“Create in me a clean heart, O God; and renew a right spirit within me.” — Psalm 51:10
This cry, manifesting in the poetic layers of the psalmist’s soul, is the revelation of the Bible’s underlying philosophy. At its core, the Hebrew Scriptures call for inward transformation through a sincere acquaintance with its words: “Acquaint now thyself with him, and be at peace... lay up his words in thine heart” (Job 22:21–22). Knowledge, to the Bible’s mind, is not propositional or metaphysical. It is personal, reflective, and intimate: “...through knowledge shall the just be delivered” (Proverbs 11:9).
But what became of this simple, yet meaningful devotional experience, in early Christianity?
Paul and the Early Shift Toward Metaphysics
According to Marshall (1967), Paul's writings represent a critical theological shift. While Paul's letters include moral exhortations and personal struggles, his Christology primarily conceptualizes the Jesus character as a supramundane figure (p. 78), a being of divine essence who stands in metaphysical proximity to his God. In Galatians 4:4, Paul refers to his Christ as being sent from God, implying a preexistent, divine being rather than a prophetic teacher rooted in human history.
Marshall shows that by the time Paul writes, within only two decades of the Jesus character’s supposed crucifixion, a Hellenistic ontology begins to dominate, even an abstract framework emphasizing this figure’s divinity in cosmic, rather than existential, terms (pp. 86–88). This early Christian turn was not accidental; it was fueled by contact with Greek ideas of the “divine man” and Gnostic notions of a descending redeemer. Jesus was no longer merely to be thought of a real and living man, one who taught his hearers to be clean-minded before God, but a metaphysical solution to “sin”— a celestial ransom.
From Jesus’ Simplicity to Council Complexity
Zachhuber (2021) highlights how this metaphysical focus deepened as Christianity moved into the fourth and fifth centuries. The Church councils, particularly Chalcedon (451 CE), did not just define who the Jesus character was—they codified him into philosophical categories derived from Greek metaphysics, such as physis, ousia, and hypostasis (Zachhuber, 2021, pp. 209–211).
As Zachhuber (2021) laments, Christology became so scholastic and technical that it lost the organic vitality of earlier Jewish spirituality. What once was a moral and relational appeal for a “renewed spirit” became a debate over whether “Jesus” had one nature or two, or whether his hypostasis aligned with divine or human substance. The devotional conversation had been colonized by the conceptual tools of Stoicism and Middle Platonism, not by the philosophy within the Psalms or the Proverbs.
Hellenistic Philosophy and the Loss of Hebrew Intimacy
The shift wasn't merely theological; it was philosophical. Zachhuber (2021) notes how later theologians like Gregory of Nyssa or Cyril of Alexandria absorbed and restructured Christian thought to mirror Platonic and Neoplatonic metaphysics (pp. 212–214). In doing so, the Jesus character was no longer primarily a teacher of the inward way but became the cosmic Logos—the rational principle of the universe.
This is a far cry from the personal yearning of the Hebrew Bible, where true knowledge is internalized in the heart and mind. As Psalm 51 indicates, devotion was never about metaphysical comprehension, but ethical devotional sincerity and inner transformation.
The False Images: Paul's Cosmic Christ and the Gospel Jesus
Both Marshall and Zachhuber help us see that the Christ of Paul—and even the progressively mythologized Jesus of the Gospels—represent a theological departure. As the church absorbed Greek categories, it replaced the Hebrew notion of “acquaintance with God” with allegiance to a doctrinal system.
Jesus becomes functionally divine in Paul’s letters, but that functionality is tied to sacrificial substitution rather than the transformation of character. In the Gospels, Jesus is slowly mythologized as a miracle-working demigod, drawing from Hellenistic Jewish and pagan traditions. The result: the devotional emphasis on the heart and spirit gives way to belief in personhood and doctrine.
Marshall (1967) warns us not to overlook this subtle but powerful transition. He writes, “It would be most curious if the early church had proceeded to use this title [Son of God] in a purely functional manner,” and yet this is precisely what occurred in both Pauline and post-Pauline theology (Marshall, 1967, p. 84).
The Way Back: Knowledge That Delivers
The Bible’s spirituality, as Proverbs teaches, rests on the deliverance brought through knowledge, not metaphysical speculation, but knowing in the Hebrew sense: encountering, internalizing, and embodying. “Acquaint now thyself with Him…” (Job 22:21) is not a call to creeds, but to presence.
Christian theology has spent centuries drifting from this central point. Zachhuber is keenly aware of this when he observes that the technical debates of the fourth century often "exact a real loss of religious meaning as the price for doctrinal sophistication" (Zachhuber, 2021, p. 216). The church may have constructed cathedrals of logic, but it did so on the ruins of Hebrew philosophical devotion.
To reclaim one’s clean heart, the devotional conversation must step away from the illusion of Christological precision and return to the raw, honest prayer of the psalmist’s soul. Not a metaphysical Jesus, nor a politicized Gospel Jesus—but a conversation with the living God, the one whose words renews and delivers.
Let the Heart Speak Again
Christians must reckon with the fact that what has been handed down to them (in their religious theory) is a compromised inheritance—one shaped more by Plato and Philo than by Moses and the Prophets. Paul's Jesus, and also the Gospel Jesus, have been so layered with foreign philosophy that one’s original devotional experience and conscience has been obscured.
But the Psalms still call. The Proverbs still promise deliverance through knowledge. Nothing has changed. And Job still reminds us that peace comes not through theology, but through acquaintance with the Bible’s words. The time has come to let our devotional heart speak again—unmediated, unencumbered, and undistracted by the philosophical scaffolding of a church that forgot how to pray, learn, and reflect.
References
Marshall, I. H. (1967). The Development of Christology in the Early Church. Tyndale Bulletin, 18(1), 77-93.
Zachhuber, J. (2021). Christology in the fourth century: a response.
