The Lively Lectionary Old Testament is a blog that reflects on the Old Testament text from the Revised Common Lectionary each week.
I suggest that this tale in 2 Sam.6 indicates that any sacred object, connected to God, is not some plaything for any king to employ as he desires or thinks he needs. There remains something mysterious and uncontrollable about our God, and we, who tend too often to want to bring God into our way of thinking or doing, to sanctify in the name of God, what we already wish to do, need never to forget that strangeness in our God.
It is occasionally necessary to look closely at the omissions that appear in the lectionary collector’s choice of texts. In this Sunday’s text, there is a small series of verses that have been left out: 2 Sam.5:6-8. To be sure, they are certainly odd and troubling lines, difficult to translate and understand. And yet, there is something about those omitted verses that are intriguing and potentially important. Hence, I will focus my attention there in the essay and see why they may be worth a second look.
The story about the astonishing choice of David—8th son of 8 sons of the shepherd, Jesse—is rightly focused on here, since David will become Israel’s undisputed greatest king, despite his wanton and cruel behaviors later in his life.
Strangely, I am thinking of that classic “Seinfeld” episode about the “Soup Nazi,” who only sells soup to those who follow the strictest of protocols. Of course, Elaine does not do so, and he bellows at her, “No soup for you!” In a similar fashion, Samuel, the chief priest and prophet of Israel is confronted by a restive people who demand a king for them.
From June through August, the enterprising and imaginative pulpiteer has the chance to give to her congregation a careful look into a truly great writer’s insights into the dangers of power, the zeal and trouble of single-minded religion, and the dark and dismal actions of politics as they are played out against the backdrop of an emerging Israel, moving to a full nationhood out of a scattering of hill country tribes.
Because for Isaiah, contemplating and experiencing the awesome YHWH, as well as witnessing those terrifying seraphim flying about and screaming “holy,” the encounter with YHWH is no intellectual event, but an event that alters his understanding of his role as YHWH’s prophet, a role that appears to him to be one of enormous difficulty, not to mention one rife with scary implications.
John C. Holbert, Lois Craddock Perkins Professor of Homiletics Emeritus, Perkins School of Theology, earned his B.A. degree from Grinnell College, the M. Div. from Perkins and a Ph.D. in Old Testament Studies from SMU.
The issue of the day is the power of God’s spirit, and the marvelous Ezekiel text focuses directly on that very point.
I want to offer today something rather different: a 21st-century imaginative reading of Is.50 and Mark 14, surrounding the apostle Peter.
This short passage from Jeremiah has long played an outsized role in general discussions of the Bible. It did not take long for early New Testament commentators to see in these words a prediction of the appearance of the documents based on the life, death, and resurrection of the one they called Messiah, Jesus, that they thought would finally and definitively replace the Hebrew Bible as the crucial sacred text for them.
Allegorical interpretation, a method of reading long used in Bible interpretation from its earliest days, is rarely found persuasive in our time, the problem being that anyone can make the Bible say whatever they want, limited only by their wild imagination. So, what are we preachers to do with this tale of fiery serpents and sympathetic magic? It turns out that there is something unique about this story.
Today in Lent three, we are presented with the famous Ten. I choose the first of them for examination, because it continues this theme of the character and person of the God we worship uniquely in the Lenten season.
© SMU Perkins Center for Preaching Excellence
