The "Lamp" of God's Word

We start our discussion at Proverbs 3, verses 5-6, which motivate us to develop our level of trust in God; for we will always be limited in simply relying on just our own insight. Even when we get helpful advice from a variety of other good sources, we will still need to be able to tap into God, that is, if we are going to fully reach our potential. For it is only God who sees and knows the complete big picture of life happening around us! We need to come to see and understand how God is actually revealing himself and seeking to guide us through all the activities of our daily lives. As we consciously remind ourselves of God’s presence with us, we are more likely to avoid mistakes and finish up where we are meant to be. Not only this, the Divine-inspired mind can solve many a problem in human community.

Then our primary text, Psalm 119, verses 105-112, lead us to understand that God provides a witness to himself and his ways. There is of course creation itself … a magnificent reminder of who God is. There is Jesus, God’s Word in physical form, who personally took a place in the world, and lived out the life, attitudes and character of God. There is the Holy Spirit, who brings God and Jesus close-up and personal to us, so that we can view things, think things, even say things, that represent something of who God is. But there is also the very tangible and accessible Bible, that is a written form of God’s Word. It is through the Bible that we learn about the God we worship, and come to know God’s revealed character.

Different types of literature, historical to poetic, gospels to letters, originating from many various minds and hands (i.e. a variety of human contributors), have been touched by God in such a way that we learn enormous amounts from them. 2^nd Timothy 3:14-17, although originally referring to Old Testament scriptures, points out that when writings are genuinely regarded as of Divine origin, they are worthy, important and even integral to our daily lives. Such teachings certainly bring the necessary light to find our ways down otherwise dark passages. Whatever the issue, the Bible speaks to it somehow – maybe not directly and in all detail, but it will certainly inform the debate and help bring resolution. So this is why Christians … Jesus-following people … give such great attention to the Bible.

Let’s look closely at Psalm 119:105 – Your word is a lamp to my feet and a light to my path. The “lamp” referred to here would not be one that flashed brightly a long way ahead (as we may have nowadays), but one that just gave a little light, maybe a small oil lamp, so that a person would find their footing in the dark (and thus wouldn’t miss their way). So this “lamp” will shine on our present circumstances, allowing us to take just one step at a time … one distinct little advance at a time. Surely we will still find our destination eventually – as long as we don’t turn our “lamp” off or leave it behind! Sometimes in life we don’t need to know the ultimate destination or plan, we just need to be able to take the next right step. If we knew where the end of the path was, that might be too scary all of a sudden, and we might actually tend to head in a different direction (like Jonah did). So we read God’s Word with our daily functioning and decision-making in mind. Some people concentrate too much on the big theological questions, while missing the all-too-important ethical teachings for everyday living.

God’s Word can really only be regarded as a “light to my path”, if I stick with it! Occasional and reactive reading is probably not going to help much. Regular and proactive study of God’s Word is what will really do it for us! And of course there’s not much point in reading without trying to understand, and then having a good deal of commitment to taking whatever action is indicated (v.106). That would be like reading an instruction manual for a complicated appliance, but then ignoring the manual and doing it your own way at your own cost. Regular attention given to the Bible, together with an application of its teachings, will have its greatest benefits for us in times of severe trouble. This is because we have become so entrenched in the Bible’s witness to God’s faithfulness (v.107)! We still may not know what God is doing, but we can regain some assurance and maintain peace of mind.

I am really gripped by verse 109 which begins – I hold my life in my hand continually. It is so true that each day through the decisions we make, and the actions we either take or fail to take, that we can so destabilise or, on the other hand restore, the balance of our lives. We are tinkling with the fabric of our lives each day. So no wonder we need a thorough depth in Bible learning, whereby we can apply God’s Word to all situations that we find ourselves in (verse 109b). For there are traps and snares everywhere to be carefully avoided, lest our “feet” detour off down the wrong “path” (v.110). Remember how Jesus quoted God’s Word in his determination to resist temptation in the wilderness. We have freewill and thus many freedoms – and a deeply reflective study of the Bible can help us channel such freedom rightly, especially in terms of healthy interactive community living.

So we come to God’s Word with devoted praise (v.108) and heart-felt joy (v.111) and growing commitment (v.112), and be wholly receptive to it all the way forward!! For we have found that it works! The more we delve, the more confidence we muster, and the more quickly we know what it is that we must do next. We should also come to our Bible reading and study with an expectation and readiness to encounter God there. We are listening for a “still small voice” that allows the words on the page to address our life situation. Having said this, we would not want to be too flippant and look to the Bible for too many little answers to small problems, while missing its major themes and repeated calls for significant reform.

So over to 2^nd Timothy chapter 3, where we see ultimately what the “sacred writings” are to lead us to – an experience of salvation through faith in Christ Jesus (v.15). This … and the fruitful outcomes this produces … is the purpose of our reading. John Stott calls these “scriptures” … ‘a handbook of salvation’. The Bible’s primary purpose is to reveal God’s narrative of salvation. We thus seek to interpret how the “scriptures” of the ‘old testament’ point to Jesus, how Jesus fulfils the intent of these “writings”, and also look at them through Jesus’ eyes. We read the Bible to sense our lostness without God, and come to see that Jesus is the solution to all our need. We identify in a personal sense with Jesus’ death and resurrection, and enter into salvation. We then study elements of Jesus’ life and teaching, and remark upon how challenging that is to the culture of the day.

While “salvation” can be seen as a one-off event of receiving Jesus into one’s life, “salvation” can also be seen as a process that we enter and progress through as we develop in our faith responses. This is called ‘discipleship’ – growing into a more complete follower of Jesus. This happens as we read, understand and apply “scripture”; “scripture” which ‘teaches’ i.e. brings us new insights and learnings, ‘reproves’ i.e. challenges us toward new and better approaches to life, ‘corrects’ i.e. points out faulty thinking and behaviour, and ‘trains in righteousness’ i.e. develops our character closer to God’s character (v.16).

Athletes train to get the best out of themselves; and usually employ a coach, because such a coach often sees better what you need to improve on than the individual themselves do. Such a coach can help set the sort of standard that will lead to success, and encourage the process of getting there. The coaching of God’s Word can lead to such a proficiency in life for the Jesus-follower, that they are “equipped for every good work” (v.17). This means that every good opportunity that presents itself will have already been prepared for in advance, and thus will be fully embraced for all their worth! These “good works” are normally understood in terms of service to others and the intentional building of relationships. So let’s get into God’s Word, and come to discover all that there is for us to learn!!

"Loving Consideration for all" - a reflection on Matthew 5:43-48

In his “Sermon on the Mount”, Jesus challenges popular interpretations of scripture and religious life, and re-directs our minds toward how God would have us live and behave. So Jesus says here in verse 43, “You have heard that it was said, ‘You shall love your neighbour and hate your enemy’”. Well the first part of this comes from Leviticus 19:18, but the second part is not stated directly in the Hebrew Scriptures at all. Thus this second phrase, ‘hate your enemy’, must have developed in the mindset of people over time.

As the ‘love your neighbour’ part was originally delivered to Israel, it may have come to be accepted only nationalistically and exclusively. Then you combine this with a few other “Old Testament” scriptures which seem to have a negative view of groups or nations outside Israel, and you can see how common and popular beliefs may have developed in this unfortunate direction … ‘hate your enemy’. This would actually be convenient for those who heard “love your neighbour – but then thought ‘that can’t mean …’. Also, pieces of cultural and personal convenience often insinuate their way into theological beliefs. Happily, Jesus would set all this straight!

What does God really think about the limits of love? There are no limits! “Love your enemies”, yes even your enemies, and also, “pray for those who persecute you”. This covers both our broadest and general enemies (as we see it), as well as our very personal enemies – those who have gone out of their way to persecute us. Here, Jesus clearly extends the command to love neighbour to everyone, in imitation of God’s indiscriminate love and life-giving mercy to all (both “good” and “bad”).

The grace of God has a place for all. This is not to say that all receive salvation, just that all receive the offer of salvation and relationship with God. The benevolence of God, as exampled in the sun and the rain, is provided for all people. As God does not discriminate, God ‘s disciples are likewise called to not discriminate … in choosing the objects of their love (J H Yoder). If we are to truly imitate God … to resemble and reflect God’s character, then this is how we are to do it … “love our enemies”!

Even those who are generally viewed as deficient in character by the society of Jesus’ time – “tax collectors” and “Gentiles” – even these are able to love those who love them, and love their immediate families. To imitate God though requires a much higher ethic than just this. To deny this, denies our relationship with God – refer to verse 45 as it follows verse 44: “Love your enemies … so that you may be children of your Father in heaven”. By definition, God’s children will love their enemies.

And this will not just be an emotional or intellectual “love”, this is “agape love” – an active practical transforming “love”. This “love” will tend towards making our “enemies” and “persecutors” our friends. This connects with what Jesus said just a bit earlier (in 5:9): “Blessed are the peacemakers, for they [these ones] will be called children of God”. It is in the act of loving enemies and making peace that we truly become “children” (or ‘reflections’) of God.

To practice “agape love” is about sincerely seeking the best for others – considering their welfare and well-being. It is also about looking for the good in other people (even when you have to look long and deep), and seeking to bring this good out into the open. “Agape love” also facilitates the way towards (mutual) forgiveness. This is quite the opposite of bitterness or vengeance! William Barclay said that, “agape is the power to love those who we do not like and who do not like us”. “Agape love” is not dissuaded by the unworthiness of its object, for it sees the value of each person to God. Therefore practicing “agape love” cannot be just a human thing (for it is so difficult at times), but it is actually a ‘God thing’ … the source from where such “agape love” originates. To return ‘good’ for ‘good’ is human, but to return ‘good’ for ‘evil’ is divine (A Plummer quoted by D A Carson).

Imagine now … loving your enemies (with “agape love”). Give it a try! Imagine praying for and forgiving your persecutors!

For this (“loving our enemies”) is what we have to bring to the commemoration of the Lord’s supper … if we are to be fair dinkum! After all, Jesus died to make his enemies into his friends! Romans 5:8 says: “But God proves his love for us in that while we were still sinners Christ died for us”. Yes, Jesus died to turn his enemies into his friends!! Jesus was praying prayers of forgiveness from the cross for those who had put him there; and even the cruel torture he was enduring could not silence this prayer (John Stott). Jesus died to make his enemies into friends!!! Not only this, but Jesus died and rose again, so that we would be able to do the same – turn enemies into friends!

This is the context in which we read the (often troubling) verse: “Be perfect, therefore, as your heavenly Father is perfect”. As humans we will never be “perfect” as such … without error; but what this verse is suggesting (really commanding), is that we align ourselves and our character and our attitudes with God’s character and attitudes (and certainly NOT stand in the way of these). And the radical nature of God’s love is seen most clearly through love toward enemies. We do this in a settled and consistent way, for the opposite of what Jesus means here [by being “perfect”] is having divided loyalties (J D Kingsbury). God’s own attributes, that we adopt, then stand in stark contrast to many conventional, yet ill-founded, attitudes.

Being “perfect” or “holy” means being wholly “set apart” for God’s purposes. Participating in communion is often seen as a place of recommitment and acknowledging the mercy and forgiveness we have received. During communion, we take the opportunity of confessing our need of God and seek to be restored to wholeness. This wholeness (or completeness or harmony) is what is meant in verse 48 by being “perfect”. And thus, along with many other matters dealt with by Jesus in his “sermon on the mount”, our ‘wholeness’ depends upon being able to love our enemies and forgive those who have hurt us. In this way, verse 48 could be loosely translated: ‘Live this out, therefore, and you will approach the true heart of God’.

"God seeking the lost" - an interactive look at Luke 15:1-7

By this time in Jesus’ ministry, the societal outcasts (generalised by the general public as “tax collectors and sinners”) were very attracted to Jesus. It would have seemed to them, that Jesus had time and consideration for them that no one else showed. “Tax collectors” were hated as they collaborated with the Roman governing authorities in cheating people and grabbing as much taxation as possible. “Sinners” were those seen to be morally lax or lacking in religious adherence. But this did not stop Jesus from seeking to relate to them. Why??? They may not always be like this. What about their backgrounds, and what issues there may have been. Such descriptions are not the sum total of who there are. They likely lack good relationships and supportive community. Once having transgressed, it was difficult to regain any level of acceptance. Here is a better description of who they are: The earth is the Lord’s and all that is in it, the world, and those who live in it (Psalm 24:1) … creations of God.

Then there was the self-important party-poopers, who believed that Jesus should spend his time with more respectable people (such as them), and adhere to their religious agenda. The Pharisees and scribes’ biggest complaint was that Jesus was prepared to eat with such “sinners” – sharing food and hospitality being the most intimate sign of friendship and association. The background for this is contained in Luke 5:27-32. One could be, according to the “Pharisees”, contaminated by such close connection.

So Jesus, as was his custom, told a parable, i.e. a story with a major point to it, right in the face of these “Pharisees and scribes”. This would seek to represent God’s views on such matters. But not only this, Jesus told this parable in the presence of those whose status was being lifted in the telling! Compassion was at the centre of Jesus’ ministry and life. In the Gospels you get the sense that Jesus looked into people’s eyes and he saw something. He saw what they needed. (These thoughts in italics from Ron Buford, quoted by Felton & Procter-Murphy.)

Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost …? It’s obvious isn’t it! Wouldn’t everyone act this way!! You would do this, wouldn’t you!?! But maybe the Pharisees actually wouldn’t! Maybe others wouldn’t either!?! Some would rather smugly stay home and [judgmentally] blame the ‘stray’ for causing its own problems (S. Jones). Could Jesus prick their consciences? No matter how rich you are, and how many sheep you own … the “one” would still be important. If you were a hired shepherd and had responsibility for such a herd, wouldn’t you feel that you needed to preserve all one hundred sheep, not just be satisfied with ninety-nine.

That “one” lost sheep would be frightened and lonely, maybe also injured … who knows what misadventure might have befallen it. Describe what it’s like to be “lost”!!! Being “lost” is to be in a situation from which you can’t find a way out (or see an escape), or not being able to cope in the midst of complexity and noise. Can you see that there is a passion and a commitment to this search for the “one” lost sheep??? This ideal owner (or shepherd), that Jesus refers to, was going to search for the “one” … until he finds it. No energy, effort or resources would be spared from this search; and no other outcome than successfully finding this “sheep” is considered.

And having found the lost sheep, there is much rejoicing. Like the retiring Mike Hussey being lifted onto the shoulders of other Australian cricketers (following another test win over Sri Lanka), thus celebrating the triumph of a great career, this (formerly lost) sheep is lifted onto the shoulders of its liberator, celebrating the triumph of the rescue. A great party follows – this was the greatest possible level of excitement.

What do those who are “lost” need??? A friend, a listening ear, a word of encouragement, wise guidance, supportive community, practical assistance, acceptance, a sense of value (usefulness), spiritual nurturing. As we perform this role, or better, partner with God in so acting, these others might recognise God in us, and then begin to appreciate the potential of God in them.

But there was a risk, wasn’t there?!? The ninety-nine had to be left. You could suggest, as some do, that they would have been left in the care of someone else, but the parable doesn’t say so, and I think this lessens the power of the story. Some try to argue that the “wilderness” would be a threat-free place for the “ninety-nine”, but the “wilderness” in the Gospels is more often a place of danger, the primary example being the scene of Jesus’ temptation by the Satan … the “wilderness” (Luke 4:1-2). The ninety-nine will have to be prepared for the risk and sacrifice of the lost “one” being sought. Or to put it another way, we should not try to hang onto God simply for our needs, while there are greater needs around us. God does not just inhabit the church, but inhabits the whole world in search of the lost.

Jesus concludes with irony and sarcasm regarding the “Pharisees” and anyone else that considers themselves too good to associate with the “lost” and troubled. Those that place themselves above others, any others, and think they have a privileged place with God should think again. Rejoicing in heaven occurs around the repentant “sinner” rather than for those who live in (distant) self-satisfaction.

In Ezekiel, God spoke through his prophet about how he felt when his “lost sheep” had been ignored by their self-serving shepherds (referring to the political and religious leadership of Israel) – 34:11-16. God takes the initiative in seeking out those who lack a relationship with Him, and lack the sort of supportive community through which they can cope and grow.

A Great Commission ... but how?

Introduction

Having looked at the beginning of the Gospels of Matthew and Luke in the lead up to Christmas, now let's take a look at the conclusions to those same Gospel narratives.

Matthew 28:16-20

At the end of Matthew’s gospel, following the resurrection, when the eleven remaining disciples there waiting up on a mountain in Galilee were joined by Jesus, we read that they worshipped him … but also that “some” still “doubted” (in the sense of uncertainty and hesitation). It is probably understandable that because of the revolutionary last few weeks that the disciples have experienced, that “some” would not have been able to fit all the pieces together. The Holy Spirit would soon complete the job in the hearts and minds of these ones. Yet this connects well with the fact that when we believe in and accept Jesus, we don’t immediately have all the answers to all the questions. We only start to appreciate what we’ve received as we live into those questions. So Jesus didn’t give them a whole lot more facts or information or even an instruction book – just a job description. Do this … and learn along the way! See what I have done – “All authority in heaven and earth has been given to me [by God] – live like I have lived – do what I have done! Go!! For the welfare of all the people and all of creation depends upon it!

The purpose in going is to what??? Firstly, to “make disciples” – those who will follow in the way of Jesus, those who will live under the discipline of Jesus (in attitudes and ethics). We don’t seek to make only ‘converts’, for what will that achieve in the big picture of God’s purposes? Secondly, to “make disciples of all nations” – to make deep inroads into God’s world sharing the grace-filled, compassionate, justice-seeking, peace-making ways of Jesus. Then, “baptising them” – thus helping people to fully and publicly identify with the sacrificial death and life-giving resurrection of Jesus (and demonstrating a first priority allegiance to Jesus). As they are baptised in the name of the Triune God, they are joining a Community for the benefit of another community. Discipleship, then, is about following Jesus, and knowing and living his teaching (especially the foundational teaching of Jesus’ “Sermon on the Mount”). This obviously comes with its challenges, yet no greater challenge than the original disciples faced. But all disciples of all generations would be reassured how??? That Jesus would be with us everywhere and always … guiding, comforting, encouraging, strengthening (but also seeking to break, melt, mould and fill)!!

So Jesus’ close ongoing presence with us is not only reassuring, but also a necessary dynamic for the mission we have been given. As we have mentioned often from Matthew 1:23 … “they shall call him Emmanuel, which means, God is with us”. As we “go”, of course Jesus will go with us, for it is first and foremost God’s mission! In fact, the more I “go”, the more I am likely to experience Jesus’ presence with me. The converse is probably also true. Some people will think that they don’t feel God with them enough to “go” anywhere, yet it is only as you “go” that you can truly benefit from this promise of closeness! So we ‘step out’ and trust that Jesus will be there – going before us, walking beside us, living inside us. To “go” simply requires mental and physical movement – whatever it takes to connect with people in a positive and redemptive way. To “go” mentally … is to activate a desire to connect and connect well. To “go” physically … is to move our bodies as far as necessary to connect with the person God requires us to (on this the distances involved will vary). [We could also add "going" emotionally, involving our commitment to care; and also "going" spiritually, involving our capacity to follow the leading of God's spirit.]

Luke 24:44-49

In his conclusion to his gospel (before he moves on to write Acts), Luke has Jesus addressing some of the doubt (or hesitancy or uncertainty) that exists by “opening [the disciples’] minds to understand the scriptures”. If these disciples could just look at the Hebrew Scriptures (of the old testament) afresh, they will see that God had been preparing the way for Jesus right from the beginning. Who would redeem those who have followed in Adam’s rebellion? Who would ultimately facilitate Abraham’s call to be a blessing to all the families of the earth (Genesis 12:1-3)? Who would provide for the ultimate exodus, and a holistic return from exile? Who would answer the prophets’ call for a Messiah to change humanity’s future? It is all there in the ancient scriptures to see. And Jesus simply “opened their minds” to a new interpretation of things they had always known. Jesus had, for the last three years, wholly represented the interests of God on earth – by passionately promoting the healing of relationships and [by] sacrificially delivering life-altering forgiveness.

Now they understand, or at least they are further along the road of understanding, they know the great significance of this, and the need to be “witnesses” concerning God’s gift of Jesus. The disciples are called upon to testify about what they know, and tell about things they have seen and experienced for themselves. They are to start locally, “beginning from Jerusalem”. They are to bring God’s offer of “repentance” i.e. a change of direction; where a person has gone down a destructive path, there is always the opportunity of a new direction. The call for “repentance” is not only necessary because of the abiding evil in the world, but also as a proactive opportunity to embrace the best that resides deep within a person. This is accompanied by the gift of “forgiveness”, so that the past can be dealt with … dead and buried, opening up a guilt-free shame-free future. In a nutshell, we witness to God’s outrageous re-creative love. This level of witness obviously comes with its challenges. But all disciples of all generations would be reassured how??? That the Holy Spirit would accompany us (literally “clothe us” against nakedness), and give us great effectiveness (resourcefulness, giftedness)!!

We know that with any attempt to witness to the worth of something – actions speak louder than words. To properly represent Jesus will take lives that positively model the “repentance” and “forgiveness” (both receiving and giving) that we seek to promote. There sits another hurdle … Jesus-followers who don’t think they are ‘good’ enough to be actively vocal on his behalf. Or perhaps they have an inner sense of hypocrisy. Yet this is another faulty way of thinking! It is really as we challenge ourselves with the call to witness, that we grow in our understanding of what it means to live in the Jesus way.

Application

Jesus clearly believes that his disciples can succeed. And they did succeed brilliantly in the first generation of the Jesus movement that became generally known as the Christian church. And various subsequent generations of Jesus-followers have succeeded as well. Now is our day. We return to Jesus’ great commission to mission and apply it to our time and to our cultural context. Research shows that people are not seeking out the church anymore, not for their social needs, not even for their spiritual needs (where they have identified such). There are many reasons for this, which will include: the great variety of other options through which to form relationships, the tainted reputation of the church in some quarters, and an emphasis for some on material acquisition as the centre of life (which of course sits in real tension with the message of the gospel).

In the 1980’s and 1990’s the church sought to respond to flagging interest by running ‘seeker services’, trying to make the church more intelligible and welcoming and, dare we say, entertaining, to an ever increasingly alien and disinterested mission-field. In Europe, the United States, and certainly in Australia, the relevance of the church in the view of the community has continued to reduce. [Some churches are doing well (numbers wise), but one wonders if they are just collecting the disaffected church consumers from other places and giving them a comfortable diet of feel good psychology. For the true gospel of Jesus would be changing the world.] So where do we go from here?

A guy named Thom Schultz (in a short article entitled The Vanishing Seekers) has made three very strong points (I call this a ‘3-point plan’), which draw together what an increasing number of modern mission-minded people (including myself) think:

(1)    We should, “Look for ways to go to the people on their turf and their schedule, rather than expect the people to seek out a typical religious service that runs on a churchy schedule”. My comments: This is the church dispersed, yet I think there also needs to be a solid (people) base through which the necessary variety of abilities and gifts and resources are brought together to allow for the vast range of needs and interests and opportunities in the local community to be adequately addressed. Also the often necessary prophetic voice of the church cannot be forgotten in the search for increasing relevance. Yet, this principle (1) holds firm, as God is never confined to our spaces or our agendas, but rather is already active in the local community … calling us to join in.

(2)    We should, “Learn what people are actually seeking, and find ways to meet those human needs. Then form authentic relationships and earn the right to share your faith”. My comments: I don’t think we have to “earn the right to share our faith”, as our faith is so much a part of who we are that this would just happen naturally (in action, if not in words as well). Rather, through good listening and showing interest in the lives of others, we actually ‘earn the necessary trust to build solid friendships’.

(3)    We should, “Move from passive spectator services to settings that allow the “spiritually open” to participate, ask questions, and share their thoughts. When it comes to Sunday morning churchgoing, the majority is playing hide and seek … without the seek”. My comments: The religious consumers can/will always go somewhere else that suits them, but we should be open and conversationally ready for the ones who can’t go anywhere else.

Conclusion

This ‘3-point plan’ (with some qualifications) certainly helps meet the objectives of the great commission to mission in Matthew, Luke (and other places). There is certainly the aspect of “Go”. There is also the concept of transformation and “making disciples” through the forming and building of relationships. Then there are the possibilities of healing and reconciling through those relationships flourishing. There is also the aspect of teaching, as people come together in dialogue, working through the questions of life and faith. In this way, many will have their minds illuminated and inspired.

John Dickson writes:

Our friends and neighbours live and breathe in the presence of the greatest Lord. Yet, they do not know it. We, the people of the Lord, who know [God’s] majesty over heaven and earth, must stand up on the bus, so to speak, and, in whatever way is appropriate to our gifts, personality and circumstances, promote [God’s} glory. “The Best Kept Secret of Christian Mission”, p.37. Refer also Psalm 96:3-5.