READING THE BOOK OF PSALMS

PART XXXIX

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Psalm 51

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Psalm 51, attributed to David after the events of 2 Samuel 11 and 12, most probably dates to centuries later.  The reference to rebuilding the walls of Jerusalem in verse 20 (Jewish versification) is a major clue.  Alternatively, the final two verses constitute an addition.  Regardless, an elaborate confession of sins is typical in later psalms, not earlier ones.  So, Davidic authorship is highly unlikely.

My associations with Psalm 51 are musical and liturgical.  I recall Miserere Mei, Deus, the masterpiece by Gregorio Allegri (1582-1652).  The alternating pattern between Gregorian Chant and glorious Renaissance polyphony is astounding.  I also pray Psalm 51 as a member of my Episcopal congregation every Ash Wednesday.

Look, in transgression was I conceived,

and in offenses my mother spawned me.

–Psalm 51:7, Robert Alter

Original sin is a Western Christian–not a Jewish or Eastern Christian–doctrine.  Given that Psalm 51 is a Jewish text, Psalm 51:7 cannot be, in Jewish terms, a proof text for original sin.  The Jewish Study Bible, Second Edition (2014) suggests that the psalmist’s words were expressions of extreme guilt that caused him to think of himself as inherently sinful.  Robert Alter notes that yaham, the verb attached to the mother, indicates lust and usually refers to animals in heat.  Verse 7 refers to an individual case, not all of humanity.

The psalmist, aware of the severity of his sins, feels the weight of them.  He understands that he deserves harsh punishment from God.  Yet the psalmist perceives correctly that truth must precede reconciliation.  So, he, remorseful, confesses his sinful state and repents.

I seek to be clear.  Remorse precedes confession and repentance.  To repent is to change one’s mind and to turn one’s back to sins.  Repentance is a change of attitudes and a matter of actions.  As we think, we are.

One timeless pattern playing out yet again as I write this blog post is that a politician, caught being a scuzbucket, a confidence man, and a shameless, serial liar, seeks forgiveness without expressing genuine remorse.  We all do stupid things, he says.  Yes, we do, but we all do not lie to use the Holocaust for our political gain.  To seek forgiveness without expressing genuine remorse is to seek cheap grace, which costs nothing and is worth as much.  Grace is free yet not cheap; it requires faithful response from the recipient.

So, O reader, what does grace require of you?

KENNETH RANDOLPH TAYLOR

JANUARY 13, 2023 COMMON ERA

THE FEAST OF SAINT HILARY OF POITIERS, ROMAN CATHOLIC BISHOP OF POITIERS, “ATHANASIUS OF THE WEST,” AND HYMN WRITER; AND HIS PROTÉGÉ, SAINT MARTIN OF TOURS, ROMAN CATHOLIC BISHOP OF TOURS

THE FEAST OF CHRISTIAN KEIMANN, GERMAN LUTHERAN HYMN WRITER

THE FEAST OF EDGAR J. GOODSPEED, U.S. BAPTIST BIBLICAL SCHOLAR AND TRANSLATOR

THE FEAST OF GEORGE FOX, FOUNDER OF THE RELIGIOUS SOCIETY OF FRIENDS

THE FEAST OF MARY SLESSOR, SCOTTISH PRESBYTERIAN MISSIONARY IN WEST AFRICA

THE FEAST OF SAMUEL PREISWERK, SWISS REFORMED MINISTER AND HYMN WRITER

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READING JUDITH

Above:  King John Hyrcanus I

Image in the Public Domain

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PART III

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Judith 4:1-6:2

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Holofernes represented an oppressive violent power and an ego-driven monarch.  The general had succeeded in his previous campaigns, even against people who had greeted his army with garlands, dancing, and the sound of timbrels (2:1-3:10).  The Israelites were in dire straits as he turned his attention toward them.

Yet the Israelites worshiped God.  They prayed to God.  And, as even Achior, the Ammonite leader acknowledged, the Israelites’ power and strength resided in God.  Yet Holofernes asked scornfully,

Who is God beside Nebuchadnezzar?

–Judith 6:2b, The New American Bible–Revised Edition (2011)

Achior found refuge with the Israelites, at least.

A refresher on the Kingdom of Ammon and on the Ammonites is in order.

1. “Ammon” comes from Benammi, both the son and grandson of Lot (Genesis 19:30-38).  Lot’s daughters had gotten their father drunk then seduced him.  They gave birth to the founders of the Moabite and Ammonite peoples.
2. The attitude toward the Ammonites in the Bible is mostly negative.
3. The Kingdom of Ammon was east of the River Jordan and north of Moab.  
4. The Kingdom of Ammon, a vassal state of Israel under Kings David and Solomon.  After Ammon reasserted itself, it became a vassal state of the Neo-Assyrian Empire then the Chaldean/Neo-Babylonian Empire.  A failed rebellion led to mass deportations of Ammonites and the colonization of their territory by Chaldeans.

Anyone who wants to read more about the Ammonites in the Bible may want to follow the following reading plan:

1. Genesis 19;
2. Numbers 21;
3. Deuteronomy 2, 3, 23;
4. Joshua 12, 13;
5. Judges 3, 10, 11, 12;
6. 1 Samuel 10, 11, 12, 14;
7. 2 Samuel 8, 10, 11, 12, 17, 23;
8. 1 Kings 11, 14;
9. 2 Kings 23, 24;
10. 1 Chronicles 11, 18, 19, 20;
11. 2 Chronicles 12, 20, 24, 26, 27;
12. Ezra 9;
13. Nehemiah 2, 4, 13;
14. Psalm 83;
15. Isaiah 11;
16. Jeremiah 9, 25, 27, 40, 41, 49;
17. Ezekiel 21, 25;
18. Daniel 11;
19. Amos 1;
20. Zephaniah 2;
21. Judith 1, 5, 6, 7, 14;
22. 1 Maccabees 5; and
23. 2 Maccabees 4, 5.

Back to Achior…

A close reader of Achior’s report (5:6-21) may detect some details he got wrong.  Not all characters speak accurately in every matter.  One may expect an outsider to misunderstand some aspects of the Israelite story.

At the end of the Chapter 6, we see the conflict between the arrogance of enemies of God and the humility of Israelites.  We know that, in the story, the Israelites could turn only to God for deliverance.  Anyone familiar with the Hebrew prophets ought to know that this theme occurs in some of the prophetic books, too.

In the context contemporary to the composition of the Book of Judith, Jews had endured Hellenistic oppression under the Seleucid Empire.  Jews had won the independence of Judea.  John Hyrcanus I (reigned 135-104 B.C.E.; named in 1 Maccabees 13:53 and 16:1-23) had ordered the destruction of the Samaritan temple on Mount Gerazim and forced many people to convert to Judaism.  The persecuted had become persecutors.  This was certainly on the mind of the anonymous author of the Book of Judith.

May we, collectively and individually, do to others as we want them to do to us, not necessarily as they or others have done to us.

KENNETH RANDOLPH TAYLOR

DECEMBER 8, 2020 COMMON ERA

THE TENTH DAY OF ADVENT

THE FEAST OF WALTER CISZEK, ROMAN CATHOLIC MISSIONARY PRIERST AND POLITICAL PRISONER

THE FEAST OF SAINTS AMATUS OF LUXEUIL AND ROMARIC OF LUXEUIL, ROMAN CATHOLIC MONKS AND ABBOTS

THE FEAST OF ERIK CHRISTIAN HOFF, NORWEGIAN LUTHERAN COMPOSER AND ORGANIST

THE FEAST OF JOHN GREENLEAF WHITTIER, U.S. QUAKER ABOLITIONIST, POET, AND HYMN WRITER

THE FEAST OF SAINT MARIN SHKURTI, ALBANIAN ROMAN CATHOLIC PRIEST AND MARTYR, 1969

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READING TOBIT

Above:  The Story of Tobit, by the Workshop of the Master of the Prodigal Son

Image in the Public Domain

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PART 1

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Tobit 1:1-15

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The Book of Tobit, present in Roman Catholic and Eastern Orthodox Bibles, falls into the canon of scripture for about three-quarters of the Christian Church.  Tobit, like Esther, Jonah, and Judith, is a work of fiction that teaches theological and spiritual truths.  The Catholic Study Bible (1990) and The Catholic Bible–Personal Study Edition (1995) describes the Book of Tobit as a novel.  The Saint Joseph Edition of the New American Bible–Revised Edition (2011) accurately describes the Book of Tobit as a novella.  The Book of Tobit is too long to be a short story and too short to be a novel.

The Orthodox Study Bible (2008) acknowledges that the Book of Tobit is a work of fiction.  The introduction to the Book of Tobit describes the work as a love story in which a father sends his son out into the world.  The son finds and saves a bride, whom he brings home.  The introduction to the Book of Tobit links this story to Christ in John 3:16 and describes the Book of Tobit as an icon of the story of salvation.

The Book of Tobit is another Hellenistic work about Jews in exile.  (The Book of Daniel is also such a work.)  Superficially set in the eighth century B.C.E., the Book of Tobit teaches faith in God and trust in providence from the temporal perspective of the second century C.E.

The titular character is Tobit.  His son is Tobias.  “Tobit” is a shorter variation on “Tobias.”  Both names mean, “the LORD is good.”

Tobit 1:2 signals the book’s status as fiction by naming the wrong Neo-Assyrian king.  The verse names the monarch as Shalmaneser V (reigned 727-722 B.C.E.)  Historical records tell us Sargon II (reigned 722-705 B.C.E.) was the king who completed Shalmaneser V’s work and conquered the northern Kingdom of Israel.  (See 2 Kings 17:1-6, O reader.)  However, historical records and 2 Kings 15:19 tell us that Tiglath-Pilesar III, also known as Pul (reigned 745-727 B.C.E.), took the tribe of Naphtali into exile.

Tobit was a devout Jew.  The impossible internal chronology had Tobit live in excess of 150 years (1:4f), despite his age at death (14:1) being 112.  Anyhow, he eschewed idolatry and made his offerings at the Temple in Jerusalem (Numbers 18:12-13; Deuteronomy 18:3-4).  Tobit also distributed money to widows, orphans, and converts.  He kept the food laws (Exodus 34:15; Leviticus 7:26-27; Leviticus 11:1-47; Leviticus 17:10-14; Deuteronomy 12:23-25; Deuteronomy 14:3-21; and Deuteronomy 15:23) in exile, too.  Tobit obeyed the Law of Moses regardless of how difficult doing so proved to be.  At home and in exile, Tobit was a model Jew.

Tobit also deposited ten talents of silver with a relative, Gabael, in Media.  That amount equaled 3000 shekels.

The germane note in The New Interpreter’s Study Bible (2003) reads:

A substantial amount, but efforts to express in modern monetary units are futile.

Other sources do express that amount in modern monetary units, though.  The Catholic Study Bible (1990) estimates the value as being about $10,000.  The Saint Joseph Edition of the New American Bible–Revised Edition (2011) estimates the value as being at least $10,000.  

We also read of Tobit’s wife, Anna, which means “Grace.”  Remember that, O reader; the name is sometimes ironic.

The Book of Tobit contains similarities to the Books of Job and Daniel.  We read of Tobit working for the king in Chapter 1.  One may recall that Daniel worked for several monarchs.  And one may remember accounts of Daniel’s piety.  The parallels to Job, already becoming apparent, will become stronger as we continue.

Tobit 1 contains the Theory of Retribution, that God rewards faithfulness and punishes faithlessness.  The Theory of Retribution, a hallmark of Deuteronomic theology, is prominent throughout the Book of Tobit and in much of the Hebrew Bible.  Deuteronomy 28 teaches the Theory of Retribution, which informs the Books of Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings.  In particular, consult Joshua 7:1-8:29; Judges 3:7-11; and 2 Samuel 11:1-12:15, for example, O reader.

The counterbalance also exists un the Hebrew Bible.  Blessings also come undeserved.  A relationship with God should not be a quid-pro-quo arrangement.  See Deuteronomy 4:32-40; 6-11; 8:17-18; 9:4-6; 10:15; and 23:6, O reader.  Likewise, that seems undeserved is a form of testing (Deuteronomy 8: 2, 3, 5, 16-17), and repentance following suffering precedes divine mercy (Deuteronomy 30:1-10).

What we do matters.  How we respond to God is crucial.  One does know a tree by its fruits.  And actions have consequences.  However, Prosperity Theology remains a heresy.  Many of the devout suffer.  Many of the devout become martyrs.  And many of the devout endure poverty.

The Bible is a nuanced sacred theology.  Any impression to the contrary is erroneous.

KENNETH RANDOLPH TAYLOR

NOVEMBER 25, 2020 COMMON ERA

THE FEAST OF WILLIAM HILEY BATHURST, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF ISAAC WATTS, ENGLISH CONGREGATIONALIST MINISTER AND HYMN WRITER

THE FEAST OF JAMES OTIS SARGENT HUNTINGTON, FOUNDER OF THE ORDER OF THE HOLY CROSS

THE FEAST OF PETRUS NIGIDIUS, GERMAN LUTHERAN EDUCATOR AND COMPOSER; AND GEORG NIGIDIUS, GERMAN LUTHERAN COMPOSER AND HYMN WRITER

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

Above:  King David, by Valentin de Boulogne

Image in the Public Domain

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PART XLVIII

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2 Samuel 21:15-22:51

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The LORD thundered out of heaven;

the Most High uttered his voice.

He loosed his arrows and scattered them;

he hurled his thunderbolts and routed them.

–Psalm 18:14-15, The Book of Common Prayer (1979)

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2 Samuel 21-24 constitute an appendix.  They interrupt the narrative flow from 2 Samuel 20 to 1 Kings 1.  Organizing material for maximum clarity can be a challenge, and following chronology strictly does not always lead to maximum clarity.  Sometimes thematic organization is preferable.  And appendices are legitimate.

I have already covered 2 Samuel 21:1-14, based on thematic organization of material.

The material in 2 Samuel 21:15-22:51 comes from the early period of David’s reign, prior to 2 Samuel 11, perhaps even to 2 Samuel 5.  The germane Biblical authors, for all their literary, historical, and theological virtues, did not always make the material’s placement in time relative to other material clear.  That we are reading an edited, composite book composed of material with conflicting timelines complicates the matter.

The psalm of thanksgiving (2 Samuel 22) is literarily and theologically rich.  Its devices should be familiar to anyone who has read the Book of Psalms (especially Psalm 18) closely.

I reserve 2 Samuel 23:1-7 (the last words of David) for a future post, for the sake of keeping a chronology.

I have already covered 2 Samuel 23:8-39, for the purpose of thematic organization of material.

KENNETH RANDOLPH TAYLOR

OCTOBER 15, 2020 COMMON ERA

THE FEAST OF SAINT TERESA OF AVILA, SPANISH ROMAN CATHOLIC NUN, MYSTIC, AND REFORMER

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

Above:  Absalom Conspires Against David

Image in the Public Domain

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PART XLII

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2 Samuel 15:1-37

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For [the wicked] cannot sleep unless they have done wrong;

they are robbed of sleep unless they have made someone stumble.

For they eat the bread of wickedness

and drink the wine of violence.

–Proverbs 4:17-18, Revised Standard Version (1952)

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The framing of the story of King David in 2 Samuel, told via hindsight, pivots in Chapters 11 and 12.  After the murder of Uriah the Hittite and the seduction of Bathsheba, the narrative teaches us, David’s figurative chickens came home to roost.  One should, therefore, read the stories of Absalom in the context of 2 Samuel 12:9-12.

David was oblivious then shrewd in 2 Samuel 15.  He missed the signs of Absalom acting like a monarch and starting a rebellion until the time to prevent that insurrection had passed.  Yet David established a network of spies in Jerusalem after having fled the city.

David reaped what what he sowed.  He reaped what he sowed beyond the call back to Bathsheba and Uriah.  David also reaped what he sowed by having a terrible relationship with Absalom.  It was a two-way relationship, of course.  David did little or nothing to have a positive relationship with Absalom, even after pretending to reconcile with him.  If David had acted shrewdly vis-à-vis Absalom, the monarch would have kept at least as close an eye on him as he did on Mephibosheth.

Ironically, Ittai the Gittite, a foreigner, was loyal to David when Absalom and many Israelites were not.  Ittai remained loyal to David throughout the rebellion (see Chapter 18).

On a technical note, the proper passage of time in verse 7 is four years, not forty years.  TANAKH:  The Holy Scriptures (1985) has “forty,” but The New American Bible (1991) has “four.”  This sets the beginning of Absalom’s rebellion four years after the faux reconciliation at the end of Chapter 14, six years after Absalom’s return from exile, nine years after the murder of Amnon, and eleven years after the rape of Tamar (Chapter 13).  The narrative presents Absalom as a passionate, troubled man who had been stewing in the juices of resentment for years.  One may guess how long Absalom had resented David prior to Amnon’s rape of Tamar.  The narrative presets David and Absalom as being emotionally distant from each other.

One may recall a saying:  Before a man can command others well, he must command himself.  One may reasonably question the fitness of David and Absalom to command, based on that standard.

KENNETH RANDOLPH TAYLOR

OCTOBER 2, 2020 COMMON ERA

THE FEAST OF RALPH W. SOCKMAN, U.S. UNITED METHODIST MINISTER

THE FEAST OF CARL DOVING, NORWEGIAN-AMERICAN LUTHERAN MINISTER AND HYMN TRANSLATOR

THE FEAST OF JAMES ALLEN, ENGLISH INGHAMITE THEN GLASITE/SANDEMANIAN HYMN WRITER; AND HIS GREAT NEPHEW, OSWALD ALLEN, ENGLISH GLASITE/SANDEMANIAN HYMN WRITER

THE FEAST OF PETRUS HERBERT, GERMAN MORAVIAN BISHOP AND HYMNODIST

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

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Above:  Nathan Rebukes David

Image in the Public Domain

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PART XXXIX

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2 Samuel 12:1-25

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Hide your face from my sins

and blot out my iniquities.

–Psalm 51:10, The Book of Common Prayer (1979)

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This story comes to us via 2 Samuel, in the context of the Ammonite war.  1 Chronicles 19-20 omits this story, which portrays David in an unflattering light.  As a serious student of the Hebrew Bible ought to know, the Chronicler liked to make David look good.

King David had abused his power severely.  He had violated a marriage, fathered a child out of wedlock, and used Bathsheba for his purposes.  David had also attempted to cover up his sins in a manner that was far from subtle.  When Uriah the Hittite, Bathsheba’s husband, had refused to play along, David had arranged for his death in combat.  David had committed murder.

Was not David supposedly a man after God’s heart?

To David’s credit, however, he responded appropriately when Nathan the prophet confronted him.  Nathan had courage; David could have had him killed, too.  David’s hands were bloody before he heard of Uriah the Hittite, too.  Yet David had enough integrity to confess his sins and repent.

David repented then received forgiveness.  He did not, however, escape punishment for his sins.  According to the Bible, many of the subsequent woes of David’s reign resulted from the events of 2 Samuel 11.  Unfortunately, the innocent first child of David and Bathsheba also paid the price.  That child died.  The couple had another child, Jedidiah, also known as Solomon.  And David showed some sensitivity to Bathsheba’s feelings.  He took long enough!

I openly dislike David.  I conclude that if David was a man after God’s heart, I do not want to know such a deity.  I, however, hold that David was not a man after God’s heart, but that Josiah, one of David’s successors, was.  (Read 2 Kings 22-23; 2 Chronicles 34:1-35:27; and 1 Esdras 1:1-33, O reader.)

Power carries many temptations.  Power also enables people who have it to indulge certain temptations.  Many of us may want to commit certain sins yet lack the opportunities and means to do so.  I reject the false dichotomy between power corrupting and power revealing character.  Both are accurate and applicable.  Both are also evident in stories of King David.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 1, 2020 COMMON ERA

THE FEAST OF SAINT DIONYSIUS EXIGUUS, ROMAN CATHOLIC MONK AND REFORMER OF THE CALENDAR

THE FEAST OF DAVID PENDLETON OAKERHATER, CHEYENNE WARRIOR, CHIEF, HOLY MAN, AND EPISCOPAL DEACON AND MISSIONARY IN OKLAHOMA

THE FEAST OF SAINT FIACRE, ROMAN CATHOLIC HERMIT

THE FEAST OF FRANÇOIS MAURIAC, FRENCH ROMAN CATHOLIC NOVELIST, CHRISTIAN HUMANIST, AND SOCIAL CRITIC

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

Above:  Uriah the Hittite Answering King David’s Summon

Image in the Public Domain

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PART XXXVIII

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2 Samuel 11:1-27

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Give judgment for me, O LORD,

for I have lived with integrity;

I have trusted in the LORD and have not faltered.

–Psalm 26:1, The Book of Common Prayer (1979)

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This story comes to us via 2 Samuel, in the context of the Ammonite war.  1 Chronicles 19-20 omits this story, which portrays David in an unflattering light.  As a serious student of the Hebrew Bible ought to know, the Chronicler liked to make David look good.

King David was a native Israelite.  Uriah the Hittite was not.  He was also a loyal soldier in the Israelite army and a man of integrity.  Uriah’s honorable behavior contrasted with David’s dishonorable behavior and contributed to the soldier’s death in combat against Ammonite forces.

The narrative indicates that Bathsheba was a tool of King David.  It reveals her feelings only in regard to Uriah’s death.  The Bible tells us that Bathsheba was not the first woman David used for his purposes.  (That was Michal.)

The text does not tell us what Uriah’s suspicions may have been.  I guess that Uriah was no fool.  I think he did not fall of the ancient Israelite equivalent of a turnip truck.  I suspect he know something was wrong, given how insistent David was.

David had abused his power severely.  There was no turning back; this changed the course of his reign.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 1, 2020 COMMON ERA

THE FEAST OF SAINT DIONYSIUS EXIGUUS, ROMAN CATHOLIC MONK AND REFORMER OF THE CALENDAR

THE FEAST OF DAVID PENDLETON OAKERHATER, CHEYENNE WARRIOR, CHIEF, HOLY MAN, AND EPISCOPAL DEACON AND MISSIONARY IN OKLAHOMA

THE FEAST OF SAINT FIACRE, ROMAN CATHOLIC HERMIT

THE FEAST OF FRANÇOIS MAURIAC, FRENCH ROMAN CATHOLIC NOVELIST, CHRISTIAN HUMANIST, AND SOCIAL CRITIC

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

Above:  Icon of King David

Image in the Public Domain

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PART XXXVII

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2 Samuel 10:1-19 and 12:26-31

1 Chronicles 19:1-20:8

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“Let us be strong and resolute for the sake of our people and the land of our God; and the LORD will do what He deems right.”

–Joab, in 2 Samuel 10:12, TANAKH:  The Holy Scriptures (1985)

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King David’s Ammonite war frames the story of Uriah and Bathsheba (2 Samuel 11 and 12), absent from 1 Chronicles.

Ammonite court politics caused the Ammonite war.  Nahash, King of Ammon, had died.  Hanun, listening to bad advice, mistook David’s official condolences for a spy mission then humiliated his envoys.  David’s forces won battles, though.  They did so against superior Ammonite-Aramean forces.  The author meant for us to understand that God was on the side of Israel in this war.

1 Chronicles 20:4-8 tells of another war against Philistines.  It seems that keeping Philistines down was difficult.  This passage mentions Elhanan, who slew the brother of Goliath.  This passage contradicts 2 Samuel 21:19, which says that Elhanan slew Goliath.  This language in 2 Samuel 21:19 is very similar to that in 1 Chronicles 20:5.  2 Samuel 21:19, of course, also contradicts 1 Samuel 17, which tells us that David slew Goliath.  If I were a Biblical literalist, this matter would bother me.

Back to the beginning of the Ammonite war….

David had kept faith/kindness (hesed) with King Nahash of Ammon, just as he did with Mephibosheth in 2 Samuel 9.  The text makes the connection between those two chapters.  We readers are to think positively of David in his dealings, with Mephibosheth and his treaty partner, the King of Ammon, according to the text.

One translation of hesed is “kindness.”  Kindness is absent from the end of the story; the forced labor of prisoners of war, although common in the region at the time, indicates the opposite of kindness.  Kindness is also absent toward Uriah the Hittite in 2 Samuel 11.

David, in these and other cases, practices hesed selectively.

KENNETH RANDOLPH TAYLOR

AUGUST 31, 2020 COMMON ERA

THE FEAST OF SAINT NICODEMUS, DISCIPLE OF JESUS

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READING 1-2 SAMUEL, 1 KINGS, 2 KINGS 1-21, 1 CHRONICLES, AND 2 CHRONICLES 1-33

Above:  Princess Michelle Benjamin with David Shepherd, in Kings (2009)

A Screen Capture

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PART XVII

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1 Samuel 18:6-30

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Rescue me from my enemies, O God;

protect me from those who rise up against me.

Rescue me from evildoers

and save me from those who thirst for my blood.

See how they lie in wait for my life,

how the mighty gather together against me;

not for any offense or fault of mine, O LORD.

–Psalm 59:1-3, The Book of Common Prayer (1979)

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David had become a political threat to King Saul.  Usually, a monarch received credit for his warriors’ successes.  Yet David, not Saul, received credit for David’s successes.  The author understood divine favor to account for David’s successes.  Saul, already unhinged, became jealous.  He tried to arrange David’s death while luring the great warrior into false sense of comfort.  Saul’s plan to kill David by placing him at the head of the troops (verse 13) was like David’s plan (in 2 Samuel 11) to kill Uriah the Hittite.  Saul established a seemingly high bride price for his daughter Michal.  David paid double.

Michal loved David (verses 20 and 28).  In the Hebrew Bible, she was the only woman whom the text described as loving her man.

David, by marrying Michal, received the right of succession, behind Saul’s sons.  Again the promise passed through the younger child–in this case, Michal.

Saul’s strategy in this chapter reminds me of Don Vito Corleone’s advice in The Godfather (1972):

Keep you friends close and your enemies closer.

Even that plan failed, for, as the author wanted the audience to know, God favored David.  Saul, however, was not finished trying to kill David.  The unhinged monarch continued to attempt to terminate David with extreme prejudice in 1 Samuel 19, 20, 21, 22, 23, 24, and 26,

KENNETH RANDOLPH TAYLOR

AUGUST 15, 2020 COMMON ERA

THE FEAST OF SAINT MARY OF NAZARETH, MOTHER OF GOD

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They ought to walk not in duplicity, but in simplicity.

Above:  Israeli Stamp of David

Image in the Public Domain

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Blessed Lord, who caused all holy Scriptures to be written for our learning:

Grant us so to hear them, read, mark, learn, and inwardly digest them,

that we may embrace and ever hold fast the blessed hope of life,

which you have given us in our Savior Jesus Christ,  who lives and reigns

with you and the Holy Spirit, one God, for ever and ever.  Amen.

—The Book of Common Prayer (1979), page 236

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Exodus 12:1-14 or 2 Samuel 11:26-12:15

Psalm 52

2 Corinthians 5:11-21

Mark 6:1-13

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Repentance, as any theologically literate person should,know, is changing one’s mind and turning around.  Repentance does not necessarily negate temporal consequences of sins, however.   We still reap what we sow.  If we sow love rather than evil, we will reap love rather than evil.  We may still suffer for various reasons, ranging from the evil of others to the no cause we can discern, but we will suffer in the company of God, at least.

I choose to focus on a few aspects I noticed in some of the readings.

David was a troublesome character, as the story we began to read about him last week and finished this week made clear.  Yet he accepted the uncomfortable words from the prophet Nathan.  Other kings had yes-men for prophets, but David had Nathan.

One cannot use the imagery of the Jesus as the Passover Lamb to justify Penal Substitutionary Atonement and be intellectually honest.  If one pays attention, one notices that the blood of the original Passover lambs saved the Hebrews from the consequences of Egyptians’ sins, not their sins.

St. Augustine of Hippo, writing about our Lord and Savior’s instructions to his Apostles in Mark 6:6b-13, offered this gem of wisdom:

—The Harmony of the Gospels 2.32.75

May we refrain from walking in hypocrisy and duplicity before God and each other.  May we walk in honest piety and simplicity instead.  May we repent of hypocrisy and duplicity.

KENNETH RANDOLPH TAYLOR

JULY 23, 2019 COMMON ERA

THE FEAST OF SAINT BRIDGET OF SWEDEN, FOUNDRESS OF THE ORDER OF THE MOST HIGH SAVIOR; AND HER DAUGHTER, SAINT CATHERINE OF SWEDEN, SUPERIOR OF THE ORDER OF THE MOST HIGH SAVIOR

THE FEAST OF ADELAIDE TEAGUE CASE, PROFESSOR OF RELIGIOUS EDUCATION

THE FEAST OF SAINTS PHILIP EVANS AND JOHN LLOYD, ROMAN CATHOLIC PRIESTS AND MARTYRS

THE FEAST OF THEODOR LILEY CLEMENS, ENGLISH MORAVIAN MINISTER, MISSIONARY, AND COMPOSER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2019/07/23/devotion-for-proper-12-year-b-humes/

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