Revised Common Lectionary readings for Sunday, December 2, 2018. Advent 1, Year C.
Theme: Advent ABCD: Anticipate – the coming of the kingdom
INTRODUCTION The Lord Himself will become righteousness for us, offering us a
Psalm 25:1-10 – Anticipation founded on confidence in God’s goodness. A preface to the theme of looking forward to God’s kingdom coming in full.
Jeremiah 33:14-16 — The Lord to become our righteousness, foretold.
Luke 21:25-36 — Anticipation of final redemption in end-times turmoil. Believers are to recognise the signs of the Son of Man coming again, in joy and trust
1 Thessalonians 3:9-13 — Be blameless and holy in anticipating the Lord’s return. Live in expectation of the imminent return of Christ Jesus with His heavenly retinue.
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Psalm 25:1-10 – Anticipation founded on confidence in God’s goodness
A preface to the theme of looking forward to God’s kingdom coming in full
1-2 In You, Lord my God, I put my trust. I trust in You; do not let me be put to shame, nor let my enemies triumph over me.
“I trust in You… shame” – honour and its opposite, shame, were emphasised in Jewish culture and the psalms make frequent mention of trust in the Lord as the way to avoid being shamed, Ps. 22:5, 31:1, 69:6, 71:1 etc.
3 No one who hopes in You will ever be put to shame, but shame will come on those who are treacherous without cause.
“Hopes in You… shame” – hope, unlike the weaker, aspirational English meaning, is a solid confidence in God’s good purpose, Ps. 33:22, 130:5. Hope, which is trusting in God’s covenant goodwill, answers the threat of shame.
4-6 Show me Your ways, Lord, teach me Your paths. Guide me in Your truth and teach me, for You are God my Saviour, and my hope is in You all day long. Remember, Lord, Your great mercy and love, for they are from of old.
“Your ways… paths… truth… great mercy and love” – language recalling God’s covenant with His people. The Lord has promised to return again, at which time His Way will be fully established.
7 Do not remember the sins of my youth and my rebellious ways; according to Your love remember me, for You, Lord, are good.
8-10 Good and upright is the Lord; therefore He instructs sinners in His ways. He guides the humble in what is right and teaches them His way. All the ways of the Lord are loving and faithful toward those who keep the demands of His covenant.
“Good and upright” – because God is perfectly good and upright, He must extend mercy to humble, i.e. repentant, believers while not allowing the guilty and rebellious to escape judgment.
Jeremiah 33:14-16 – The Lord to become our righteousness, foretold
Anticipation of an ancient promise to be fulfilled in a radical new relationship
14 “The days are coming,” declares the Lord, “when I will fulfil the good promise I made to the people of Israel and Judah.
“The days are coming” – looking forward from Babylonian conquest to a time of restoration, but also to a future time beyond that. The discussion of sheep and shepherds becoming visible again, Jer. 33:12-13, leads naturally into the prophecy of the Shepherd and Saviour of David’s line to come, in what we know as the first coming of Jesus and we anticipate as the second coming of the
15 “In those days and at that time I will make a righteous Branch sprout from David’s line; He will do what is just and right in the land.
“Righteous branch ” – the language is very similar to Jer. 25:5-6.
16 In those days Judah will be saved and Jerusalem will live in safety. This is the name by which it will be called: The Lord Our Righteous Saviour.”
“Judah will be saved and Jerusalem…” – The Messiah’s coming will be transformational. Jerusalem – the holy community – will be so changed that it will be called by the same name as its Saviour, “The Lord our righteousness” (Yahweh
“Live in safety” – this prophecy was given while the Babylonians were breaking down the walls of Jerusalem and removing people and property.
17-18 For this is what the Lord says: “David will never fail to have a man to sit on the throne of Israel, nor will the Levitical priests ever fail to have a man to stand before me continually to offer burnt offerings, to burn grain offerings and to present sacrifices.”
“David will never fail” – meaning, the covenant with David (and other covenants), will not fail even in the judgment coming on Jerusalem.
IN PRACTICE In the ABCD of Advent, we start with Anticipation, not of Jesus being born at Bethlehem (that happened!) but of a potentially terrifying time when Jesus as the heavenly host will come again. How will we be counted on that Day of the Lord? Righteous or unrighteous? Jeremiah was prophesying in the first instance about his own people, symbolised by Judah and Jerusalem being saved by the ‘righteous branch’ of David’s line, the Anointed One or Messiah. We know the Messiah with the Greek title Christ (anointed one) Jesus. Like many prophecies, this extends over more than one time and happening. Jesus will come again at an unknown future time – which we are to hold as an immediate prospect, not a distant one. However, the heart of the Gospel is in this Old Testament verse about the Lord who becomes our righteousness. The keeping of the Law was a hard path, but now Jeremiah foretells how the Lord will Himself become righteousness for sinful man. Our heartfelt response to Jesus, acknowledging Him as Saviour and giving Him the say-so of our lives is our release from judgment, not our good works. This is hard to grasp in a world whose values are so much about earned merit. At times in its history the Church has been muddled about this, where the priority of Scripture has been weak, but Jesus’ teaching that He is the gate for the sheep and believing in Him is the one requirement, is crystal clear through the NT.
PRAYER Lord, help me to be crystal clear about what You have done for me in a way that I could not possibly have earned or merited; and help me to be clear in sharing this saving truth with others.
Luke 21:25-36 — Anticipation of final redemption in end-times turmoil
Believers are to recognise the signs of the Son of Man coming again, in joy and trust
25-27 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time they will see the Son of Man coming in a cloud with power and great glory.
“There will be signs” – Jesus’ focus is now on the end times, an allusion to Joel 2:30-31, also quoted by Luke (writer of Acts) in Acts 2:20. The prophets expected arresting celestial signs at the end of age, Isaiah 13:9-10; Jeremiah 4:23,28; Ezekiel 32:7-8; Joel 2:10.
“They will see” – the second coming of the Son of Man will be a visible return accompanied by turmoil of the elements, and many people will be distressed, not knowing what is happening.
28 “When these things begin to take place, stand up and lift up your
“When these things… take place” – in the turmoil, believers are to look up in joy and trust, knowing that these are signs of the deliverance of Jesus’ followers in the final redemption, 1 Cor. 15:53; Romans 8:23.
29-31 He told them this parable: “Look at the fig-tree and all the trees. When they sprout leaves, you can see for yourselves and know that summer is near. Even so, when you see these things happening, you know that the kingdom of God is near.
“Look at the fig-tree” – leaves appear and change appearance, heralding the seasons. “When you see these things” – signs will show the kingdom coming fully.
32-33 “Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away.
“This generation” – Jesus was not setting a time for the present age to end. He continually emphasised a time scale between His being present with His disciples, and His return, Luke 21:9,12,24.
34-36 “Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap. For it will come on all those who live on the face of the whole earth. Be always on the watch, and pray that you may be able to escape all that is about to
“Will close on you suddenly” – but not unannounced, for those that will hear. For those who are not ready, “that day” is judgment closing against them. The point of the discourse is to be ready and alert for Christ’s return at any time.
“Suddenly… it will come on all those… on the whole earth” – the destruction of the temple and Jerusalem would follow in AD 70 but Jesus teaches that the coming Day of the Lord will be a crisis encounter for everyone, not just the Jews.
IN PRACTICE Jesus taught about the end times, and His language conveyed a sense of urgency and expectancy, even if He also set out the kind of eternal time scale that no calendar can represent. As believers, we are to live in constant expectation of His sudden return, although the teaching gives us the kind of warning we should expect – being watchful and observant, as country people are about weather and seasons and threats to their livestock. A for Anticipation gets us thinking about where we stand with the Lord, should He return – now! The “suddenly” He speaks of will show last-minute decisions to be false decisions. Our anticipation is about being real about what will happen and positioned to welcome Jesus’ return rather than fear it.
QUESTION How would you explain in your own words to someone who doesn’t believe in God, that there’s a day of judgment coming, but they can turn to Jesus who has made a way for them.
1 Thessalonians 3:9-13 — Be blameless and holy in anticipating the Lord’s return.
Live in expectation of the imminent return of Christ Jesus with His heavenly retinue.
9-10 How can we thank God enough for you in return for all the joy we have in the presence of our God because of you? Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith.
“Thank God… for you” – the church in Thessalonica had been through a testing time, which Paul had experienced himself, in strong local opposition and rough treatment in Philippi, 1 Thess. 2:2,14-16; 1 Thess. 3:7. Testing is part of Christian life and opposition experienced as persecution is to be expected as carriers of the Gospel, Paul has already made clear, 1 Thess 3:3-4. However, he is greatly concerned for this church of believers new in their faith.
“Supply what is lacking” – the mission team’s teaching was cut short when they had to leave suddenly, 1 Thess 2:17. Part of the purpose of the letter is to make good the shortfall.
11-12 Now may our God and Father Himself and our Lord Jesus clear the way for us to come to you. May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.
“May our God… may the Lord… may He strengthen” – Paul’s lifestyle of prayer is such that he breaks into prayer in his letter. In this prayer he is in effect asking God, but in the manner of making a declaration in faith, in agreement with God’s purposes.
13 May He strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all His holy ones.
“When our Lord Jesus comes” – in Paul’s mind is the Second Coming which he will discuss more fully later in the letter, 1 Thess. 4:1-5:22. “With all His holy ones” – used of Christian believers, often translated ‘saints’, in many passages in the NT e.g. Romans 1:7. Could also refer to the angels who will accompany the Second Coming.
IN PRACTICE The church calendar and its seasons was an idea that arose many centuries after Paul wrote to the church in Thessalonica. However, A for Anticipation in the ABCD of Advent was something that Paul lived out and taught. “When our Lord Jesus comes” is a clear statement of anticipation, the sense of keeping the house clean and tidy for the important visitor expected to drop in at any time. To personalise it, we see the ‘house’ as our lives, so that ‘clean and tidy’ is about keeping short accounts with God in confessing sin and tidying up our wrong priorities.
QUESTION In the words of v. 13, will you be blameless and holy in the presence of our God and Father – if Jesus comes again now? Reflecting on the Old Testament and Gospel readings and notes, how do you know assuredly that you are counted blameless?
PRAYER Lord, show me what in me is getting in the way of the coming of the kingdom in its fullness? What is me needs to be put out of my life, put right with You, put in a better place spiritually or forgiven in my relationships with others? Amen.
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Scriptures to read in preparation for Sunday, November 4
Theme: The priority of returning God’s love to Him and others
Deuteronomy 6:1-9 — First love God with all your heart; the foundation of the First Great Commandment.
Ruth 1:1-18— Ruth decides to trust God and look after Naomi. A choice to do what is right.
Mark 12:28-34 — the Great Commandment, love God, love others. Unselfishness the guiding principle of the kingdom of God.
Hebrews 9:11-14 — Love enabled by the cleansing power of the blood of Christ. Christ’s sacrifice changes us inwardly in a way the blood of calves and goats never could.
Also: Psalm 146
OLD TESTAMENT READING 1
Deuteronomy 6:1-9 — First love God with all your heart
The foundation of the First Great Commandment
1-2 These are the commands, decrees and laws the Lord your God directed me to teach you to observe in the land that you are crossing the Jordan to possess, so that you, your children and their children after them may fear the Lord your God as long as you live by keeping all his decrees and commands that I give you, and so that you may enjoy long life.
“Fear the Lord your God” – ‘revere’ for His goodness, would come closer than ‘fear’ (of the consequences) although both are in the meaning. What follows is predicated on Israel’s covenanted relationship with a loving, sustaining, providing God i.e. Exodus 34:5-7 “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love… and forgiving…”
3 Hear, Israel, and be careful to obey so that it may go well with you and that you may increase greatly in a land flowing with milk and honey, just as the Lord, the God of your ancestors, promised you.
“Be careful to obey” — needs to be understood in terms of the heart and soul and passion of v.5, see note to vv. 6-8 below.
4 Hear, O Israel: The Lord our God, the Lord is one.
“The Lord is one” — distinctive among other tribes and nations who worshipped, and attempted to placate, various deities who were related to the prevailing threats and needs of life. Scripture is
5 Love the Lord your God with all your heart and with all your soul and with all your strength.
“Hear, O Israel” — recited by Jews in the synagogue and often daily as well, this Shema (Hebrew for ‘hear’) passage is a foundational confession of faith, as the Nicene Creed has become in the Church of England.
“Love the Lord” — ‘love’ in English has a broad range of meanings. This has the specific sense of ‘adore, revere, be committed to’ in the way people show their devotion to a popular monarch, like Trooping the Colour in London every June.
6-8 These commandments that I give you today are to be on your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads.
“0n your hearts… foreheads” — the sense of verse 6 was lost on some Jewish sects who in religious zeal tied a small box containing the text over their heads. This is what we all tend to do: try to turn a heart relationship into a set of religious rules and routines which we find easier to control. But the Lord simply wants our hearts, and when He has our heart, that will be evident enough.
9 Write them on the doorframes of your houses and on your gates.
…OLD TESTAMENT READING 2
Ruth 1:1-18 – Ruth decides to trust God and look after Naomi
A choice to do what is right
1-2 In the days when the judges ruled, there was a famine in the land. So a man from Bethlehem in Judah, together with his wife and two sons, went to live for a while in the country of Moab. The man’s name was Elimelek, his wife’s name was Naomi, and the names of his two sons were Mahlon and Kilion. They were Ephrathites from Bethlehem, Judah. And they went to Moab and lived there.
“When the judges ruled” – following Joshua and preceding Saul and David, probably around 1100 BC.
“Ephrathites” – the area around Bethlehem village, as in Micah’s prophecy foretelling the Messiah’s birth in “Bethlehem Ephrathah”, Micah 5:2
“Mahlon and Kilion” – both names descriptive of a weak constitution.
3-5 Now Elimelek, Naomi’s husband, died, and she was left with her two sons. They married Moabite women, one named Orpah and the other Ruth. After they had lived there about ten years, both Mahlon and Kilion also died, and Naomi was left without her two sons and her husband.
“Married Moabite women” – not forbidden although classed as outsiders – there was a 10-generation (male) ban on “entering the assembly of the Lord”. However, marriage and continuation of the family line
“Naomi was left” – the plight of Ruth’s mother-in-law is set out early in the story. Life could be very hard and vulnerable for an unsupported widow in that culture.
6-7 When Naomi heard in Moab that the Lord had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there. With her two daughters-in-law she left the place where she had been living and set out on the road that would take them back to the land of Judah.
“The Lord had come to the aid of His people” – this story emphasises the Lord’s sovereignty over events.
8-9 Then Naomi said to her two daughters-in-law, “Go back, each of you, to your mother’s home. May the Lord show you kindness, as you have shown kindness to your dead husbands and to me. May the Lord grant that each of you will find rest in the home of another husband.”
“Show you kindness” – Naomi had blessed her daughters-in-law with God’s hesēd, meaning the covenant, loyal love of God, although the daughters-in-law were not Israelites and in a foreign country.
9-10 Then she kissed them goodbye and they wept aloud and said to her, “We will go back with you to your people.”
11-13 But Naomi said, “Return home, my daughters. Why would you come with me? Am I going to have any more sons, who could become your husbands? Return home, my daughters; I am too old to have another husband. Even if I thought there was still hope for me—even if I had a husband tonight and then gave birth to sons — would you wait until they grew up? Would you remain unmarried for them? No, my daughters. It is more bitter for me than for you, because the Lord’s hand has turned against me!”
Naomi sees her difficult circumstances, wrongly, as the Lord’s enmity or discipline of her – as we often do. The book as a whole tells a different story of God’s gracious provision.
14 At this they wept aloud again. Then Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
15 “Look,” said Naomi, “your sister-in-law is going back to her people and her gods. Go back with her.”
16 But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God, my God.
“Your God my God” – Ruth probably grew up worshipping the Moabite god Chemosh.
17-18 Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me.” When Naomi realized that Ruth was determined to go with her, she stopped urging her.
“May the Lord” – Ruth invokes the name of Yahweh for the first time, showing her commitment to Naomi and the Lord, with no other prospects in view. She is embracing uncertainty, leaving kinspeople and familiarity to go where she has no family and friends, as an outsider.
IN PRACTICE Ruth and Naomi walk us through what it means to return God’s love by trusting Him and choosing His way in our relationships with others. They faced an uncertain future as women in a man’s world, their menfolk having been taken from them. Do they blame God, or trust Him? Do they do what gives them most opportunity, or choose to do what is right? Life and its pressures and choices hasn’t changed in three thousand years, except that we have many more choices we can make, and many more options for self-determination rather than seeking God’s best and trusting Him in it. We have too much practice in making easy but low-value choices, and we need to work up our skills in making high-value and lasting ones — seeking God and trusting Him for His way.
QUESTION Trusting God, doing what is right by Him, making high value choices is difficult. Who can share this with you, and encourage you?
Mark 12:28-34 – the Great Commandment, love God, love others
Unselfishness a guiding principle of the kingdom of God
28 One of the teachers of the law came and heard them debating. Noticing that Jesus had given them a good answer, he asked Him, “Of all the commandments, which is the most important?”
“One of the teachers of the law” – until now, in Mark, they have been hostile; this was probably a Pharisee, but a friendly and teachable one.
29 “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.
30 ‘Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’
“The most important…” – the rabbis had codified the law into 613 statutes, and debated which were ‘weighty’ and which were ‘lighter’. Jesus starts where they are, quoting the familiar ‘Shema’ or ‘Hear’ passage (which opens worship in synagogues today)._
31 The second is this: ‘Love your neighbour as yourself.’ There is no commandment greater than these.”
“The second is this” – Jesus puts two sayings together (see For Further Study note below) that were widely separated in the law, and so not expected to be combined. The first summarises commandments 1-4 about loving God wholeheartedly, the second summarises commandments 5-10 about moral responsibility and treating others well. His point is that they cannot be separated. God, who loves us, expects us to return His love by putting Him first and also by honouring others, loving them as He does.
32-33 “Well said, teacher,” the man replied. “You are right in saying that God is one and there is no other but Him. To love him with all your heart, with all your understanding and with all your strength, and to love your neighbour as yourself is more important than all burnt offerings and sacrifices.”
“You are right” – this particular scribe had understood that God’s overriding characteristic was mercy. Without the accompaniment of just and merciful behaviour, without which the ceremonial was meaningless.
34 When Jesus saw that he had answered wisely, He said to him, “You are not far from the kingdom of God.” And from then on no one dared ask Him any more questions.
“Not far from the kingdom” – the scribe had the right priorities, but entering the kingdom would require him to recognise and speak out Jesus as being the Son of God, (who would shortly die in his place as a sacrifice for his sins).
For further study: The Great Commandment unfolds, Deut. 6:46; Leviticus 19:18; Matthew 5:43; Matthew 22:36-40; Luke 10:27; Romans 13:9; Galatians 5:14.
This man had grasped the teaching and understood the way it fits together. He knew the priorities – a lack of moral compass and concern for others cancels out any good religious intentions we can perform. First things first, and with God, that is always mercy!
The second teaching here is about the spirit of the law versus the legalism of the law. Jesus upholds the broad intention of the law by being the fulfilment of the law. He shows what it looks like to know God’s love, and so to be provoked into returning it in devotion to God, that results in having a heart of mercy and generosity to others. By contrast, the Jewish teachers and scribes majored on the fine details of observance, where their response to God had become formulaic rather than feeling.
We can’t reduce the teaching of Jesus to a formula; either it is heartfelt or it is reduced to head-knowledge. To change the world around us – being bringers of the kingdom of God – must start with us having a demonstrable heart change. We can’t give what we haven’t got.
QUESTION How can we, as the Church representing Jesus, be more effective at showing His transforming love to the world, rather reducing it to the kind of rituals and regulations which Jesus so clearly derided?
Hebrews 9:11-14 – The cleansing, releasing power of the blood of Christ
Christ’s sacrifice changes us inwardly in a way the blood of calves and goats never could
11 But when Christ came as high priest of the good things that are now already here, He went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation.
“Greater… perfect tabernacle” – a comparison between the tent that preceded the temple with its hammered gold lamp stand for seven lamps and its consecrated bread, and the ‘heavenly tent’ around God’s presence. The man-made one was a poor shadow of the real thing which Christ entered to take his high priestly seat.
12-13 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean.
“Once for all” – a comparison between the repeated sacrifices of the Levitical priest, each of which amounted to a partial remedy for sin, and Christ’s sinless sacrifice, final, effective and unrepeatable.
14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!
“How much more” – an argument from less to greater. The comparison emphasises the power of remembering, enacting and declaring what Christ’s blood has done for us. The balance between these actions varies across Christian traditions.
IN PRACTICE The flesh nature — how we behave naturally as humankind — is inherently selfish and self-protective, and therefore not disposed to be generous to others. We live in competition, not collaboration. Loving others is optional, depending on what we feel – because we readily store up resentments accumulated by emotional collisions with others.
Coming to Christ and having a personal relationship with God brings the Holy Spirit’s dynamic to counteract and change this self-centred flesh nature. We have hurt God by our selfishness and rebellion, but He has forgiven us — massively. This is the work of the blood of Christ, not only spiritual forgiveness for sin, but emotional cleansing of conscience from the effect of sin. Now we can think and act differently, with a generosity of spirit towards others. It is still a choice — we need to constantly be reminded how Christ’s blood has cleansed us — but it is an empowered choice. We can reflect God’s love and generous spirit to us, in how we relate to others.
QUESTION Christ’s blood is all-powerful and effective, but how do we assert this? What is the balance between remembering, and speaking it out, in your tradition?
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PRAYER Father, we see selfishness, hatred and war all around us yet You sent Jesus to be the embodiment of your way of love and the means to achieve it. Fill us with Your love and empower us to use it to bring change to the bit of the world we can influence. Amen.
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TUESDAY, JANUARY 30
Praise to God for His provision and His purpose
26 There the ships go to and fro, and Leviathan, which You formed to frolic there.
- Leviathan is a mighty creature, like a sea monster, who can overwhelm man but is no match for God. Monster or not, the sea creatures are all created by God – reflecting the fifth day of creation, Genesis 1:21 “…God created the great creatures of the sea and every living thing with which the water teems…”
- “Frolic there”: made to play in the sea, New Living Translation. The psalmist says that this feared creature is nothing but the Lord’s pet (NLTSB).
For further study, see Job 3:8, Job 41:1, Psalm 74:14, Isaiah 27:1
27 All creatures look to You to give them their food at the proper time.
28 When You give it to them, they gather it up; when You open your hand, they are satisfied with good things.
- All of creation depends on God’s providential care. This providence is not remote from us and we should never take it for granted. Our prayerful, worshipful relationship with God calls down what He has already prepared.
29 When You hide your face, they are terrified; when You take away their breath, they die and return to the dust.
- This seems to recall Job 1:21 “…The Lord gave and the Lord has taken away; may the name of the Lord be praised.”
30 When You send your Spirit, they are created, and You renew the face of the ground.
- “Send Your Spirit” (v.30) or “breath” v.29). The word ruach can be translated either way, as in these two verses. God’s breath, or Spirit, is what brings life and renewal to every living thing, including humankind.
31 May the glory of the Lord endure forever; may the Lord rejoice in His works –
- Introduces a section with words of declaration – in other words, speaking truth in faith to the heavenlies – and blessing. “Let” and “may” are usually words which invoke, or call down, God’s good intentions which is what we do as we exercise our choice to bless. Of course God wants His glory to endure, and to be able to rejoice in His works, and the psalmist’s declaration is agreeing with Him. As we say it or sing it, we are agreeing with the Lord and His purpose, which is much more than a nice thing to do. It is spiritually powerful in establishing our partnership with God’s purpose, and against other evil purposes.
32 He who looks at the earth, and it trembles, who touches the mountains, and they smoke.
33 I will sing to the Lord all my life; I will sing to the Lord as long as I live.
34 May my meditation be pleasing to Him, as I rejoice in the Lord.
- In the context of the preceding verses, that meditation must surely be to reflect on God’s providence, His sovereign purpose for each of us that overarches the ups and downs of everyday life, and which will in His timing be fulfilled. This is not a passive response to His providence; God works with the natural order of things and also intentionally with us, as covenant partners, to bring about His government, which is why we pray, preach the Gospel and act on what He shows us!
35 But may sinners vanish from the earth and the wicked be no more.
- This prayer (or more accurately, declaration of faith) expresses a common plea by Christians, that the curse of the earth be reversed and wicked people no longer have the upper hand in affairs around us. This will be fulfilled fully, in a way we see only partially, at the end time and the return of the Messiah Rev. 20:11-15, Rev. 22:3
Praise the Lord, my soul. Praise the Lord.
- Meanwhile the power to bring beneficial change comes from praise of God who is good, and whose intentions are always the best, in whom there is no shadow of turning, who is faithful and not fickle – whatever our perceptions might be at any one time. When we feel powerless, praise to God whose character and kingdom purpose sits over and above our trials and difficulties is the attitude the devil fears most of all.
Everything holds together in God – He breathes, and His breath, or Spirit, gives life.
However, the world we live in is caught up in two cycles, gaining life and losing life.
Our praise of God and particularly our declarations of who He is as Creator and His goodness, kindness, greatness and faithfulness, turn what is wilting into what is renewing and growing. That is our purpose.
For reflection and discussion
2. Are we more inclined to point out how everything is going wrong, or how God is over all the affairs of our world, “renewing the face of the ground”? Which is more like agreeing with Him?