Sing praises to the Lord, a Reflection on Psalm 30

In one of my Bibles, Psalm 30 has two superscriptions (what I would have called headings if I didn't also read commentaries). It is either a thanksgiving for recovery from grave illness or it is a song at the dedication of the temple. Or, it is both.

It begins with the recognition that the Lord has performed the rescue.
O Lord my God, I cried to you for help, and you have healed me.

It then directs the congregation to also give thanks.
Sing praises to the Lord, O you his faithful ones, and give thanks to his holy name.

It ends with the recognition that expression of gratitude is to be made openly and publicly:
You have turned my mourning into dancing;
you have taken off my sackcloth and clothed me with joy,
so that my soul may praise you and not be silent.
O Lord my God, I will give thanks to you forever.

As a person can be grateful for being healed from some personal sickness, a nation can be grateful for its restoration after a great disaster.

The notes in the Jewish Study Bible suggest that the psalm could have been used when the temple was rebuilt after exile, 515 BCE, or at its rededication after the victory of Judas Maccabaeus, 164 BCE. This psalm continues to be read on Hanukkah as well as part of the introductory liturgy for the daily, Sabbath, and festival morning services.

Gratitude for Healing, Reflection on Psalm 30

"O Lord, you brought up my soul from Sheol, restored me to life from among those gone down to the pit."

We can pray this psalm of gratitude for the healing that God has provided us.

And not just healing from physical diseases. Sheol is that lowest of places, a separation from all friends, a separation even from God. We are in Sheol at those moments of greatest distress and isolation.

But, even in Sheol, we remember our Lord.

Voice of the Shepherd, a Reflection on John 10:1-4

We are in the period of Jesus' ministry before the last supper but during a time when he is performing many miracles--displeasing his opponents, the religious authorities. Jesus said that he had come into the world to exercise judgment so that those who don't see can and those who see will become blind." His opponents responded, "Surely we aren't blind, are we?"

So, are Jesus' words in chapter 10 an answer to that question? Is Jesus talking to his followers or his enemies when he describes himself as the shepherd?

Whether he is talking to them or not, isn't he talking about them when he contrasts his own role as the shepherd with that of the thief and bandit?

He has healed a blind man; they have criticized him because he did it on the sabbath. Wouldn't a shepherd have been concerned enough about the sheep in his care not to look on the calendar before helping it?

The sheep can tell the difference between the true shepherd and the false one. They know which one to follow.

John was writing about Pharisees, but they weren't the last false shepherds. Christians must continue to distinguish between the voices speaking to them. Jesus says that the sheep can tell the difference. Is that still true of today's sheep? Do we recognize the voice of the shepherd or are we likely to follow some other attraction?

Psalm 23 sung by Jessi Colter

Shepherd and Host, a reflection on Psalm 23

Psalm 23 is surely the most familiar psalm to many of us. Some of us can even recite it; even more of us recognize it as soon as we hear it being recited.

I suggest a reason that it is so ubiquitous is that we need to hear its message, one of the love and protection that God offers to all of us. A love that protects, comforts, and just is always to be counted on.

John H. Hayes, in Preaching through the Christian Year B, points out that two different images of God are used in this psalm--shepherd and host.

First, the psalm begins, "The Lord is my shepherd." When we are in danger, or in need of direction, we can be comforted with that image of a shepherd taking care of the sheep who really need being taken care of, including being protected from predators, and being told when we are on the wrong path and being shown the right way to go.

Also, the psalm includes, "You prepare a table for me....." The Lord welcomes us, is generous with us, and will continue to do so; "I shall dwell in the house of the Lord my whole life long."

Hayes summarizes the diverse expressions of human experience found in this psalm:

One set emphasizes the troubles that threaten to overwhelm human life.... Another set stresses the positive instruments and acts of God's care.... Human life, of course, experiences both the negative and the positive.... This psalm presents the human predicament without any illusion about persons/ being superhumans and above pain, loneliness, and lostness; yet the symbol of God as protector and even corrector affirms the potential of a tranquil life lived amid adversaries and the harsh realities that are the ingredients of every life.

Psalm 13, a Lament Psalm

Over a third of the psalms can be categorized as Lament Psalms. They are important for us to read and to think about. They give us words to express our own sorrows, and they give us permission to use such words, to admit such feelings.

The usual format includes:

addressing God directly,
voicing the complaint,
and, often, expressing trust in God to handle the problem.

Psalm 13 begins, "How long, O Lord?" Are we uncomfortable voicing complaints and doubts?

The psalm asks the Lord to pay attention to the problem--because the situation is so dire that the psalmist must have help.

What has it taken in our lives for us to realize that we need God's help?

Or, are we usually more aware of God when we are in trouble than when things are going well?

Or, the other way around?

Following the usual pattern of a lament, Psalm 13 closes with an expression of gratitude to the Lord for rescue from the dire situation. Then, the psalmist turns to the congregation, "I will sing to the Lord, because he has dealt bountifully with me." When we are grateful to God, do we remember to mention that to others?

Two Different Ways, a reflection on Galatians 5:16-26

Paul contrasted two ways of living: by the Spirit or by your selfish desires. He added, "They are opposed to each other, so you shouldn't do whatever you want to do." On the don't-do list: sexual immorality, moral corruption, doing whatever feels good, idolatry, drug use, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, and things like these.

Living by your own selfish desires will harm community because they do not demonstrate or require love of anybody other than oneself thus they are in conflict with the command to love your neighbor as yourself.

Remember the intent of the law is to build a community that would exhibit and allow God's love to prevail.

Don't think of this kingdom as something that we have to die to get. It's a situation that could be possible for us right here and now if only we truly were to consider God our king, if only we truly were to live the way God intended--to sum it up, to love our neighbor as ourself.

If you want to read more, look at Fruit Smoothie, by Dan Dick .

Book rec

Jana Reiss tweets Galatians 3 in her you-really-should-buy-this-book, "The Twible": "You idiot Galatians! What part of 'saved-by-grace-and-not-by works' did you not understand?" Oh. Pretty much all of it.

https://twitter.com/janariess/status/678746858777366529

One Family, a Reflection on Galatians 3:23-29

Paul is writing to Gentile Christians who have been told that they must become Jews in order to qualify for being part of God's family. He tells them, and through them, us, that they who are not Jews are still children of God.

Faith is the criterion--not citizenship, status, gender.

Jews are in God's family. Those with faith in Christ are, as well.

The first Christians had to learn to accept non-Jews. Modern day Christians may still be having some difficulties in including people who are different. What are the modern day equivalents in verse 28?

Questions to ask myself as I read Galatians 3:1-9

When I listen to the opinions of some Christians then to some different opinions from other Christians, how should I decide which are right?

How do I grade myself on being Christian--by what I do or by what Christ has done?

Just how broad is that acceptance that Paul describes in the account of blessing Abraham and some other groups that didn't practice the rules that Abraham followed?