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Exegetical Theology: A Case Study in Why You Should Retain Your Hebrew: Psalm 110, Part 3
For this final pep talk on keeping up with your Hebrew we will consider the first words of Psalm 110:5, “the Lord is at your right hand” (אֲדֹנָי עַל־יְמִינְךָ). Is this the Father at the Messiah’s right hand or the Messiah at the Father’s right hand?
The question arises because in verse 1 the LORD (יְהוָה) says to David’s lord (אֲדֹנִי), “Sit at my right hand” (שֵׁב לִימִינִי). Since the Messiah is positioned at the right hand in verse 1, you would expect him to be at the right hand in verse 5.
Many English versions can lead you to this conclusion because they translate יְהוָה as “LORD,” אֲדֹנִי as “my lord,” and אֲדֹנָי as “the Lord.” That’s three lords to keep track of, and if you are reading quickly or simply listening, it can be hard to follow. Your initial reaction is to keep the right person at the right hand of the right person, right?
The Masoretes, however, do not want it read that way. In verse 5 they pointed the consonants אדני as the divine name אֲדֹנָי, which they did not do in verse 1.1 They understood God as being at the right hand of David’s lord.2
At this point eagle-eyed exegetes may ask: Is it significant that 110:1 has לְ before “right hand” and 110:5 has עַל? Probably not. Both prepositions can be used to indicate horizontal spatial orientation and translated with “at.”3
There are a few ways to avoid the difficulty. You could keep David’s lord at the LORD’s right hand by understanding אֲדֹנָי as a divine title given to the Messiah, further clarifying his identity. You could also translate אֲדֹנָי as a vocative addressed to the Father: “O Lord, at your right hand, he [i.e. David’s lord] strikes down kings …” (NET).
It’s also possible that there is a change in imagery and now David is telling the Messiah that the Father is at his right hand to support him in his work (in that regard see 110:2a and compare 109:31).
This beautifully difficult psalm is a textbook example of why you need to know Hebrew. English translations can give you the impression that understanding the Old Testament is easy peasy lemon squeezy. But one of the benefits of knowing Hebrew is realizing that some passages are more difficult than they initially appear. And while retaining your Hebrew does not guarantee you the answers, it does make you capable of noticing the problems.
Rev. Noah Headrick serves at Wisconsin Lutheran Seminary.
- Some translations render both אֲדֹנָי in 110:5 and אֲדֹנִי in 110:1 as “Lord,” capitalizing the first letter of both and erasing the distinction that is in the Masoretic Text (KJV, NIV84). ↩︎
- There is an interesting variant reading here from the Cairo Genizah and many other Hebrew manuscripts that substitutes יהוה for אֲדֹנָי. ↩︎
- See BDB, s.v. “לְ,” 2 and s.v. “עַל,” 6. See also Biblical Hebrew Reference Grammar: Second Edition §39.11 and §39.20. ↩︎
Systematic Theology: Natural Law: Useful in Ministry
It is a great comfort for the pastor to know that the Holy Spirit will use natural law to curb bad behavior, work contrition in the heart, and guide the believer in the way he should go. The conscience, working in conjunction with the revealed Word and sharpened by the sword of the Spirit, is an ally in our work. Natural law is a blessing, regardless of our recognition and appreciation of it as a theological category.
But what might it look like to intentionally employ natural law? Apologetically, the presence of natural law is used to argue for the existence of a natural lawgiver. Natural law is also seen as a tool for Christian engagement in the civic realm. Arguments that appeal to common conscience might find more purchase than appeals to the 10 Commandments.
While there is merit in both these approaches, there is also cause for skepticism. The spirit of our age opposes objective truths, and in many ways defines itself in opposition to biblical morality. In his day, Johann Gerhard could say that no nation existed “so barbarous that it denies that there is a God and that he is to be worshiped.”
With that in mind, I believe natural law is most useful for building up the people of God. To return to the “law as network of roads” analogy from my first article, the infrastructure of this world is crumbling. Yet, there is good news. God built his wisdom into the world. There is a way of life that is good. The Christian has access to this way of life through his conscience and the revealed will of God, which corrects and sharpens his conscience. He is not doomed to blindly bump into curbs. Through the Spirit of God, he can hope to walk in a way that is objectively good. Our faith seeks understanding, and in this natural law is a great ally.
An example of this approach is found in Paul Wendland’s “A Pastoral Brief on the Transgenderism Movement.” Transgenderism is largely a modern phenomenon, meaning that few Scripture verses clearly address it. While Wendland explicates these, and points to Scripture as the only firm foundation, he also includes arguments against transgenderism from natural law. These arguments do not supplant God’s Word, but they do supplement it. He writes, “If, however, I believe that ‘God made them male and female,’ I am also inclined to believe that there will at least be some congruence between what we see in the world and God’s creative will expressed in Scripture.” As he points out this congruence, his argument is strengthened.
A similar approach can be taken with the roles of men and women in marriage or in the church. The submission of wives or male-only voting might strike a modern American like a lightning bolt from a clear sky. A patient pastor – in additional to clear Scriptural teaching – can also include arguments from natural law. Submission is essential anytime more than one person come together to work for a common goal. This is true for companies and basketball teams, as well as for marriages and churches. Our God, who desires our growth and blessing, would include this in his instructions for these institutions. While we might not always understand his infinite wisdom, we can expect that at times it will contradict our culture and chafe our sinful flesh.
Natural law might not be the most powerful tool in our toolbox, but we can still wield it to great effect. Unbelievers might not be compelled, but believers often will be. As one of my members remarked after reading Wendland’s paper: “It just makes sense. It all fits together.”
For further study:
- Journal: Issue 29-1 of Logia: A Journal of Lutheran Theology is focused on natural law. See especially, “The Natural Law and Christian Ethics” by Gifford A. Grobien.
- Book: Natural Law: A Lutheran Reappraisal (CPH)
- Podcast: Faith and Reason Exchange
Rev. Scott Henrich serves Shepherd of the Hills Lutheran – Knoxville, TN
Historical Theology: Preserving and proclaiming local church history
Hebrews 13:7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.
The inspired writer of Hebrews tells us there is a need to remember the words and works of faithful Christians. Jesus builds and shapes his Church through them, even though they are jars of clay. Remembering the pious examples and experiences of previous generations—from your own pastors and parents, Luther and the reformers, to Paul and anyone in between—is something that God will use as a blessing to you, your people, and his Church. As pastors, it is part of your responsibility to tell the story of the Church.
In this last preview article of our 175th synodical anniversary, I would like to emphasize the crucial and invaluable role of preserving and proclaiming local church history. This is not just a task but a sacred duty with practical applications that will enrich our faith and strengthen our congregations.
Consider using this synodical anniversary (or any upcoming local anniversary or project) as an impetus for working on some local Lutheran church history. Places to start working include the following histories:
- Your current calling at a church or school;
- Your home congregation(s);
- Recording, telling, and giving thanks for the lives of faith in your own family;
- A particular Lutheran leader (lay or called) who you would like yourself and others to imitate.
It is important to remember that preserving congregational records is required. However, other documents or items will have value as well. Sometimes, it seems that old things are kept with the attitude that “we only keep that so _____ won’t get upset.” Consider using them in positive ways. For example, my family has held on to my paternal great-great-grandmother’s confirmation certificate from 1885. She had placed the ornate document in a beautiful blue wooden frame with hand-painted silver patterns. Her Christian education and her faith were the central features of her life, and she prominently displayed her confirmation certificate on the wall of her home for eight decades. It was important to her. It has been important to us. Now I use it as an object lesson whenever I start a new year of catechism class so my great-great-grandmother’s example can be a blessing to future generations.
Telling your congregation’s history on your website is not just a great way to communicate the story of God’s grace on a local level. It is also a powerful tool to foster a sense of shared identity and connection among your members. Your history shows the deep roots in the community and builds gravitas for outreach, especially in long-established congregations.
For the upcoming anniversary, it is hoped that further resources will be made available to pastors and congregations, such as the following:
- Teaching resources on our synod’s history for youth and adults.
- Guidelines on how to research, write, and update congregational histories for your website or
- print.
- Guidelines on which documents to preserve and how to preserve them.
You may want to listen to the conversation I had with our synod’s archivist, Susan Willems, about how to preserve local historical records and items.
For now, you may also find guidelines at the Concordia Historical Institute helpful for starting a project.
Rev. Ben Phelps serves at St. Matthew Lutheran in Marathon, WI.
Practical Theology: The Pastor’s Impact on His Congregation’s Evangelism Efforts, Part 3 – The Pastor translates the sermon to the unchurched and their lives.
Invitational evangelism is a powerful tool in a congregation’s outreach toolbox. The more members are inviting the unchurched to worship, bible information class, fellowship events, etc., the more opportunities the gospel will have to work on human hearts. One of the keys to encouraging members to invite the unchurched to worship is convincing members that what their unchurched guest hears in the sermon will be accessible and applicable. When members are confident this will be the case, they are more likely to invite others.
Early in my ministry the Lord provided a remarkable gift in this regard. Her name was Melanie. And, as thankful as I am for the training I received from my seminary professors, she may very well have been my best homiletics professor.
Melanie was invited to worship by a member of our congregation. Not only did she attend worship, but she also joined the bible information class I happened to be starting later that week. It was there that I learned that Melanie had no Christian background whatsoever. She could not have told you who King David was or a single story from the life of Abraham. The entire Bible was new to her.
Melanie continued coming to worship. Sunday after Sunday, she was there. As a result, every week, I found myself writing my sermon for Melanie. I wondered, “Would Melanie understand what I’m saying here? Does what I’m sharing apply to her? If not, how could I help her see how this matters to her life?” It was truly an education for me, one for which I am thankful to this day.
What I found especially interesting, and surprising, was that I had more members commenting positively on my sermons than ever before. Apparently, thinking about making my sermons accessible for and applicable to Melanie was making my sermons more accessible for and applicable to my members. Huh.
When we preach with the unchurched in mind, it is a win-win-win. Our members connect better with the sermon (win). They believe their unchurched friends will connect with the sermon and are more likely to invite them (win). And the unchurched who accept their invitation understand what God has to say to them and how it applies to their lives now and forever (win).
God bless your efforts to proclaim God’s Word with the unchurched in mind, brothers!
Rev. Eric Roecker serves as the Director for the WELS Commission on Evangelism.