Paul’s Psalm 44

February 2, 2010

Reading through Romans 8 the other day I noticed that Paul quotes Psalm 44:22 in the middle of his argument:

 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 8:37 No, in all these things we have complete victory through him who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

Paul in this chapter has been discussing our relationship with God, through Christ, and the inability, now as sons of God, to be separated from God. We now call out, “Abba!” and are kept in this relationship. In this relationship then Paul asks if anything out there can possibly separate us from God, whether “trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?” (v.35) and then Paul quotes the psalm. So let us take a little look at the psalm that Paul quotes.

Psalm 44, the psalm quoted in Romans, begins with the psalmist recounting God’s provision and watching over the people of Israel: “You, by your power, defeated nations and settled our fathers on their land; you crushed the people living there and enabled our ancestors to occupy it.” But then at verse 9 the psalm switches the mood: “But you rejected and embarrassed us! You did not go into battle with our armies,” and we see God’s hand turning away from the people of Israel. In the midst of the psalmists lament of God’s handing over of the Israelites we get the verse Paul quotes: “Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block” (Psalm 44:22). As the psalmist discusses distress, persecution, danger, and swords he points out that he and his people are like sheep being slaughtered. From this persecution the psalmist calls God to rouse himself, to protect his people.

Paul then seems to make this connection now that because Christ has come, because we are now drawn into relationship with the Father, unlike the psalmist we now no longer fear the sword, the danger, the persecution, the distress. Paul takes the psalmist’s lament and turns it around, showing that the one the psalmist had been waiting for, the salvation from his enemies has now come and that no enemy, or sword, or persecution can separate us from God. Paul is building his argument from the OT and showing that what they had been waiting for has now come, and nothing can separate us from God’s salvation. We no longer wait, for we have now seen God rouse from his sleep and “rescue us because of [his] loyal love!” (Ps. 44:26)


Mark Progress

August 30, 2008

I haven’t written for a while or reache any huge conclusions, but I wanted to let you know what I am currently studying.  Last week, after quite a while in Genesis and Philemon, I decided I would like to revisit one of the Gospels, finally settling on Mark (which I just haven’t read for a long time).

Just barely in to the book (two verses to be exact) Mark quotes Exodus 23:20, Malachi 3:1 and Isaiah 40:3 lumping them all under the introduction, “As it is written in Isaiah the prophet…”  Sidestepping Marks strangely singular label on this clearly multi-referent  quote I have been considering Mark’s use of Malachi in particular.

Following the portion Mark quotes in Malachi 3:1 the author goes on to note how the Levites, Judah and Jerusalem will face the purging judgement of God when he comes, resulting in their reformation and the bringing of an acceptable offerings.

Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, 4 like a launderer’s soap.  He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. The offerings of Judah and Jerusalem will be pleasing to the Lord as in former times and years past.

What I have been wondering as I have continued to read through the book is this: Is Mark building his book on any of these ideas?  How does Jesus place in the book portrayed as God’s refining coming?  How are the Levitical figures of Mark portrayed as offering unacceptable offerings?  Does Mark want us to see Jesus as the acceptable offering of the Levites, Judahites and Jerusalemites?

Right now I am at about chapter five, working to chronicle the interactions of Jesus and the religious elites.  We’ll see how things go…