Archive for the ‘Psalm 102’ Category

Guide Post to the Septuagint Psalter Project   Leave a comment

Scan by Kenneth Randolph Taylor

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The psalter of the Septuagint contains 151 psalms.

I have written based on all of them, in numerical order.  I have retained the Hebrew numbering system, not that of the Septuagint.

Although I have no theological reticence to venture into textual territory that, according the United Methodism of my youth, is apocryphal, I do have limits.  They reside in the realm of Orthodoxy, with its range of scriptural canons.  Beyond that one finds the Pseudipigrapha.  Psalm 151 concludes the Book of Psalms in The Orthodox Study Bible (2008); so be it.

The Hebrew psalter concludes with Psalm 150.  In other psalters, however, the count is higher.  In certain editions of the Septuagint, for example, Psalm 151 is an appendix to the Book of Psalms.  In other editions of the Septuagint, however, Psalm 151 is an integrated part of the psalter.  There is also the matter of the Syraic psalter, which goes as high as Psalm 155.  I have no immediate plans to ponder Psalms 152-155, however.  Neither do I plan to read and write about Psalms 156-160 any time soon, if ever.

KENNETH RANDOLPH TAYLOR

AUGUST 23, 2017 COMMON ERA

THE FEAST OF SAINTS MARTIN DE PORRES AND JUAN MACIAS, HUMANITARIANS AND DOMINICAN LAY BROTHERS; SAINT ROSE OF LIMA, HUMANITARIAN AND DOMINICAN SISTER; AND SAINT TURIBIUS OF MOGROVEJO, ROMAN CATHOLIC ARCHBISHOP OF LIMA

THE FEAST OF WILLIAM JOHN COPELAND, ANGLICAN PRIEST AND HYMN TRANSLATOR

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Book One:  Psalms 1-41

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37

38

39

40

41

Book Two:  Psalms 42-72

42

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

62

63

64

65

66

67

68

69

70

71

72

Book Three:  Psalms 73-89

73

74

75

76

77

78

79

80

81

82

83

84

85

86

87

88

89

Book Four:  Psalms 90-106

90

91

92

93

94

95

96

97

98

99

100

101

102

103

104

105

106

Book Five:  Psalms 107-150

107

108

109

110

111

112

113

114

115

116

117

118

119:1-32

119:33-72

119:73-104

119:105-144

119:145-176

120

121

122

123

124

125

126

127

128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

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144

145

146

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148

149

150

Also in the Greek:  Psalm 151

151

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Posted August 23, 2017 by neatnik2009 in Psalm 1, Psalm 100, Psalm 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119, Psalm 119 Aleph, Psalm 119 Gimel, Psalm 119 Mem, Psalm 119 Teth, Psalm 119 Yodh, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 128, Psalm 13, Psalm 130, Psalm 132, Psalm 133, Psalm 134, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, Psalm 16, Psalm 17, Psalm 18, Psalm 19, Psalm 2, Psalm 20, Psalm 21, Psalm 22, Psalm 23, Psalm 24, Psalm 25, Psalm 26, Psalm 27, Psalm 28, Psalm 29, Psalm 3, Psalm 30, Psalm 31, Psalm 32, Psalm 33, Psalm 34, Psalm 35, Psalm 36, Psalm 37, Psalm 38, Psalm 4, Psalm 40, Psalm 42, Psalm 43, Psalm 44, Psalm 45, Psalm 46, Psalm 47, Psalm 48, Psalm 5, Psalm 50, Psalm 51, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 71, Psalm 72, Psalm 73, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 84, Psalm 85, Psalm 86, Psalm 89, Psalm 90, Psalm 91, Psalm 92, Psalm 93, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99, Psalms I: 1-76, Psalms II: 77-151

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Psalms 102 and 103   1 comment

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POST XXXIX OF LX

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The Book of Common Prayer (1979) includes a plan for reading the Book of Psalms in morning and evening installments for 30 days.  I am therefore blogging through the Psalms in 60 posts.

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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 everlasting 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 226

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As a father has compassion for his children,

so the LORD has compassion for those who fear Him.

For He knows how we are formed;

He is mindful that we are but dust.

–Psalm 103:13-14, TANAKH:  The Holy Scriptures (1985)

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Psalm 102 is outwardly a prayer of a seriously ill man.  Psalm 103 follows the recovery of the author from such an illness.  Psalm 102 seems actually to be a lament for destroyed Jerusalem and a prayer for the restoration of the kingdom, its capital, and the Temple.  In these texts divine discipline and compassion coexist.

Psalm 103, justly famous, includes the profound and beautiful passage I have quoted.  Psalm 103 contains much that is worthy of quoting and pondering; I recommend that you, O reader, spend quality time with the full text.  I also choose to focus on the quoted portion in this post  “Fear” is an unfortunate translation; “stand in awe of ” is better.  Also, the alternate translation of “dust” is “clay.”  We are, at any rate, physical and transient, but God is everlasting.  This passage also offers comfort when one, despite trying to follow God, falls on one’s face, so to speak.  God is on our side, ready to pick s up and help us to continue on the spiritual journey.  Moral perfectionism is unrealistic, for we are but dust/clay, but we can improve morally, by grace.

In The Didache, from the second century C.E., one reads of the two ways–the Way of Life and the Way of Death.  The Way of Life is to love one’s neighbor as one loves oneself and to obey the Golden Rule.  The text expounds on this in terms more positive than negative for two and a half pages in my copy.  The Way of Death is evil; it leads to Hell.  The explanation of the Way of Death–just one paragraph–fills about one-third of a page.  In the conclusion  of the explanation of the Two Ways one reads the following:

If you can shoulder the Lord’s yoke in its entirety, then you will be perfect; but if that is too much for you, do as much as you can.

Early Christian Writings:  The Apostolic Fathers (New York, NY:  Penguin Books, 1987), page 193

Moral perfectionism is unrealistic, for we are but dust/clay, but we can improve morally, by grace.

KENNETH RANDOLPH TAYLOR

AUGUST 17, 2017 COMMON ERA

THE FEAST OF SAMUEL JOHNSON, CONGREGATIONALIST MINISTER, ANGLICAN PRIEST, PRESIDENT OF KING’S COLLEGE, “FATHER OF THE EPISCOPAL CHURCH IN CONNECTICUT,” AND “FATHER OF AMERICAN LIBRARY CLASSIFICATION;” TIMOTHY CUTLER, CONGREGATIONALIST MINISTER, ANGLICAN PRIEST, AND RECTOR OF YALE COLLEGE; DANIEL BROWNE, EDUCATOR, CONGREGATIONALIST MINISTER, AND ANGLICAN PRIEST; AND JAMES WETMORE, CONGREGATIONALIST MINISTER AND ANGLICAN PRIEST

THE FEAST OF JONATHAN FRIEDRICH BAHNMAIER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

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Posted August 17, 2017 by neatnik2009 in Psalm 102, Psalm 103

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The Sin of Legalism   1 comment

christ-healing-the-paralytic-at-bethesda

Above:  Christ Healing the Paralytic at Bethesda, by Palma Giovane

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:

Isaiah 57:1-21

Psalm 102

John 5:1-18

James 1:1-16 or Ephesians 2:11-22 or Galatians 1:1-24

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Penitence is related to repentance.  Frequently, in everyday vocabulary, they become interchangeable terms, but they are different.  To repent is to turn one’s back on sin–sin in general and a particular sin or set of sins.  The theological focus on Ash Wednesday and the season of Lent is repentance.

Timothy Matthew Slemmons has done an excellent job of selecting appropriate texts for Ash Wednesday while avoiding the usual suspects.

  1. We read in Isaiah 57 that Judah needs to repent of idolatry.  We also read that judgment will ensue, but that mercy will follow it.
  2. The penitence in Psalm 102 is individual.  In that text the consequences of the sins have caught up with the author, who is in distress and pleading for mercy.
  3. James 1 advises us to rejoice and to trust in God during times of trial, not to yield to temptation during them.  We read that Jesus breaks down barriers between us and God and among us.  Why, then, do many of us insist on maintaining and erecting barriers, especially for others?
  4. Galatians 1 informs us that Jesus liberates us to serve, enjoy, and glorify God.
  5. In John 5 we read of Jesus liberating  man from a physical disability and intangible, related problems.  Then, we read, some strict Sabbath keepers criticize the newly able-bodied man for carrying his bed roll on the Sabbath.  I detect misplaced priorities in the critics.

Each of us has much for which to be pentitent and much of which to repent.  At this time I choose to emphasize legalism, which is a thread in some of the readings.  Legalism, in some cases, has innocent and pious origins; one seeks to obey divine commandments.  Out of good intentions one goes astray and becomes a master nit picker lost amid the proverbial trees and unable to see the forest.  Rules become more important than compassion.  This might be especially likely to happen when one is a member of a recognizable minority defined by certain practices.  Creating neat categories, thereby defining oneself as set apart and others as unclean, for example, can become quite easily an open door to self-righteousness.  It is a sin against which to remain vigilant as one notices a variety of sins in one’s vicinity.

The list of sins I have not committed is long.  So is the list of sins of which I am guilty.  The former does not make up for the latter.  The fact that I have never robbed a liquor store speaks well of me yet does not deliver me from my sins and the consequences thereof; it does, however, testify to what Lutheran theology calls civic righteousness.  Although I have the right to condemn the robbing of liquor stores, I have no become self-righteous and legalistic toward those who have.  They and I stand before God guilty of many sins.  All of us need to be penitent and to repent.  All of us need the mercy of God and the merits of Jesus Christ.

I am no less prone to legalism than any other person is.  My inclination is to break down roadblocks to God, not to create or maintain them.  Nevertheless, I recognize the existence of certain categories and approve of them.  This is healthy to an extent.  But what if some of my categories are false? This is a thought I must ponder if I am to be a faithful Christian.  Am I marginalizing people God calls insiders?  Are you, O reader?

KENNETH RANDOLPH TAYLOR

OCTOBER 8, 2016 COMMON ERA

THE FEAST OF ABRAHAM RITTER, U.S. MORAVIAN MERCHANT, HISTORIAN, MUSICIAN, AND COMPOSER

THE FEAST OF ERIK ROUTLEY, HYMN WRTIER

THE FEAST OF WILLIAM DWIGHT PORTER BLISS, EPISCOPAL PRIEST AND ECONOMIST; AND RICHARD THEODORE ELY, ECONOMIST

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Adapted from this post:

https://lenteaster.wordpress.com/2016/10/08/devotion-for-ash-wednesday-year-d/

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Burden-Bearing Community   1 comment

Crucifix I July 15, 2014

Above:  One of My Crucifixes, July 15, 2014

Image Source = Kenneth Randolph Taylor

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The Collect:

Everlasting God, you give strength to the weak and power to the faint.

Make us agents of your healing and wholeness,

that your good may be made known to the ends your creation,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 24

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The Assigned Readings:

Job 6:1-13

Psalm 102:12-28

Mark 3:7-12

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The days of my life are like a lengthening shadow:

though I am withering away like grass

You remain, LORD, for ever:

succeeding generations will be reminded of you.

–Psalm 102:12-13, The Psalms Introduced and Newly Translated for Today’s Readers, Harry Mowvley (1989)

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Today we have readings about two men–one fictional, the other real–who suffered, but not for any sin they had committed.

The titular character of the Book of Job was righteous.  He suffered because God permitted it as a test of loyalty.  Job’s alleged friends defended their orthodoxy, which held that Job must be suffering for a sin or sins he had committed, for God, being just, would never let an innocent person suffer.  They blamed a victim and even gloated as he suffered.  After Eliphaz the Temanite stated that a righteous person’s merit can shield him or her from harm, Job said:

…What strength have I, that I should endure?

How long have I to live, that I should be patient?

–6:11, TANAKH:  The Holy Scriptures (1985)

Jesus had made deadly enemies as early as Mark 3:6.  (His offense had been to heal on the Sabbath.)  Throngs of people seeking healing pursued him, pressed upon him, and caused him great physical stress.  At least Jesus had Apostles to prepare a getaway boat.  But he still died at the hands of powerful political enemies.  Fortunately, there was also the Resurrection.

A few weeks ago I heard a new (to me, anyway) take on the statement that God will never give us more to bear than we can handle.  An individualistic understanding of that statement is erroneous, for we exist in spiritual community.  Thus God will not impose a burden too heavy for the community to bear.  This is about “we,” not “me.”  May we support each other and not be like Job’s alleged friends.  And there is more:  we have the merits of Christ.  That merit is sufficient, although it has not protected martyrs from harm.  The message I take away from that fact is that safety is not necessarily part of God’s promise to the faithful.  God will, however, be present with them.  How is that for burden-sharing community?

KENNETH RANDOLPH TAYLOR

DECEMBER 2, 2014 COMMON ERA

THE THIRD DAY OF ADVENT, YEAR B

THE FEAST OF SAINT BRIOC, ROMAN CATHOLIC ABBOT; AND SAINT TUDWAL, ROMAN CATHOLIC ABBOT AND BISHOP

THE FEAST OF CHANNING MOORE WILLIAMS, EPISCOPAL BISHOP IN CHINA AND JAPAN

THE FEAST OF JOHN BROWN, ABOLITIONIST

THE FEAST OF SAINT OSMUND OF SALISBURY, ROMAN CATHOLIC BISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2014/12/02/devotion-for-wednesday-after-the-fifth-sunday-after-the-epiphany-year-b-elca-daily-lectionary/

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Grace, Outsiders, and Theological Humility   1 comment

Elisha and the Shunamite Woman

Above:  Elisha and the Shumanite Woman, by Gerbrand van den Eeckhout

Image in the Public Domain

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The Collect:

Everlasting God, you give strength to the weak and power to the faint.

Make us agents of your healing and wholeness,

that your good may be made known to the ends your creation,

through Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 24

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The Assigned Readings:

2 Kings 4:8-17, 32-37 (Monday)

2 Kings 8:1-6 (Tuesday)

Psalm 102:12-28 (Both Days)

Acts 14:1-7 (Monday)

Acts 15:36-41 (Tuesday)

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He will look with favor on the prayer of the homeless;

he will not despise their plea.

–Psalm 102:17, The Book of Common Prayer (1979)

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A childless woman bore shame during the time in which Elisha lived.  This was, of course, wrong, but it was her reality.  The story of one such woman, as we find it in 2 Kings 4 and 8, was one of repeated graces–a successful pregnancy, the raising of her dead son, advice to flee ahead of a seven-year-long drought, and, as a widow, restoration of property and income.  Her end, without help, would have been unfortunate.  For example, a widow was especially vulnerable in the Hebrew society of the time.

Widows and barren women were marginalized figures.  So were Gentiles, according to many Jews at the time of St. Paul the Apostle, who was always a Jew.  Christianity began as a Jewish sect.  Indeed, the separation from Judaism was incomplete until 135 C.E., during the Second Jewish War.  The parting of the ways was in progress by the late 60s and early-to-middle 70s C.E., the timeframe for the writing of the Gospel of Mark, the earliest of the four canonical Gospels.  (Thus those religious politics influenced the telling of the stories of Jesus and the twelve Apostles.)  The inclusion of Gentiles and the terms of how that happened caused much controversy within Judaism, Christian and otherwise.  The pericope from Acts 15:36-41 glosses over a fact which St. Paul mentioned in Galatians 2:11-14:  St. Barnabas sided with those who insisted that Gentile converts become Jews first.  Such a position, St. Paul wrote, nullified the grace of God (Galatians 2:21).

Today we read accounts of help for the marginalized.  These people were among the marginalized because other people defined them as such.  This definition labeled people as either insiders or outsiders, for the benefit of the alleged insiders.  I suspect, however, that God’s definition of “insider” is broader than many human understandings have held and do hold.  We humans continue to label others as outsiders for the benefit of the “insiders,” as they define themselves.  Grace remains scandalous, does it not?  And, as Luke Timothy Johnson has said, the Gospel of Mark suggests that many of those who think of themselves as insiders are really outsiders.

I reject Universalism on the side of too-radical inclusion and a range of narrow definitions of who is pure on the opposite side.  The decision about who is inside and who is outside, of who is pure and who is impure, is one for God alone.  We mere mortals have partial answers regarding that question, for we are not totally lacking in received wisdom.  Yet we tend to use the matter as a way of making ourselves feel better about ourselves much of the time.  Often we lapse into a version of the Donatist heresy, in fact.  We ought to live more graciously and with theological humility instead, for we are all broken, weak, and inconstant.  Each of us depends entirely upon grace.  So who are we to think more highly of ourselves than we ought to do?

KENNETH RANDOLPH TAYLOR

DECEMBER 2, 2014 COMMON ERA

THE THIRD DAY OF ADVENT, YEAR B

THE FEAST OF SAINT BRIOC, ROMAN CATHOLIC ABBOT; AND SAINT TUDWAL, ROMAN CATHOLIC ABBOT AND BISHOP

THE FEAST OF CHANNING MOORE WILLIAMS, EPISCOPAL BISHOP IN CHINA AND JAPAN

THE FEAST OF JOHN BROWN, ABOLITIONIST

THE FEAST OF SAINT OSMUND OF SALISBURY, ROMAN CATHOLIC BISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2014/12/02/devotion-for-monday-and-tuesday-after-the-fifth-sunday-after-the-epiphany-year-b-elca-daily-lectionary/

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The Challenge of Trusting God   1 comment

01946v

Above:  To Sinai Via the Desert:  The Wilderness of Shur, Between 1900 and 1920

Image Source = Library of Congress

(http://www.loc.gov/pictures/collection/matpc/item/mpc2004004270/pp/)

Reproduction Number = LC-DIG-matpc-01946

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The Collect:

Almighty God, your Son Jesus Christ is the way, the truth, and the life.

Give us grace to love one another,

to follow in the way of his commandments,

and to share his risen life with all the world,

for he lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 34

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The Assigned Readings:

Exodus 13:17-22 (30th Day)

Proverbs 3:5-12 (31st Day)

Proverbs 3:13-18 (32nd Day)

Psalm 102:1-17 (All Days)

Acts 7:17-40 (30th Day)

Acts 7:44-56 (31st Day)

John 8:31-38 (32nd Day)

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Some Related Posts:

Exodus 13:

http://lenteaster.wordpress.com/2012/05/31/devotion-for-the-fortieth-day-of-lent-holy-saturday-lcms-daily-lectionary/

Proverbs 3:

http://adventchristmasepiphany.wordpress.com/2012/04/27/devotion-for-february-29-and-march-1-in-epiphanyordinary-time-lcms-daily-lectionary/

http://ordinarytimedevotions.wordpress.com/2012/07/08/devotion-for-june-5-and-6-in-ordinary-time-lcms-daily-lectionary/

Acts 7:

http://adventchristmasepiphany.wordpress.com/2013/10/22/devotion-for-monday-and-tuesday-after-the-last-sunday-after-epiphany-year-a-elca-daily-lectionary/

http://lenteaster.wordpress.com/2010/10/29/seventeenth-day-of-easter/

http://lenteaster.wordpress.com/2010/10/29/twenty-ninth-day-of-easter-fifth-sunday-of-easter-year-a/

John 8:

http://adventchristmasepiphany.wordpress.com/2012/04/26/devotion-for-february-25-in-epiphanyordinary-time-lcms-daily-lectionary/

http://lenteaster.wordpress.com/2010/10/29/thirty-first-day-of-lent/

http://ordinarytimedevotions.wordpress.com/2012/07/03/devotion-for-may-28-29-and-30-in-ordinary-time-lcms-daily-lectionary/

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You will arise and have compassion on Zion,

for it is time to have mercy upon it;

indeed, the appointed time has come.

–Psalm 102:13, Book of Common Worship (1993)

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Perhaps the most daunting challenge the first generation of post-Exodus Israelites faced was overcoming the slave mentality.  The Book of Exodus is replete with accounts of people murmuring against God and Moses while waxing nostalgic for the days of servitude in Egypt.  But, as Roy Batty said in Blade Runner (1982), to be a slave is to live in fear.  And to have faith in God is to trust God, who never let the Israelites starve or die of thirst in the desert.

As the Christian saints we call the Desert Fathers and the Desert Mothers knew well, life in the barren wilderness takes away all illusions that one does not depend on God for everything.  Learning to accept dependence on God can be a difficult spiritual task, regardless if one is a former slave or if one has grown up in a culture enamored of rugged individualism.  No, in the desert one knows that all comes from God, often via people.  Thus the twin realities of dependence upon God and interdependence of people become inescapable.

God, in one Biblical metaphor, is our gracious parent–usually our father yet our mother on occasion.  Thus those who follow God are metaphorically children of God–heirs, even–and siblings of each other.  May this be the most functional of families!  May we treat each other with the respect and love which comes with the status of child of God.  May we treat God with the respect and love due such a parent.  May we learn how to trust God better and more than we do now.

Whenever someone asks if I believe in God, I assume that he or she seeks to learn if I affirm the existence of God.  The answer to that query is that I do–all of the time, in fact.  Yet, since belief (in the Biblical sense) in God is trust in God, the better question is:

Do you trust God?

My answer to that inquiry is that I do most of the time, but that I seek to improve that frequency, by grace.  The fact that I want to trust God more constitutes a good start–something upon which God can build.  Certainly such a desire is preferable to apathy or hostility to the subject.  Yet my free will alone proves insufficient.

I have learned through living that the most fruitful periods of spiritual growth for me have included difficult passages, times when I have seen dreams shattered and illusions slain, when I have had to depend on others and on God for the most basic necessities in such ways as to injure my ego.  I have emerged a spiritually stronger person, although I have no desire to repeat the process by which I arrived at that state.  Sometimes I have clung so tightly to illusions and idols that I have paid sufficient attention to God only when I have had no distractions.  The ripping away of them was traumatic sometimes, but grace abounded in their absence.   Now, years after those experiences, I seek to live in a way which indicates that I have learned the appropriate lessons.  Any extent to which I have succeeded constitutes evidence of empowering grace.

Where is God leading you, O reader?  May your time in the spiritual wilderness (we all have such times) forge you so that you resemble more closely your potential in God.  And may you emerge better suited to encouraging others to trust God, your mother and father.

KENNETH RANDOLPH TAYLOR

DECEMBER 18, 2013 COMMON ERA

THE EIGHTEENTH DAY OF ADVENT, YEAR A

THE FEAST OF MARC BOEGNER, ECUMENIST

THE FEAST OF DOROTHY SAYERS, NOVELIST

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Adapted from this post:

http://lenteaster.wordpress.com/2013/12/18/devotion-for-the-thirtieth-thirty-first-and-thirty-second-days-of-easter-year-a-elca-daily-lectionary/

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Jeremiah and Matthew, Part IV: False Talismans   1 comment

first-temple

Above:  The First Temple

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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 everlasting 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:

Jeremiah 7:1-29

Psalm 42 (Morning)

Psalms 102 and 133 (Evening)

Matthew 23:1-12

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Some Related Posts:

Jeremiah 7:

http://lenteaster.wordpress.com/2010/10/28/twentieth-day-of-lent/

http://ordinarytimedevotions.wordpress.com/2011/09/24/week-of-proper-11-saturday-year-2/

Matthew 23:

http://lenteaster.wordpress.com/2010/10/28/twelfth-day-of-lent/

http://ordinarytimedevotions.wordpress.com/2011/02/26/week-of-proper-15-saturday-year-1/

http://ordinarytimedevotions.wordpress.com/2011/05/13/proper-26-year-a/

http://ordinarytimedevotions.wordpress.com/2011/10/09/week-of-proper-15-saturday-year-2/

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Don’t put your trust in illusions and say, “The Temple of the LORD, the Temple of the LORD, the Temple of the Lord are those [buildings].”  No, if you mind your ways and your actions; if you execute justice between one man and another; if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt–then only will you dwell in this place….

–Jeremiah 7:4-7a, TANAKH:  The Holy Scriptures

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I have eaten ashes for bread

and mingled my drink with weeping,

Because of your indignation and wrath,

for you have taken me up and cast me down.

My days fade away like a shadow,

and I am withered like grass.

–Psalm 102:10-12, The Book of Common Prayer (2004)

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Jeremiah’s Temple sermon condemned idolatry, economic injustice, judicial corruption, and insensitivity toward the needs of others.  It cited these as reasons for God’s wrath against the kingdom.  It picked up a theme from Deuteronomy 28 and 30, especially 30:15-20.  But Jeremiah’s words fell on deaf ears.

One of Jeremiah’s main criticisms was that people treated the Temple and its rituals as talismans–that people thought they could therefore do as they wanted and that the Temple and its rituals would protect them.  Jesus criticized Temple authorities who acted hypocritically and imposed needless burdens on sincere people while seeking opportunities for prestige, not service.  Their alleged talismans did not protect them from the wrath of the Roman Empire in 70 CE.

Yes, there is divine mercy.  Yes, there is divine judgment.  And often that judgment is simply the consequences of our misdeeds backfiring on us.  We err when we forget that each of us is here on the planet to, among other things, care actively and deeply for each other–to serve each other in the name of God and to respect the Image of God in each other.  This ethic is inconsistent with violence and exploitation, whether one commits them or merely consents to them passively.  This ethic is inconsistent with such deeds and their root attitudes regardless of whether they flow from the political left wing or right wing.

God is watching us.

KENNETH RANDOLPH TAYLOR

MAY 24, 2013 COMMON ERA

THE FEAST OF IDA SCUDDER, REFORMED CHURCH IN AMERICA MEDICAL MISSIONARY IN INDIA

THE FEAST OF EDWARD KENNEDY “DUKE” ELLINGTON, COMPOSER

THE FEAST OF JACKSON KEMPER, EPISCOPAL BISHOP OF WISCONSIN

THE FEAST OF MOTHER EDITH, FOUNDER OF THE COMMUNITY OF THE SACRED NAME

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Adapted from this post:

http://ordinarytimedevotions.wordpress.com/2013/05/24/devotion-for-november-5-lcms-daily-lectionary/

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