Psalm 119:105-Thy word is a lamp unto my feet, and a light unto my path.
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Psalm 119 is one of the more remarkable psalms. It was written after the return from the Exile likely by a Pharisee rabbi. Let me explain:
Fifty days following Passover, the ancient Jewish lectionary called for the Feast of Pentecost. This feast remembered Moses at Mount Sinai and celebrated the wonder and virtues of the Torah. This celebration took the form of a vigil. The day was broken into eight segments of three hours each and, just like a vigil in a modern Christian church, the congregation would divide themselves up in such a way that there was always a group in the synagogue for each of the eight portions of the vigil. The principle reading was Psalm 119.
At 176 verses, this is by far the longest of the psalms. It is broken into 22 stanzas each marked by a letter of the Hebrew alphabet. The first stanza, Aleph, was the meditation for the first segment of the vigil. The entire congregation was probably present at this point and a full worship service was likely held. The remaining 21 stanzas were broken into seven groups of three each, one group for each of the remaining seven portions of the vigil. The second portion of the vigil, for example, would meditate on stanzas Beth, Gimel and Daleth. The remarkable organization of the psalm strongly suggests that it was written specifically for use in the vigil. There are other clues to that as well, for example: verse 62: "At midnight I rise to praise thee." and verse 147: "I rise before dawn and cry for help." and a number of other similar verses as well.
Let us now investigate how the Christian scribe, Matthew, used the midrashic technique to introduce Jesus into this Jewish feast of Pentecost. As mentioned earlier, Pentecost honored Moses and the Law received on Mount Sinai. Matthew portrayed Jesus as the new Moses delivering a new law on a new mountain. I refer of course to the Sermon on the Mount (Matt 5:17-29). The sermon is organized to fit the vigil format that we've already examined. The Sermon begins with an octave of eight blessings or beatitudes, and in typical Jewish literary style, the eight blessings are bracketed by making the first and the last reward identical. Thus both "the poor in spirit" and those "persecuted for righteousness sake" are promised the Kingdom of God. The remainder of the Sermon is divided into eight sections, each of which is an exposition of one of the beatitudes. Again in typical Jewish literary style, the last beatitude is explained first and so on working backward through the list. It also goes, almost without saying, that these eight expositions on the new Law of Jesus fit perfectly into the eight portions of the vigil of Pentecost.
What does this tell us about the Sermon on the Mount? Was it an actual historical event in the life of Jesus? There is of course a remote possibility that it actually was. However, in light of the very artificial arrangement of the Sermon to fit neatly into the Feast of Pentecost, I would suggest that there was no one event in the ministry of Jesus that could be classified as the Sermon on the Mount. Should we therefore throw it out as unhistorical? NEVER! What is important here is not whether the Sermon on the Mount was an historical event but that the content of the Sermon reflects the authentic teaching of Jesus. The fact that this teaching was probably done over a period of time in many different teaching situations is not nearly as important as the basic truth of these teachings. To put it a different way, the authority of scripture does not rely upon the details of its historicity but rather upon its ability to instruct us spiritually and point us in the direction of God.
Fifty days following Passover, the ancient Jewish lectionary called for the Feast of Pentecost. This feast remembered Moses at Mount Sinai and celebrated the wonder and virtues of the Torah. This celebration took the form of a vigil. The day was broken into eight segments of three hours each and, just like a vigil in a modern Christian church, the congregation would divide themselves up in such a way that there was always a group in the synagogue for each of the eight portions of the vigil. The principle reading was Psalm 119.
At 176 verses, this is by far the longest of the psalms. It is broken into 22 stanzas each marked by a letter of the Hebrew alphabet. The first stanza, Aleph, was the meditation for the first segment of the vigil. The entire congregation was probably present at this point and a full worship service was likely held. The remaining 21 stanzas were broken into seven groups of three each, one group for each of the remaining seven portions of the vigil. The second portion of the vigil, for example, would meditate on stanzas Beth, Gimel and Daleth. The remarkable organization of the psalm strongly suggests that it was written specifically for use in the vigil. There are other clues to that as well, for example: verse 62: "At midnight I rise to praise thee." and verse 147: "I rise before dawn and cry for help." and a number of other similar verses as well.
Let us now investigate how the Christian scribe, Matthew, used the midrashic technique to introduce Jesus into this Jewish feast of Pentecost. As mentioned earlier, Pentecost honored Moses and the Law received on Mount Sinai. Matthew portrayed Jesus as the new Moses delivering a new law on a new mountain. I refer of course to the Sermon on the Mount (Matt 5:17-29). The sermon is organized to fit the vigil format that we've already examined. The Sermon begins with an octave of eight blessings or beatitudes, and in typical Jewish literary style, the eight blessings are bracketed by making the first and the last reward identical. Thus both "the poor in spirit" and those "persecuted for righteousness sake" are promised the Kingdom of God. The remainder of the Sermon is divided into eight sections, each of which is an exposition of one of the beatitudes. Again in typical Jewish literary style, the last beatitude is explained first and so on working backward through the list. It also goes, almost without saying, that these eight expositions on the new Law of Jesus fit perfectly into the eight portions of the vigil of Pentecost.
What does this tell us about the Sermon on the Mount? Was it an actual historical event in the life of Jesus? There is of course a remote possibility that it actually was. However, in light of the very artificial arrangement of the Sermon to fit neatly into the Feast of Pentecost, I would suggest that there was no one event in the ministry of Jesus that could be classified as the Sermon on the Mount. Should we therefore throw it out as unhistorical? NEVER! What is important here is not whether the Sermon on the Mount was an historical event but that the content of the Sermon reflects the authentic teaching of Jesus. The fact that this teaching was probably done over a period of time in many different teaching situations is not nearly as important as the basic truth of these teachings. To put it a different way, the authority of scripture does not rely upon the details of its historicity but rather upon its ability to instruct us spiritually and point us in the direction of God.
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faroukfarouk
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Papa DSNM
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Psalm 119:105 points to two related functions of God’s Word. First, it serves as a lamp to our foot. When we face day-to-day challenges, principles found in the Bible should guide our steps so that we make wise decisions and avoid the traps and pitfalls of this world. Second, God’s reminders light our roadway, helping us to make choices that are consistent with our hope of living forever in God’s promised Paradise. With the road ahead well-lit, we will be able to discern the consequences—good or bad—of a particular course. (Romans 14:21; 1 Timothy 6:9;Revelation 22:12)
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Papa DSNM
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Psalm 119:105 points to two related functions of God’s Word. First, it serves as a lamp to our foot. When we face day-to-day challenges, principles found in the Bible should guide our steps so that we make wise decisions and avoid the traps and pitfalls of this world. Second, God’s reminders light our roadway, helping us to make choices that are consistent with our hope of living forever in God’s promised Paradise. With the road ahead well-lit, we will be able to discern the consequences—good or bad—of a particular course. (Romans 14:21; 1 Timothy 6:9;Revelation 22:12)
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