Isaiah ministered in the critical period from 739 B.C. to about 680 B.C., during which Assyria carried the Northern Kingdom, Israel, into captivity and threatened Judah. The South was temporarily saved due to revival under godly King Hezekiah. Yet the first half of the Book of Isaiah is dark with grim warnings of judgment, and names Babylon as the future oppressor of Judah. The second half of Isaiah throbs with hope, as the great prophet described the ultimate deliverance of God’s people. Three repeated themes are woven throughout this great prophetic book. (1) Isaiah gave us an exalted vision of God, enhanced by names which reflect His attributes or character. (2) Isaiah provided vivid images of history’s end, and the bright future awaiting God’s people at that time. And (3), Isaiah constantly referred to the Messiah, the promised Redeemer, whom he described both as a Servant and as history’s sovereign Lord. Isaiah’s emphasis on the Messiah, and especially his description of the suffering Saviour in chapter 53, has led some to refer to this beautiful book as the “Gospel” of the Old Testament.
April 3 WHEN I SURVEY THE WONDROUS CROSS Isaac Watts, 1674–1748 Carrying His own cross, He went out to the place of the Skull (which in Aramaic is called Golgotha). Here they crucified Him. (John 19:17, 18) While preparing for a communion service in 1707, Isaac Watts wrote this deeply moving and very personal expression of gratitude for the amazing love that the death of Christ on the cross revealed. It first appeared in print that same year in Watts’ outstanding collection, Hymns and Spiritual Songs. The hymn was originally titled “Crucifixion to the World by the Cross of Christ.” Noted theologian Matthew Arnold called this the greatest hymn in the English language. In Watts’ day, texts such as this, which were based only on personal feelings, were termed “hymns of human composure” and were very controversial, since almost all congregational singing at this time consisted of ponderous repetitions of the Psalms. The unique thoughts presented by Watts in these lines certainly must have pointed the 18th century Christians to a view of the dying Savior in a vivid and memorable way that led them to a deeper worship experience, even as it does for us today. Young Watts showed unusual talent at an early age, learning Latin when he was 5, Greek at 9, French at 11 and Hebrew at 12. As he grew up, he became increasingly disturbed by the uninspiring psalm singing in the English churches. He commented, “The singing of God’s praise is the part of worship most closely related to heaven; but its performance among us is the worst on earth.” Throughout his life, Isaac Watts wrote over 600 hymns and is known today as the “father of English hymnody.” His hymns were strong and triumphant statements of the Christian faith, yet none ever equaled the colorful imagery and genuine devotion of this emotionally stirring and magnificent hymn text. When I survey the wondrous cross on which the Prince of glory died, my richest gain I count but loss, and pour contempt on all my pride. Forbid it, Lord, that I should boast, save in the death of Christ, my God; all the vain things that charm me most—I sacrifice them to His blood. See, from His head, His hands, His feet, sorrow and love flow mingled down; did e’er such love and sorrow meet, or thorns compose so rich a crown? Were the whole realm of nature mine, that were a present far too small: Love so amazing, so divine, demands my soul, my life, my all.
For Today: Matthew 26:28; Luke 7:47; Romans 5:6–11; Galatians 6:14
Can you say with Isaac Watts: “my soul, my life, my all”? Sing as you go—
April 2 IN THE HOUR OF TRIAL James Montgomery, 1771–1854 No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide a way out so that you can stand up to it. (1 Corinthians 10:13) Crisis situations are often the important pivotal points in our lives. Our response to these traumatic times—the loss of a loved one, a change in employment, a mistreatment by a trusted friend—will be the foundation stones upon which our lives are built. Maintaining the glow of our first love for God despite all the stresses of life is a major concern. The third stanza of this hymn teaches so well what our attitude should be when difficulties come our way: A desire to know what God is saying through the experience and a willingness to cast our cares on Him. This beloved hymn was written by one of England’s foremost hymn writers, James Montgomery. It was first published in 1853 with the title “Prayers on a Pilgrimage.” The text is based on the incident of Peter’s denial of his Lord in the courtyard of the high priest (Mark 14:54, 66–72). “In the Hour of Trial” also teaches that believers, like Peter, are capable of rebelling and straying from the fellowship of their Lord. The Bible gives this warning: “If you think you are standing firm, be careful that you don’t fall!” (1 Corinthians 10:12). The antidote to sin’s allurements is the ability to keep our minds centered on Christ and His redemptive work for us. And like Peter, we can have our fellowship with God restored when we return to Him in brokenness and true humility. Peter’s remorse was the start of his spiritual greatness. Like Peter, we must let our pride and self-sufficiency become our Christ confidence if our lives are to count for the Lord. In the hour of trial, Jesus, plead for me; lest by base denial I depart from Thee: When Thou seest me waver, with a look recall, nor for fear or favor suffer me to fall. With forbidden pleasures would this vain world charm, or its sordid treasures spread to work me harm; bring to my remembrance sad Gethsemane, or, in darker semblance, cross-crown’d Calvary. Should Thy mercy send me sorrow, toil, and woe, or should pain attend me on my path below, grant that I may never fail Thy hand to see; grant that I may ever cast my care on Thee.
For Today: Mark 14:54, 66–72; John 16:33; 17:15; Galatians 6:14
Be sensitive to the possibility of denying your Lord even in some small word or deed. Share with another believer who has strayed from God the truth of a new beginning with Christ.
April 1 LEAD ME TO CALVARY Jennie Evelyn Hussey, 1874–1958 Consider Him who endured such opposition from sinful men, so that you will not grow weary and lose heart. (Hebrews 12:3) This is the season of the year when we give special attention to Christ’s suffering, death, and victorious resurrection. In the church calendar, an awareness of these events begins with the Christian observance of Lent, a 40-day period (excluding Sundays) that is set aside each year prior to Easter to concentrate on the circumstances that led to the death of God’s Son on a Roman cross. (Easter is always the first Sunday after the full moon that occurs on or after March 21—the spring equinox. This date was first set in a.d. 325 by the ancient church). The Lenten period should result in a spiritual self-examination and in rededicated living for each devout believer, preparing us for the celebration of our risen Lord. The cross of Christ is either a blessing or a curse, depending on our response to it. Either it leads to our eternal redemption, or it condemns us to eternal damnation. This is demonstrated by the two thieves who hung on either side of the Savior. One responded and received divine mercy; the other rebelled his way into hell. God never violates man’s free will and forces His love on anyone. But He has never rejected anyone who cries out to Him in believing faith. It is man who rejects God and the salvation that He provided at Calvary. Jennie Hussey was a life-long Quaker. Much of her life was a time of hardship and suffering, especially in her care of an invalid sister. Yet Jennie was known for her cheerful and courageous attitude. In all she wrote approximately 150 hymn texts. “Lead Me to Calvary” first appeared in New Songs of Praise and Power in 1921. These thoughtful words can deepen our spiritual lives as we move further through this important Lenten season. King of my life I crown Thee now—Thine shall the glory be; lest I forget Thy thorn-crowned brow, lead me to Calvary. Show me the tomb where Thou wast laid, tenderly mourned and wept; angels in robes of light arrayed guarded Thee whilst Thou slept. Let me like Mary, thru the gloom, come with a gift to Thee; show to me now the empty tomb—lead me to Calvary. May I be willing, Lord, to bear daily my cross for Thee; even Thy cup of grief to share—Thou hast borne all for me. Chorus: Lest I forget Gethsemane, lest I forget Thine agony, lest I forget Thy love for me, lead me to Calvary.
For Today: Isaiah 53:5; John 19:17; 1 Corinthians 15:3; Galatians 2:20
Ask God to use this Lenten season to awaken your appreciation of His suffering and death at Calvary and to be more desirous of sharing His love with others. Carry this musical reminder with you—
“I belong to my lover, and his desire is for me” (Song 7:10).This ancient love song reminds us to rejoice in God’s gift of marital intimacy, and to welcome that gift without hesitation or shame.
Background
Debate concerning Song of Songs focuses on two questions: What is this poem really about? and, What is the role of Solomon? Some have been uncomfortable with the erotic elements in this poem, and have sought to “sanctify” them with a typical or allegorical interpretation. Commentators have suggested the poem is actually about the relationship between God, as Lover, and His Old Testament or New Testament people as His beloved. It is best, however, to take the book in its plain sense as love poetry, celebrating the joys of desire and intimacy experienced by a man and woman who become husband and wife. In this view there is nothing vulgar or “unspiritual” in the experience of sex, which God created to deepen the bond of commitment in marriage. The text identifies this love poem as “Solomon’s.” Many characteristics of the Hebrew text suggest an ancient origin, and there is no good reason to doubt that it does date from the 10th century G.p. Still, Solomon’s role is not clear. Some believe that this love poem was not composed by him, but was dedicated to him on the occasion of one of his weddings. However we understand Solomon’s role, Song itself remains one of the world’s most sensitive and beautiful poems; a joyous and moving celebration of married love.
Overview
This lyric poem captures the joy and passion of two people who fall in love (1:1–2:7), experience growing desire (v. 8–3:5), and marry (v. 6–5:1). They are separated for a time (v. 2–8:4) but then are united again (vv. 5–14).
Understanding the Text
“Let him kiss me with the kisses of his mouth” Song 1:1–2:7. Falling in love was as delightful for the ancients as for us. He sees her as the “most beautiful of women,” while she thinks, “How handsome you are, my lover!” It’s almost impossible not to think of the modern teenager, who breathlessly tells her friends how she was almost ready to faint when he touched her, when we read, “Strengthen me with raisins, refresh me with apples, for I am faint with love” (2:5). There’s something special about first love. For those of us who have been married for years, this section of Song reminds us—and helps us appreciate the mature love that has grown from those early, giddy feelings. This poem alternates speakers, sharing the thoughts of the Beloved, the Lover, and a chorus of friends. The niv identifies each speaker.
“I looked for the one my heart loves” Song 2:8–3:5. The old saying, absence makes the heart grow fonder, is reflected in the longing expressed in these verses. “Let my lover come into his garden” Song 3:6–5:1. Many believe Solomon, seen approaching with a host of retainers in 3:6–11, met the bride-to-be while visiting his kingdom in disguise. On his return she discovered her lover was king of the land, who intended to take her to his royal palace. The next major section describes the physical charms of the bride (4:1–15), and finally moves to the marriage bed (v. 16–5:1). There in delicate symbolism that is found often in ancient Near Eastern love poetry, the lover comes “into his garden” to “taste its choice fruits.” While the imagery is delicate and tasteful, its erotic intent is unmistakable. (See DEVOTIONAL.) “Where has your lover gone, most beautiful of women?” Song 5:2–8:4 Again the lovers were separated. Each was restless, and thought of the other’s charms. The memory of their intimacy had not reduced, but intensified their desire. “I have become in his eyes like one bringing contentment” Song 8:5–14. Reunited, the couple retreated to enjoy their relationship, and they learned that a love that burns “like blazing fire” does in time become a comfortable intimacy “bringing contentment.”
DEVOTIONAL
Recapturing Sexual Love(Song 4:1–5:1)
“Sex” has been a four-letter word for far too many years. Playboy, the movies, and increasingly TV, exploit our sexuality by portraying situations that titillate and arouse. We can pick up the telephone, dial a number, and listen as a stranger invites us to imagine joining her as she describes explicit sex acts. Even PG-13 films now strive not only for a quota of filthy language but also a quota of scenes advertising immorality. What’s happened is that the world has recognized the importance of sex, and set about so distorting sexuality that Christians have become somewhat embarrassed about being sexual creatures. Reading Song of Songs, and especially these verses that so erotically and yet sensitively portray sexual love, reminds us that Hollywood didn’t invent sex. God did. It reminds us that sex isn’t “evil.” Sex is a gift given to us by God. Our Creator, who made us male and female, designed our bodies for every sexual delight. And He sanctified sex by making foreplay and intercourse a bonding act, intended to unite one man and woman in a unique and exclusive relationship. It’s this that we Christians have to recapture. We need to cleanse from sex that slimy but tingly sense of sin with which it is associated in the modern world. We need to purify our marriages of any residue of shame. And we need not only announce to the world that sex in Christian marriage is a pure and fulfilling delight, but also commit ourselves to exploring that delight fully with our spouse. It is perhaps here that Song of Songs makes its greatest contribution to our lives. It reminds us that sex-talk can be beautiful, and need not be dirty. And it reminds us that true spirituality does not rule out the full enjoyment of the sexual side of married life.
Personal Application
Recapturing sex from the world begins in the Christian home.
Quotable
“Sex is holy as well as wholesome . . . it is the means by which we may cooperate with God in bringing into the world children of His own destined for eternal life. Anyone, who has once understood that, will be quite as careful as any Puritan to avoid making jokes about sex; not because it is nasty, but because it is sacred. He would no more joke about sex than he would joke about the Holy Communion—and for exactly the same reasons. To joke about it is to treat with lightness something that deserves reverence.”—William Temple
This is my personal collection of thoughts and writings, mainly from much smarter people than I, which challenge me in my discipleship walk. Don't rush by these thoughts, but ponder them.
Milo 