Morning Star (Treochair)

By this I know that you delight in me:
my enemy does not shout in triumph over me.

Psalm 41:11 (CSB)

Have you heard
The Voice of victory shout?
Do not despair this dire turn.

Have you seen
The dawn dominate the dark?
Then patiently persevere.

Do foes dance
to taunt, trumpet their triumph?
Their fate falls in an instant.


What is a Treochair?


Psalm 126:6 vs. Psalm 129:5-7

Though one goes along weeping,
carrying the bag of seed,
he will surely come back with shouts of joy,
carrying his sheaves (Psalm 126:6 CSB).

Let all who hate Zion
be driven back in disgrace.
Let them be like grass on the rooftops,
which withers before it grows up
and can’t even fill the hands of the reaper
or the arms of the one who binds sheaves (Psalm 129:5-7 CSB).

Advent Meditation: Psalm 58


This is from my journal meditation on Psalm 58. Psalm 58 is not a go-to passage for Advent, but perhaps it ought to be.

The world reels at the revelation of some new credible accusation of immorality or at the scope of injustice that still happens in our supposedly enlightened, evolved era. Slavery, rape, sexual assault, racism, and more all exist today and seem to thrive unabated. Christians are persecuted more than any other century in the Church’s history.

Rather than being on the “wrong side of history,” the Christian stands with the Judge of all the earth in the middle of history. It is not yet the end. Judgment will come one day, some day, but perhaps not today. It will still come, and that’s David’s foundation for Psalm 58.

Injustice is not a mirage nor misunderstanding; David refuses to be gaslighted by Satan or the wicked (58:1-2). We desperately need the reflex of asking, “Do you really speak righteously, you mighty ones? Do you judge people fairly?” and then honestly answering, “No, you practice injustice in your hearts; with your hands you weigh out violence in the land” (58:1-2 CSB).

The wicked are so from birth, and no charmer’s recorder can whistle a tune to charm them. They are deaf to the cries of those they oppress.

David trusts in God’s righteous judgment, both now and future. He prays that they would be broken and swept away from their oppressive ways.

The sight of righteousness will cause the saints to rejoice, since their long waiting has ended. Though it may not seem so now, one day, some day, we will know with visible certainty that “there is a reward for the righteous,” that “there is a God who judges on earth!” (58:11 CSB).

The problem is, we too are wicked from the womb, deaf to the charms of righteousness’ flute. We practice unrighteousness and injustice. We deserve judgment. The only way this can be a psalm of good news is if that judgment can be meted out, but not on us.

It’s not enough to simply not give justice; that gives no hope. That lets righteousness go unpunished.

Justice must be done and its wrath spent. However we avoid wrath, we still must be able to say at the end, “There is a God who judges on earth!”

That’s why the Incarnation matters. That’s why Advent matters. That’s why imputed righteousness (2 Corinthians 5:21) matters.

I deserve to be swept away, consumed by fiery wrath for my anger, selfishness, for all the immorality bound up in my heart.

Yet Jesus came, so that “the one who sanctifies and those who are sanctified all have one Father. That is why he is not ashamed to call us brothers and sisters” (Hebrews 2:11 CSB).

Rejoice! Rejoice! Emmanuel has come to thee, O Israel!

9-10 (Chant Royal)


Brutus’ fears and Cassius’ schemes
End in the new, same as the old;
The lowly’s hope a deferred dream,
Desire for light a thing too bold.
Is ambitious evil too great,
Succeeding Caesars for our fate?
Will our paths they light ablaze
In bloody pursuit for always?
Into the deaf pit fall our groans?
Will none for us a banner raise?
Yahweh in righteousness enthroned!

The painted dirks their owners bleed,
Prov’dence’s plans to them untold.
In sudden terror, tyrants scream
And face the Judge’s final scold.
Their boomerang’s arc strikes their pate;
Their foiled plans are the first berate.
Appointment with fear does not delay
When sent from the Ancient of Days.
He makes them know they’re clay, not stone;
Saving saints to secure their praise:
Yahweh in righteousness enthroned!

Never hidden find those who seek
The Name who survives tested gold.
They find His goodness ever green
Who empire’s tapestries He wove.
Thanks to Him should never abate;
New songs and words for Him create!
We long for Him to fill our gaze—
He who from Zion’s mountain reigns!
He who took on our flesh and bone
Is forever to us the same:
Yahweh in righteousness enthroned!

The heart, like children, hopeful, plays
In gladness found no other place.
The proof offered behind rolled stone:
He has declared His Son by name:
Yahweh in righteousness enthroned!


Zephaniah’s Song

The coming Day is fearful:
A dreadful Day of darkness,
A Day of death and destruction,
A Day of trouble and distress.

Seek the LORD, you humble ones;
Turn to Him from your disgrace.
Turn away from evil in you;
Seek righteousness, a hiding place.

Sing for joy! Shout for gladness!
Clap your hands and dance today!
Rejoice with all your heart and soul:
Your Savior takes your sins away!

He makes low the nations’ pride
He stops all their injustice
He purifies even His own
He justifies His righteousness

Sing for joy! Shout for gladness!
Clap your hands and dance today!
Rejoice with all your heart and soul:
Your Savior takes your sins away!

Jesus is a Mighty Warrior
His joyful songs are our peace
Forever we are His delight
His love will bring us quiet rest


2015 Reading List: The Skeletons in God’s Closet

Butler, Joshua Ryan. The Skeletons in God’s Closet: The Mercy of Hell, the Surprise of Judgment, the Hope of Holy War.

I’m very thankful to Alia Hagenbach (@AliaJoy), from whom I won this book in her very generous giveaway!

Butler is a pastor in Portland, Oregon, and he writes this book as a pastor to people who struggle with the difficult truths in the Bible about hell, judgment, and holy war. This is one of the major strengths of the book: this is no “safe” academic discussion; this is borne out of the struggles of one desperate for truth.

The title comes from the idea that God has skeletons in His closet that He doesn’t want us to see and that we don’t want to look at. Hell and wrath and judgment make us uncomfortable, because they seem to conflict with the loving God we worship. What if He’s not like what we thought after all?

The subtitle of the book gives the reader the structure of the book’s three sections: the mercy of hell, the surprise of judgment, and the hope of holy war. In the beginning, he explains how our understanding of these three are often like a caricature drawing: close enough to the real thing to be recognizable, but with major exaggerations or distortions of certain features. Without the original to compare it with, however, the caricature can become the original in our minds, and we become blind to the distortions.

Hell is not an “underground torture chamber,” but rather the merciful (hence “mercy of hell”) containment of sin’s devastation from spreading throughout the new heavens and new earth. The most powerful portrayal of this is in the parable of the rich man and Lazarus from Luke 16. The rich man is in torment, not torture; furthermore, his questions to Father Abraham are actually cheap shots at God. Never once does the rich man express a desire to get out of where he is. The “great chasm” fixed between him and Lazarus prevents the spread of his destructive hatefulness into the shalom of Abraham’s bosom, where Lazarus now receives his reward.

Judgment is a surprise, because we are so easily deceived by appearances. There is so much injustice in the world that it often blinds us to the reality and hope of real justice. At the end of all things, however, the surprise of judgment will be when all the deceptive appearances are removed and shown for the truth. Butler takes us to the separation of the sheep and the goats in Matthew 25 to show the surprise: “When did we do these things [or not do them] to You, Lord?”

Holy war is a picture of God’s upending of systemic evil. The Canaanites were not happy-go-lucky, peaceful folks who were brutally slaughtered by the bloodthirsty, overpowering Israelites. The Canaanites had 400 years from Abraham to Joshua to repent, and they didn’t. Their sins and the blood of their victims screamed for vengeance, just as Abel’s blood cried out to God. After 400 years, the point of no return was reached. The descriptions of the fall of Babylon in Revelation are full of holy war language–the demolition of the systemic godlessness and oppression of the weak.

This book made me uncomfortable in a lot of places, and mostly because I found myself clinging to the caricature instead of the biblical reality. My discomfort wasn’t because Butler was wrong, but because I was being confronted with the original image without the caricature’s distortions. This is an immensely helpful book, because Butler’s primary purpose in the book is to show the goodness of God, even in the doctrines of hell, judgment, and holy war. Mission accomplished, without a doubt.

I do have a couple of hesitations about the book, which most likely arise because of focus or emphasis. First, the emphasis in the book is on God’s jealousy for His creation in general and His people in particular; there’s not as much emphasis on God’s jealousy for His own name and holiness. Hell, judgment, and holy war are geared more toward rescue and protection of us, and there’s not much discussion about how God feels about sin because of what it is to Him, independently of us. Again, this is most likely simply an issue of emphasis; I don’t for a second believe that Butler disagrees with my point. But I’d be interested to have the discussion to see where that fits into his paradigm.

Second, or perhaps another facet of the first, what about the language of God hating sinners and being angry with sin (e.g., Psalm 5:5)? Where does that fit within the book’s paradigm? This is traditionally seen as an expression of God’s holiness and purity; He is the One whose eyes are too pure to look on sin (Habakkuk 1). How should we understand this kind of language?

I thoroughly enjoyed this book, in no small part because I was challenged and made helpfully uncomfortable by it. This is a remarkably well-done offering to the Church and the world.