Dan Olinger

"If the Bible is true, then none of our fears are legitimate, none of our frustrations are permanent, and none of our opposition is significant."

Dan Olinger

 

Retired Bible Professor,

Bob Jones University

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On Turning a Page, Part 6: How?

June 23, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience | Part 2: Plan | Part 3: Presence | Part 4: Trust | Part 5: Obey 

Okay, then. When facing a new path, we recognize the goodness of God’s will, we trust his will and direction for us, and we obey. 

But how? We already know that there’s something within us that discourages us from obeying—even compels us to disobey. And even when that spirit isn’t at the controls, we find ourselves disobeying despite our best intentions. 

So does God just sing us a chorus of “Trust and Obey” and wave happily from the dock as we sail off into waters we don’t have the ability to navigate? 

Of course not. 

God knows Joshua and the Israelites even better than they know themselves. He doesn’t stop talking to Joshua before he gives him what he needs. He continues his instruction to this new leader to its important conclusion: the enablement. 

This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success (Jos 1.8).

In order to obey, God says, you’re going to need to focus. Note that he doesn’t say that the word mustn’t depart from your “mind” or your “ears”; he saying more than just “think about it, a lot.” What’s happening if Joshua doesn’t let God’s word depart from his “mouth”? Well, he talking about it—perhaps to himself, but almost certainly to the nation as well; he’s continually teaching them what God has instructed. 

It’s a truism among teachers that you don’t really understand anything until you’ve taught it—and I would add, until you’ve taught it multiple times. In my experience, the first time I taught something was pretty much always disappointing. And I suspect my students knew that. (The memory of that initial lesson on verbal aspect in Greek gives me the shudders.) But if you teach it repeatedly, your understanding and overall comprehension improve with each iteration—and, I’ve noticed, your belief in the truth of what you’re teaching firms up as well. 

There’s more. God tells Joshua to “meditate” on these things. This word comes from a root referring to animal sounds of various kinds: the cooing of a dove, perhaps (Is 38.14), or the growling of a lion (Is 31.4). Applied to humans, it speaks of musing, meditating, perhaps talking to yourself. Roll it over in your head, God says. Consider it from every angle. Make it part of who you are and how you think. Today we would say, “Memorize it, and review it regularly.” 

Now, when God refers to “this book of the Law,” to what specifically is he referring? The only Scripture Joshua has, obviously, is the first five books, the Law of Moses. We have a significant advantage over him and over the people he led into Canaan: we have the Law, and the Prophets, and the Writings—and we have the New Testament, which brings it all together and wraps it up with a pretty red bow—not unlike Rahab’s scarlet cord (Jos 2.18). 

There is in logic a type of argument known as a fortiori: arguing that if the lesser is convincing, then the greater is all the more so. Let me suggest one here: in Warren Wiersbe’s words, “If Joshua was able to conquer Canaan having only the first five books of the Bible, how much more ought we to overcome now that we have a complete Bible!” 

But owning a Bible and keeping it closed—or consulting it shallowly—will not empower this kind of obedience. The Bible is an exercise machine, and such machines require weights if they’re going to build muscle. 

May all of us give ourselves to the Word, reading it, meditating on it, consulting reliable resources about it, memorizing it, turning it over in our heads until it becomes the way we think. 

That’s a lifelong effort. 

And it’s worth it. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Bible, Joshua, Old Testament, retirement, transition

On Turning a Page, Part 5: Obey

June 12, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience | Part 2: Plan | Part 3: Presence | Part 4: Trust

God continues to speak to Joshua, instructing him on how to handle what’s coming.

… being careful to do according to all the law that Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go (Jos 1.7b).

 In the New American Commentary, David M. Howard notes,

“It is striking that God’s instructions here to Joshua are not about military matters, given that Joshua and the Israelites faced many battles ahead. However, the keys to his success were spiritual, directly related to the degree of his obedience to God. The keys to Joshua’s success were the same as those for a king: being rooted in God’s word rather than depending upon military might.”

Now, Israel’s military experience was relatively sparse; after the current Israelites’ parents had fought the Amalekites shortly after the Exodus (Ex 17.8ff), Israel had little to no combat experience, so far as we know, until the new generation began its journey north on the east side of the Jordan, eventually defeating the Amorites and Bashon (Nu 21) and then, apparently, the Midianites (Nu 25.16-18). So Howard’s observation is noteworthy; even the aging Joshua’s experience in strategic warfare was apparently limited.

But it was not God’s priority. The Lord could advise him militarily along the way, and he would do so routinely. The first priority, however, was obedience, and that priority continued throughout the military campaign; obedience is a major theme throughout the book. As Joshua told the eastern tribes of Reuben, Gad, and half of Manasseh after the campaign, they had fully obeyed all that Moses laid down initially and all that Joshua later commanded, in keeping their promise to participate fully in the western campaign (Jos 22.1-3). And the author of Joshua observes at the end that Israel served God all the days of Joshua’s life (Jos 24.31).

Now, we know that some Israelites worshiped wrongly at times, most obviously at the golden calf incident (Ex 32) and concerning Baal-Peor (Nu 25). God had predicted that, and a lot more, to Moses (Dt 31.16ff). But God’s assessment of Joshua’s ministry seems to be that in the main, Israel followed Yahweh and not the Canaanite gods.

Obedience matters.

When just one man in Israel disobeyed, the conquest went badly awry. Because of Achan’s sin, Israel was defeated at Ai, and 36 innocent soldiers died, their families thereby deprived of their husbands and fathers (Jos 7.5).

God’s plan, then, was for Israel to do the hard work of taking the land. He would intervene spectacularly on their behalf by opening the Jordan for crossing, as we’ve noted earlier, by collapsing the walls of Jericho (Jos 6), and by lengthening the daylight to give time for human effort to win the battle (Jos 10), but He begins with their obedience. 

What about us? We don’t have a land to conquer, but we do have other commands to obey. And we also have advantages that Israel didn’t have: 

  • Christ has obeyed the Law perfectly for us; we are already credited with obedience in Him (2Co 5.21). 
  • The Spirit has written God’s Law on our hearts; with His help, we are inclined to obey (He 10.15-17).  “Like Joshua, Christians do not succeed spiritually because they obey God’s Law. Instead, God through Christ enables them to have victory over sin” (Richard S. Hess, Tyndale OT Commentary). 

With these extraordinary privileges and powers, let us demonstrate our trust in God’s plan for us by obeying him every day, morning and evening, in good times and bad.

We can do that, with God’s enablement.

Next time, some thoughts on that enablement.

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

On Turning a Page, Part 4: Trust

June 9, 2025 by Dan Olinger 1 Comment

Part 1: Obedience | Part 2: Plan | Part 3: Presence 

God makes, and keeps, promises for his people. How do we respond to that? In his opening words to Joshua, God has some imperatives—commands—to follow up his indicatives—his statements of truth, his promises. 

6 Be strong and courageous, for you shall cause this people to inherit the land that I swore to their fathers to give them. 7 Only be strong and very courageous …  

Is this just “suck it up, buttercup”? “Keep calm, and carry on”? “Keep a stiff upper lip”? 

No, it’s not. This is verse 6—which means it’s been preceded by the 5 other verses we’ve just surveyed. How can Joshua “be strong and courageous”? Courage results from the truth of God’s promises, and, importantly, our mindful acceptance of them as true. God told Joshua he would be with him and bring victory in his battles; and if Joshua believes him, putting on armor and leading his troops into battle is a natural consequence. He can approach the otherwise daunting task not with fear or anxiety—“I sure hope this works!”—but with confident anticipation—“This is gonna be great!” 

And so can we. Most of us are not strapping on battle armor—though my military chaplain friends could tell you stories—but we too can anticipate victory because we believe God’s promises to us. As commentator James E. Smith notes, “Fear and anxiety are tantamount to unbelief.”  

Note the precision of God’s words here. Joshua’s army will not “take,” “seize,” or “occupy” the Land; they will “inherit” it. The Land is their right because God, who owns all the earth (Ps 24.1), has designated it to them in promises to Abraham (Gn 13.14-17), Isaac (Gn 26.3-5), and Jacob (Gn 35.12). They already own it, and its current residents are occupiers, not owners. They are squatting on Israel’s land, in direct opposition to the Real Owner’s wishes and express orders. 

Sometimes, during a pep talk before a basketball game, the home team’s coach will shout, “These people are not going to come into our house and defeat us!” It’s no fun to lose—but it’s especially irking when you lose at home. We have status on our home court that we do not have on somebody else’s. 

Joshua has an obligation to restore visibly God’s sovereignty on Israel’s Promised Land. Similarly, we have an inheritance that is ours by right and which we shall certainly receive: 

“3 Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4 to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1P 1.3-5).  

Recall that “hope” in the Bible is not wishful thinking but confident anticipation of a certain future outcome. Christ’s resurrection has guaranteed for us a rightful inheritance that will not die, that will not be damaged, that will not expire. And God is reserving it securely for us in an impenetrable vault called heaven and guarding it by his own inexhaustible power. 

Uncertainty about this is simply impossible. 

What has He promised us?  

  • He has begun a good work in us, which He will certainly finish (Php 1.6).  
  • He has promised us that His body will be brought to maturity in Christ (Ep 4.11-16). He will shepherd us corporately along the way.  
  • He has promised us rest (Heb 4.1-3): we will certainly arrive, glorified, in His presence.  

Believe it. 

Next time: next step. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Bible, Joshua, Old Testament, retirement, transition

On Turning a Page, Part 3: God Remains with His People

June 5, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience | Part 2: Plan 

God has assured Joshua that he has promised Israel the Land and that his plans will be accomplished. But there is in all of us this thread of fear, of doubt. “There’s a plan, but …” 

Mike Tyson, former world heavyweight boxing champion, famously said, “Everyone has a plan until they get punched in the mouth.” 

Yes, God has a plan, and he wants the best for us. But is he now just standing on the dock, smiling at and waving to Joshua as Israel sails off into unknown seas? 

I speak as a fool. 

The Lord has more to say before he sends Joshua and his men into combat: 

No man shall be able to stand before you all the days of your life. Just as I was with Moses, so I will be with you. I will not leave you or forsake you (Jos 1.5). 

God is not Pollyanna; there will be hard times. There will be those who “stand before” the people of Israel. And Joshua knows as well as anyone what they will be like; he surveyed the Land with eleven other men and saw, as they did, that 

the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. 29 The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan (Nu 13.28-29). 

These words come, of course, from the 10-spy majority, who counseled not even trying. But Joshua (and Caleb) had disagreed, because they believed God’s promises. And now God gives this believer added incentives to obey. 

First, they’re going to win. 

Nobody will be able to defeat them militarily. 

And second—and this is key—God will be with them. He’ll be right there. 

Now, I find that interesting. God obviously doesn’t need to “be right there” in order to see and know what’s going on. He doesn’t need to “be right there” to act on Israel’s behalf. He can do all his holy will from his holy hill, from the high and holy place (Is 57.15) where he dwells. Distance is no obstacle to him. 

But the transcendent God is also immanent—“with him also that is of a contrite and humble spirit” (Is 57.15 again)—because he can be, and because he wants to be. He loves us, and he’s not inclined to engage in bicoastal relationships. If I may say this reverently, he wants to be close; he wants to snuggle. 

I think there’s another reason that God makes this promise to his people at this transition point: he knows that they are bolstered, strengthened, by the assurance that he is with them. 

Have you ever seen a little child’s face light up when he sees his parents in the audience at the elementary school program? He smiles, and he may even wave. All the decorum flees; he’s just delighted that Mom and Dad are there. 

We don’t stay children, but we all have that spirit within us. We feel better when our loved ones make their presence known. And we are similarly bolstered by knowing that God brings his omnipotence to our struggles. 

God’s words to Joshua don’t stop there; he notes further that he has proved himself faithful in the past (“as I was with Moses”). We’re also bolstered by having experienced this sort of thing before. As Paul notes (my paraphrase), “Trials bring endurance, and endurance brings experience [of success], and experience brings confidence [in future trials]” (Ro 5.3-4). 

He will not “leave” us. The Hebrew word speaks of loosening your grip and letting something fall—like what I do when I fall asleep on the couch while holding the remote. 

God doesn’t do that, and he won’t. He’s awake, and he’s present, though he doesn’t really need to be in order to be effective. 

We’re gonna be okay. 

So what does he ask of us? 

Next time. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

On Turning a Page, Part 2: There’s a Plan

June 2, 2025 by Dan Olinger Leave a Comment

Part 1: Obedience 

God has issued a command to Joshua—one that sounds dangerous. You don’t just wade into a flooding river with all your stuff, and hope for the best. But Joshua, who believed God’s promise to give his people the Land when 10 of the other 11 spies didn’t, believes him now, and he will obey. And, undoubtedly to everyone’s astonishment, the river will stop for them and, metaphorically speaking, motion them to cross. 

But they don’t know that yet. God continues his speech to Joshua by telling him what lies ahead. 

3 Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. 4 From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory.  

Now, they do know this. God is simply repeating a past promise (Dt 11.24), the very one that Joshua (and Caleb) believed when the other spies didn’t. 

And the people also know—or should know—that God keeps his promises. Back when he had appeared to Moses in the burning bush, he had introduced himself as “the God of Abraham, Isaac, and Jacob.” Why this description, and not another, such as “the Creator of heaven and earth,” or “the infinite, eternal, and unchanging God,” or “the God of wonders”? 

I think the reason for his choice of words to Moses is clear. God had made promises to those patriarchs, promises that included a numerous people (already fulfilled in Egypt), a blessing on all peoples through a “seed” (a promise not then fulfilled), and most specifically in view here, a promise of the Land on which Abraham’s sandal had walked. 

As Moses stands at the burning bush, that promise has not been fulfilled—but it’s next in line. God is effectively saying, “My people, Abraham’s descendants, are out of the Land, enslaved in Egypt. This must not stand. Go down there, and I will do what it takes for you to lead them Home.” 

That’s promise number 2. And, as we all know from reading the rest of Scripture, promise number 3, the universal blessing through Abraham’s “seed,” will be fulfilled when David’s Greater Son, the incarnate God, pays the price for our sins at the cross and opens the gates of salvation to all who will come. 

God remembers his promises—for centuries—and he keeps them without fail. 

Decades after the burning bush God repeated that promise to Moses, with specifics: 

24 Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be (Dt 11.24). 

And now God, remembering those specifics, repeats them to Joshua as this newly appointed leader gazes east across the Jordan. 

So God assures Joshua that the plan is in place, and the Land will belong to Jacob’s people. In modern parlance, it’s in the bag. 

So what of our transitions? We typically don’t have circumstantial specifics as Joshua did, but we do have specific assurances about God’s character—he is faithful, gracious, merciful, good—and about his relationship with us—he loves and cares for us, providing all that we need for spiritual success (which is the most important kind of success) and providing our needs for all the days he has planned for us. And when those days are over, we will be “absent from the body, and … present with the Lord” (2Co 5.8). Further, “we shall be like [Christ], for we shall see him as he is” (1J 3.2). 

So. What lies ahead? In this life, the assurance that God is working his good plan and keeping his promises; and in the next, eternity with him. 

Sounds like it’s all good. 

Now, we know by just looking around that this “all good” includes hard things, things that we would consider “bad.” What about that? 

God’s not finished talking to Joshua yet. We’ll look at his further words next time. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

On Turning a Page, Part 1: Begin with Obedience

May 29, 2025 by Dan Olinger Leave a Comment

I’ve already published a couple of posts on my retirement, one on the why and one on the how. Now I’d like to exegete a biblical passage that I think sheds some light on a major life transition. It has already informed my thinking, and I’m confident that it will inform others facing transitions—retirement, perhaps, or other significant events. 

A significant pivot point in the biblical metastory is the move from Deuteronomy to Joshua. That crevasse is of course the end of the Torah, the five books of Moses, and the beginning of what the Jews call the Prophets, specifically the Former Prophets (which, in the main, we Christians call the books of History). It’s also the end of the leadership of Moses, whom we might call the first constitutional ruler of the nation of Israel, and the beginning of the leadership of Joshua, who to this point has been presented primarily as just a servant of, or aide to, Moses, and as one of just two believing spies of the Promised Land. 

That means some uncertainties. We’re leaving the familiar, the proved, the era of competence (more or less), and stepping out into the Great Unknown, facing challenges not previously experienced and the hard work of stewarding a new bailiwick and lifestyle. 

Sounds to me like retirement. :-) 

To this point in the biblical story, God has brought Israel out of slavery in Egypt; preserved them through 40 years of wilderness wandering; led them northward through hostile territory (Edom, Moab) on the east side of the Jordan; and brought them to an encampment at Shittim* in modern Jordan, across the Jordan River from Jericho, poised to enter and conquer the Land.  

 But now Moses is leaving. How on earth can Israel go on without him? 

Now, there’s a danger in trying to apply biblical narrative to a current situation. I’m facing a transition, but I’m not Israel, and God has not promised me a specific piece of real estate and the military might to expel the current owners. 

But there are similarities. I am one of God’s people, and he has made covenant promises to me as a member of his body, the church, and he is and will be as faithful to those promises as he has ever been, and I am at a point of transition, and Paul tells us that the Old Testament stories were indeed preserved in Scripture as examples for us (1Co 10.11). 

So what did God say to Joshua in his time of transition? And what do those words tell us about God and about His plans for us? 

God Is Great, and He Is in Charge 

He begins by reminding Joshua of the Most Important Thing: 

Moses my servant is dead. Now therefore arise, go over this Jordan, you and all this people, into the land that I am giving to them, to the people of Israel (Jos 1.2). 

The past, with all its familiarity, was under God’s sovereign direction. But God has given his people the unknown future as well, and he will see that his good will is done. And by implication Joshua and the people of Israel, like Moses, are God’s servants too, and the sensible thing for them to do is to obey him.  

So he gives them a command: “Go over this Jordan.” 

Now, at this time of year the Jordan was at flood stage, raging with whitewater and overflowing its banks (Jos 3.15b). That’s not something you just amble into, especially when you’re carrying all your stuff in wagons or in your arms. 

Retirement doesn’t mean you just quit showing up at work and begin every day by asking, “Hmmm; what do I think I want to do today?” There’s stuff you need to get done—logistical, financial, procedural stuff—and if you don’t, unpleasant things, some of them involving potentially hostile government officials, will happen. 

Gotta learn the new stuff and execute it precisely. Or else. 

But God had brought Israel through the Red Sea ahead of Pharaoh’s pursuing armies, and he had fed them and preserved their clothing—even their shoes! (Dt 29.5)—through forty years of wilderness wandering, and he was certainly able to get them across this crazy river. 

So they obey. They step into the river, and in that instant the flow stops and a path opens for them to cross in safety. 

God can do that. He’s in charge. 

He’s in charge through our transitions too. Obeying him is safe. 

Well, then; what about tomorrow? 

We’ll get into that next time. 

* Some people find this word embarrassing. I’ll note, first, that in Hebrew it is pronounced “shuh TEEM,” with the emphasis on the last syllable. I’ll also note that the word means “acacia trees”; the acacia is the tree you see on the African savannah all the time. It often leans to one side; I think of it as looking as though someone smacked it hard on the side of the head. 

Photo by Nathan McDine on Unsplash

Filed Under: Bible, Personal Tagged With: Joshua, Old Testament, retirement, transition

How to Begin a Life of Praise, Part 2 

February 20, 2025 by Dan Olinger Leave a Comment

Part 1 

Psalm 1 begins Israel’s book of praise by setting forth the way to think and walk in wisdom (Ps 1.1-3). But there’s another choice, a second stanza, and David makes the choice and its consequences clear. Parallel to his first stanza (see Part 1), he describes the person who chooses badly—though his description is brief (Ps 1.4)—and then he identifies the outcome of the choice. 

4 The ungodly are not so: but are like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous (Ps 1.4-5). 

Those who choose not to walk in wisdom, he says, are like chaff, or the worthless husk on grain. Chaff protects the grain during its development, but once you get to the eating stage, it’s just in the way. Every Israelite would be familiar with the process of harvesting grain: cutting, sheaving, threshing, winnowing. You cut the stalks and gather them into bundles for transport to the threshing floor, which is a flat stone surface. Using oxen, you pull a threshing sledge, constructed of heavy wooden beams in which perhaps bits of stone or metal are embedded, across the stalks until the straw is separated from the kernels. 

But now you have the husk problem. How do you get rid of them? Using a shovel or fork, you toss the grains into the air, where the breeze blows away the lightweight husks, leaving the kernels to fall back to the ground. 

Good riddance. 

That’s how David describes the ungodly. His son Solomon will later use a similar metaphor, describing all of life under the sun as “vanity and vexation of spirit”—or perhaps “chasing the wind” (Ec 1.14). 

There is, of course, a wrinkle here, one that David doesn’t state outright but that the rest of Scripture makes abundantly clear. 

Metaphors typically have just a single point of likeness; the thing you’re talking about and thing you’re comparing it to aren’t alike in every respect.

And so, in the contrast between the wise and the ungodly, huskhood need not be permanent. The ungodly can turn and choose to walk in the way of wisdom. Later in Scripture we learn that that’s called “repentance,” which, accompanied by faith, turns the sinner into a saint, the runaway into a child of God. 

For now, David’s not expounding on that. He lays out the two paths and thereby encourages us readers to choose wisely. 

In verse 5 he describes the end of the persistently ungodly. Judgment is coming, and it will not be pleasant. Again his implied appeal is just under the surface: don’t be a fool; don’t choose the evil path; turn and walk with the godly, whose end is glorious. 

David ends the psalm with a summarizing statement: 

6 For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish (Ps 1.6). 

There are two paths in life, with very different thinking and very different outcomes. One leads to life with our Creator; the other leads to destruction. 

Choose life. 

The next 149 psalms will develop this theme, as will Proverbs and the other Wisdom Books. Wisdom doesn’t require intelligence or good looks or money or a trophy wife. 

All it requires is noticing something that should be obvious. 

Photo by David Marcu on Unsplash

Filed Under: Bible Tagged With: Old Testament, Psalms, wisdom

How to Begin a Life of Praise, Part 1

February 17, 2025 by Dan Olinger Leave a Comment

In recent months I’ve been working on memorizing key Psalms, those that seem particularly to speak to me. So far I’ve memorized 11 of the first 30, and I’ve found it exhilarating. 

We all know that the biblical book of Psalms is Israel’s hymnbook, consisting of 150 poems written by several authors, of whom David contributed the most. We also know that while we have the words, we don’t have the tunes; for some reason, ancient Israel didn’t see fit to record any of them, and I guess they didn’t have a music notation system—at not one that survived. And further, if you’ve memorized the words in English, it’s pretty certain that even if we knew the tunes, they wouldn’t match words that we could sing. 

But the words, which are inspired, are enough. 

The hymnbook begins, of course, with Psalm 1. Biblical scholars are all but certain that the Psalms were collected by later worship leaders, who organized them in ways they saw fit—they’re in 5 volumes—and many scholars think that Psalm 1 was placed first because it encapsulates or summarizes the following 149 pieces. It’s the place to start. 

The Psalm is pretty clearly organized into 2 stanzas, so I think I’ll cover it in 2 posts. 

The first 3 verses speak of the life of the godly person. Verses 1 and 2 describe him negatively, then positively, and then verse 3 identifies the consequences of his wise decisions. 

Who is the wise person? What is he not like, and what is he like? 

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the LORD; and in his law doth he meditate day and night (Ps 1.1-2). 

Well, he’s not like the ungodly. He doesn’t take their advice, nor hang out with them as though a companion, nor plant himself square in the middle of their worldview. Many students of Scripture have seen a progression in verse 1, and I think they’re right. He begins by walking alongside them, then stays with them when they get where they’re going, and eventually just grabs a chair and gets comfortable. 

We use the expression “He’s hanging out with the wrong crowd.” That’s this guy. And that’s not wisdom; it’s a foolish way to live. The wise man is not like that. 

Well, then, what is he like? 

He immerses himself in “the law of the Lord.” Now, to David that pretty clearly meant the Torah, the 5 books of Moses, which we call the Pentateuch. That’s nearly all the Scripture that David had in his day. 

He wanted to hear what God had to say, and to know it well—obviously, so he could do what it said. 

Now, I don’t think I’m abusing the text when I say that our wise thinking should include immersing ourselves in the Word that God has given us since David’s day. That’s why pastors urge us to be in the Word daily; that’s not a direct biblical command, but it certainly follows the mindset David sets forth here. Immersion, meditation, delight. 

In my experience, the Scripture is self-motivating: it may seem uninteresting in places—or even pretty much entirely—at first, but the more you invest in it, the more delight you find, and the more you love it. 

Most people don’t think that way. And that’s the point. 

So what happens when we do that? 

3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper (Ps 1.3). 

We are nourished; we are stable; we make a positive difference in this world, and that influence endures—it lasts longer than the typical fad. 

What does “whatsoever he doeth shall prosper” mean? Well, it clearly doesn’t mean that every godly person will be rich; the Scripture presents plenty of poor godly people without any sense of awkwardness or embarrassment. It doesn’t mean that all our dreams will be fulfilled; David himself evidences that. 

What is biblical “prospering,” anyway? It’s fulfilling God’s purpose for us as individuals—finding our providentially ordained place in this world and filling it well. With divine empowerment, we can do that. 

Next time: what if we choose the other path?

Part 2

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Filed Under: Bible Tagged With: Old Testament, Psalms

Immanuel, Part 2: Covenant 

December 9, 2024 by Dan Olinger Leave a Comment

Part 1: Creation 

God begins our story by emphasizing that he wants to fellowship intimately with us. The book of Genesis contains many indications of that idea not mentioned in the previous post—his fellowship with Abraham, and Isaac, and Jacob most notably, a story punctuated with the building of altars and the offering of sacrifices that speak of such fellowship, and indeed of love. 

As we move into Exodus, the theme continues. 

God has promised Abraham that he will give his descendants a certain land—the land God has directed him to, and on which Abraham has already walked—the land of Canaan. As Exodus opens, Jacob (Israel) and his handful of descendants have left the land of promise—because they were in danger of starving in the famine—and have relocated to Egypt, at the clear providential direction of God through Jacob’s son Joseph. And under Joseph’s protection, they flourish there. 

But dark times come. A new Pharoah arises, who knows nothing of the centuries-old stories of Joseph, the savior of Egypt, and who sees Jacob’s descendants as simply a supply of free manual labor. 

So the Israelites become slaves—toiling under merciless taskmasters, and for free. 

But God sees, and he hears their cries, and he raises up Moses, providentially raised in Pharaoh’s very courts, to take a message to Pharaoh: 

Let my people go. 

Did you hear that? 

My people. Mine. 

Family. Intimacy. Love. 

And through a series of plagues, which are clearly direct attacks on and defeats of Egypt’s many gods, the LORD brings his beloved people out of Egypt, through the Red Sea to Sinai, where he meets with their leaders—face to face with Moses—and enters into a covenant with them. That covenant is rich and multifaceted; he is their Lord, their King. But he is also their Husband. 

He marries them. 

And during an extended period with Moses on the mountain, he gives extensive instructions for a Tabernacle, a tent where he will dwell among them. When Moses returns down the mountain, his face shines with the intensity of his fellowship with God. 

And with the energetic cooperation of the people, skilled and gifted craftsmen build the tent to the exact specifications God has given. They call it “the Tent of Meeting,” because in that simple edifice both Moses and the high priest can meet with God. The Tabernacle is set up in the very middle of the camp. 

And as the crowning element of this marriage ceremony, the visible light of God’s presence, the pillar of cloud and fire1, descends and hovers over the tent, directly over the Holiest Place, the section of the tent where the Ark of the Covenant is placed. 

This Ark is a gold-plated box containing the Ten Commandments—the marriage license, if you will—and Aaron’s rod, the symbol of priestly authority. Its solid-gold lid, the Covering or Mercy Seat, features images of two cherubim facing each other, and God says that he dwells there on the Mercy Seat, between the cherubim. It is there that the high priest, once a year on the Day of Atonement, sprinkles the sacrificial blood that will cover the sins of the people for another year. 

God dwells among them. 

He has married them, and now they move in together and set up house. 

Next time: the theme continues. 

1 In my loosely held opinion, there were not two pillars, one of “cloud” during the day and another of “fire” during the night, with daily transitions from one to the other. Rather there was a single bright white pillar, which looked like a bright cloud during daylight hours and then, with darkness, appeared more luminescent, like fire. The cloud is referred to as a “pillar [singular] of cloud and of fire” in Ex 14.24. This seems consistent with Solomon’s statement that the Lord “would dwell in thick darkness” (1K 8.12 // 2Ch 6.1; cf. Ex 20.21; Dt 4.11; 5.22). 

Part 3: Marriage | Part 4: Turning the Page | Part 5: Forever

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Filed Under: Bible, Theology Tagged With: biblical theology, Exodus, immanence, Old Testament

Immanuel, Part 1: Creation

December 5, 2024 by Dan Olinger 1 Comment

One of the key pursuits in Biblical Studies is discerning the central theme of the Bible. In Biblical Theology, which is essentially the study of the Bible as literature, this question is the end of the entire discipline, the goal toward which all the other work is pointing. In German scholarship it’s called the Mitte, or center. 

Over the years several candidates have been suggested. A popular one is “kingdom”: Thurman Wisdom and Thomas Schreiner have both recently favored this idea in one form or another. Another popular suggestion is “covenant,” suggested influentially a century ago by Walther Eichrodt. And recently Peter Gentry and Stephen Wellum have combined the two ideas. 

For a time I toyed with the idea of “Messiah” as the central theme. I noted that the Hebrew Canon has three parts—the Law, the Prophets, and the Writings—each of which introduces us to offices (priest, prophet, and king, respectively) that were filled by disappointing people, all anticipating the perfect Prophet, Priest, and King who would lead without disappointment. He was, of course, the Messiah, the Anointed One—and all of these offices typically involved anointing. 

I think that’s a defensible suggestion for a central, governing theme; it seems comprehensive, with good explanatory power for all the biblical contents. 

But lately I’ve been meditating on another possibility, a theme that has been observed and commented on by a number of other students of the Word. 

It’s the idea of God dwelling with, among, his people. 

I’d like to spend a few posts tracing that idea through the Scripture. 

__________ 

We begin, of course, in Genesis, in the primeval history. The first thing we learn is that God is the author of creation; he made all things (Ge 1.1). Later in that first chapter we see him creating the first humans and distinguishing them from the other living creatures: they are in the image of God (Ge 1.26-27). In fact, rather than just speaking them into existence, as he had other living things (Ge 1.11-12, 20-21, 24-25), he intervenes personally, seemingly physically, to form Adam from the dust of the ground (Ge 2.7) and then to form Eve from one of Adam’s ribs (Ge 2.21-22). This seems much more intimate, much more personal, than the way he created the animals. Along the way we hear God give Adam and Eve dominion over all the earth (Ge 1.28), intending them to use plant life for their sustenance. 

Now, I need to deal with a misconception. I suppose this misconception was most artfully rendered in James Weldon Johnson’s God’s Trombones: 

 And God stepped out on space, 
 And he looked around and said: 
 I’m lonely — 
 I’ll make me a world. 

Johnson’s work is worthwhile reading by every American for its cultural and historical significance, its lyricism, its artistry. It is a remarkable piece of literature. 

But God was not lonely. 

God is, and always has been, completely satisfied in himself. There is no lack, no need, no shortcoming in him. 

And thus he did not need to make us. 

And yet, he wanted to. 

Why? If he didn’t need us, why did he make us at all? 

We get a tiny, possible hint shortly later in the narrative. Adam and Eve have sinned (Ge 3.6) and then tried to cover their newfound shame (Ge 3.7), and 

they heard the voice of the Lord God walking in the garden in the cool of the day (Ge 3.8). 

Now, we’re not told that this had been a daily practice. Perhaps God, knowing that his creatures have sinned, is coming to announce their judgment (Ge 3.16-19)—and their eventual glorious deliverance (Ge 3.15). 

But this does speak of God desiring to be in company with Adam and Eve—perhaps even to walk with them in the beauty of the Garden, to point out its delights, to savor the wonder and joy in their faces as they realize what he has given them. 

Of course, sin has changed all that. 

But even so the fellowship continues. Just two scant chapters later, we find Enoch “walk[ing] with God” (Ge 5.22), and in the next chapter, Noah doing the same thing (Ge 6.9). 

God wants to fellowship with his people, to interact with them in loving and friendly and intimate ways. 

From the beginning it has always been so. 

And as the story continues, the evidence will continue to accumulate. 

Next time, from a family to a nation.

Part 2: Covenant | Part 3: Marriage | Part 4: Turning the Page | Part 5: Forever

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Filed Under: Theology Tagged With: biblical theology, Genesis, immanence, Old Testament

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