognizes that we can go nowhere to escape Gods hearing (cf. vv. 7-12). Neither the darkness nor the depths (v. 8) can conceal our words and thoughts from God, for he hears them both. In Psalm 139, David praises God for his omniscience, for it means we can trust him to search our hearts, cleanse us from sin, and lead us in the way everlasting (Ps. 139:23-24). So Gods omniscience cuts both ways: we can be certain that he hears our sin, but we can also know that he hears our prayers of repentance and answers them faithfully (cf. 1 Jn. 1:9). The sinner can be assured that God will hear the prayer of repentance uttered in faith and that he will most assuredly save him, for Everyone who calls on the name of the Lord will be saved (Rom 10:13). Gods omniscience is a comfort to the sinner who wishes to be saved from his sin and to the believer who confesses his sin and petitions the Lord for the needs of this life and for spiritual blessing. God hears the prayers spoken (or even thought silently) in faith and answers them according to his will. Holiness Hear, O LORD, my righteous plea; listen to my cry. Give ear to my prayerit does not rise from deceitful lips (Ps. 17:1). Closely linked to Gods omniscience is his holiness. When the people of Israel were waiting for Moses to come down from Mount Sinai, they became impatient and turned to idolatry. At the peoples request, Aaron fashioned a golden calf, and the people worshiped it, dancing and going about wildly in the camp (Ex. 32:8, 19, 25). When Moses comes down from the mountain, he immediately prays for Gods mercy. God hears Moses prayer asking him not to kill his people, and thereby give the Egyptians cause to mock him, and spares his people accordingly (Ex. 32:11-14). James reminds us, The prayer of a righteous man is powerful and effective (Jas. 5:16), but God will not hear the prayer of the ungodly (Deut. 1:45-46). Before we are quick to question Gods judgment of the ancient Israelites in the wildernessor even judge God for what we might perceive to be unfairnesswe The Biblical Studies Foundation (www.bible.org) 2006 Summer

should remember why God brought his people out of Egypt. In the immediate context of the slavery of the Israelites in Egypt, there are at least two reasons why God redeemed his people out of Egypt: first that they might worship him and, second that Egypt (and the nations with her) might know that he alone is God. Moses and Aaron speak Gods word to Pharaoh repeatedly, Let my people go, so that they may worship me in the desert (Ex. 7:16; 8:1, 20; 9:13; 10:3). In his grace, God called his people to worship and serve him (the two are always closely connected in the Exodus narrative, even interchangeable). Likewise God calls Christians today to worship and serve him. It is this great truth that Jesus Christ uses to rebut Satans temptation to worship him rather than God and so receive the kingdoms of this world. In the wilderness temptation, Jesus answered, It is written: Worship the Lord your God and serve him only (Lk. 4:8, referencing Deut. 6:13). We were created to worship God, and it is his grace that calls us to do so in Christ. The other reason God redeemed his people out of Egypt was for a testimony of his grace to the nations. God tells Moses that he will judge Pharaoh and exalt his name among the nations in so doing. Then I will lay my hand on Egypt, God says, and with mighty acts of judgment I will bring out my divisions, my people the Israelites. And the Egyptians will know that I am the LORD when I stretch out my hand against Egypt and bring the Israelites out of it (Ex. 7: 4-5; cf. 7:17; 8:22; 9:14, 16, 29; 11:7). We need to read this declaration in the light of Pharaohs arrogant mockery of God earlier, when he said to Moses, Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go (Ex. 5:2). Pharaohand all Egypt with him refused to recognize Yahweh as the one true God. The plagues that lead to Israels rescue out of slavery in Egypt attest to the fact that there is no god apart from the Lord. Indeed, it is Gods grace in hearing the cries of his people enslaved in Egypt and answering those prayers that leads to the call on Moses life to lead the people out of Egypt. When God calls Moses at the burning bush, he tells him, I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey (Ex. 3:7-8). Much is at stake in Pharaohs hearing the word of God through Moses, and his refusal to obey it results in Gods glory. We might think of it in two ways. First, in calling Moses to this task, God fulfills part of his covenant with Abraham (Gen. 12:1-3; 15:7). Second, everyone who has heard any Bible stories knows the story of the Exodus. Has not God given himself a testimony to the nations? Provider And Protector He fulfills the desires of those who fear him; he hears their cry and saves them (Ps. 145:19). The Bible is full of stories in which God provides for his people and protects them. God takes Abram out of a pagan land, brings him to the land of Canaan, and gives him descendants too numerous to count. Along the way, he protects Abraham from the pagans in the land. David, sinner though he is, finally secures the united kingdom of Israel and Judah in peace because the Lord defeats his enemies. Even in captivity and exile, God protects his people: Joseph in Egypt, Nehemiah on the walls of Jerusalem, The Biblical Studies Foundation (www.bible.org) 2006 Summer

Esther in Persia, Daniel in Babylon, and even Naomi in Moab and Ruth gleaning corn in Boazs fields around Bethlehem. Fully one fifth of the Psalms acknowledge Gods provision or protection or ask him to provide and protect. The psalmist says on numerous occasions that God hears the cry of his people and saves them. As Psalm 104 tells us, God provides for everything he has madewild animals, birds, domestic animals, and man. These all look to you to give them their food at the proper time (v. 27). Even the seasons attest to Gods bountiful provision; their regularity and dependability give testimony to Gods faithfulness to his promise to Noah (Gen. 8:22). And Paul states clearly that Jesus Christ is before all things, and in him all things hold together (Col. 1:17). Jesus Christ sustains the whole natural creation; there is not a molecule in the universe that does not fall under his sovereignty. C. S. Lewis reminds us, There is no neutral ground in the universe: every square inch, every split second, is claimed by God and counterclaimed by Satan.168 It is the Maker of heaven and earth (Ps. 121:2) who provides for his people and protects them. In his general grace, God provides for all people, believers and unbelievers alike. Witness his particular care for Ishmael, who was not the son of promise to Abraham, but for whom God provided abundantly anyway. When God promises the aged Abraham and his barren wife a child to be named Isaac and Abraham mocks God because such a thing would be impossible, God assures him that he will take care of Ishmael (though he will not give him the covenant). At this critical juncture in redemptive history, God tells Abraham, And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation (Gen. 17:20). Years later when it appears that Hagar and Ishmael would die in the desert, God sends an angel, saying, What is the matter, Hagar? Do not be afraid; God has heard the boy crying as he lies there. Lift the boy up and take him by the hand, for I will make him into a great nation (Gen. 21:17-18). Outcast though she was, and jealously hated by Sarah, Hagars cry rises to Gods ear, and he saves her son. In general grace yet again, God exercises justice in the affairs of men, and James speaks of Gods ear that hears the cries of the oppressed. Look! James says to the greedy rich people who extort work unfairly from their laborers, The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on earth in luxury and self-indulgence (Jas. 5:4-5). God hears the cry of the oppressed and answers their petitions for justice. In particular, God hears the prayers of his own people and provides for them. Leah knew that God hears and answers prayer. Despised by her husband who loved Rachel more than her, Leah gives birth to her second son Simeon and acknowledges, Because the LORD heard that I am not loved, he gave me this one too (Gen. 29:33). God hears Leahs prayer, honors her with a son, and raises up one of the patriarchs of old. Nehemiah, cupbearer to a pagan king, realizes that God will keep his covenant with his people and prays accordingly, O LORD, God of heaven, the great and awesome God, C. S. Lewis, Christianity and Culture, in Christian Reflections (Grand Rapids: Eerdmans, 1996), 33. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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who keeps his covenant of love with those who love him and obey his commands, let your ear be attentive and your eyes open to hear the prayer your servant is praying before you day and night for your servants, the people of Israel (Neh. 1:5-6a). Nehemiah goes on to confess his sins, I confess the sins we Israelites, including myself and my fathers house, have committed against you (v. 6b), for he knows God will hear and will honor himself in answering. So it is throughout the Old Testament. God provides for his people when they cry to him for relief. When God hears, he protects. Psalm 20, following immediately after the great declarations of Gods glory in creation and revelation in Psalm 19, Davids opening words announce Gods desire to protect his people. David prays, May the LORD answer you when you are in distress; may the name of the god of Jacob protect you (v. 1). This prayer is offered in confidence that God will answer it, for David says later in the psalm, Some trust in chariots and some in horses, but we trust in the name of the LORD our God (v. 7). Inherent in the prayers in the psalms is the trust and assurance that Godthe covenant making and covenant keeping Lordwill hear his peoples prayers and will keep his promises. One of those promises is that he hears his people in their distress and protects them. In fact, it is fair to say that he protects us even when we do not know we are in trouble. How often has he spared us accident and injury on the highway? How often has he protected our children when we did not know they were in danger? God hears and protects us. Even when we face enemies, God protects us. While most Christians in western countries may not face enemies on their home soil, there continue to be military skirmishes and wars all around the globe, and the war against terrorism is unending. Is God aware of his people in the military forces overseas in the Middle East and Asia? Of course he is and he can protect them, just as he did the Israelites of old. When the Edomites refused safe passage through their land to the wandering Israelites, Moses told them of how Yahweh redeemed his people out of slavery in Egypt (Num 20:15-16) and protected them from Egypts pursuing armies by drowning them in the waters of the Red Sea (Exod 14:1-31). Why is this event recorded for us? Surely one reason is to assure us that the same God who protected his ancient people can protect us today. So important is Gods protection that the psalmist says it assures Gods glory throughout the nations: Let this be written for a future generation, That a people not yet created may praise the LORD: The LORD looked down from his sanctuary on high, from heaven he viewed the earth, to hear the groans of the prisoners and release those condemned to death (Ps. 102:18-20). When we think of the stories in the Old and New Testaments when God protected his people, we are to be encouraged that he will do the same for us. Abraham, Moses, David, Paul, John, even Jesus experienced Gods protection, as did the disciples as they traveled throughout the Mediterranean world preaching the gospel of Jesus Christ. The angel of the LORD encamps around those who fear him, and he delivers them (Ps. 34:7). The Biblical Studies Foundation (www.bible.org) 2006 Summer

Finally, Gods ear of protection assures us of his love of justice and his compassion for the victims of oppression. In the Book of the Covenant that God gave Moses after he spoke the Ten Commandments (Ex. 20:22-23:33), one of the laws for the Israelite society offers protection for the widow and orphanthat is, those who cannot protect themselves and are vulnerable to evil people. God commands, Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry (Ex. 22:22-23). The clear implication is that God will protect the helpless. In the same passage, God promises that he will protect the one whose cloak is given in pledge for a loan. Gods word on this is, If you take your neighbors cloak as a pledge, return it to him by sunset, because his cloak is the only covering he has for his body. What else will he sleep in? When he cries out to me, I will hear, for I am compassionate (Ex. 20:26-27). Justice for those who cannot protect themselves and compassion for the disadvantagedthese are evidences that God hears the cry of distress and answers it. Gods Special Love For His People When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, the son of man that you care for him (Ps. 8:3-4). Who are we that God should hear our prayers? He made the heavens and the earth by the word of his power. He sustains the universe. He is righteous and holy. He is the God of the nations. Why would he listen to any one of us? Because he loves us. We call the love that God lavishes on his people hesed love. It means variously forgiveness, goodness, and love169 and is translated as unfailing love (NIV, HCSB), steadfast love (ESV), lovingkindness (NASB), and goodness or mercy (KJV). This love saves and forgives us, sanctifies us, and provides for us. This is the love that allows us to call God our Father, for it places us in Gods family. And it is because of this love (and not because of anything good in us) that God hears us when we call upon him. The first reference in the Bible to Gods hesed love is in the story of Abraham and Isaac. As Abraham is dying, he makes his servant swear that he will find a wife for Isaac from among his relations and not one from among the pagan nations who live around them. When the servant arrives at Nahor, he prays to the Lord that he will show him kindness in providing a wife for Isaac. May it be that when I say to a girl, Please let down your jar that I may have a drink, and she says, Drink, and Ill water your camels toolet her be the one you have chosen for your servant Isaac. By this I will know that you have shown kindness [hesed] to my master (Gen. 24:14). Of course, this is exactly what the Lord does, for it is Rebekah who comes to draw water, and she does exactly as the servant had prayed. God showed his hesed love to Isaac in providing for him the very wife he wished him to have to carry on the story of redemption to the next generation. Gods special love always meets our needs. At first glance, our next picture of the special love of God may seem a bit odd, but it is perfectly in keeping with Gods love. The specific instance is the giving of the Ten Commandments. As we read the account in Exodus, it is perhaps easy to skip over the declaration that opens the Ten Commandments. The first words God speaks to Moses Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel Publications, 2003), 124. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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when he gives him the Decalogue are these: I am the LORD your God, who brought you out of Egypt, out of the land of slavery (Ex. 20:2). God then proceeds to proclaim the Ten Commandments themselves. Gods first words are noteworthy because they indicate that we are to understand the law in the context of relationship, specifically the relationship of the people with their God. That is, God declares the law on the basis of his having redeemed his people out of their slavery in Egypt. Gods laws, then, are evidence of his gracious love for his people and they are intended to bless their lives on this earth. We must understand the Ten Commandments as an expression of Gods hesed love for his people. In the Deuteronomy account of the events at Mt. Sinai, the writer reports that the people are so terrified by the presence of God that they ask Moses to intercede with God for them. They state further, Then tell us whatever the LORD our God tells you. We will listen and obey (Deut. 5:27). Their hearts, at least, are right for they wish to hear in order to obey. Moses reply to the peoples request is noteworthy, for he states, The LORD heard you when you spoke to me and the LORD said to me, I have heard what this people said to you. Everything they said was good (Deut. 5:28). God hears the peoples concernthat they could not survive hearing God for longand graciously answers their prayer by speaking to them through Moses. What is more, God further affirms the peoples wish because he says that their prayer is good. Here is an instance of Gods special love for his people: first, he reveals himself to them at Mt. Sinai, calling them his own people; and second he accedes to their wish that Moses might intercede. God hears their concern and responds to them in grace and love. God offers his special lovehis hesed to David when he makes his covenant with him. In the covenant with David, God promises that he would (1) establish Davids house (or, put another way, give him descendants); (2) establish his kingdom (that is, a people to be ruled by a king); (3) provide a throne; and (4) establish the kingdom forever. These promises are fulfilled in Jesus Christ who is the descendant of David and who will rule Gods people forever. Here is the last part of Gods promises to David: But my love [hesed] will never be taken away from him [David], as I took it away from Saul, whom I removed from before you. Your house and your kingdom will endure forever before me; your throne will be established forever (2 Sam. 7:15-16). Like Abraham and Moses before, God calls David and promises him his love and mercy. His eye is open to him, his ear attentive to his prayer. As these instances demonstrate, God shows his hesed love to Abraham, Moses and David. God shows his special love to Abraham by providing the right wife for Isaac and thus carrying out part of the fulfillment of his promises to him in Genesis 12:1-3. He shows his love to Moses when he gives him the Ten Commandments and when he mediates his commands to the Israelites through Moses. And with David, God promises him that MessiahJesus Christwould be descended from him. These are three important events in redemption historythe covenant with Abraham, the covenant laws at Mt. Sinai, and the covenant with David. At a later important event in redemption history, this time Solomons dedication of the Temple, Solomon reminds God of the The Biblical Studies Foundation (www.bible.org) 2006 Summer

promises he made to his people. After building the Temple according to Gods plans, Solomon calls the whole assembly of Israel together (2 Chr. 6:3) and dedicates the Temple to Gods glory. He concludes his prayer by invoking God, Now, my God, may your eyes be open and your ears attentive to the prayers offered in this place. Now arise, O LORD God, and come to your resting place, you and the ark of your might. May your priests, O LORD God, be clothed with salvation, may your saints rejoice in your goodness. O LORD God, do not reject your anointed one. Remember the great love promised to David your servant (2 Chr. 6:40-42). Solomons prayer marks the first time Gods ear is associated so closely with his special love for his people. Solomon asks God to see the Temple and hear his prayer and, in turn, bless the people. The basis on which Solomon asks God to hear his prayer is the great love (v. 42) God promised David. This prayer is a model for all our prayers in the sense that it recognizes that the basis of our praying is the character and promises of God. It is because God is loving and faithful to his promises that we can expect him to answer our prayers when they accord with his will (as Solomons does in this instance). God hears our petitions and, because he loves us and promises good to us, he answers them according to his will. When we remember that the Temple is the place where God promised to meet with his people in Old Testament times, Solomons prayer asking God to hear and bless him assures us that God will fulfill his promises to his people. How does Gods special love relate to us as Christians in the twenty-first century? We are not one of the patriarchs or kings of old; we are no Abrahams, Moses, or Davids. Will Gods ear be open to us? Yes. God does not change; he still loves his people and he still hears and answers their prayers. He answers the sinners prayer for salvation (Rom. 10:13), and he answers the Christians prayer of repentance (1 Jn. 1:9). He works all things together for his glory and the good of his people (Rom. 8:28). In all of these important matters, he hears our prayers and answers them graciously. Why else would we pray? If we did not think God loved us and could answer our prayers, we would be either fools or hypocrites to pray, would we not? Fools if we thought he would answer when he would not do so, and hypocrites if we knew he would not answer and we still prayed anyway. The very act of praying affirms our faith that Gods ear is ever open toward us as his children. The fact that he hears us, however, also places us under obligation to him. The Ear And The Believer In the morning, O LORD, you hear my voice; in the morning I lay my requests before you and wait in expectation (Ps. 5:3). It is difficult to separate Gods ear from the believers ear, for the two were meant to be open to each other. When we say that God is faithful to hear and answer our prayers, we say something not only about God, but also about the believer, for the believer must exercise the faith to pray. God invites us to pray to him, and, in turn, the The Biblical Studies Foundation (www.bible.org) 2006 Summer

believer hears Gods word prompting him to pray. Much of what we have written about Gods ear, then, relates to the believer as well. In this section, we will draw explicit attention to some themes that relate directly to the believer and his relationship with the Lord. To begin, believers are to listen to the words of God as they are recorded in the Bible, for it is the Word of God. Hear, O Israel, God proclaims, The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children (Deut. 6: 4-5). From Genesis to Revelation the Bible communicates the character (attributes) and actions of God. Because the Bible is the inspired and inerrant Word of God, we are to listen to it. Just as the Bible is Gods word, so too is Jesus Christ. We are told that he is the Word of God incarnate (Jn. 1:1). We would do well to heed the words Mary said to the servants at the wedding in Cana of Galilee, do whatever he tells you (Jn. 2:11), and the words God the Father announced at Jesus transfiguration, This is my Son, whom I love; with him I am well-pleased. Listen to him! (Mt. 17:5). We are to listen to his words as recorded in Scripture. Believers are to use their ears to hear the Word of Godand to obey it. The flip side of our responsibility to hear is that God hears our prayers and meets our needs. David says, Know that the LORD has set apart the godly for himself; the LORD will hear when I call to him (Ps. 4:3). In this statement, David implicitly lays claim to being one of the godly, for his use of the pronoun I later in the sentence places him in that category. We need to be careful to realize that Davids claim here to be righteous is not an expression of arrogance on his part. Rather, it represents a simple acceptance of what God had promised him when he called him to be king of Israel (2 Sam. 7:1-16). Davids confidence that God would hear his prayer simply takes God at his word and trusts him to fulfill that word. Is it only the kings of old whom God will hear? Is Gods hearing limited to the Old Testament? Does he hear us today? God hears believers today, just as he did the kings of old. Christians today are no more arrogant than King David was when they say that they are righteous or godly, for when we claim to be righteous or godly, we merely express by faith what God said he would do for all who trust Jesus Christ as their savior. When we trust Christ by faith, God declares us righteous in Christ (cf. Rom. 3:2126). We can lay no claim to any innate righteousness, for There is no one righteous, not even one; there is no one who understands, no one who seeks God (Rom. 3:10-11). There is no room for arrogance here. The righteousness we possess is all Gods work on our behalf when we accept by faith what he has done for us in Christ. The New Testament assures us that we can be certain that God hears our prayers. To take just one instance, Peter quotes David to say, For the eyes of the Lord are on the righteous, and his ears are attentive to their prayer (1 Pet. 3:12, quoting Ps. 34:15) and applies the promise to Christians. God hears our prayers. If he did not, why would he invite us to pray to him? Remember the words of James, The prayer of a righteous man is powerful and effective (Jas. 5:16). Gods ear is open to our prayers because he promised it would be so, not because we compel it so by anything good in us. Why would God listen to our prayers at all, if we have no righteousness that would make him love us? One answer (of many) to that question is that he is good. The Biblical Studies Foundation (www.bible.org) 2006 Summer

Another answer is that his testimony is at stake: he promised he would answer our prayers in accordance with his will. We think of Danielknown to all as a worshiper of Yahweh, the one true Godwho ends his prayer with these words: O LORD listen! O LORD, forgive! O LORD, hear and act! For your sake, O my God, do not delay, because your city and your people bear you Name (Dan. 9:19). Why should God answer Daniels prayer? Because Daniel is a spiritual giant that deserves to have his prayer answered? No. Daniel asks God to answer his prayer so that Gods testimony among the nations would not be impugned. When God promises that he will do something, he obligates himself to do it. When he promises, for instance, to save the sinner who calls on Jesus Christ in repentance and faith, we can be absolutely certain that he will hear the prayer and save the sinner. Does not Paul tells us, Everyone who calls on the name of the Lord will be saved (Rom. 10:13)? We have Gods promise; it is more certain than the next breath we take. God hears the sinners prayer, just as he hears the prayer of the believer who cries out to him in distress. Are there any conditions under which God will not hear our prayers? Most certainly there are. When Isaiah promises that Gods arm is strong enough and his ear attentive enough to answer our prayers, he goes on to remind us that, if God does not answer our prayers, the fault is not with him; it rests with us. Isaiah writes, But your iniquities have separated you from your God; your sins have hidden his face from you, so that he will not hear (Isa. 59:2). What terror attends these words! God will not hear the prayer uttered in sin; he will turn a deaf ear. To pray for sinful desires to be metto pray for instance that someone might be hurt so that we can prosperthese are prayers we can be certain God will not hear. He does not answer sinful prayers. Nor does he answer rebellious prayers. We cannot turn our back on what we know to be Gods willin short, consciously rebelling against his clearly-revealed will and expect him to honor our prayers. As is so often the case, the experiences of the ancient Israelites come to mind. When they sent out the spies into Canaan to see if they should enter it, all but two recommended that they not enter Canaan (Deut. 1:26-28), but the Lord had promised to give the land to the Israelites, even with the opposition and difficulties in the land itself (Deut. 1:28-31). Yet even in the face of Gods clear promise and command, the Israelites rebelled and chose not to enter the Promised Land at that time. What was the result? God refused to hear the prayers of the rebels. Moses pronounces Gods decision, telling the people, You came back and wept before the LORD, but he paid no attention to your weeping and turned a deaf ear to you (Deut. 1:45). If we are in a rebellious state, we should not be surprised if God does not answer our prayers. The prophet Isaiah warned the people in his day of the same danger. When you spread out your hands in prayer, God says to the rebellious nation in Isaiahs day, I will hide my eyes from you; even if you offer many prayers, I will not listen (Isa. 1:15). Rebellion and sin separate us from God. If God does not hear our prayers, it is our fault not his. His ear is ever open to the penitent and the needy. What does Gods open ear finally mean to the believer? It means that God is faithful in all things and that we can trust him entirely. Psalm 5 shows us the pattern.

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David begins by asking God to hear his prayers (vv. 1-3), and he ends with the assurance that God hears and answer his prayers: But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you. For surely, O LORD, you bless the righteous; you surround them with your favor as with a shield (vv. 11-12). It is because of who God is that we can trust him. He hears our prayers; his ear is ever open. Wrapping It Up Hear My Cry, O God; Listen To My Prayer (Ps. 61:1). What have we learned about God in our study of his the ear? With David of old, we have learned that we can ask the Lord to hear our cries and our petitions and we can trust him to answer us according to his will. He is faithful to his Word and to his character. What then does the ear of God tell us about his character? First, it tells us that he is omniscient. He hears our grumblings, as he did when the Israelites of old complained (cf. Num. 12:1-2). Conversely he hears our prayer of confession and answers them by forgiving our sin (1 Jn. 1:9). In fact, he hears us before we speak (Ps. 139:4). God knows more about us than we know about ourselves. The amazing thing is that he still loves us (1 Jn. 4:9-10). Gods omniscience should be an encouragement to us for he loves us even though we do not deserve it. Second, Gods ear speaks of his holiness. He will not hear the prayer of one who lives in sin and prays for personal gain (cf. Deut. 1:45-46). If the sinner wishes to repent, however, God will most assuredly hear that prayer (Rom 10:13-14), as he will the believers prayer of confession (1 Jn. 1:9). In fact, he will even hear the prayer of a believer who intercedes on behalf of another according to his will. James tells us, The prayer of a righteous man is powerful and effective (Jas. 5: 16). Who is righteous? The righteous ones are those who have been declared righteous when they place their faith in Jesus Christ and him alone (Rom. 3:21-26). In short, Christians. God will hear and answer the Christians prayer according to his will. God demonstrates his holiness, as well as his mercy, when he answers the believers prayer. Third, Gods ear teaches us that he is our great provider and protector. In regard to the whole natural creation, God provides for all creatures. In Psalm 104, the psalmist acknowledges that God provides for the beasts of the field, the wild animals (v. 11), the birds of the air (v. 12), and man (v. 14-15). In summary he states, These all look to you to give them their food at the proper time (v. 27). God sustains the natural creation. In fact, were he not to do so, everything would fly apart instantly (Col. 1:17). These truths encourage the believer and invite the sinner. They encourage the believer because he knows God will meet his need (cf. Phil. 4:19in the context of giving faithful tithes and

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offerings to the local church), and they invite the sinner because he is invited to enter into his rest in salvation (Heb. 3). God provides and protects in answer to our prayers. We learn at least one other truth about God when we study his ear. We learn that he loves us with an everlasting love. Gods provision and protection certainly express his love toward us, as do his forgiveness and grace. We might add here that Jesus Christs role as our great high priest, seated at the right hand of God the Father in heaven, is also an expression of divine love, or hesed. While Gods love for the world is evidenced in his sending his Son to die for us (John 3:16), his love for believers is demonstrated in Christs role as our advocate with the Father. If we sin, Christ speaks to the Father in our defense (1 Jn. 2:1), arguing as a lawyer (an advocate, KJV) on our behalf. Christs role as our advocate is one dimension of his function as our great high priest who always lives to intercede for us (Heb. 7:25). We need an advocate, for we sin daily (and even frequently throughout the day). Christs defense of us before the Father when we confess our sin is one more expression of his love for us. The ear teaches us that God is omniscient, holy, and loving. He provides for us and sustains us. He forgives us in Christ. But what does the ear teach us about believers? As with the eye in the last chapter, the ear teaches us about the relationship of believers and the Lord. With the eye, we are to look toward God in faith. With the ear, we are to respond in obedience to what we are told. As the hymn writer encourages us: We have heard the joyful sound: Jesus saves! Jesus saves! Spread the tidings all around: Jesus saves! Jesus saves! Bear the news to evry land, climb the steeps and cross the waves; Onward! tis our Lords command; Jesus saves! Jesus saves!170 The word of salvation is joyous news indeed, news we should proclaim to people we know. The ear speaks of relationship. Jesus Christ is the Word of God incarnate (John 1:1-14), the one through whom the Father is finally revealed to men (Heb. 1:1-3). The Bible is the Word of God written, teaching us, correcting us, and training us in righteousness (2 Tim. 3:16). Why does God use the image of the Word when he speaks of the Son and the Bible? It is because these are two of the primary ways in which God communicates with us. The expression Word implies relationshipthat of a speaker or a writer on the one hand and listener or a reader on the other. How are the two related? They are related through the mediation of the words used. Just so, God communicates with us in Christ and in the Bible, and that communication puts everyone who hears or reads in a position of responsibility. Simply put, Gods communication with us demands a response from us; we must choose to obey or disobey what we are told. In this regard, the law laid down in the Old Testament for Hebrew servants (or slaves) illustrates our need to obey. In the Covenant Laws given after the Ten Commandments were declared, one of the first issues that Gods instruction addresses is the matter of slaves. Specifically, if a Hebrew slave who has earned his freedom by serving for seven years, chooses to remain a slave to his master, he may do so. Why
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would a man choose to remain a slave? He might choose to do so because he has a family he does not wish to leave (Ex. 21:4-5). Whatever the case, if he chooses to remain a slave, his master shall take him to the door or the doorpost and pierce his ear with an awl. Then he will be his servant for life (Ex. 21: 6). The pierced ear symbolizes relationship and obediencethe relationship of a permanent slave to a master, and the requirement of obedience to that master. So too with believers. God is interested in our willing obedience, not our sacrifices and ceremonies. In this regard, David writes: Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offering you did not require. Then I said, Here I am, I have come it is written about me in the scroll. I desire to do your will, O my God; your law is within my heart (Ps. 40:6). Here again is the image of a pierced ear associated with willing obedience. This passage is primarily Messianic; that is, it applies to Jesus Christ, as the writer of Hebrews makes clear when he quotes this passage and applies it to Christ (Heb. 10:5-7). Still, there is a human dimension to Psalm 40 as well. God does not desire our elaborate religious rituals; rather, he simply wants usour willing submission. The attitude of willing obedience is symbolized by the pierced ears of the believer. Believers are like the Old Testament Hebrew slave who chooses to remain a slave; they choose to serve Jesus. How can we do less when we consider what he has done for us? How then do we finally think about the ear in Scripture? Gods ear demonstrates that his attention is turned toward us, for he listens to our cry. The believers ear is pierced in obedience to please the one who saved us from his sin. And the sinners ear is made to hear the gospel message so that he might respond in faith. The hymn writer invites us to Christ: Softly and tenderly Jesus is calling, Calling for you and for me; See, on the portals hes waiting and watching, Watching for you and for me. Come home, come home, Ye who are weary, come home; Earnestly, tenderly, Jesus is calling, Calling, O sinner, come home!171
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May we respond in faith and gratitude when we hear Jesus calling.

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Chapter Eight I Will Praise You, O Lord, With All My Heart (Ps. 9:1)
When we turn to the heart of God, we turn to the center of all he is and all he does. The biblical writers understood the heart to be at the focal point of all we do as humans. So it is with God; as he purposes in his heart, so he does. When we speak of the heart, we are not speaking of the physical organ in the chest. Rather we are speaking of the seat of all our thoughts, emotions, will and moral state. We still speak the same way today, even though we know that our thoughts, emotions and will are generated in our brains. Paul tells us in the New Testament that we ought to praise God with all that we are and have (cf. 1 Cor. 10:31). Think of the many ways we use the heart in our daily lives, even in the twentyfirst century. Someone who tends to be emotional wears his heart on his sleeve; that is, his emotions are an open book, obvious to anyone who knows him. When we are in love, we might speak of our lover as a heart-throb, indicating in the very least that they are important to us. Again, we might say, My heart beats for you. To be sure, this is a hyperbole (or an exaggeration), for our physical heart would continue to beat if the lover were not around. The idea in the expression is that lover is important to us. When we declare our love for someone, we might say, I give my heart to you or My heart is yours. Both of these expressions indicate that we pledge our faithfulness to the other person; with our heart comes our whole being.172 When a person is happy, he might be said to be lighthearted. Implicit here is that the weight of the world is lifted for the moment. Alternately, when we are hurt, sad or downcast, we use the heart to indicate these emotions as well. We indicate our hurt by saying we are brokenhearted; indeed, to be brokenhearted is to be wounded emotionally. When we are discouraged, we may say we are disheartened, or heavyhearted. We might even say, our hearts are heavy with the burden we carry. We do not carry a physical burden, of course, but rather an emotional, psychological, or spiritual burden; that is why our heart carries it. In the same way, when we are spiritually drained or emotionally sad, we might say our heart aches. Again, it is not that the physical organ in the chest hurts physicallywe call that anginabut that the center of our being is affected. When he was dying with tuberculosis, John Keats wrote, My heart aches, and a drowsy numbness pains / My sense as though of hemlock I had drunk.173 Again, we might say we are heart weary or heart sick with what is going on in a particular circumstance, by which we mean that we are upset or concerned. When we are afraid or fearful, we might say that our heart is in our throatindicating worry or anxiety about an upcoming event. When our heart is in our boots, we indicate discouragement, for we are cast down, as it were, with the fear that besets us. Thus Hammurapi invokes the prayers of the oppressed man to be done with his whole heart. See G. R. Driver and John C. Miles, The Babylonian Laws, vol. 2 (Oxford: Clarendon, 1960), 92 (lines 45-46). 173 John Keats, Ode to a Nightingale, in Keats: Poetical Works, ed. H. W. Garrod (New York: Oxford UP, 1867), 207. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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At the other end of the spectrum, we use the heart to show courage and confidence as well. In fact, the English word courage derives from the French word coeur and the Latin cor which both mean heart. Courage literally means strength of heart and it involves mental and emotional determination, not just physical stamina. When we say of someone, He has lots of heart or even He has heart, we mean that he is courageous in the face of adversity. Similarly, we might encourage someone to be brave by saying, Put your heart into it, man or Give it your whole heart. In all of these expressions, the heart represents courage and bravery.174 Finally, we speak of the heart as the center of our moral and spiritual lives. There is good reason for the common expression, Here we come to the heart of the matter, for the heart is who we are. Throughout the Bible (as well as often in the Ancient Near East) and in the writings of philosophers and poets down through the ages, the heart is regarded as the seat of all our faculties. By this we mean that the heart is the seat, or home, of our moral being, our intellect, our emotions and our will. Think of it: the heart is the seat of sin (Mt. 15:19), and it is the heart that is Christs throne in the believer (Rom. 10:10). When we speak of the heart, then, we mean everything that we are. No wonder the writer of Proverbs states, Above all else, guard your heart, for it is the wellspring of life (Prov. 4:23). Notice how emphatic this statement is: the heart is the most important thing, and therefore we ought to guard it above all else. What could be plainer? What we are in our heart is who we are before God. God knows our hearts better than we know them ourselves (Jer. 17:10). The heart is the center of the circulatory system. As such, its task is to pump blood carrying oxygen and nutrients to every cell in the body. It is not an exaggeration to say that each cell is dependent on the heart performing its function. It is of course true that when the heart ceases to beat the body dies. In speaking of heart patients, Dr. Greg Rose, Cardiologist with Wake Heart and Vascular Associates at Wake Medical Hospital in Raleigh, North Carolina, describes a serious problem called Silent Ischemia. Silent Ischemia is a situation in which, because they feel no chest discomfort, patients may not realize they are developing clogged arteries. Left unchecked, of course, clogged arteries can lead to Myocardial Infarction (that is, sudden cardiac arrest, or a heart attack) and death. The patient simply does not realize that he or she is in danger until a heart attack occurs. In many cases, however, clogged arteries produce chest discomfort; a patient might think something like, I feel like theres an elephant sitting on my chest. The discomfort in turn is a warning sign that the patient needs to heed and should lead him or her to seek immediate medical attention. Ignoring the symptoms of chest discomfort is a recipe for potential disaster. In this case, (deliberate) ignorance is not bliss. Heart attacks are the number one cause of death in the United States.175 In ancient Egyptian bravery is described as thick of heart (cf. English stouthearted). See Raymond O. Faulkner, A Concise Dictionary of Middle Egyptian (Oxford: University Pres,, 1962), 60. Those who are familiar with the musical romance, The New Moon, will remember the song Stouthearted Men written by Oscar Hammerstein II and set to music by Sigmund Romberg. 175 My comments on the physical heart in this paragraph and the next are based on conversations with Dr. Gregory Rose. Any errors in medical information are my own. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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But the risk of heart attacks can be reduced. If we modify our risk factors (such as improving out diet and engaging in regular and effective exercise), we can reduce the risk of premature death because of a heart attack. With right diet and exercise, we can even clean out our hearts and improve cardiac health. So it is with our spiritual hearts; David prayed, create in me a pure heart O God, and renew a steadfast spirit within me (Ps. 51:10).176 The diagnosis is in: our hearts are sinful (Jer. 17:9). But the prescription is available in the grace of God in Jesus Christ, which forgives our sins and places us in a right relationship with God (cf. Rom 3:21-26; 10:9-13). If we will pay attention to the Word of God and the promptings of the Holy Spirit, we need not fear spiritual silent ischemia for we can know the problem and the solution. General Uses Of The Heart In Scripture The kings heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases (Prov. 21:1). The heart is at the center of who we are as human beings, and Gods heart is expressed throughout Scripture. In this section, we will mention some of the passages that speak of Gods heart in general terms. To begin, Gods heart expresses his compassion for people, even his enemies. As Christians, we are to love our enemies, not hate them (Mt. 5:43-48). We might even be tempted to think self-righteously that loving our enemies is a step forward for Christians over the Old Testament Israelites who sought an eye for an eye and a tooth for a tooth. But the Old and New Testaments are in agreement on how believers are to treat their enemies. God commanded his people even in the Old Testament to love their enemies as well as their neighbors. Gods heart in this matter is explicit: If you come across your enemys ox or donkey wandering off, be sure to take it back to him. If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help him with it (Ex. 23:4-5). God gives specific commands and particular examples of how his Old Testament people were to love their enemies. The writer of Proverbs admonishes Gods people to help their enemies, not just their domestic beasts, when he writes, If your enemy is hungry, give him food to eat; if he is thirsty give him water to drink (Prov. 25:21). It should come as no surprise to us, then, when we read in the Old Testament that God has mercy and compassion even on his enemies. Gods compassion for Moab is a case in point. Moab is the son of Lot from his incestuous relationship with his daughter who made him drunk and lay with him (Gen. 19:30-38). The Moabites were always an enemy of Israel, leading the Israelites into sin (cf. Num. 25:1-3). Why should God care for such people who spurned him and even led his people into sin and idolatry? Yet God can say, My heart laments for Moab like a harp (Isa. 16:11; cf. 15:5). How can God lament for his enemies? He laments his enemies because he loves them with compassion and wishes to see them turn from their sin. Gods heart is full of love, even NIV pure heart is rendered in the KJV, ESV, NASB, and HCSB clean heart. The parallel is that forgiveness of sin cleans the spiritual heart, just as diet and exercise clean the physical heart. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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for his enemiesand we too were Gods enemies before we believed in Jesus Christ (cf. Rom. 5:8). If Gods heart were not full of love for his enemies, none of us would be saved. In the New Testament, Christs compassion for the masses is evident throughout the gospels. He invites everyone who is crushed under a heavy load, Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls (Mt. 11:29). The very Son of God is humble in heart and invites us to give him our spiritual burdens. Think of it: the creator of the universe is the lover of our souls! His heart is humble enough to receive sinners and give them rest from their sin. The same compassion is evident in his cry in the Garden of Gethsemane, Now my heart is troubled (Jn. 12:27), as he faced Calvary, but he went the way of the cross willingly to pay the price for our sins. Christs heart beats for the sinner. Indeed, all sinners who believe on Jesus Christ in their hearts and trust in him alone for salvation will be saved (Rom. 10:9-10). As with Christ in the New Testament, so it is with Gods heart in the Old Testament; it is full of compassion and love for his people. Through Jeremiah the prophet, God chastises his people and pronounces judgments on them for their sin. At the same time, God speaks comfort to his people through Jeremiah as well. At one point God declares: Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him (Jer. 31:20). Gods love for Ephraim is so great that he longs to show compassion to him. As parents, we may sometimes have a small inkling of what such longing is like, as we wish a child to return to the Lord. God, however, longs for all his people this way; he yearns for them. In a similar vein, God wishes his Old Testament people to have shepherds after his own heart (Jer. 3:15) so that they may be fed spiritually. Ultimately, of course, the chief shepherd Jesus Christ will be the one to feed Gods people, as Ezekiels prophecy makes clear (Ezek. 34:23-31). In the sections that follow, we will consider the heart of God and the heart of believers. We will see Gods great love for us (and more) in the section on the heart of God, and we will see the believers responsibility to God in the section on believers hearts. The issues of eternity turn on the relationship of the heart of each one of us with the heart of God. The Heart Of God He tends his flock like a shepherd: He gathers the lambs in his arms and carries them close to his heart; he gently leads those that have young (Isa. 40:11). The Biblical Studies Foundation (www.bible.org) 2006 Summer

It is a bit surprising to know that not many of the references to heart in the Old Testament and New Testaments relate to Gods heart; most of these references say something about the heart of man. Only 26 of 598 references to heart in the Old Testament allude to Gods heart.177 While there are not many references to the heart of God in the Old Testament, we would do well to pay attention to the ones we have. These references are particularly important because they tell us something about the Lord and they also tell us of his attitude and actions toward believers and unbelievers alike. The Will Of God I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh (Ezek. 11:19). The heart of God is used first to indicate the will of God. The will of God, expressed in the heart of God, is made clear in the way he behaves toward people. Gods will cuts both ways, of course, for he takes pleasure in his people and he judges their sin and the sin of unbelievers. At times, God expresses his pleasure in his people when they obey. Such is the case in the decrees, the laws and the regulations of Leviticus (Lev. 26:46), when he pronounces blessings on those who obey him (Lev. 26:1-13). On the other hand, God also pronounces judgment on those who disobey him (vv. 14-39). At other times, God blesses his people simply because of his unconditional love for them and not because of their obedience (Lev. 26:40-45). All of these instances refer to Gods will as he expresses it in his actions.178 God shows his heart of judgment and also of blessing in the story of the family of Eli the priest. Elis sons, Hophni and Phinehas, were evil men, even though they were priests in the house of the Lord at Shiloh. They were wicked men, the writer tells us, for they had no regard for the LORD (1 Sam. 2:12). Hophni and Phinehas were such wicked men that they even slept with the women who served at the entrance to the Tent of Meeting (v. 22). To make matters worse, Eli did not do enough to restrain his sons, thereby allowing their sin to pollute the service of the Lord (vv. 22-25). What a desecration of Yahwehs testimony! As a judgment for their sin, God pronounces the death of the two sons on the same day (v. 34). In the next declaration, God says, I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. I will firmly establish his house, and he will minister before my anointed one always (v. 35). It is Gods will to raise up Samuel to serve him as a priest, and he expresses his will by stating that it is in his heart and mind that he has purposed it. Gods heart is the seat of his will, and in it he plans judgment for Elis family and blessing for Samuel. Like King David to follow, God plans blessing and grace for his people.

Hans Walter Wolff, Anthropology of the Old Testament (Philadelphia: Fortress Press, 1975), 40. 178 There are of course numerous instances throughout the Old Testament in which God either judges or blesses his people. We have referenced Leviticus 26 here because all three expressions of Gods will are found in the one chapter, and their proximity to each other serves to illustrate the point well. A further point of these references is that Gods will, symbolized by his heart, is expressed in his actions. The Biblical Studies Foundation (www.bible.org) 2006 Summer

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God blesses Samuel as a priest and he blesses David as a king. When God establishes his covenant with David, he promises him a perpetual throne (referencing of course Jesus Christ who is King Davids greater son). Davids line was to lead to Jesus Christ, who would sit on the throne of David forever. When God makes his covenant with David, David responds with a prayer of gratitude for Gods gracious will toward him, for he knows that he has not earned Gods favor. David prays in part, For the sake of your word and according to your will, you have done this great thing and made it known to your servant (2 Sam. 7:21). The New International Version translates the Hebrew word here, leb, with the word will, whereas the King James Version translates it as heart. The King James Version is the more literal translation of the two in this instance, but the different translations point out the close connection between heart and will. The heart of God is used here to represent his willin this case, his gracious choice of David to be his servant. Davids prayer is not so much a prophecy of Gods future blessings on his behalf as it is simply a statement of his gratitude for Gods good will toward him. God purposes in his heart to bless David, but he also purposes in his heart to judge actions against his will. Through the prophet Jeremiah, God pronounces judgment on the vile practice of human sacrifice that his people had allowed in their midst. As difficult as it is to imagine, the Israelites had been influenced by the abominable customs of the pagan nations around them and gone so far as to sacrifice their own children to idols. God says, They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the firesomething I did not command, nor did it enter my mind (Jer. 7:31). The New International Version uses the word mind, while the King James Version uses the word heart (again, the KJV is the more literal of the two translations). The point of the passage is the same, however, whichever translation is used. God never intended to have his people sacrifice their own children. In fact, Gods condemnation of murder pre-dates the giving of the law at Mt. Sinai (Exodus 20), for he tells Noah that the murderer shall be executed because he has destroyed a person made in the image of God (Gen. 9:6). It is not Gods will for there to be murder. Two later passages in Jeremiah (19:5 and 32:35) use the word mind in both the King James and the New International Versions to represent the will of God that is opposed to human sacrifice. Whether for blessing or judgment then the heart of God represents his will. Gods Future Plans For the LORD Almighty has purposed, and who can thwart him? (Isa. 14:27) Closely related to Gods will is the plan of his future actions (emphasis the authors).179 That is, Gods decisions regarding the future are represented at times as thoughts in his heart. Wolff notes that Gods decisions about the future involve both judgment and blessing.180 On the one hand, there is judgment symbolized by Gods heart. When God denounces the false prophets of Jeremiahs day, he states in part, The anger of the LORD will not turn back until he fully accomplishes the purposes of his heart (Jer. 23:20). In this passage Gods anger proceeds from his heart It is not the emotion of
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Wolff, 56. I am indebted to Wolff for the discussion in this paragraph. Summer

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anger, however, that the reference emphasizes; rather, it is the will of Godhis plan to deal with the lying prophetsthat is at stake. It is purpose, not feeling, that the reference to Gods heart means here. On the other hand, blessing for his people is also included in Gods heart. In the same breath that God announces that vengeance is his alone, he pronounces blessing on his people. For the day of vengeance was in my heart, God states, and the year of my redemption has come (Isa. 63:4). God purposes vengeance on his enemies and redemption for his children. Blessing and judgment both proceed from the heart of God. Gods Faithfulness And surely I am with you always, to the very end of the age (Mt. 28:20). An important part of the heart of God for Christians is his faithfulness. In the New Testament, Jesus Christ promises his presence to believers (Mt. 28:20), and Christians are sealed with the Holy Spirit of promise who takes up residence in their hearts (Eph. 1:1314; 1 Cor. 3:16-17; 1 Cor. 6:19). In the Old Testament, God does what he says he will do. In a word, God is sovereign. Faithfulness to his word is a dimension of his sovereignty, and it is expressed in regard to believers, the unbelieving nations, and the whole human race. First, in regard to believers, God promises Israel of old that he will bring them to the land of promise, just as he had said. I will rejoice in doing them good, God promises, and will assuredly plant them in this land with all my heart and soul (Jer. 32:41). Gods gracious purpose is made more forceful in this reference as he states that his blessing comes from both his heart and soul; the double image is emphatic, providing assurance that he will do as he promises. Once Israel had inhabited the Promised Land and King David had built Jerusalem and established the united kingdom in peace, his son Solomon planned to build the temple for the Lord. At the dedication of the temple, God says to Solomon, I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there (1 Kings 9:3). When the Lord says he will put his Name in the temple, he is indicating that he will always be present there; the Name symbolizes Gods presence. Think of how important this must have been for the people at that time, for they had wandered in the wilderness and now had a permanent dwelling where the priests could meet with God. By means of the image of the heart in this statement to Solomon, God emphasizes that his presence will be with them at the temple. His heart is faithful. Second, in regard to the unbelieving nations, God will bring to pass the plans he has made for them since before the worlds were created: The LORD foils the plans of the nations; he thwarts the purposes of the peoples. But the plans of the LORD stand firm forever; the purposes of his heart through all generations (Ps. 33:10-11). The psalmist emphasizes Gods faithfulness to fulfill his plans by stating the point negatively and positively. Negatively, he states that God will undo the plans of the nations that are against his will. Positively, he states that God will fulfill his plans now and forever. These are the purposes of his heart. Gods plans for his people are always The Biblical Studies Foundation (www.bible.org) 2006 Summer

good (cf. Rom. 8:28-30). Ultimately, his plans for the nations are good as well, for in them he intends the gospel of salvation in Jesus Christ alone to be declared (Mt. 28:1820). Even his judgments are acts of mercy and grace, for they bring unbelievers face to face with their sin and encourage them to realize their need of a savior. Third, in regard to the human race at large, we have one of the great statements of Gods heart early in the Old Testament when Noah sacrifices burnt offerings to the Lord after he has brought him safely through the flood: The LORD smelled the pleasing aroma and said in his heart: Never again will I curse the ground because of man, even though every inclination of his heart is evil from childhood. And never again will I destroy all living creatures as I have done (Gen. 8:21). It is as if the persons of the Trinity are communing with one another in this quotation. The Lord said in his heart, as if he were celebrating his promise to mankind himself. God must have enjoyed making this promise to Noah (and through Noah to us) because the passage reads as if he savored the promise with all his heart. This passage shows the close relationship between the heart of God and his will; indeed, here they are one. Gods Changing Heart I have heard your prayer and seen your tears; I will heal you (2 Kings 20:5). It remains to write a word about the instances in the Bible where it seems that God is said to change his heart, or his mind. The quotation just noted from 2 Kings is part of Gods response to Hezekiah when he changed his mind and told the king that he would heal him. The questions that come immediately to mind in a passage like this are whether or not God knows everything to begin with and if his plans depend on something or someone other than himself. If God changes his mind, does it mean that he acts in response to us, that his actions depend on us, or that he makes up his mind as he goes along? The question of Gods changing heart or mind is a vexed one in modern scholarship, most notably in the debate about Open Theism.181 We cannot explore the issue substantially here even if we were to limit it to its treatment in Open Theism thinking, but we will consider one of the situations in the Bible where it appears that God may have changed his heart. One situation that brings the issue of Gods foreknowledge and purpose to the fore is the flood in Noahs day: The LORD saw how great mans wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time. The LORD was grieved that he had made man on the earth, and his heart was filled with pain. So the LORD said, I will wipe mankind, whom In regard to the debate over Open Theism, the following references address the issue in its modern forms. John Sanders, The God Who Risks: A Theology of Providence (Downers Grove: InterVarsity, 1998) presents the case for Open Theism. Helpful discussions against Open Theism include Normal Geisler, The Battle for God (Grand Rapids: Kregel Publications, 2001), with Wayne House; and John M. Frame, No Other God: A Response to Open Theism (Phillipsburg: P&R Publishers, 2001). The Biblical Studies Foundation (www.bible.org) 2006 Summer
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I have created, from the face of the earthfor I am grieved that I have made them (Gen. 6:5-7). At first glance, it appears in this passage that God changed his mind about human beings and, because of their great evil, decided at this point in time to destroy them. In fact, however, the passage is not intended to suggest that God gave up on man after he had done his best to help him, but rather to emphasize how sinful man had become. The point of the passage is that mans evil and sin so outraged God that he would be justified in destroying everyone. The passage is an example of a literary device we call anthropopathism. Anthropopathism is a device in which the writer ascribes human emotions to God. In using this device the writer is trying to help the reader appreciate the seriousness of the situation; he is not suggesting that God is fickle. Here the emotion of regret is ascribed to God. The literary device underscores how abominable mans sin had become to God. This passage and others like it which seem to suggest that God changes his mind over time or in changed circumstances are typically examples of human emotions ascribed to God to help usthe human readersbetter appreciate the plan of God. God is not compelled to change his mind by any circumstances in human lives; his actions are not contingent upon ours. He does, however, graciously answer our prayers in accordance with his will (cf. Jn. 14:13-14; 15:16; 16:23). Whether it is set on blessing for his people or judgment for sinners, the heart of God is turned toward man. In it we discover the purposes of God toward us. The Heart Of The Believer He has also set eternity in the hearts of men; yet they cannot fathom what God has done from beginning to end (Eccl. 3:11b). With the heart of God and the heart of the believerand the relationship of the twowe come to the core of life. The heart represents the personal identity of a person, thoughts, emotions, and will of a person. The heart also represents the religious and ethical realm of our relationship with God.182 Scripture has much to say about the heart in these ways. God is interested in the heart of man, not the exterior appearance (1 Sam. 16:7; Gal. 2:6). It is in the heart that man sins (Jer. 17:9; Mt. 5:28), and it is with the heart that he believes in Jesus Christ and is saved (Rom. 10:10). What could be more important than the heart of man? The Intellect My heart mused and my spirit inquired (Ps. 77:6). We begin with the heart as the center of our thoughtsthe heart as the seat of the intellect, or cognition. Solomon, the wisest of men, thought with his heart, as it were. As he ponders everything under the sun in the book of Ecclesiastes, he writes, I thought in my heart (e.g. Eccl. 2:1, 15), and then turns from one philosophy or view of life to another, finding them all vain, or meaningless and unsatisfying. Apart from Scripture, our understanding of everything is inaccurate; all philosophy is deceptive apart from the For these categories of the heart in the Old Testament, I am indebted to Heinz-Josef Fabry, leb, in Theological Dictionary of the Old Testament, eds. G. Johannes Botterweck, Helmer Ringgrin and Heinz-Josef Fabry, vol. 7 (Grand Rapids: Eerdmans, 1995), 412-434. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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plumb line of the truth of Scripture (Col. 2:8). By the same token, when we hear a true statement outside of the Bibleas we might in a scientific discovery or alternately in the right perspective on a moral or social issue, for instancewe recognize it to be true because we know biblical truth beforehand, and it corresponds with what the Bible has declared to be true or with the way God created the natural world. All truth is Gods truth, it is true; put another way, no statement is true unless it agrees with what God says in the Bible or it corresponds to the way he designed the universe to operate. If we make a statement such as, Left to themselves, all natural systems tend to wear down, (the law of entropy), for instance, we know the statement to be true because it corresponds to the physical reality around us. Entropy is true of reality because God made natural systems that way. We muse and inquire then with our hearts (Ps 77:6), whether it is about the spiritual doctrines of the faith or the physical realities of the universe around us. We think with our hearts. The Emotions My heart leaps for joy (Ps. 28:7). Oh, we think with our hearts, to be sure. However, we are more accustomed in our culture to say that we feel with our hearts. No one would argue that the heart is the seat of our emotions. Quick to mind is February 14th, Valentines Day, and the ubiquitous hearts that symbolize the love of a man and a woman. In the popular mythology, Cupid shoots his arrows into the heart, and a man is smitten with love for a woman. To this day, images of a cherubic angel, little wings sprouting from his back and holding a bow and arrow in his hands, fill the media in preparation for Valentines Day. Love is not the only emotion, however, that the heart produces. A very different feeling than love is the emotion of fear. It too is symbolized by the heart. When Moses sent out the spies into Canaan to see if the people of Israel should cross over to the Promised Land, two of them brought back a good report about the land (Deut. 1:25), but the people rebelled. Our brothers [those who counseled not entering Canaan] have made us lose heart, the people tell Moses, and they do not go into the Promised Land at that time. They were afraid. Fear filled their heartsso much so that they say they had lost heart, or courage, and would not go in. Something like this same paralyzing fear must have filled Davids heart when he penned the words, I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away with me (Ps. 22:14). Like wax before a flame, fear saps the courage of David as he faces his enemies. The heart melts. As we noted earlier, the word courage is related to the French and Latin words for heart; the man who lacks courage, then, lacks a heart. The lion in The Wizard of Oz is an example in modern pop culture. Or, to use the idiom of Moses and David, they lose heart. Contrariwise, David uses the heart to symbolize courage in the face of overwhelming adversity. When enemies surround him, when evil men advance against him, and when an army besieges him, David will not fear (Ps. 27). His heart is brave. Psalm 27 expresses Davids confidence in God and courage in the face of his enemies, both those traitors within Israel and the armies encamped around Jerusalem to attack it. Why is Davids heart so courageous in the face of such difficulties? Is it because of his armies? No. It is because he trusts in God who sets his unfailing love on him. When The Biblical Studies Foundation (www.bible.org) 2006 Summer

David looks out and sees his desperate situation, he does not rush to prepare his military defenses. Surprisingly, he simply asks for Yahwehs presence and for the opportunity to worship him in the tabernacle.183 God alone provides the courage David needs to face the armies arrayed against him and the betrayers inside the nation of Israel. God alone is all we need today to overcome our fears as well, for perfect love drives out fear (1 Jn. 4:18). We need not fear spiritual battles, for they are not ours; they are Gods. His love casts out our fear. Trusting in Jesus Christ does not simply remove our fears; it replaces them with joy and trust. Listen to the words of David again, for he knew heartfelt joy in God: The LORD is my strength and my shield; my heart trusts in him, and I am helped. My heart leaps for joy and I will give thanks to him in song (Ps. 28:7). What is the source of joy and peace in Davids heart? It is the work of God on his behalf, even in difficult circumstances. God protects him and helps him. Because of what God has done for him, Davids heart overflows with joy. In a similar vein, Jesus said, I have come that they may have life, and have it to the full (Jn. 10:10), or, as the King James Version has it, life more abundantly. Much of what Jesus meant by the abundant life is the spiritual joy that comes from knowing him as Lord and Savior. Our hearts respond in joy to the work of Christ on our behalf. The Will Keep your heart on the right path (Prov. 23:19). While modern people often think of the heart as the seat of emotions and nothing else, the Bible sees the heart as the center of the will. We can know that theft or lying is wrong and still commit the sin. We can know that Jesus Christ is the only way to the Father and eternal life and still die in our sins. How is this? How can we know how to be saved, even feel emotionally good about salvation, and still die without Christ? It is because we do not submit our will to the work of the Holy Spirit in our hearts. Jesus Christ himself said, For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander (Mt. 15:19). Sins come from a will that is turned against God and toward the self. The heart is the seat of the will. What does the Lord require of our wills? He requires that we choose to be faithful. After all, God is faithful to us; why should we not be faithful to him in return? When David is beset by disaster, when ravenous beasts (by which he symbolizes his enemies who wish him harm) surround him, he asks for the Lord to be faithful to him and protect him. Think of Psalm 57, which begins as a prayer for protection but turns to praise and thanksgiving. As soon as David finishes his prayer for protection, he proclaims, My heart is steadfast, O God, my heart is steadfast. I will sing and make music (v. 7) and then proceeds to praise God for his glory (vv. 8-11). What does David Michael E. Travers, Encountering God in the Psalms (Grand Rapids: Kregel Publications, 2003), 212. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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think the Lord requires of him? Faithfulnessa steadfast heart. He learned his lesson well, for how often did God tell him not to be afraid in the face of his enemies, but that he was with him in his battles (1 Sam. 30:6; 2 Sam. 5:19)? After marveling in Psalm 8 that God places his love and attention on mere men, David declares in the next psalm that his heart is full of praise. I will praise you, O LORD, with all my heart; I will tell of your wonders (Ps. 9:1). Praise wells up in Davids heart. So it is with us; praising God is a choice we make. To be sure, the Holy Spirit prompts our praise, but we can choose to stifle it if we wish. What is the result of a heart inclined to praise God? That person will tell of Gods wondershe will give testimony to Gods grace in his life. The Lord is looking for people with steadfast hearts that freely offer him praise. Closely related to a faithful heart is integrity of heart. In a nuance of Bible translations, the King James Version calls uprightness of heart, what the New International Version sometimes translates as integrity (cf. Deut. 9:5). David calls upon the upright in heart to praise God (Ps. 64:10, NIV), indicating that integrity of heart comes first from a right relationship with God, one in which we keep short sin accounts and have our sins forgiven immediately (1 Jn. 1:9). When God called Davids son, Solomon, to be king, he admonished him to walk in the integrity of his heart (1 Kings 9:4). The instruction is significant, for Solomon was to build the temple when his father, a man of battles and blood, could not (1 Kings 5:3-5). It was important to the Lord that Solomon should maintain a right heart if he was to build the temple. Solomon himself understood the importance of integrity before the Lord, for when he asks the Lord at the beginning of his reign for wisdom, he prays in part, So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours? (1 Kings 3:9) He got it right! How ironic is Solomons request for a discerning heart, when later in life he was faithless, following the idolatrous ways of his pagan wives (1 Kings 11:1-6). The warning for us is that our hearts will not remain upright without due diligence. Our sin hampers our walk with the Lord so easily that we need to consciously ask the Holy Spirit to keep our hearts pure. As this brief discussion showsand it is already obvious in our everyday experiencethe heart is the seat of sin. The heart is deceptive (Jer. 17:9), we are to be reminded, and can lead us astray. Sometimes the heart tricks even Christians into believing a lie and committing sin. We do not need to blame Satan for most of our sins; we sin readily enough when our heart desires something that is not rightfully ours or when we desire a good thing, but do so in the wrong way or for the wrong reasons (cf. Jas. 4:3). Such sinful desires originate in the heart. The heart is deceptive in a second way, for we can use it to trick others and defraud them for our own gain. What is a hypocrite but someone who appears on the outside to be something different than he really is in his heart? A hypocrite, David tells us, is someone with a double heart (Ps. 12:2, KJV; with deception, NIV). The heart can deceive its owner. Equally fearful is the fact that we can deliberately conceal the true feelings of our heart when we wish to deceive another person. Such deception is a type of fraud, for we pretend to be something we are not in order to gain something not rightfully ours. If we are not vigilant, the heart deceives us into sin before we realize it. The heart can lead us astray in a third way, for we can harden our hearts to the things of the Lord. Pharaoh hardened his heart on numerous occasions when Moses and The Biblical Studies Foundation (www.bible.org) 2006 Summer

Aaron appealed to him to let Israel go and worship God (Ex. 5:2-9; 8:15, 32; 9:34). To be sure, God hardened Pharaohs heart (Ex. 6:1; 9:16; 10:12, 20; 11:10), but Pharaoh made his choice against God from the beginning (see Ex. 5:2, where Pharaoh refuses to acknowledge Yahweh, setting the stage for his later disobedience and arrogance). Before we are too quick to vilify Pharaoh for hardening his heart, we should remember that the people of Israel also hardened their hearts at Massah and Meribah when Moses struck the rock with his staff and water gushed forth (Ex. 17:7). The psalmist comments on the Israelites sin when he warns people not to harden their hearts against the voice of God when he offers spiritual rest (Ps. 95:8, 10). The writer of Hebrews quotes Psalm 95, making the connection between unbelief and a hard heart explicit in the New Testament (Heb. 3:7). A hard heart will not respond to the gospel or feel repentance for sin. How can we avoid hard hearts when we sin so easily and set ourselves against God? We need to cultivate soft hearts toward the Lord and pray that sinners would do the same when the gospel call is given to them. God promises not to turn away the person with a truly repentant heart (Rom. 10:13). The LORD is close to the brokenhearted, David tells us, and saves those who are crushed in spirit (Ps. 34:18). Jesus Christ teaches the same truth in the Beatitudes (or simply, the Blessings), where he tells us that the poor in spirit will inherit the kingdom of heaven (Mt. 5:3) and that those who mourn will be comforted (v. 4). Those who realize their spiritual poverty (that is, those who are poor in spirit) and are brokenhearted over their sin (that is, those who mourn, for it is their sin they regret) are the ones who will be blessed by God. Having our spirits crushed, to use Davids term, is not an unkindness on Gods part; rather it is an act of grace on his part that he would so reveal himself to us that we would see our sin for what is and turn to him in repentance and faith. In fact, the softened heart is what the new covenant is all aboutGod softening our hearts to respond in faith to the gospel of Jesus Christ (cf. Jer. 31:33). Repentance is the hallmark of the Christian life. The intellect, the will and the emotionsthese are what the Bible means by the heart of man. Can there be any more important part of who we are as human beings than the heart? All we think, feel, and desire originates in the heart. It is the heart that devises sin, and it is the heart that responds in faith to Gods grace in salvation and sanctification. It is the heart that is the residence of the Holy Spirit. No wonder we should guard our hearts well, for our heart is who we are (Prov. 4:23). Wrapping It Up But If From There You Seek The Lord Your God, You Will Find Him If You Look For Him With All Your Heart And With All Your Soul (Deut. 4:29). The heart is the human image (anthropomorphism) of God that unifies all the other images of God in the Scriptures. The human heart is important as well, for it represents our thoughts, emotions, imagination and will. Who we are in our heart is who we are in reality, no matter how we present ourselves in public. God looks on the heart and is not partial when he does so. With the image of the heart, we come to the center of our study. What have we learned first about the heart of God and secondly about the human heart? We begin with the heart of God. We know that God is altogether holy and righteous. We know also that God is merciful and good, extending his unfailing love The Biblical Studies Foundation (www.bible.org) 2006 Summer

(hesed) to all who will respond in faith to the Gospel invitation. It should be said here that these two pairs of Gods attributeshis holiness and righteousness on the one hand and his mercy and love on the otherdo not conflict with each other. For instance, God does not forget his righteousness when he forgives a sinner, sweeping the sinners sin under the rug, as it were. Oh no! God satisfies his righteousness when he forgives a sinner because the sinless son of God, Jesus Christ, paid the penalty for sin at Calvary (cf. Rom. 3:21-26). Gods holiness and righteousness are married to his mercy and love in the heart of God. Though we cannot enumerate all the attributes of God represented by the image of the heart, we can mention an Old Testament and a New Testament reference that remind us of the heart of God. In the Old Testament, Gods love for King David shows us something of his heart for his people. God calls David from tending sheep and anoints him king over Israel. In his covenant with David, God promises that his people will have a home in the Promised Land and that Davids kingdom will never end (2 Sam. 7:8-16). Jesus Christ fulfills the latter promise of course who, as Davids heir, reigns eternally as King of kings and Lord of lords. In the same manner, Jesus Christ fulfills the Abrahamic Covenant because he is the blessing to all nations (Gen. 12:2-3). When God makes this covenant (or promise) with David, he already knows that David will sin grievously by committing adultery and murder, yet he still makes the promise to David and keeps it forever. Here is an example of Gods gracious and loving will toward his peopleGods love and mercy despite Davids sin. David understands that Gods heart (or will) extends mercy to him, for he says, For the sake of your word and according to your will [heart, KJV], you have done this great thing and made it known to your servant (2 Sam. 7:21). Gods will toward David (and through his son Jesus Christ to all believers) is loving and merciful. This is Gods heart. In the New Testament, Jesus Christs love for his disciples shows Gods heart toward us. Shortly before he ascends into heaven, Jesus commissions (or commands) the disciples to make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you (Matt. 28:19-20a). We have our marching orders, as it were. But Jesus does not stop there. He finishes the command with a promise: And surely I am with you always, to the very end of the age (Matt. 28:20b). Jesus Christ is faithful to us; he will never leave us nor forsake us (cf. Deut. 31:6; Heb. 13:5). What is more, he has given us the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are Gods possessionto the praise of his glory (Eph. 1:1314). Once we are saved by grace through faith in Jesus Christ, the Holy Spirit resides in us, never to leave us. In other words, the Father has promised that he will always be with us; Jesus Christ has promised to remain with us; and the Holy Spirit is the fulfillment of these promises. God is faithful to us, and his heart is always inclined toward us for our good and his glory. What have we learned about the human heart in the Scriptures? The heart is the seat of all that is important in us. We think with our heart. The psalmist, for instance, mused in his heart on Gods unfailing love while he lay awake at night (Ps. 77:6). It is easy for us as modern people to realize that we express our emotions with our heart fear, courage, and love. Our modern view of love is so attenuated, however, that we think The Biblical Studies Foundation (www.bible.org) 2006 Summer

it is nothing but a feeling of the heart, when at its best love is more properly understood as a conscious and deliberate choice on our part to place someone else before ourselves. Love is a choice of the will. Whether it is the emotional side of love or the volitional side of love, we love with our hearts. Indeed, Scripture makes it clear that the heart is the seat of our willsour choices to serve self or to serve Godto sin or to glorify God. As Cleland B. McAfee states in the well-known hymn, we are to desire to be near to the heart of God: There is a place of quiet rest, Near to the heart of God. A place where sin cannot molest, Near to the heart of God O Jesus, blest redeemer, Sent from the heart of God, Hold us who wait before Thee Near to the heart of God.184 Sin originates in the heart (Matt. 15:19), and so does repentance (Matt. 5:3). When Christ blesses the poor in spirit, he means those who know they have nothing to bring to God but repentance. Sin and repentancethese are the stuff that decisions for eternity are made of, and they are found only in the human heart. A Heart That Pleases God Love the LORD your God with all your heart (Deut. 6:5) If the heart is so important, what does God require of our hearts? We can answer the question in three parts. First, we are to focus the thoughts of our hearts on the Word of God so that we can be transformed into the image of Jesus Christ (Rom. 12:1-2). Just because we are Christians does not mean that we think Christianly. We have to deliberately and consciously study the Word of God and allow its truths to change our thinking if we are to become Christ-like in our lives. Second, we are to stabilize our emotions on the teachings of Scripture so that we are not tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming (Eph. 4:14). When our hearts are settled on the teachings of the Bible, our emotions are stable. Finally, we are to purpose in our heartswe are to chooseto glorify Jesus Christ in everything we say and do (1 Cor. 10:31). It is simply true that our hearts were created to praise God. In effect, if our hearts are to please the Father, we will think, feel, and choose the Son, and we can only do so by the work of the Spirit. Such is the human heart after Gods own heart.

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Chapter Nine Your Face I Will Seek (Ps. 27:8)

Our scriptural journey toward knowing the Lord better has taken us along a biblical information highway lined by houses (texts) where figures of speech reside. We have stopped and knocked on many of their doorspassages in which God is spoken of as having human characteristics. We saw that technically these particular figures of speech are called anthropomorphismsan attempt to understand God in accordance with human terms. As mere mortals it is simply true that we assimilate and apply abstract ideas more easily through figurative speech. We have noticed many of these figures of speech that are so common to our English language at the beginning of each chapter. Perhaps the need for figurative language is the reason why God saw to it that his Word, the Bible, was communicated in a myriad of such figures. Because this is so, the Bible becomes alive and real to those of us who read and profit by its pages. We have noted that each of the figurative descriptions of Gods bodily parts tells us something special and important concerning the person, character, and work of God. We saw as well that by learning about them we gained insight as to how man is expected to conduct himself. We remind ourselves first of all of some of the many things we have explored in the preceding pages. So, what have we learned in all of this? In chapter two we saw that the figure of Gods feet spoke of his sovereignty and claim upon our livesa fact that calls us to live in accordance with the high standards he has set. In chapter three we became acquainted with passages that tell of Gods hands, arms, and finger. Here we noted that these figures remind us of Gods authority, power, and mighty deedswork that will find their completion through Gods Son, Jesus Christ. We saw also that through Gods working through us that we can accomplish the work, which he entrusts us to do. In chapters four and five we examined the many facets of Gods face. We learned that by face is often intended Gods active presence in the world of mankind. His nose or nostrils reminded us that mans very life is by the breath of God and that Jesus ultimate sacrifice on the cross for us was a pleasing aroma to the Lord. Because of all of this, believers are called upon to live their lives in Gods presence and in accordance with his good pleasure. From the human side this means a life that is filled with all the potential and pleasure which only God can give. We also noted that several other features of the face, namely the mouth, lips, and tongue were used of Gods revelation, whether in Gods own speeches or through those who were inspired to deliver his message. Since this is true, Gods Word is to serve as mans guidebook for successful living. Through its teachings people learn of the high standards of God in order that they may receive instruction as to successful living both now and forever. We also saw that the Bible warns of Gods severe judgment for sin. We learned as well Gods remedy for mans sin problem in the salvation that is available only through the finished work of Christ on the cross and the resurrection. We were reminded of the need to let our mouths, lips, and tongue proclaim that message to a lost and needy world.

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In chapter six we were confronted with Gods eyes. We saw that this figure reminded us that God sees all that happens. We noted as well that in his great love he intervenes on behalf of his own. Therefore, as believers we should humbly conduct ourselves in accordance with his righteousness, avoiding all sinful practices. In chapter seven we heard of the ear of God. Here again we were reminded that God is aware of all that takes place. As a God of absolute pure holiness he acts in love to provide for the needs of his own and protect them. Particularly meaningful is the realization that his ear is open to mankinds cries, petitions, and prayers. Believers are especially to hear Gods demand for absolute devotion and are to listen to his instruction in his revealed Word, the Bible. As well, they have the high privilege of praying, knowing that a loving and merciful Lord is ever open to their needs, whether in confession of sin or in concerned prayer on behalf of others. In chapter eight we came to the very heart of God. Here we learned that God is faithful to his word and his promises. He is faithful to his people. We learned as well that God alone knows the future and that his plans for his peoples future are good for them. Believers hearts are important too, for the heart is the seat of all that is important in us our thoughts, emotions, and will. Sin originates in the human heart (Matt. 15:19), as does repentance (Matt. 5:3). When the human heart responds in repentance and faith to Gods heart, a sinner is saved; when believers submit their wills to God to do his will, they bring glory to God and good to themselves. Nothing is more important in life than the issues of the heart. Although all of this is richly rewarding in itself, there is another dimension to consider before concluding our study of Gods bodily parts. We have seen through the figurative language that God chose to reveal to us something of the nature of God, his person, and his work. We learned of their importance to us as believers living in his presence. And all of this is well. But are these merely idealized portraits designed for devotional response? We have hinted that there is more. Perhaps it is because as human beings we identify more with information that is gained via figurative expressions. It may be that this is why God did not choose to reveal a distinct treatise of systematic theology through his human authors of the Scriptures. Although the truths concerning Gods person and work are stated in various literary settings throughout the Bible, no formal theology per se is found within its pages. Thus Ralph Smith wisely points out that no inherent or natural method [of theology] is suggested in the Old Testament itself.185 The same may be observed with regard to the New Testament, although obviously its theological perspective centers in the culmination of Gods revelation in Jesus Christ. Yet here too it can be said that we are bound to understand as best we can what God has communicated to his people through its

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pages.186 For within the pages of the New Testament we find that God has revealed himself in writings whose contents, purposes, and forms are quite varied.187 Moreover, a mere perusal of the varied and conflicting results achieved by the authors of systematic and biblical theology provides ample proof that the absolute truths concerning God are too immense to be encapsulated by anyone person.188 All of these present various approaches and viewpoints, some of which are more helpful than others. None of these authors, however, can claim to be the authoritative and final source of knowledge concerning God. To the contrary, the variety of theological approaches illustrates the fact that God has revealed himself, accommodated himself if you please, in different ways that communicate effectively to different peoples, cultures, and educational levels. And in the end all of us can at best only apprehend what God comprehends concerning the true reality of things. Mankinds finitude and diversity of make-up render this certain. As Gibson points out, its just the nature of things; we are shut-up to human experience and thinking. Therefore, of necessity our descriptions of God remain metaphorical at best.189 It is for all the above reasons that the figures of God that we have examined are so helpful to us. Apart from his self-disclosures to mankind, God is transcendent (the term itself is a figure) and therefore ultimately beyond all human comprehension. In one sense, then, all language about God must be analogical and metaphorical because God is so far above us that we can only approximate his glory.190 Nevertheless, the literary figures concerning God help us in finite proportion to grasp something of the infinite glory of his character and work. When it comes to defining just who God is, among the many suggested definitions perhaps that of Augustus H. Strong, despite its limitations, is still as good as any: God is the infinite and perfect Spirit in whom all things have their source, support, and end.191 Although the definition lacks a Trinitarian component and could founder on William W. Klein, Exegetical Rigor with Hermeneutical Humility: The Calvinist-Arminian Debate and the New Testament, in New Testament Greek and Exegesis, eds., Amy M. Donaldson and Timothy B. Sailors (Grand Rapids: Eerdmans, 2003), 36. 187 See Gerhard Hasel, New Testament Theology: Basic Issues in the Current Debate (Grand Rapids: Eerdmans, 1978). 188 In addition to the standard systematic and biblical theologies, note the varied conclusions found in The Flowering of Old Testament Theology, eds., Ben C. Ollenburger, Elmer A. Martens, and Gerhard Hasel; (Winona Lake: Eisenbrauns, 1992). 189 See the informative discussion in J. C. L. Gibson, Language and Imagery in the Old Testament (Peabody: Hendrickson, 1998), 22-33. 190 Michael E. Travers, Imagination as a Principle of Truth in the Bible, paper read at the annual meeting of the Evangelical Theological Society, November, 2004. The enclosed citation is from Travers book, Encountering God in the Psalms (Grand Rapids: Kregel Publications, 2003), 40. 191 Augustus H. Strong, Systematic Theology (Philadelphia: Judson Press, 1907), 52. The Biblical Studies Foundation (www.bible.org) 2006 Summer
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the problem of evil among other matters, it does provide a good working basis from which we can categorize the biblical truths, which lie behind the figures of God that we have been examining. Surely God has revealed himself as an infinite being. He is bound neither by time (Ps. 90:2) nor space (1 Kings 8:27), though he can enter, and has entered, the world that he created (Pss. 104; 113:14-16). Indeed, the Bible reveals that he is an omnipresent God (Ps. 139:7-9). Interestingly enough, the figures we have studied underscore this very truth, the figures making this abstract truth more vivid to us as human beings. Something of the infinite nature of God was seen as we studied the figures of Gods feet, hand, arms, and finger. We saw that although God walks on the vault of heaven (Job 22:14) and that the clouds are the dust of his feet (Neh. 1:3), he also is present on earth (Lev. 26:12; Deut. 23:14) in mighty power, directing its affairs (Jer. 27:5). These facts are in harmony with the truth that although God transcends the universe he created, he is also immanent in its activities (Ps. 113:4-6). As well, the Lord is an omnipresent God, a truth that is often expressed in the Scriptures. For example, the psalmist says, Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there (Ps. 139:7-8). Paul tells the Athenians that God is not far from each one of us (Acts 17:27). He goes on to point out that this truth accounts for our very lives (v. 28). The truth concerning the omnipresence of God contains both a warning and a blessing. For the unbeliever, it is a reminder that there is no place he can go to escape or hide. The allseeing God is everywhere present (Heb. 4:13). For the believer, Gods omnipresence is an assurance that he is available to him in his everyday activities. Such should serve as a source of encouragement to walk carefully before the Lord (Gen. 17:1; Deut. 8:6; 10:12), mindful that whatever happens and wherever he goes, God is present with him (Pss. 66:812; 91:5-16). Several of the figures relative to Gods bodily parts are linked to the truth of his eternity. Such is the case with the figure of Gods arms sustaining the believer, for it is linked to the truth of his eternity (Ps. 90:2). Accordingly, Moses blessed Israel saying, The eternal God is your refuge, and underneath are the everlasting arms (Deut. 33:27). We are also reminded that God has set eternity in the hearts of men (Eccl. 3:11). Thus mortal man has a capacity for understanding the concept of eternity and has a longing for it even though he cannot fully grasp the truth of it in the way that the Eternal One does. Yet it is the Lord who has made provision for a believing mankind to spend eternity with him (Jn. 3:16). The truth contained in this most familiar biblical text indicates that those who truly believe in Christ will never perish spiritually but will have eternal life. This means that not only in the ages to come but already he enjoys that quality of life that flows from it (Jn. 5:24; 6:40; 10:28). Throughout his pilgrim walk, then, the believer may open his mouth and let his tongue declare, His right hand and his holy arm have worked salvation for him (Ps. 98:1). The Biblical Studies Foundation (www.bible.org) 2006 Summer

Moreover, the fact that God has set a capacity and longing for eternity in man should provide a stimulus for all those who have entered into a believing relationship with God. There should be a desire to exercise beautiful feet (Rom. 10:13-15) in telling unbelievers of Gods plan of salvation in order that all people may come to know Christ and enjoy everlasting life with him (Jn. 17:3). Our study of the figures relative to Gods bodily parts also taught us to view some of the elements of Gods perfection. In our examination of the figure of Gods eyes and ear we noted that a holy God sees all that happens on earth. As well, his ear is open to the prayers of the penitent. Because he is a holy God (Lev. 11:44-45; 19:1-2), he demands a holy walk in his sight: Take your evil deeds out of my sight! Stop doing wrong, learn to do right! (Isa.1:16-17). The Lord also hears the prayer of those who in true repentance confess their sin (1 Jn. 1:18-19). Those who maintain a holy lifestyle may with confidence call upon the Lord and expect his answer (Ps. 17:1-6). An important element of Gods holiness is his righteousness. The Bible clearly proclaims that God is essentially a righteous person (Pss. 11:7; 85:13; Dan. 9:14). All that he does reflects that righteousness: Glorious and majestic are his deeds, and his righteousness endures forever (Ps. 111:3). A related element of Gods holiness is found in his administrative (Lev. 19:1-37) and judicial (Neh. 9:33; 2 Tim. 4:8) holiness, or his justice. Righteousness and justice serve as the twin foundations of his throne (Ps. 89:14). God judges the world in righteousness (Ps. 96:16). So it is that by these he both administers events of earths history and is its only Lord and Savior (Isa. 45:21). The classic text that expresses all of this is found in Deuteronomy 32:4: He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he. We have seen these expressions of Gods attribute of holiness in several of the figures that we have considered. We noted that because believers have been made a living spiritual temple built of living stones (1 Pet. 2:5), holiness should pervade the churchs atmosphere. When this is so, God will walk in its midst and enter into fellowship with the believers. But such a promise demands a proper response in lifestyle and conduct. Thus Paul delivers the Lords message saying, Therefore come out from them and be separate, says the Lord. Touch no unclean thing, and I will receive you. I will be a Father to you, and you will be my sons and daughters, says the Lord Almighty (2 Cor. 6:17-18).

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So it is that the believer should walk in newness of life (Rom. 6:4) in accordance with the way that Jesus walked (1 Jn. 2:6). One distinct path to doing so is by studying Gods Word and making its precepts a veritable road map to the pathway of life. By doing so the believer may proclaim with Job of old, My feet have closely followed his steps; I have kept to the way without turning aside (Job 23:11). We noted as well that Gods judgment must come when sin has violated his holy and righteous standards. Thus the Lord warned Jerusalem that he would in complete justice set his face against it (Jer. 21:10) and turn his face away while foreign nations despoiling it (Ezek. 7:21-22). Those nations that God uses to chastise his people should in turn realize that the Lord is righteous (Ps. 7:9). Should they not meet the revealed holy standards of God (Prov. 16:13), they will also face Gods punishment (Isa. 37:20). In the day of their judgment they will see the severity of his justice, for he will come against them with lips full of wrath and a tongue that is a consuming fire (Isa. 30:27). The Apostle John describes that day when the Lord Jesus will come with his holy angels to judge the heathen: Out of his mouth comes a sharp sword with which to strike down the nations. He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God Almighty (Rev. 19:15). How much better, then, for people to let Gods holiness and righteous standards guide their lives. As did Peter, the wise person will heed the psalmists (Ps. 34:12-16) advice: Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech. He must turn from evil and do good; he must seek peace and pursue it. For the eyes of the LORD are on the righteous and his ears are attentive to their prayer, but the face of the LORD is against those who do evil (1 Pet. 3:10-12). Our study has also touched on figures that underscore Gods love. Love is that attribute of Gods perfection whereby he is moved to communicate himself toward mankind. The Scriptures repeatedly affirm that Gods very nature is love (e.g., Ps. 89:2; 2 Cor. 13:11; 1 Jn. 4:8). As we have seen, the Bible records Gods love for Israel, his covenant people: I have loved you with an everlasting love; I have drawn you with loving-kindness (Jer. 31:3). The word translated loving-kindness here is the same one that was discussed at length in chapters six and seven in connection with the figures of Gods eyes and ears: Hebrew hesed. It is used of Gods unfailing love (Ps. 36:7), a love that is better than life itself (Ps. 63:3). As we noted, this word has been translated variously but it is especially significant as Gods covenant love toward his people Israel. It was on the basis of Gods love that he redeemed his people, bringing Israel out of Egypt (Ps. 136:10-22). Then he guided them into the Promised Land. Israel was his special treasured possession (Ex. The Biblical Studies Foundation (www.bible.org) 2006 Summer

19:15; Deut. 7:6; 14:1-2; 26:16-19; Ps. 135:4). So it was that the psalmist could pray, Your love is ever before me, and I walk continually in your truth (Ps. 26:3). On another occasion the psalmist petitioned the Lord, Hear [incline your ear], O LORD and answer me for the Lord is one who is abiding in love [hesed] to all who call to you (Ps. 86:1, 5). It is no surprise, therefore, that the Lord cries out to all, Turn to me and be saved, all you ends of the earth; for I am God, and there is no other (Isa. 45:22). In the New Testament Gods great love for all is attested, as we have seen, in the well-known John 3:16. The unique Greek construction in this text emphasizes that God gave because he loved. By its use John lays stress on both the cause and results of Gods love: God gave because he loved. Johns construction suggests that the giving is equally as important as the loving. This is of vital importance. It immediately draws our attention not only to the kind of God the Lord is, a God of love, but to the actual fact of the incarnation of the Son. In that act God in love gave the Savior. Paul points out that for those who believe they, like Israel of old, experience Gods great kindness (Eph. 2:7; Titus 3:4-7). New Testament believers also become part of Gods family with all the privileges granted to his Old Testament people (cf. Gen. 12:1-3 with Gal. 3:26-29), including being his precious people (cf. Ex. 19:5-6 with 1 Pet. 2:5, 9-10). How great, then, is Gods loving-kindness! It makes all who are the recipients of his grace his earthly family. It is interesting to note further how appropriate this is, for the English adjective kind is related to a root that has also produced our English noun kin. Both words are ultimately linked to a root meaning, to produce, as well as the German word kind (child). Gods love for a needy world truly is wondrous. Gods love, its from eternity; so great was Gods love, Jesus went to Calvary. Gods love it reaches to you and me; by knowing Gods love, it makes us family. Therefore, when we contemplate the ears and eyes of God, let us remember that among the several truths concerning the nature of God it points to, it also demonstrates his holiness, righteousness, justice, and love. Well did the psalmist proclaim: Your love O LORD, reaches to the heavens; your faithfulness to the skies. Your righteousness is like the mighty mountains, your justice like the great deep. O LORD, you preserve both man and beast. How precious is your unfailing love! (Ps. 36:5-7). Our figures also provide a guide to Gods mercy and grace, grand elements of his love. So it is that the psalmist declares, I love the LORD, for he has heard my voice; he heard my cry for mercy (Ps. 116:1). Here the outcry of the mouth, lips, and tongue (i.e., The Biblical Studies Foundation (www.bible.org) 2006 Summer

the voice) catches the ear of God (v. 2). That is because, The LORD is gracious and righteous; our God is full of compassion (v. 5). The preceding discussion makes it abundantly clear that God is a person with an emotional make-up: God loves, is gracious, merciful, kind, and compassionate. The verses we have just considered also provide an entrance into two more aspects of Gods personality: his intellect and his will. These are traditionally designated omniscience and omnipotence. As we consider each of these we must keep in mind that although we can contemplate the various attributes of God in distinction from one another, yet as a perfect being all of Gods nature works in perfect harmony. Yes, even Gods love is more than an emotion; it is a reasoned and self-determined love, his whole personality working in perfect symmetry: intellect, emotions, and will. The Scriptures clearly reveal that God is omniscient. He has perfect and complete knowledge and wisdom. He knows all things. Even the thoughts (Ps. 94:11; Isa. 66:18; Lk. 11:17), desires (Pss. 37:4; 38:9), and intentions (Ps. 44:21) of man are open and known to the Lord. He sees all that happens (Prov. 15:3), every single act (Ps. 139:1-4; Mt. 10:30). He even knows the end from the beginning (Ps. 139:16; Isa. 45:21; 46:16; Rev. 22:12-13). We have seen something of Gods omniscience in the study of the eye and the ear. We noted the psalmists rhetorical question that implied, Yes, God hears and sees everything (Ps. 94:9). We saw in our discussion that the eyes of God point to a great truth: Nothing in all creation is hidden from Gods sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account (Heb. 4:13). Likewise we noted that the figurative use of the ear speaks of his awareness of all things everywhere. He heard the groanings of his people in Egypt (Ex. 2:24; 6:5) and their complaints on their journey to the Promised Land (Ex. 14:11; 16:1-3). He heard the boasts of King Sennacherib when he came against Jerusalem (Isa. 37:24-25) as well as the prayer of Hezekiah with regard to the problem (2 Kings 19:20). We saw that David understood that God could know and hear his thoughts even before they were formed on his tongue (Ps. 139:4). The realization that God knows our desires and needs and will hear our prayer provides a great stimulus for us as believers to spend time in prayer communing with the Lord. For he knows what is best for us (1 Jn. 5:14-15). Therefore, as the Scripture declares, believers ought to always to pray (1 Thess. 3:10; 5:17; 1 Tim. 2:8), for Gods ear is always open to them: Call to me and I will answer you and tell you great and unsearchable things you do not know (Jer. 33:3). The third component of Gods personality is Gods omnipotent will. By his omnipotence, we understand that God is all-powerful in all things. We have noted repeatedly in looking at the various figures relative to Gods bodily parts that he is the sovereign Lord of the universe. He directs all things everywhere, including planet earth, in accordance with his own will. This means that he has the authority and power to do whatever is consistent with his perfectly wise and holy nature. Gods feet reminded us of the truth that he is the Creator and Controller of the universe, and that he directs all things according to his divine purpose. Gods hands picture his omnipotence not only in creation but his providential control of all his own people. The figure of Gods face tells of his glory and majesty as well as his active The Biblical Studies Foundation (www.bible.org) 2006 Summer

presence in the world. Gods mouth, lips, and tongue declare his sovereign authority and will in all things. Gods eye points to his authority and directing of the affairs on earth in connection with his divine government. Gods ear gives assurance that the Lord has the power to provide for the protection and needs of all creation, particularly his own. How wonderful and rewarding to know that God has revealed himself in this fashion. The study of the figures of speech relative to Gods bodily parts yields not only a description of Gods power and activity but points us to deeper truths concerning his character and attributes. The texts that contain these figures may not be formed as propositional statements but they nevertheless convey theological information. They do convey truth about God.192 Moreover, the information gathered from our examination of such figures is in harmony with theological truth presented elsewhere in other literary settings. All of this makes us realize more clearly that the imagery that portrays Gods infinity, perfection, personality, and spiritual nature makes understandable that which is beyond our human capacity to understand fully (cf. Isa. 44:18; 55:8-9). These figures help us to appreciate that God is a real person who is both knowable and longs to have fellowship with a believing mankind (Jer. 7:25; 11:7-8; 25:3-4; 26:5; 29:19; 32:33; 35:14-15; 44:4-5). Thus far from being merely another study of scriptural topics, the contemplation of figurative speech concerning Gods person and walk gives us better insight into how we should conduct our lives. By knowing what God is like we understand what he expects us to be and what possibilities a life lived on the highest plain can provide both now and forever. Such is only natural since God created us in his own image to be moral, rational, spiritual beings capable of fellowship with him (Gen. 1:26-27; 5:3; 1 Cor. 15:49). Although it is true that as a finite being man can know God, yet at the same time he cannot know God exhaustively or comprehend God fully. We can only apprehend what he comprehends. As we have seen in the opening chapter, this is especially true of man in his fallen state. Nevertheless, God has provided a means for man to know him in a fresh and exciting way. Through the finished work of Christ mans sin-darkened mind becomes enlightened, his degraded emotions uplifted, and his once sin-dominated will freed to worship God and serve him. Although the believer has not yet attained spiritual perfection, in a large measure Gods original purpose for mans creation can now be experienced with new vitality and renewed intimacy of fellowship. Herein our study of the various idioms and figures relative to God and the believer proves to be a tremendous aid. As we studied the various figures of speech relative to God we also noticed that much of the same imagery was used of Jesus Christ, Gods unique Son. It is instructive to note therefore that Christ is the image of the invisible God (Col. 1:15; cf. 2 Cor. 4:4; Heb. 1:3) and that as believers taken into an indissoluble spiritual union with the risen Christ (Gal. 2:20), we are being conformed to his very image (Col. 3:10). In this spiritual reality Christ and the believer exist in vital See the informative discussion by James Barr, The Liturgical, the Allegorical, and Modern Scholarship, Journal for the Study of the Old Testament 44 (1989). The Biblical Studies Foundation (www.bible.org) 2006 Summer
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union with each other (Eph. 5:29-30), the believer receiving his life only in Jesus Christ (Gal. 2:20; Col. 3:3-4). As we are being conformed to our Lords image, we grow in grace and knowledge before him (2 Pet. 3:18). We learn to walk in purity and wisdom before the Lord (Gen. 17:1; Prov. 28:26) and to have our hands full in faithful service for him. We are challenged to commit ourselves daily into the hands of Christ and God the Father (Jn. 10:28-29). As believers we should seek his face always (Ps. 105:4), live our lives in purity and reverential fear in his presence (2 Cor. 2:17; 1 Pet. 1:17), and let our mouths, lips, and tongue declare his praise (Pss. 22:22, 25; 51:14-15). As those who are Gods people, let us look unto the Lord (Heb. 12:1-2), keeping our eye fixed on Jesus, the author and perfecter of our faith (Heb. 12:2), and our ear attentive to his Word (Isa. 1:10; 50:4-5; Rev. 2:7). And such we can do if we follow the Lords command, Love the Lord your God with all your heart and with all your soul and with all your strength (Deut. 6:5 cf. Mt. 22:37). We took note of Frances Havergals poem Take My Life and Let It Be at the close of our discussion on the foot (Chapter 2). Having considered the truths relative to the description of God as having bodily parts and their implications for our lives, it seems only fitting to conclude with another look at her grand confession of consecration. Often referred to as the consecration poet, the words to this poem came to Havergal on a final night of her visit to a home where she was sharing her faith with many unconverted.193 Her expression of an unfeigned desire to give herself ever, only, all for Thee encourages us to do no less. Truly, Havergals timeless words, now set in the familiar hymn tune by Cesar Malan and available in most every hymnbook, remind us that our very lives and all that we are belong to the Lord. For she speaks of the exercise of our bodily parts as empowered by God: hands and feet, voice and lips, together with our total personality: intellect, emotions (heart), and willall of it poured out in loving service to the Lord. Surely Havergal has written in practical terms the outworking of what our study has shown us. All that we arebody, soul, and spiritits all for him! And when this is real and true in our lives, we may with joy look forward to that day when we shall stand in his presence and hear him say, Well done, good and faithful servant Enter into the joy of your master (Matt. 25:21, English Standard Version; cf. 2 Tim. 4:7-8). We close with a similar sentiment from Sylvanus Phelps: All that I am and have, Thy gifts so free, In joy, in grief, thro life, Dear Lord for Thee! And when Thy face I see, My ransomd soul shall be, Thro all eternity, Something for Thee.194

For details, see Kenneth W. Osbeck, 101 Hymn Stories (Grand Rapids: Kregel, 1982), 239-41. 194 Sylvanus D. Phelps, Something For Thee. The Biblical Studies Foundation (www.bible.org) 2006 Summer

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