Archive for the ‘Psalm 72’ Category

Gentiles and Divine Justice   1 comment

Above:  The Kingdom of Herod the Great

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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Isaiah 60:1-6

Psalm 72:1-7, 10-14

Ephesians 3:1-13

Matthew 2:-12

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…that through the Gospel the Gentiles are joint heirs with the Jews, part of the same body, sharers together in the promise made in Christ Jesus.

–Ephesians 3:6, The New English Bible (1970)

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That is a prominent theme of the Feast of the Epiphany and the season that ensues.

Psalm 72 is a coronation text.  It describes the ideal monarch–one who judges with justice, brings prosperity, defends the poor, delivers the needy, crushes the oppressor, and therefore deserves great respect.  I, as a student of history, cannot identify any world leaders, past and present, whom that vaunted description fits.

The reading from Isaiah 60 makes the most sense in the context of the rest of the chapter.  The historical context is the end of the Babylonian Exile and the return of exiles to a glorified, exalted Jerusalem.  We read, in the voice of God:

For though I struck you in anger, in mercy I have pitied you.

–Isaiah 60:10b, The Jerusalem Bible (1966)

One reason we read Isaiah 60:1-6 on this occasion is the reference to camels in verse 6.  That element segues nicely into Matthew 2, in which Persian, Zoroastrian Magi arrived about two years after the birth of Jesus.  In Matthew 2 we meet the disturbed and violent client king Herod the Great, far removed from the ideal monarch in Psalm 72.  We read of these Gentiles, responsive to the direction of God, unlike the half-Jewish Idumean client king, a man clinging to power desperately.

Who are really the insiders?  Who are really the outsiders?  The answers, according to God, might shock many of us.  After all, the justice of God is superior to human justice, even the highest, most moral variety of it.

KENNETH RANDOLPH TAYLOR

MARCH 18, 2018 COMMON ERA

THE FIFTH SUNDAY IN LENT, YEAR B

THE FEAST OF SAINT LEONIDES OF ALEXANDRIA, ROMAN CATHOLIC MARTYR; ORIGEN, ROMAN CATHOLIC THEOLOGIAN; SAINT DEMETRIUS OF ALEXANDRIA, ROMAN CATHOLIC BISHOP; AND SAINT ALEXANDER OF JERUSALEM, ROMAN CATHOLIC BISHOP

THE FEAST OF SAINT CYRIL OF JERUSALEM, BISHOP, THEOLOGIAN, AND LITURGIST

THE FEAST OF SAINT PAUL OF CYPRUS, EASTERN ORTHODOX MARTYR

THE FEAST OF ROBERT WALMSLEY, ENGLISH CONGREGATIONALIST HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/18/devotion-for-the-feast-of-the-epiphany-years-a-b-c-and-d-humes/

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This is post #1850 of BLOGA THEOLOGICA.

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Building Up the Common Good, Part I   1 comment

Above:   Cedars of Lebanon, 1898

Image Source = Library of Congress

Reproduction Number = LC-DIG-matpc-11736

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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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Isaiah 11:1-10

Psalm 72:1-7, 18-19

Romans 15:4-13

Matthew 3:1-12

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In TANAKH:  The Holy Scriptures (1985) the first word of the reading from Isaiah 11 is “but.”  This is an invitation to back up into Isaiah 10, where one reads of God cutting down arrogant Assyrian forces.  The metaphor at the end of Isaiah 10 is cutting down the cedars of Lebanon.  That makes sense if one knows the background of that portion of scripture.

The prophet uses the term Lebanon trees ironically:  Assyrian kings boasted in inscriptions that they cut down these mighty cedars on their heroic journeys to despoil the forests of Lebanon to obtain wood for their building projects in Mesopotamia, but here Assyrians themselves become the ax’s victim.

The Jewish Study Bible, Second Edition (2014), 789

Then we arrive at our reading from Isaiah 11.

But a shoot shall grow out of the stump of Jesse,

it begins.  This is a prophecy of a time when an ideal king will rule justly and the society will be peaceable.  This is similar to the high hopes in Psalm 72.  Matthew 3:1-12 evokes this prophecy of Isaiah (in spirit, at least) and has St. John the Baptist apply it to Jesus, whom he baptizes in 3:13-17.

Romans 15:12, which follows a call to think about others first ad to work for the common good, quotes Isaiah 11:10.  The Pauline point is plain:  God seeks for all people to praise, follow, and set their hope on Him.  The family of God is diverse; some branches of it dislike other branches–even consider some of them to be heretical at best.  Some individuals within that family cannot or will not get along with other members thereof.

This has always been true.  Nevertheless, the divine mandate to work for the common good, to put other people before oneself, has never ceased to be relevant.  For nearly two millennia we have had a role model–Jesus, who went so far as to die.

May we love one another as we love ourselves, recognizing that the common good is indeed that to which God calls us in society.  Building ourselves up by exploiting others violates divine commandments and provokes the anger of God, as it should.

KENNETH RANDOLPH TAYLOR

MARCH 14, 2018 COMMON ERA

THE FEAST OF FANNIE LOU HAMER, PROPHET OF FREEDOM

THE FEAST OF ALFRED LISTER PEACE, ORGANIST IN ENGLAND AND SCOTLAND

THE FEAST OF HARRIET KING OSGOOD MUNGER, U.S. CONGREGATIONALIST HYMN WRITER

THE FEAST OF NEHEMIAH GOREH, INDIAN ANGLICAN PRIEST AND THEOLOGIAN

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Adapted from this Post:

https://adventchristmasepiphany.wordpress.com/2018/03/14/devotion-for-the-second-sunday-of-advent-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 102, Psalm 103, Psalm 104, Psalm 105, Psalm 106, Psalm 107, Psalm 11, Psalm 110, Psalm 111, Psalm 112, Psalm 113, Psalm 114, Psalm 115, Psalm 116, Psalm 117, Psalm 118, Psalm 119, Psalm 119 Aleph, Psalm 119 Gimel, Psalm 119 Mem, Psalm 119 Taw, Psalm 119 Teth, Psalm 119 Yodh, Psalm 12, Psalm 120, Psalm 121, Psalm 122, Psalm 123, Psalm 124, Psalm 125, Psalm 126, Psalm 128, Psalm 13, Psalm 130, Psalm 132, Psalm 133, Psalm 134, Psalm 136, Psalm 137, Psalm 138, Psalm 139, Psalm 14, Psalm 141, Psalm 142, Psalm 143, Psalm 144, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, Psalm 15, Psalm 150, Psalm 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 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 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 7, Psalm 71, Psalm 72, Psalm 73, Psalm 76, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 82, Psalm 84, Psalm 85, Psalm 86, 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 IX: 81-90, Psalms V: 41-50, Psalms VI: 51-60, Psalms VII: 61-70, Psalms VIII: 71-80, Psalms XI: 101-110, Psalms XIII: 121-130, Psalms XIV: 131-140, Psalms XV: 141-150

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Psalms 73 and 74   1 comment

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POST XXVIII 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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One of the themes of Psalm 72 is that a monarch is responsible for establishing and maintaining economic and social justice in the realm.  We know from the Hebrew Bible that all but a few Kings of Israel and Judah failed in this matter and many did not even try to succeed in it.  Psalm 73 is a fine companion piece to Psalm 72.  The author of Psalm 73 struggles with the question of why justice persists and many of the wicked prosper while righteous suffer.  Why does God permit this to occur?  The psalmist concludes that there is an ultimate divine justice we mere mortals do not witness.  That might provide some psychological comfort, but it does not solve problems in this life.

Speaking of injustice, we know that the Chaldean/Neo-Babylonian Empire was brutal and that violence was one of its foundations.  Psalm 74, from the Babylonian Exile, is a national lament.  The theology of the Babylonian Exile, according to the Hebrew Bible, in its final form, is that longterm, national disobedience to the Law of Moses, as evidenced by idolatry and disregard for the mandate of economic justice, contributed greatly to the downfall of the Kingdom of Judah.  The author of Psalm 74, recognizing national sins, asks,

How long?

Then he asks God to end the exile.

How long?

is a valid question.  How long will many of the evil continue to prosper?  How long will institutionalized social injustice persist?  How long will God seem to turn a blind eye to all this social injustice?  How long will the population suffer the consequences of collective action and inaction that violates God’s law?  How long until we learn our lessons?  How long until the wicked who refuse to repent meet with divine justice?

How long, indeed?

KENNETH RANDOLPH TAYLOR

AUGUST 12, 2017 COMMON ERA

THE FEAST OF THADDEUS STEVENS, U.S. ABOLITIONIST, CONGRESSMAN, AND WITNESS FOR CIVIL RIGHTS

THE FEAST OF SARAH FLOWER ADAMS, ENGLISH UNITARIAN HYMN WRITER; AND HER SISTER, ELIZA FLOWER, ENGLISH UNITARIAN COMPOSER

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Psalms 71 and 72   1 comment

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POST XXVII 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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A Christian song I heard decades ago speaks of benefits to having a longterm relationship with God.

The longer I serve him, the sweeter he grows,

it says.  I can imagine the author of Psalm 71 saying that, between laments, of course.  That psalmist is an old man (by the standards of his time and place) who has been a devout Jew.  Enemies press in around him.  He, in turn, expresses confidence in God and, unfortunately, asks for revenge.  The author’s confidence in God comes from a lifetime of piety.  He understands that seeking righteousness does not mean that one will not suffer.

Psalm 72, perhaps for a coronation, contains some interesting conditional clauses followed by wishes:

If he rescues the needy crying for aid,

and the oppressed who has no help;

If he takes pity on the poor and the needy,

and saves the lives of the needy;

If he redeems their lives from lawless oppression,

and their blood is precious in his eyes;

Then may he live long,

and gold from Sheba be given to him!

Then let perpetual prayer be made for him,

blessings invoked on him throughout the day!

–Verses 12-15, Mitchell J. Dahood translation

That series of conditional statements does not describe most Kings of Israel and Judah.  Neither, unfortunately, does it describe most of the Presidents of the United States during the last six decades.

Man’s chief end is to glorify God and to enjoy him forever.

–The Westminster Shorter Catechism

This is true whether one is a commoner or a monarch, a private citizen or a political leader.  Those in positions of power and influence have certain responsibilities the rest of us do not.  May they make wise decisions consistently and build up those for whom they are responsible.  May all of us act in obedience to the divine principles that we depend completely on God, depend on each other, are responsible to and for each other, and have no right to exploit one another.  May we glorify God in part by building each other up.

KENNETH RANDOLPH TAYLOR

AUGUST 12, 2017 COMMON ERA

THE FEAST OF THADDEUS STEVENS, U.S. ABOLITIONIST, CONGRESSMAN, AND WITNESS FOR CIVIL RIGHTS

THE FEAST OF SARAH FLOWER ADAMS, ENGLISH UNITARIAN HYMN WRITER; AND HER SISTER, ELIZA FLOWER, ENGLISH UNITARIAN COMPOSER

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The Glory of God, Filling the Earth, Part II   1 comment

Biblical World

Above:  Map of Ancient Israel

Image Source = Hammond’s World Atlas–Classics Edition (1957)

Scan by Kenneth Randolph Taylor

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The Collect:

Almighty God, you gave us your only Son

to take on our human nature and to illumine the world with your light.

By your grace adopt us as your children and enlighten us with your Spirit,

through Jesus Christ, our Redeemer and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 20

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The Assigned Readings:

Numbers 24:15-19

Psalm 72

Luke 1:67-79

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May his rule extend from sea to sea,

from the river to the ends of the earth.

–Psalm 72:8, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley

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Balaam was a Hebrew prophet who consented to prophesy for hire, to say what his new, temporary employer wanted him to say.  At the time many people thought that blessings and curses had power, so, in the context of Numbers 24, Balaam’s words mattered.  God worked through Balaam, much to the chagrin of the prophet’s temporary employer.  The Hebrews, Balaam proclaimed, would rule the Transjordan region.  That prophecy might have been an addition to the original story of Balaam (complete with the talking donkey), for, at the time of King David, the Kingdom of Israel conquered Moab and Edom.  If the prophecy in question is of later origin, my point remains unaltered.  That point is that, according to the text, the Hebrews would triumph over their enemies and that the closest thing to the Kingdom of God on the Earth would win its battles.

The hope for a literal Kingdom of God on the Earth is ancient.  Many authors of the Hebrew Scriptures echoed it repeatedly, as in Psalm 72, a coronation text.  In time the aspirations of Psalm 72 became messianic.  The prophecy of Zechariah in Luke 1:67-79 fit in well with the desire for a different world order.

My reading in Biblical studies has taught me much about the Kingdom of God.  It has been partially present on the Earth for a long time.  Attempting (as I have done) to identify how long the Kingdom of God has been present on the Earth is probably not the best intellectual exercise to undertake, for, strictly speaking, God has not, at any point in the human past, been closer to or farther away from us than at any other point in the human past.  The Kingdom of God, therefore, has not been nearer to us or more distant from us at any point of time than at another.  Nevertheless, we await the fully unveiled Kingdom of God.

As we wait for, as members of many preceding generations have awaited the fully realized Kingdom of God, may we never lose sight of the partially realized Kingdom of God among us and our roles in it.  May we love our fellow human beings as we love ourselves.  May we put away fear, hatred, bigotry, and everything else that separates us from accomplishing the goal of beloved community.  May we respect the image of God in each other then act accordingly.  Whenever we help the least of those among us we aid Christ.  Likewise, whenever we refuse to help the least of those among us, we refused to aid Christ.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 20, 2015 COMMON ERA

PROPER 20–THE SEVENTEENTH SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF HENRI NOUWEN, ROMAN CATHOLIC PRIEST

THE FEAST OF HENRY COLERIDGE PATTESON, ANGLICAN BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS

THE FEAST OF NELSON WESLEY TROUT, FIRST AFRICAN-AMERICAN U.S. BISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2015/09/20/devotion-for-january-9-year-c-elca-daily-lectionary/

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The Glory of God, Filling the Earth, Part I   1 comment

Blue Marble Apollo 17

Above:  Blue Marble, December 17, 1972

Image Source = NASA

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The Collect:

Almighty God, you gave us your only Son

to take on our human nature and to illumine the world with your light.

By your grace adopt us as your children and enlighten us with your Spirit,

through Jesus Christ, our Redeemer and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Evangelical Lutheran Worship (2006), page 20

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The Assigned Readings:

Daniel 2:1-19 (Thursday)

Daniel 2:24-49 (Friday)

Psalm 72 (Both Days)

Ephesians 4:17-5:1 (Thursday)

Ephesians 5:15-20 (Friday)

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Thanks be to the Lord GOD, the God of Israel,

for he alone does marvellous things.

Thanks be to the glorious name of God for ever,

his glory fills the earth.

Amen and amen.

–Psalm 72:18-19, The Psalms Introduced and Newly Translated for Today’s Readers (1989), by Harry Mowvley

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The prophecy of Daniel 2:44 seems problematic:

And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall this kingdom be left to another people.

The New Revised Standard Version (1989)

“The days of those kings” refers to the era of the successors of the empire of Alexander the Great.  The conqueror had died after a brief reign.

So his officers took over his kingdom, each in his own territory, and after his death they all put on diadems, and so did their sons after them for many years, multiplying evils on the earth.

–1 Maccabees 1:8-9, The New American Bible–Revised Edition (2011)

The last of those successor empires, the Ptolomaic Empire, based in Egypt, had ended in 30 B.C.E., becoming a province of the Roman Republic, which was transforming into the Roman Empire.  What, then, could the divine kingdom of Daniel 2:44 be?  Ancient Jewish speculations offered two possibilities–the Messiah and the people of Israel.  Christian interpretations have included the Messiah and the Church.  The latter is possible if one includes the Roman Empire as a successor kingdom to the empire of Alexander the Great, for Rome did spread Hellenism, the cultural legacy of Alexander, far and wide.

I cannot forget, however, a lament of the excommunicated Roman Catholic theologian Alfred Fermin Loisy (1857-1940).  Jesus promised us the Kingdom of God, Loisy wrote, and all we got was the Church.  If we understand the Kingdom of God as having been present on the Earth in a partially evident way for a long time Loisy’s lament becomes less potent yet remains relevant.  Christian history contains much that brings no glory to God–the Crusades, bigotry, discrimination, slavery, misogyny, legalism, anti-intellectualism, a suspicion of science, et cetera.  Much of that litany of shame exists in the category of current events.  Nevertheless, much of Christian history (as well as the Christian present day) is also positive, in the style of the readings from Ephesians, where we find the theme of imitating Christ.  Feeding the hungry, clothing the naked, visiting the incarcerated and the hospitalized, welcoming the stranger, et cetera–in short, recognizing the image of God in others then acting accordingly–bring glory to God.  In those and other deeds the partially unveiled Kingdom of God becomes visible and God’s glory fills the Earth.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 20, 2015 COMMON ERA

PROPER 20–THE SEVENTEENTH SUNDAY AFTER PENTECOST, YEAR B

THE FEAST OF HENRI NOUWEN, ROMAN CATHOLIC PRIEST

THE FEAST OF HENRY COLERIDGE PATTESON, ANGLICAN BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS

THE FEAST OF NELSON WESLEY TROUT, FIRST AFRICAN-AMERICAN U.S. BISHOP

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2015/09/20/devotion-for-january-7-and-8-year-c-elca-daily-lectionary/

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