Memorizing Psalms

With the closing of 2011 I am personally ending my year long focus on Psalm 26. Though I need to develop a lesson from my considerations I am looking forward to the next psalm I will ponder; psalm 19. The contrast between these two psalms is interesting. Psalm 26 is a call to God for his deliverance from oppression and false accusation. I imagine David penned the poem after hearing reports of king Saul's tirades against his character. We know that David was vindicated but it took a great deal of faith for him to allow God to work. Psalm 19 is a song of worship. No requests are offered until the end of the psalm. Then they are requests for purity and grace. Which are prayers God is always seeking to answer.
Stuart

Revelation 21-22

I read these final two chapters of John's Revelation on Christmas day. There is something natural to reading about the vision of the coming kingdom on the day we celebrate the king's birth. Though I may not understand everything that God was seeking to communicate through that vision it seems fitting that there is a natural connection between Jesus' birth and the full revelation of the end results of Jesus' work. The picture of kingdom come, as displayed in John's vision, is the temporal end of Jesus' sacrifice. But thankfully it is not the end of eternity. Which is where our hope finds purpose.
Stuart

Revelation 19-20

There is a shout from the redeemed repeated four times in chapter 19. The call of Hallelujah! (vv 1, 3, 4, 6) With each shout the believers proclaim another aspect of God's nature that is praiseworthy. What a demonstration of faith. In the midst of turmoil and oppression the people of God continue to offer their worship to God. It is another example to we modern believers. God will provide.
Stuart

Isaiah 61

We know that Jesus proclaimed his mission in his home synagogue by reading Isaiah 61:1-2a (Luke 4:18-19). I wonder if that was all of the passage that he read? I wonder if he didn't keep reading at least through verse 6. Or was the passage so well known that once he had read the introduction the entire audience knew the verses that followed. Did he limit his focus, and the fulfillment of God's plan to the liberation? What was Jesus hoping to inspire with hIs message.
Stuart

Revelation 17-18

In Revelation 18:18 there is a familiar chant lift up by the people of the earth; “Who is like the great city?” A question that speaks of the wealth and influence of the city of Babylon. Interestingly it is the same proclamation question that was made in Revelation 13:4 about the beast. Yet we need to consider the words of the people that follow the question. In chapter 13 the question was followed by a supporting question of the beast’s invincibility. In chapter 18 the question is followed by the anguished cries of grief. The city has been conquered. Her destruction was swift and completed. The rest of chapter 18 speaks of the emptiness of Babylon; a terrible contrast to the luxury that had populated her before. My question is this; does the challenging question “Who is like . . .” tie the two different characters into the same story? Does the description of the destruction of the city anticipate the same consequences for the beast? The hope of the world is not found in anything that this world promises, portrays, or has delivered in the past. The only hope for the world isn’t even mentioned in this passage. But his name is written all over the letter from John to the churches.

 

Stuart

 

Jeremiah 13-15

In Jeremiah 15:15-18 the prophet lodged a pretty serious complaint with God. He doesn’t mind God’s patience toward those who are oppressing him. But Jeremiah makes it clear that he’d rather that God kill them then allow them to take his life. In verse 18 he asks 3 very pointed questions; “Why much I suffer such painful anguish? Why must I endure the sting of their insults? Will you let me down when I need you?” God’s reply in verses 19-23 can be read with a number of different tones. God could have rebuked Jeremiah sharply. I find that unlikely since God always seeks to build up and encourage those who remain faithful in their struggles. I think it is more likely that God would have been firm and loving in his words. He was  seeking to bring Jeremiah back in line with the right path but his desire was to restore the relationship. The last instruction in verse 19 is very telling, “They must become as you have been. You must not become like them.” Sounds very familiar to later message to Christians to be in the world but not of the world.

 

Stuart

 

Isaiah 59

Sometimes it seems like God is not listening to us. Or maybe that he is unable to defeat that which has come against us. In Isaiah 59 the prophet's words challenge us to investigate our faithfulness before we challenge God's fidelity. In the case of his audience the problem was their lives and culture, not God. Verses 2 through 8 of the chapter details the rebellion of the ancient kingdom of Judah. What should disturb us the most in that description is our familiarity with all of the same failures. Believers in the 21st century since Christ live with the same weaknesses as those believers in the 7th century before Jesus.
Stuart

Revelation 13-14

I continue to look for commands that Jesus gave the church in the book of Revelation. Both 13:10 and 14:12 extend the call to the saints to endure and hold on to their faith.
Surrounding each call for faithfulness is a picture. The picture in chapter 13 centers on the beast from the sea. The picture in 14 centers on the lamb standing on Mt. Zion. Among all of the imagery of these two chapters is a profound contrast between the "kingdom" of the beast and the Kingdom of the lamb. While those of the world (remember John is writing this) follow the beast and receive his mark, those redeemed from the world follow the lamb and receive a mark as well. But the mark of the redeemed is the name of their Lord. Their worldly counterparts bear an obscure mark with no obvious meaning. It is the mark of captivity threatening punishment and death. The mark on the saints is a reminder that death has no victory in their lives. The "kingdom" of the beast is oppression and darkness. It is punctuated by boastful claims and promises of victory. The "kingdom" of the beast is filled with displays of authority and power which are substantiated by arrogant claims of superiority over God. The lamb offers his followers a song. From the vantage point of the choir the faithful witness the harvest of the wicked and crush of God's punishing wrath. The pictures offer a contrast in lords as well as eternal outcomes.
Stuart

Isaiah 58

The practice of fasting among believers is not something pronounced in the Christian circles I know. I have been observing a 3 meal fast on a regular basis for quite some time. So as I was reading Isaiah 58 the prophet's message about their fasting practice caught my attention. It is really an answer to my prayer during my last fast; is there some other component that I should add to my fasting practice? Isaiah offers a number of ideas. At the end of verse 5 I think that God is driving home the point that the fast should not be a one day demonstration of our devotion to God. It should be an instrument for God to introduce the changes he desires in our lives. We should be interceeding and fighting for the spiritual lives of others according to verse 6. Verse 7 lays out the command for social justice. Not because of civic duty, but motivated by God's love.
Stuart

Isaiah 57

In Isaiah 58:10 God is speaking about the good he has planned for his people. To describe how many he will bless he doesn't use a number but rather a description of their physical proximity to him. He mentions those "far away and those nearby." This is nearly identical to the phrasing Paul using in Ephesians 2:17 to proclaim the Jesus' peace is available to those far away and those nearby.
Stuart

Revelation 1-3

In the prologue of his written revelation John proclaims a blessing on the believers who respond to the words of the book. In 1:3 John states two actions that inherit the blessings. The first is to those who read the book. The implication may be to read it to others. There are many who have shied away from the reading of these words. We need this reminder that to do so is to close ourselves to God's blessing. The second expected response is that of obedience to the commands recorded in the revelation. Just what are those commands? As I read through the letter I hope to identify those commands.
The first is from the letter to the Ephesian believers. In 2:5 Jesus instructs those wandering believers to remember and repent. To the believers in Smyrna Jesus commanded them to be fearless and faithful in the face of suffering (2:10). For the church in Pergamum comes the call to change their minds regarding the heretical believers in their body (2:14-16). For the Christians in Thyatira John gave them the instruction to "hold on" (2:25). For the church in Sardas is the command to wake up and rebuild the weak parts (3:2). Then return to the Gospel message and heed it (3:3). The Philadelphian believers are presented an open door (3:8) but no specific command. The Laodicean believers are given advice from the Lord (3:18). The figurative words are a call to repent; a point Jesus makes in 3:19.
Stuart

Malachi 3-4

As God speaks through his prophet Malachi he shares with those who have returned from exiles the ways in which they are rejecting his rule. Most of the people did not experience firsthand the worship in Solomon’s temple. If they did their memories were corrupted by the perverse practice of the priest at the end of the first temple period, by the incomplete memories of their youth, or by the errors in the stories that had been passed down to them. Maybe they were like many Christians today. They were back in God’s inheritance and now that they had done “their part” where were the bounties God had promised? The questions in the believers’ hearts seemed to be; What about me? When do I get to be happy? (Malachi 3:14) Those are the same questions many modern American believers are tempted to ask. So Malachi’s words to those settling exiles also speak directly to us; offering us words that Jesus would later rephrase from the sermon on the mount. “Seek first the Kingdom of God and his righteousness and all of these things will be given to you.” (Matt 6:33) If the questions that believers ask today are the same that were asked in Malachi why would we expect the answers to be any different?

 

Stuart

 

Isaiah 50

There can be little doubt that the attacks Isaiah endured, as described in 50:6-7, were to be repeated in the passion of the Christ. And just as Isaiah noted his confidence in God redemptive strength, the end of 7 and beginning of 8, so we know that Jesus was not "put to shame." Rome tried to shame Jesus, but God honored him. The Jewish leaders sought to erase his name but one of the council members buried him like royalty. In the same way the humiliating accusation will become stepping stones to honor God in his due time.
Stuart

Zechariah 7-9

The words of Zechariah 9:9 have been etched on my mind every Palm Sunday of my life. The writers of the gospels ensured that I caught the reality that Jesus was the fulfillment of those words to the exiles. But too often we quit reading Zechariah's sermon at the same spot that the New Testament biographers chose to end their quotes. Yet verse 10 is equally focused on Messiah's ministries. "Then he will announce peace to the nations." Jesus did this throughout his earthly ministry. But the peace he brought is so different from the world's definition. The world desire lack of conflict as a purpose. But such a goal is as empty as it is unrealistic. Because of sin there will always be conflict. So what is the peace that Jesus provides? I think Paul explained in best in 1 Timothy 6:6:"Godliness with contentment bring great profit." Messiah Jesus brought us peace know through his contentment; regardless of our circumstances.
Stuart

Isaiah 48

Chapter 48 of Isaiah's book sounds like a broken record. It is the same basic message rearranged. Am I also that dense? Am I that slow to understand and repent. Am I placed in the furnace of misery (48:10) so that my faith will be purified? Then the chapter ends with a statement that, even though it is true, seems out of place. "There will be no prosperity for the wicked." When I consider the words that opened the chapter I see a pattern of teaching. Rebellion against God in the hope of prosperity. It was the temptation that led Adam and Eve in rebellion. So it shouldn't surprise me that I will face the same struggle.
Stuart

Zechariah 1-3

To those Jews returning from 70 years of exile there had to be lingering questions; what will it take to forgive the sins of our fathers? How many sacrifices will be required? Yet such thinking does not originate in the mind of God. Even before the walls of Jerusalem fell God had a plan for their redemption. The God's actions envisioned on Joshua gave Zechariah the clear message. Just as God has reclothed Joshua in a moment, so shall all of God's people be redressed in God's purity in a single day (3:9). I think that may also be an example to us of the change Paul describes in 1 Cor 15:51-53.
Stuart

Jude

After all of his warnings regarding the attacks upon the faith Jude share some instruction on how the faithful should live. They are in contrast to the three traits of those who are rebelling against God; divisive, worldly, devoid of the Spirit (v 19). In verses 20 through 23 Jude spells them out. Praying in the Holy Spirit to build up the body. Loving like God does to maintain the fellowship (repair relationships?) that the Gospel has established. Live in anticipation of the mercy that Jesus' return will make real. The blessing being delivered in this Trinitarian proclamation are followed with calls for the display of mercy toward those who are unsure or struggling in their faith. That can be difficult during times of oppression. I'm not sure how the call to save and display mercy in verse 23 differs from the previous challenge.
Stuart

Zephaniah

I wonder how long Josiah had reigned before he heard Zephaniah's words? From the description of the people's character this message came before the young kings reforms. The teenage ruler was surely caught up in the culture that his selfish father and grandfather had created. If I were writing a play or a novel Zephaniah's message would have echoed through the streets of Jerusalem before Josiah sought the LORD. It would have been these words that stirred the heart of Josiah to repair the temple (2 Kings 22). It was the words of warning that revived at least one man's heart. Zephaniah was most likely from the royal line and could well have been Josiah's schoolmate and advisor. Even though the prophet lacked the authority to lead God's people his access to Josiah provided the inroad that God desired. Like John the Baptist the message God gave him to deliver was more important than his own desires. I need the same conviction.
Stuart

Isaiah 44

In light of Isa 44:5 I find it interesting to note that the most popular baby boy's name in the US is Jacob. In verse 21 of this same chapter God calls out to Jacob; remember the worthlessness of making your servant the one who you worship. The example he uses is that of wood. Which God provided humanity to warm themselves and cook their food. But sinful mankind took his servant and shaped it into an object of worship. Don't we do the same things today? Those things which are intended to strengthen us in our service to God become the sources of our value. We depend upon the things of creation to define our worth rather than our creator.
Stuart