"Give ear, O God, and hear; open your eyes and see the desolation of the city that bears your Name. We do not make requests of you because we are righteous, but because of your great mercy. O Lord, listen! O Lord, forgive! O Lord, hear and act! For your sake, O my God, do not delay, because your city and your people bear your Name." (Daniel 9:18-19)
I have previously posted on praying in Jesus' name, but I started thinking again this evening about what it means to pray for the sake of God's name.
In Deuteronomy 9 Moses tells the Israelites that the LORD will give them victory not because of their own righteousness, (on the contrary they are "a stiff-necked people"), but because of the promise he made to their forefathers. He reminds them of their rebellion 40 years earlier at Mount Horeb and points out, "You have been rebellious against the LORD ever since I have known you." (v.24) Moses reminds them that he lay prostate before the LORD for 40 days and 40 nights praying for them, because they had made the LORD angry and he said he would destroy them.
As he prays, Moses is clear-headed enough to realise that the Israelites deserve judgement and the only thing left in their favour is that they are the LORD's own, that they are called by his name:
"Overlook the stubborness of this people, their wickedness and their sin. Otherwise, the country from which you brought us will say, 'Because the LORD was not able to take them into the land he had promised them, and because he hated them, he brought them out to put them to death in the desert.' But they are your people, your inheritance that you brought out by your great power and your outstretched arm."
It's almost as if Moses is appealing to God's pride, for lack of a better word. For better or worse, He has staked his reputation (his 'name') and his honour on rescuing the Israelites, and has promised to bring them to the promised land. So there's really no option...
The LORD doesn't reply directly at first, but he invites Moses to return up the mountain with some new stone tablets (he broke the first set) - a 'let's try this again'.
Moses ends the recollection by recounting God's almost-resigned instruction to get going:
"'Go,' the LORD said to me, 'and lead the people on their way, so that they may enter and possess the land that I swore to their fathers to give them.'"
(On a side note, while these are a people who define themselves by their relationship with "the LORD our God", their God most frequently references himself by relationship with them: "the God of Abraham, Isaac and Jacob.")
In John's Gospel, Jesus' encouragment to ask 'in my name' is tied together with his identification of himself with the Father:
"How can you say, 'Show us the Father'? Don't you believe that I am in the Father, and that the Father is in me? ... And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it." (John 14:9-14)
And again, in John 16:
"Now is your time of grief, but I will see you again and you will rejoice, and no-one will take away your joy. In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. Until now, you have not asked for anything in my name. Ask and you will recieve, and your joy will be complete.
"Though I have been speaking figuratively, a time is coming when I will no longer use this kind of language but will tell you plainly about my Father. In that day you will ask in my name. I am not saying that I will ask the Father on your behalf." (v. 22-26)
And later, in his prayer in John 17:
"Holy Father, protect them by the power of your name - the name you gave me - so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me." (v.11-12)
God has given his name to Jesus - which is why Jesus is able to refer to himself as 'I am' (most clearly in John 8:58). In other words, to pray in Jesus' name is to pray in God's name. When he tells the disciples that they haven't asked in his name up to this point (v. 24), he's saying that they haven't recognised just who he is. To ask in Jesus' name is to recognise that he is Lord and God.
"Therefore God exalted him to the highest place
and gave him the name that is above every name,
that at the name of Jesus every knee should bow,
in heaven and on earth and under the earth,
and every tongue confess that Jesus Christ is Lord,
to the glory of God the Father."
(Philippians 2:9-11)
What name has God given Jesus, the 'name above every name', except his own?
This deserves further reflection, but I'll leave it there for this evening. Comments or ideas anyone?
Showing posts with label Old Testament. Show all posts
Showing posts with label Old Testament. Show all posts
Wednesday, May 03, 2006
Sunday, April 02, 2006
The Word Made Flesh
Further things to add to yesterday's ponderings on a God who speaks, from reading NT Wright this morning...
I'll let him speak for himself:
"...through it all we find the elusive but powerful idea of God's 'word', not as a synonym for the written scriptures, but as a strange personal presence, creating, judging, healing, recreating." (p.28)
He goes on to quote the following scriptures:
"By the word of YHWH were the heavens made, and all the host of them by the breath of his mouth."
Psalm 33.6
- again, the word of God and his breath are hung together
"Is not my word like a fire, and like a hammer that breaks the rock in pieces?"
Jeremiah 23:29
"All flesh is like grass, it withers and fades, but the word of our God will stand for ever"
Isaiah 40:8
"Like the rain and snow, coming down and watering the earth... so shall my word be that goes forth from my mouth; it will not return to me empty, but it will succeed in the tasks for which I send it"
Isaiah 55:10-11
- God's word is clearly personified here. In what sense can words return, empty or not?
"The word is near you, on your lips and in your heart, so that you may do it."
Deuteronomy 30:14
I thought of a couple more as well...
"...and the sword of the Spirit, which is the word of God."
Ephesians 6:17
- This is an interesting passage because I think we mostly take the 'word of God' here to mean the Bible, taking an active and offensive (rather than defensive) role, as in 2 Timothy 3:16: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness", but I'm convinced that the 'word of God' here, as in the scriptures above, is a bigger concept than just the Scriptures alone. And this passage could perhaps be taken two ways: the word of God is 'the sword of the Spirit', or the word of God is the sword of this heavenly armour, the Spirit.
I love this passage from Hebrews:
"For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow, it judges the thoughts and attitudes of the heart."
Hebrews 4:12
- although, the article here is an 'it' there is still a sense of God's word personified, "living and active", judging and penetrating.
Perhaps this all seems very obvious to people, but for me this is a new way to think about God's 'word'. To what extent are God's word, the Spirit and His breath related? All three ideas are used in such related ways and often appear to play the same part in this story. In the quote above, NT Wright talks about 'a strange personal presence' - how is this not the Spirit? Are they actually the same thing or am I missing something here?
I should make clear at this point, that in no sense am I interested in reducing the person and reality of the Holy Spirit to something impersonal, swallowed up within the person of God. On the contrary, I think we need to increase our concept of the 'word of God'. When we limit the 'word of God' to the Scriptures, or consider God's words as speech acts in the same way as human speech-acts, we lose something of that mysterious presence identified by NT Wright. As the Scriptures above show, God's word is clearly a personal force, separate from God (although issuing from him, see the Isaiah 55 passage above), a living and acting presence.
Thoughts anyone?
I'll let him speak for himself:
"...through it all we find the elusive but powerful idea of God's 'word', not as a synonym for the written scriptures, but as a strange personal presence, creating, judging, healing, recreating." (p.28)
He goes on to quote the following scriptures:
"By the word of YHWH were the heavens made, and all the host of them by the breath of his mouth."
Psalm 33.6
- again, the word of God and his breath are hung together
"Is not my word like a fire, and like a hammer that breaks the rock in pieces?"
Jeremiah 23:29
"All flesh is like grass, it withers and fades, but the word of our God will stand for ever"
Isaiah 40:8
"Like the rain and snow, coming down and watering the earth... so shall my word be that goes forth from my mouth; it will not return to me empty, but it will succeed in the tasks for which I send it"
Isaiah 55:10-11
- God's word is clearly personified here. In what sense can words return, empty or not?
"The word is near you, on your lips and in your heart, so that you may do it."
Deuteronomy 30:14
I thought of a couple more as well...
"...and the sword of the Spirit, which is the word of God."
Ephesians 6:17
- This is an interesting passage because I think we mostly take the 'word of God' here to mean the Bible, taking an active and offensive (rather than defensive) role, as in 2 Timothy 3:16: "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness", but I'm convinced that the 'word of God' here, as in the scriptures above, is a bigger concept than just the Scriptures alone. And this passage could perhaps be taken two ways: the word of God is 'the sword of the Spirit', or the word of God is the sword of this heavenly armour, the Spirit.
I love this passage from Hebrews:
"For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow, it judges the thoughts and attitudes of the heart."
Hebrews 4:12
- although, the article here is an 'it' there is still a sense of God's word personified, "living and active", judging and penetrating.
Perhaps this all seems very obvious to people, but for me this is a new way to think about God's 'word'. To what extent are God's word, the Spirit and His breath related? All three ideas are used in such related ways and often appear to play the same part in this story. In the quote above, NT Wright talks about 'a strange personal presence' - how is this not the Spirit? Are they actually the same thing or am I missing something here?
I should make clear at this point, that in no sense am I interested in reducing the person and reality of the Holy Spirit to something impersonal, swallowed up within the person of God. On the contrary, I think we need to increase our concept of the 'word of God'. When we limit the 'word of God' to the Scriptures, or consider God's words as speech acts in the same way as human speech-acts, we lose something of that mysterious presence identified by NT Wright. As the Scriptures above show, God's word is clearly a personal force, separate from God (although issuing from him, see the Isaiah 55 passage above), a living and acting presence.
Thoughts anyone?
Wednesday, November 16, 2005
Mighty Warrior
I love the way The angel of the LORD greets Gideon in Judges 6:
"The LORD is with you, mighty warrior."
What a greeting to this ordinary farmer, who is threshing his grain in hiding from the raiding Midianites.
We were looking at the story of Gideon this evening in cell, and at the way in which we deal with big challenges. I've always been a fan of this story - it always seemed to have such dramatic potential!
The LORD's challenge to Gideon here starts with an issue of identity. Strangely Gideon doesn't respond to it directly, but instead questions the angel about why the LORD has abandoned them. However, instead of responding to the question of abandonment the LORD responds with a challenge for Gideon to deal with it himself:
"Go in the strength you have...Am I not sending you?"
It's almost a reverse of the usual 'go in my strength' idea, but there's also an element of 'I know what I'm doing - trust me.' I can almost hear my own voice issuing instructions in class and then getting impatient when questioned: 'I can't do this question! We haven't learnt this!' 'Yes you have. You can do it - have a go!'
Gideon is not convinced and questions God's choice of himself: "I am the least in my family." But the LORD answers that they will strike down the Midianites together.
Gideon still isn't quite sure and asks the LORD to wait while he prepares a sacrifice. This part of the story makes me laugh - the LORD is speaking to him and he has the daring to ask Him to wait! It's almost as if he needs breathing room and falls back on the safety of established religious practices. But the LORD graciously agrees to wait for his return.
Gideon sets up the sacrifice with the angel's help, who then disappears as it is lit. Gideon finally catches on that he has met an angel and is terrified but the LORD tells him "Peace!" and gives him instructions for what to do.
What follows is a series of episodes in which Gideon does what he's instructed, but not always as confidently as you'd hope. He tests that the LORD is really speaking to him by putting out a fleece - not once but twice. Surely this man would test anyone's patience! But the LORD is tender with him, graciously answering his requests and taking him step by step.
The story of Gideon and the Midianites which follows is a showcase for God's sense of humour and individual attention to detail. In the way he reduces Gideon's numbers bit by bit, he seems almost to be playing with him. But the LORD is teaching Gideon to follow his instructions exactly and to rely on him utterly. Unlike the removal of the Asherah pole in 6:25-27 He leaves no room for manoeuvre in these instructions! Later the LORD gives Gideon yet more encouragement in a vision experienced by one of his men (7:13-14). This inspires Gideon, who finally has the confidence to use his own initiative, coming up with one of the most creative and dramatic attacks in the Bible (up there with Jericho I think!).
I am encouraged to remember that God knows exactly how much to push us...the right balance of challenge and encouragement...to get us to think 'big' and have the confidence to approach the impossible with his help. By the end Gideon had the confidence to make the final attack without waiting for specific instructions from the LORD. The "mighty warrior" had finally arrived. Gideon was inspired and capable of defeating the enemy even without strength of numbers - God was right, he could do it!
"The LORD is with you, mighty warrior."
What a greeting to this ordinary farmer, who is threshing his grain in hiding from the raiding Midianites.
We were looking at the story of Gideon this evening in cell, and at the way in which we deal with big challenges. I've always been a fan of this story - it always seemed to have such dramatic potential!
The LORD's challenge to Gideon here starts with an issue of identity. Strangely Gideon doesn't respond to it directly, but instead questions the angel about why the LORD has abandoned them. However, instead of responding to the question of abandonment the LORD responds with a challenge for Gideon to deal with it himself:
"Go in the strength you have...Am I not sending you?"
It's almost a reverse of the usual 'go in my strength' idea, but there's also an element of 'I know what I'm doing - trust me.' I can almost hear my own voice issuing instructions in class and then getting impatient when questioned: 'I can't do this question! We haven't learnt this!' 'Yes you have. You can do it - have a go!'
Gideon is not convinced and questions God's choice of himself: "I am the least in my family." But the LORD answers that they will strike down the Midianites together.
Gideon still isn't quite sure and asks the LORD to wait while he prepares a sacrifice. This part of the story makes me laugh - the LORD is speaking to him and he has the daring to ask Him to wait! It's almost as if he needs breathing room and falls back on the safety of established religious practices. But the LORD graciously agrees to wait for his return.
Gideon sets up the sacrifice with the angel's help, who then disappears as it is lit. Gideon finally catches on that he has met an angel and is terrified but the LORD tells him "Peace!" and gives him instructions for what to do.
What follows is a series of episodes in which Gideon does what he's instructed, but not always as confidently as you'd hope. He tests that the LORD is really speaking to him by putting out a fleece - not once but twice. Surely this man would test anyone's patience! But the LORD is tender with him, graciously answering his requests and taking him step by step.
The story of Gideon and the Midianites which follows is a showcase for God's sense of humour and individual attention to detail. In the way he reduces Gideon's numbers bit by bit, he seems almost to be playing with him. But the LORD is teaching Gideon to follow his instructions exactly and to rely on him utterly. Unlike the removal of the Asherah pole in 6:25-27 He leaves no room for manoeuvre in these instructions! Later the LORD gives Gideon yet more encouragement in a vision experienced by one of his men (7:13-14). This inspires Gideon, who finally has the confidence to use his own initiative, coming up with one of the most creative and dramatic attacks in the Bible (up there with Jericho I think!).
I am encouraged to remember that God knows exactly how much to push us...the right balance of challenge and encouragement...to get us to think 'big' and have the confidence to approach the impossible with his help. By the end Gideon had the confidence to make the final attack without waiting for specific instructions from the LORD. The "mighty warrior" had finally arrived. Gideon was inspired and capable of defeating the enemy even without strength of numbers - God was right, he could do it!
Thursday, June 09, 2005
Reading Isaiah 7
King Ahaz is threatened by an alliance between the northern kingdom of Israel and Aram. They are about to attack but the LORD sends word through Isaiah that the attack will not happen and he should "be careful, keep calm and don't be afraid" (v.4).
He tells him to trust:
"If you do not stand firm in your faith, you will not stand at all." (v.9)
The LORD tells Ahaz to ask for a test but he will not:
"'I will not put the LORD to the test'" (v.12)
(appears on one level to be a sensible, 'righteous' thing to say, but not when you're going against what God has told you...)
Isaiah tells him he is testing God's patience and the LORD is going to give them a sign anyway. He prophecies a child born of a virgin and named 'Immanuel' (God with us).
He tells him that the two kingdoms that threatened Judah will be laid waste, but that God would bring his own judgement in the form of the Assyrians.
Isaiah says that Judah will be settled by 'flies' and 'bees' from Egypt and Assyria, that the rich farmland would be trampled and Judah humilated ("the Lord will use a razor hired from beyond the River - the king of Assyria - to shave your head and the hair of your legs, and to take off your beards also." v.20).
2 Kings tells us that instead of trusting God, Ahaz tried to buy aid from the Assyrians and they invade the northern kingdom, Israel, (2 Kings 16:7-9).
So, because he does not trust God, Ahaz brings about his own downfall (although Judah survives a few more kings before falling to Assyria and Egypt).
He tells him to trust:
"If you do not stand firm in your faith, you will not stand at all." (v.9)
The LORD tells Ahaz to ask for a test but he will not:
"'I will not put the LORD to the test'" (v.12)
(appears on one level to be a sensible, 'righteous' thing to say, but not when you're going against what God has told you...)
Isaiah tells him he is testing God's patience and the LORD is going to give them a sign anyway. He prophecies a child born of a virgin and named 'Immanuel' (God with us).
He tells him that the two kingdoms that threatened Judah will be laid waste, but that God would bring his own judgement in the form of the Assyrians.
Isaiah says that Judah will be settled by 'flies' and 'bees' from Egypt and Assyria, that the rich farmland would be trampled and Judah humilated ("the Lord will use a razor hired from beyond the River - the king of Assyria - to shave your head and the hair of your legs, and to take off your beards also." v.20).
2 Kings tells us that instead of trusting God, Ahaz tried to buy aid from the Assyrians and they invade the northern kingdom, Israel, (2 Kings 16:7-9).
So, because he does not trust God, Ahaz brings about his own downfall (although Judah survives a few more kings before falling to Assyria and Egypt).
Tuesday, June 07, 2005
Reading Isaiah 6 - part 2
Isaiah says 'Here am I. Send me!'
I'd like to think I would make so enthusiastic a response, but on an everyday level I'm not sure I do so too often!
God sends Isaiah to preach to the people.
Harsh words:
"'Be ever hearing, but never understanding; be ever seeing but never perceiving'" (v.9)
Then, as The Message puts it:
"Make these people blockheads,with fingers in their ears and blindfolds on their eyes...So they won't have a clue about what's going on and, yes, so they won't turn around and be made whole." Isaiah 6:9-10
Seems to be saying 'keep them dumb, so they won't turn and be healed'. Interestingly, its one of the most quoted OT passages in the NT. It is found in all four gospels (Matthew 13:14-15, Mark 4:12,
Luke 8:10 and John 12:37-41), and in Acts (28:26-27). I'm struggling with this one - anyone got any insight?
I'm with The Message in expressing Isaiah's astonishment, 'how long is this going to go on for, Lord?'
And God basically says 'until the whole place is ruined and empty':
"until the LORD has sent everyone far away and the land is utterly forsaken"
On first reading it sounds like God's lost his patience! The destruction sounds complete. But on reading it again I thought it was interesting that the destruction promised in the second half of this section is on the land.. the cities are ruined, the fields ravaged, but the people are only sent away. Is God removing them from his judgement in the same way I might say 'get out of my sight' to avoid saying anything much harsher..? (comments from the more experienced / knowledgeable welcome here!)
And at the end of the passage there remains a small grain of hope..
"But as the terebinth and the oak leave stumps when they are cut down, so the holy seed will be the stump in the land."
Like a seed buried in a dead stump, God leaves the possibility of new life. I imagine the seed refers to David's line.. leading to Jesus.
Well, there's a prophecy for you... I'm sure Isaiah didn't realise quite what he was letting himself in for when he volunteered to take the message!
I'd like to think I would make so enthusiastic a response, but on an everyday level I'm not sure I do so too often!
God sends Isaiah to preach to the people.
Harsh words:
"'Be ever hearing, but never understanding; be ever seeing but never perceiving'" (v.9)
Then, as The Message puts it:
"Make these people blockheads,with fingers in their ears and blindfolds on their eyes...So they won't have a clue about what's going on and, yes, so they won't turn around and be made whole." Isaiah 6:9-10
Seems to be saying 'keep them dumb, so they won't turn and be healed'. Interestingly, its one of the most quoted OT passages in the NT. It is found in all four gospels (Matthew 13:14-15, Mark 4:12,
Luke 8:10 and John 12:37-41), and in Acts (28:26-27). I'm struggling with this one - anyone got any insight?
I'm with The Message in expressing Isaiah's astonishment, 'how long is this going to go on for, Lord?'
And God basically says 'until the whole place is ruined and empty':
"until the LORD has sent everyone far away and the land is utterly forsaken"
On first reading it sounds like God's lost his patience! The destruction sounds complete. But on reading it again I thought it was interesting that the destruction promised in the second half of this section is on the land.. the cities are ruined, the fields ravaged, but the people are only sent away. Is God removing them from his judgement in the same way I might say 'get out of my sight' to avoid saying anything much harsher..? (comments from the more experienced / knowledgeable welcome here!)
And at the end of the passage there remains a small grain of hope..
"But as the terebinth and the oak leave stumps when they are cut down, so the holy seed will be the stump in the land."
Like a seed buried in a dead stump, God leaves the possibility of new life. I imagine the seed refers to David's line.. leading to Jesus.
Well, there's a prophecy for you... I'm sure Isaiah didn't realise quite what he was letting himself in for when he volunteered to take the message!
Friday, June 03, 2005
Reading Isaiah 6 - part 1
This is the famous chapter on Isaiah's commission.
Isaiah sees a vision of the Lord on his throne, with seraphs singing:
"Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory." (v.3)
The seraphs are no pretty delicate angels - they have six wings and at the sound of their voices the temple shakes and is filled with smoke. Wow!
Isaiah is struck by a sense of his uncleanless
"Woe to me!" I cried. "I am ruined [or undone] ! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty." (v.5)
Is his emphasis on his lips the knowledge that he cannot join the angels in their praise of the holy God (because he has sinned and is unclean)?
A seraph touches his lips with a live coal from the altar and pronounces him clean:
"See, this has touched your lips; your guilt is taken away and your sin atoned for [purged]." (v.7)
The coal is so hot that even the seraph has to use tongs! But with holy fire from the altar (where the sacrifice is made), Isaiah's sin and guilt is burned away.
Isaiah hears the "voice of the Lord saying, "Whom shall I send? And who will go for us?"
Who is the 'us'? Is it like the royal 'we'? Or is this some reference to the trinity?
And Isaiah, famously, says: "Here am I. Send me!"
No hesitation there...
Isaiah sees a vision of the Lord on his throne, with seraphs singing:
"Holy, holy, holy is the LORD Almighty;
the whole earth is full of his glory." (v.3)
The seraphs are no pretty delicate angels - they have six wings and at the sound of their voices the temple shakes and is filled with smoke. Wow!
Isaiah is struck by a sense of his uncleanless
"Woe to me!" I cried. "I am ruined [or undone] ! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty." (v.5)
Is his emphasis on his lips the knowledge that he cannot join the angels in their praise of the holy God (because he has sinned and is unclean)?
A seraph touches his lips with a live coal from the altar and pronounces him clean:
"See, this has touched your lips; your guilt is taken away and your sin atoned for [purged]." (v.7)
The coal is so hot that even the seraph has to use tongs! But with holy fire from the altar (where the sacrifice is made), Isaiah's sin and guilt is burned away.
Isaiah hears the "voice of the Lord saying, "Whom shall I send? And who will go for us?"
Who is the 'us'? Is it like the royal 'we'? Or is this some reference to the trinity?
And Isaiah, famously, says: "Here am I. Send me!"
No hesitation there...
Thursday, June 02, 2005
Reading Isaiah 5 - part 2
The LORD declares judgement on Israel because of the wicked things they have done.
It's interesting his condemnation at the end of v.12 is:
"..they have no regard for the deeds of the LORD, no respect for the work of his hands", not - as perhaps you might expect - 'you have broken my laws'. He is concerned with their relationship with Him primarily and with things he has made (I would imagine this means other people as well as his creation). He seems to be saying, 'you have forgotten everything I've done for you'.
He declares judgement on the people, telling them they will be humbled,
"But the LORD Almighty will be exalted by his justice, and the holy God will show himself holy by his righteousness."
"Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter."
Is this just a poetic effect? Or is it meant literally as an indication of how messed up the people are? That they can no longer tell the difference? Or that they are determined to disturb the natural order that God has made? Whatever it means, it makes a strange sense to me. The blurring of moral choices is clearly a step on the path to the Dark Side... (c.f. Anakin Skywalker :-)
It is 'woe' to the arrogant, the drunks and the corrupt. In other words, those who put themselves above God, those who care for nothing except their own pleasure, and those who act injustly will all be judged.
"...for they have rejected the law of the LORD Almighty and spurned the word of the Holy One of Israel."
- 'rejected' seems to me a slightly different idea than 'breaking' the law (as you'd expect it to say), but it could just be an expression! Again, it seems to be this idea that it is God himself who is rejected. Or at least that God's law is intimately bound up with his person.
God's judgement was for Israel to lose its special protection and be attacked by the surrounding nations - this prophecy did come true in 722BC when the Assyrians destroyed the northern kingdom and scattered the people.
It's interesting his condemnation at the end of v.12 is:
"..they have no regard for the deeds of the LORD, no respect for the work of his hands", not - as perhaps you might expect - 'you have broken my laws'. He is concerned with their relationship with Him primarily and with things he has made (I would imagine this means other people as well as his creation). He seems to be saying, 'you have forgotten everything I've done for you'.
He declares judgement on the people, telling them they will be humbled,
"But the LORD Almighty will be exalted by his justice, and the holy God will show himself holy by his righteousness."
"Woe to those who call evil good and good evil, who put darkness for light and light for darkness, who put bitter for sweet and sweet for bitter."
Is this just a poetic effect? Or is it meant literally as an indication of how messed up the people are? That they can no longer tell the difference? Or that they are determined to disturb the natural order that God has made? Whatever it means, it makes a strange sense to me. The blurring of moral choices is clearly a step on the path to the Dark Side... (c.f. Anakin Skywalker :-)
It is 'woe' to the arrogant, the drunks and the corrupt. In other words, those who put themselves above God, those who care for nothing except their own pleasure, and those who act injustly will all be judged.
"...for they have rejected the law of the LORD Almighty and spurned the word of the Holy One of Israel."
- 'rejected' seems to me a slightly different idea than 'breaking' the law (as you'd expect it to say), but it could just be an expression! Again, it seems to be this idea that it is God himself who is rejected. Or at least that God's law is intimately bound up with his person.
God's judgement was for Israel to lose its special protection and be attacked by the surrounding nations - this prophecy did come true in 722BC when the Assyrians destroyed the northern kingdom and scattered the people.
Tuesday, May 31, 2005
Reading Isaiah 5 - The Song of the Vineyard
"My loved one had a vineyard on a fertile hillside...cleared it of stones...planted it...built a watchtower...cut out a winepress...Then he looked for a crop of good grapes, but it yielded only bad fruit." (v.1-2)
God's chosen nation was to bear fruit. As Ezekiel points out a vine is good for nothing else!
In Isaiah's song, the vineyard is planted with the choicest vines. Everything is taken care of and made ready in anticipation of a good crop...yet bad fruit are the only result. What went wrong?
As the song asks,
"What more could have been done for my vineyard than I have done for it?" (v.4)
You can sense the owner's sadness and disappointment as he asks "why?" (v.4)
God's intention for Israel was to be a witness to the nations of the world, (Isaiah 43:10) He wanted them to display wisdom and understanding (Deuteronomy 4:6-8 ) yet it was failing dismally in its role. As Isaiah has already mentioned, they have become "a people loaded with guilt, a brood of evildoers" (1:4) and "They are full of superstitions from the East; they practice divination like the Philistines" (2:6) - so much for being a witness!
A vineyard which does not produce good grapes is no good to anyone, so the owner declares his intention to abandon it by breaking down its hedge and wall and leaving it a wasteland (v.6).
In v.7, the last of the song, the owner is revealed as Yahweh and "the men of Judah... the garden of his delight." The fruit he was looking for was justice and righteousness - but he saw only bloodshed and cries of distress (v.7)
Jesus uses a similar picture of vineyard and owner in his parable of the Wicked Tenants (Mark 12:1-9, also in Luke 20 and Matthew 21). In this allegory, the owner sends servants (the prophets) to collect the fruit, but the tenants (Israel's religious leaders?) kill them, until finally he sends his son (Jesus, obviously!). But the tenants also kill the son, (so Jesus again foretells his death). Even the pharisees understand that Jesus is speaking against them, (v.12).
In John, Jesus also reveals the secret to bearing good fruit, referring to himself as the vine, and his Father as the gardener, cutting off every branch that bears no fruit, (John 15:1-8). "This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples." (v.8)
God's chosen nation was to bear fruit. As Ezekiel points out a vine is good for nothing else!
In Isaiah's song, the vineyard is planted with the choicest vines. Everything is taken care of and made ready in anticipation of a good crop...yet bad fruit are the only result. What went wrong?
As the song asks,
"What more could have been done for my vineyard than I have done for it?" (v.4)
You can sense the owner's sadness and disappointment as he asks "why?" (v.4)
God's intention for Israel was to be a witness to the nations of the world, (Isaiah 43:10) He wanted them to display wisdom and understanding (Deuteronomy 4:6-8 ) yet it was failing dismally in its role. As Isaiah has already mentioned, they have become "a people loaded with guilt, a brood of evildoers" (1:4) and "They are full of superstitions from the East; they practice divination like the Philistines" (2:6) - so much for being a witness!
A vineyard which does not produce good grapes is no good to anyone, so the owner declares his intention to abandon it by breaking down its hedge and wall and leaving it a wasteland (v.6).
In v.7, the last of the song, the owner is revealed as Yahweh and "the men of Judah... the garden of his delight." The fruit he was looking for was justice and righteousness - but he saw only bloodshed and cries of distress (v.7)
Jesus uses a similar picture of vineyard and owner in his parable of the Wicked Tenants (Mark 12:1-9, also in Luke 20 and Matthew 21). In this allegory, the owner sends servants (the prophets) to collect the fruit, but the tenants (Israel's religious leaders?) kill them, until finally he sends his son (Jesus, obviously!). But the tenants also kill the son, (so Jesus again foretells his death). Even the pharisees understand that Jesus is speaking against them, (v.12).
In John, Jesus also reveals the secret to bearing good fruit, referring to himself as the vine, and his Father as the gardener, cutting off every branch that bears no fruit, (John 15:1-8). "This is to my Father's glory, that you bear much fruit, showing yourselves to be my disciples." (v.8)
Thursday, May 19, 2005
Reading Isaiah 4 and 5
Chapter 4 continues as Chapter 3 ended, with a warning to the women of Jerusalem.
It then goes on to talk about 'The Branch of the LORD'
"In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel." v.2
The Branch of the LORD must be Jesus. It's a great picture...one picked up by Jesus in John 15:1-8, although in that case he refers to himself as the vine and believers as the fruit.
"No branch can bear fruit by itself; it must remain in the vine." John 15:4
[This is from http://www.enduringword.com/commentaries/2304.htm
This image is repeated in Isaiah 11:1: There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. It is repeated in Jeremiah 23:5: “Behold, the days are coming,” says the Lord, “That I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth.” It is repeated in Jeremiah 33:15: In those days and at that time I will cause to grow up to David a Branch of righteousness; He shall execute judgment and righteousness in the earth. It is repeated in Zechariah 3:8: For behold, I am bringing forth My Servant the branch.]
"...wash away the filth...cleanse the bloodstains from Jerusalem by a spirit of judgement and a spirit of fire." v.4
The NIV gives an alternative to 'spirit' of 'The Spirit' .
And he continues.. (i'm going to quote all of it because it's so beautiful)
"Then the LORD will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be canopy. It will be a shelter and shade from the heat of the day, and a refuge and hiding-place from the storm and rain." v.5-6
It's interesting how the cloud of smoke and the flaming fire are how God manifested himself in leading the Israelites in the desert. Essentially he seems to be saying that God himself will be over the whole assembly. It seems more likely this is the Spirit. Was the cloud and fire in the desert also the Spirit? ..seems to make sense!
http://www.enduringword.com/commentaries/2304.htm explains that it means simply that when 'the Branch of the Lord' reigns God will be manifest as clearly as He was in the desert.
It then goes on to talk about 'The Branch of the LORD'
"In that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel." v.2
The Branch of the LORD must be Jesus. It's a great picture...one picked up by Jesus in John 15:1-8, although in that case he refers to himself as the vine and believers as the fruit.
"No branch can bear fruit by itself; it must remain in the vine." John 15:4
[This is from http://www.enduringword.com/commentaries/2304.htm
This image is repeated in Isaiah 11:1: There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots. It is repeated in Jeremiah 23:5: “Behold, the days are coming,” says the Lord, “That I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth.” It is repeated in Jeremiah 33:15: In those days and at that time I will cause to grow up to David a Branch of righteousness; He shall execute judgment and righteousness in the earth. It is repeated in Zechariah 3:8: For behold, I am bringing forth My Servant the branch.]
"...wash away the filth...cleanse the bloodstains from Jerusalem by a spirit of judgement and a spirit of fire." v.4
The NIV gives an alternative to 'spirit' of 'The Spirit' .
And he continues.. (i'm going to quote all of it because it's so beautiful)
"Then the LORD will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be canopy. It will be a shelter and shade from the heat of the day, and a refuge and hiding-place from the storm and rain." v.5-6
It's interesting how the cloud of smoke and the flaming fire are how God manifested himself in leading the Israelites in the desert. Essentially he seems to be saying that God himself will be over the whole assembly. It seems more likely this is the Spirit. Was the cloud and fire in the desert also the Spirit? ..seems to make sense!
http://www.enduringword.com/commentaries/2304.htm explains that it means simply that when 'the Branch of the Lord' reigns God will be manifest as clearly as He was in the desert.
Tuesday, May 17, 2005
Reading Isaiah 3
Chapter 2 ended with the warning:
"Stop trusting in man,
who has put a breath in his nostrils. [refers to man's mortality]
Of what account is he?" v.22
Chapter 3 begins with a prediction of Jerusalem besieged and her leaders destroyed.
"Jerusalem staggers,
Judah is falling;
their words and deeds are against the LORD,
defying his glorious presence.
...Woe to them!
They have brought disaster upon themselves." v.8-9
It describes a time when God will judge his people for their wrongdoing - in particular, the leaders:
"The LORD takes his place in court;
he rises to judge the people.
The LORD enteres into judgement
against the elders and leaders of his people:
'It is you who have ruined my vineyard;
the plunder from the poor is in your houses.
What do you mean by crushing my people
and grinding the faces of the poor?'
declares the Lord, the LORD Almighty." v. 13-15
=The LORD is concerned with JUSTICE=
The second part of the chapter deals with the women of Judah, who have concerned themselves with clothing and jewellery rather than God.
"In that day the Lord will snatch away their finery:" v. 18
"Stop trusting in man,
who has put a breath in his nostrils. [refers to man's mortality]
Of what account is he?" v.22
Chapter 3 begins with a prediction of Jerusalem besieged and her leaders destroyed.
"Jerusalem staggers,
Judah is falling;
their words and deeds are against the LORD,
defying his glorious presence.
...Woe to them!
They have brought disaster upon themselves." v.8-9
It describes a time when God will judge his people for their wrongdoing - in particular, the leaders:
"The LORD takes his place in court;
he rises to judge the people.
The LORD enteres into judgement
against the elders and leaders of his people:
'It is you who have ruined my vineyard;
the plunder from the poor is in your houses.
What do you mean by crushing my people
and grinding the faces of the poor?'
declares the Lord, the LORD Almighty." v. 13-15
=The LORD is concerned with JUSTICE=
The second part of the chapter deals with the women of Judah, who have concerned themselves with clothing and jewellery rather than God.
"In that day the Lord will snatch away their finery:" v. 18
Friday, May 13, 2005
Holy Spirit in NT
Was listening to Debbie Forster again in the car today.
She was comparing the experience of the Holy Spirit in the Old Testament with that in the New. She described the work of the HS in the OT as being 'sporadic' - he comes upon people here and there and it's mostly temporary and for a particular purpose. He comes upon 'special' people as well - prophets and such. It's an outward 'resting upon' idea as well.
But the NT experience is an inward - and continuing - filling of the Spirit. We are living in the fulfillment of the prophecy in Joel:
"I will pour out my Spirit on all people...
Even on my servants, both men and women,
I will pour out my Spirit in those days." Joel 2:28-29
(emphasis mine!)
It's no longer a trickle.. now the Spirit is poured out on all people!
And he is no longer just resting on us for a short while... now he is with us forever, working inside us!
She was comparing the experience of the Holy Spirit in the Old Testament with that in the New. She described the work of the HS in the OT as being 'sporadic' - he comes upon people here and there and it's mostly temporary and for a particular purpose. He comes upon 'special' people as well - prophets and such. It's an outward 'resting upon' idea as well.
But the NT experience is an inward - and continuing - filling of the Spirit. We are living in the fulfillment of the prophecy in Joel:
"I will pour out my Spirit on all people...
Even on my servants, both men and women,
I will pour out my Spirit in those days." Joel 2:28-29
(emphasis mine!)
It's no longer a trickle.. now the Spirit is poured out on all people!
And he is no longer just resting on us for a short while... now he is with us forever, working inside us!
Monday, May 09, 2005
Reading Isaiah 2
Chapter 2
In the last days..
all nations will come to God's temple
"He will teach us his ways, so that we may walk in his paths."
"They will beat their swords into ploughshares and their spears into pruning hooks." v.2
The Day of the LORD
The people are worshipping idols and storing up treasure...
"Their land is full of idols; they bow down to the work of their hands, to what their fingers have made." v.8
"So man will be brought low and makind humbled - do not forgive them."
(who's talking here?)
fear the LORD!
"...and the splendour of his majesty!"
he has "a day in store for all the proud and lofty"
for all the tall things! (mountains, towers, trees, ships)
"...the LORD alone will be exalted in that day."
In the last days..
all nations will come to God's temple
"He will teach us his ways, so that we may walk in his paths."
"They will beat their swords into ploughshares and their spears into pruning hooks." v.2
The Day of the LORD
The people are worshipping idols and storing up treasure...
"Their land is full of idols; they bow down to the work of their hands, to what their fingers have made." v.8
"So man will be brought low and makind humbled - do not forgive them."
(who's talking here?)
fear the LORD!
"...and the splendour of his majesty!"
he has "a day in store for all the proud and lofty"
for all the tall things! (mountains, towers, trees, ships)
"...the LORD alone will be exalted in that day."
Sunday, May 08, 2005
Reading Isaiah
Isaiah - chapter 1
God's people have rebelled against Him.
"They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him." v.4
The country was suffering and hurting and yet they had cut themselves off from God's help.
"...there is no soundness - only wounds and bruises and open sores, not cleansed or bandaged or soothed with oil."
God speaks with despair of their meaningless offerings. He takes no pleasure when religious ritual is carried out without a simultaneous sacrifice of the heart.
"Stop bringing meaningless offerings! Your incense is detestable to me."
Our sins block our relationship with God:
"When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayer, I will not listen. Your hands are full of blood; wash and make yourselves clean."
He urges them to stop doing wrong and start doing right. "Seek justice"
However, there is forgiveness:
"Though your sins are like scarlet, they shall be as white as snow;" v 18
"If you are willing and obedient, you will eat the best from the land; but if you resist and rebel, you will be devoured by the sword."
[Is this a general principle?]
God grieves over Jerusalem "become a harlot" - he cannot stand by..
"I will turn my hand against you; I will thoroughly purge away your dross and remove all your impurities... Afterwards you will be called the City of Righteousness, the Faithful City."
(brings to mind CS Lewis' quote about the living house - see the previous post!)
God will judge wickedness and bring down the mighty.
God's people have rebelled against Him.
"They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him." v.4
The country was suffering and hurting and yet they had cut themselves off from God's help.
"...there is no soundness - only wounds and bruises and open sores, not cleansed or bandaged or soothed with oil."
God speaks with despair of their meaningless offerings. He takes no pleasure when religious ritual is carried out without a simultaneous sacrifice of the heart.
"Stop bringing meaningless offerings! Your incense is detestable to me."
Our sins block our relationship with God:
"When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayer, I will not listen. Your hands are full of blood; wash and make yourselves clean."
He urges them to stop doing wrong and start doing right. "Seek justice"
However, there is forgiveness:
"Though your sins are like scarlet, they shall be as white as snow;" v 18
"If you are willing and obedient, you will eat the best from the land; but if you resist and rebel, you will be devoured by the sword."
[Is this a general principle?]
God grieves over Jerusalem "become a harlot" - he cannot stand by..
"I will turn my hand against you; I will thoroughly purge away your dross and remove all your impurities... Afterwards you will be called the City of Righteousness, the Faithful City."
(brings to mind CS Lewis' quote about the living house - see the previous post!)
God will judge wickedness and bring down the mighty.
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