Quotes about YHWH

Here we have it. YHWH is in charge and will establish his own rule over the rest of the world from his throne in Zion. But he will do this through his "anointed," through the one he calls "my son.

those who invoke YHWH as the judge of all must themselves live in the light of that coming judgment.

The tabernacle, and then the Temple in Jerusalem, are designed as a microcosmos, a little creation, a small working-model of creation as a whole which functions as a signpost to YHWH's intention to renew the whole world. The New Testament declares in a hundred different ways that this is precisely what's happened in and through Jesus:

But if the "servant" is indeed the "arm of YHWH" under the guise of a suffering, bruised, and unrecognizable Israelite, then a new possibility emerges at the heart of Romans 3:21—26. The primary fault of the human race, according to Romans 1, is idolatry. The primary response, from the one God himself, is to "put forth" the Messiah as the place of meeting, the ultimate revelation of the divine righteousness and love.

That divine rest on the seventh day of creation has made clear (a) that YHWH is not a workaholic, (b) that YHWH is not anxious about the full functioning of creation, and (c) that the well-being of creation does not depend on endless work.

Worship that does not lead to neighborly compassion and justice cannot be faithful worship of YHWH. The offer is a phony Sabbath!

The conclusion affirmed by the narrative is that wherever YHWH governs as an alternative to Pharaoh, there the restfulness of YHWH effectively counters the restless anxiety of Pharaoh.

prophetic preaching can take place only where the preacher is deeply embedded in the YHWH narrative.

The conclusion affirmed by the narrative is that wherever YHWH governs as an alternative to Pharaoh, there the restfulness of YHWH effectively counters the restless anxiety of Pharaoh. In our own contemporary context of the rat race of anxiety, the celebration of Sabbath is an act of both resistance and alternative. It is resistance because it is a visible insistence that our lives are not defined by the production and consumption of commodity goods.

The emancipatory gift of YHWH to Israel is contrasted with all the seductions of images. The memory of the exodus concerns the God of freedom who frees.

It is the work of the poet to imagine YHWH out beyond old stereotypes and to show us that the God of Israel, at the very moment of risk, is a God of healing, transformative, covenantal fidelity.

It is clear that human agents have been at work through the entire traditioning process. They witness to the will, purpose, and presence of YHWH, who remains inscrutably hidden in and through the text and yet who discloses YHWH's own holy self through that same text.