Wilderness Wanderings

The Lord reigns, let the earth be glad; let the distant shores rejoice. Clouds and thick darkness surround him; righteousness and justice are the foundation of his throne. Light shines on the righteous and joy on the upright in heart. Rejoice in the Lord, you who are righteous, and praise his holy name. (Psalm 97:1-2, 11-12).

This psalm encapsulated both Israel's present faith and their future hope.

The Lord reigns: even now, despite however things might look. And the Psalmist believes that to be good news. News that should bring all the earth into gladness and rejoicing. Why? Because righteousness and justice are the foundations of God's throne.

The Kingdom of God, God's own rule and reign is the essence of all that is right, sound, and solid in this world. God's Kingdom is itself a living standard by which all things can and will be judged, but a standard that in the end brings all things back to the very fullest of life. And so the Creation can rejoice in the hope and knowledge that it will one day be liberated from its groanings and set free once again to flourish.

And so with our own lives too: there is a strange confidence the people of God hold on to that there is indeed a living standard of righteousness and justice that transcends our politicking--a justice out there that will "judge the justice for which we fight," as Leslie Newbigin put it. Interestingly, that should never give us confidence that we are above the law, as Christians have sometimes done. No: this justice is clean, pure, and impartial, dividing soul from spirit and joint from marrow when it comes to it. There's nothing hidden that will not be brought to light. So, our confidence resides not in the fact that we ourselves are righteous and just, but in the fact that we know a God who is. A God who knows what actually is wrong with this world, and who is also big enough to set it right.

Here then is the future hope of Israel found in this Psalm. Some of its images do indeed echo with our own book of Revelation, I think. In the middle of the Psalm, we find that all peoples see the glory of God, and those who have entrusted themselves to any lesser god are put to shame as the justice and righteousness of the Lord King of heaven and earth is powerfully revealed.

Of course, for the people of God, this is the moment when all suffering is redeemed as all injustice is set right. A moment we have been sitting in pews and folding our hands at bedsides praying and watching for all our lives. This is the moment when the light shines on the righteous and the people of God are made glad.

Oddly enough, we know that this somehow includes us, unrighteous though we may feel. "The righteous" includes us, not because we are above the law or have an in with the judge that would cause him to look the other way. No—this God is the very one who, after making a just appraisal of our situation, has nevertheless loved us, chosen us, and shown mercy and forgiveness to us in Jesus Christ.

So: "Rejoice in the Lord, you who [have been freely made] righteous, and praise his holy name."

A Sunday Sermon edition of Wilderness Wanderings! The text is Daniel 3 from the New International Version of the Bible. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

1. What does the creation story invite us to do? What gift did God give us so that we could do this? What is the gift meant to teach us? Why do children lead us in the praise of God?
2. Who are we humans? What responsibility did God give us? Why is it so difficult for us to do this?
3. According to Hebrews 2, what do we see? How does this give us hope? How does this assure us that 'this world belongs to God'?
4. What does it mean to be a Christian?

"Sing to the Lord a new song; sing to the Lord, all the earth. Sing to the Lord, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvellous deeds among all peoples" (Psalm 96:1-3).

What's the point of life? Where is history headed? Is it just a random series of events? Why even ask questions like this? Isn't it better just to do one's best to survive? Can't we just adopt the old bumper sticker: 'the one with most toys wins'? How would you define toys? What would winning mean for you?

As Christians, Psalm 96 helps us shape an answer to these questions. The point of history and our lives, as small as they may be, is to worship God. We have long believed that declaring the glory of God gets about as close to the heart of living as we can get.

There is an important context to our psalm. It's a shortened version of the song Israel sang as the ark was given its place in Jerusalem. 1 Chronicles 16 tells the story. God is enthroned as King in the worship of his people. His presence, glory, is symbolically present among his people 'between the cherubim' which covered the ark of the covenant in the tabernacle.

This presence of God is a shadow leaning forward towards Jesus, for John says, 'the word became flesh and dwelt (tabernacled) among us" (John 1:14). There is more. This psalm is about God as king. "Say among [all] the nations, the Lord reigns" (10). Jesus leans back to this psalm when he says to Pilate, "You say correctly that I am a king" (John 18:37).

The writer of Hebrews declares that "After he had provided purification for sins, [Jesus] sat down at the right hand of the Majesty in heaven" (1:3). Jesus is king. Our text is fulfilled in Christ's resurrection and ascension. John sees and hears it in Revelation 5 when all the creatures in heaven and earth gather to sing a "new song": "To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!" (Revelation 5:13).

When we talk about the mission of the church, we start here. Everything the church does flows out of this desire to give glory to God, who is King. The followers of Jesus on this earth long for that day when all glory will be given to God. But here we come up against the problem don't we: do we desire to give glory to God?

Let's not gloss over this matter of our desires. If you are starting your day with this meditation: what is your goal for the day?

When raising your children: what is your goal? If you are on your way to your workplace: what is your goal? If you are in a dispute with a family member, co-worker, or church member: what is your goal? What do you want?

You see, most of us do believe in the bumper sticker: the one with the most toys wins! To believe that the goal of life, of history, of the church, is to give glory to God is much too difficult.

Giving glory to God begins with a passion for Him. The psalms of worship keep repeating: "For great is the Lord and most worthy of praise" (4). Worship that is passionate about God is by nature missional or evangelistic. It desires others to join us. The bigger the crowd the better.

Take some time to examine God. Do you see that he is worthy of worship and exaltation? Do you see his majesty and holiness? Do you see his righteousness and love? Do you see his justice and his mercy? Do you believe that one day the entire earth will 'ascribe to the Lord the glory due his name and bring offerings into his courts'? (8)

The worship of Christians is the aroma anticipating that day. Giving God praise is a necessary part of the Christian life because it reminds us of who we are and where we are going. It moves us away from the bumper sticker philosophy to the life described in Psalm 96.

Come, let us sing for joy to the Lord… For the Lord is the great God, the great King above all gods. … Come, let us bow down in worship, let us kneel before the Lord our Maker; for he is our God and we are the people of his pasture, the flock under his care. Today, if only you would hear his voice, "Do not harden your hearts as you did at Meribah, as you did that day at Massah in the wilderness… (Psalm 95:1a, 3, 6-8)

In these days of pondering and playing witness to what it has been and will be to have a monarch over the nation of Canada, we perhaps have some footing on which to reckon with these psalms that speak of God as King.

The Israelites lived in a land where the nations each had their own gods that they believed to be sovereign over the land or the sea. But Israel's claim was unique. Whereas for other nations, their gods' power tended to end at their own national borders, the Israelites claimed that their God was God over the whole of creation. It's true that the Israelites were monotheists. The Lord was God and there was no other—but there were different ways of saying so amidst the nations and this was one of them. In the assembly of deities, for Israel only one ruled supreme: the great King above all gods: The Lord.

The psalm goes on to declare how the Lord is God over not just the other gods but all of creation. How then should God's people respond—this flock under his own care? By coming to bow their own knees before his majestic throne, that's how. "Come, let us bow down in worship," declares the psalmist, "let us kneel before the Lord our Maker; for he is our God."

But God is not a withdrawn, benevolent servant in cahoots with the national interest or the people's parliament as it is in Canada. We do not merely genuflect or nod to his majesty and comment to one another how cool it is that our God is the best of them all. No: this sovereign is the living God, and in every today in history that ever has or ever will be known as "today," he has something new to say to his people. Always, even today he is speaking, if only you would hear his voice.

As the people assemble, God's voice all of a sudden speaks out in this psalm: "do not harden your hearts like you did that day in the wilderness…"

As God's people we are not merely invited to participate in the pageantry of worship or submission. We are not merely to go through the motions. When we come to worship and bow the knee to our God, Lord of all the Universe, we are also to bow our hearts and lives, submitting and bending our wills and living to the voice and call of our God.

No further command comes in the psalm. Simply the command to keep not just our knees, but also our hearts, lives, and obedience supple and at the ready to hear and respond to God's call.

It was just such a situation that Jesus found himself in when tempted in the wilderness by another spiritual being who would've sought to usurp the throne of the God of gods. But Jesus' heart was not hard, and his ears remained attentive and responsive to the voice and calling of God His Father. Where we failed, he prevailed, enabling our willing obedience in his steps, even as he continues to soften our hearts. Take heart: we remain the flock under his care.

For a fun, minor, acoustic musical setting of this Psalm, you can find a cover of the Sons of Korah's version of Psalm 95 by the group Half a Mile on Spotify by clicking here.

"The Lord is a God who avenges. O God who avenges, shine forth. Rise up, Judge of the earth; pay back to the proud what they deserve…When anxiety was great within me, your consolation brought me joy" (Psalm 94:1,2, 19).

An appeal to the God who avenges sounds inconsistent with the Scriptures that present Jesus as bringer of shalom - peace. Yet that is how this psalm begins.

Have not the storms of our hearts similarly cried out for justice? The world is not fair, the rich and influential are invited to the table while we are left out in the cold. Someone at work, those scoundrels in government, someone in our own family has stabbed us in the back, and we would like to see the tables turned.

Honestly now, this is the sort of psalm we can understand. Still, don't get stuck on the opening words. The anger soon turns to questioning.

How long, God, are you going to let this go on? How long, Lord, will the wicked be jubilant? How long will you let your people be abused? How long will you allow the poor to be neglected? People are saying that you don't pay attention to the evil practices of this world.

But then God speaks. He chides our foolishness: "I do hear, I see, I discipline, I teach, I know … I know that your thoughts are like a breath: they last for a moment, are not seen, and soon gone forever."

And we respond: "Blessed is the one you discipline, Lord, the one you teach from your law."

We began in anger, crying out for vengeance. But having heard God, our anger morphs into confession.

The first and necessary discipline was not on those other wicked and proud folks, but on the wicked and proud person whom we see reflected in the mirror.

The Lord disciplines the one whom He loves; and so, our difficulties are all turned for our good. God is working to move us from the one crying out for vengeance to people who cry out for mercy - both for our self and for others.

The psalm is not done with the wicked, those who make injustice law. Those who "band together against the life of the righteous and condemn the innocent to death;" they will get what is due them. The vengeance of God is not some irrational burst of divine anger, but rather the exercise of divine justice. God gives sinners what their sin deserves.

The world is full of innocent victims, victims of rape and drunk and careless driving; children living in homes invaded by alcoholism and drug addiction. Religious folks persecuted because of their faith.

But ultimately the Psalm points towards the Lord Jesus, the righteous one, the only innocent one. He is the ultimate victim of this Psalm. God judges us in our sin, but because he is "rich in mercy," his "mercy triumphs over judgment" (Eph. 2:4; James 2:13, ESV). God does not dismiss our sin as no big deal, but instead bore it on the cross. All who appeal to him receive mercy. Jesus' resurrection leads to the renewal of creation and God's ultimate triumph, and ours.

This is the consolation that cheers us. As we go through the hardships of this life-and really, we know little of hardships compared to many Christians in most times and places. But as we go through our raging for vengeance, our impatience with God's schedule, and finally come to see His discipline lovingly training us, then we can say, "When anxiety was great within me, your consolation brought me joy."

The Lord reigns, he is robed in majesty; the Lord is robed in majesty and armed with strength; indeed, the world is established, firm and secure. Your throne was established long ago; you are from all eternity. The seas have lifted up, Lord, the seas have lifted up their voice; the seas have lifted up their pounding waves. Mightier than the thunder of the great waters, mightier than the breakers of the sea—the Lord on high is mighty. Your statutes, Lord, stand firm; holiness adorns your house for endless days. (Psalm 93)

What do the seas have to do with anything in this Psalm? Three times we hear how the seas have lifted up, and three times we hear that the Lord is mightier than those seas. This is the Psalmists' way of describing how "the world is established, firm and secure," how God's throne is established, firm and secure, and how God's statues are established, firm and secure.

In the world of the Psalms, the seas were emblematic of all the chaotic forces of the world that threatened to upend and destroy all that is settled, good, and sure. In Creation God subdues the seas: he tames the waters and sets boundaries for them bringing order out of the chaos that is "very good." In so doing, God establishes the world, firm and secure, and by virtue of that fact, he also becomes King over all that he has established. This of course means that his statutes are firm and decisive for the world and all who live in it, for it is his realm.

What's interesting here is that God's statutes are not just rules for people to live under, but they are one and the same statues that govern all of Creation. The same statutes and boundaries that the seas must obey and that the world lives out, are the very same ones that we—who are formed from the dust of the earth—must also abide by.

That's a bit different relationship to the Creation than we usually consider ourselves to have, though, isn't it? We tend to grab hold more of the Creational command to rule over the earth and subdue it. But here: no distinction is made between the people and the earth they inhabit. All stand equally under the firmly established statutes of the Kingdom of God.

There is an invitation in this psalm then to humble ourselves: before God, certainly, but also in our own eyes and in our relationship to the earth. It is not a limitless resource for us to consume to our hearts content. No: boundaries have been established not only for the seas, but also for us people. There are limits, firmly fixed, beyond which we cannot go.

Pastor Michael mentioned it yesterday, but it deserves underlining: Sabbath is the practice that restores the balance between not only Creator and Creature, but also between Creature and Creation under the rule of the Creator. It is one day a week when we cease our labours and give not just ourselves, but also the earth a break from our labours. It is a statue of restraint imposed upon us, a boundary like that around the seas that we are commanded to observe so that we do not overflow our banks and plunge the world and ourselves with it, back into chaos.

Thankfully, the establishment of the world and its proper functioning is not finally of our doing. It is an order that God, the King, has established. And under his rule and reign it will remain, firm and secure, with or without our faithful observance of boundaries—because he is mighty to tame the chaos: even ours.

That said, why not work with God rather than against him? Sabbath is the statue we have been given to find our good, Creaturely place in the balance of Creation under the rule of the Creator.

"It is good to praise the Lord, and to make music to your name, O Most High. proclaiming your love in the morning and your faithfulness at night…For you make me glad by your deeds, Lord; I sing for joy at what your hands have done" (Psalm 92:1,2,4).

Each work of art comes out of a context, whether its poetry, music, photography, or sculpting. Art historians enjoy debating the effects of the context on the artist and how it shaped her work. This is true of the biblical psalms as well. But much is lost in history. The context of today's psalm has vanished.

However, we do know how it was used by the people of Israel as they worshipped together. The Jewish rabbis encouraged their people to use this psalm as a psalm of thanksgiving and as a Sabbath psalm.

Why would the rabbis connect this psalm to thanksgiving and Sabbath? It does not fit at first glance. But consider the following things.

Reading Exodus 20, we discover a link between Sabbath and creation. We are told to rest because God rested from his creating work and to make "a sabbath to the Lord." On the Sabbath we re-learn to trust in God for life and well being. He is THE CREATOR.

Through out the Old Testament and in Christian theology, the doctrine of God as the creator of the world includes not just the initial act of creation but his continued providential care over it and us. The Heidelberg Catechism and A Contemporary Testimony: Our World Belongs to God make this connection (Google will find both for you or contact our church for copies).

Psalm 92 is a call to praise God (thanksgiving is part of praise) because of this ongoing creative work of God. This psalm explores God's providential care over His creation, especially over His people. This care leads to victory over His enemies and to flourishing for His people.

Sabbath is a time to remember who is God! As Christians, we believe that our Lord, Father, Son, and Holy Spirit is God. It is not always easy to remember or believe this. There is still much chaos and evil in the world, in our own lives. That is why God commands us to rest: to remember that He is God, He will be God forever, and he has not abandoned his creation.

Several wise Christians have pointed out that the two twin enemies of the spiritual life are hurry and fatigue. This is a malady of North American Christianity. Hurry and fatigue are the result of not enough sabbath. Yet, keeping sabbath is the only back to trusting in God.

This psalmist also catches a glimpse of what is to come. At times in this life, we may see the enemies of God scattered and powerless. Sometimes, we may see God's people flourishing. But those are only glimpses. Not until Jesus' work of redemption is complete; not until He returns in glory will we see this fully.

Until that time, we are to keep Sabbath. Sabbath is time to look forward, to anticipate, and to pray for that day. Also, to remember that God will bring it about. Let us give thanks for Sabbath.

Be honest: when is the last time you took time for Sabbath Keeping? Our Christian faith doesn't just happen. It takes some effort on our part. Part of that effort is to be quiet, to rest. To consider what is true. When is the last time you adjusted your living because you gave God time to correct your way of life?

As we enter a new fall without COVID restrictions, let us include Sabbath keeping in our rhythms. Let us gather for communal worship when possible and pause regularly in the course of our days to let God be God.

An extended Sunday Sermon edition of Wilderness Wanderings! The text is Romans 8:31-39 from the New International Version of the Bible. Dive In discussion questions are below for further reflection!

To see this sermon in the context of the worship service it comes from, find it here on YouTube. Or, head to our website to connect with the worshiping community of Immanuel CRC: immanuelministries.ca

DIVE IN QUESTIONS

1. Is there anything that you are afraid of or anxious about right now? Write about it here.
2. What causes for fear and anxiety did the church in the city of Rome have? What about the ancient Israelites at various points through their history (like what we hear about in the book of Exodus, or Psalms)?
3. Do you ever feel like God is absent or silent? Do you have any doubts about God? Take some time to write them down here, noting any that may resonate with what Pastor Anthony talked about.
4. Why might our doubts, fears, and anxieties about life and God's absence or silence within it (separation between ourselves and God) not be reality? What reasons for confidence does Paul give in response to our concerns?
5. How we might we encourage each other in believing the promise that God will never leave us nor forsake us and that nothing can separate us from Christ's love?
6. Where have you seen God recently? Who will you share that story with?

Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the Lord, "He is my refuge and my fortress, my God, in whom I trust." (Psalm 91:1-2)

Pastor Michael talked yesterday about finding a home in God. A place to dwell. It's the theme of Psalm 90: God is our home. But it is also the theme of Psalm 91, a reflection and promise of what home with God really means.

God guards, protects, and saves those who make their home in him. God gives shelter in the storm, shade in the heat and ultimately, a place to rest. This is what it means to have a home with God: a safe place to rest. A place where you are known, loved, saved from the distresses and sufferings and evils of life. A place of peace. A home.

So whoever seeks to dwell in the shelter of the Most High finds this rest. This place of home, of peace, of belonging. These are the gifts of making one's home with God.

Here's the thing though: we learn in the New Testament that God also desires to make his home with us. And that is a very good thing indeed, because having a ready home with God does not always mean that we seek that home or even dwell very often in that home. There are a million ways that we attempt to make our own home.

We build homes of belonging with our workplace or career. We make homes of protection and security out of our accumulation of wealth, pursuit of good health, or our relational connections. We pursue our own means to rest through increasingly elaborate leisure activities that leave us, our relationships, and our bank accounts wiped. And of course, there are other shelters of escape that we might pursue too: like secret or addictive ones. Houses that our own desires and temptations lead us back to more than we care to admit.

But God knows this of us. Since the Garden of Eden we have been slow to accept a home with God "as is" and have reached for something more or different, winning nothing but exile for ourselves from the only home that could ever give us rest, joy, and peace. Indeed: the devil tempted Jesus with the words of this very Psalm to try to get him to make a home somewhere other than in a trusting relationship with God the Father.

But Jesus didn't fall for that. No: the Word had became flesh in Jesus Christ in order to "move into the neighbourhood" as Eugene Peterson puts it in his Message translation. And in so doing, God made his home with us. And now, through Christ, our own bodies and hearts become homes where the Holy Spirit himself dwells, taking up residence within us.

Having run away from home—our good home in the shelter of the Most High—that home has come to find us, to save us, to guard us, to protect us from ourselves and all the other evils of this world so that we might find just the rest that we have been searching and longing for all along. May you find this rest in the shelter of the Almighty today.

"Lord, you have been our dwelling place throughout all generations" (Psalm 90:1).

When I was younger, our family's New Year's Eve celebration would end with my dad reading Psalm 90 and leading us in prayer. I'm not sure why he read this psalm every year, but it might be rooted in his immigration from the Netherlands to Canada.

When I flew to Europe at 19, I fully expected to fly home again. When my dad flew to Canada at age 19, he believed he would never fly back, nor would he ever again see the people he was leaving behind. In those days, it was a one-way ticket for life.

It is easy for me to imagine that Psalm 90 was a source of comfort to him as he made his home in Canada. He had left everything familiar behind, but God went with him.

This Psalm has often been important to Christians in times of transitions. Like Psalm 23, it is frequently read at funerals. Yet, it is beneficial to reflect on these verses outside that setting. Its theme is simple: God is our home. He is a refuge more secure and lasting than any structure or community we have on this earth.

We find security in lots of things: work, family, church, routine, retirement savings, etc. We are allowed to enjoy the blessings of all these things, but they do not bring the security God does. Thus, Jesus teaches us to pray, 'Our Father'. Those opening prayer words are anchored in this psalm.

It speaks about the brevity of human life. All things considered, our time on this earth is rather short. Some days it may feel like a long time; but considering this globe's history, our time is like no time at all. Further, as strong as we might think we are, we are easily snuffed out.

These reflections come out of deep humility and foreshadow the prayer, "give us this day our daily bread".

The opening words may cause us to think we have a right to expect God's protection. But those thoughts are quickly repudiated. Our sin against God arouses his anger. He is our good refuge, but He is not safe. It is very unwise to imagine that we have a right to God's protection or grace.

We are inclined to minimize our sin and rebellion against him. Comparing ourselves to others, we pretend we are not so bad; God must like us more than them. But the psalmist will have none of that. Such presumption is deadly and so we pray "forgive us our sins."

It speaks about God's compassion. The psalmist recognizes the mercy of God. We have no right to presume on God's compassion and protection, yet God gives it to us. This song appeals to God's character. We can expect mercy because God is merciful.

We look at ourselves, find ourselves unworthy and assume God will not want anything to do with us. But that is faulty logic, says the Israelite poet. God is our security because he is God, not because we have earned it.

It speaks about God establishing our work. Again, we may think we are quite something. We may think highly of our strength or intellect or intuition or persuasive ability, but unless God blesses our labours, everything we build is like a house of cards that the tiniest breath of wind can destroy.

Psalm 90 puts us in our place. We are not much. But it is a good place because it puts us in the arms of our God. It puts us in the place where we pray "yours is the Kingdom, the glory, and the power forever." We want our work and our lives to be for his glory and kingdom, not our own.