Archive for the ‘Psalm 3’ Category

Faithful Servants of God, Part V   1 comment

Above:  Ministry of the Apostles

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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Ecclesiastes 1:2-18 or Ezekiel 11:14-20

Psalm 3

Galatians 2:1-13

Matthew 4:12-25

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If one begins to read Ecclesiastes and gives up quickly, one might mistake the theme of the book to be that all is futility and vanity.  One might ask,

Why bother doing anything?

If, however, one keeps reading and pays attention, one will arrive at the précis of the book, present at its conclusion, in 12:13-14:  The duty of a human being is to stand in awe of God and keep divine commandments, for God is the judge of everything, whether good or evil.

That ethic is consistent with Ezekiel 11:14-20 and Psalm 3.  Fidelity to God does not ensure a life full of ease, wine, ad roses, but it is one’s duty.  It is the duty to which Jesus, who called his Apostles, continues to call people and for which the Holy Spirit continues to equip the saints.

Sometimes, however, in the name of obeying God, well-meaning people establish or maintain barriers to would-be faithful people who are different.  This segue brings me to the reading from Galatians and to the question of circumcising Gentile male converts to Christianity.  On one level it is a matter of a commandment as old as the time of Abraham.  On another level it is a question of identity.  On yet another level it is, for many, a matter of obedience to God.

For St. Paul the Apostle it was a stumbling block to Gentiles.  He was correct.  Fortunately, St. Paul won that debate.

Fidelity to God is supposed to help others come to God, not to make that more difficult than it is already.  May we who follow Christ never be guilty of standing between God and other people.

KENNETH RANDOLPH TAYLOR

MARCH 19, 2018 COMMON ERA

THE FEAST OF SAINT JOSEPH OF NAZARETH, HUSBAND OF MARY, MOTHER OF GOD

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2018/03/19/devotion-for-the-third-sunday-after-the-epiphany-year-a-humes/

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Enemies and the Scandal of Grace   Leave a comment

Above:  Jacob’s Ladder, by William Blake

Image in the Public Domain

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FOR THE THIRD SUNDAY AFTER PENTECOST, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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O Lord, we ask you mercifully to hear us;

and grant that we, to whom you have given a hearty desire to pray,

may by your mighty aid be defended and comforted in all dangers and adversities;

through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 138

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Genesis 28:10-22

Psalm 3

Acts 9:22, 26-31

John 3:4-17

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One might have enemies for various reasons.  If one is like Jacob, a schemer and a trickster, one antagonizes others easily.  However, if one is like St. Paul the Apostle, one might antagonize via one’s occasional brusqueness as well as one’s obedience to God.

The scandal of grace is also evident.  Why else would Jacob become an agent of the divine covenant?  Why else would God choose Saul of Tarsus?  And why else would the Second Person of the Trinity incarnate, live, die, and resurrect, for the benefit of the human race?

We humans seem to like the scandal of grace when it benefits us and those similar to us yet to resent it when it works to the benefit of those we do not like.  That is sinful.  Should we not rejoice that God is so generous?  One might think of the satirical character of Jonah, from the book that bears his name.  One of the points of the Book of Jonah is not to be like Jonah, after all.

KENNETH RANDOLPH TAYLOR

THE ELEVENTH DAY OF CHRISTMAS

THE FEAST OF FELIX MANZ, FIRST ANABAPTIST MARTYR

THE FEAST OF SAINT ELIZABETH ANN SETON, FOUNDRESS OF THE AMERICAN SISTERS OF CHARITY

THE FEAST OF SAINTS GREGORY OF LANGRES, TERTICUS OF LANGRES, GALLUS OF CLERMONT, GREGORY OF TOURS, AVITUS I OF CLERMONT, MAGNERICUS OF TRIER, AND GAUGERICUS, ROMAN CATHOLIC BISHOPS

THE FEAST OF JOHANN LUDWIG FREYDT, GERMAN MORAVIAN COMPOSER AND EDUCATOR

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The Mind of Christ   Leave a comment

Above:  Christ Pantocrator

Scan by Kenneth Randolph Taylor

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FOR THE NINTH SUNDAY AFTER EPIPHANY, ACCORDING TO A LECTIONARY FOR PUBLIC WORSHIP IN THE BOOK OF WORSHIP FOR CHURCH AND HOME (1965)

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God, you know that we are set amid so many and great dangers,

and that by reason of the frailty of our nature we cannot always stand upright.

Grant us to such strength and protection, as may support us in all dangers,

and carry us through all temptations;  through Jesus Christ our Lord.  Amen.

–Modernized from The Book of Worship for Church and Home (1965), page 86

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Proverbs 4:10-18

Psalm 3

1 Corinthians 2:1-16

Mark 1:14-22

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Two errors of the wicked are the assumptions that (A) they can rely on themselves alone and (B) that they must do so.  These errors lead to others, such as the exploitation of people.  In a dog-eat-dog world the wicked prefer to feast.  The righteous, however, seek God.

Unspiritual people, we read in 1 Corinthians 2, lack the mind of Christ, for they cannot grasp the Holy Spirit, which imparts the mind of Christ, which is superior to human wisdom.  The hidden wisdom of God is folly to the unspiritual.  Yet, throughout the Gospel of Mark (including in 1:23:28, which one should read after 1:22), we find that evil spirits (whatever that category translates into outside of the Hellenistic worldview of the time) recognized Jesus for what he was, unlike those closest to Christ.  Recognition does not necessarily lead to repentance, does it?

Whose authority do we acknowledge as being spiritually supreme?  Or do we recognize and accept any such authority?  To state that one follows God as the supreme authority is easy; to act on that is more difficult.  Furthermore, how does one tell the difference between what God commands and what one merely wants to hear?  We humans often create a concept of God that agrees with us.  How convenient for us, at least in the short term!  Not one of us is exempt from this trap all of the time.  Shall we be honest about that?

Good news is that we need not rely on our own power to deal effectively with this trap.  Nor can we do so anyway.  No, we need to rely on God, if we are to succeed in knowing the difference between divine dictates and human prejudices and other preferences.  I do not pretend to have mastered this matter.  I do, however, notice that the Golden Rule seems to be prominent.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 4, 2017 COMMON ERA

LABOR DAY (U.S.A.)

THE FEAST OF PAUL JONES, EPISCOPAL BISHOP OF UTAH AND PEACE ACTIVIST; AND HIS COLLEAGUE, JOHN NEVIN SAYRE, EPISCOPAL PRIEST AND PEACE ACTIVIST

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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 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 6, Psalm 61, Psalm 62, Psalm 63, Psalm 65, Psalm 66, Psalm 67, Psalm 68, Psalm 69, Psalm 7, Psalm 70, Psalm 71, Psalm 72, Psalm 73, Psalm 76, Psalm 77, Psalm 78, Psalm 79, Psalm 8, Psalm 80, Psalm 81, Psalm 82, 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 II: 58-60, Psalms III: 61-70, Psalms IV: 71-80, Psalms IX: 121-130, Psalms V: 81-90, Psalms VII: 101-110, Psalms X: 131-140, Psalms XI: 141-151

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Psalms 1-5   1 comment

Above:  Oasis, the Sahara, Between 1910 and 1915

Image Publisher = Bain News Service

Image Source = Library of Congress

Reproduction Number = LC-DIG-ggbain-10739

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POST I 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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Perhaps no word in the English language is more loaded than “God,” distinct from “god.”  My understanding of “God,” O reader, is certainly not exactly what yours is.  I know an Episcopal priest who has a good way of dealing with people who tell him they do not believe in God.  Father asks that person to describe God, in whom he or she does believe.  Inevitably Father does not believe in that God either.  He is, however, definitely a theist and a Christian.

So much for the word “God.”  What about the word “believe”?

To believe in, in full theological meaning, is to trust in.  As I have explained in person to the one person who has asked me to my face whether I believe in God, my answer depends on the meaning of the question.  If one is asking if I affirm the existence of God, my answer is “Yes, always.”  If, however, one wants to know if I trust in God, the answer is “Yes, most of the time.”  I would be less than honest if I were to indicate otherwise.

So, since trust in God is the real issue, how do we understand God, in whom we are supposed to trust?  Am I supposed to trust that God is the sort of figure who will, in the words of Psalm 3, strike my enemies across the face and break the teeth of the wicked?  Should I even desire that result?  If I do, that fact reflects negatively upon me.  Yes, I affirm that judgment and mercy coexist in the character of God, and that, when oppressors insist upon continuing to oppress and refrain from repenting, the deliverance of the victims is inherently bad news for their oppressors.  Yet I understand that my spiritual character ought to direct me to pray for the repentance, not the destruction, of oppressors.  Therefore I affirm that the recognition that, in the words of Psalm 5, evil cannot exist within God, is inconsistent with the portrayal of God as one who responds affirmatively to prayers for revenge.

Part of the difficulty of pondering the balance of divine judgment and mercy is not minimizing one of the two.  God is God; we are not.  Even the most powerful potentate (per Psalm 2) is insignificant compared to God.  God is neither a warm fuzzy nor a bastard.  We should avoid both extremes scrupulously.

Psalm 1 is, as the late Father Mitchell J. Dahood points out in his analysis of the text, the summary of the Book of Psalms.  The wicked might prosper and be powerful and influential in the meantime, but they will eventually perish; they will reap what they sow and be victims of themselves.  On the other hand, those who avoid the council and counsel (both words are accurate translations from the Hebrew text) of the wicked and refuse to join the company of the scoffers of God are still in the desert, albeit adjacent to sources of water.  They still depend upon God for everything and recognize that reality.  Life might not be easy or prosperous for them, but they have and will have eternal life–life in God, life of enjoying and glorifying God forever.  That is enough.

KENNETH RANDOLPH TAYLOR

JULY 28, 2017 COMMON ERA

THE FEAST OF FLORA MACDONALD, CANADIAN STATESWOMAN AND HUMANITARIAN

THE FEAST OF NANCY BYRD TURNER, POET, EDITOR, AND HYMN WRITER

THE FEAST OF THE PIONEERING FEMALE EPISCOPAL PRIESTS, 1974 AND 1975

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Hearing and Listening   1 comment

Above:   Ezekiel

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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Ezekiel 2:6-3:4

Psalm 3

Revelation 10:1-11

Matthew 13:10-17

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LORD, how many adversaries I have!

how many there are who rise up against me!

–Psalm 3:1, The Book of Common Prayer (1979)

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Do not be afraid of their words and do not be dismayed by them, though they are a rebellious breed; but speak My words to them, whether they listen or not, for they are rebellious.

–Ezekiel 2:6b-7, TANAKH:  The Holy Scriptures (1985)

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The imagery of eating a scroll indicates accepting a prophetic call from God.  Often the vocation of the prophet entails being unpopular, for speaking uncomfortable truths leads to that result.  Also, speaking such truths might place the life and liberty of the prophet at risk.

For some time the passage from Ezekiel has haunted me, so to speak.  The imagery of the bitter scroll tasting as sweet as honey, indicating Ezekiel’s glad acceptance of his commission, has come to mind often.  This imagery, echoed in Revelation 10, has reminded me of the mix of the bitter and sweet lives in while following God.  It has challenged me to accept bitterness as sweetness in the service of God.  I have not lived fully into that challenge yet.

The passage in Luke 13 reminds us of the difference between hearing and listening.  We might hear, but we might not listen.  Listening is much harder work, after all.  And, assuming that we do listen to the prophetic words of God via Ezekiel, Jesus, or anyone else, we might not like them.  How we respond or react to them is spiritually telling.

KENNETH RANDOLPH TAYLOR

MAY 3, 2017 COMMON ERA

THE FEAST OF SAINT MARIE-LEONIE PARADIS, FOUNDER OF THE LITTLE SISTERS OF THE HOLY FAMILY

THE FEAST OF WILLIAM WHITING, HYMN WRITER

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Adapted from this post:

https://adventchristmasepiphany.wordpress.com/2017/05/03/devotion-for-the-sixth-sunday-after-the-epiphany-ackerman/

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The Passion of Our Lord Jesus Christ, Part V   1 comment

garden-of-gethsemane

Above:  The Garden of Gethsemane

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:

Haggai 2:10-19

Psalm 3 or 134

Matthew 26:36-56 or Mark 14:32-52 or Luke 22:39-53 or John 18:1-12

Romans 7:1-14

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The reality of the Temple at the time of Jesus was a far cry from the prediction of what the Temple would become, according to Haggai 2:10-19.  The Second Temple, which Herod the Great had ordered expanded, had become the seat of collaboration with the Romans.  Many Jews attended events at the Temple faithfully, but they did so under the watchful gazes of Roman soldiers at the fortress next door.  In this context the annual commemoration of the Passover–of God’s deliverance of the Israelites from slavery in Egypt–occurred.

The law of God is good, but abuses of it are bad.  Among these abuses was the crucifixion of Jesus, the judicial killing of a scapegoat.  That event is still in the future–albeit the near future–in the assigned readings from the Gospels.  Nevertheless, this is not too early to notice the contrast between the forgiving attitude of Jesus and the vengeful author of Psalm 3.  Forgiveness is, of course, the best policy.

KENNETH RANDOLPH TAYLOR

DECEMBER 20, 2016 COMMON ERA

THE TWENTY-FOURTH DAY OF ADVENT

THE FEAST OF SAINT DOMINIC OF SILOS, ROMAN CATHOLIC ABBOT

THE FEAST OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF CANTERBURY

THE FEAST OF SAINT PETER CANISIUS, ROMAN CATHOLIC PRIEST

THE FEAST OF WILLIAM JOHN BLEW, ENGLISH PRIEST AND HYMN WRITER

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Adapted from this post:

https://ordinarytimedevotions.wordpress.com/2016/12/20/devotion-for-proper-23-year-d/

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