According to the Inter-Lutheran Commission on Worship (ILCW) Lectionary (1973), as contained in the Lutheran Book of Worship (1978) and Lutheran Worship (1982)

Above:  The Storm on the Sea of Galilee, by Rembrandt van Rijn

Image in the Public Domain

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Job 38

Psalm 107:1-2, 23-32

2 Corinthians 5:14-21

Mark 4:35-41

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O God our defender,

storms rage about us and cause us to be afraid. 

Rescue your people from despair,

deliver your sons and daughters from fear,

and preserve us all from unbelief;

through your Son, Jesus Christ our Lord.  Amen.

—Lutheran Book of Worship (1978), 25

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O Lord, whose gracious presence never fails to guide

and govern those whom you have nurtured

in your steadfast love and worship,

make us ever revere and adore your holy name;

through Jesus Christ, your Son, our Lord,

who lives and reigns with you and the Holy Spirit,

one God, now and forever.  Amen.

—Lutheran Worship (1982), 66

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We have two storms in readings today.  God addresses Job out of the tempest.  And Jesus calms a storm, symbolic of the forces of chaos and evil.  Christ is like a mythological storm god in his triumph over that tempest.

The God of Job 38 is not the God of Psalm 107.  The former refuses to answer the question posed.  The latter responds lovingly to those who cry out in need.  I prefer the God of Job 42:7-9 to the God of Job 38:1-42:6.   The former says (although not to Job, unfortunately) that Job was right, and the self-appointed defenders of God were wrong.  This discrepancy in the Book of Job proves multiple authorship of that book.

In Pauline theological terms, the flesh is like the Freudian id; the flesh is the seat of desire and sin.  In Christ, we cease to live in the flesh.  So, God, in Christ, is reconciling the world (kosmos; hostile to God) to the divine self.  The usual translation of 5:18a in English is something like what we read in The New American Bible–Revised Edition:

All this is from God….

Yet David Bentley Hart’s “ruthlessly literal” (to use his term) translation reads:

And all things come out of God.

Theocentrism suits Christian theology.  Too often we mere mortals find ways to place ourselves (or our experience, at least) at the center of theology.  Yet the reconciling, compassionate God, whom many of the faithful misunderstand, invites and implores us to respond faithfully.  In so doing, we cooperate with God in the divine project of reconciliation.  This project reconciles us to God, each other, and ourselves.  In so doing, we, in the words of 2 Corinthians 5:21,

become God’s righteousness.

For the umpteenth time, righteousness is right relationship with God, self, others, and all creation.  Righteousness is interchangeable with justice in the Bible.  To become God’s righteousness is possible only via God.  To become God’s righteousness is to fulfill our potential in God.

Consider the context of 2 Corinthians, O reader.  Recall that the Corinthian house churches had a troubled relationship with St. Paul the Apostle and that those members belonged to quarreling factions.  Remember, too, that some members treated other members with contempt.  So, the call to reconciliation with God and to transformation into God’s righteousness constituted a challenge to the church in Corinth.

It is a challenge for the rest of us, too.  But God is in control; we are not.  So, to channel sage advice from Martin Luther, may we trust in the faithfulness of God.

KENNETH RANDOLPH TAYLOR

APRIL 5, 2023 COMMON ERA

THE THIRTY-SEVENTH DAY OF LENT

WEDNESDAY IN HOLY WEEK

THE FEAST OF EMILY AYCKBOWM, FOUNDER OF THE COMMUNITY OF THE SISTERS OF THE CHURCH

THE FEAST OF SAINT MARIANO DE LA MATA APARICIO, ROMAN CATHOLIC MISSIONARY AND EDUCATOR IN BRAZIL

THE FEAST OF PAULINE SPERRY, MATHEMATICIAN, PHILANTHROPIST, AND ACTIVIST; AND HER BROTHER, WILLARD LEAROYD SPERRY, CONGREGATIONALIST MINISTER, ETHICIST, THEOLOGIAN, AND DEAN OF HARVARD LAW SCHOOL

THE FEAST OF RUTH YOUNGDAHL NELSON, U.S. LUTHERAN RENEWER OF SOCIETY

THE FEAST OF WILLIAM DERHAM, ANGLICAN PRIEST AND SCIENTIST

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Adapted from this post

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This is post #2900 of BLOGA THEOLOGICA.

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I covered 150 psalms in 82 posts.

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READING THE BOOK OF PSALMS

PART LXIV

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Psalms 105, 106, 107, 126, and 137

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Psalms 106, 126, and 137 reflect the harrowing experience of the Babylonian Exile.  Psalms 105, 106, and 107 are similar yet different. Hence, I write based on these five psalms in this post.

The Hebrew Bible has a small collection of repeated “God is…” statements.  The more common manner of explaining divine attributes is to recall what God has done and to state what God does.  By extension, we humans–both collectively and individually–are like what we do and have done.  Judaism, having neither invented nor accepted Augustinian Original Sin, teaches that we can keep the covenant if only we will; doing so is neither beyond our reach nor too difficult for us (Deuteronomy 30:11-14).  Sirach 15:15, a Jewish text from the Hellenistic period, agrees:

If you wish, you can keep the commandments,

and to behave faithfully is within your power.

—The Jerusalem Bible (1966)

Psalms 105, 106, and 107, taken together, present a stark contrast between divine faithfulness and human infidelity, with its terrible consequences.

Although Robert Alter dates the composition of Psalm 137 to the early part of the Babylonian Exile, The Jewish Study Bible, Second Edition (2014) places composition after the Babylonian Exile.  Either way, the anger and resentment of exiles is palpable in the text.  Why should it not be so?  The treacherous Edomites bear the brunt of particularly potent venom.  Without attempting a justification of

Happy who seizes and smashes your infants against the rock,

(to quote Robert Alter’s translation), I ask one question:

What else did you expect?

Treating a population harshly frequently and predictably leads to such resentment, complete with revenge fantasies.

Etymology tells us that the English word “anger” derives from the Old Norse angr, meaning “grief.”  We mourn that which we have lost.  So, we become angry.  If all we do with that anger is to take it to God, we do well.  However, if we permit that anger to consume us, we harm ourselves.

Whether Psalm 126 anticipates the end of the Babylonian Exile or reflects upon it, having happened, is a matter of scholarly debate.  Either way, the juxtaposition of Psalm 126 to Psalms 106 and 137 works well and continues the story.  That God ended the Babylonian Exile pays off Psalm 106:47:

Deliver us, O LORD our God,

and gather us from among the nations.

—TANAKH:  The Holy Scriptures

The Books of Ezra and Nehemiah detail a portion of the troubles returned exiles endured.  Beside those books one may properly read the conclusion of Psalm 126:

Restore our fortunes, O LORD,

like watercourses in the Negeb.

Those who sow in tears

shall reap with songs of joy.

Though he goes along weeping,

carrying the seed-bag,

he shall come back with songs of joy,

carrying his sheaves.

—TANAKH:  The Holy Scriptures

KENNETH RANDOLPH TAYLOR

FEBRUARY 7, 2023 COMMON ERA

THE FEAST OF HELDER CAMARA, ROMAN CATHOLIC ARCHBISHOP OF OLINDA AND RECIFE

THE FEAST OF SAINT ADALBERT NIERYCHLEWSKI, ROMAN CATHOLIC PRIEST AND MARTYR, 1942

THE FEAST OF DANIEL J. HARRINGTON, U.S. ROMAN CATHOLIC PRIEST AND BIBLICAL SCHOLAR

THE FEAST OF GREGORIO ALLEGRI, ITALIAN ROMAN CATHOLIC PRIEST, COMPOSER, AND SINGER; AND HIS BROTHER, DOMENICO ALLEGRI, ITALIAN ROMAN CATHOLIC COMPOSER AND SINGER

THE FEAST OF SAINT MOSES, APOSTLE TO THE SARACENS

THE FEAST OF WILLIAM BOYCE AND JOHN ALCOCK, ANGLICAN COMPOSERS

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Better a little with righteousness

Above:  The Temple of Artemis (1886), Richard Knab

Image in the Public Domain

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For the Seventeenth Sunday after Trinity, Year 2

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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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Lord, we beseech thee, grant thy people grace to withstand

the temptations of the world, the flesh, and the devil;

and with pure hearts and minds to follow thee, the only true God;

through Jesus Christ our Lord.  Amen.

—The Book of Worship (1947), 216

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Proverbs 16:1-9

Psalm 107:1-16

Acts 19:21-41

Luke 14:1-14

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The teachings and commandments of God may fall on deaf ears for many reasons.  One reason is that they constitute either a real or a perceived threat.  They may threaten ego or economic status, for example.

Ephesus was the site of a temple to Artemis.  This temple was one of the seven wonders of the ancient world.  Ephesian silversmiths had a vested interest in the continuation of the cult of Artemis, obviously.

Above:  The Ruins of the Temple of Artemis

Image Source = Google Earth

Relativizing commandments was a common practice in Second Temple Judaism.   Whenever practical considerations brushed up against provisions of the Law of Moses, selective violations of that Law may have occurred.  Saving lives was a frequently-cited justification for violating Sabbath laws, for example.  Christ’s healings on the Sabbath exceeded saving lives.  His Sabbath healings threatened perceptions of righteousness.

Christ’s subsequent teaching in Luke 14 threatened egos, too.

This seems like a good time to quote Proverbs 9:

Than a large income with injustice.

A man may plot out his course,

But it is the LORD who directs his steps.

–Verses 8-9, TANAKH:  The Holy Scriptures (1985)

Wealth and human ego may be the two most popular idols.  I am uncertain which one of the two is more popular than the other.

Properly, a Christian’s identity relies on Jesus, not any other factor.  This is a lesson I grasp intellectually yet not psychologically.  Knowing what to do is the first step in accomplishing it.  Knowing what to do is also easier than accomplishing it.  I am working on this matter, by grace.

Perhaps you, O reader, are also struggling with the issue of proper Christian identity.  If so, do not give up.  Hang in there and trust God.  If, however, you do not have this problem, you have received a great blessing.

KENNETH RANDOLPH TAYLOR

JANUARY 24, 2021 COMMON ERA

THE THIRD SUNDAY AFTER THE EPIPHANY, YEAR B

THE FEAST OF THE ORDINATION OF FLORENCE LI-TIM-OI, FIRST FEMALE PRIEST IN THE ANGLICAN COMMUNION

THE FEAST OF GEORGE A. BUTTRICK, ANGLO-AMERICAN PRESBYTERIAN MINISTER AND BIBLICAL SCHOLAR; AND HIS SON, DAVID G. BUTTRICK, U.S. PRESBYTERIAN THEN UNITED CHURCH OF CHRIST MINISTER, THEOLOGIAN, AND LITURGIST

THE FEAST OF SAINT MARIE POUSSEPIN, FOUNDRESS OF THE DOMINICAN SISTERS OF CHARITY OF THE PRESENTATION OF THE VIRGIN

THE FEAST OF THE MARTYRS OF PODLASIE, 1874

THE FEAST OF SAINT SURANUS OF SORA, ROMAN CATHOLIC ABBOT AND MARTYR, 580

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You cannot conceive, nor can I, of the appalling strangeness of the mercy of God.

Above:  Christ Healing an Infirm Woman, by James Tissot

Image in the Public Domain

The Appalling Strangeness of the Mercy of God

SEPTEMBER 26, 2021

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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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1 Samuel 15:34-16:13 or Jeremiah 23:23-29

Psalm 107:1-3, 170-32

Romans 9:1-6, 16

Luke 13:10-17

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The twin themes of divine judgment and mercy dominate these five readings, O reader.

I know, O reader, that, if you have paid attention to and read this weblog for a while, you can probably guess what I will write next.  The Bible is repetitive.  Lectionaries keep taking me into repetitive territory.  The Bible repeats itself because people missed a given message the first many times.

–Graham Greene, Brighton Rock (1938)

The mercy of God present in Jesus, healing on the Sabbath, appalled one synagogue official in Luke 13:10-17.  This mercy should have filled that man with joy on behalf of the formerly afflicted woman.  No, he stood of conventional piety, according to which Christ’s actions were inappropriate–even sinful–on the Sabbath.  Jesus did not provide first aid; that would have been fine, according to conventional piety.  Neither did he provide emergency relief that saved her life; that also would have been fine, according to conventional piety.  Had he healed her on any of the other six days of the week, that would have been fine, according to conventional piety.  So much for that version of conventional piety!

The easy way out is to stand on one’s perceived moral superiority to that synagogue official.  The easy way out is to denounce him and stop there.  However, I know myself well enough to affirm that I have my own version of conventional piety–the rules of the spiritual road, as I understand them, so to speak.  If Jesus were to stand in front of me and transgress any of those rules, I would probably take offense at him.  That would be my problem and sin, not his.

You, O reader, probably resemble that remark.  Who among us is a spiritual superhero, greater than mere mortals?

May God forgive all of us our spiritual blindness and fixations that prevent us from responding as we should.  And may we follow divine leading in repenting of those sins.

KENNETH RANDOLPH TAYLOR

APRIL 25, 2020 COMMON ERA

THE FEAST OF SAINT MARK THE EVANGELIST, MARTYR, 68

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2020/04/25/devotion-for-proper-21-year-c-humes/

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O LORD, you have duped me, and I have been your dupe;

Above:  Icon of Jeremiah

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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1 Samuel 12:19-24 or Jeremiah 20:7-18

Psalm 107:1-15

Romans 8:26-39

Luke 12:49-13:9

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Relationships with God can be difficult; read today’s lesson from Jeremiah, for example.  It starts with,

you have outwitted me and have prevailed.

A few verses later, one reads,

But the LORD is on my side, strong and ruthless,

therefore my persecutors shall stumble and fall powerless.

Nevertheless, a few verses later, one reads,

A curse on the day when I was born!

This is vintage Jeremiah.  It is stronger than Psalm 107, consistent with our reading from Jeremiah.  The reading from Romans 8, in contrast, is upbeat:

If God is on our side, who is against us?…for I am convinced that…nothing in all creation can separate us from the love of God in Christ Jesus our Lord.

–Verses 31, 38, and 39, The Revised English Bible (1989)

I suppose that, depending on the time of day, Jeremiah, a prophet of God, changed his mind about whether God was on his side.  That was fine, for Jeremiah had a relationship with God, at least.

My second favorite aspect of Judaism is arguing faithfully with God.  (Monotheism is my favorite aspect of Judaism.)  Islam is about submitting to God.  In Judaism, however, one can kvetch at God and be pious.  One can also be pious in the same way in Christianity, fortunately.  After all, nothing can separate us from the love of God in Christ Jesus our Lord.

Repentance remains vital, though.  Although nothing can separate us from the love of God in Christ Jesus our Lord, divine judgment and mercy remain in balance.  We human beings retain our free will; may we use it wisely.

KENNETH RANDOLPH TAYLOR

APRIL 24, 2020 COMMON ERA

GENOCIDE REMEMBRANCE

THE FEAST OF SAINT EGBERT OF LINDISFARNE, ROMAN CATHOLIC MONK; AND SAINT ADALBERT OF EGMONT, ROMAN CATHOLIC MISSIONARY

THE FEAST OF SAINT FIDELIS OF SIGMARINGEN, CAPUCHIN FRIAR AND MARTYR, 1622

THE FEAST OF JOHANN WALTER, “FIRST CANTOR OF THE LUTHERAN CHURCH”

THE FEAST OF SAINT MELLITUS, BISHOP OF LONDON, AND ARCHBISHOP OF CANTERBURY

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2020/04/24/devotion-for-proper-20-year-c-humes/

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very great indeed.

Above:  Candle Flame

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:

Daniel 7:1-3, 15-18

Psalm 107:1-3, 17-22

2 Timothy 3:1-5, 14-4:4

Mark 14:26-52

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As St. Augustine of Hippo reminded us, we should love God most of all.  God is, for lack of a better word, God.  Kingdoms, empires, and nation-states rise and fall, but God remains.  Authorities arrest innocent people, but God remains.  We fail God, but God remains.  Immorality is endemic, but God remains.  And God is, in the words of Psalm 107,

Although injustice (the opposite of righteousness in the Bible) is endemic, this will not always be so.  Eventually the fully realized Kingdom God will be present on the Earth.  Until then we must, as we wait, keep the faith and show the light of God in the darkness, so that the darkness will not be as dark as it would be otherwise.

KENNETH RANDOLPH TAYLOR

JUNE 23, 2019 COMMON ERA

PROPER 7:  THE SECOND SUNDAY AFTER PENTECOST, YEAR C

THE FEAST OF JOHN JOHNS, PRESBYTERIAN MINISTER AND HYMN WRITER

THE FEAST OF HEINRICH GOTTLOB GUTTER, GERMAN-AMERICAN INSTRUMENT MAKER, REPAIRMAN, AND MERCHANT

THE FEAST OF SAINT NICETAS OF REMESIANA, ROMAN CATHOLIC BISHOP

THE FEAST OF WILHELM HEINRICH WAUER, GERMAN MORAVIAN COMPOSER AND MUSICIAN

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Adapted from this post:

https://lenteaster.wordpress.com/2019/06/23/devotion-for-the-fourth-sunday-in-lent-year-b-humes/

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Above:  Labor Day, by Samuel D. Ehrhart

Published in Puck Magazine, September 1, 1909

Image Source = Library of Congress

Reproduction Number = LC-DIG-ppmsca-26406

FOR LABOR DAY (U.S.A.)

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The Book of Common Prayer (1979) contains a collect and assigned readings for Labor Day.

Interdependence is a cardinal virtue in the Law of Moses.  Interdependence is also obvious, or should be.  Somehow, especially in the global West, the idea of rugged individualism persists.  Yet, no matter how hard or well one works, one drives on roads other people built, relies on technology other people invented or maintain, and depends on many other people might guess at first thought.  Anyone who can read this post with comprehension relies on hosts of educators, for example.

As I affirm that I depend on the work of others, just as others depend on my work, I also affirm the dignity of work.  Therefore, I argue for certain propositions:

1. Nobody should have to work in a death trap or a sweatshop;
2. All wages should be living wages;
3. People should work to live, not live to work;
4. Union organizing and collective bargaining should be inviolable rights; and
5. Access to affordable, quality health care is an inalienable right.

Nobody has a moral right to exploit anyone else.  No institution has a moral right to exploit any person.  After all, people should be more important than profits.

Furthermore, all work should benefit societies or communities.  By this standard most jobs pass the test.  We need plumbers and bus drivers, for example, but we also need actors, poets, and novelists.  In a just world teachers, librarians, police officers, and fire fighters would be some of the best paid professionals, but that is not the world in which we live, unfortunately.  It can be, however.  A society is what its members make it.  Sufficient force of public opinion, applied well, changes policies.  The major obstacle to positive social change is resignation to the current reality.

Furthermore, the best kind of work is also indistinguishable from play.  Work ought not only to provide financial support for one but also fulfill intangible needs.  Work, at its best, is something one who performs it enjoys.  Work should improve, not detract from, one’s quality of life.

Work does, of course, assume many forms, at home and out like the home.  One should never forget that a stay-at-home parent is a working parent.  One should never forget that one who leaves the labor force to become a caregiver for a relative is still working, just without wages.  One should acknowledge that those who, for various reasons, cannot join the labor force, are valuable members of society, and that many of them can contribute greatly to society, if others will permit them to do so.  Whenever a society holds back any of its members, it prevents itself from achieving its potential.

May we remember also that, as valuable as work is, rest and leisure are vital also.  Ideally one will balance the three properly.  We know that the brain requires a certain amount of sleep–especially REM sleep–to function properly.  We know that the correct amount of rest is necessary for the body to function properly.  We know that leisure makes for better employees.

Work, at its best, is a gift from God.  It is a gift for divine glory and the meeting of human needs.  Work, at its best, builds up (sometimes literally, sometimes figuratively) individuals, families, communities, societies, nation-states, and the world.  One’s work, at its best, is a vocation from God; it occupies the intersection of one’s greatest joys and the world’s deepest needs.

May you, O reader, find your work fulfilling in every way.

KENNETH RANDOLPH TAYLOR

AUGUST 1, 2018 COMMON ERA

THE FEAST OF SAINT JOSEPH OF ARIMATHEA, DISCIPLE OF JESUS

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Almighty God, you have so linked our lives with one another

that all we do affects, for good or ill, all other lives:

So guide us in the work we do, that we may do it not for self alone, but for the common good;

and, as we seek a proper return for our own labor,

make us mindful of the rightful aspirations of other workers,

and arouse our concern for those who are out of work;

through Jesus Christ our Lord, who lives and reigns with

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

Ecclesiasticus/Wisdom of Sirach 38:27-32

Psalm 107:1-9 or 90:1-2, 16-17

1 Corinthians 3:10-14

Matthew 6:19-24

—The Book of Common Prayer (1979), 261, 932

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We invoke thy grace and wisdom, O Lord, upon all men of good will

who employ and control the labor of men.

Amid the numberless irritations and anxieties of their position,

help them to keep a quite and patient temper,

and to rule firmly and wisely, without harshness and anger.

Since they hold power over the bread, the safety, and the hopes of the workers,

may they wield their power justly and with love,

as older brothers and leaders in the great fellowship of labor.

Suffer not the heavenly light of compassion for the weak and the old to be quenched in their hearts.

When they are tempted to sacrifice human health and life for profit,

do thou strengthen their will in the hour of need,

and bring to nought the counsels of the heartless.

May they not sin against thee by using the bodies and souls of men as mere tools to make things.

Raise up among us employers who shall be makers of men as well as of goods.

Give us men of faith who will look beyond the strife of the present,

and catch a vision of a nobler organization of our work,

when all shall still follow the leadership of the ablest,

no longer in fear, but by the glad will of all,

and when all shall stand side by side in a strong and righteous brotherhood of work;

according to thy will in Jesus Christ our Lord.  Amen.

–Evangelical and Reformed Church, Book of Worship (1947) 382-383

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Ecclesiasticus/Wisdom of Sirach 38:24-34 or Nehemiah 2:1-18

Psalms 124 and 125 or 147

2 Timothy 2:1-15 or Matthew 7:15-27

–General Council of the Congregational Christian Churches in the United States, A Book of Worship for Free Churches (1948), 409

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Adapted from this post:

https://neatnik2009.wordpress.com/2018/08/01/devotion-for-labor-day-u-s-a/

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Book One: Psalms 1-41

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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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

143

144

145

146

147

148

149

150

Also in the Greek:  Psalm 151

151

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Thus the message of Psalm 107 is simple but radical: There is ultimately no such thing as self-sufficiency, for human life depends on God. The good news is that we can depend on God.

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POST XLIII 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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I have little to write about Psalm 107, which continues the pattern of writing of the forty or so years the Israelites wandered in the wilderness in the context of the postexilic period.  I note that Psalm 107, with its focus on the faithfulness of God, is closer in tone to Psalm 105 than to Psalm 106, although Psalm 107 does contain the obvious element of human sin.  I also notice that the grouping of Psalms 105-107 in their cluster is logical.  I cannot help but repeat myself theologically, so I quote J. Clinton McCann, Jr., from Volume IV (1996) of The New Interpreter’s Bible:

–Page 1119

Do we affirm this?  Do live according to this?  Doing so can be difficult, I know; I continue to struggle with it, off and on.  The struggle is in itself a positive indication, for it proves the existence of faith in God.

We can depend on God.  May we know it and never forget it.  Thus, stepping out on faith, may we follow, not step away from, God.

KENNETH RANDOLPH TAYLOR

AUGUST 18, 2017 COMMON ERA

THE FEAST OF ERDMANN NEUMEISTER, GERMAN LUTHERAN MINISTER AND HYMN WRITER

THE FEAST OF WILLIAM PORCHER DUBOSE, EPISCOPAL THEOLOGIAN

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