Face to Face With God

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Face to Face with God:Human Images of God in the Bible

Richard D. PattersonMichael E. Travers

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Dedications and Acknowledgements

Richard D. Patterson

Dedication:

To my dear wife Ann, my co-laborer in Christ: She is indeed a wife of noble characterwhose worth is more than rubies (Prov. 31:1).

Acknowledgements

I wish to thank my wife for her tireless efforts in typing my portions of the book.

I also wish to thank my daughter Lois Grill for her kindness in collating the manuscriptand putting it in final form.

I wish to express my gratitude to Michael Travers whose literary expertise and godlyexample have made an everlasting impact on my life and work.

Michael TraversDedication

For Barbara, Stephen, and Elizabeth

Acknowledgements

I acknowledge my debts gratefully to:

My co-author Richard Patterson for his wisdom and range of knowledge. Dick hasalways been a godly example to me of a Christian scholar / gentleman.

Phyllis Keith, faculty secretary at Southeastern Baptist Theological Seminary, for helpwith the manuscript.

Dr. Danny Akin, President of Southeastern Baptist Theological Seminary, for his supportof his facultys academic endeavors.

My wife, Barbara, and children, Stephen and Elizabethnext to the Lord, my greatestgifts. Thank you.

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Preface

The casual reader of the Bible may find the descriptions of God in terms of human bodily parts to be confusing. For Jesus told the Samaritan woman that God is

spirit, and his worshipers must worship in spirit and in truth (John 4:24). Our studyseeks to acquaint our readers with some of the imagery relative to God. We hope that inmeditating upon these figures each reader will come to some understanding of why Godchose to reveal himself in such a manner. In so doing, we trust that this study will giveeach one a renewed and deepened appreciation of just who God is and what he desireseach of us to become. Only to God be the glory!

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Table Of Contents

OneI Have Sought Your Face With All My Heart: Figures of Speech for Our Consideration

TwoThe Earth Is My Footstool: Gods Feet and Our Walk ThreeHas Not My Hand Made All These Things: Gods Hands and Our Work

FourWe Shall See Him Face to Face: Gods Face and Our Worship

FiveThe Mouth of the Lord Has Spoken: Gods Mouth and Our Witness

SixThe Apple of My Eye: Gods Eye and Our Perception

SevenHear My Prayer, O God: Gods Ear and Our Petition

EightI Will Praise You, O LORD, With All My Heart: Gods Heart and Our Praise

Nine Your Face I Will Seek: Figures of Speech and Our Conduct

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CHAPTER ONEI Have Sought Your Face With All My Heart (Ps. 119:58)

Have you ever wondered what God looks like? Or what he sounds like? Does he

really have eyes to see us and ears to hear us? Does he really smell the sweet aroma of our prayers? What does it mean that humans are created in the image of God? Does thatmean that God has eyes and ears? Or when the writer of Genesis goes on and says, Inthe image of God he created him; male and female he created them (Gen.1:27)? Doesthis verse mean that our gender reflects gender in God? How are we to understand theseexpressions about God, when we know that he is a Spirit and does not have a body? Arethey merely the way uneducated people in ancient times spoke about things they did notunderstand? Are we too sophisticated and educated today to pay any attention to theseexpressions? In short, why are all the human images of God in the Bible, and what areChristians to learn from them in the twenty-first century? This book attempts to answer these questions, and many like them, as we examine the human images of God in the

Bible and what they have to say to us today.We begin with several passages from the Bible for your consideration. These

passages are taken from the Pentateuch, the Psalms, the prophets, the gospels, a NewTestament epistle, and the book of Revelation. As such, they represent a cross-section of the writings in the Bible. Here they are.

The LORD will fight for you; you need only to be still (Ex. 14:14).

As the deer pants for streams of water, so my soul pants for you, O God (Ps.42:1).

Love and faithfulness meet together; righteousness and peace kiss each other(Ps. 85:10).

The LORD is my shepherd, I shall not be in want (Ps. 23:1).

I am the good shepherd. The good shepherd lays down his life for the sheep(Jn. 10:11).

This is what the LORD says: Heaven is my throne, and the earth is myfootstool. Where is the house you will build for me? (Isa. 66:1)

Destroy this temple, and I will raise it again in three days (Jn. 2:19).

I am the bread of life (Jn. 6:48).

But you have come to Mount Zion, to the heavenly Jerusalem, the city of the

living God (Heb. 12:22).Then I saw a Lamb, looking as if it had been slain, standing in the center of thethrone, encircled by the four living creatures and the elders. He had seven hornsand seven eyes, which are the seven spirits of God sent out into all the earth(Rev. 5:6).

These are all familiar images from the Bible, so recognizable that it is difficult tothink of the Bible without them. These images are so common to us that we have

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memorized some of them from our earliest days in Sunday School. But look at themagain. What strikes you about them as you read them? What do they all have in common?One important feature they all share is that they use figures of speech to expresstheological truths. That is, they all use non-literal language to make a point; they all usecomparisons between physical objects and spiritual truths. In short, they use figures of

speech; they are figurative. It may surprise you to know that fully one third of the Bible isfigurative in one way or another, and it is not just in the poetry that we find figures of speech. We find figures of speech in the Old Testament history books as well as thePsalms, and the New Testament epistles as well as the gospels. What would the book of Revelation be without its figures of speech? It would hardly be recognizable to us at all.

How would the Bible be different if we did not have figures of speech in the books of the Old and New Testaments? Take another example, this one of wisdom as personified in Proverbs 8:

Does not wisdom call out?

Does not understanding raise her voice?

On the heights along the way,

where the paths meet, she takes her stand;

beside the gates leading into the city,

at the entrances, she cries aloud (Prov. 8:1-3).

This passage personifies wisdom as if it were a woman out in the streets, beckoning tothose who would listen. The extended personification of wisdom continues for sevenmore verses and suggests many divine characteristics, or attributes. Wisdom, after all,comes from God, and in fact the fear of the LORD is the beginning of wisdom (Prov.9:10). In the twenty-third Psalm, the divine attributes are developed as variations on

another image, that of the Lord as a shepherd tending his sheepproviding for them, protecting them, encouraging them. These are only two images of God in the OldTestament; there are many others.

How often in the Old Testament is Yahweh presented to the reader in such imagesas a King ruling the universe? Heaven is my throne, the Lord says, and the earth is myfootstool. Where is the house that you will build for me? Where will my resting place

be? (Isa. 66:1; cf. Pss. 47:8; 97:2; 99:1). In the great declarations of comfort to his people in the book of Isaiah, Yahweh repeatedly calls himself Israels King (e.g. Isa.43:15; 44:6). The earth is the Lords kingdom, and in a special way, Israel is Godskingdom. Likewise in the Old Testament, God is a warrior, defending his people. TheLORD will fight for you (Ex. 14:14), Moses writes, and again, The LORD your God,who is going before you, will fight for you, as he did for you in Egypt, before your veryeyes (Deut. 1:30). A king and a warriortwo images of Yahweh that echo throughoutthe pages of the Old Testament and promise Gods people his provision and protection.

In the New Testament, we find figures of speech beginning with the gospels andappearing throughout the other books as well; Christs many I ams in the gospels areall figurative. The day after he fed the 5000 and walked on the water, Jesus preachedagain to the multitude, offering them eternal life and forgiveness of sins. How does he

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make the offer of eternal life accessible to the people who hear him? He uses the imageof the bread of life. I am the bread of life, Jesus tells the crowds, Whoever comes tome shall not hunger, and whoever believes in me shall never thirst (Jn. 6:35). Referringto the everyday need for bread and water and speaking directly to the needs of the peopleseated on the ground before him, Christ offers satisfaction for spiritual hunger if they

will trust in him as the giver of life. Here again we have spiritual truths being expressedin physical terms. Or, to put the other way around, physical objects are used to representspiritual truths, making them immediate and relevant to those who heard Christ speak these words. These are figures of speech.

Later in his discourses, Christ uses another figure of speech and explains theextent of his love for the people in the image of the good shepherd. I am the goodshepherd, he says, The good shepherd lays down his life for the sheep (Jn. 10:11).While the people did not understand him to be speaking of his impending crucifixionwhen they heard these words (cf. Jn. 10: 6), the image is nonetheless significant. Whenwe read the image today, it seems perfectly obvious that he was speaking of Calvarywhere he would indeed lay down his life for the people. In the epistles, Christ is the

churchs bridegroom (Eph. 5:25-32), purifying for himself a people. These are the people,John tells us in the apocalypse, who will eat with Christ at the wedding supper of theLamb (Rev. 19:9). Simultaneously inherent in the marriage supper imagery are twoimportant theological truths: (1) the intimacy of a personal relationship (for Yahweh isour father), and (2) the theology of the atonement in the image of the sacrificial lamb. Wesimply cannot avoid literary language if we are to read the Bible wellthat is, the way itwas composed and written.

Figures Of Speech

Since so much of the Bible is figurative, we need to understand some of theessential characteristics of figures of speech. A figure of speech is a literary device

involving comparison of dissimilar things: two objects or ideas, which we call terms,that are logically distinct are found to be similar in an imaginative way. That is, by bringing the two dissimilar ideas together, they are shown to have something in commonafter all; this is the point of comparison in all figures of speech.

In the opening statement from the Twenty-Third Psalm, The LORD is myshepherd, the two terms are shepherd and LORD. Were this statement to be takenliterally, it would be absurdfor the Lord is certainly not a literal shepherd. Broughttogether in the figure of speech, however, the Lord and shepherd are found to havecertain similarities, and these are detailed in the remainder of the Psalm. In other words,in a figure of speech, two logically-distinct terms are found to be imaginatively similar. Itis this similarity that produces the idea that the figure of speech expresses. In thecomparison of the Lord with a shepherd, the Lord Provides for us (vv. 1-2), gives us rest(v. 2a), meets our spiritual needs (v. 3), protects us in trouble (v. 4), and gives us eternallife (v. 6). All of these theological truths are contained within the comparison of the Lordto the shepherd. The comparison of God to a shepherd allows the reader to see somethingabout his relationship with his peoplein this instance the many ways in which he

provides for and protects his own. Besides, who cannot remember the image of theshepherd with his sheep that runs throughout Scripture? The figure of speech is morememorable than the theology, and easy to memorize.

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What are some of the primary figures of speech used in the Bible? E. W.Bullinger identifies some 200 figures of speech in the Bible. 1 In his popular book on thesubject, Basic Bible Interpretation, Roy B. Zuck mentions a short list of the devices heregards to be some of the primary figurative devices in the Bible; Zucks short list comesto twenty-five separate devices. 2 For our purposes, however, we will name only three

devices of comparison in the Bible and concentrate on the last of these,anthropomorphismsthe subject of this book. Accordingly, we will mention simile,metaphor and anthropomorphism as some of the primary figurative devices in the Bible.

1. Simile. A simile is a comparison of two objects or ideas which uses likeor as. It isthe easiest figure of speech to recognize because it signals itself with thecomparison words, likeor as. If you think of a simile in mathematical terms, youmight say, (a) is like (b). By way of example, her eyes are like stars is asimile, comparing the brightness and beauty of a womans eyes to stars in the sky.To take an example from the Bible, Psalm 1 tells us that the godly man is like atree planted by streams of water, which yields its fruit in season and whose leaf does not wither (v. 3). That is, the godly man is stable, strong, productive, and

blessed. Is it not easy to remember the comparison of the godly man to the strongtree and, earlier in the same psalm, to see the contrasting godless man who

progressively walks, stands, and finally sits with mockers? The similes help usremember the theology.

2. Metaphor . A metaphor is the imaginative identification of two objects withoutusing likeor as. In other words, the one object is imaginatively associated soclosely with the other that they are seen as one. Put mathematically, we might say,(a) = (b). A metaphor is a stronger, tighter comparison than a simile. For instance, in Psalm 100, we are his people, the sheep of his pasture (v. 3).Believers are compared to sheep in this metaphor; believers are sheep in the termsof the metaphorthose for whom he provides. The effect of the metaphor is tointensify the theology of the psalm: God is the lord in believers lives, and in turnthey are the objects of Gods special love and Provision.

3. Anthropomorphism. In anthropomorphisms, God is spoken of as if he had humancharacteristicssuch as eyes, ears, face, heart, hands, mouth, and nose. Putmathematically, (ahuman) stands for (bGod). For example, The eyes of the LORD are everywhere, the writer of Proverbs states, keeping watch on thewicked and the good (Prov. 15:3). It is not that God has literal eyes, as we do,with which he physically observes the people of the world. Rather, it is that theanthropomorphism (or the human image) of Gods eyes helps us understand thatGod is omniscient; he sees everything. Such a thought is comforting to the

believer who is the good man of the comparison, but surely the same thought isterrifying for the evil manif he only could see his peril. We are to beencouraged and warned by the writers statement that God sees everything. Thehuman image helps us understand something about God, who, if He had not

1 E. W. Bullinger, Figures of Speech Used in the Bible, Explained and Illustrated (Grand Rapids: Baker Book House, 1968), xix-xlvi.

2 Roy B. Zuck, Basic Bible Interpretation(Colorado Springs: Chariot Victor Publishing, 1991), 148-161.

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communicated it to us, would be unapproachable. In short, anthropomorphismsallow us to draw near to God and see Him for who He is.These three figures of speech are enough to illustrate that figurative language

works by bringing dissimilar objects and ideas together in such a way as to produce anew idea or insight. Why are they important to us when we read the Bible? We can

suggest at least three reasons here. First, they encourage us to read actively. Second, theymake the abstract concrete and accessible to us. And, third, they bring us closer to Godthan theological statements alone would allow. In short, figures of speech are necessary if we are to understand the Bible.

Figures Of Speech And Meaning

What do figures of speech do in the Bible? One of their important functions is to produce meaning by bringing a new idea out of the comparison of two dissimilar ideas.The meaning of figures of speech is different in significant ways from logical statementsof the same or a similar idea. In fact, the ideas in the two types of language (logical andfigurative) are similar, but not the same. Take for instance the logical statement that

Christs death was a sacrifice of himself for sinners and put it alongside the figurativeimage of Christ as the Lamb of God. Both the statement and the image speak to the sametheological doctrinethat of the substitution of Christ for sinnersin short, theatonement. The logical statement expresses the theology of Christs death. The figurativeimage, however, nuances and extends the logical statement to include the whole range of Old Testament sacrifices and the New Testament representations of Christ as the Lambon the throne of the universe. The image incorporates a host of meanings and experiencesthat would take volumes of theological dogma to assert in logical prose. In short, thefigurative image of the Lamb says something more than the logical statement alone.

Consider another illustration, this time the comparison of Christ to the vine and believers to branches (Jn. 15:1-7). There are two pairs of comparisons in this passage.First, Christ is compared to the vine and, second, believers are compared to the branchesof the vine. Every reader recognizes instantly that the statement is not literal, for thestatement would be meaningless and absurd if it were interpreted literally. So how doesthe figure of speech create a new meaning? The metaphor expresses a new meaning bycreating a new ideain this case, two new ideas: (1) the Christ-vine and (2) thebelievers-branch. That is, in the comparison of Christ to a vine, we understand thatChrist gives believers spiritual life, and in the comparison of believers to the branches werealize that they are entirely dependent on Christ for everything. This is the idea in thetwin comparisons of the vine-branch metaphor. It is the comparison of Christ to the vineand believers to the branches that creates the understanding. Isnt the image of the vineand branches easy to remember? Isnt that image a permanent part of your mental

furniture, forever comforting you in difficult times?Figures Of Speech In Non-Biblical Literature

How do figures of speech work in non-biblical literature where the texts are notthe inspired Word of God? A few examples from such literature might help us understandhow figures of speech work in the Bible. We will consider three examples of one

particular device, namely personification. Personification is a special type of metaphor inwhich human characteristics are attributed to a non-human object. Personification is also

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a close cousin to anthropomorphism in that it assigns human characteristics to anynonhuman object or being, while anthropomorphisms assign human characteristics toGod.

Our first personification is of the season of autumn as a harvester and gleaner from John Keatss To Autumn:

Who hath not seen thee oft amid thy store?Sometimes whoever seeks abroad may find

Thee sitting careless on a granary floor,Thy hair soft-lifted by the winnowing wind;

Or on a half-reapd furrow sound asleep,Drowsd with the fume of poppies, while thy hook Spares the next swath and all its twined flowers:

And sometimes like a gleaner thou dost keepSteady thy laden head across a brook;Or by a cider-press, with patient look,Thou watchest the last oozings hours by hours 3 (12-22).

Keats first pictures the season of autumn as a tired worker, lounging on the granaryfloor, perhaps at noon while he takes a short, mid-day rest from the days work in thefield. Or perhaps he is resting on his tool handle half-way down a furrow. Later he isworking diligently, gleaning the best from the pressed apples as he collects the juice for cider. In all of these comparisons, the season of autumn is compared to a person doing thework of the autumn harvest. These are all personifications (comparing an inanimateobjectautumnto a human beinga harvester). The personifications have the effect of making the work of the harvest vivid and personal for the reader. The speaker in the

poem actually addresses the autumn/harvester in the stanza quoted above, further personalizing the impression the harvest makes on him. The poem involves at least threeof our five senses to create the desired impression. We seethe harvester resting andgleaning; we hear the sound of his tools swishing as he cuts the crop; and we smell theapple juice as it is pressed into the vat. In these ways, the personification of autumn as aworker involves the reader in the experience of the harvest, making the season morememorable to us in Keatss description.

Consider another personification, this one William Wordsworths view of the cityof London, England, early in the morning, in his poem, Composed Upon Westminster Bridge, September 3, 1802. As you read the lines, remember that this is the earlynineteenth century, and as the day progressed the smoke from countless coal and woodfires would fill the air.

Earth has not anything to show more fair:Dull would he be of soul who could pass byA sight so touching in its majesty;This City now doth, like a garment, wear The beauty of the morning; silent, bare,Ships, towers, domes, theatres, and temples lie

3 John Keats, Keats: Poetical Works, ed. H. W. Garrod (London: OxfordUniversity Press, 1967), 218-219.

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Open unto the fields, and to the sky.All bright and glittering in the smokeless air 4 (1-8).Wordsworth admires the beauty of the city of London while it is still silent in the

morningbefore the commercial crowds come to do their business and the dirty smokefills the air. It is the solitude that impresses the poet as beautiful. Notice the

personification of the city as a person wearing a garment. The garment in this case is the beauty of the morningthe quiet solitude of the city as the sun rises. The effect of the personification is to make the city seem like a living being who has chosen the morningas a special garment of beauty. The fact that Wordsworth admires the city is all the moreremarkable because he is the Romantic poet of nature. How beautiful must the picturehave been for him that September day in 1802!

One final example will suffice to illustrate how figures of speech work in secular literature. This time, we reference John Donne, a seventeenth century English poet and,later in life, Dean of St. Pauls Cathedral. Donne wrote a number of Holy Sonnets, thetenth of which is based on 1 Corinthians 15:

Death, be not proud, though some have called theeMighty and dreadful, for thou are not so,For those whom thou thinkst, thou dost overthrow,Die not, poor Death, nor yet canst thou kill me.From rest and sleep, which but thy pictures be,Much pleasure; then from thee much more must flow,And soonest our best men with thee do go,Rest of their bones, and souls delivery.Thou are slave to fate, chance, kings, and desperate men,And dost with poison, war, and sickness dwell,And poppy or charms can make us sleep as wellAnd better than thy stroke; why swellst thou then?One short sleep past, we wake eternallyAnd death shall be no more; Death, thou shalt die. 5

Donnes point in the poem is that the believer will live forever; he will die only once andwill live again after that death. The unbeliever is born once and dies twice (physically andspiritually). For the believer, however, it is death that dies; the believer is born twice(physically and spiritually) and dies only once (physically). The effect of the poem is toreduce the fear and terror believers have of death to a healthy level. Donne accomplishesthis effect by personifying death and thereby bringing it down to sizethe size of justanother human being, not a fearsome superhuman foe. Donne reduces death even further

by stating that he keeps bad company, for he is a slave to undesirables (9) and keepscompany with low-lifes (10). Why should he (death) be so proud, then, Donne asks? Hecan do us no harm. The personification of death in this poem helps the reader tounderstand that it is not so fearful for one to die, if he is a believer.

4 William Wordsworth, Wordsworth: Poetical Works, ed. Thomas Hutchinson andrevised Ernest DeSelincourt (London: Oxford University Press, 1967), 214.

5 John Donne, Holy Sonnet 10,in Donne: Poetical Works, ed. Herbert Grierson (New York: Oxford University Press, 1968), 297.

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In all three of these poems, we have seen personifications. In each case, the reader understands the poets point by seeing the objectthe season of autumn, the city of London, and deathas a mere human being with whom he can communicate and towhom he can relate. In the Bible, the writers compare God to human beings. We call suchcomparisons anthropomorphisms. They make God more accessible to our limited

human understanding and relate us to God in ways that reflect our humanity.Figures Of Speech And God

When we turn to Godand everything else in the spiritual domain for that matter all language has to be figurative. Apart from the ways he discloses himself to mankind(as he does in the words of the Bible), God is transcendent (the term itself is a figure) andtherefore ultimately beyond (another figure of speech) full human comprehension. Such acondition exists even more than mans original capabilities entailed. For, although theBible declares that man was created in the image of God (Gen. 1:26-27), hence capableof full fellowship with him, due to his fall (Gen. 3:1-19) mans personal make-up has

become altered. If we choose to investigate the Bibles depiction of man, we find thatman today is actually in an abnormal condition. The real human is not what we now findin human society. The real human is the being that came from the hand of God, unspoiled

by sin and the fall. 6 It is true that fallen man still bears the image of God, which formsthe basis of the dignity of man and demands a high view of human life and reputation(James 3:9). Yet that image is so marred that Paul speaks of the natural man as having adarkened mind, degraded emotions, and a sin-dominated will (Eph. 4:16-19). The

believer is a new creation (2 Cor. 5:17) and is being renewed (Col. 3:16) after the imageof Christ, the full image of God (Col. 1:15; Heb. 1:3). Yet in his finitude he still can onlyapprehend what God comprehends (1 Cor. 13:12; cf. Job 38-39).

In one sense, then, all language about God must be metaphorical because God isso far above us that we can only approximate his glory. 7 Rather than being understood

as mere decorations and ornaments that display the writers skill and adorn the theology,images and metaphors in the biblical texts demonstrate that the consummate glory of God is too great for human words to capture. 8 God is entirely other (separated from usand above usanother figure of speech), and we must approach him only in the terms he

prescribesand those terms are necessarily metaphorical. Tremper Longman helps usunderstand how figures of speech about God work. He writes, images, particularlymetaphors, help to communicate the fact that God is so great and powerful and mightythat he cant be exhaustively described. Metaphor preserves the mystery of Godsnature and being, while communicating to us about him and his love for us. 9 For Longman, metaphors help bridge the gap (note the image) between finite man and infiniteGod. Human language can only come close to describing the supernatural and God.

6 Millard J. Erickson, Christian Theology(Grand Rapids, Baker, 1985), 496.7 Michael E. Travers, Encountering God in the Psalms(Grand Rapids: Kregel

Publications, 2003), 40.8 Ibid., 40-41.9 Tremper Longman, III, How To Read the Psalms(Downers Grove: InterVarsity

Press, 1988), 121.

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Figures of speech are one form of language which allows us to come close to what weneed to know about God.

One of the ways God is accommodated to the reader in Scripturethe divine tothe humanis in the many anthropomorphisms (human images) in the texts of both theOld and New Testaments. If we take just one human feature and reflect on some of the

passages in which the writers of Scripture apply it to God, we can learn something of how these human images work. By way of illustration, we will consider the eye inreference to God. To begin, Gods eye suggests his mercy. The psalmist writes, TheLORD looks down from heaven on the sons of men to see if there are any whounderstand, any who seek God (Ps. 14:2), figuratively associating Gods mercy with theimage of human eyes to underscore Gods active seeking of the lost (cf. 2 Pet. 3:9).Again, the Psalmist rejoices, The eyes of the LORD are on the righteous and his ears areattentive to their cry (Ps. 34:15). And when he dedicates the temple, Solomon petitionsthe Lord, may your eyes may be open toward this temple night and day, this place of which you said, My Name shall be there, so that you will hear the prayer your servant

prays toward this place (1 Kings 8:29; cf. v. 52).In the images of seeing and hearing this

passage suggests that God regards his people with favor he does not extend to others. Theconcrete image of the eyes makes the theology of hesed love concrete.

The human image of the eyes also expresses Gods protection of his people.While an army cannot ultimately save Gods people, the Lord canand doespreservehis people. In this regard, the psalmist writes, But the eyes of the LORD are on thosewho fear him, on those whose hope is in his unfailing love (Ps. 33:18). The sharpcontrast in the psalm between the vincible human army (vv. 16-17) and the invincible eyeof God highlights Gods effective protection of his people, even when their own devicescannot save them. All it takes, as it were, is the eye of God to do what whole armiescannot do. Again, as a parent watches over a child, or as a shepherd keeps his eye on alamb, so God watches his people with his eyes to ensure their safety. In the same manner,Gods provision for all creatures great and small is figured in eyes. As a child looks tohis mother for food, so all creation looks to God for sustenance: The eyes of all look toyou, and you give them their food at the proper time (Ps. 145:15).

What is true about figures of speech and God is also true of everything else that isnot physicalthat is, all spiritual and supernatural things. Whenever we would sayanything about non-physical objects, we must necessarily speak in figures. Often we donot have the option of substituting a more literal speech for a metaphorical one. When wespeak of spiritual things, we must speak in a grammar of metaphor, comparing spiritualthings with physical things; this way, we can easily understand what is otherwise difficultto understand.

A Conclusion, Which Is Also An Introduction

Think of the Scriptures without figurative language. One third of the inspiredtexts would disappear, and much of the meaning of the texts would shrivel. Withoutfigures of speech, the Bible would be a book of theological proof texts that only thetheologically-educated could understand. Without figures of speech, our understandingand appreciation of Gods condescension to us in Christ and the words of Scripture would

be impoverished. How we read the Bible would be altered beyond recognition, for

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biblical figures of speech reflect Gods accommodation in his self-revelation to us inlanguage that we understand. The Bible simply would not be the book it is withoutfigures of speech.

In the chapters that follow, we turn to the many ways in which the biblical writers picture God in human terms. Each chapter will consider one human feature as it isapplied to God. Chapter Two examines the feet of God and what it means for the believer to walk with God. Chapter Three turns to the hands of God and what they mean inScriptureboth about God the Father and the Son, Jesus Christ; in turn, this chapter reflects on what it means to have hands that work for God. Chapter Four considers theface of God and places the believer face to face with God. Chapter Five looks at themouth of God and ponders how believers should use their words to honor the Lord.Chapter Six focuses attention on the eye of God and contemplates how believers are tolive in the light of Gods watching them. Chapter Seven examines the ear of God andwhat it tells us about our prayers. Chapter Eight turns to the heart of God, focusingattention on his characterwho God isand his actionswhat he does for his people.Each chapter will conclude with a consideration of what the specific human feature of

God means for the believers relationship with God the Father through Jesus Christ theSon. In chapter nine, the conclusion to the book, we consider what we have learned in the

book and relate it all to our Christian lives. Throughout, the book highlights someimplications, which we can draw from the many human characteristics of God in theBible and suggests some practical applications for believers lives. Each chapter lookssimultaneously in two directionsfirst, toward God and what we learn about him in thehuman images and, second, toward how we might live a faithful Christian life in the lightof what we learn about God. With the psalmist of old, then, we will seek the face of theLord with all our heart (Ps. 119:58).

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Chapter TwoThe Earth Is My Footstool

The Lords declaration through his prophet Isaiah (Isa. 66:1) reminds us that the

foot is used quite commonly in figurative expressions. Indeed, the foot is used in manydifferent ways. A parent who pays for his childs education is said to foot the bill. Thefoot can indicate that which is opposite. The foot of the bed is at the opposite end of itshead. A servicemans footlocker sets at the foot of the bed. The foot of the statue pointsto its base, while the foot of the mountain stands at the opposite end of its peak.

The foot occurs in many idioms expressing human relationships or situations.When a man is said to have feet of clay, it is acknowledged that he is fallible. To be ona firm footing is to enjoy a stable position as in business or a personal relationship. If we get off on the wrong foot, we are placed in an unfavorable position. An employeewho is given the foot/boot is discharged. Someone who plays footsie with another

person or a given situation is having an intimate relationship, perhaps flirting withdisaster. Someone who is foot loose, however, is unattached.

If we put our foot in our mouth, we blunder by making an embarrassing or troublesome remark. Putting ones best foot forward signifies doing ones best. To putones feet to something is to act on the basis of prior information or convictions.Getting a foothold on a problem secures a firm basis for solving it. If we put our footdown, we make a firm decision with regard to something or someone. To follow inones footsteps is to emulate anothers example or occupy his/her former position. Toleave ones footprints is to provide an example or an impression .10

Likewise parts of the foot also become employed in everyday speech patterns. If we cool our heels, we wait for a time but if we kicked up our heels, we indicate that

we had a lively or merry time. A storm that follows another occurs on the heels of thefirst one. A person who is under someones heels is under anothers stern authority.Calling someone a heel can indicate that we think of him as an unscrupulous person or cad.

The toe is also used in figurative language. To have a toehold on a situationmay indicate a persons entry into it. If we step on someones toes we offend them. If we toe the line, we follow set guidelines or orders and if we are on our toes, we arementally alert.

10 The foot and related terms also occur in several technical expressions. Thus inarchitecture an enlarged foundation or base, known as its footing, is designed to distributethe weight of a structure and thus prevent its settling. In literature the placement of stressed syllables in a poetic line is measured in feet. Ionic feet consist of two long or two short syllables (a major ionic foot) or two short together with two long syllables (aminor ionic foot). Foot can also designate a unit of measurement. Not to be forgotten isCarl Sandbergs well-known description of fog as creeping in on little cats feet. See C.Sandburg, Fog, in American Poetry and Prose,ed., 3d. ed., vol. 2, Norman Foerster (Boston: Houghton Mifflin, 1947), 1317.

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Edomite territory for Esaus sake, For I will not give you any of their land, not evenenough to put your foot on (Deut. 2:5).

VIctorious Feet They fell beneath my feet (Ps. 18:38).

An important use of the foot image can be found in figures of speech implyingvictory or conquest. In an exaggerated boast the Assyrian king Sennacherib (721-705B.C.) declared, With the sole of my feet I have dried up all the streams of Egypt (2Kings 19:24). This statement is simply pompous propaganda, however. AlthoughSennacheribs annals record eight military campaigns, no mention of his penetration intoEgypt is recorded. This feat remained to be accomplished by Esarhaddon (671 B.C.) andAshurbanipal (667, 663 B.C.). The boast may have reflected Sennacheribs futureintentions, which apparently were an open secret to God. Indeed, God knows theinnermost thoughts, desires, and intents of men (Pss. 44:21; 139:2, 23).

This image can be seen in the victorious conquerors putting his feet on the neck of his vanquished foes. In the biblical record, after their defeat at the Battle of Gibeon,five Amorite kings of the land fled to the Cave of Makkedah. When the forces of Israelarrived at the cave, they brought those kings before Joshua. Then Joshua summoned allthe army commanders and instructed them to come here and put your feet on the necksof these kings (Josh.10:24).

When the coming Christ will tread the winepress of the fury of the wrath of GodAlmighty (Rev. 19:15), the long-awaited fulfillment of the Lords promise to Davidsheir that he would put your enemies under your feet (Mt. 22:44; cf. Ps. 110:1) will berealized. Similarly, Isaiah predicts that one day Israels enemies will bow down beforeyou with their faces to the ground; they will lick the dust at your feet (Isa. 49:23).

Authoritative Feet I fell at his feet as though dead (Rev. 1:17).

Closely related to the above idioms depicting conquest or victory is the ancient Near Eastern practice of falling at or bowing down at the feet of another. The practicewas a mark of submission to authority. Many of the texts record instances of suchsubmission. In many cases, however, the language appears to be merely idiomatic,reflecting standard diplomatic reporting. A few examples will illustrate. From the recordsof ancient Mesopotamia we learn that the Neo-Assyrian king Ashurbanipal frequentlyspeaks of the submission of his enemies as kissing his feet. For example, he boasts thatthe Elamite king Tammaritu kissed my royal feet and smoothed (brushed) the ground(before me) with his beard. 14 A similar idea occurs in the texts of ancient Egypt. Thus

the victory hymn supposedly coming from the god Amon Re to Thutmose III declares, Ihave felled the enemies beneath thy sandals. 15

14 David D. Luckenbill, Ancient Records of Assyria,vol. 2 (Chicago: University of Chicago Press, 1927), 303.

15 James H. Breasted, ed., Ancient Records of Egypt,vol. 2 (London: Histories andMysteries of Man Ltd, 1988), 263.

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In a Phoenician inscription discovered at Karatepe the royal servant Azatiwada boasts, In places where there were evil men, gangleaders, I, Azatiwada, placed themunder my feet. 16 The Ugaritic goddess Asherah bows down at the feet of the god El anddoes him reverence. 17 Correspondence between royal officials and the king oftencontains a statement of the officials prostration before the king. Thus an unnamed

Ugaritic official greets his king with these words: Seven and seven times I fall at the feetof the king, my lord. 18 Such diplomatic protocol is typical of this type of correspondence, whether addressed to the king, the queen, or even individuals. Indeed,the language could become quite flowery at times. Note the following cases from theAmarna texts of ancient Egypt:

To the king, my lord, my Sun-god, my pantheon, say: Thus Shuwardata, thyservant, servant of the king and the dirt (under) his two feet, the ground (on) which thoudost tread! At the feet of the king, my lord, the Sun-god from heaven, seven times, seventimes I fall, both prone and supine. 19

To the king, my lord, my pantheon, my Sun-god, the Sun-god of heaven: ThusWidia, the prince of Ashkelon, thy servant, the dirt (under) thy feet, the groom of thyhorse. At the feet of the king, my lord, seven times and seven times verily I fall, both

prone and supine. 20

If such practices and the idiomatic speech associated with them were sowidespread in the ancient Near East, it could be expected that the people of the Biblewould likewise act and speak in this way. And so they did. For example, in order to saveher wicked and foolish husband from Davids vengeance, Abigail goes to David with agenerous gift and in full submission to him bowed down before David with her face tothe ground (1 Sam. 25:23). Confessing her husbands wickedness, she reminded Davidof his God-given destiny to be king over all Israel and suggested that if David were toslay her husband Nabal, it would weigh heavily on his conscience (vv. 30-31).

Both submission and authority can be felt in many cases. For example, Esther recognizes that King Xerxes alone could counteract the plan of wicked Haman to destroy

16 Franz Rosenthal, Azatiwada of Adana, in Ancient Near Eastern Texts,3d. ed.,ed. James B. Pritchard (Princeton: Princeton University Press, 1969), 654; see also K.Lawson Younger, Jr., The Azatiwada Inscription, in Context of Scripture, eds, WilliamW. Hallo and K.Lawson Younger, Jr., vol.2 (Leiden: Brill 2000), 149; H. Donner and W.R llig, eds., Kanaanische und Aramische Inschriften,vol. 1 (Wiesbaden: OttoHarrassowitz, 1966), 5, #26, lines 15-16.

17 H. L. Ginsberg., Poems About Baal and Anath, in Ancient Near Eastern

Texts, 3d. ed. (Princeton: Princeton University Press, 1969), 133; see also Michael D.Coogan, Stories from Ancient Canaan(Philadelphia: Westminster, 1978), 99-100.18 William F. Albright, The Amarna Letters in Ancient Near Eastern Texts,484;

see also, Hallo and . Younger, Jr., eds., vol. 3 Context (2002), 104.19 Albright, The Amarna Letters, in Ancient Near Eastern Texts,487.20 Ibid., 490. Such examples could be multiplied many times over and can be

noted in the various lexicons, word studies and texts dealing with the ancient Near Eastand the Old Testament.

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the Jewish people: Esther again pleaded with the king, falling at his feet and weeping.She begged him to put an end to the evil plan of Haman the Agagite, which he haddevised against the Jews (Esth. 8:3).

Not only submission and authority but also reverence can be intended. When theApostle John saw his beloved risen Jesus, he reports: I fell at his feet as though dead.Then he placed his right hand on me and said, Do not be afraid: I am the First and theLast. I am the Living One; I was dead, and behold I am alive forever and ever! And Ihold the keys of death and Hades (Rev. 1:17-18). Here the Lord Jesus is pictured in thefamiliar biblical motif of the right hand marking identity and or intimacy. In so doing heidentifies himself with John and not only assures John that He is the ever-living Lord butthe One in whom the issues of eternity are found.

What a blessed reunion that must have beenheavenly Master and earthlydisciple together again. He who lay on Jesus bosom (Jn. 13:23) now lay at his feet in fullrecognition of his deity and in humble reverence to his Redeemer. Herein perhaps wemay see a fore-gleam of that day when every eye will see him (Rev. 1:7) and every

believer shall be like him, for we shall see him as he is (1 Jn. 3:2). May each of us solive in reverence to the Lord and in loving submission to his authority that one day wemay hear him say, Well done, my good servant (Lk. 19:17). 21

Gods Feet

Dark clouds were under His feet (Ps. 18:9)

With all of this background, it is not surprising that God would reveal himself inhuman terms as having feet, particularly since the people of the Old Testament wereactive partakers of the world around them. But does God really have feet as we do? The

pivotal text is found in Exodus 24:9-11.

Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up andsaw the God of Israel. Under his feet was something like a pavement made of sapphire,clear as the sky itself. But God did not raise his hand against these leaders of theIsraelites; they saw God and they ate and drank.

Taken at face value, these verses seem clearly to indicate that God has both handsand feet. 22 In gaining a clear understanding of the meaning of the text, however, it must

21 A further example comes from the early church at Jerusalem. There the apostlesauthoritative position was recognized when the believers who owned lands or housessold them, brought the money from the sales and put it at the apostles feet (Acts 4:34-35). Authoritative position and its attendant responsibility could also be expressed as

being under the foot/feet. Thus the psalmist reports mans God-given authority over and responsibility for the natural world by observing, You made him ruler over theworks of your hands; you put everything under his feet (Ps. 8:6).

22 Exodus 24:1-11 bristles with textual, compositional, and theological problems,which have often been discussed. These are not the object of this study, however. For details, see George Bush, Notes on Exodus,reprint edition (Minneapolis: James FamilyChristian Publishers, 1979), 57-66; U. Cassuto, A Commentary on the Book of Exodus,reprint edition (Jerusalem: Magnes, 1974), 310-15. For verses 9-11, see Gleason Archer, Encyclopedia of Bible Difficulties(Grand Rapids: Zondervan, 1982), 124; Walter. C.

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be kept in mind that the Scriptures contain distinct statements that no man has seen Godat any time. God himself told Moses, No one may see me and live (Ex. 33:20). TheLord Jesus declared: No one has ever seen God, but God the One and Only, who is atthe Fathers side, has made him known (Jn. 1:18). Therefore, Paul could rightly affirmthat God is one whom no one has seen or can see (1 Tim. 6:16).

Therefore, what Moses, Aaron, and the seventy elders saw was a description of God in human terms. Such cases are instances of the attributing of human characteristicsto God. To be sure, it was God appearing in royal splendor before his people (atheophany). Yet the text says nothing concerning the essence of God himself. What better way could God find to communicate himself to mortal man in all his limited humanimagination? Such seems certain as well from the choice of names used for God here. Itis not stated and they saw YHWH , using the name that belongs specifically andexclusively to the Lord All-glorious Himself, but only and they saw the God [ Elhm] of Israel, nor is there any reference to the likeness itself that they saw, but only to whatthey saw beneath Gods feet. 23 The description in this passage is reminiscent of Ezekiels vision of the living creatures: Then there came a voice from above the expanse

over their heads as they stood with lowered wings. Above, the expanse over their headswas what looked like a throne of sapphire, and high above on the throne was a figure likethat of a man (Ezek.1:25-26) .24

In these cases as well as others God simply shows himself in a form most readilyunderstandable by man. In this way you and I can begin to grasp something of theindescribable glory and works of God. 25 Since in the case of Ex. 24:9-11 the focal pointof what the Israelites beheld was the baseof the appearance, the term foot would takeon a double significance both as part of the anthropomorphic description of God and asthe lower part of what was seen.

In the inspired record we are not confronted with a deity who is revealed as

merely a super-human being as commonly conceived by the ancients. Therefore, we can be assured that other passages in the Scriptures dealing with Gods feet contain similar imagery, though often of an elevated nature. For example, the psalmist (Ps. 18:9) portraysGod as parting the heavens and coming down with dark clouds under his feet. The

prophet Nahum declares, His way is in the whirlwind and the storm, and clouds are thedust of his feet (Nah. 1:3). Ezekiel predicted that the future Temple in Jerusalem will

become Gods residence on earth, the place for the soles of my feet (Ezek. 43:7). The

Kaiser, Jr., More Hard Saying of the Old Testament (Downers Grove: InterVarsity,1992), 88-90; E. W. Nicholson, The Interpretation of Exodus XXIV 9-11, VetusTestamentum24 (1974): 77-97; The Antiquity of the Tradition in Exodus XXIV 9-11,

Vetus Testamentum25 (1975): 69-79.23 Cassuto, A Commentary on the Book of Exodus,314.24 See also Ezek. 43: 1-3; Dan. 7: 9-10, 13.25 Millard J. Erickson ( Christian Theology [ Grand Rapids: Baker Book House,

1985], 268) expresses it well: There are, of course, numerous passages which suggestthat God has physical features such as hands or feet . It seems most helpful to treatthem as anthropomorphisms, attempts to express the truth about God through humananalogies.

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Temple was also portrayed as Gods footstool (1 Chr. 28:2; Pss. 99:5; 132:7), as wasJerusalem (Lam. 2:1), and the earth (Isa. 66:1; Mt. 5:35; Acts 7:49). Activities associatedwith the feet also are picturesquely ascribed to God. He treads upon the high places of the earth (Am. 4:13; Mic. 1:3) and the waves (lit. high places) of the sea (Job 9:8). 26

What do all of these passages regarding Gods feet tell us? Such texts are notwithout meaning. When we read that the clouds are the dust of Gods feet (Nah. 1:3), weunderstand that he is the possessor and Lord of the natural world. As such he who is theDivine Warrior is able to use the dark clouds under his feet (Ps. 18:9) as weapons in hismighty arsenal. 27 When Ezekiel (43:7) describes the Temple as the place for the soles of Gods feet, he indicates that it will be the appointed place par excellence where God is to

be worshiped (cf. Deut. 12:10-14). But it also stands as a reminder that God is sovereign.Gods treading upon the waves of the sea (Job 9:8) testifies to Gods creativity and divinerule over the nations, while his treading upon the high places of earth adds the further thought that as the mighty Divine Warrior, he can descend in judgment against the world(Am. 4:12-13).

Thus each of the figurative contexts dealing with Gods feet carries distinctmeaning that transcends ordinary language. But there is more! They also carry truth inthe sense that the meaning conveyed in each of the contexts points to truthtruth that isrevealed elsewhere in the Bible. Thus the picture of the clouds as under Gods feetreinforces the biblical truths of God as Creator and Controller of the universe (Gen 1:1)and of planet earth in particular (Ex. 19:5; Ps. 104). His use of the dark clouds and histreading of the high places of earth are in harmony with the scriptural teachings thatalthough God transcends the universe he created, he is present in its activity (Ps. 115:4-6;Mic. 1:2-4). 28

Moreover, God is the sovereign Lord of history, nature, earth and its peoples. Heacts, He conquers, and judges. 29 The description of the Temple as under the soles of

Gods feet (Ezek. 43:7) or as Gods footstool (1 Chr. 28:2), and of Jerusalem (Lam.2:1) and the earth as Gods footstool (Isa. 66:1) are in harmony with the scripturalrecord that the Lord is the sovereign king and ruler of all (Pss. 24:7-10; 29:1-10), and

26 All three texts have been understood as referring to the back, that is, of Godsenemies much as in Babylonian mythology. See Marvin J. Pope, Job,The Anchor Bible (Garden City: Doubleday, 1963), 69. Although such need not be the case in any of thesethree texts, it is interesting to note that in drawing upon Ps. 110:1 Christ is portrayed as

performing a similar act as His enemies (Mt. 22:44). Here, too, mythological associationsneed not be present, for the idiom is common enough in idiomatic expressions implyingconquest and/or victory over ones enemies.

27 See the description by Konrad Schaefer, Psalms,Berit Olam (Collegeville, MN;The Liturgical Press, 2001), 42. For the Divine Warrior motif see Tremper Longman, IIIand Daniel G. Reid, God Is a Warrior (Grand Rapids: Zondervan, 1995).

28 On the other hand, Stendebach (regel, in Theological Dictionary of the Old Testament,321) points out that when Exodus 24:10 describes only what is touched byGods feet, it emphasizes Gods transcendence.

29 Kenneth L. Barker, Micah, in Micah, Nahum, Habakkuk, and Zephaniah, New American Commentary (Nashville: Broadman & Holman, 1999), 50.

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Israels king in particular (Isa. 41:21; 43:15; 44:6). The picture of God putting Israelsenemies under his peoples feet and of making Messiahs enemies a footstool for your feet (Ps. 110:1) supports the truths that God is faithful to his people (Isa. 49:1-7) andwill be active in bringing earths history to its climax in accordance with his purposes for the distant future (Isa. 46:9-10).

The figurative language relative to the foot noted in connection with God is oftenapplied to Jesus Christ. As the promised Messiah he puts his enemies under his feet (cf.Ps. 110:1 with Mt. 22:44; Acts 2:35; Heb. 1:13; 10:13). Such passages testify to the truththat Christ is Israels promised Messiah and Lord (Acts 2:36). As the Divine Warrior heis also the final vanquisher of death (1 Cor. 15:25-27) and triumphant conqueror of allrebellious and sinful forces as he treads the winepress of the fury of God Almighty(Rev. 19:15). These latter two passages testify to the truth of a realized redemption inChrists finished work on Calvary. They are also a reminder of the truth that Christ, theDivine King, will judge sinful men and nations.

The Believers Feet

Your Word is a lamp to my feet (Ps. 119:105)An appreciation of how God inspired the biblical writers to use such imagery in

reference to God is surely important. Not only do such texts detail truths about the personand work of God but, as creatures made in Gods image (Gen. 1:27), they remind us of our responsibilities to live in accordance with the high standards that God expects of us.

Thus preserving sound spiritual judgment and discernment will give a sense of security to the believer, for his foot will not stumble (Prov. 3:20). Nor will his feet

become ensnared, for God will be his guide and protector (Prov. 3:25). Spiritual integrityand security for Gods people come by humbly giving glory to God so that their feet donot stumble (Jer. 13:15-16). In similar sentiment the psalmist exclaims, For you have

delivered me from death and my feet from stumbling, that I may walk before God in thelight of life (Ps. 56:13). 30

The wise persons pursuit of spiritual maturity and moral purity is enhanced bymaking level paths for his feet and not deviating from them (Prov. 4:26-27; cf. Ps. 26:12).Indeed, the faithful believers feet will not stray from Gods path (Ps. 44:18). Such acourse of action may even help assist others to keep from spiritual or moral failure (Heb.12:13). As well the believer should control his anger so as not to give the Devil afoothold (Eph. 4:27). It is especially true that the believer is to direct his footsteps inaccordance with Gods Word (Ps. 119:133). In sum, it may be said:

Obedience to God guarantees that ones feet will not slip (Ps 17:5), for God is said to guard the feet of his saints (1 Sam 2:9). This is related to thedesire for feet to be on level ground (Ps 26:12; Prov 4:26; Heb 12:13) in aspacious place (Ps 31:8) on firm ground (Ps 40:2) and guided by the lampof Gods Word (Ps 119:105). 31

30 See also Ps. 116:8-9.31 Leland Ryken, James C. Wilhoit, and Tremper Longman, III, eds., Feet, in

Dictionary of Biblical Imagery(Downers Grove: InterVarsity, 1998), 280.

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Some texts using the foot, however, warn of the failure to meet Gods standards.The slipping feet can signify failure or ill success (Pss.17:5; 38:16), anxiety (Ps. 94:18),or wavering faith (Ps. 73:2). The psalmist pictured his distress as being trapped in thewatery deep, where there is no foothold (Ps. 69:2). Sinful behavior can also bedescribed as someone having proud feet (Ps. 36:11), or as feet that trample the pasture or

muddy the water of the underprivileged of society (Ezek. 34:18-19).The godless are depicted as those who do not restrain their feet (Jer. 14:10). They

are the ones whose feet rush to sin (Prov. 1:16; Isa. 59:7) or evil (Prov. 6:18), or areswift to shed blood (Rom. 3:15). Their lives are characterized by walking in falsehoodand feet that hurry after deceit (Job 31:5). But Jobs friend Bildad observed that wickedindividuals will have their own plots backfire against them: His own schemes throw himdown. His feet thrust him into a net A trap seizes him by the heel; a snare holds himfast (Job 18:7-9). The feet of the adulteress are typical, for they have feet that go downto death (Prov. 5:5). Particularly odious are those who fellowship with us yet lift uptheir heel against us (Jn. 13:18).

Unfortunately, habitual sinners deliberately turn their back on the knowledge of the truth and keep on sinning. In so doing, they trample the Son of God under foot,thereby earning the certain judgment of God (Heb. 10:26-31). Such individuals aredescribed as lost sheep (Jer. 50:6) that Christ came to save (Mk. 10:45; Jn. 10:11).Therefore, because of mankinds lost condition, the Bible teaches us of the necessity tohave busy feetfeet that bring good tidings, especially of Gods salvation in JesusChrist. Such feet are described metaphorically as beautiful feet (Rom. 10:15). Indeed, inGods mercy the promised Messiah has come to banish spiritual darkness and guide our feet into the path of peace (Lk. 1:78-79). One day Israel, too, will know my name andwill welcome the beautiful feet of those who bring good news, who proclaim peace, who

bring good tidings, who proclaim salvation, who say to Zion, your God reigns (Isa.52:6, 7).

Beautiful feet have a past, present, and future significance. In earlier days amessenger heralded the good news of Ninevehs defeat (Nah. 1:15). The news of

Ninevehs fall and that of Assyria meant that the threat of Assyrian invasion would never again trouble Gods people. In a future day an oppressed Israel shall be freed at lastfrom oppressors and invaders, and its people shall not only hear the message of theLords salvation but also experience the everlasting serenity that comes with His presencein royal power in their midst (Isa. 52:1-10). 32

Paul later builds on the theme of the message of good news by pointing out thatChrists finished work challenges to all believers to bear the gospel to a perishingmankind:

Everyone who calls on the name of the Lord will be saved. How thencan they call on the one they have not believed in? And how can they

believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they

32 Richard D. Patterson, Nahum, Habakkuk , Zephaniah(Chicago: Moody, 1991)46.

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are sent? As it is written, How beautiful are the feet of those who bringgood news (Rom. 10:13-15).

Thus beautiful feet have a present, yes timeless, significance. May we eachhave beautiful feet that carry us to bring the good news of the gospel to a lost andneedy world. Frances R. Havergal put it so simply and so well when she wrote, Take myfeet and let them be swift and beautiful for thee. 33 Wrapping It Up

You have delivered my feet from stumbling (Ps 116:8)

What have we learned about Gods feet? What does the revelation of God ashaving feet mean to us as mere mortals and believers in particular? We noticed in our earlier discussions that Gods feet underscores the fact that God is the sovereign

possessor and controller of the world and its history. Furthermore, he has assigned thefinal consummation of earths history and the judgment of all mankind to Jesus Christ.

We also saw that those who have received Jesus as Lord and Savior are to have

beautiful feetfeet that bear the good news of salvation in Christ to a lost andunbelieving world. For lost men, women and young people face the danger of a greatfinal judgment. True enough! But texts relating to the feet of God tell us more. Theactivities associated with Gods feet also serve as an example for believers to act insuch a way as to reflect Gods character and actions.

Although God is said to walk on the Vault of Heaven (Job 22:14), that the cloudsare the dust of his feet (Nah.1:3), and that he treads upon the waves of the sea (Job 9:8),he also is portrayed as walking on earth. Thus he walked in the Garden of Eden in thecool of the day (Gen. 3:8). He also walked about in the Israelite camp in order to

protect them and give them victory over their enemies (Deut. 23:14). God assured theIsraelites that if they would follow his decrees and keep his commands, he would walk(or be present) among them (Lev. 26:12). Gods presence among his people not onlyguaranteed them safety and success but provided the opportunity for his people to sensehis love, concern, and desire for fellowship with them. Indeed, some righteous men of oldwere even said to walk with God (Gen. 5:22, 24; 6:9).

The image of God walking amidst his people serves as a reminder to people thathe is ever present, and is a witness to the activities and even the thoughts of mankind (Isa.66:18; Ps. 113:4-6). Therefore, people, especially believers, are to walk before or with him humbly (Mic. 6:8), faithfully (2 Kings 20:3), and blamelessly (Gen. 17:1).This means walking in accordance with the standards of the Word of God (Ezek. 18:9). If they do, they may live in security (Prov.10:9) and peace (Isa.57:2), and they will be ableto meet the tasks of everyday life (Isa. 40:31). They will walk with understanding (Prov.9:6) and wisdom (Prov. 28:26). Moreover, as those who serve the sovereign Lord of theuniverse, believers are to be submissive to him (Ezek. 1:28; Rev. 1:17), worship him (Job1:20; Ps. 95:6), and conduct themselves in accordance with the high standards (Prov.8:20) that God has set (Deut. 8:6). This involves living lives of moral purity and growingspiritual maturity (Gal. 5:16; Eph. 5:8-10; cf. 2 Pet. 3:18).

33 Frances R. Havergal, Take My Life and Let It Be.

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Perhaps the best known Old Testament text concerning the walk of the righteous believer is found in Psalm 1:1-3:

Blessed is the man who does not walk in the counsel of the wicked

or stand in the way of sinners

or sit in the seat of mockers.But his delight is in the law of the LORD,

and on his law he meditates day and night.

He is like a tree planted by streams of water,

which yields its fruit in season

and whose leaf does not wither.

Whatever he does prospers.

The psalmist reports that the blessed man avoids the downward spiral of bad

associations (cf. Prov. 22:24-25). He who is pictured as walking in the advice of thegodless could soon find himself having common cause with open sinners and worse,

jointly participating with those who actively oppose the things of God. As the apostlePaul points out, Bad company corrupts good character (1 Cor. 15:33).

The man who instead takes full pleasure in Gods words and standards is he whohas his roots firmly planted and is blessed (Ps. 89:15). Therefore, he can find prosperityand true spiritual success. Indeed, this kind of believer possesses genuine faith.Intellectually, he has put his complete trust in the Lord; emotionally, he finds constantdelight in the Lord; and volitionally, he commits his entire live to him. Therefore, he canrest securely in Gods providential care and leading (Ps. 37:3-7).

From the New Testament we learn that such a life is fully available to all in JesusChrist (Col. 2:6). Jesus himself declared, I am the light of the world. Whoever followsme will never walk in darkness, but have the light of life (Jn. 8:12). Thus believers walk not in spiritual darkness (1 Jn. 1:6) but in the light (Eph. 5:8). By abiding in Christ wefind our way through this sin darkened world illuminated by Gods revealed truth (2 Jn.4; 3 Jn. 3-4). Indeed, we need no longer walk according to the flesh as we once did inunbelief but rather we can walk according to the Spirit (Rom. 8:4). We can now live soas to please the Lord (1 Thess. 4:1). For we walk in his presence, observe

his commands, and live according to the pattern that Christ has left (1 Jn. 2:3-6).As long as the Christian walks by faith and not by sight he is to endeavor to please hisLord (2 Cor. 5:7ff.). He must continually be re-examining what is pleasing to the Lord(Eph.. 5:8ff., 15), so that he may conduct his life in a way that corresponds with hiscalling (Eph. 4:1; 1 Thess. 2:12; Col. 1:10). 34

What a comfort it is to know that as believers in Christ we truly are able to walkin a worthy manner. We can walk in the light of Gods revealed truth (1 Jn. 1:7) and inthe reverential fear of God (Neh. 5:9). All of life at last makes sense; we can enjoy the

34 G. Ebel, Walk, in The New International Dictionary of New Testament Theology,ed. Colin Brown, vol. 3 (Grand Rapids: Zondervan, 1971), 945.

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grand life that God intends for mankind (Eph. 2:1-10). Life now takes on a purposefulgoal toward which we run (1 Cor. 9:24-26; Phil. 3:12-14). And for those who achievethat goal, living faithfully before the Lord, there is the fond hope of joining with thefaithful who lived in ancient Sardis, to whom the Lord promised, They will walk withme, dressed in white, for they are worthy (Rev. 3:4).

Thus what was stated negatively for the blessed man of the first psalm can also beobserved from a positive perspective. The Christian believer who walks in the Lord (Col.2:6-7) and in accordance with Christs commands (2 Jn. 6), and stands firm in the Lord(Phil. 4:1) and in the faith (1 Cor. 16:13), will as an overcomer one day be granted to sitwith Christ and reign with him (Rev. 3:21; cf. 2 Tim. 2:12). But before that grand day,

believers need to have feet that carry out the first two positive principles of walking andstanding. It means that they must walk as Jesus walked or as the Apostle John expressesit, Whoever claims to live in him must walk as Jesus did (1 Jn. 2:6). To be sure, we

presently walk by faith and not by sight (2 Cor. 5:7). If we walk uprightly along thecourse that he has set for us, we can have the constant joy of the warm fellowship of theLords presence (2 Cor. 6:16).

We have spoken at some length in the previous pages concerning such activitiesof the feet as spiritually walking and running for the Lord. Nevertheless, there are timeswhen the feet must stand for the Lord. That standing may be passive or active. At theRe(e)d Sea the Israelites were told to not be afraid and stand firm and they would seeGod deliver them from the pursuing Egyptians (Ex. 14:13). So it is that at times wesimply need to stand in awe (Ps. 22:23) of Gods working (Job 37:14; Hab. 2:1). Yet it isoften the case that believers are to take an active stand for the Lord. Thus Paulencourages the Corinthian Christians, Therefore, my dear brothers, stand firm. Letnothing move you. Always give yourselves fully to the Lord, because you know that your labor in the Lord is not in vain (1 Cor. 15:58-59).

In the succeeding chapter Paul returns to the need for standing firm in the faithand in so doing points out that there is a corresponding need for watchfulness and strongcourage: Be on your guard; stand firm in the faith; be men of courage; be strong (1 Cor.16:13). The phrase men of courage is a particularly interesting word. This Greek wordoccurs only here in the New Testament but it has a rich spiritual history. It appears oftenin the Greek translation of the Old Testament (the Septuagint), especially with someaccompanying word meaning strong. The terms together thus indicate strong or goodcourage.

Moses urges Israel and Joshua in particular to be strong and courageous. Do not be afraid or terrified , for the LORD your God goes with you; he will never leave younor forsake you (Deut. 31:6; cf. 31:23; Josh. 1:6-7). As Joshua assumed full commandof all Israel, they swore their allegiance to Joshua and urged him, in turn, to be acourageous leader (Josh. 1:16-18). Later, in the campaign for Makkedah Joshua gavecharge to his army with similar words (Josh. 10:24-28). Still later Hezekiah similarlyencouraged his forces in the face of the invasion of the feared Assyrian king Sennacherib(2 Chr. 32:7).

This injunction was used not only of physical courage but also of that spiritualresolve that puts God and his Word first in the life. Thus the Lord solemnly charged

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Joshua to pay attention to all the law (Josh. 1:7-8). David challenged Solomon with putting God and his Word first in his life so that he might do Gods work with goodsuccess (1 Chr. 22:11-13; 28:20). David knew well by experience that such was the

proper course for life, for only by so doing had he been blessed with Gods protectionand deliverance. Accordingly, he could exclaim,

I am still confident of this:I will see the goodness of the LORD

in the land of the living.

Wait for the LORD;

be strong and take heart

and wait for the LORD (Ps. 27:13-14).

Love the LORD, all his saints!

The LORD preserves the faithful,

but the proud he pays back in full.

Be strong and take heart,

all you who hope in the LORD (Ps. 31:23-24).

In encouraging the Corinthians (1 Cor. 16:13) to be men of courage; be strong,Paul was drawing upon a charge portrayed boldly throughout the course of OldTestament history. The believers challenge, then, is to conduct himself in his Christianlife in such a manner that Gods will, Gods Word and Gods work that he has been givento do become his all-consuming resolve.

Perhaps no finer example of that basic commitment of the whole life to Christ can be found than in the second century Bishop of Smyrna, Polycarp. Ancient tradition has itthat Polycarp was born toward the end of the first century and had been the disciple of the

beloved Apostle John. He was to become the foremost teacher and spiritual leader of thechurch in Asia Minor.

During the persecution of the church in the mid second century, Polycarp was atlength apprehended and led into the stadium at Smyrna before a howling mob and theRoman proconsul. The Roman official urged Polycarp to renounce Christ by saying,Swear by the genius of Caesar; repent, say away with the atheists. Polycarp turned tothat lawless crowd and, waving his hand at them, cried out, Away with the atheists!And, turning to the Roman proconsul he boldly testified, For eighty-six years I have

been his servant him (Christ) and he has done me no wrong. How, can I blaspheme myKing who saved me?

The source of his courage is not difficult to find. Tradition reports that asPolycarp was led into the stadium amidst the deafening din of the bloodthirsty throng, avoice from heaven said to him, Be strong, Polycarp, and act like a man. Such he haddone and so he was to do further, for before that day had ended, the life-blood of Polycarp lay spilled on the ground. Although condemned to being burnt at the stake, the

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grisly deed was finally concluded only by stabbing the aged servant to death. Through itall Polycarp had been a real man. 35

In the critical years that lie before the church of our day some of us may, likePolycarp, be faced with being real men (that is, courageous believers) in the face of martyrdom. Certainly most of us will face testings of various kinds frequently in our service for Christ. But whether it be in perilous times or in the normal course of our lives

before God, may we resolve so to live as to keep Gods will, honor his Word, and walk faithfully before him. May we be courageous believers, for only then can we be assuredthat God will be with us wherever he calls us to serve.

The hymn writers remind us that whether walking, standing, or sitting, ours is to be a faithful, productive, and growing experience in Christ:

Take my feet, and let them be swift and beautiful for Thee 36

Stand up, stand up for Jesus, Ye soldiers of the cross 37 Sitting at the feet of Jesus, O, what words I hear him say! 38

35 Citations taken from The Martyrdom of Polycarp, in The Apostolic Fathers, 2d ed., ed. Michael W. Holmes; trans., J. B. Lightfoot and J. R. Harmer (Grand Rapids:Baker, 1989).

36 Frances R. Haverga Take My Life, and Let It Be.37 G. Duffield, Stand Up for Jesus.38 Sitting At the Feet of Jesus (Anonymous).

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CHAPTER THREEHas Not My Hand Made All These Things?

The Lords further word through his prophet Isaiah (Isa. 66:2) informs us that likethe foot (cf. Isa. 66:1), which we considered in the last chapter, the hand is used innormal communication in a figurative way. In fact foot and hand often occur together.For example, to wait on someone hand and foot is to provide diligent care for or service to him. But the hand itself often occurs figuratively in familiar idioms. Thus manya child has worn hand me downs clothes of an elder sibling.

Among the many uses that could be cited we may note the employment of thehand with various prepositions. An event that is at hand is close to occurring. To handin a paper is to submit it, while to hand out an item is to distribute it. Teachers often

prepare handouts for their students in order that they may have helpful additionalinformation. If we hand on or hand over an article we pass it on or surrender it toanother. In football a quarterback hands off the football to a running back. In another context an employer who takes a hands off approach to a project delegatesresponsibility to his employees. A hands on approach, however, would indicate hisclose involvement in it. A person who is in anothers hand is under his control.

Many times hand is employed in idiomatic phrases. A person who takes a handin or lends a hand in a project or cause is actively involved in helping with it. If wehave our hands full we are very busy or have many tasks to perform. A suitor who

proposes to his loved one will ask her father for her hand. If we tell someone Ive gotto hand it to you, it means that we are giving that person credit for his or her accomplishment. An actor who says that the audience was eating out of my handsindicates that he was in control of the performance. But to be eating hand to mouth is to

be surviving on meager rations. If we wash our hands of a situation, we refuse tocontinue in it or deny responsibility for it.

Likewise the fingers of the hand play a role in our figurative expressions. If something is liable to burn your fingers, there is the possibility of danger or getting intotrouble. If we keep our fingers crossed, we are hoping for a satisfactory outcome. Tohave a finger in the pie is to indicate participation in something, while not lifting afinger means that we fail to exert the slightest effort to help. Failure to remember something can be expressed by saying, I cant quite put my finger on it and pointingones finger at someone may indicate an accusation or an attempt to identify him.

It may be noted in passing that the arm is also used in a figurative way. We canspeak of an arm of the sea or a sofa and military weapons are termed arms. If wegreet people with open arms, we welcome them warmly but if we keep them at armslength, we dont allow them to get too close to us. To walk arm in arm with another isto have a close relationship with that one. Potential lawbreakers need to be aware of thelong arm of the law to enforce proper compliance with the standards of society.


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As the above examples demonstrate, we employ hands, fingers, and arms quitefreely in a figurative or idiomatic way. Such usages are simply common to humanexpression. It should come as no surprise, then, that the ancients, including those who

penned our inspired Scriptures, used bodily parts in a similar fashion.

Scriptural Hands

The hour is near (lit. at hand) (Mt. 26:45)

The authors of the Bible often speak of the hand or arm in terms of commoneveryday speech. Thus when the attendants of Pharaohs daughter are reported aswalking along the riverbank, literally they were going along the hand of the river(Ex. 2:5). When Jonathan stood beside his father King Saul, he was standing at hishand (1 Sam. 19:3). The side projections of the Tabernacle were called its hands (Ex.26:17, 19) and the road signpost for the king of Babylon was called a hand (Ezek.21:19 [24]). Breadth or length of hand could indicate ample space for human occupation(Gen. 34:21).

The Activities And The Hand Whatever your hand finds to do, do it with all your might (Eccl. 9:10)

In the Scriptures the hand was employed in relation to ones work ethic. Wherethere was a mind or willingness to work, especially for the Lord, such a one wouldreceive Gods blessing (Deut. 2:7; 30:9). Indeed, diligent hands bring wealth (Prov.10:4b) and/or a position of leadership (Prov. 12:24a). The virtuous woman is a case in

point: In her hand she holds the distaff and grasps the spindle with her fingers. Sheopens her arms to the poor and extends her hands to the needy (Prov. 31:19-20). Such a

woman is not only efficient in her work but sees to its successful conclusion. She is also acaring and compassionate person, for she gives of herself to provide for the needs of her own and those beyond her family unit (vv. 21-22). Indeed, She is the walking exampleof Proverbs 11:25 which says: Be generous, and you will prosper. Help others, and youwill be helped. 39 The attributes of the virtuous woman ought not to be lost on todayssociety.

The hand also appears in contexts dealing with worship or spiritual activity.Putting the hand over the mouth signified silence in the presence of God (Job 40:4), whilethe uplifted hand could be a gesture of prayer (Ps. 28:2; Lam. 2:19; 1 Tim. 2:8) or praise(Pss. 63:4; 134:2; Neh. 8:6). Several other figurative and symbolic uses of the hand arealso connected with worship or spiritual service. Thus when Aaron and his sons were

ordained to the priesthood, certain parts of the ram of consecration as well as the prescribed bread offering were first placed in their hands, then burnt on the altar andsubsequently returned to them for their consumption. By this symbolic act Aaron and hissons were aware from the beginning that their sustenance would come from the Lord inassociation with their consecrated service (Ex. 29:22-26).

39 Robert Alden, Proverbs(Grand Rapids: Baker, 1983), 221.

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The laying on of hands could symbolize not only the bestowal of a blessing (Gen.48:13) but also a commissioning to the Lords service (Num. 27:18; 1 Tim. 4:14). In thisway the early church at Antioch commissioned Paul and Barnabas for their firstmissionary journey (Acts 13:3). The laying on of hands in ordination was viewed as aserious matter. Only those who demonstrated a prior calling by the Lord were to be

commissioned to his work: Do not be hasty in the laying on of hands (1 Tim. 5:22).40

Pontius Pilate disavowed responsibility for Jesus death by symbolically washinghis hands saying, I am innocent of this mans blood (Mt. 27:24). The washing of hands,however, could accompany true repentance and confession of guilt or sin, thus renderingone fit for service or worship. The Old Testament priests literally washed their hands as asign of spiritual cleansing before officiating at the various sacrifices (Ex. 30:17-21).James applied the practice figuratively in urging those in spiritual need to wash your hands, you sinners, and purify your hearts, you double-minded (Jas. 4:8). A person withsuch a renewed heart attitude could be able to say with David of old, The LORD hasdealt with me according to my righteousness, according to the cleanness of my hands hehas rewarded me (Ps. 18:20).

Relationships And The Hand/ArmBe openhanded toward your brothers and toward the poor and needy (Deut. 15:11)

A number of the figurative uses of the hand or arm deal with inter-personalrelationships or activities. Thus the hand can indicate helpfulness toward another: toopen the hand entails giving to a person in need (Deut. 15:8-11); by way of contrast, toshut the hand is to withhold giving (Deut. 15:7). 41 The prophet Isaiah urges his hearersto strengthen the feeble hands, for God would one day come to save his people (Isa.35:3-4). Jeremiah condemns the prophets of his day, however, as those who strengthenthe hands of evildoers (Jer. 23:14). Especially noteworthy is the virtuous woman: Sheopens her arms to the poor and extends her hands to the needy (Prov. 31:10). On theother hand, slacking hands indicate an unwillingness to help (Josh. 10:6).

The uplifted hand was used in the act of praying, as we noted above, but it wasalso employed in bestowing a blessing (Lev. 9:22), the giving of an oath (Gen. 14:22), or the communication of judgment (Lev. 24:14). Elsewhere it could also signify hostility (2Sam. 18:28; Zech. 14:13). Laying hands on someone could have both a positive or negative connotation as to whether it occurred in a context of worship activities or denoted killing (Gen. 37:22, 27). Indeed, the murderer has bloody hands (Gen. 4:11).

The hand is used in figures dealing with possession. Thus the Israelites took theterritory east of the Jordan River from the hands of the Amorite kings (Deut. 3:8).Potiphar, Pharaohs captain of the guard, bought Joseph from the hand of theIshmaelites (Gen. 39:1). But the hand could signify authority as well. By Gods graceJoseph rose to a position of authority in Egypt. For Potiphar eventually put him in charge

40 Laying the hand on someone could also be used in a hostile sense as in thecase of Josephs treatment by his brothers (Gen. 37:22, 27).

41 The NIV in Deuteronomy 15:7-11 contrasts the force of these two figures bytranslating openhanded and tightfisted.

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over his household affairs, giving everything that he had into his hands (Gen. 39:4) .42 Still later Pharaoh gave Joseph such authority over Egypt that without Josephs order noone could lift hand or foot in all Egypt (Gen. 41:44). In a wider sense all creation isgiven into the hand of mankind to rule (Gen. 9:2).

Those who submitted to anothers authority gave their hand to them (1 Chr.29:24). Some were duly commissioned by the hand of a superior. Thus

Nebuchadnezzar gave instructions concerning Jeremiah through the hand of hiscommander Nebuzaradan (Jer. 39:11). Others offered to serve the one in authority byusing the figure of the hand. For example, Abner pledged his service to David saying,Make an agreement with me and I will help you (lit. my hand will be with you) bringall Israel over to you (2 Sam. 3:12).

The most dominant sense in which the hand or arm figures is that of strength or power. Indeed, The notion of a bodily limb recedes entirely into the background,generally speaking, giving way to the meaning strength, which belongs to the hand asthe primary means of power; for example, the Hebrew hand of the tongue in Prov.18.21 must be translated: Death and life are in the power of the tongue. 43 Thus Moses

performed awesome deeds in Egypt by his mighty hand (Deut. 34:12). Israels militarystrength grew increasingly strong against Jabin: And the hand of the Israelites grewstronger and stronger against Jabin, the Canaanite king, and they destroyed him (Judg.4:24). Moses outstretched hand demonstrated Gods power in the plagues againstEgypt (Ex. 10:12-25), as well as in dividing the waters of the sea that lay before theHebrews during the times of their exodus journey (Ex. 14:16-18) and in the bringing back of those waters over the pursuing Egyptians (Ex. 14:26-28). Lack of strength or power,however, would be indicated as a hand that had gone away (Deut. 32:36) or a brokenarm. Thus the arm of the wicked will be broken (Ps. 37:17), Moabs arm is broken(Jer. 48:25), and God broke the arm of Pharaoh king of Egypt (Ezek. 30:21).

Especially significant is the use of the right hand to represent distinct identity or emphasis. 44 Those worthy of honor were seated at the right hand of the one in charge.Solomons mother, for example, occupied a throne at the right hand of the king (1 Kings2:19). The royal bride stood at the kings right hand (Ps. 45:9) and the risen Christ laidhis right hand upon the prostrate apostle John (Rev 1:17). 45 In sum, In social concourse,oaths and agreements were affirmed with the right hand (Gen 14:22; Ezek 17:18; Dan

42 The use of the hand to express authority, possession, or custody is also attestedin texts from the ancient Near East. For example, an Akkadian text deals with the case of a child that has died in the hand of the wet nurse, that is under her care. Another casesspeak of monies, property, or people that are delegated to a persons custody or

jurisdiction. See Erica Reiner, et al, The Assyrian Dictionary, Q, vol. 13(Chicago: TheOriental Institute, 1982), 189, 190. Human agency can also be expressed with figuresrelative to the hand. Thus a fire that swept through the land is attributed to the hand of

bandits (Ibid, 193).43 Hans W. Wolff, Anthropology of the Old Testament (Philadelphia: Fortress,

1981), 68.44 Ben Johnson (The Masque of Hymen) spoke of his beloved son as the child

of my right hand and joy.

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12:7, expressions of fellowship were sealed with the right-handed handshake (Ezra10:19), and giving and receiving were done with the right hand (Ps 26:10; Gal 2:9). 46 This custom cast light on the assassination of King Eglon of Moab. Because protocoldemanded that the king would receive the Hebrew judge Ehud by extending the righthand to the one granted an audience, he would not anticipate that Ehud, who was left-

handed, would be able to

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