Monday, February 19, 2018

Grace over justice

The phenomenon of “holy mutability” is often found in the context of a prophetic intercessory prayer that seeks the reversal of God’s will to punish. In other words, the concept of נחם [nḥm] does not connote unreliability but communicates Yhwh’s willingness to show grace over justice. God allows Himself at times to be persuaded to show clemency, defer punishment, or renew the covenant relationship. Miller observes that the will of God “is always open to a transcending appeal to the divine will to mercy and compassion.” [fn. Patrick D. Miller, “Prayer and Divine Action,” in God in the Fray: A Tribute to Walter Brueggemann, ed. T. Linafelt and T. K. Beal (Minneapolis: Fortress, 1998), 221].—Standing in the Breach, page 514

Friday, February 16, 2018

The hidden life of a prophet

The main responsibility of the prophets is commonly understood to be that of proclaiming the word of God (cf. Deut 5:23–27, 18:15–18). Acting as Yhwh’s mouthpiece, however, is only one side of the prophet’s role. The prophetic ministry is by its very nature twofold. It includes making known God’s will to the people as well as advocating for the guilty party before the divine judge.—Standing in the Breach, page 512

Thursday, February 15, 2018

Don't stop!

When is it permissible to disobey and “faithfully oppose” Yhwh’s command to refrain from prayer and to persist in knocking on heaven’s door, and when does the prophet need to desist from prayer? The issue of discernment in intercessory prayers for divine forgiveness is complex and deserves further investigation, but here what I like to highlight is that understanding and participating in God’s judgment is a process that evolves in persistent engagement with the mercy and holiness of God on the one hand and the prophet’s observation of the sinful people’s responsiveness to the situation on the other (cf. Amos 7:1–9).

Indeed, intrinsically connected to revealing the divine will is the two-fold prophetic role of being the mouth of God to the people and an advocate of the sinful party before God (cf. Ezek 13:5–7, Amos 3:7).—Standing in the Breach, page 511

Saturday, February 10, 2018

Yes! We need the hymns

There's an interview with Fleming Rutledge over at Jesus Creed that is worth reading, if only for this paragraph:
I believe that the church is worthy of the best hymn texts and the best hymn tunes, and if we don’t treasure them, we become impoverished. I have attended a great many churches over forty years that feature praise bands and praise music, and I have reluctantly come to the conclusion that we are robbing the next generations of the deep memory of texts that are not only doctrinally and biblically rich, but also emotionally stirring and communally enriching. My observation is that—generally speaking—praise music trades on repetition, individualism, and theatrical emoting by solo singers. I don’t mean to sound overly critical, but I don’t think there is anything quite like the voices of choir and congregation joined together in the words of a hymn with a text that has a plot—praise and proclamation followed by destabilization and then a powerful, upbuilding resolution with a sense of struggle overcome in the triumph of God—all of it rich in biblical imagery.
<idle musing>
Amen and amen! Don't get me wrong, I like the choruses and sing along with them, but we need to keep the hymns of the church alive; they contain the real core of Christianity. We should supplement them with the choruses, not vice versa. Or, as happens far too often, substitute the choruses for the hymns.
</idle musing>

Friday, February 09, 2018

In the divine council

Though divine grace and patience are immense and will eventually overrule God’s wrath, the revelation of the divine name makes it clear that God’s nature cannot simply be summarized as gracious and loving. God is also just and holy. If necessary, God will visit His people and the nations in judgment. It is a judgment though that flows from love. This is not least evident in the fact that God in His wrath looks for intercessors to stand in the breach “and build a protective wall” around sinful Israel (cf. Ezek 22:30). Interceding for mercy is in effect engaging in a dialogue within God. It is like being invited to the divine council in order to present one’s case and to listen to the viewpoint of the heavenly judge.— ;Standing in the Breach, pages 510–11

<idle musing> I just read a book review of “Thus Speaks Ishtar of Arbela” yesterday in Svensk Exegetisk Årsbok. One of the points made is that the Neo-Assyrian and Mari prophets don't have the same access to the divine council that the Old Testament prophets do. A fascinating observation and a rare privilege that intercessors are given. This idea is developed further in the New Testament. . .
</idle musing>

Tuesday, February 06, 2018

Not despite, but because of!

Yhwh reveals Himself as a God of grace and mercy who is firmly committed to His covenant relationship with Israel. This understanding reaches a further climax in Moses’ final petition for the pardon of Israel’s sin (Exod 34:9); it is climactic because Moses makes Israel’s sinfulness the basis for his plea for divine forgiveness (“Forgive their iniquity because it is a stiffnecked people”). In other words, Moses, in an audacious yet profound way, makes Israel’s hopeless state the principal reason for his appeal to divine grace and forgiveness.—Standing in the Breach, page 510 (emphasis original)

<idle musing>
Wow! Did you catch that? Because of their stiffnecks, not despite their stiffnecks! That is ḥesed at its finest! Prevenient grace, the grace that goes before and awakens the sinner.
</idle musing>

Monday, February 05, 2018

With groanings too deep for words

Lohfink probes some of the theological implications of God teaching Moses, and through Moses every believer in the Mosaic tradition, how to pray in providing the divine name as a prayer foundation. It means, Lohfink suggests, that we cannot truly pray ourselves. What is more, we do not know what to pray for, if our prayer is to be a true prayer. God Himself must teach us about prayer and more so, the Lord Himself must pray in us (God Himself provides the words for prayer; cf. Exod 34:5–7; Joel 2:17). In this way we are allowed to tune into His praying in a manner that is worthy of Himself.[fn. Gerhard Lohfink, Beten schenkt Heimat (Freiburg: Herder, 2010), 25] A prayer that is in essence a reflection of God’s will in a human soul, Paul ascribes to the work of the Holy Spirit.— ;Standing in the Breach, page 509