Archive for the ‘Ezekiel 34’ Category

Eternal Life III   Leave a comment

Above:  A Gavel

Image in the Public Domain

Photographer = Airman First Class Grace Lee, United States Air Force

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For the Twelfth Sunday after Trinity, Year 1

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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Almighty and Merciful God, of whose only gift it cometh that

thy faithful people do unto thee true and laudable service;

grant, we beseech thee, that we may so faithfully serve thee in this life,

that we fail not to attain thy heavenly promises;

through Jesus Christ, our Lord.  Amen.

The Book of Worship (1947), 206

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Ezekiel 34:1-24

Psalm 66:1-10, 16-20

2 Corinthians 4:16-5:1

Matthew 7:1-6

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Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life.

The Book of Common Prayer (1979), 353

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One can read “eternal,” “eternity,” and “eternal life” throughout the Bible.  The confusing element is that the authors did not agree about what whose terms meant.  Frequently “eternal” is a synonym for “everlasting” and “eternity” means the afterlife, timelessness, or a very long time.  I, as a Johannine Christian, take my definition of eternal life from John 17:3–knowing God via Jesus.  Eternal life can continue into the afterlife, according to this verse.  Notice the blessing I quoted from The Book of Common Prayer (1979), O reader; it reflects Johannine theology.  When we turn to St. Paul the Apostle, dictating an epistle to the Corinthian church, we find that he understood eternal life to mean spending one’s afterlife with Jesus.

I hope you, O reader, do not think I am being needlessly pedantic in this post.  (I am capable of unapologetic pedantry, though.  It is consistent with my orientation toward details.)  No, in this post, I strive to understand what the authors were trying to say before I interpret what they said.  God

rules from his eternal fortress

in the Mitchell J. Dahood translation of Psalm 66.  Nevertheless, God

rules by his might for ever,

according to the Revised Standard Version.  “Eternal” equals “forever” in Psalm 66, but not in 2 Corinthians and John.  Eternal life can begin before death in John, but not in Paul.

The readings from Ezekiel and Matthew are germane.  Repentance holds off divine judgment in Ezekiel 33.  That is important background for Ezekiel 34, in which how we think of and treat others inform how God will evaluate us.  Likewise, we read in Matthew 7:1-5 that God will apply to us the standard we use to judge others or not judge them.  This teaching, a cousin of the Golden Rule, reminds me of the penalty for perjury in the Law of Moses–to suffer the fate one would have had an innocent person suffer.  Given that repentance holds off divine judgment, the lack of repentance does not hold off divine judgment.  Then one cannot move into the metaphorical eternal, heavenly building from 2 Corinthians 5:1.

Judgment in these matters is God’s purview.  We human beings, although not completely uninformed, know far less than God does.  May we strive to take up our crosses and follow Jesus daily.  May we encourage others to do the same.  May we also support them when they do.  And may we, by grace, have a minimum of hypocrisy as we follow Jesus.

KENNETH RANDOLPH TAYLOR

APRIL 23, 2020 COMMON ERA

THE FEAST OF TOYOHIKO KAGAWA, RENEWER OF SOCIETY AND PROPHETIC WITNESS IN JAPAN

THE FEAST OF JAKOB BÖHME, GERMAN LUTHERAN MYSTIC

THE FEAST OF MARTIN RINCKART, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF SAINT TERESA MARIA OF THE CROSS, FOUNDRESS OF THE CARMELITE SISTERS OF SAINT TERESA OF FLORENCE

THE FEAST OF WALTER RUSSELL BOWIE, EPISCOPAL PRIEST, SEMINARY PROFESSOR, AND HYMN WRITER

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Good and Bad Shepherds, Part IV   Leave a comment

Above:  The New Jerusalem

Image in the Public Domain

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For the Second Sunday after Easter, Year 1

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Lectionary from A Book of Worship for Free Churches (The General Council of the Congregational Christian Churches in the United States, 1948)

Collect from The Book of Worship (Evangelical and Reformed Church, 1947)

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Almighty God, who hast given thine only Son to be unto us

both a sacrifice for sin, and also an example of godly life;

give us grace that we may always most thankfully receive his inestimable benefit,

and also daily endeavor ourselves to follow the blessed steps of his most holy life;

through the same Jesus Christ, our Lord.  Amen.

The Book of Worship (1947), 168

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Ezekiel 34:11-16

Psalm 148

Revelation 21:10-14, 21-27

John 21:15-25

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The pericope from Ezekiel 34, read narrowly, condemns bad Hebrew monarchs–shepherds, figuratively–who tended themselves, not the flock (the people).  Read broadly, the passage condemns all political and religious leaders who have or still do tend themselves, not the flock.  In John 21 we read of Jesus telling St. Simon Peter to

feed my sheep.

In Revelation 21 we read of God finally displacing the bad shepherds, fulfilling the promise of Ezekiel 34.

One function of stating an ideal in prophecy is to establish a high standard, thereby pointing to to all who fall short of that standard.  In our time this is what much the Apocalypse of John (Revelation) does effectively.  The current world order falls far short of the divine order’s high standard.  Corruption and deceit persist.  God must act because, too often, many people acquiesce or cooperate instead of doing their duty.

On the level short of international, national, or state/provincial politics, much less denominational leadership, I know of congregations that have disbanded because that was the only feasible option after a person or a few people (usually lay members) in positions of influence or authority have tended themselves, not to flock.  This predatory shepherding is detrimental to the flock.  On the rational level, such negative behavior makes no sense.  Why act out of perceived self-interest and thereby damage, destroy, and soil one’s own nest?  The answer, of course, is that these malefactors are irrational and do not know what they are really doing.

May all shepherds be good shepherds.  May they tend their flocks, not themselves.

KENNETH RANDOLPH TAYLOR

APRIL 6, 2020 COMMON ERA

MONDAY IN HOLY WEEK

THE FEAST OF SAINT MARCELLINUS OF CARTHAGE, ROMAN CATHOLIC MARTYR, 413

THE FEAST OF BENJAMIN HALL KENNEDY, GREEK AND LATIN SCHOLAR, BIBLE TRANSLATOR, AND ANGLICAN PRIEST

THE FEAST OF DANIEL G. C. WU, CHINESE-AMERICAN EPISCOPAL PRIEST AND MISSIONARY

THE FEAST OF EMIL BRUNNER, SWISS REFORMED THEOLOGIAN

THE FEAST OF MILNER BALL, U.S. PRESBYTERIAN MINISTER, LAW PROFESSOR, WITNESS FOR CIVIL RIGHTS, AND HUMANITARIAN

THE FEAST OF SAINT NOKTER BALBULUS, ROMAN CATHOLIC MONK

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The Way of the World, Part II   2 comments

Above:   Good Shepherd

Image in the Public Domain

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For the Third Sunday after Easter, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Mighty God, whose Son Jesus broke the bands of death and scattered the powers of darkness:

arm us with such faith in him that we may face both death and evil,

and overcome even as he overcame; in thy name.  Amen.

The Book of Common Worship–Provisional Services (1966), 123

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Job 19:23-27

1 Peter 2:11-17

John 10:11-16

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According to a bad joke, Bildad the Shuhite was the shortest person in the Bible.  He was certainly short in his supply of wisdom and was a poor excuse for a friend.  Job, replying to Bildad’s address (Job 18) in Chapter 19, expressed confidence in God, who was like a kinsman-redeemer of Israel.

A recurring theme in the Bible (both testaments of it) is confronting authority.  Ezekiel 34 labels bad Israelite kings as cruel and harsh shepherds, and identifies God as the Good Shepherd.  That is an image in John 10, where Jesus is the Good Shepherd.  Yet, again and again, as in 1 Peter 2, we read about submission to authority.  The attitude elsewhere, as throughout Matthew and Revelation, is quite different.

Historically, a marginalized, young religious movement trying to convince authorities that it was no threat to the Roman Empire had a vested interest in submission to authority.  Yet, in time, the empire launched vicious persecutions, and wise church leaders did not submit to them.  No, many went into exile and/or became martyrs.  The modern age, with its genocidal dictators (Adolf Hitler, Joseph Stalin, Mao Tse-tung, and Pol Pot), has challenged the advice in 1 Peter 2:13-17, also.

The way of the world includes institutionalized exploitation and violence.  The way of the world entails systemic injustice.  The way of the world will fall to God eventually.  In the meantime, we who claim to follow God must actually follow God in the paths of justice, at least as much as possible, given the pervasively sinful nature of institutions.  We have a command to leave the world better than we found it.

Perhaps we will suffer for the sake of righteousness or, like Job, for a reason we do not understand, but we may trust in our kinsman-redeemer.

KENNETH RANDOLPH TAYLOR

NOVEMBER 14, 2018 COMMON ERA

THE FEAST OF JOHN AMOS COMENIUS, FATHER OF MODERN EDUCATION

THE FEAST OF THE CONSECRATION OF SAMUEL SEABURY, FIRST EPISCOPAL BISHOP

THE FEAST OF WILLIAM ROMANIS, ANGLICAN PRIEST AND HYMN WRITER

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The Kingdom of God, Part IV   Leave a comment

Above:  Ministry of the Apostles

Image in the Public Domain

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For the Third Sunday after the Epiphany, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everlasting God, mercifully look upon our infirmities,

and in all our dangers and necessities stretch forth thy right hand to help and defend us;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 119

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Ezekiel 34:25-31

Romans 14:1-9

Mark 1:14-22

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The time has arrived; the kingdom of God is upon you.  Repent, and believe the gospel.

–Jesus, in Mark 1:14, The Revised English Bible (1989)

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The concept of the Kingdom of God is multifaceted.  In the New Testament it carries shades of meaning.  In at least one instance it refers to Heaven.  However, it usually indicates the earthly reign or realm of God.  Sometimes the operative Greek word indicates more of a reign than a realm, but a reign seems to imply a realm, does it not?  So, where is the Kingdom of God?  It seems rather difficult to locate, given history and current events.

More than one answer proves helpful, at least to me.  I read C. H. Dodd and learn of his perspective, Realized Eschatology.  The Kingdom of God is not nearer at one point than at another; it just seems that way from our human points of view.  Other scholars prefer to emphasize the sense in which the Kingdom of God is already present, yet not fully realized.  The Kingdom of God, at least from our human, temporal perspectives, is both present and future.

The unconditional love of God for us is free yet not cheap grace; it imposes responsibilities upon us.  We have orders to look out for each other.  Certainly the Kingdom of God, even if only partially realized, is present in such actions.

KENNETH RANDOLPH TAYLOR

OCTOBER 28, 2018 COMMON ERA

PROPER 25:  THE TWENTY-THIRD SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF SAINTS SIMON AND JUDE, APOSTLES AND MARTYRS

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Resisting Tyrants and Authoritarians   Leave a comment

Above:  Herod the Great

Image in the Public Domain

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For the Second Sunday after the Epiphany, Year 1, according to the U.S. Presbyterian lectionary of 1966-1970

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Almighty and everlasting God, who dost govern all things in heaven and earth:

mercifully hear the prayers of thy people, and grant us thy peace all the days of our life;

through Jesus Christ our Lord.  Amen.

The Book of Common Worship–Provisional Services (1966), 119

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Ezekiel 34:11-16

Ephesians 4:17-24

Matthew 2:16-23

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Herod the Great was one of the bad shepherds, to use the figure of speech from Ezekiel 34, of antiquity.  He was also a cruel man who had no qualms about ordering the deaths of relatives and strangers alike.  He was a man in need of renewal of the mind.

Questioning the authority of tyrants and authoritarians is a moral duty.  If one really takes seriously the call to effect justice, one must resist tyrants and authoritarians, certainly bad shepherds.  Doing so is far from being unpatriotic; it is quite the opposite, and in the best interests of the general populace.

If one is not in a position in which one needs to oppose a tyrant or an authoritarian, one is fortunate.  Such a person may wind up in that position in time, though, given the current rise of fascism and authoritarianism in the world.  Unfortunately, many people who claim to follow God support tyrants and authoritarians.

KENNETH RANDOLPH TAYLOR

OCTOBER 28, 2018 COMMON ERA

PROPER 25:  THE TWENTY-THIRD SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF SAINTS SIMON AND JUDE, APOSTLES AND MARTYRS

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Posted October 28, 2018 by neatnik2009 in Ephesians 4, Ezekiel 34, Matthew 2

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Christ the King, Part III   1 comment

Above:  Icon of Christ Pantocrator

Scan by Kenneth Randolph Taylor

CHRIST THE KING SUNDAY:  THE SOLEMNITY OF OUR LORD JESUS CHRIST, THE KING OF THE UNIVERSE

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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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Ezekiel 34:11-16, 20-24

Psalm 100

Ephesians 1:15-23

Matthew 25:31-46

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Christ the King Sunday, originally established in the Roman Catholic Church opposite Reformation Sunday, was the creation of Pope Pius XI in 1925.  The rise of fascism and other forms of dictatorship in Europe between World Wars I and II was the context for the creation of this feast.  The feast, in full,

The Solemnity of Our Lord Jesus Christ, the King of the Universe,

has been the Sunday preceding Advent since Holy Mother Church revised its calendar in 1969.  The feast became part of many Lutheran and Anglican calendars during the 1970s, as part of liturgical revision.  In much of U.S. Methodism Christ the King Sunday used to fall on the last Sunday in August, at the end of the Season after Pentecost and leading into Kingdomtide.  Christ the King Sunday, set immediately prior to Advent, has become ubiquitous in Western Christianity.

The term “Christ the King” works well for me, for Jesus was male.  I have seen the alternative term “Reign of Christ,” an example of unnecessary linguistic neutering.  I have also wondered about the use of the language of monarchy in a world with few monarchs than before, and about how many citizens of republics might relate to such terminology.  I have also noted that “Reign of Christ” does not allay any concerns related to the language of monarchy.

God is the king in Psalm 100, and Jesus is the king in Ephesians 1 and Matthew 25.  We read of negligent Hebrew kings in Ezekiel 34.  There we also read of the promised Messianic sovereign.  In Matthew 25 we read that the Son of Man (an apocalyptic term for, in this case, Jesus) expects us to take care of each other and will mete out both judgment and mercy.

If you love me, you will keep my commandments.

–John 14:15, The New Jerusalem Bible (1985)

Most of the readings for this Sunday are apocalyptic in tone.  Matthew 25:31-46 belongs to an apocalyptic section (set immediately prior to the crucifixion of Jesus) in that Gospel.  Ephesians (whoever wrote it) is probably from the 90s C.E., about the time of the composition of the Apocalypse of John (Revelation).  The promise of the Second Coming of Christ hangs over Ephesians 1:15-23.  The promise of a Messianic king in Ezekiel 34 is apocalyptic on its face.  The readings also fit well at the end of the Season after Pentecost and before Advent, when many of the readings are apocalyptic.

Apocalyptic literature is inherently hopeful, for it affirms that God will end the current, sinful, exploitative age and usher in a new age of justice–of heaven on Earth.  If one studies the Bible carefully, one recognizes the pattern of pushing dashed apocalyptic hopes forward in time–from the end of the Babylonian Exile to the time after Alexander the Great to the time of Jesus to the end of the first century C.E.  One, studying history, might also find this pattern since the end of the New Testament.  The list of times Jesus was allegedly supposed to have returned, according to a series of false prophets, is lengthy.

Nevertheless, Christ remains the King of the Universe, despite all appearances to the contrary.  God remains faithful to divine promises, and the apocalyptic hope for God to set the world right remains.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 18, 2018 COMMON ERA

THE FEAST OF DAG HAMMARSKJÖLD, SECRETARY-GENERAL OF THE UNITED NATIONS

THE FEAST OF EDWARD BOUVERIE PUSEY, ANGLICAN PRIEST

THE FEAST OF HENRY LASCALLES JENNER, ANGLICAN BISHOP OF DUNEDIN, NEW ZEALAND

THE FEAST OF JOHN CAMPBELL SHAIRP, SCOTTISH POET AND EDUCATOR

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2018/09/18/devotion-for-proper-29-year-a-humes/

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Faithful Servants of God, Part X   1 comment

Above:  The U.S. $100 Bill

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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Ecclesiastes 9:1-12 or Ezekiel 34:11-16, 20-24

Psalm 9:11-20

Galatians 5:1-26

Matthew 6:22-34

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For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.”  If, however, you bite and devour one another, take care that you are not consumed by one another.

–Galatians 5:14-15, The New Revised Standard Version (1989)

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As I write repeatedly, the Law of Moses contains both timeless principles and culturally specific examples thereof.  One of these timeless principles is the Golden Rule.  It is short, sweet, and to the point.  One might, with verbosity, attempt to work around it, but the Golden Rule remains golden and wonderfully succinct.  It is also difficult to live up to much of the time.

Another timeless principle of the Law of Moses is that all of us depend entirely on God and partially on each other.  We are therefore interdependent and responsible both to and for each other, as well as to God.  These points underpin much of the content of scripture assigned for this Sunday.

Often we violate the Golden Rule in the name of looking out for ourselves.  We imagine vainly that we must and can rely on our own resources.  That attitude is the origin of much evil.  But, in Christ, we are free, by grace, to become people who uphold a high standard of radical love–even sacrificial love.  The servant is not greater than the master, after all.

May we, while seeking to follow God, care more about being loving and compassionate than about confirming our biases.  May we seek to love, not to be right in our own eyes, with their frequently defective moral vision.

KENNETH RANDOLPH TAYLOR

MARCH 22, 2018 COMMON ERA

THE FEAST OF SAINT DEOGRATIAS, ROMAN CATHOLIC BISHOP OF CARTHAGE

THE FEAST OF EMMANUEL MOURNIER, PERSONALIST PHILOSOPHER

THE FEAST OF JAMES DE KOVEN, EPISCOPAL PRIEST

THE FEAST OF THOMAS HUGHES, BRITISH SOCIAL REFORMER AND MEMBER OF PARLIAMENT

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/22/devotion-for-the-eighth-sunday-after-the-epiphany-year-a-humes/

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Faithful Servants of God, Part IX   1 comment

Above:  Christ Pantocrator

Scan by Kenneth Randolph Taylor

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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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Ecclesiastes 7:1-4, 11-18 or Ezekiel 34:1-10

Psalm 9:1-10

Galatians 4:1-16

Matthew 5:38-48

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As Koheleth and Jesus tell us, the way of the world is that righteous people suffer, both the righteous and the wicked prosper, and God is in control.  The combination of those three statements might seem incongruous.  Throughout the Book of Psalms righteous people cry out to God for deliverance from oppression.  Often they are understandably angry, but Christ tells us to pray for our persecutors and to love our enemies.  Interestingly, nowhere does the Hebrew Bible command anyone to love one’s enemies, and, as we have read previously in this series of posts, God prospers that the wicked change their ways and find mercy.  Yet many of the wicked refuse to repent, so the divine deliverance of the oppressed becomes bad news for oppressors.

The call to radical love thunders off the pages of the Sermon on the Mount.  We are to trust in God, not ourselves, and be so loving as to seem foolish to many.  Such love breaks the cycle of anger, resentment, revenge, and violence.  We, as inheritors, by grace, and adopted members of the household of God, are free to do that, if we dare.

May we dare accordingly.  Then we, by grace, will be suited for our purpose, or, as Matthew 5:48 puts it, perfect.

KENNETH RANDOLPH TAYLOR

MARCH 21, 2018 COMMON ERA

THE FEAST OF JOHANN SEBASTIAN BACH, CARL PHILIPP EMANUEL BACH, AND JOHANN CHRISTIAN BACH, COMPOSERS

THE FEAST OF SAINT NICHOLAS OF FLÜE AND HIS GRANDSON, SAINT CONRAD SCHEUBER, SWISS HERMITS

THE FEAST OF SAINT SERAPION OF THMUIS, ROMAN CATHOLIC BISHOP

THE FEAST OF WILLIAM EDWARD HICKSON, ENGLISH MUSIC EDUCATOR AND SOCIAL REFORMER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/21/devotion-for-the-seventh-sunday-after-the-epiphany-year-a-humes/

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Good and Bad Shepherds, Part III   Leave a comment

Above:  Christ the Good Shepherd

Image in the Public Domain

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FOR THE THIRD SUNDAY AFTER EASTER, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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Almighty God, who shows to those in error the light of your truth,

to the intent that they may return to the way of righteousness:

Grant to all those who are admitted into the fellowship of Christ’s religion,

that they may avoid those things that are contrary to their profession,

and follow all such things as are agreeable to the same;

through our Lord Jesus Christ.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 119

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Ezekiel 34:11-16, 30-31

Psalm 44

1 Peter 2:19-25

John 10:11-16

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The reading from 1 Peter takes on a different meaning when one backs up one verse to 2:18:

Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle, but also those who are harsh.

The New Revised Standard Version (1989)

Yes, I understand the differences between Roman slavery and race-based chattel slavery, but I contend that no form of slavery is compatible with Christianity, despite the accommodations the Church has made to varieties of slavery in various places over time.  Kyrie eleison.  As for the use of Christ’s sufferings to argue for submission even to harsh masters, I rebut that slave rebellions are justifiable.

The theme of shepherds unites Ezekiel 34 and John 10.  In Ezekiel 34, taken as a whole, we read condemnations of bad kings, spoken of metaphorically as shepherds.  We read also of God as the good shepherd.  This language applies to Jesus in John 10:14f.  And why not?  Do we Christians not affirm that Jesus was divine?

Psalm 44 is a national lament following defeat by an unidentified foe.  Scholarly educated guesses place the text as early as the Babylonian Exile and as late as the time of the Maccabees/Hasmoneans.  More interestingly, though, the psalmist understands defeat as to have occurred despite national fidelity to God, not because of collective, persistent sin (verses 17-19).  The text reflects the impression that God is hiding the divine face from the nation as it seeks divine assistance.

One might interpret Psalm 44 more than one way.  Perhaps the psalmist is accurate.  Or maybe he misconstrues the situation.  Either way, the sense of abandonment by God is palpable.  Sometimes the righteous suffer because of or despite their righteousness, after all.

I refuse to offer false and simplistic answers to this difficult question.  I do, however, conclude the way the author of Psalm 44 does:  seek God.  When I bring other readings to bear on the matter, I say, seek God, who incarcerated as one of us, who is our Good Shepherd, and whose ways we cannot fully comprehend.

To whom else can we turn?

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2017 COMMON ERA

THE SIXTEENTH DAY OF ADVENT

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF SAINT GIULIA VALLE, ROMAN CATHOLIC NUN

THE FEAST OF SAINT ISAAC HECKER, FOUNDER OF THE MISSIONARY SOCIETY OF SAINT PAUL THE APOSTLE

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Good and Bad Shepherds, Part II   1 comment

Above:  The Good Shepherd

Image in the Public Domain

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The Collect:

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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The Assigned Readings:

Ezekiel 34:25-31

Psalm 28

1 Timothy 4:6-16

Luke 15:4-10

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On the Revised Common Lectionary the Fourth Sunday of Easter is Good Shepherd Sunday.   David Ackerman’s Beyond the Lectionary (2013) continues this custom.

Shepherd is a sufficiently common metaphor for monarch in the Hebrew Bible that serious students should not be surprised to encounter it.  In Ezekiel 34 the bad shepherds are Kings of Judah who have ignored the Law of Moses, practiced and condemned idolatry, presided over economic exploitation, and generally harmed the people.   Toward the end of the lifespan of the Kingdom of Judah some of the last kings are about to experience the just desserts the author of Psalm 28 sought for his enemies.

In contrast to the bad shepherds of Ezekiel 34 we find Jesus in Luke 15 and St. Timothy in 1 Timothy 4.  Pastors are shepherds too, after all, and sound teaching matters greatly.  In the temporal context of 1 Timothy 4, when certain doctrines we Christians of today take for granted were developing and others did not exist yet, the definition of sound teaching depended more on oral tradition than it does today–on written sources and established creeds.  Some of the particulars of 1 Timothy are culturally specific, but one can identify timeless principles behind those examples.  As for Jesus, he is the good shepherd who seeks everyone, although not all lost sheep will repent.

May leaders seek and effect the best interests of the people, by grace.  These might be political, institutional, or religious leaders, but all of them are shepherds.  May they be good shepherds.  Whenever any are bad shepherds, may they repent and become good shepherds.  If, however, they insist on being bad shepherds, may good shepherds replace them.

KENNETH RANDOLPH TAYLOR

JUNE 13, 2017 COMMON ERA

THE FEAST OF CHRISTIAN DAVID JAESCHKE, GERMAN MORAVIAN ORGANIST AND COMPOSER; AND HIS GRANDSON, HENRI MARC HERMANN VOLDEMAR VOULLAIRE, MORAVIAN COMPOSER AND MINISTER

THE FEAST OF MILTON SMITH LITTLEFIELD, JR., U.S. PRESBYTERIAN AND CONGREGATIONALIST MINISTER, HYMN WRITER, AND HYMNAL EDITOR

THE FEAST OF WILLIAM CULLEN BRYANT, U.S. POET, JOURNALIST, AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2017/06/13/devotion-for-the-fourth-sunday-of-easter-ackerman/

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