Archive for the ‘Psalm 56’ Category

Mutuality in God VIII   Leave a comment

Above:  Holy Eucharist

Image in the Public Domain

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For Maundy/Holy Thursday, 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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O Lord God, who hast left unto us in a wonderful Sacrament a memorial of thy passion:

grant, we beseech thee, that we may so use this Sacrament of thy Body and Blood that,

the fruits of thy redemption may continually be manifest in us;

who livest and reignest with the Father, and the Holy Spirit,

ever One God, world without end.  Amen.

The Book of Worship (1947),161

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Isaiah 50:4-11

Psalm 56

1 Corinthians 11:17-34

John 13:1-15

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The choice of Isaiah 50:4-11 as a reading for Maundy Thursday is interesting and ironic.  The figure there is the personification of those deported during the Babylonian Exile.  The theology of the text holds that their suffering was justifiable, that they suffered the consequences of their sins.  Yet, in Christian theology, Jesus was sinless.

The choice of Psalm 56 today is also ironic.

Repay them, O God, for their crimes;

in your wrath, bring down the peoples,

is a far cry from,

Father, forgive them, for they know not what they do.

The readings from the New Testament remind us in concrete terms to care for one another.  Love is active.  Love does not care if it looks unseemly or beneath one’s preferred social status.  Love does practice mutuality.  Love also hopes for the repentance of enemies and stubborn sinners.

KENNETH RANDOLPH TAYLOR

JANUARY 9, 2021 COMMON ERA

THE FEAST OF SAINT PEPIN OF LANDEN, SAINT ITTA OF METZ, THEIR RELATIONS, SAINTS AMAND, AUSTREGISILUS, AND SULPICIUS II BOURGES, FAITHFUL CHRISTIANS ACROSS GENERATIONAL LINES

THE FEAST OF EMILY GREENE BALCH, U.S. QUAKER SOCIOLOGIST, ECONOMIST, AND PEACE ACTIVIST

THE FEAST OF JULIA CHESTER EMERY, UPHOLDER OF MISSIONS

THE FEAST OF SAINT PHILIP II OF MOSCOW, METROPOLITAN OF MOSCOW AND ALL RUSSIA, AND MARTYR, 1569

THE FEAST OF WILLIAM JONES, ANGLICAN PRIEST AND MUSICIAN

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Lost and Found, Part IV   1 comment

Above:  The Parable of the Prodigal Son, by James Tissot

Image in the Public Domain

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For the Third 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 hast been the hope and confidence of thy people in all ages;

mercifully regard, we beseech thee, the prayer with which we cry unto thee out of the depths,

and stretch forth the right hand of thy majesty and defense;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947), 150

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Jeremiah 26:1-22

Psalm 56

Ephesians 5:1-9

Luke 15:11-32

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The Gospel of Mark hits the audience over the head with the message that those who think they are insiders may be outsiders and that they really be insiders.  The Gospel of Matthew and Luke pick up that theme, too.  This message also permeates much of the Hebrew prophetic tradition.  Jeremiah, for example, was about as marginal as possible.  His death sentence in Chapter 26 reflected official displeasure with him.  The prophet had a human protector, at least.

Be among the children of light, we read in Ephesians 5.  One may think of oneself as a child of light, but one may be mistaken.  (See Matthew 25:31-46, O reader.)  Resentment is an obstacle to being in the light.  One may think, as the dutiful older brother in the Parable of the Prodigal Son (or whatever one calls that story).

Where is my party?  Don’t I deserve recognition for obeying the rules?

Positive feedback is pleasant.  So is rejoicing at the repentance of one sinner, in the style of Luke 15:7 and 10.  The parable in Luke 15:11-32 remains unresolved on the page.  This is deliberate.  The parable continues with each person who contemplates it.

Would you, O reader, attend the party for the recently returned younger brother and be happy to do so?

KENNETH RANDOLPH TAYLOR

JANUARY 7, 2021 COMMON ERA

THE FEAST OF FRANÇOIS FÉNELON, ROMAN CATHOLIC ARCHBISHOP OF CAMBRAI

THE FEAST OF SAINT ALDRIC OF LE MANS, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT ANGELA OF FOLIGNO, PENITENT AND HUMANITARIAN

THE FEAST OF SAINT GASPAR DEL BUFALO, FOUNDER OF THE MISSIONARIES OF THE PRECIOUS BLOOD

THE FEAST OF SAINT LUCIAN OF ANTIOCH, ROMAN CATHOLIC MARTYR, 312

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The Census, the Plague, and the Altar   Leave a comment

Above:  Icon of King David

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 XLIX

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2 Samuel 24:1-25

1 Chronicles 21:1-22:1

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Whenever I am afraid,

I will put my trust in you.

–Psalm 56:3, The Book of Common Prayer (1979)

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Theology changes.  A careful reading of the Bible reveals theological evolution in the Bible.  This is the reason I cannot be a fundamentalist.  Inconsistencies exist in the texts.  For example, did God or “a satan”(“adversary,” literally) persuade King David to conduct the census for which God punished the kingdom for years?  The answer depends on whether one accepts 2 Samuel 24:1 or 1 Chronicles 21:1.

This discrepancy exists because of theological evolution.  As a serious student of the history of Jewish theology ought to know, Satan as a free agent (rather than as one of God’s employees, as the tester of loyalty to God, as in the Book of Job as in Numbers 22:21-40) is a relatively late development.  The understanding of Satan as a free agent and an opponent of God dates to the postexilic period, when Zoroastrianism was influencing Judaism.  The Persians may have been correct.  That is a separate matter for another post.  In terms of the history of religion, Satan as the chief rebel against God in Judaism and, by extension, in Christianity, is a legacy of Zoroastrian influence, objectively.

The question of God and evil interests me, an intellectually honest monotheist.  Saints, theologians, and philosophers have tackled the thorny problem.  I harbor no delusion that I settle it in this post.  I do, however, refer to C. S. Lewis, who acknowledged that God is in the dock.  Ultimately, I, as a monotheist, cannot honestly blame anyone except God for evil–for permitting it to exist, at least.  The author of 2 Samuel 24 accepted this perspective.  The author of 1 Chronicles 21, writing during the Persian Period, did not.

If, however, one accepts the pre-Persian Period concept of “the Satan” as one of God’s employees–the loyalty tester, as in the Book of Job, God remains responsible for evil, too.  God is still in the dock.  If one accepts “the Satan” as one of God’s employees, then one must accept that “the Satan” cannot function or exist apart from God.  In Genesis, the language in certain passages uses “God” and “angel” interchangeably.  This is not a difficulty if one accepts that angels can exist and function only in the context of God, that, whatever they do or say, they do on divine orders.  Therefore, the words and actions of an angel are those of God, practically.  Therefore, if one accepts the pre-Persian Jewish understanding of “the Satan,” one must accept that “the Satan” acts and speaks only when following divine orders.  God is still in the dock.

Or maybe the ancient Zoroastrians were correct regarding the existence of independent agents of evil.

If I preferred easy answers, I would not wrestle with God.  If I did not prefer wresting with God, this great monotheistic conundrum of the problem of God and evil would perturb me more than it does.  Ultimately, though, I must agree with David and Job.  God is God.  God refuses to fit into our boxes, regardless of how piously we define them.  And we have no feasible alternative to turning to God, do we?  Part of the life of spiritual growth is learning to distinguish between our biases and God’s thoughts.

Nevertheless, may we exercise caution in how we think, speak, and write of God.  May we refrain from portraying God as a celestial gangster.  I hear some people speak of God in terms that should lead one to recoil in terror from God.  An Episcopal priest I know has a wonderful strategy for engaging with people who profess not to believe in God.  He asks them to describe the God in whom they do not believe.  Inevitably, he hears a description of God he rejects.  “I don’t believe in that God either,” the priest replies.

I, as an Episcopalian, seek moderation.  I follow the Anglican Via Media, after all.  I am neither fully Protestant nor fully Roman Catholic.  I am not a Biblical literalist.  I reject, however, the excesses of John Dominic Crossan and that ilk.  My intellect is always in gear; it constitutes one-third of my faith.  Nobody who tells me I should think less often gets far with me theologically.  I accept the primacy of scripture without shutting down my brain’s higher functions and advocating for scriptural inerrancy and infallibility.  A frontal lobotomy and willful ignorance are not prerequisites for salvation.  And I affirm that God is trustworthy while admitting that no human being can fully understand God.  The image one sees when looking into one’s mirror may be the most alluring idol of all.

KENNETH RANDOLPH TAYLOR

OCTOBER 15, 2020 COMMON ERA

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

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The Burning of Ziklag and David’s Pursuit of the Amalekites   Leave a comment

Above:  Ziklag

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 XXVI

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1 Samuel 30:1-11

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Have mercy on me, O God,

for my enemies are hounding me;

all day long they assault and oppress me.

–Psalm 56:1, 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

King Achish of Gath had granted Ziklag to David in 1 Samuel 27:5-7.

David, recently liberated from being a vassal of the Philistine king, returned to Ziklag, his base of operations.  David found Ziklag burned, and the women, sons, and daughters gone.  Amalekites had raided the town and taken captives.  David, facing a revolt by his armed men, sought strength in God.  God answered.  David and most of his forces attacked and defeated the Amalekites, rescued all the captives, and took booty–stolen livestock.  Those troops no longer wanted to rebel against David.  The other troops, guarding supplies at Wadi Beson, also received a share of the booty, spoils of war. They were also on David’s side, of course.

This story supports the legitimacy of David’s claim to kingship.  The narrative depicts his legislating as a king did.

1 Samuel 30:6b-8, in which David consulted God and God replied, contrasts with 28:6, in which King Saul consulted God and God did not answer.  Again this passage supports the legitimacy of David’s kingship.

The following may seem heterodox; so be it.  Saul, according to my reading of the germane Biblical texts, comes across as being better than most of his successors.  In some ways, I prefer Saul to David.  I read of David’s excesses and errors, as well as of Saul’s excesses and errors.  David causes me to cringe morally more than Saul does.  The relevant texts depict Saul as a flawed man who was in over his head and was frequently tentative when he needed to be decisive.  I suspect that Saul may also have had psychiatric problems.  The germane texts emphasize David, I know.  The reputation of Saul, therefore, suffers because of that agenda.

I set off on this tangent because I noticed that both Saul and David consulted God at about the same time, but that God answered only David.  My parents taught me that God answers prayers, sometimes with “no.”  Yet, in 1 Samuel 28:6, Saul got the divine cold shoulder–not even an active “no.”

I do not know what to make of that.

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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A Covenant People, Part V   Leave a comment

Above:  A Crucifix

Photographer = Kenneth Randolph Taylor

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For Wednesday in Holy Week, Year 1

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

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

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Assist us mercifully with thy help, O Lord God of our salvation;

that we may enter with joy upon the mediation of those mighty acts,

whereby thou hast given unto us life and immortality;

through Jesus Christ our Lord.  Amen.

The Book of Worship (1947),160

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Isaiah 42:1-12

Psalm 56

1 John 4:7-11

Matthew 26:6-13

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I have written many times about the anointing of Jesus, the pericope from Matthew 26.  I choose not to repeat myself on that story in this post, O reader.  If you want to read my thoughts about that incident, click on the germane tag.

I heard the following story as a firsthand account from a priest who visited and preached at my parish, St. Gregory the Great Episcopal Church, Athens, Georgia.  The described events occurred during the Civil Rights Movement, when the priest (who was Caucasian) was a juvenile.  He told this story about his father, mother, and paternal grandfather.

The father had lost his job in Texas, where the family resided.  The household, which included the paternal grandfather, moved to metropolitan Atlanta, Georgia, where the mother had relatives.  The transplants from Texas started pondering which Episcopal congregation to join.  One Sunday, they visited a socially active church.  There was no coffee hour after the service that day so that people could participate in a civil rights demonstration.  The grandfather, who lived his faith, went to the protest.  The mother, father, and future priest went home.

Hours passed.  The expected time for protesters to return to the parish also passed.  Those Episcopalians, including the grandfather, were in jail.  The father, galled, drove to the jail with his son in tow to bail out the grandfather.  The ride home was tense until the grandfather, excited, exclaimed that the parish had a fine program for welcoming newcomers, and that the family would join that congregation.  The family did.

The reading from Isaiah 42 includes a mandate to a covenant people.  We who come from a culture with an individualistic focus need to pay attention to the communitarian aspect of the Bible than others may need to do.  A covenant people has a mandate to be a light to the nations, to open eyes deprived of light, to rescue prisoners from confinement, and to rescue those who sit in darkness from the dungeon.  A covenant people has a mandate to help effect positive social change.  A covenant people opposes injustice and threatens it as the Kingdom of God breaks forth into the world.  Only God can establish the Kingdom of God, but a covenant people must testify via words and deeds to the Kingdom, breaking through.  A covenant people must confront injustice and tell agents thereof that they are lacking, compared to God’s righteousness/justice.

A Christian covenant people must love like Jesus, who loved self-sacrificially.  The servants are not greater than their master, after all.

KENNETH RANDOLPH TAYLOR

MARCH 31, 2021 COMMON ERA

THE FEAST OF SAINT MARIA SKOBTSOVA, RUSSIAN ORTHODOX, MARTYR, 1945

THE FEAST OF ERNEST TRICE THOMPSON, U.S. PRESBYTERIAN MINISTER AND RENEWER OF THE CHURCH

THE FEAST OF FRANZ JOSEPH HAYDN AND HIS BROTHER, MICHAEL HAYDN, COMPOSERS

THE FEAST OF SAINT JOAN OF TOULOUSE, CARMELITE NUN; AND SAINT SIMON STOCK, CARMELITE FRIAR

THE FEAST OF JOHN DONNE, ANGLICAN PRIEST AND POET

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The Scandal of Grace VI   1 comment

Above:  Jesus and the Woman of Canaan, by Michael Angelo Immenraet

Image in the Public Domain

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

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

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

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

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

The Book of Common Prayer (1979), page 236

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Exodus 19:2-8 or 1 Kings 8:1-21

Psalm 56

2 Corinthians 13:5-14

Mark 7:24-37

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God exceeds our wildest imaginations.  Yet God pities us, heals us, calls us become more than we are, and empowers us to accomplish that purpose.  God calls us to be a people of priests.  God equips us to shine the divine light into the world of the nonevangelized and the apostate, and to disciple the converted.

You, O reader, almost certainly do not read these devotions in the same manner in which I do.  I know how much, contrary to my aversion to much repetition, I repeat myself.  I know how often I repeat myself in these posts based on different lectionaries.  I know that I have already repeated myself many times regarding the Gospel pericope for this Sunday as I repeat myself yet again–this time, regarding an ancient, supposedly orthodox hermeneutical tradition that is wrong because it violates the dogma of the perfection of Jesus.

At least since the time of St. Ephrem of Edessa (306/307-373), Jesus initially rejected the plea of the Syro-Phoenician woman heal her daughter, but the woman changed our Lord and Savior’s mind through her persistence .  This tradition has informed every analysis of the pericope I have read in commentaries and heard in sermons, regardless of how liberal or conservative they were.  St. Ephrem was orthodox, certainly according to the standards of his time.

That element of supposed orthodoxy is heretical.  (That charge means much coming from me, one who owns a shirt that reads, “heretic.”)  The thought of Jesus honestly calling he woman a “little bitch” (the closest translation in English) is one that runs afoul of sound Christology.

Jesus, who had purposefully entered Gentile territory, was testing the woman.  He was making comments so she would refute them.  He liked her answer, the one he wanted to hear.  Then he healed her child.

Sometimes we need to say something, to express our faith audibly.

God exceeds our wildest imaginations.  It welcomes and beckons those who are similar to us and those who have little in common with us.  If that makes us uncomfortable, we have a spiritual problem.  If we do, we need to take it to Jesus.

KENNETH RANDOLPH TAYLOR

JULY 24, 2019 COMMON ERA

THE FEAST OF THOMAS À KEMPIS, ROMAN CATHOLIC MONK, PRIEST, AND SPIRITUAL WRITER

THE FEAST OF JOHN NEWTON, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF WALTER RAUSCHENBUSCH, U.S. BAPTIST MINISTER AND THEOLOGIAN OF THE SOCIAL GOSPEL

THE FEAST OF SAINTS VINCENTIA GEROSA AND BARTHOLOMEA CAPITANIO, COFOUNDERS OF THE SISTERS OF CHARITY OF LOVERE

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2019/07/24/devotion-for-proper-17-year-b-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, 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 56-58   2 comments

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POST XXI 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 righteous man will rejoice when he sees revenge;

he will bathe his feet in the blood of the wicked.

Men will say,

“There is, then, a reward for the righteous;

there is, indeed, divine justice on the earth.”

–Psalm 58:11-12, TANAKH:  The Holy Scriptures (1985)

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So much for loving one’s enemies and praying for one’s enemies!

“You have heard that they were told, ‘Love your neighbour and hate your enemy.’  But what I tell you is this:  Love your enemies and pray for your persecutors; only so you can be children of your heavenly Father, who causes the sun to rise on the good and bad alike, and sends the rain on the innocent and the wicked.  If you love only those who love you, what reward can you expect?  Even the tax-collectors do as much as that.  If you greet only your brothers, what is there extraordinary about that?  Even the heathen do as much.  There must be no limit to your goodness, as your heavenly Father’s goodness knows no bounds.”

–Matthew 5:43-48, The Revised English Bible (1989)

The vengeful tone of Psalm 58 troubles me.  It is inconsistent with the highest ideals of Judaism (such as healing the world) and with the ethics of Jesus of Nazareth, who forgave those who had him crucified and who consented to his crucifixion (Luke 23:24).  I argue with the author of Psalm 58; the righteous man grieves when he sees vengeance and rejoices when he witnesses reconciliation and repentance.  After all, revenge is not justice.  This seems to be a point lost on the upset martyrs in Heaven in Revelation 6:9-11.

Consider, O reader, Psalm 57, allegedly of David after having fled from King Saul, who was trying repeatedly to kill him.  The superscription refers to a story of which two versions–in 1 Samuel 24 and 26–exist, thanks to the reality of multiple sources edited together into one narrative.  In both versions of the story David, who has the opportunity to kill Saul, spares the monarch’s life instead and lets him know it.  David refuses to take revenge, even though his magnanimity continues to place his life at great risk.

A note regarding Psalm 56 in Volume IV (1996) of The New Interpreter’s Bible makes a wonderful point.  J. Clinton McCann, Jr., writes that the author of that psalm

professes that true security is a divine gift rather than a human achievement.  The fundamental mistake of the wicked is their belief that they can make it on their own, that they can find hope in exploiting others (v. 6; see Isa. 47:10).  The psalmist knows better.  Because security is ultimately a gift from God, no human action can take it away.

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The true security from God is a form of security that the world does not recognize as security at all.  Indeed, many of the faithful (as in Revelation 6:9-11) have difficulty seeing it for what it is.  Who can blame them?  This is, after all, counter-intuitive.  This true security is the security of the Jew (whose name has not come down to me) who, during the Holocaust, while having to perform a degrading task as a concentration camp guard taunted him with the question,

Where is your God now?,

answered,

He is here beside me, in the muck.

This is inner security, so no outside human source can take it away.

May we, thusly secure, refrain from seeking revenge.  This is a matter of our character, not that of our enemies.

KENNETH RANDOLPH TAYLOR

AUGUST 11, 2017 COMMON ERA

THE FEAST OF SAINT GREGORY THAUMATURGUS, ROMAN CATHOLIC BISHOP OF NEOCAESAREA; AND SAINT ALEXANDER OF COMANA “THE CHARCOAL BURNER,” ROMAN CATHOLIC MARTYR AND BISHOP OF COMANA, PONTUS

THE FEAST OF AUGUSTUS MONTAGUE TOPLADY, ANGLICAN PRIEST AND HYMN WRITER

THE FEAST OF SAINT CLARE OF ASSISI, FOUNDER OF THE POOR CLARES

THE FEAST OF MATTHIAS LOY, U.S. LUTHERAN MINISTER, EDUCATOR, HYMN WRITER, AND HYMN TRANSLATOR; AND CONRAD HERMANN LOUIS SCHUETTE, GERMAN-AMERICAN LUTHERAN MINISTER, EDUCATOR, HYMN WRITER, AND HYMN TRANSLATOR

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Grace: Free, Not Cheap   1 comment

Above:   The Prophet Balaam and the Angel, by John Linnell

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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Numbers 22:22-35; 23:7-12

Psalm 56:10-13

Acts 8:9-13, 18–25

Mark 4:21-23

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In God the LORD, whose word I praise,

in God I trust and will not be afraid,

for what can mortals do to me?

I am bound by the vow I made to you, O God;

I will present to you thank-offerings;

For you have rescued my soul from death and my feet from stumbling,

that I may walk before God in the light of the living.

–Psalm 56:10-13, The Book of Common Prayer (1979)

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Grace is free yet certainly not cheap.  Also, most, if not all people might have their price, but God has none.  We find this theme in Numbers 22 and 23, in which Balaam, despite having his price, obeys God.  We also find this theme in Acts 8, in which Simon Magus offers to purchase the Holy Spirit, succeeding in giving us the word “simony.”

The attitude in Psalm 56:10-13 is preferable:  Be loyal to God.  And, as we read in Mark 4, what we put in determines what we get out.  Grace is free yet not cheap; it requires much of us.

KENNETH RANDOLPH TAYLOR

MAY 2, 2017 COMMON ERA

THE FEAST OF SAINT SIGISMUND OF BURGUNDY, KING; SAINT CLOTILDA, FRANKISH QUEEN; AND SAINT CLODOALD, FRANKISH PRINCE AND ABBOT

THE FEAST OF SAINT ATHANASIUS OF ALEXANDRIA, ROMAN CATHOLIC THEOLOGIAN

THE FEAST OF JAMES LEWIS MILLIGAN, HYMN WRITER

THE FEAST OF SAINT MARCULF OF NANTEUIL, ROMAN CATHOLIC ABBOT

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2017/05/02/devotion-for-the-third-sunday-after-the-epiphany-ackerman/

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Love, the Rule of Life   1 comment

christ-and-the-two-blind-men

Above: Christ and the Two Blind Men, by Julius Schnorr

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:

2 Kings 20:1-21 or Amos 4:1-13 or Malachi 3:5-18; 4:(1-2a) 2b-6

Psalm 56

Matthew 9:27-34 or John 5:31-47

1 Corinthians 3:12-15 (3:16-4:5) 4:6-21 or 2 John 1-13

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Do not think that I am sending a new command; I am recalling the one we have had from the beginning:  I ask that we love one another.  What love means is to live according t the commands of God.  This is the command that was given you from the beginning, to be your rule of life.

–2 John 5b-6, The Revised English Bible (1989)

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That rule of life includes commandments such as do not be haughty (2 Kings 20), swear falsely, commit adultery or sorcery, deny workers their proper wages, thrust aliens aside, oppress widows and orphans (Malachi 3), rob God (Malachi 4), oppress the poor and the needy (Amos 4), mistake good for evil (Matthew 9) or good for evil (Matthew 9) or become so legalistic as to complain about someone committing good works on the Sabbath, to the point of wanting to kill one who does that (John 5).  This is, of course, a woefully incomplete list.

Sometimes people who violate these and other commandments of God flourish and the righteous suffer.  One finds recognition of this reality in the Bible, which tells us that this might be true temporally, but the picture is more complex than that (see Malachi 4).

Vengeance is properly God’s alone.  Temporal justice, which is, when it is what it ought to be, is not revenge.  Life does not present us with morally complicated situations sometimes, but the commandment to make love the rule of life applies always.  May we, by grace, succeed in living accordingly, to the glory of God and the benefit of our fellow human beings, as well as ourselves.

KENNETH RANDOLPH TAYLOR

DECEMBER 17, 2016 COMMON ERA

THE TWENTY-FIRST DAY OF ADVENT

THE FEAST OF WILLIAM LLOYD GARRISON, ABOLITIONIST AND FEMINIST; AND MARIA STEWART, ABOLITIONIST, FEMINIST, AND EDUCATOR

THE FEAST OF EGLANTYNE JEBB AND DOROTHY BUXTON, FOUNDERS OF SAVE THE CHILDREN

THE FEAST OF FRANK MASON NORTH, U.S. METHODIST MINISTER

THE FEAST OF MARY CORNELIA BISHOP GATES, U.S. DUTCH REFORMED HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/17/devotion-for-proper-8-year-d/

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