Father, in Whom We Live

465 Father, in Whom We Live

1 Father in whom we live,
   in whom we are and move,
   the glory, power, and praise receive
   of thy creating love.
   Let all the angel throng
   give thanks to God on high,
   while earth repeats the joyful song,
   and echoes to the sky.

2 Incarnate Deity,
   let all the ransomed race
   render in thanks their lives to thee
   for thy redeeming grace.
   The grace to sinners showed
   ye heavenly choirs proclaim,
   and cry: 'Salvation to our God,
   salvation to the Lamb!

3 Spirit of holiness,
   let all thy saints adore
   thy sacred energy, and bless
   thine heart-renewing power.
   Not angel tongues can tell
   thy love's ecstatic height,
   the glorious joy unspeakable,
   the beatific sight.

4 Eternal triune Lord!
   Let all the hosts above,
   let all the sons of men, record
   and dwell upon thy love.
   When heaven and earth are fled
   before thy glorious face,
   sing all the saints thy love hath made
   thine everlasting praise.
                         Charles Wesley
                         The Methodist Hymnal, 1964 edition

<idle musing>
A good trinitarian hymn. Would that it were more common; heaven knows we need better theology in our songs today. But this one only occurs in about 100 hymnals. Mores the pity.
</idle musing>

It's the community!

Torah provided the means for them to be in relationship with Yahweh through the covenant; it did not reconcile them to God by permanently obliterating their sin. (Reconciliation to God is another concept that is absent from Old Testament theology, except in regard to restoration of favor following covenant infidelity.) Individuals could be faithful to the covenant, and that put them in good standing in the covenant community, a community that continued to exist in covenant relationship with Yahweh generation to generation, though individuals would come and go. Individuals who failed to observe the Torah could be cut off from the community so that they would not negatively affect the good standing of the community as God’s people. If the community as a whole failed to keep the covenant, the covenant curses would come upon them and they could lose the covenant benefits (land and the privilege of Yahweh dwelling among them) and instead suffer exile.—Walton and Walton, The Lost World of the Torah, 159

We Believe in One True God

463 We Believe in One True God

1 We all believe in one true God,
   Father, Son, and Holy Ghost,
   Ever-present help in need,
   Praised by all the heav'nly host,
   By whose mighty power alone
   All is made and wrought and done.

2 We all believe in Jesus Christ,
   Son of God and Mary's Son,
   Who descended from his throne
   And for us salvation won,
   By whose cross and death are we
   Rescued from all misery.

3 We confess the Holy Ghost,
   Who from both fore'er proceeds,
   Who upholds and comforts us
   In all trials, fears, and needs.
   Blest and holy Trinity,
   Praise forever be to thee!
                         Tobias Clausnitzer
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

<idle musing>
Wow. For a hymn that only occurs in 50-odd hymnals, this one sure shows a lot of variation. The basic theme stays the same, but the words are all over. I couldn't find one that aligned fully with the Methodist hymnal I'm going through.

You can definitely tell that the hymnwriter is a Western Christian and not Eastern Orthodox: "Who from both fore'er proceeds" is something only a Western Christian would say. The filioque clause is still a hotly debated issue between East and West. </idle musing>

Is there continuity?

Salvation from sins is not something that was expected in the Old Testament and is therefore not even a major theme of the Old Testament, let alone its defining and central subject. If one were to try to draw connections between salvation from sins in the New Testament and deliverance from slavery or exile in the Old Testament, again difficult obstacles would have to be overcome since these crises are very different from the problem of sin.—Walton and Walton, The Lost World of the Torah, 157

The Head That Once Was Crowned

458 The Head That Once Was Crowned

1 The head that once was crowned with thorns
   Is crowned with glory now;
   A royal diadem adorns
   The mighty Victor's brow.

2 The highest place that heaven affords
   Is His, is His by right,
   The King of kings and Lord of lords,
   And heaven's eternal light,

3 The joy of all who dwell above,
   The joy of all below
   To whom He manifests His love,
   And grants His name to know.

4 To them the cross, with all its shame,
   With all its grace; is given,
   Their name an everlasting name,
   Their joy the joy of heaven.

5 They suffer with their Lord below,
   They reign with Him above,
   Their profit and their joy to know
   The mystery of His love.

6 The cross to them is life and health,
   Though shame and death to Him;
   His people's hope, His people's wealth,
   Their everlasting theme.
                         Thomas Kelley
                         The Methodist Hymnal, 1964 edition

Theodoret of Cyprus on the incarnation

But Apollinaris, who values drivel more than truth, and who sets his homely prattle before the pious dogmas, says God the Word put on flesh and used it rather like a veil; and that, having no need of a soul, He takes the place of a soul in the body. But, my dear, someone may say to Apollinaris that God the Word had no need of a body either, for He had no lack at all. He was able even to carry out our salvation by a simple command; but He wanted also to have some properly arranged communion with us. To that end He assumed sinful nature and justified that nature by His own deeds. He set it free from the bitter tyrants, Sin and Devil and Death, and deemed it worthy of heavenly thrones, and through that which He assumed He gave to all the race a share in liberty.—Theodoret of Cyprus in William A. Jurgens, Faith of the Early Fathers, 3:242

It was never intended that way…

What is important for our study is that we understand that Torah, in the context of the Old Testament, was never intended to provide a way to heaven or a way to pay the penalty for sin fully and finally. It was never intended to do what Jesus accomplished through his death and resurrection. It is therefore not a failed approach; it did precisely what Yahweh intended for it to do. When we talk about Christians not being under law, but under grace, it is a reflection on what Christ has done for us, not a biblical rejection of the Torah as a means of salvation (which it never was intended to be). Non-Jews can neither accept nor reject the Torah because it was never offered to them.—Walton and Walton, The Lost World of the Torah, 155

Come, Let Us Rise with Christ

457 Come, Let Us Rise with Christ

1. Come, let us rise with Christ our head
   And seek the things above,
   By the almighty Spirit led
   And filled with faith and love;
   Our hearts detached from all below
   Should after Him ascend,
   And only wish the joy to know
   Of our triumphant Friend.

2. Enthroned at God’s right hand He sits,
   Maintainer of our cause,
   Till every vanquished foe submits
   To His victorious cross;
   Worthy to be exalted thus,
   The Lamb for sinners slain,
   The Lord our King, who reigns for us,
   And shall forever reign.

3. To Him our willing hearts we give
   Who gives us power and peace,
   And dead to sin, His members live
   The life of righteousness;
   The hidden life of Christ is ours
   With Christ concealed above,
   And tasting the celestial powers,
   We banquet on His love.
                         Charles Wesley
                         The Methodist Hymnal, 1964 edition

<idle musing>
I can't believe the stats on this one: A Wesley hymn that only occurs in four hymnals! I've never seen that before. And it's not like the hymn is bad; the theology is good. Wonder why it isn't more popular...
</idle musing>

Cyril of Alexandria on the incarnation

They are utterly stupid who represent, I know not how, that Christ was able to err, because of His having been made incarnationally into a form like us. . . . And if he wore the nature of man for this very reason, that just as that nature in Adam was weakened, in Himself it might prove most powerful and superior to sin, why do they waste their time vainly seeking what they cannot possibly find? . . . Just as in Adam we were condemned because of his disobedience and his transgression of the command, so too in Christ we have been justified because of His utter sinlessness and His perfect obedience and blamelessness; and it is in Him that human nature has its boast.—Cyril of Alexandria in William A. Jurgens, Faith of the Early Fathers, 3:236

Economics

There is no ideal economic system because people will always find a way to corrupt any system and abuse others through it. Any system can be operated with integrity or alternatively be used repressively or oppressively. The Torah insisted that God’s people should not abuse people through the system that was in place in their world. The Bible does not call on us to return to an agropastoral economy, and it did not call on them to abolish debt-slavery.—Walton and Walton, The Lost World of the Torah, 141

<idle musing>
Ain't that the truth! I have never understood how people could say that God's endorsed form of economics is capitalism. Yet I have run into it time and time again over the years. I would go a step further than the Waltons do, though, and say that captitalism especially is prone to abuse—especially in our society that has thrown off so many moral restraints against greed and abuse of power.
</idle musing>

Tozer for Tuesday

Any doctrine that makes the world your friend is not your friend. And any doctrine that makes it easy for you to hobnob with the world and the world’s ways and accept the world’s values, and do the way the world does, is not of God.—A.W. Tozer, Reclaiming Christianity, 216–17

Ambrose on the incarnation

Letter of Ambrose to Sabinus, a Bishop. ca. AD 390

Just as in the form of God, He lacked nothing of the divine nature and its fullness, so too in the form of man there was nothing lacking in Him, by the absence of which He might have been judged an imperfect man; for He came to save the whole man. It would not have been fitting for One who accomplished a perfect work in others to allow anything imperfect in Himself. If something was lacking in His humanity, He did not redeem the whole man; and if He did not redeem the whole man, He was a deceiver when He declared that He had come to save the whole man. But He did not deceive, because “It is not possible for God to lie. ” Because He came, therefore, to save and redeem the whole man, it follows that He took upon Himself the whole man, and that His humanity was perfect.—Ambrose in William A. Jurgens, Faith of the Early Fathers, 2:148

Is it really all or nothing?

Since the Torah cannot be divided into categories of ritual, moral, and social, if we read any of it as divine legislation, we must read all of it as divine legislation, with social ideals standing equally beside moral ideals. Some interpreters, of course, are inclined to read the social stipulations of the Torah as divine ideals anyway.—Walton and Walton, The Lost World of the Torah, 136

<idle musing>
Not sure I buy that. I read a review of one of John's books a while ago where the reviewer basically said that John needed a better theological foundation from which to read. I believe this is one of those places... Not that I think that he's wrong about torah not being laws; I just think nuance would be a bit better. YMMV, of course.
</idle musing>

Look, Ye Saint! The Sight Is Glorious

453 Look, Ye Saint! The Sight Is Glorious

1 Look, ye saints! the sight is glorious;
   See the Man of Sorrows now;
   From the fight returned victorious,
   Every knee to Him shall bow:
   Crown Him, Crown Him, Crown Him, Crown Him,
   Crowns become the victor's brow,
   Crowns become the victor's brow.

2 Crown the Savior, angels, crown Him;
   Rich the trophies Jesus brings;
   In the seat of power enthrone Him,
   While the vault of heaven rings:
   Crown Him, Crown Him, Crown Him, Crown Him,
   Crown the Savior King of kings,
   Crown the Savior King of kings.

3 Sinners in derision crowned Him,
   Mocking thus the Savior's claim;
   Saints and angels crowd around Him,
   Own His title, praise His name:
   Crown Him, Crown Him, Crown Him, Crown Him,
   Spread abroad the Victor's fame,
   Spread abroad the Victor's fame.

4 Hark, those bursts of acclamation!
   Hark, those loud triumphant chords!
   Jesus takes the highest station:
   O what joy the sight affords!
   Crown Him, Crown Him, Crown Him, Crown Him,
   King of kings, and Lord of lords,
   King of kings, and Lord of lords.
                         Thomas Kelly
                         The Methodist Hymnal, 1964 edition

O Sons and Daughters, Let Us Sing

451 O Sons and Daughters, Let Us Sing

1 O sons and daughters of the King,
   whom heavenly hosts in glory sing,
   today the grave has lost its sting.
   Alleluia! Alleluia!

2 That Easter morn at break of day,
   the faithful women went their way
   to seek the tomb where Jesus lay.
   Alleluia! Alleluia!

3 An angel clad in white they see,
   who sat and spoke unto the three,
   "Your Lord has gone to Galilee."
   Alleluia! Alleluia!

4 How blest are they who have not seen
   and yet whose faith has constant been,
   for they eternal life shall win.
   Alleluia! Alleluia!

5 On this most holy day of days,
   to God your hearts and voices raise
   in laud and jubilee and praise,
   Alleluia! Alleluia!
                         Jean Tisserand
                         Trans. by John M. Neale
                         The Methodist Hymnal, 1964 edition

<idle musing>
Cyberhymnal inserts the following verses:

4 When Thomas first the tidings heard
   that some had seen the risen Lord,
   he doubted the disciples' word.
   Lord, have mercy!

5 At night the apostles met in fear;
   among them came their Master dear
   and said, "My peace be with you here."
   Alleluia!

6 "My pierced side, O Thomas, see,
   and look upon my hands, my feet;
   not faithless but believing be."
   Alleluia!

7 No longer Thomas then denied;
   he saw the feet, the hands, the side.
   "You are my Lord and God!" he cried.
   Alleluia!

</idle musing>

Hermeneutics? Or dogma?

The authority of Paul’s statements is derived not from his hermeneutics but from his apostolic inspiration. Today, we are obligated to use hermeneutical principles to validate our interpretations because we are not inspired. Paul’s authority derived from his apostolic status, but in our case whatever authority we have derives from the integrity of our method. Sound hermeneutical principles are essential to place necessary restrictions on us as interpreters because we do not have authority. If we were all inspired, we would not need hermeneutics. What makes the New Testament authors different from us is that they are inspired; we are not. Consequently, we should never conclude that we could reproduce their methodology; the authority of their message is vouchsafed from their inspiration no matter how sound their methodology may or may not be.—Walton and Walton, The Lost World of the Torah, 131

<idle musing>
OK. This is a bit much! I don't buy it. It sounds to me like an attempt to justify their version of hermeneutics as opposed to the style of hermeneutics used by the NT authors (and other interpreters at the time). Again: NO! I could go on, but I'll spare you…
</idle musing>

I Know That My Redeemer Lives (hymn)

445 I Know That My Redeemer Lives

1 I know that my Redeemer lives;
   What joy the blest assurance gives!
   He lives, He lives, who once was dead;
   He lives, my everlasting Head!

2 He lives, to bless me with His love;
   He lives, to plead for me above;
   He lives, my hungry soul to feed;
   He lives, to help in time of need.

3 He lives, and grants me daily breath;
   He lives, and I shall conquer death;
   He lives, my mansion to prepare;
   He lives, to bring me safely there.

4 He lives, all glory to His Name;
   He lives, my Saviour, still the same;
   What joy the blest assurance gives:
   I know that my Redeemer lives!
                         Samuel Medley
                         The Methodist Hymnal, 1964 edition

<idle musing>
Every time I read the title of this hymn, I instantly think of Handel's Messiah and his rendition. That being said, this hymn stands on its own merits, occurring in about 450 hymnals. There are more verses:

2 He lives, triumphant from the grace,
   He lives, eternally to save;
   He lives, all-glorious in the sky,
   He lives, exulted there on high.

4 He lives and grants me rich supply,
   He lives to guide me with his eye,
   He lives to comfort me when faint,
   He lives to hear my soul's complaint.

5 He lives to crush the pow'rs of hell,
   He lives that he may in me dwell,
   He lives to heal and make me whole
   He lives to guard my feeble soul.

6 He lives to silence all my fears;
   He lives to stop and wipe my tears,
   He lives to calm my troubled heart,
   he lives all blessings to impart.

7 He lives my kind, my heavenly friend,
   He lives and loves me to the end;
   He lives, and while he lives I'll sing,
   He lives my Prophet, Priest and King.

</idle musing>

What God is doing

However, we have argued that the Bible is God’s revelation of himself. We could argue that God does not change either, but God is also complex; new revelation might be intended to reveal new aspects of God, as opposed to reiterating the same aspects. The divine personality is in fact so diverse that later theologians had to break it apart into three distinct personae (Greek prosopon English “person”). If God reveals something new about himself, we would not expect it to simply duplicate the information that came before. Further, we have argued specifically that the Bible reveals God’s purposes, that is, what God is doing.—Walton and Walton, The Lost World of the Torah, 127

<idle musing>
I would quibble w/their reasoning for the Trinity, but otherwise would pretty much agree.
</idle musing>

Sing with All the Sons of Glory (Resurrection Song)

440 Sing with All the Sons of Glory

1 Sing with all the saints in glory,
   Sing the resurrection song!
   Death and sorrow, earth’s dark story,
   To the former days belong.
   All around the clouds are breaking,
   Soon the storms of time shall cease;
   In God’s likeness, man awaking,
   Knows the everlasting peace.

2 O what glory, far exceeding
   All that eye has yet perceived!
   Holiest hearts for ages pleading,
   Never that full joy conceived.
   God has promised, Christ prepares it,
   There on high our welcome waits;
   Every humble spirit shares it,
   Christ has passed th'eternal gates.

3 Life eternal! heaven rejoices:
   Jesus lives who once was dead;
   Join, O man, the deathless voices;
   Child of God, lift up thy head!
   Patriarchs from the distant ages,
   Saints all longing for their heaven,
   Prophets, psalmists, seers, and sages,
   All await the glory given.

4 Life eternal! O what wonders
   Crowd on faith; what joy unknown,
   When amid earth's closing thunders,
   Saints shall stand before the throne!
   O to enter that bright portal,
   See that glowing firmament,
   Know, with Thee, O God immortal,
   "Jesus Christ whom Thou hast sent!"
                         William J. Irons
                         The Methodist Hymnal, 1964 edition

About that waw conversive…

Unfortunately, this role [as a stative or adjective] has commonly been misunderstood in the past, and this potential function of the perfect has been overlooked in light of the belief that there is some property inherent in the waw to make the perfect act as though it were some other aspect/tense (the “waw conversive”). Some will even go so far as to say that a perfect prefixed by a “waw conversive” ought to be understood as an imperfect! If that were the case, the Hebrew authors had a perfectly fine morpheme to express the meaning of an imperfect: an imperfect. So, why would an author not use an imperfect verb to express an imperfect meaning? That is really where the question lies.—Grant Testut, “Conjunction and Disjunction,” in ”Where Shall Wisdom Be Found? A Grammatical Tribute to Professor Stephen A. Kaufman, 277–78 (emphasis original)

But it all changed in the Hellenistic period…

It was only when Torah was adopted as legislation in the Hellenistic period that a community discussed the idea of keeping all the law as if it were legislative and comprehensive. As we have seen in our previous discussion, in both Mesopotamia and Israel, the only form of divine law is found in the decrees issued by the gods that maintain order in the cosmos. In contrast, the Greek concept was that law emanated from the gods in the sense that the divine realm was the source of rationality and reason, which in turn served as the foundation for an understanding of natural law. In their view, this law is universal and unchanging, and resulted from general revelation. The model seen in the ANE fits the Torah data better. If that is the case, Torah can be considered neither divine legislation nor a manifestation of the inherent functioning of the world. This is important to recognize if we are interested in reading the text in accordance with its genre and context.—Walton and Walton, The Lost World of the Torah, 124–25

Christ Jesus Lay in Death’s Strong Bands

438

1 Christ Jesus lay in death’s strong bands,
   for our offenses given;
   but now at God’s right hand He stands
   and brings us light from heaven.
   Therefore let us joyful be
   and sing to God right thankfully
   loud songs of hallelujah.
   Hallelujah!

2 It was a strange and dreadful strife
   when life and death contended;
   the victory remained with life,
   the reign of death was ended.
   Holy Scripture plainly saith
   that death is swallowed up by death;
   his sting is lost forever.
   Hallelujah!

3 Here the true Paschal Lamb we see,
   whom God so freely gave us;
   He died on the accursed tree-
   so strong His love to save us.
   See His blood upon our door;
   faith points to it, death passes o'er,
   and Satan cannot harm us.
   Hallelujah!

4 So let us keep the festival
   whereto the Lord invites us;
   Christ is Himself the Joy of all,
   the Sun that warms and lights us.
   By His grace He doth impart
   eternal sunshine to the heart;
   the night of sin is ended.
   Hallelujah!
                         Martin Luther
                         Trans. by Richard Massie
                         The Methodist Hymnal, 1964 edition

Once more: It is not a checklist!

Even if one successfully adhered to all the stipulations of the Torah one could not claim to have fulfilled the expectations of Torah because even though they are stipulations, they are not intended to be comprehensive. It is not a checklist to be marked off—the law is “kept” by order being reflected in every aspect of life. The goal of the Torah is order, not legislation or salvation. Sometimes order is even sustained by violating the stipulations, as Jesus frequently demonstrates concerning the Sabbath. Likewise, even “obeying” the commandments of the Torah did not result in the rich young ruler in Luke 18:18-23 embodying the covenant order. The Torah is a guide to what order looks like, not a checklist that can be followed to attain it.—Walton and Walton, The Lost World of the Torah, 124

Tozer on emotion

Some might ask, “Is it possible to have an emotional experience that is not of God?” I should say so. It is entirely possible to get emotional experiences that are not of God. But I believe that true experiences carry an emotional overtone, and for that reason, I have no objection whatever to emotions. I believe the Lord’s people ought to be the happiest and most radiant people in the world, and I believe they ought not to hesitate to speak right out and say “amen” when they feel like it. If it is not just a habit, it is just so much dry wood.—A.W. Tozer, Reclaiming Christianity, 212

Go to Dark Gethsemane

434 Go to Dark Gethsemane

1 Go to dark Gethsemane,
   You who feel the tempter's pow'r;
   Your Redeemer's conflict see;
   Watch with Him one bitter hour;
   Turn not from His griefs away;
   Learn of Jesus Christ to pray.

2 Follow to the judgment hall;
   View the Lord of life arraigned;
   O the worm-wood and the gall!
   O the pangs His soul sustained!
   Shun not suff'ring, shame, or loss;
   Learn of Him to bear the cross.

3 Calv'ry's mournful mountain climb
   There' adoring at His feet,
   Mark the miracle of time,
   God's own sacrifice complete:
   "It is finished!" Hear the cry;
   Learn of Jesus Christ to die.

4 Early hasten to the tomb
   Where they laid his breathless clay;
   All is solitude and gloom;
   Who hath taken Him away?
   Christ is ris'n! He meets our eyes:
   Savior, teach us so to rise.
                         James Montgomery
                         The Methodist Hymnal, 1964 edition

<idle musing>
Somehow it seems fitting that during Advent I'm going through the Lenten and Holy Week section of the hymnal.
</idle musing>

Conditional occupation

The Torah is given so that Israel might learn from the wisdom of the king (Yahweh) how to retain his favor and presence, enhancing his reputation through the order they establish proclaiming his rule and honoring his name. If they fail to do so, they may jeopardize their lives, they may be driven from the land (once they take residence there), or he might abandon them.—Walton and Walton, The Lost World of the Torah, 115

Jesus, Keep Me Near the Cross

433 Jesus, Keep Me Near the Cross

1 Jesus, keep me near the cross;
   There's a precious fountain,
   Free to all, a healing stream,
   Flows from Calv'ry's mountain.

Refrain:
   In the cross, in the cross
   Be my glory ever,
   Till my ransomed soul shall find
   Rest beyond the river.

2 Near the cross, a trembling soul,
   Love and mercy found me;
   There the bright and morning star
   Shed its beams around me. [Refrain]

3 Near the cross! O Lamb of God,
   Bring its scenes before me;
   Help me walk from day to day
   With its shadow o'er me. [Refrain]

4 Near the cross! I'll watch and wait,
   Hoping, trusting ever,
   Till I reach the golden strand,
   Just beyond the river. [Refrain]
                         Fanny J. Crosby
                         The Methodist Hymnal, 1964 edition

'Tis Midnight, and on Olive's Brow

431 'Tis Midnight, and on Olive's Brow

1 'Tis midnight, and on Olive's brow
   The star is dimmed that lately shone;
   'Tis midnight, in the garden now
   The suffering Savior prays alone.

2 'Tis midnight, and from all removed,
   The Savior wrestles lone with fears;
   E'en that disciple whom He loved
   Heeds not his Master's grief and tears.

3 'Tis midnight, and for others' guilt
   The Man of Sorrows weeps in blood;
   Yet He that hath in anguish knelt
   Is not forsaken by His God.

4 'Tis midnight, and from heavenly plains
   Is borne the song that angels know;
   Unheard by mortals are the strains
   That sweetly soothe the Savior's woe.
                         William B. Tappan
                         The Methodist Hymnal, 1964 edition

'Tis Finished! The Messiah Dies

429 'Tis Finished! The Messiah Dies

1. ’Tis finished! The Messiah dies,
   Cut off for sins, but not His own:
   Accomplished is the sacrifice,
   The great redeeming work is done.

2. The veil is rent in Christ alone;
   The living way to Heaven is seen;
   The middle wall is broken down,
   And all mankind may enter in.

3. The reign of sin and death is o’er,
   And all may live from sin set free;
   Satan hath lost his mortal power;
   ’Tis swallowed up in victory.
                         Charles Wesley
                         The Methodist Hymnal, 1964 edition

<idle musing>
Not a very popular hymn, only occurring in about 65 hymnals. As usual with a Wesley hymn, there are more verses. Cyberhymnal has them:

2. ’Tis finished! all the debt is paid;
   Justice divine is satisfied;
   The grand and full atonement made;
   God for a guilty world hath died.

4. The types and figures are fulfilled;
   Exacted is the legal pain;
   The precious promises are sealed;
   The spotless Lamb of God is slain.

6. Saved from the legal curse I am,
   My Savior hangs on yonder tree:
   See there the meek, expiring Lamb!
   ’Tis finished! He expires for me.

7. Accepted in the Well-beloved,
   And clothed in righteousness divine,
   I see the bar to heaven removed;
   And all Thy merits, Lord, are mine.

8. Death, hell, and sin are now subdued;
   All grace is now to sinners given;
   And lo, I plead the atoning blood,
   And in Thy right I claim Thy Heaven!

</idle musing>

Imputed? Or bestowed?

We can now see that the Torah, situated in the covenant, includes all three of these focus elements (justice, purity, and faithfulness), but more than all of them as it gives examples of the order that will define Yahweh’s identity (= holiness). The attribute of holiness (the status conferred on Israel) is the underlying reason why justice, faithfulness, and purity are necessary. Upon the ratification of the covenant, Israel receives its holy status. Holiness is therefore not the stipulation of the covenant and not simply an amalgam of conditions such as justice, purity, or faithfulness.—Walton and Walton, The Lost World of the Torah, 109

Alone Thou Goest Forth

427 Alone Thou Goest Forth

Under copyright!
                         Peter Abelard
                         Trans. by F. Bland Tucker
                         The Methodist Hymnal, 1964 edition

<idle musing>
Whodda thunk! The hymn is over 1000 years old, and under copyright! Well, technically only the translation is under copyright. No wonder it only occurs in about 25 hymnals. Can you imagine trying to get permission from Abelard : )
</idle musing>

Situated Torah

To say that the Torah is situated in the ancient world is another way of recognizing that its communication and conversations are embedded in the ancient world. Consequently, every aspect of it must be interpreted within that ancient context; extrapolation outside of that context is hazardous. That does not mean that we cannot extrapolate, only that it has to be done very carefully with full knowledge of what we are dealing with (genre) and how extrapolation can take place effectively (methodology and hermeneutics). One cannot seek to extrapolate it on the assumption that it is legislation or a moral system. It is neither a question, then, about the unchanging law of an unchanging God nor a presumption that morality is relative. If the Torah is neither a law code nor a moral system (more discussion in proposition twenty-one), then its lessons cannot be learned from following those pathways.—Walton and Walton, The Lost World of the Torah, 100

Cross of Jesus, Cross of Sorrow

426 Cross of Jesus, Cross of Sorrow

1 Cross of Jesus, cross of sorrow,
   Where the blood of Christ was shed,
   Perfect Man on thee did suffer,
   Perfect God on thee has bled!

2 Here the King of all the ages,
   Throned in light ere worlds could be,
   Robed in mortal flesh is dying,
   Crucified by sin for me.

3 O myster'ous condescending!
   O abandonment sublime!
   Very God Himself is bearing
   All the sufferings of time!

4 Cross of Jesus, cross of sorrow,
   Where the blood of Christ was shed,
   Perfect Man on thee did suffer,
   Perfect God on thee has bled!
                         William J. Sparrow-Simpson
                         The Methodist Hymnal, 1964 edition

<idle musing>
As usual when there are more verses, Cyberhymnal has the most complete:

4. Evermore for human failure
   By His passion we can plead;
   God has born all mortal anguish,
   Surely He will know our need.

5. This—all human thought surpassing—
   This is earth’s most awful hour,
   God has taken mortal weakness!
   God has laid aside His power!

6. Once the Lord of brilliant seraphs,
   Winged with love to do His will,
   Now the scorn of all His creatures,
   And the aim of every ill.

7. Up in Heaven, sublimest glory
   Circled round Him from the first;
   But the earth finds none to serve Him,
   None to quench His raging thirst.

8. Who shall fathom that descending,
   From the rainbow circled throne,
   Down to earth’s most base profaning,
   Dying desolate alone.

9. From the Holy, Holy, Holy,
   We adore Thee, O most High,
   Down to earth’s blaspheming voices
   And the shout of Crucify.

</idle musing>

Torah and definitions

The Torah, then, far from being legislatlon, has as its objective to define the nature of the order that defines the people who in turn give some definition to the identity of Yahweh. The wisdom of the Torah instructs its primary audience—the kings and priests and their subordinate administrators—on the nature of the order they should be up-holding if they want to reflect Yahweh’s identity properly and thereby retain his favor in the form of the covenant blessings.—Walton and Walton, The Lost World of the Torah, 93 (emphasis original)

Hosanna, Loud Hosanna

423 Hosanna, Loud Hosanna

1 Hosanna, loud hosanna
   the little children sang;
   through pillared court and temple
   the lovely anthem rang.
   To Jesus, who had blessed them,
   close folded to his breast,
   the children sang their praises,
   the simplest and the best.

2 From Olivet they followed
   mid an exultant crowd,
   the victory palm branch waving,
   and chanting clear and loud.
   The Lord of earth and heaven
   rode on in lowly state,
   nor scorned that little children
   should on his bidding wait.

3 "Hosanna in the highest!"
   That ancient song we sing,
   for Christ is our Redeemer,
   the Lord of heaven, our King.
   O may we ever praise him
   with heart and life and voice,
   and in his blissful presence
   eternally rejoice.
                         Jeanette Threlfall
                         The Methodist Hymnal, 1964 edition

<idle musing>
Not a terribly popular hymn, only occurring in about 160 hymnals. The biography of the author (linked to above) says this:

The sacred poems are not very well wrought, nor at all noticeable in thought or sentiment. But all through one feels that a sweet spirit utters itself.

Not a bad characteristic, I would say. I'd rather hear a sweet spirit than most of what I hear today…
</idle musing>

So, What is cleansed, anyway?

The result of kipper being accomplished by the sin and guilt offerings is that the person can be forgiven—that is, he or she will not have to be cut off from the community. If a person is not forgiven or not cut off from the community, the person’s continuing presence in the community will continue to contaminate the sanctuary, resulting eventually in the withdrawal of the divine presence and favor. But the contamination remains on the sanctuary, not on the person, so there is no suggestion of kipper cleansing an individual of sin.—Walton and Walton, The Lost World of the Torah, 76

Discerning the spirits (Tozer for Tuesday)

Jesus Christ, our Lord, is indispensable; He is above all; and any experience, any interpretation of Scripture that does not make Him big and great and wonderful, is not of God. For God wants to make His Son glorious, and the Son wants to make the Father glorious, and the Holy Spirit wants to make the Father and the Son glorious. And so anything that comes to you, even an archangel with a wingspread of 40 feet and shining like a neon sign were to come down here and tell me that he has just seen a miracle and wants me to come, I would want chapter and verse. I would want to know that he was from God. I am not running after any will-o’-the-wisp.—A.W. Tozer, Reclaiming Christianity, 211

About those offerings…

We now turn attention to the sacrifices that are responses to offense: the so-called sin offerings and guilt offerings. These sacrifices feature blood rituals prominently (whereas blood is rarely used outside of them), with the logic being that life is in the blood (Lev 17:11). Blood rituals are uncommon in the rest of the ancient world. Animals are offered to other deities, but blood manipulation is not generally involved. In Israelite practice, the Torah establishes these two sacrifices as responses when some impurity encroaches on the sanctuary (sin offering) or when something that belongs to the sanctuary is appropriated for personal use (guilt offering).—Walton and Walton, The Lost World of the Torah, 75

The Son of God Goes Forth to War

419 The Son of God Goes Forth to War

1. The Son of God goes forth to war,
   A kingly crown to gain;
   His blood red banner streams afar:
   Who follows in His train?
   Who best can drink His cup of woe,
   Triumphant over pain,
   Who patient bears his cross below,
   He follows in His train.

2. That martyr first, whose eagle eye
   Could pierce beyond the grave;
   Who saw his Master in the sky,
   And called on Him to save.
   Like Him, with pardon on His tongue,
   In midst of mortal pain,
   He prayed for them that did the wrong:
   Who follows in his train?

3. A glorious band, the chosen few
   On whom the Spirit came;
   Twelve valiant saints, their hope they knew,
   And mocked the cross and flame.
   They met the tyrant’s brandished steel,
   The lion’s gory mane;
   They bowed their heads the death to feel:
   Who follows in their train?
                         Reginal Heber
                         The Methodist Hymnal, 1964 edition

<idle musing>
I don't recall ever singing this hymn, but it appears in more than 840 hymnals. As I was reading this, I was sure there would be more verses; it just seems to require them. Well, Cyberhymnal adds only one. I was expecting a parade of witnesses type of verses, but I guess this one sums them all up:

4. A noble army, men and boys,
   The matron and the maid,
   Around the Savior’s throne rejoice,
   In robes of light arrayed.
   They climbed the steep ascent of Heav’n,
   Through peril, toil and pain;
   O God, to us may grace be giv’n,
   To follow in their train.

</idle musing>

Christ Is the World's True Light

408 Christ Is the World's True Light

1 Christ is the world's true light,
   its Captain of salvation,
   the Daystar clear and bright
   of every land and nation;
   new life, new hope awakes,
   for all who own his sway:
   freedom her bondage breaks,
   and night is turned to day.

2 In Christ all races meet,
   their ancient feuds forgetting,
   the whole round world complete,
   from sunrise to its setting:
   when Christ is throned as Lord,
   all shall forsake their fear,
   to plough-share beat the sword,
   to pruning hook the spear.

3 One Lord, in one great name
   unite us all who own thee;
   cast out our pride and shame
   that hinder to enthrone thee;
   the world has waited long,
   has travailed long in pain;
   to heal its ancient wrong,
   come, Prince of Peace, and reign.
                         George W. Briggs
                         The Methodist Hymnal, 1964 edition

<idle musing>
Meditate on the words to this hymn. It definitely speaks to the need of our time! If only Christians would take seriously the call of Christ to be peace-makers, not peace-breakers! (Bearing in mind Glenn Stasson's call to just peace-making.)

That being said, this is not a terribly popular hymn, only occurring about 50 times. Take a minute to read the biography of the writer. He seems to have been an interesting person. For example, "he is the author of one of the prayers used at the time of the famous meeting of Churchill and Roosevelt on H.M.S. Prince of Wales in 1941 when the Atlantic Charter was framed." Another time when (just) peace-making was desperately needed.
</idle musing>

Ye Servants of God

409 Ye Servants of God

1 You servants of God, your Master proclaim,
   and publish abroad his wonderful name;
   the name all-victorious of Jesus extol;
   his kingdom is glorious and rules over all.

2 God rules in the height, almighty to save;
   though hid from our sight, his presence we have;
   the great congregation his triumph shall sing,
   ascribing salvation to Jesus our King.

3 "Salvation to God, who sits on the throne!"
   let all cry aloud, and honor the Son;
   the praises of Jesus the angels proclaim,
   fall down on their faces and worship the Lamb.

4 Then let us adore and give him his right:
   all glory and power, all wisdom and might,
   all honor and blessing with angels above
   and thanks never ceasing for infinite love.
                         Charles Wesley
                         The Methodist Hymnal, 1964 edition

<idle musing>
A great Wesley hymn! I recall singing this one many times growing up and I always loved it. Seems I'm not the only one, as it occurs in more than 650 hymnals.

Cyberhymnal inserts a couple of verses:

2. The waves of the sea have lift up their voice,
   Sore troubled that we in Jesus rejoice;
   The floods they are roaring, but Jesus is here;
   While we are adoring, He always is near.

3. When devils engage, the billows arise,
   And horribly rage, and threaten the skies:
   Their fury shall never our steadfastness shock,
   The weakest believer is built on a rock.

I love that third verse, "the weakest believer is built on a rock!" It's not us, but the foundation on which we stand that matters. Something to remember as we head into another tumultous four years...
</idle musing>

Quid pro quo? Not so much

In Israelite theology, Yahweh, unlike the gods of the rest of the ancient world, has no needs. The gods of the ANE created the cosmos (and eventually people) for themselves; Yahweh created for the sake of the creation, not to provide people to meet his needs. He is taking care of them, but not for the same reason that drove the Great Symbiosis. Many responses that Israel might make to Yahweh are appropriate (e.g., praise, glory, worship, order), but he does not need them, and he did not enter into the covenant relationship to get them. Likewise, Yahweh has not initiated this relationship in order to give something to Israel (e.g., blessing, enlightenment, happiness, prosperity, salvation, or morality). Yahweh is proclaiming his reputation as suzerain of Israel, his vassals. Quid pro quo is abolished.—Walton and Walton, The Lost World of the Torah, 71–72

Heralds of Christ

406 Heralds of Christ

1 Heralds of Christ, who bear the King's commands,
   Immortal tidings in your mortal hands,
   Pass on and carry swift the news ye bring;
   Make straight, make straight the highway of the King.

2 Through desert ways, dark fen, and deep morass,
   Through jungles, sluggish seas, and mountain pass,
   Build ye the road, and falter not nor stay;
   Prepare across the earth the King's highway.

3 Lord, give us faith and strength the road to build,
   To see the promise of the day fulfilled,
   When war shall be no more and strife shall cease
   Upon the highway of the Prince of Peace.
                         Laura S. Copenhaver
                         The Methodist Hymnal, 1964 edition

<idle musing>
Not a very popular hymn, only occurring in around fifty hymnals. Hymnary.org inserts a verse:

3 Where once the crooked trail in darkness wound
   Let marching feet and joyous song resound,
   Where burn the fun'ral pyres and censers swing,
   Make straight, make straight the highways of the King.

</idle musing>

Divine favor?

In summary, divine favor was always the objective. Both justice and ritual were time-honored means for gaining that favor, and wisdom was at the foundation of both sets of practices.—Walton and Walton, The Lost World of the Torah, 69

The Great Symbiosis

We refer to this as the Great Symbiosis because it represents the symbiotic relationship that framed the life, religious thinking, rituals, and theology of the ancient world. The gods had needs, and they wanted to be pampered in every way by the people who worshiped them. The main focus of this symbiotic relationship was the temple, the palace of a particular god, in which the god resided and from which he or she ruled, represented by his or her image, which occupied the sacred center, mediating worship, presence, and revelation. Such temples were considered the control center of the cosmos, and from there the god maintained order, sustained by the rituals of the people.—Walton and Walton, The Lost World of the Torah, 67

Earth Has Many a Noble City

405 Earth Has Many a Noble City

1 Earth has many a noble city;
   Bethlehem, thou dost all excel:
   out of thee the Lord from heaven
   came to rule his Israel.

2 Fairer than the sun at morning
   was the star that told his birth,
   to the world its God announcing
   seen in fleshly form on earth.

3 Eastern sages at his cradle
   make oblations rich and rare;
   see them give, in deep devotion,
   gold and frankincense and myrrh.

4 Sacred gifts of mystic meaning:
   incense doth their God disclose,
   gold the King of kings proclaimeth,
   myrrh his sepulcher foreshows.

5 Jesus, whom the Gentiles worshipped
   at thy glad epiphany,
   unto thee, with God the Father
   and the Spirit, glory be.
                         Aurelius Clemens Prudentius (348– ca. 413)
                         Trans. by Edward Caswall
                         The Methodist Hymnal, 1964 edition

<idle musing>
I don't recall ever singing this one, or even hearing it sung. It only occurs in about 60 hymnals. You should take a look at the biography of the author. He is sometimes called the Christian Pindar, but we know almost nothing about him.
</idle musing>

Walk in the Light

403 Walk in the Light

1 Walk in the light! so shalt thou know
   That fellowship of love
   His Spirit only can bestow,
   Who reigns in light above.

2 Walk in the light! and thou shalt find
   Thy heart made truly His,
   Who dwells in cloudless light enshrined,
   In whom no darkness is.

3 Walk in the light! and thou shalt own
   Thy darkness passed away,
   Because that light hath on thee shone,
   In which is perfect day.

4 Walk in the light! and thine shall be
   A path, though thorny, bright:
   For God, by grace, shall dwell in thee,
   And God Himself is light.
                         Bernard Barton
                         The Methodist Hymnal, 1964 edition

Oh, those gods!

Faithfulness, order, and justice were not qualities that were normally associated with ANE gods (though they desired that sort of behavior from their worshipers) . Yahweh has effectively told the Israelites that he is a difierent kind of God than their culture would lead them to expect of a deity.—Walton and Walton, The Lost World of the Torah, 60

Tozer for Tuesday

Has our teaching made Christ bigger, grander, sweeter and more indispensably beautiful now than He was before? If He is, you have every good reason to believe that you have been hearing from God. If He is less glorious, and you have become attached to man, then the teaching you have had is bad or at least it has been given in a bad way. Jesus Christ is absolutely necessary. He is the divine imperative. He is the one without whom we cannot live. We must have Him and we must be in Him and He in us. If it is of God, your dependence on God and your dependence on Christ will increase, and Christ will become sweeter and more wonderful all the time.—A.W. Tozer, Reclaiming Christianity, 210

Christ, Whose Glory Fills the Skies

401 Christ, Whose Glory Fills the Skies

1 Christ, whose glory fills the skies,
   Christ, the true, the only Light,
   Sun of Righteousness, arise,
   Triumph o’er the shades of night;
   Day-spring from on high, be near,
   Day-star, in my heart appear.

2 Dark and cheerless is the morn,
   Unaccompanied by thee;
   Joyless is the day’s return,
   Till thy mercy’s beams I see;
   Till they inward light impart,
   Glad my eyes, and warm my heart.

3 Visit, then, this soul of mine;
   Pierce the gloom of sin and grief;
   Fill me, Radiancy Divine!
   Scatter all my unbelief;
   More and more thyself display,
   Shining to the perfect day.
                         Charles Wesley
                         The Methodist Hymnal, 1964 edition

Where is your identity?

The kings of the ancient world desired to label the things that were theirs. Bricks were stamped with their names, their images were placed in conquered territories, and their treaties were inscribed and displayed prominently. A vassal was a showpiece of the suzerain’s grandeur. This labeling was a way to place one’s name on something, just as Yahweh placed his name on Israel. For a suzerain to extend his name to a vassal was construed as an act of favor. Both in international treaties and in the Torah, this was described as the suzerain’s love for his vassal. It has long been established that this love was not sentimental, emotional, or psychological. Instead, it showed that the suzerain had expressed gracious preference for the vassal by extending his identity to this vassal.—Walton and Walton, The Lost World of the Torah, 49

Brightest and Best

400 Brightest and Best

1. Brightest and best of the sons of the morning,
   Dawn on our darkness and lend us Thine aid;
   Star of the East, the horizon adorning,
   Guide where our infant Redeemer is laid.

2. Cold on His cradle the dewdrops are shining;
   Low lies His head with the beasts of the stall;
   Angels adore Him in slumber reclining,
   Maker and Monarch and Savior of all!

3. Say, shall we yield Him, in costly devotion,
   Odors of Edom and offerings divine?
   Gems of the mountain and pearls of the ocean,
   Myrrh from the forest, or gold from the mine?

4. Vainly we offer each ample oblation,
   Vainly with gifts would His favor secure;
   Richer by far is the heart’s adoration,
   Dearer to God are the prayers of the poor.

5. Brightest and best of the sons of the morning,
   Dawn on our darkness and lend us Thine aid;
   Star of the East, the horizon adorning,
   Guide where our infant Redeemer is laid.
                         Reginald Heber
                         The Methodist Hymnal, 1964 edition

<idle musing>
Interstingly, the author of this hymn is also the author of Holy, Holy, Holy. Cyberhymnal adds a different fifth verse:

5. Hail the blest morn when the great mediator
   Down from the regions of glory descends.
   Shepherds, go worship the Babe in the manger;
   Lo! for His guard the bright angels attend.

</idle musing>

Infant Holy, Infant Lowly

396 Infant Holy, Infant Lowly

1 Infant holy, infant lowly,
   for His bed a cattle stall;
   oxen lowing, little knowing
   Christ, the babe, is Lord of all.
   Swift are winging angels singing,
   noels ringing, tidings bringing:
   Christ the babe is Lord of all!

2 Flocks were sleeping, shepherds keeping
   vigil till the morning new
   saw the glory, heard the story,
   tidings of the gospel true.
   Thus rejoicing, free from sorrow,
   praises voicing, greet the morrow:
   Christ the babe was born for you.
                         Polish carol
                         Trans. by Edith M. G. Reed
                         The Methodist Hymnal, 1964 edition

<idle musing>
This little carol only occurs in about 100 hymnals. We know nothing about the translator, except that it was done in 1921. Hymnary.org credits the hymn to a Piotrowi Skardze, about we also know nothing. Kind of fitting, isn't it, that this hymn about "little knowing" and a lowly infant has an author and translator about which we are "little knowing."
</idle musing>

They are treaty stipulations

Once we recognize the presence of a stock treaty format in the Old Testament, the literary role of Israel’s legal sayings can be identified: they comprise the stipulations of the covenant agreement. That is, the lists of legal collections familiar in the ancient world have been reused in a second genre, covenant/treaty, where they serve as stipulations. This important observation gives us further information by which to understand how to interpret the sayings (as treaty stipulation, not legislation). Most importantly, it indicates that though Yahweh is Israel’s God, the covenant features him as Israel’s suzerain king.—Walton and Walton, The Lost World of the Torah, 48

Gentle Mary Laid Her Child

395 Gentle Mary Laid Her Child

1. Gentle Mary laid her Child
   Lowly in a manger;
   There He lay, the undefiled,
   To the world a stranger:
   Such a Babe in such a place,
   Can He be the Savior?
   Ask the saved of all the race
   Who have found His favor.

2. Angels sang about His birth;
   Wise men sought and found Him;
   Heaven's star shone brightly forth,
   Glory all around Him:
   Shepherds saw the wondrous sight,
   Heard the angels singing;
   All the plains were lit that night,
   All the hills were ringing.

3. Gentle Mary laid her Child
   Lowly in a manger;
   He is still the undefiled,
   But no more a stranger:
   Son of God, of humble birth,
   Beautiful the story;
   Praise His name in all the earth,
   Hail the King of glory!
                         Joseph S. Cook
                         The Methodist Hymnal, 1964 edition

Torah as EULA?!

In this sense we might compare the treaty stipulations with the end-user license agreement that accompanies most software purchases. Few people ever read these documents, but we know what they say (agreements not to pirate the software, releasing the company from liability, etc.). And we know more or less intuitively what the proper use of the product entails. The license can be invoked in a lawsuit against pirates— that is its purpose—but we do not have to read the document to know that we are not supposed to steal the product. Likewise, treaty documents could be invoked in a lawsuit against rebels—the ANE often considered war to be a form of legal action—but the vassals did not have to read the document to know what constituted rebellion. What the suzerain wants from the vassal is faithfulness, and he (almost always male) has both general and specific ideas concerning what that entails.—Walton and Walton, The Lost World of the Torah, 48

Let All Together Praise Our God

389 Let All Together Praise Our God

1 Let all together praise our God
   Upon his lofty throne,
   For he uncloses heaven today
   And gives to us his Son,
   And gives to us his Son.

2 He lays aside his majesty
   And seems as nothing worth,
   And takes on him a servant's form,
   Who made the heaven and earth,
   Who made the heaven and earth.

3 Behold the wonderful exchange
   Our Lord with us does make!
   Lo, he assumes our flesh and blood,
   And we of heaven partake,
   And we of heaven partake.

4 The glorious gates of paradise
   The angel guards no more;
   This day again those gates unfold.
   With praise our God adore,
   With praise our God adore!
                         Nicolaus Hermann
                         Trans. by Arthur Tozer Russell
                         The Methodist Hymnal, 1964 edition

<idle musing>
Hmmm… I don't recall ever singing this hymn, and it only occurs in about fifteen hymnals, so I probably never even heard it. The translator also wrote a goodly number of hymns, none of which became very popular. Hymnary.org says that his "translations on the whole are vigorous and strong, but somewhat ultra-faithful to the original metres, etc."
</idle musing>

A gloss does not a meaning make

Now, having arrived at a second plausible gloss, we are no closer to the meaning of the Niphal, because a workable gloss should not be confused with the meaning of the Hebrew term.—Steven W. Boyd, in "Where Shall Wisdom Be Found?" A Grammatical Tribute to Professor Stephen A. Kaufman, 122

Ought to, you should—or You will know?

Israel’s judiciary system, like that throughout the ANE, was based on the wisdom of the judges, not on legislation. It involved a dynamic integration of custom, divine revelation (including oracles), and intuition, rather than static codes. The legal collections found in the Torah and other legal collections embody that wisdom by providing an aspective mosaic of sayings that manifested the sponsor’s wisdom, instructed the judges, and helped the people to understand order in society. The people are to “heed” this wisdom and “preserve” it. In this view, the expected response to the Torah is far different from a response to legislation. Legislation carries a sense of “you ought”; instruction carries a sense of “you will know.”—Walton and Walton, The Lost World of the Torah, 44–45

Away in a Manger

384 Away in a Manger

1 Away in a manger, no crib for a bed,
   the little Lord Jesus laid down His sweet head;
   the stars in the heavens looked down where He lay,
   the little Lord Jesus asleep on the hay.

2 The cattle are lowing, the Baby awakes,
   but little Lord Jesus, no crying He makes.
   I love Thee, Lord Jesus, look down from the sky
   and stay by my side until morning is nigh.

3 Be near me, Lord Jesus; I ask Thee to stay
   close by me forever, and love me, I pray.
   Bless all the dear children in Thy tender care,
   and fit us for heaven, to live with Thee there.
                         Anonymous
                         The Methodist Hymnal, 1964 edition

<idle musing>
I thought I had posted on this in the past, but apparently not. You can read all the history about it you want by searching on the web, but the short story is that it was long attributed to Martin Luther. But, there is no record of it anywhere before the 1800s in the United States. There is no German precursor and it certainly doesn't read like Luther! The Wiki has a good round-up of the history.
</idle musing>

It ain't the law, kids

The term Torah is universally acknowledged to refer to instruction. In fact, there is no Hebrew word for “law” (= legislation), and now it can be seen that the reason for this is that the ancient societies were not legislative societies. There is nothing like codified, prescriptive legislation in their experience.—Walton and Walton, The Lost World of the Torah, 40

Tozer for Tuesday

Whatever makes God less important or less wonderful or less glorious or less mighty is not of God. The whole purpose of God in redemption and for sending the Scriptures and redeeming man is that He might be glorified among men. The glory of God is the health of the universe. Wherever God is not glorified, that part of the universe is sick.—A.W. Tozer, Reclaiming Christianity, 209

All My Heart This Night Rejoices

379 All My Heart This Night Rejoices

1. All my heart this night rejoices,
   As I hear, far and near, sweetest angel voices;
   Christ is born, their choirs are singing,
   Till the air, everywhere, now their joy is ringing.

2. Hark! a voice from yonder manger,
   Soft and sweet, doth entreat, Flee from woe and danger;
   Brethren, come; from all that grieves you
   You are freed; all you need I will surely give you.

3. Come, then, let us hasten yonder;
   Here let all, great and small, kneel in awe and wonder,
   Love Him who with love is yearning;
   Hail the star that from far bright with hope is burning.
                         Paul Gerhardt
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

<idle musing>
This one has a whole bunch more verses. As usual, cyberhymnal has the most complete version.

2. For it dawns, the promised morrow
   Of His birth, who the earth rescues from her sorrow.
   God to wear our form descendeth;
   Of His grace to our race here His Son He sendeth.

3. Yea, so truly for us careth,
   That His Son, all we’ve done, as our offering beareth;
   As our Lamb who, dying for us,
   Bears our load, and to God, doeth in peace restore us.

6. Ye who pine in weary sadness,
   Weep no more, for the door now is found of gladness.
   Cling to Him, for He will guide you
   Where no cross, pain or loss, can again betide you.

7. Hither come, ye poor and wretched:
   Know His will is to fill every hand outstretchèd;
   Here are riches without measure,
   Here forget all regret, fill your hearts with treasure.

8. Blessèd Savior, let me find Thee!
   Keep Thou me close to Thee, cast me not behind Thee!
   Life of life, my heart Thou stillest,
   Calm I rest on Thy breast, all this void Thou fillest.

9. Thee, dear Lord, with heed I’ll cherish;
   Live to Thee and with Thee, dying, shall not perish;
   But shall dwell with Thee for ever,
   Far on high, in the joy that can alter never.

10. Forth today the Conqueror goeth,
   Who the foe, sin and woe, death and hell, o’erthroweth.
   God is man, man to deliver;
   His dear Son now is one with our blood forever.

11. Shall we still dread God’s displeasure,
   Who, to save, freely gave His most cherished Treasure?
   To redeem us, He hath given
   His own Son from the throne of His might in Heaven.

12. Should He who Himself imparted
   Aught withhold from the fold, leave us broken hearted?
   Should the Son of God not love us,
   Who, to cheer sufferers here, left His throne above us?

13. If our blessèd Lord and Maker
   Hated men, would He then be of flesh partaker?
   If He in our woe delighted,
   Would He bear all the care of our race benighted?

14. He becomes the Lamb that taketh
   Sin away and for aye full atonement maketh.
   For our life His own He tenders
   And our race, by His grace, meet for glory renders.

That's a lot of verse.
</idle musing>

Really, I'm a good king! And here's proof…

The relief at the top of the stele of Hammurabi depicts the king standing before the god Shamash, the deity responsible for order and justice. Hammurabi is accountable to the gods in general and Shamash in particular to be a wise king as he establishes and maintains justice in the land. This practice of wisdom is the basis for his continued investiture (remember the symbols of investiture held by Shamash, signifying his right to designate Hammurabi as king). In the prologue and epilogue, Hammurabi recounts how he has been favored by the gods and installed by them and how he has maintained justice by means of the wisdom they have granted him. The 282 legal sayings are provided as evidence of his judicial wisdom—representing at times verdicts that have actually been handed down and at other times what the verdict would be if such a case were to come before the king. All are there to give evidence of his wisdom. All people (as well as the gods) should consider the stele as proof that Hammurabi is indeed a wise king. Judges would learn wisdom from this list, and people would be convinced that the king has been working tirelessly on their behalf to provide order for them.—Walton and Walton, The Lost World of the Torah, 35

God Rest You Merry, Gentlemen

378 God Rest You Merry, Gentlemen

1 God rest you merry, gentlemen,
   let nothing you dismay,
   remember Christ our Savior
   was born on Christmas Day
   to save us all from Satan's pow'r
   when we were gone astray.

Refrain:
   O tidings of comfort and joy,
   comfort and joy;
   O tidings of comfort and joy.

2 From God our heav'nly Father
   a blessed angel came
   and unto certain shepherds
   brought tidings of the same;
   how that in Bethlehem was born
   the Son of God by name. [Refrain]

3 "Fear not," then said the angel,
   "Let nothing you affright;
   this day is born a Savior
   of a pure virgin bright,
   to free all those who trust in Him
   from Satan's pow'r and might." [Refrain]

4 The shepherds at those tidings
   rejoiced much in mind,
   and left their flocks afeeding,
   in tempest, storm, and wind,
   and went to Bethlehem straightway,
   this blessed Babe to find. [Refrain]

5 Now to the Lord sing praises
   all you within this place,
   and with true love and brotherhood
   each other now embrace;
   this holy tide of Christmas
   all other doth deface. [Refrain]
                         18th century trad. English Carol
                         The Methodist Hymnal, 1964 edition

<idle musing>
Amazingly, this is only in about 120 hymnals. Everytime I see or hear this carol, I think of the Barry McGuire version w/his gruff voice. Oh, and note the punctuation. It's God rest you merry and then gentlemen; the gentlemen aren't merry. They are supposed to rest in the joy that God brings.
</idle musing>

Book of Books, Our People's Strength

370 Book of Books, Our People's Strength

1. Book of books, our people’s strength
   Statesman’s, teacher’s, hero’s treasure,
   Bringing freedom, spreading truth,
   Shedding light that none can measure;
   Wisdom comes to those who know thee,
   All the best we have we owe thee.

2. Thank we those who toiled in thought,
   Many diverse scrolls completing;
   Poets, prophets, scholars, saints,
   Each his word from God repeating;
   Till they came, who told the story
   Of the Word, and showed His glory.

3. Praise we God, who hath inspired
   Those whose wisdom still directs us;
   Praise Him for the Word made flesh,
   For the Spirit which protects us.
   Light of Knowledge, ever burning,
   Shed on us Thy deathless learning.
                         Percy Dearmer
                         The Methodist Hymnal, 1964 edition

<idle musing>
You definitely should take the time to read the author's bio at the link above. Although his hymns were never very popular—this one occurs in about 25–30 hymnals—his other writings were more influential.
</idle musing>

What? Another list?!

In raw form the lists are pedagogical. When embedded between prologue and epilogue as in Hammurabi’s stele, they serve as an accountability report to the gods. Consequently, these lists of legal sayings do not tell us what laws were in force in society, much like proverbs do not tell us how everyone lived their lives in society. Both sorts of corpus are illustrations compiled to communicate the wisdom that will lead to order and justice. Scholars who were engaged on behalf of the king sought not to define law but to offer guidance for discerning wise justice so that order might be maintained in society.—Walton and Walton, The Lost World of the Torah, 33

Father of Mercies, in Thy Word

367 Father of Mercies, in Thy Word

1 Father of mercies, in Thy word,
   What endless glory shines!
   Forever be Thy name adored
   For these celestial lines.

2 Here springs of mercy rise
   To cheer the fainting mind,
   And thirsty souls receive supplies,
   And sweet refreshment find.

3 O may these heavenly pages be
   My ever dear delight.
   And still new beauties may I see,
   And still increasing light.

4 Divine Instructor, gracious Lord,
   Be Thou forever near:
   Teach me to love Thy sacred word
   And view my Savior there.
                         Anne Steele
                         The Methodist Hymnal, 1964 edition

<idle musing>
Although I don't recall ever singing this song, it seems fairly popular, occurring in more than 750 hymnals. The variations are many; even aside from the verses chosen, the wording varies among them. As usual, Cyberhymnal has the most complete version:

2. Here may the wretched sons of want
   Exhaustless riches find;
   Riches above what earth can grant,
   And lasting as the mind.

3. Here the fair tree of knowledge grows
   And yields a free repast;
   And richer fruits than nature shows
   Invite the longing taste.

4. Amidst these gloomy wilds below,
   When dark and sad we stray,
   Here beams of Heaven relieve our woe,
   And guide to endless day.

6. Here the Redeemer’s welcome voice
   Spreads heavenly peace around
   And life and everlasting joys
   Attend the blissful sound.

</idle musing>

They will know it when they see it…

Our modern case law describes precedent that sets limits on what kinds of rulings the lawyers and the judges are allowed to make. Ancient legal wisdom instead tried to instruct the judge on what rightness and wrongness looked like so he (and it was usually a man) would be able to produce rightness and eliminate wrongness with his verdicts. … The texts do not teach what the law is; they provide a model for right and wrong so that the judges will know it when they see it.—Walton and Walton, The Lost World of the Torah, 31

Wake, awake, for night is flying

366 Wake, awake, for night is flying

1 Wake, awake, for night is flying,
   the watchmen on the heights are crying;
   awake, Jerusalem, at last.
   Midnight hears the welcome voices,
   and at the thrilling cry rejoices:
   "Come forth, you maidens! Night is past.
   The Bridegroom comes! Awake;
   your lamps with gladness take!"
   Alleluia!
   Prepare yourselves to meet the Lord,
   whose light has stirred the waiting guard.

2 Zion hears the watchmen singing,
   and in her heart new joy is springing.
   She wakes, she rises from her gloom,
   for her Lord comes down all-glorious,
   and strong in grace, in truth victorious.
   Her star is ris'n; her light is come.
   O, come, you Blessed One,
   Lord Jesus, God's own Son.
   Sing hosanna!
   We go until the halls we view
   where You have bid us dine with You.

3 Now let all the heav'ns adore You,
   and saints and angels sing before You.
   The harps and cymbals all unite.
   Of one pearl each shining portal,
   where, dwelling with the choir immortal,
   we gather 'round Your dazzling light.
   No eye has seen, no ear
   has yet been trained to hear
   what joy is ours!
   Crescendos rise; Your halls resound;
   hosannas blend in cosmic sound.
                         Philipp Nicolai
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

Popularity isn't everything

For all the popularity of Hammurabi’s collection, it is never cited in a court document as providing the basis for the judge’s decision. In our world judges make decisions based on precedents of legal rulings that have withstood scrutiny and based on legislation that has been enacted by a country’s legislative body. Rulings have to be documented and supported by evidence from the written records. In contrast, judges in the ancient world did not issue their verdicts by making reference to documents that had been produced for that purpose. Instead, they depended on custom and wisdom. When those were inadequate, divine oracles would be sought (note Moses’ procedure in Ex 18).—Walton and Walton, The Lost World of the Torah, 30

The heavens declare thy glory, Lord

365 The heavens declare thy glory, Lord

1 The heavens declare thy glory, Lord
   In every star thy wisdom shines;
   But, in the volume of thy word,
   We read thy name in fairer lines.

2 Sun, moon, and stars, convey thy praise
   Round the whole earth and never stand;
   So, when thy truth began its race,
   It touch'd and glanc'd on every land.

3 Nor let thy spreading gospel rest,
   Till thro' the earth thy truth has run,
   Till it has all the nations blest,
   That see the light or feel the sun.

4 Great God of righteousness, arise,
   Bless the dark world with heavenly light,
   Thy gospel makes the simple wise,
   Thy laws are pure, thy judgment right.

5 Thy noblest wonders here we view,
   In souls renew'd and sins forgiven,
   Lord, cleanse our sins, our souls renew,
   And make thy word our guide to heaven.

6 Thy noblest wonders here we view.
   In souls renewed and sins forgiven:
   Lord, cleanse my sins, my soul renew.
   And make thy word my guide to heaven.
                         Isaac Watts
                         The Methodist Hymnal, 1964 edition