Minor Prophets, 2
Songs Week of 22 April 2008
THE DAY OF THE LORD
The Day of the Lord is one of the key motifs in the Bible, which later blends into the Last Judgment. At first the "Day of the Lord" encouraged Jews to think about judgment on their enemies; but reformist prophets such as Amos turned that idea around and used it to warn Israel that they themselves would be punished for their social injustices. Several prophets (Amos, Joel) use the Day of the Lord, but the text used by the Church Mass is based on Zephaniah 1:15 ("That
day will be a day of wrath, a day of distress and anguish"), the basis of the Gregorian chant, "Dies Irae" ("Day of Anger"), commonly used in musical quotation since it immediately invokes the idea of death. The Gregorian version can be heard here; for an example of its common use in movies, listen to the credit sequence from The Shining (click here).
Our text today is from Malachi, chapter 4: "For behold the day cometh that shall burn as an oven when all the proud, yeah, and all the wicked. . . . "
BLOW YOUR TRUMPET OF ZION
Blow ye the trumpet in Zion, sound the alarm, the holy command! Let the earth and inhabitants tremble, for the Day of the Lord is at hand. Songs Week of 22 April 2008
THE DAY OF THE LORD
The Day of the Lord is one of the key motifs in the Bible, which later blends into the Last Judgment. At first the "Day of the Lord" encouraged Jews to think about judgment on their enemies; but reformist prophets such as Amos turned that idea around and used it to warn Israel that they themselves would be punished for their social injustices. Several prophets (Amos, Joel) use the Day of the Lord, but the text used by the Church Mass is based on Zephaniah 1:15 ("That
Our text today is from Malachi, chapter 4: "For behold the day cometh that shall burn as an oven when all the proud, yeah, and all the wicked. . . . "
BLOW YOUR TRUMPET OF ZION
Oh what a weeping, never failing from on high the central throne. Men are dying, nations crying, for the Day of the Lord is at hand.
It's a day of distress and trouble (I know it is), such as never was known in the land. You know men shall be crying for mercy, oh, who shall be able to stand?
Then the judgment of the Lord is against the wicked. Everywhere, every, everywhere, I can plainly see (you know this) that God's strong arm of deliverance is going peace to the blood washed redeemed.
It's a weeping and a weeping and a wailing, that comes from above the central throne, oh yeah. Men are crying for mercy (oh yes they are), crying who shall be able to stand?
Oh, repent! I know it's an Amen, from up above the central throne! Men are dying, nations falling, for the Day, Day of the Lord is at hand!
GOD IS A BATTLE AXE
As Jonah preached to the Assyrians to save them, another minor prophet, Nahum, warns of God's coming judgment against them. Note the mocking reference to Isaiah 5:27 regarding the Assyrians: "Not one of them grows tired or stumbles, not one slumbers or sleeps." Nahum instead writes, "O king of Assyria, your shepherds slumber, your nobles lie down to rest" (3:18). Compare this with Psalm 121:4 where God "who watches over Israel will neither slumber nor sleep." This Gospel song reminds the faithful that God is also a battle God:
Is a battle axe (x) in a time of war. Well, my God is a battle axe (x) well in the time of war. Well Nebechudnezzar was a wicked man, he wanted everybody under his command. He put up his image out of gold one day, he said everybody got to kneel down and pray. Well everybody kneeled, so I am told, except Shadrach, Mesach, and Abednego, the king got angry and in a rage he said, "Everybody got to kneel down and pray." He called to the Devil, all his wicked men, he said, "Keep this fire hotter than it's ever been cause I want to know what God is that can deliver these boys from their Fate." Well my God is a battle axe (x) well in the time of war. As Jonah preached to the Assyrians to save them, another minor prophet, Nahum, warns of God's coming judgment against them. Note the mocking reference to Isaiah 5:27 regarding the Assyrians: "Not one of them grows tired or stumbles, not one slumbers or sleeps." Nahum instead writes, "O king of Assyria, your shepherds slumber, your nobles lie down to rest" (3:18). Compare this with Psalm 121:4 where God "who watches over Israel will neither slumber nor sleep." This Gospel song reminds the faithful that God is also a battle God:
Oh Nebuchadnezzar, so I am told, he bound Shadrach, Mesach, and Abednego. Well he bound those boys and he put them in but Jesus Christ was the Savior of them. When God reached down in an angry frown, the king decide he done wrong. The king peeped over and he looked in the door, he said, "I tossed in three, but now I see four." He peeped on down, He looked very hard, he said, "The fourth man looked like the son of God," and old Nebuchadnezzar, so I am told, he called Shadrach, Mesach, and Abednego. The ?? crying "God is a battle axe sure as you're born." My God is a battle axe (x) well in the time of war.
BATTLE HYMN OF THE REPUBLIC
Based on Third Isaiah's war God. The verses sound violent, but the idea is that it is violence against the oppressor, of those who inflict social injustice against those unable to defend themselves: "I have trodden the winepress alone; from the nations no-one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come. I looked but there was no-one to help, I was appalled that no-one gave support; so my own arm worked salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground." (Isaiah 63:3-6).
Mine eyes have the seen the glory of the coming of the Lord, he is trampling out the vintage where the grapes of wrath are stored, he has loosed the fateful lightning of his terrible swift sword, his truth is marching on. Glory, glory hallelujah (x) his truth is marching on.Based on Third Isaiah's war God. The verses sound violent, but the idea is that it is violence against the oppressor, of those who inflict social injustice against those unable to defend themselves: "I have trodden the winepress alone; from the nations no-one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come. I looked but there was no-one to help, I was appalled that no-one gave support; so my own arm worked salvation for me, and my own wrath sustained me. I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground." (Isaiah 63:3-6).
RISE AND SHINE
"Arise, shine, for your light has come and the glory of the Lord rises upon you. See, darkness covers the earth and thick darness is over the peoples, but the Lord rises upon you and his glory appears over you. Nations will come to your light, and kings to the brightness of your dawn" (Isaiah 60:1-3). The "light" against "dark" motif begins in Genesis, then appears in the ninth plague of darkness in Egypt and in many prophecies of the Day of Judgment (when the sun will give no light). Isaiah's text was likely the source of the Star of Bethlehem at Jesus' birth and also behind many images in the New Testament. Jesus refers to the City on a Hill and related parables of the lamp under a bushel and the five wise virgins who trim their lamps. The light motif is announced by the minor prophet, Malachi, in the last book of the Old Testament before the New Testament's "good news." The "sun of righteousness" as a pun ("Son of Righteousness") may be the source of fixing Christmas Day on December 25, when the annual sun begins to rise again: "But for you who revere my name, the sun of righteousness will rise with healing in its wings" (Malachi 4:2). O 'rise! shine! for thy light is a-coming. (3) my Lord says he's coming bye and bye. This is the year of Jubilee. My Lord says he's coming bye and bye. My Lord has set his people free, my Lord says he's coming bye and bye. I intend to shout and never stop, my Lord says he's coming bye and bye. Until I reach the mountain top, my Lord says he coming bye and bye.
WATCHMAN, TELL US OF THE NIGHT
Watchman, tell us of the night. What its signs of promise are. Traveler, o'er yon mountain's height see that glory beaming star. Watchman, doth its beauteous ray aught of hope or joy foretell? Traveler, yes, it brings the day, Promised day of Israel. Watchman, tell us of the night, higher yet that star ascends. Traveler, blessedness and light, peace and truth its course portends. Watchman, will its beams alone gild the spot that gave them birth? Traveler, ages are its own, see! it bursts o'er all the earth. Watchman, tell us of the night, for the morning seems to dawn. Traveler, darkness takes its flight, doubt and terror are withdrawn. Watchman, let thy wanderings cease, hie thee to thy quiet home. Traveler, lo! the Prince of Peace, lo! the Son of God is come!
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