Sermon-based Study Guide Sermon: Obsessive Compulsive Reorder (Psalm 119:9-16) Sermon Series: Interior Re-design: Making Space for God LET S REVIEW 1. What are 1 or 2 key truths you take away from this sermon? DIGGING DEEPER 1. Background reading (Psalm 119) a. Note (list) all the words used to describe God s word. I have attempted to capture the main words used, which include: Word, decrees, testimonies, statutes, precepts, law(s), commands, commandments, promises, way. References used in Psalm 119:9-16 alone are: Word, commandments, statutes, testimonies, rules, precepts, way. An excellent question for further discussion here is, why do you believe the writer uses all these different words in his writing? Even the English word word has different words in Hebrew, and the writer has employed several of those various words. The answer(s) to this will be deductive as opposed to inductive within this text, however, good answers can be also be established by being informed by Scripture in it s entirety. The writer is pointing out there are many, many aspects and dimensions to God s word, and they are all important and valuable. The sum of them is God s word. b. Note (list) all the effects God s word has upon a person. I did not take time to write down a list as described here, however, as I studied I did note all the effects and I found it profoundly wonderful and helpful to appreciate the extent and impact of God s word, by paying attention to this. I hope people will experience the same. If people have not made a list, just take some time in your study to note and mention some. Which are particularly helpful or meaningful to you? Why? 2. A closer look at God s Word a. What does the Bible say (these are just a few passages)? Read Matthew 5:18; 24:35, 2 Timothy 3:16, 2 Peter 1:16-21. Matthew 5:18 is part of Jesus sermon, commonly referred to as the beatitudes. Clearly Jesus holds every specific detail of Scripture as important part of God s word. In Matthew 24:35 we hear Jesus say His words are eternal. Jesus is absolutely sure and confident His words cannot, will not end or be destroyed. 2 Timothy 3:16 opens up the Page 1 of 9
discussion regarding inspired which is further explained in the 2 nd Peter passage referenced here a little later. But, in 2 nd Timothy we hear about the purpose and application of Scripture. 2 Peter 1:16-21 begins bringing meaning and understanding to the matter of inspiration. Certainly there are many other texts one can look at, however, this is a start to begin addressing key dimensions which form our individual view and belief about Scripture. b. What do I believe (check out article 1 in SEMC s statement of faith www.semconline.com What We Believe section). This needs to be an open and honest discussion. What do I believe inspired. Do I believe the Bible was dictated by God, and humans were simply secretaries? Or was God influencing each author, inspiring them even as they researched, interviewed, and read other materials? What do I believe infallible means? Is Scripture the ultimate source of authority in regards to salvation. In regards to God s revelation of Himself? Is scripture sufficient? Are there other sources (people, councils, or materials) which are equal or necessary? Regarding Protestant or evangelical though on this matter; we find that, in so far as it is used at all, infallibility is ascribed to the OT and NT scriptures as the prophetic and apostolic record. The Scriptures are infallible in a fourfold sense: (1) the word of God infallibly achieves its end; (2) it gives us reliable testimony to the saving revelation and redemption of God in Christ; (3) it provides us with an authoritative norm of faith and conduct; and (4) there speaks through it the infallible Spirit of God by whom it is given. In recent years concentration upon historical and scientific questions, and suspicion of the dogmatic infallibility claimed by the papacy, has led to severe criticism of the whole concept even as applied to the Bible; and it must be conceded that the term itself is not a biblical one and does not play any great part in actual Reformation theology. Yet in the senses indicated it is well adapted to bring out the authority and authenticity of Scripture. The church accepts and preserves the infallible word as the true standard of its apostolicity; for the Word itself, that is, Holy Scripture, owes its infallibility not to any intrinsic or independent quality but to the divine subject and author to whom the term infallibility may properly be applied. W.C. G. Proctor and J. Van Engen Elwell, Walter A., Evangelical Dictionary of Theology, 2 nd Edition, (Baker Academic, Grand Rapids, Mi., 2001), p. 606. Page 2 of 9
IN MY LIFE 1. Ask yourself: How often do I read the Bible? How much of it do I read? Why? What are reasons that compel me to read? What are reasons which keep me from reading? 2. Read (out loud): For the month of February read 6 days per week (1 grace day). Read at least 8 verses (you could even start with Psalm 119). It is believed meditate in Old Testament, Hebrew context involved murmuring or reading and reciting out loud. 3. Speak (declare): Tell someone what you have read or something you have learned or discovered (at least once or twice each week). 4. Memorize: Remember (do not forget) God s words. Memorize 1 or 2 verses each week. Recite them to a friend or family member. Start with 2 Timothy 3:16. Check the bulletin or our web site as the weeks unfold for more verses. Below is article #1 of SEMC s Statement of Faith. SEMC s statement of faith Article #1 This Statement of Faith is a consensus reached after several years of discussion. It should be seen as a confession, showing how the teachings of the Scriptures are currently interpreted and understood by the congregations of the Evangelical Mennonite Conference. These are the fundamental beliefs of the Christian faith as they have been discerned in the Scriptures. While this statement reflects convictions inherited from the Anabaptist- Mennonite theology of the 16 th -century Reformation, the Bible has been regarded as the final authority on what is to be believed. This statement has been designed to create clarity, to give direction and to provide the basis for fellowship and working together. Because of the confessional nature of this statement, it will be normal to continue to reflect on the accuracy with which it reflects the teachings of the Scriptures. 1. THE BIBLE We believe that the Scriptures, the Old and New Testament, are the inspired and infallible Word of God. They are the supreme and final authority in all matters of faith and conduct (Matt.5:18; 24-35; II Tim.3:16, 17; II Peter 1:16-21). Thanks Bryan Wilkerson, Sr. Pastor, Grace Chapel, Lexington, MA; for the year theme concept and this series title. Page 3 of 9
Word Study Keep (pure): In Hebrew: always in moral sense make or keep clean, pure i ; In Greek: pertaining to being holy in the sense of moral qualities and possessing certain essentially divine qualities in contrast with what is human holy, pure, divine. 4 ii Guarding: In Hebrew: watch, i.e., limit access and movement of persons or objects in and out of an area, implying protection to or from the object being guarded (Ge 3:24); iii In Greek: - (an idiom, literally to guard a guarding ): to be on one s guard against some eventuality to guard against, to keep under watch, to watch over. iv NOTE 1: In a number of languages there is a great deal of difference in terminology employed in speaking about guarding an area in order to apprehend someone and guarding a flock of animals for fear of theft from robbers or danger from wild animals. v Word (v.9, 16): In Hebrew: dā ḇār statement, what is said, word, saying, message, communication, i.e., that which has been stated or said vi In Greek: to speak or talk, with apparent focus upon the content of what is said to say, to talk, to tell, to speak. vii Wander: In Hebrew: go astray, wander, stray, i.e., make linear movement in no particular goal or direction, implied to not be in a proper place (Eze 34:6+); stray, i.e., not keep in spirit or detail a command from an authority, as a figurative extension of being or causing another to go off a proper path viii Commandments: In Hebrew: Order, commandment, i.e., an authoritative directive, either written or verbal, given as instruction or prescription to a subordinate ix Stored up: NIV, NKJV, NLT use hidden; NASB, and NRSV use treasured; In Hebrew: hide, treasure up; to hide, treasure, treasure or store up. x ; i.e., gather and collect objects or entities into a repository, implying great value xi Word (v.11): In Hebrew: ʾim rā(h) utterance, speech, word; especially saying(s), word(s) of י (command & promise); xii NOTE 2: this word ʾim rā(h) is very much like a summary word incorporating the previous language of word in v. 9, and commandments in v. 10; this word incorporates command and promise, and what is spoken. Teach: lā mǎḏ Appears in Psalm 119:12, 26, 64, 66, 68, 108, 124, 135, 171 NOTE 3: Lamad,למד) Ass. Iamadu), whence the name Talmud is derived, is frequently used; it signifies to chastise, and hence to teach, and is rendered διδάσκω, Page 4 of 9
and μανθάνω. [in Greek]. The master and the scholar in Mal. 2:12 are literally the awakener and the answerer. It is the teacher s business to awaken thought in the heart of the pupil, and it is the scholar s business to answer to the test to which his understanding is put. xiii NOTE 4: teaching, the process of instruction and the content of instruction. Little is known of the modes of teaching used in Israel during OT and NT times. Cultural parallels suggest that some schools were established to teach reading and writing to the small percentage of the population who were literate. Occupational, cultural and moral instruction took place within the family, clan, and village. Education for higher office probably took place within the king s court by scribes, and instruction in religious law was probably carried on by priests in the Temple. The books of Proverbs and Ecclesiasticus reflect some of the contents of higher education. The book of Deuteronomy stresses that the law of Israel must be taught and learned and this conviction continued into the rabbinic period. xiv Statute: In Hebrew: ḥōq regulation, decree, statute, ordinance, i.e., a clear communicated prescription of what one should do xv In Greek: a formalized rule (or set of rules) prescribing what people must do law, ordinance, rule. The difference between a law and a command is that a law is enforced by sanctions from a society, while a command carries only the sanctions of the individual who commands. When, however, the people of Israel accepted the commands of God as the rules which they would follow and enforce, these became their laws. xvi * NIV & NLT use decrees. Rules: In Hebrew: miš pāṭ law, regulation, prescription, specification, i.e., a spoken or written command which is to be obeyed, often with penalties for non-compliance xvii NIV uses laws; NASB95 & NRSV use ordinances; NKJV uses judgments; NLT uses regulations. Testimonies: (119:14, 36, 99) In Hebrew: ʿē ḏûṯ stipulation, regulation, i.e., a principle or contingent-particular point of law, having authority to give consequences for not keeping, with a possible focus that these commands serve as a warning, urging, or witness to the covenant agreement xviii Precept: - this word is used exclusively in Psalm (x24), and primarily in chapter 119; (119: 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173) xix ; In Hebrew: piq qû ḏîm directions, regulation, i.e., a principle instructing to do a certain action, which is to be obeyed by all in same society of the covenant xx Meditate: (Psalm 119:15, 23, 27, 48, 78, 97-99, 148) In Hebrew: muse on, consider, think on, i.e., ponder and so give serious consideration to information, or a situation xxi Page 5 of 9
In Greek: to process information by giving consideration to various aspects to think about, to consider. xxii ; to think about something thoroughly and/or seriously to think seriously about, to ponder. xxiii the Old Testament concept of meditation involves two things: First, a focus upon God himself (Ps 63:6[Hb.7]), his works (Pss 77:12[Hb. 13]; 143:5), or his law (Josh 1:8; Ps 1:2), and second, an activity that was done aloud. 71 This is why God told Joshua that this lawbook should not leave his mouth (as opposed to, e.g., his heart or his mind). 72 (5) Joshua was to be careful to obey everything 73 written in the lawbook. This represents something permanent, since it was written down. 74xxiv Delight in: (119:24, 47, 70, 77, 92, 143, 174) In Hebrew: šā ʿǎʿ take joy in, delight in, i.e., have a feeling or attitude of taking pleasure in and having fondness for an object xxv delight oneself in Statutes: In Hebrew: ḥǔq qā(h) different Hebrew word than previous usage in v. 12, but same definition as previous word. NOTE 5: There are several different distinct words used in Hebrew for word. These share a common set of Greek words, including λαλέω and λόγος (which was a title given to Jesus). NOTE 6: There are many different distinct words used in Hebrew for rule, precept, commandments, etc., however, in Greek many of these meanings are contained in the single root word νόµος. Text Study * I have highlighted the various words used in the ESV. You can look across to see what words other translations have used. English Standard The New International New American Standard Bible: 1995 Update The New King James The New Revised Standard New Living Translation young man keep his way pure? By guarding it according to young man keep his way pure? By living according to young man keep his way pure? By keeping it according to Your word. young man cleanse his way? By taking heed according to Your word. 9 How can young people keep their way pure? By guarding it according to young person stay pure? By obeying your word. 10 With my whole heart I seek you; let me not wander from your 10 I seek you with all my heart; do not let me stray from your 10 With all my heart I have sought You; Do not let me wander from 10 With my whole heart I have sought You; Oh, let me not wander from 10 With my whole heart I seek you; do not let me stray from your 10 I have tried hard to find you don t let me wander from your Page 6 of 9
English Standard The New International New American Standard Bible: 1995 Update The New King James The New Revised Standard New Living Translation commandments! commands. Your commandments. Your commandments! commandments. commands. 11 I have stored up your word in my heart, that I might not sin against you. 11 I have hidden your word in my heart that I might not sin against you. 11 Your word I have treasured in my heart, That I may not sin against You. 11 Your word I have hidden in my heart, That I might not sin against You. 11 I treasure your word in my heart, so that I may not sin against you. 11 I have hidden your word in my heart, that I might not sin against you. 12 Blessed are you, O Lord; teach me your statutes! 12 Praise be to you, O Lord; teach me your decrees. 12 Blessed are You, O Lord; Teach me Your statutes. 12 Blessed are You, O Lord! Teach me Your statutes. 12 Blessed are you, O Lord; teach me your statutes. 12 I praise you, O Lord; teach me your decrees. 13 With my lips I declare all the rules of your mouth. 13 With my lips I recount all the laws that come from your mouth. 13 With my lips I have told of All the ordinances of Your mouth. 13 With my lips I have declared All the judgments of Your mouth. 13 With my lips I declare all the ordinances of your mouth. 13 I have recited aloud all the regulations you have given us. 14 In the way of your testimonies I delight as much as in all riches. 14 I rejoice in following your statutes as one rejoices in great riches. 14 I have rejoiced in the way of Your testimonies, As much as in all riches. 14 I have rejoiced in the way of Your testimonies, As much as in all riches. 14 I delight in the way of your decrees as much as in all riches. 14 I have rejoiced in your laws as much as in riches. 15 I will meditate on your precepts and fix my eyes on your ways. 15 I meditate on your precepts and consider your ways. 15 I will meditate on Your precepts And regard Your ways. 15 I will meditate on Your precepts, And contemplate Your ways. 15 I will meditate on your precepts, and fix my eyes on your ways. 15 I will study your commandments and reflect on your ways. 16 I will delight in your statutes; I will not forget 16 I delight in your decrees; I will not neglect your word. 16 I shall delight in Your statutes; I shall not forget Your word. 16 I will delight myself in Your statutes; I will not forget Your word. 16 I will delight in your statutes; I will not forget 16 I will delight in your decrees and not forget Page 7 of 9
i Brown, F., Driver, S. R., & Briggs, C. A. (2000). Enhanced Brown-Driver-Briggs Hebrew and English Lexicon. Strong's, TWOT, and GK references Copyright 2000 by Logos Research Systems, Inc. (electronic ed.) (269). Oak Harbor, WA: Logos Research Systems. 4 4 There may be certain subtle distinctions in these two sets of meanings, those with the stem ἁγ- and those with the stem ὁσ-, but this cannot be determined with any degree of certainty from existing contexts. ii Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (1:744). New York: United Bible societies. iii Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (electronic ed.) (DBLH 9068, #2). Oak Harbor: Logos Research Systems, Inc. iv Louw, J. P., & Nida, E. A. (1996, c1989). v Ibid. vi Swanson, J. (1997). vii Louw, J. P., & Nida, E. A. (1996, c1989). + I have cited every reference in regard to this lexeme discussed under this definition. viii Swanson, J. (1997)... ix Ibid. x Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the test of the common English version of the canonical books, and every occurence of each word in regular order. (electronic ed.) (H6845). Ontario: Woodside Bible Fellowship. xi Swanson, J. (1997). xii Brown, F., Driver, S. R., & Briggs, C. A. (2000). xiii Girdlestone, R. B. (1998). Synonyms of the Old Testament : Their bearing on Christian doctrine. (225). Oak Harbor, WA: Logos Research Systems, Inc. OT Old Testament NT New Testament xiv Achtemeier, P. J., Harper & Row, P., & Society of Biblical Literature. (1985). Harper's Bible dictionary. Includes index. (1st ed.) (1019). San Francisco: Harper & Row. xv Swanson, J. (1997). xvi Louw, J. P., & Nida, E. A. (1996, c1989). xvii Swanson, J. (1997). xviii Ibid. xix Ibid. xx Ibid. xxi Ibid. xxii Louw, J. P., & Nida, E. A. (1996, c1989). xxiii Ibid. 71 The Hb. word rendered meditate here (הגה) is translated elsewhere in NIV as plot (Ps 2:1), growls (Isa 31:4), or lament (Isa 16:7). The common thread here is an activity that is done aloud. With reference to meditating upon the law, the idea is that Page 8 of 9
one reads or recites the law aloud to oneself. In the ancient world, almost all reading was done aloud. Augustine remarked in a well-known passage in his Confessions (6.3) that he noticed St. Ambrose reading without moving his lips, a spectacle odd enough for him to comment upon. Silent reading was rare, although not unknown in the ancient world (see F. D. Gilliard, More Silent Reading in Antiquity: Non Omne Verbum Sonobat, JBL 112 [1993]: 689 96). 72 C. F. Keil makes the valuable observation that the word here, meditate,(הגה) does not mean theoretical speculation about the law, such as the Pharisees indulged in, but a practical study of the law, for the purpose of observing it in thought and action, or carrying it out with the heart, the mouth, and the hand (The Book of Joshua [Grand Rapids: Eerdmans, 1975 reprint], 30). 73 The wording is the same here as in v. 7a (see points (1) and (2) above). 74 Examples where people are instructed to write something down so it can be preserved for posterity include Exod 17:14; Deut 31:19; Neh9:38; Dan 12:4. xxiv Howard, D. M., Jr. (2001, c1998). Vol. 5: Joshua (electronic ed.). Logos Library System; The New American Commentary (86). Nashville: Broadman & Holman Publishers. xxv Swanson, J. (1997).... Page 9 of 9