Archive for the ‘Psalm 143’ Category

A Covenant People, Part VIII   1 comment

Above:  Image of COVID-19, by the Centers for Disease Control

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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Genesis 17:1-22 or Ruth 4:1-17

Psalm 143

Revelation 21:1-6a

John 15:1-17

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The Revised Common Lectionary (RCL) includes part of Genesis 17 only one–on the Second Sunday in Lent, Year B.  The RCL guts the chapter, though.  The RCL assigns only verses 1-7 and 15-16.  As Matthew Thiessen observes in Jesus and the Forces of Death:  The Gospels’ Portrayal of Ritual Impurity Within First-Century Judaism (2020), the RCL avoids the verses that talk about circumcision.  One who hears a RCL-based sermon on Genesis 17:1-7, 15-16 hears

a very carefully edited, essentially Christianized (or de-Judaized) version of Genesis 17.

–2

The Humes lectionary, in contrast, fills the hole the RCL creates.

Without chasing a proverbial rabbit, I repeat here what I have written elsewhere, in another lectionary-based devotion, recently:  Within Judaism, over time, as reflected in the Bible and in non-canonical Jewish texts, a range of opinions regarding circumcision existed.  Judaism has never been a monolithic religion, despite what you, O reader, may have heard or read.

Circumcision was a common practice in many cultures in the area of antiquity.  In the case of the Jews, it was significant for more than one reason.  Hygiene was one reason for circumcision.  The practice was also a fertility rite, a ritual of initiation into the covenant people, and an act of ritual purification.  The practice, perhaps most importantly, functioned as a marker of identity in God and the divine covenant.

Circumcision is a sign–a covenant I believe remains in effect.  I, as a Gentile, function under a second covenant.

Wholeness and restoration–collectively and individually–are possible only in God, via a covenant.  As in Ruth 4, God frequently acts through people to create wholeness and restoration.  God also acts directly often.

…there will be no more death, and no more mourning or sadness.  The world of the past has gone.

–Revelation 21:4b, The Jerusalem Bible (1966)

The “world of the past” in Revelation 21:4b remains the world of the present.  The COVID-19 pandemic continues to claim and damage lives and livelihoods.  Tears, death, mourning, and sadness remain, in a heightened reality, the cruel companions of victims of the pandemic.  One point of Revelation is the imperative of keeping faith and focusing on the light while the darkness threatens to overwhelm with despair and hopelessness.

One joins a covenant by grace.  One drops out of a covenant by works of darkness.  That is classical Jewish Covenantal Nomism.  In other words, remain faithful to God, who is faithful.

Archbishop Desmond Tutu told a story about a Jew in a Nazi death camp.  A guard was mocking a pious Jew, forced to perform the degrading, unpleasant, and disgusting task of cleaning the toilet.  The guard asked, 

Where is your God now?

The Jew answered,

He is beside me, here in the muck.

Where is God during the COVID-19 pandemic?  God is sitting beside the beds of patients.  God is walking beside essential workers.  God is grieving with those who mourn.  God is present with those working to develop or to distribute vaccines.  God is with us, here in the muck.

God is faithful.  May we be faithful, too.

KENNETH RANDOLPH TAYLOR

JANUARY 29, 2021 COMMON ERA

THE FEAST OF SAINTS LYDIA, DORCAS, AND PHOEBE, COWORKERS OF SAINT PAUL THE APOSTLE

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2021/01/29/devotion-for-proper-25-year-d-humes/

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Lost and Found, Part III   Leave a comment

Above:  Parable of the Lost Coin

Image in the Public Domain

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For the Second Sunday in Lent, 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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Almighty God, who seest the helpless misery of our fallen life;

vouchsafe unto us, we humbly beseech thee, both the outward and inward defense of thy guardian care;

that we may be shielded from the evils which assault the body,

and be kept pure from all thoughts that harm and pollute the soul;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947), 148

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Exodus 14:13-31

Psalm 143

2 Corinthians 3:1-18

Luke 15:1-10

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2 Corinthians 3:5 reminds us that God qualifies the called, that God does not call the qualified.  God’s choices are an old topic in Jewish and Christian theology.  God’s choices favorable to any person or group are pure grace.  The covenant with the Jews is pure grace, as Judaism recognizes.  And the acceptance of grace requires ethical obligations, as Covenantal Nomism acknowledges.

People are precious to God.  Luke 15 contains parables about the lost and the found.  Livestock are financial assets in real life.  A small amount of money is extremely valuable to one who is poor.  The first two parables in Luke 15 conclude the same way:  God is rejoicing because of one sinner repenting.

One sinner is precious in the sight of God because God says so.  Repentance is cause for a party in Heaven because God says so.

People are precious in the sight of God.  All people are precious in the sight of God.  Are they precious in my sight?  Are they precious in your sightl O reader?  If not, there is another reason to repent.

To make my point more plainly, I move deeper into Luke 15.  The responsible, older brother did not consider his penitent young brother precious.  At the end of that parable, who was really lost?  We all have reasons to repent.

KENNETH RANDOLPH TAYLOR

JANUARY 6, 2021 COMMON ERA

THE FEAST OF THE EPIPHANY OF OUR LORD JESUS CHRIST

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King Saul and the Witch of Endor   Leave a comment

Above:  Saul and the Witch of Endor, by Edward Henry Corbould

Image in the Public Domain

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

PART XXVII

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1 Samuel 28:3-25

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My spirit faints within me;

my heart within me is desolate.

–Psalm 143:4, The Book of Common Prayer (1979)

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Consistent chronology is not the organizing principle of 1 Samuel.  Chronologically, the correct order at the end of the book is:

  1. 27:1-28:2
  2. 29:1-11
  3. 30:1-11
  4. 28:3-25
  5. 31:1-13

Just in case we had forgotten that Samuel had died (1 Samuel 25:1a), 1 Samuel 28:3 reminds us.

The Philistine war mentioned in 28:1-2 had started.  King Saul, greatly concerned, inquired of God, who was silent.  The monarch, who had outlawed necromancy, disguised himself to consult a necromancer.  The disguise did not work for long.

Samuel, in popular belief, was in Sheol, an early notion of the afterlife in the Bible.  Sheol was the underworld, without reward or punishment.  Sheol was “the Pit,” slimy and mucky.  Sheol was a mire.

Samuel was irritated, Saul was in a terrible spiritual and emotional state, and the necromancer was concerned for the monarch’s well-being.

The focus in this reading is the depth to which Saul, rejected by God, had fallen.  One should contrast Saul with David, on the ascendancy and favored by God, the germane texts tell us.

I wish that those (especially despots) not on God’s side would meet with more frustrations.  Yet I know the past too well to believe that they do not succeed, at least for a time.  Genocidal dictators are not strictly figures of the past.  Those who transform republics into dictatorships are also figures of current events.  Such people explain much of the appeal of belief in reward and punishment in the afterlife.  Sheol proves unsatisfactory.

KENNETH RANDOLPH TAYLOR

AUGUST 23, 2020 COMMON ERA

PROPER 16:  THE TWELFTH SUNDAY AFTER PENTECOST, YEAR A

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 THEODORE O. WEDEL, EPISCOPAL PRIEST AND BIBLICAL SCHOLAR; AND CYNTHIA CLARK WEDEL, U.S. PSYCHOLOGIST AND EPISCOPAL ECUMENIST

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The Light of Christ, Part IV   1 comment

Above:  Icon of the Resurrection

Image Scanned by Kenneth Randolph Taylor

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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:

At least three of the following sets:

Genesis 1:1-2:4a and Psalm 136:1-9, 23-26

Genesis 7:1-5, 11-18; 8:6-18; 9:8-13 and Psalm 46

Genesis 22:1-18 and Psalm 16

Exodus 14:10-31; 15:20-21 and Exodus 15:1b-13, 17-18

Isaiah 55:1-11 and Isaiah 12:2-6

Ezekiel 20:1-24 and Psalm 19

Ezekiel 36:24-28 and Psalms 42 and 43

Ezekiel 37:1-14 and Psalm 143

Zephaniah 3:14-20 and Psalm 98

Then:

Romans 6:3-11

Psalm 114

Matthew 28:1-10

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The history of the Great Vigil of Easter is interesting.  We do not know when the service began, but we do know that it was already well-established in the second century C.E.  We also know that the Great Vigil was originally a preparation for baptism.  Reading the history of the Easter Vigil reveals the elaboration of the rite during ensuing centuries, to the point that it lasted all night and was the Easter liturgy by the fourth century.  One can also read of the separation of the Easter Vigil and the Easter Sunday service in the sixth century.  As one continues to read, one learns of the vigil becoming a minor afternoon ritual in the Roman missal of 1570.  Then one learns of the revival of the Easter Vigil in Holy Mother Church in the 1950s then, in North America, in The Episcopal Church and mainline Lutheranism during the liturgical renewal of the 1960s and 1970s.  Furthermore, if one consults the U.S. Presbyterian Book of Common Worship (1993) and The United Methodist Book of Worship (1992), on finds the ritual for the Great Vigil of Easter in those volumes.

The early readings for the Easter Vigil trace the history of God’s salvific work, from creation to the end of the Babylonian Exile.  The two great Hebrew Biblical themes of exile and exodus are prominent.  Then the literal darkness ends, the lights come up, and the priest announces the resurrection of Jesus.  The eucharistic service continues and, if there are any candidates for baptism, that sacrament occurs.

One of the chants for the Easter Vigil is

The light of Christ,

to which the congregation chants in response,

Thanks be to God.

St. Paul the Apostle, writing in Romans, reminds us down the corridors of time that the light of Christ ought to shine in our lives.  May that light shine brightly through us, by grace, that we may glorify God every day we are on this side of Heaven.

KENNETH RANDOLPH TAYLOR

MAY 29, 2018 COMMON ERA

THE FEAST OF PERCY DEARMER, ANGLICAN CANON AND TRANSLATOR AND AUTHOR OF HYMNS

THE FEAST OF SAINT BONA OF PISA, ROMAN CATHOLIC MYSTIC AND PILGRIM

THE FEAST OF JIRI TRANOVSKY, LUTHER OF THE SLAVS AND FOUNDER OF SLOVAK HYMNODY

THE FEAST OF JOACHIM NEANDER, GERMAN REFORMED MINISTER AND HYMN WRITER

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/29/devotion-for-the-great-vigil-of-easter-years-a-b-c-and-d-humes/

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The Inner Jonah, Part III   1 comment

Above:  Jonah Preaching to the Ninevites

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:

Jonah 3

Psalm 143

Philippians 3:7-21

Matthew 26:57-68

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The reading from Matthew 26 depicts a scene of perfidy.  Religious leaders, in violation of the Law of Moses, seek false testimony (a capital offense, at least theoretically) to send Jesus to his execution, we read.  Their charge against him is blasphemy, a capital offense, according to Leviticus 24:16.

These men were really defending their power base as they committed a great sin.  Yet God used their actions to work abundant grace, culminated, in a few days, in the resurrection.  Those religious leaders must have had some interesting private discussions about that.

Divine grace is so abundant that it falls upon individuals as well as groups, and believers as well as heathens.  Grace calls us to repentance.  We all need to repent–to turn our backs to sin–daily.

Each of us has an inner Jonah.  We rejoice when God extends mercy to us and people similar to ourselves, but we, like some of the psalmists, want God to smite our enemies.  God loves them too, however.  God rejoices when they repent; so should we.

KENNETH RANDOLPH TAYLOR

MAY 24, 2018 COMMON ERA

THE FEAST OF NICOLAUS SELNECKER, GERMAN LUTHERAN MINISTER, THEOLOGIAN, AND HYMN WRITER

THE FEAST OF JACKSON KEMPER, EPISCOPAL MISSIONARY BISHOP

THE FEAST OF SAINT EDITH MARY MELLISH (A.K.A. MOTHER EDITH), FOUNDRESS OF THE COMMUNITY OF THE SACRED NAME

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Adapted from this post:

https://lenteaster.wordpress.com/2018/05/24/devotion-for-the-fourth-sunday-in-lent-year-a-humes/

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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

143

144

145

146

147

148

149

150

Also in the Greek:  Psalm 151

151

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Posted August 23, 2017 by neatnik2009 in Psalm 1, Psalm 10, Psalm 100, Psalm 101, Psalm 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 108, Psalm 109, Psalm 11, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119:1-72, Psalm 119:73-176, Psalm 12, Psalm 120, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 127, Psalm 128, Psalm 129, Psalm 13, Psalm 130, Psalm 131, Psalm 132, Psalm 133, Psalm 134, Psalm 135, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 140, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, Psalm 151, 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 39, Psalm 4, Psalm 40, Psalm 41, Psalm 42, Psalm 43, Psalm 44, Psalm 45, Psalm 46, Psalm 47, Psalm 48, Psalm 49, Psalm 5, Psalm 50, Psalm 51, Psalm 52, Psalm 53, Psalm 54, Psalm 55, Psalm 56, Psalm 57, Psalm 58, Psalm 59, Psalm 6, Psalm 60, Psalm 61, Psalm 62, Psalm 63, Psalm 64, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 7, Psalm 70, Psalm 71, Psalm 72, Psalm 73, Psalm 74, Psalm 75, Psalm 76, Psalm 77, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 82, Psalm 83, Psalm 84, Psalm 85, Psalm 86, Psalm 87, Psalm 88, Psalm 89, Psalm 9, Psalm 90, Psalm 91, Psalm 92, Psalm 93, Psalm 94, Psalm 95, Psalm 96, Psalm 97, Psalm 98, Psalm 99

Psalms 144-146   1 comment

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POST LIX 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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The theme of praising God unites Psalms 144, 145, and 146.

Psalm 144, with linguistic singularities to the other psalms (mainly 18 and 143), might not be original, but neither are many other psalms.  The fact that some of them quote, plagiarize, or echo other entries in the psalter ought not to surprise one.  Neither should it trouble one.  Psalm 144, a royal psalm attributed to David yet certainly not from his pen, acknowledges human inadequacy before God.  The text states that military victory is impossible without divine aid.  The psalm, in the context of a military threat, envisions an ideal society, one in which prosperity will be widespread and access to good food will be ubiquitous.  These will be signs of grace.

Psalm 145 contains unstinting praise of God.  We read that God is, for example, gracious, compassionate, majestic, kingly, beneficent, and protective of the faithful.  We also read,

but the wicked He will destroy.

–Psalm 145:20b, TANAKH:  The Holy Scriptures (1985)

This may be true, but does God not desire that the wicked confess their sins and repent instead?  What does the psalmist desire?

Psalm 146 begins the doxology of the Hebrew psalter.  Psalms 146-150 begin and end with the same word:

Hallelujah.

Thematically Psalm 146 is similar to Psalm 144; both emphasize the transient nature of people, in contrast to God.  And, like Psalm 145, Psalm 146 stresses that God cares actively and effectively for the vulnerable.  In Psalm 146 God protects the strangers, but the author of Psalm 144 prays for the protection from foreigners.  True, they are lying aliens who swear falsely.  In that regard that petition from Psalm 144 is similar to the descriptions of the fates of the wicked in Psalms 145 and 146.

Our journey through the Hebrew psalter is nearly complete, O reader.

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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Psalms 141-143   1 comment

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POST LVIII 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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In your kindness annihilate my foes,

and destroy all who harass me,

For I am your servant.

–Psalm 143:12, Mitchell J. Dahood translation (1970)

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I disapprove of that sentiment on moral grounds.  This should be old news to anyone who has been following this series.

As the several translations I have consulted state, the meaning of Psalm 141:5-7 is uncertain and the text is difficult.  The author of that psalm affirms his loyalty to God, whom he asks to help him avoid committing evil deeds and to evade the traps of the wicked.  That much is plain.  So far, so good.

Psalm 142, written in the name of David and recalling 1 Samuel 24, is in that regard similar to Psalm 57.  The author also affirms his loyalty to God and seeks help evading lethal traps.  I detect recurring themes.

An understanding of the concept of Sheol is crucial to grasping Psalm 143.  Sheol is an old idea about the afterlife.  Sheol is “the Pit,” or the underworld.  It is a slimy, muddy, and slippery place where the dead have no obligations to God, whom they cannot praise.  The psalmist, on his deathbed, does not want to go there.  He does, however, want his enemies to go there.  The psalmist understands divine annihilation of his foes as evidence of God’s hesed (kindness/mercy/faithfulness/steadfast love) toward him.

Psalms such as #143 are mixed bags, so to speak.  So are we human beings.  To seek divine rescue is understandable and morally defensible.  Sometimes we find ourselves at the ends of our proverbial ropes; our spirits can endure no more.  Yet may we consider the possibility that someone might be asking God to annihilate us, just as we want God to smite him.  As we hope in God, may we trust in divine mercy more vast than we can imagine or might approve.

KENNETH RANDOLPH TAYLOR

AUGUST 22, 2017 COMMON ERA

THE FEAST OF JACK LAYTON, CANADIAN ACTIVIST AND FEDERAL LEADER OF THE NEW DEMOCRATIC PARTY

THE FEAST OF JOHN DRYDEN, ENGLISH PURITAN THEN ANGLICAN THEN ROMAN CATHOLIC POET, PLAYWRIGHT, AND TRANSLATOR

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The Sin of Exclusionary Identity Politics   1 comment

lake-umbagog-wilderness-refuge

Above:  Umbagog Lake State Park, New Hampshire, United States of America

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 47:1-12

Psalm 143

John 7:14-36 (37-39)

James 2:(14-17) 18-26 or James 2:(1-10) 11-13 (14-17) 18-26 or Galatians 2:1-14 (15-21)

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Water is essential for life; one can life longer with water and without food than without water.  The preciousness of water is especially obvious in a parched and barren place.  In that context we read, from the early stage of the Babylonian Exile, a prediction of God’s recreation of the world and the restoration of the Kingdom of Judah and of worship at the Temple in Jerusalem.  The rebuilt temple will occupy the central place in creation, we read, and from beneath the new Temple will flow life-giving waters.

That vision of post-exilic paradise on earth proved to be overly optimistic, however.  Life in post-exilic Judea did not match the vision of Ezekiel 47.  Nevertheless, God had acted.  Certainly many post-exilic Jews recited Psalm 124 with gratitude.

Part of post-exilic Judaism was a renewed focus on obeying the Law of Moses.  Some, however, took this principle to legalistic extremes.  One was supposed to do no work on the Sabbath (Exodus 20:8-11), under pain of death (Numbers 15:32-36), with few exceptions.  Among these exceptions was circumcising a newborn boy on the eighth day, even if that day fell on the Sabbath (Leviticus 12:3).  Jesus healed on the Sabbath, pronounced the performing of good deeds on that day holy, and even noted the value of basic human needs, such as gathering food, permissible on that day.  He pointed to the hypocrisy of certain critics, who condemned him for healing on the Sabbath yet approved of removing valuable livestock from peril on that day.  In John 7 had Jesus committed a capital offense by healing on the Sabbath?  Some thought he had.  The poor man stoned in Numbers 15 had only gathered sticks on the Sabbath.

As James 2 reminds us, faith without works is dead and one should fulfill the law by acting according to the Golden Rule.  When I read the lection from John 7 I detect identity politics among the critics of our Lord and Savior.  I recall that they had set themselves apart from the Gentile-dominated world via their religion, with its laws and rituals.  I also detect such identity politics in the background of Galatians 2, although St. Paul the Apostle won approval for his mission to Gentiles, fortunately.

Religion should be about glorifying God, not our psyches.  It should teach us of our proper identities in God, not function as an excuse to exclude others, whom God considers insiders, wrongly.  Religion, with necessary rules, ought never to become an excuse for ignoring the commandment to act compassionately.

KENNETH RANDOLPH TAYLOR

OCTOBER 9, 2016 COMMON ERA

PROPER 21:  THE TWENTY-FIRST SUNDAY AFTER PENTECOST, YEAR C

THE FEAST OF SAINT DENIS, BISHOP OF PARIS, AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS

THE FEAST OF SAINT LUIS BERTRAN, ROMAN CATHOLIC MISSIONARY PRIEST

THE FEAST OF ROBERT GROSSETESTE, SCHOLAR

THE FEAST OF WILHELM WEXELS, NORWEGIAN LUTHERAN MINISTER, HYMN WRITER, AND HYMN TRANSLATOR; HIS NIECE, MARIE WEXELSEN, NORWEGIAN LUTHERAN NOVELIST AND HYMN WRITER; LUDWIG LINDEMAN, NORWEGIAN ORGANIST AND MUSICOLOGIST; AND MAGNUS LANDSTAD, NORWEGIAN LUTHERAN MINISTER, FOLKLORIST, HYMN WRITER, AND HYMNAL EDITOR

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Adapted from this post:

https://lenteaster.wordpress.com/2016/10/09/devotion-for-the-second-sunday-in-lent-year-d/

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Honest Faith Versus False Certainty I   1 comment

zedekiah

Above:  King Zedekiah

Image in the Public Domain

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The Collect:

Almighty God, your Son came into the world to free us

from all sin and death.  Breathe upon us the power

of your Spirit, that we may be raised to new life in Christ

and serve you in righteousness all our days,  through Jesus Christ,

our Savior and Lord, who lives  and reigns with you and the

Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 28

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The Assigned Readings:

Jeremiah 32:1-9, 36-41

Psalm 143

Matthew 22:23-33

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Some Related Posts:

Jeremiah 32:

http://ordinarytimedevotions.wordpress.com/2013/04/19/proper-21-year-c/

Matthew 22:

http://ordinarytimedevotions.wordpress.com/2013/05/24/devotion-for-november-4-lcms-daily-lectionary/

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Teach me to do what pleases you, for you are my God;

let your kindly spirit lead me on a level path.

–Psalm 143:10, Common Worship (2000)

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The kingdom was doomed.  Jeremiah knew this yet purchased land anyway.  It was a deed of faith in God and of confidence that, someday, exiles would return.  Faith in difficult times is where, as an old saying tells me,

the rubber meets the road.

Alas, the Sadducees’ question in Matthew 22 was insincere.  It was an attempt to entrap Jesus in his words via self-justifying sophistry.  Sadducees did not acknowledge the resurrection of the dead.  That, as a chidren’s song says, is why

they were sad, you see.

Their denial of the doctrine of resurrection of the dead resulted from their limited canon of Scripture—the Torah.  That doctrine, having debuted in the Book of Daniel, was “new-fangled” by Sadducee standards.

Sadducees, usually wealthy landowners, were socially conservative.  Jesus challenged the status quo.  They, denying the resurrection of the dead, emphasized the continuation of the family line.  Jesus focused on other topics.  Their insincere question was an attempt to demonstrate the absurdity of the doctrine of the resurrection of the dead.  Jesus replied that they misunderstood Scripture.  The nature of the next life, our Lord and Savior said, is a matter of the faithfulness of God to divine promises.  Insincere questions citing Levirate Marriage (part of the Law of Moses) miss the point.

Misplaced certainty and the quest for it contradicts trust in divine promises.  The quest for such certainty leads some people to concert their theological opinions into idols and to demonize those who disagree with them.  The search for such certainty leads some people to focus on affirming their thoughts, not seeking the truth from God.  But what if Jesus disagrees with one?

I recall a story, one which might be apocryphal.  Many moons ago, a lady on the lecture circuit for the Women’s Christian Temperance Union (WCTU) delivered her stump speech in a certain town.  She spoke of how much God wants people to avoid alcohol at all times.  The orator concluded her remarks and asked if anyone had any questions.  A young man raised his hand.  She called on him.  He asked,

If what you say is true, how do you explain Jesus turning water into wine

The lady replied,

I would like him better if he had not done that.

So much for false certainty!  Honest faith—the kind which survives in difficult times—is a virtue, however.  One can trust in the promises of God without fear of contradiction.

KENNETH RANDOLPH TAYLOR

NOVEMBER 27, 2013 COMMON ERA

THE FEAST OF SAINT JAMES INTERCISUS, ROMAN CATHOLIC MARTYR

THE FEAST OF HENRY SLOANE COFFIN, U.S. PRESBYTERIAN THEOLOGIAN

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Adapted from this post:

http://lenteaster.wordpress.com/2013/11/27/devotion-for-the-thirty-first-day-of-lent-year-a-elca-daily-lectionary/

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