The Psalms are messianic

A logical extension of the belief that all the Scriptures point towards the Christ is that each of the Psalms is Messianic, not just some of them.  Still it is remarkable the number of Psalms which are directly related to Christ in the New Testament.

 As far as I have been able to find, there are at least 20 of the 150 Psalms that are directly referenced in the New Testament as being related to Jesus Christ. There are several other likely or possible Messianic references as seen in the chart below.

Psalm	Verses	References	Verses	References	Verses	References	Verses
2	1-2	Acts 4:25; (Rev 19:19)	(6)	(Rev 14:1)	7	Acts 13:33; Heb 1:5; 5:5	9	Rev 19:15; (2:27)
8	2	Mt 21:16	4 - 6	Heb 2:6-8; 1 Cor 15:27
16	8-11	Acts 2:25-28, 31; 13:35
18	(2)	(Heb 2:13b)
22	1	Mt 27:46; Mk 15:34	18	Mt 27:35; Jn 19:24	22	Heb 2:12
31	5	Lk 23:46
34	20	Jn 19:36; (Ex 12:46)
35	11	Mt 26:60 (allusion)
40	6-8	Heb 10:5-9
41	9	Jn 13:18	10	MESSIANIC?
45	6-7	Heb 1:8-9
68	18	Eph 4:8
69	4	Jn 15:25	9	Jn 2:17; Rom 15:3	21	Acts 1:20	25	Acts 1:20
78	2	Mt 13:35
86	(6)	(Jn 10:34)
89	3-4, 35-36	Acts 2:29-30
91	11 - 12	Mt 4:6; Lk 4:11-12
96	(13)	(Rev 19:11)
97	(7)	(Heb 1:6)
102	25-27	Heb 1:10-12
109	3	Jn 15:25	8, 17	Acts 1:20; Jn 17:20
110	1	Mt 22:42; Mk 12:36; Lk 20:42, 43; Acts 2:34-35; Heb 1:13	4	Heb 5:6, 10; 7:17, 21	(5-6)	(Rev 6:15-17)
118	22-23	Mt 21:42; Mk 12:10-11; Lk 20:17; Acts 4:11; 1 Pet 2:7	25-26	Mt 21:9; Mk 11:9; Lk 13:35; 19:38; Jn 12:13
132	11	Acts 2:29-30

A beautiful depiction of the interlocking nature of the Bible's text is available here.

The chart above as an image:

Kindly message me if you see any errors in the chart!
Related post: on the use of the OT

Easter Exodus (another Resurrection poem)

Easter Exodus

[Reading Exodus 10:21ff., it occurred to me that the 9th and 10th plagues displayed some intriguing correspondences to Jesus’ death on the Cross—of which the exodus is, of course, a typological foreshadow.]

Three days of dark, and deathly silence.

Sacrificed lambs and blood-sprinkled posts.

Striking of firstborns, the last divine blow:

deliverance secured, a plundered pharaoh.

Three hours of Dark, and Divine silence.

Sacrificed Lamb and blood-sprinkled Post.

Striking of Firstborn, the ultimate blow: 

Deliverance secured, Hell plundered below.

by Layton Talbert

Scripture references by line: 

Four Days (a Resurrection poem)

Four Days

Easter Thursday

Lord, today,

This darkest day,

Both man and devil, they

Stretch out Your form and Your flesh flay,

On rough-hewn cross Your bleeding body lay.

While hell will relish this display,

This Godforsaken day,

The Son will stay

As sin’s prey.

Easter Friday

Lord, today

Your body lay

On cold, hard stone; your clay

Reclined in darkness.  Meanwhile, they

Who loved You, in despair, all numbly pray

They know not what. What can they say

To God, Who took away

Their hope, and may

Them betray?  

Easter Saturday

Lord, today

Yet still You lay

In earth’s chill heart; while they

Who loved You brood in black dismay

And see no cause, no point, no sense, no way

Forward or back. Oh for one ray

Of faith to cheer, to stay

Doubt one more day!

Just one day!

Easter Sunday

Lord, today

You could not stay

Entombed in stone; away

Death fled when You rose up, and lay

Your graveclothes down, and in the morning gray

Walked forth in triumph! That delay

Was proof that all You say

You do—always,

Lord, always.

Notes: Began as prayer (first four lines of Friday). Assumes a Thursday crucifixion.

Metre: 3.4.6.8.10.8.6.4.3

by Layton Talbert

IF - Rudyard Kipling's poem, recitated by Sir Michael Caine

This has been my favorite poem for many years, and this is easily the best recitation of it that I've ever heard.  Beautiful!

Read a bit about Kipling's story here to learn more about the depths in which this poem was formed.

the organic unity of the Body of Christ, the church

 Over the last few weeks, I've given thought to the topic of the organic unity of the Body of Christ.  I was helped in this partially by Thiselton's shorter commentary on 1 Corinthians. Thiselton re-translates 'member' as 'limbs and organs'... something to think on. We have become overly familiar with the word 'member' and its older physical meaning has faded. Then, he quotes Robinson on the topic; I've put the key part of that in bold below.

"Paul uses the analogy of the human body ​to elucidate his teaching that Christians form Christ's body. But the analogy holds because they are in literal fact the risen organism of Christ's person in all its concrete reality. What is arresting is his identification of this personality with the Church. But to say that the Church is the body of Christ is no more of a metaphor than to say that the flesh of the incarnate Jesus or the bread of the Eucharist is the body of Christ. None of them is 'like' His body (Paul never says this): each of them is the body of Christ, in that each is the physical complement and extension of the one and the same Person and Life. They are all expressions of a single​ ​Christology.

"It is almost impossible to exaggerate -the materialism and crudity of Paul's doctrine of the Church as literally now the resurrection body of Christ. The language of 'membership' of a body corporate has become so trite that the idea that the individual can be a 'member' has ceased to be offensive. The force of Paul's words can today perhaps be got only by paraphrasing: Ye are the body of Christ and severally membranes thereof.' ​The body that he has in mind is as concrete and as singular as the body of the Incarnation. His underlying conception is not of a supra-personal collective, but of a specific personal organism. He is not saying anything so weak as that the Church is a society with a common life and governor, but that its unity is that of a single physical entity: disunion is dismemberment. For it is in fact no other than the glorified body of the risen and ascended Christ." (J. A. T. Robinson)

(related post)

2015 Book Recommendations

As my focus on language learning decreased this year, for the first time in several years I was able to read in a number of other areas that answered some questions I had or provided lots of new food for thought. Below I will give some of the top books I benefited from or enjoyed this year.

Biographical:  Letters Never Sent was a beautiful expression of a TCK's growth and struggles; I deeply appreciated it.  The biography, You will see Hoopoes, was an interesting account of other Christians who have lived in Turkey. And, Seabiscuit was a fascinating look about a great racehorse, but also about the entire time period that he lived in - very well written! 

Fiction: The Dune Chronicles were by far the most significant new work works of fiction that I read this year. They made for a great expansion of my fictional universes. The only time I remember encoutering another universe quite this complete is the Tolkien's Middle Earth.

Khaled Hosseini's  A Thousand Splendid Suns was also of great interest giving a perspective on Afghanistan over the course of decades.

Theology: Both Platon's A Summary of Christian Divinity and Chesterton's Orthodoxy were insightful, expressing the basic truths of the Bible from perspectives I've not heard before.
(Previous posts about these: my project, Scripture pointing to Christ,  mercy and justice,  'The reason to be progressive'.)

Also, Wu's Saving God's Face was filled with thought-provoking ideas regarding ways to formulate Christian theology so it will be fully expressed for all of life and all of humanity.

Devotional: A Gospel Primer had been recommended to me for years; and having finally read it, I understand why so many love it. It was good, especially the first part.

History: The Pope's Turkey Unveiled was an insightful and familiar account of Turkish history by two who lived here for many years.  (previous post)

English Teaching: Along with other briefer readings, Revell's Teaching Techniques for Communicative English and Harmer's How to Teach English provided useful suggestions and guidance along the way.

Those were definitely the reading highlights of the year. My top listening for the year was Billy Boyd's 'The Last Goodbye' from The Hobbit, beautiful stirring music and lyrics.

Recommendations from years past: 2014, 2013, 2012, 2011

Eternity in the Minutiae

  I need a day informed by eternity, eternity in the minutiae. The vastness of the universe and the expanse of eternity have to provide either tremendous significance or extreme insignificance to the human experience of hours and days and decades. And this is exactly the choice we face in the birth-incarnation of Jesus, called Immanuel ('God with us'): is eternity a sign of hope or of despair to us? Does the universe speak of nothingness or of the Transcendent? Are we statistically-induced specks or treasured creatures in a bountiful Creator's expression of majesty?


(image from Shutterstock)

Intervening in God's Judgment - Psalm 106

  Psalm 106 is a recital of the LORD's dealing with His covenant people, and it is a celebration of His steadfast covenant love towards them.  Part of the relationship between the LORD and His people is the actions of the people.  Psalm 106 explores this relationship in depth, starting with the blessedness of living as a righteous person who does justice (vs 3).  Yet by verse 6, the Psalmist acknowledges that the Lord's chosen ones have sinned and committed iniquity and wickedness. As he goes on to recount some of the rebellion of God's chosen ones, he also recounts different ways in which this rebellion was dealt with.

  The LORD's first response comes in verse 8 where He saves the people He chose from their rebellion by the sea 'for his name's sake, that he might make known his mighty power.'

  In verse 15, the LORD's second response is to send the people the thing they were begging for in their disregard for Him and to unleash judgment on them. Judgment follows again in verses 17-18.

 But in verse 23, after the people's most egregious breach of faith, the LORD speaks of destroying His own people, yet in response to Moses' pleading for the people, His judgment is turned away. This happens again in verse 30, where Phineas intervenes, and God spares the people further judgment. (Verse 31 notes that this was counted to Phineas as righteousness, just like Abraham!)

 In verses 32-33, an account is mentioned where Moses failed to intercede for the people because he himself was angered in sin.

 The final verses list accounts both of deliverance and judgment, specially focusing on God's steadfast love and His remembrance of His covenant.

 The thing that draws my attention here is the subplot, the part a couple individuals played in the grand narrative of God's mercy to an imperfect people. Moses and Phineas are allowed by God to act as true priests, standing between the great God and a sinful, rebellious people and pleading with God to have mercy on them. About Moses this is described as standing in the gap to turn away the Lord's wrath from destroying them. About Phineas, it is described as standing up and intervening. Strikingly, in verse 47, we find the psalmist himself begging for the LORD God's mercy on His people, too.

  This subtheme in the psalm is reminiscent of other passages where the righteous, but imperfect, believers act as priests for those living unrighteously. Abraham priests for Lot and Sodom and Gomorrah.  Ezekiel speaks of similar roles for the godly; in 22:30, he speaks of 'standing in the breach' like Psalm 106, as well as in 14:14, 20 where he speaks of the mercy which was extended to others through the priestly activities of Noah, Daniel, and Job. Notably, this priestly activity was not always for 'people of God,' at times it was for the unrighteous who did not acknowledge God as LORD.  

  PSALM 106

Praise the LORD! Oh give thanks to the LORD, for he is good, for his steadfast love endures forever! Who can utter the mighty deeds of the LORD, or declare all his praise? Blessed are they who observe justice, who do righteousness at all times! Remember me, O LORD, when you show favor to your people; help me when you save them, that I may look upon the prosperity of your chosen ones, that I may rejoice in the gladness of your nation, that I may glory with your inheritance. Both we and our fathers have sinned; we have committed iniquity; we have done wickedness. Our fathers, when they were in Egypt, did not consider your wondrous works; they did not remember the abundance of your steadfast love, but rebelled by the sea, at the Red Sea. Yet he saved them for his name's sake, that he might make known his mighty power. He rebuked the Red Sea, and it became dry, and he led them through the deep as through a desert. So he saved them from the hand of the foe and redeemed them from the power of the enemy. And the waters covered their adversaries; not one of them was left. Then they believed his words; they sang his praise. But they soon forgot his works; they did not wait for his counsel. But they had a wanton craving in the wilderness, and put God to the test in the desert; he gave them what they asked, but sent a wasting disease among them. When men in the camp were jealous of Moses and Aaron, the holy one of the LORD, the earth opened and swallowed up Dathan, and covered the company of Abiram. Fire also broke out in their company; the flame burned up the wicked. They made a calf in Horeb and worshiped a metal image. They exchanged the glory of God for the image of an ox that eats grass. They forgot God, their Savior, who had done great things in Egypt, wondrous works in the land of Ham, and awesome deeds by the Red Sea. Therefore he said he would destroy them— had not Moses, his chosen one, stood in the breach before him, to turn away his wrath from destroying them. Then they despised the pleasant land, having no faith in his promise. They murmured in their tents, and did not obey the voice of the LORD. Therefore he raised his hand and swore to them that he would make them fall in the wilderness, and would make their offspring fall among the nations, scattering them among the lands. Then they yoked themselves to the Baal of Peor, and ate sacrifices offered to the dead; they provoked the LORD to anger with their deeds, and a plague broke out among them. Then Phinehas stood up and intervened, and the plague was stayed. And that was counted to him as righteousness from generation to generation forever. They angered him at the waters of Meribah, and it went ill with Moses on their account, for they made his spirit bitter, and he spoke rashly with his lips. They did not destroy the peoples, as the LORD commanded them, but they mixed with the nations and learned to do as they did. They served their idols, which became a snare to them. They sacrificed their sons and their daughters to the demons; they poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was polluted with blood. Thus they became unclean by their acts, and played the whore in their deeds. Then the anger of the LORD was kindled against his people, and he abhorred his heritage; he gave them into the hand of the nations, so that those who hated them ruled over them. Their enemies oppressed them, and they were brought into subjection under their power. Many times he delivered them, but they were rebellious in their purposes and were brought low through their iniquity. Nevertheless, he looked upon their distress, when he heard their cry. For their sake he remembered his covenant, and relented according to the abundance of his steadfast love. He caused them to be pitied by all those who held them captive. Save us, O LORD our God, and gather us from among the nations, that we may give thanks to your holy name and glory in your praise. Blessed be the LORD, the God of Israel, from everlasting to everlasting! And let all the people say, “Amen!” Praise the LORD! (ESV)

- Previous post on the topic

The reason to be progressive

Below is a quote from Chesterton which I find fascinating, granted some difference between the contexts for the terms 'conservative' and 'progressive,' the ideas should still be quite similar and therefore worth considering.

We have remarked that one reason offered for being a progressive is that things naturally tend to grow better. But the only real reason for being a progressive is that things naturally tend to grow worse. The corruption in things is not only the best argument for being progressive; it is also the only argument against being conservative. The conservative theory would really be quite sweeping and unanswerable if it were not for this one fact. But all conservatism is based upon the idea that if you leave things alone you leave them as they are. But you do not. If you leave a thing alone you leave it to a torrent of change. If you leave a white post alone it will soon be a black post. If you particularly want it to be white you must be always painting it again; that is, you must be always having a revolution. Briefly, if you want the old white post you must have a new white post. But this which is true even of inanimate things is in a quite special and terrible sense true of all human things. (Orthodoxy, emphases mine)

In other words, politically we can either believe in a Golden Age of perfect justice and righteousness in the past to which we must return, or we must seek a truer future. Was there a perfect society in the 1770s or 1780s or 1860s or 1940s or 1980s, or in looking towards the future should we also release much of the past? Anyways, while it is certainly not expressed here as a complete political theory, it is an interesting thought.