(Thursday) 2 Sam 19:1-23
The grieving David, a father in pain, is confronted by Joab. David covers his face and Joab accuses him of covering the face of his army with shame. The victory has been turned to an experience of defeat (Absalom stole the hearts of Israel, now David's troops 'steal' into the city like those who 'steal' in with shame at running away). The political duties of the king trump his personal feelings. He is at risk of losing his army. He treats those who are faithful to him badly, and mourns the usurper; this is unsustainable in a leadership role. His loyal troops gather around the king at the gate, while Israel (all those who backed Absalom) flees. There is no record of what David said.
Suddenly, the narrative shifts to discussion amongst the rebel tribes of Israel. The memory of David's past victories, and the fall of Absalom lead them to reclaim David as king. David sends to his own tribe, Judah, asking why they should not be first to take him back. David then asks Absalom's general, Amasa, to be in charge of his army. (Recall this is his nephew and Joab's cousin). The Hebrew text says "he inclined the heart of all the men of Judah..." but he is an uncertain reference (David or Amasa).
David's return is related in similar fashion to his shameful departure. Once again he encounters numerous people, including Shimmei who begs mercy for his previous "perverse" behavior (cursing king). As in the previous encounter, a soldier offers to slay Shimmei for his offense, but David harshly rebukes him. There is to be no more death on this day. This day when David is once more the undisputed king.
(Friday) 2 Sam 19:24-43
The return parade continues, now Mephibosheth return. His appearance reflects mourning during David's absence. (Recall his servant claimed that he had been glad to see David
Thursday, August 20, 2015
Sunday, August 16, 2015
Readings 2 Samuel 17&18
(Sunday) 2 Samuel 17:1-23
David's prayer (and intervention) work. Hushai contradicts the advice of Ahithopel and convinces Absalom not to attack his father. The narrative implies that David would have been vulnerable to such an aggressive move, probably because he had only the force of 600 personal body guard. I have been asked why God saved David when he had sinned so much. It is important to remember that God is acting on behalf of His people, for purposes beyond our understanding. There is a personal connection with David, of course, but it is not simply that. Our individualism leads us to ignore that God loves His people. What happens to individuals is most important for what it means to the whole people.
Ahithophel commits suicide in response to Absalom rejecting his advice. Is it loss of face (they are a shame culture)? Is it the realization that Absalom will now fail and David will succeed so he is avoiding David's wrath? The Bible does not give the reasons, perhaps an ancient reader would think it obvious. He hangs himself, while David, aided by his inside informants (who escape their pursuers in a manner similar to the spies in Judges), escapes to safety. The Providence of God is through human instruments.
(Monday) 2 Sam 17:24-18:8
Absalom chooses Amasa over Joab as general of the army. The brief lineage illustrates one aspect of this tragedy; the two generals are nephews of David and first cousins. The civil war pits brother against brother. The Biblical family-always at war with one another (Cain and Abel) the fruit of orignal sin... David wants to lead the army, but his men refuse. They understand that this is not a war, it is focused on David alone. If he dies all is lost. So Joab and two others generals are sent while David remains behind at the gate (recall Absalom had fostered the coupe at a city gate). The victory over the rebel army is complete and we are told the forest consumes more than the sword (Lord of the Rings has a similar story). More mystery...
(Tuesday) 2 Sam 18:9-18
Previously David had requested that Absalom be "covered" ("deal gently with the young man"). The text makes clear everyone knows it. Encountering David's men, Absalom (the beautiful) rides under a tree and is caught by the neck in the branches. As the mule rides off he is left hanging (an image of his relationship with David). A long speech from the soldier who finds him reiterates that David wants Absalom spared. The Hebrew word play is rich. The soldier says he would not take money in his hand to kill Absalom, then Joab takes three sticks in his hand. [Alter argues the Hebrew is sticks, not darts.] The Hebrew tarq'a means to jab/pierce (with sticks and the sound of bugle call). He is jabbed in the heart while in the heart of the tree (tying back to the heart shaped dumplings of his sister Tamar and the multiple heart references in the previous chapters). Absalom is slaughtered and shamefully buried under rocks (with a brief reminder of the commemorative pile of stones Absalom had piled in his own honor in the past).
Joab proves to be a most complex character. He is the one who brought Absalom back to David, now against David's request, he slays the man. The Bible does not explain the motivation for either act. Perhaps the writing, like a work of art, is meant to be interpreted by the reader? At any rate, we are reminded of the problem with people. In the end, each of us does was we think best, many times in conflict with the wishes of others. Can anyone ever be trusted? [Jn 2:24-25 "Jesus on His part would not entrust Himself to others, because He knew all people and needed no one to testify about everyone; for He Himself knew what was in everyone."]
(Wednesday) 2 Sam 18:19-33
This is an unedited rendition of David finding out about the death of his son. [A couple weeks ago a shortened version was read at our Sunday eucharist and it was the primary focus of the homily that day and the subsequent blog post]. Ahimaaz, the priest Zadok's son, wants to deliver the message to David. Joab, calling him son prefers another deliver the bad news. Joab sends a Cushite (Ethiopian) instead, but Ahimaaz prevails and, taking a flatter route, is able to overtake the first man. The greeting "Shalom" (all is well) introduces the exchange, "Is it shalom for avshalom?" Like the priest Eli, David will learn of the death of his son at the city gate. Ahimaaz deftly avoids clearly answering the question (Alter says the Hebrew is somewhat garbled, reflecting the stumbling attempt to communicate). The Cushite announces the death without fanfare. We know David's response
David's prayer (and intervention) work. Hushai contradicts the advice of Ahithopel and convinces Absalom not to attack his father. The narrative implies that David would have been vulnerable to such an aggressive move, probably because he had only the force of 600 personal body guard. I have been asked why God saved David when he had sinned so much. It is important to remember that God is acting on behalf of His people, for purposes beyond our understanding. There is a personal connection with David, of course, but it is not simply that. Our individualism leads us to ignore that God loves His people. What happens to individuals is most important for what it means to the whole people.
Ahithophel commits suicide in response to Absalom rejecting his advice. Is it loss of face (they are a shame culture)? Is it the realization that Absalom will now fail and David will succeed so he is avoiding David's wrath? The Bible does not give the reasons, perhaps an ancient reader would think it obvious. He hangs himself, while David, aided by his inside informants (who escape their pursuers in a manner similar to the spies in Judges), escapes to safety. The Providence of God is through human instruments.
(Monday) 2 Sam 17:24-18:8
Absalom chooses Amasa over Joab as general of the army. The brief lineage illustrates one aspect of this tragedy; the two generals are nephews of David and first cousins. The civil war pits brother against brother. The Biblical family-always at war with one another (Cain and Abel) the fruit of orignal sin... David wants to lead the army, but his men refuse. They understand that this is not a war, it is focused on David alone. If he dies all is lost. So Joab and two others generals are sent while David remains behind at the gate (recall Absalom had fostered the coupe at a city gate). The victory over the rebel army is complete and we are told the forest consumes more than the sword (Lord of the Rings has a similar story). More mystery...
(Tuesday) 2 Sam 18:9-18
Previously David had requested that Absalom be "covered" ("deal gently with the young man"). The text makes clear everyone knows it. Encountering David's men, Absalom (the beautiful) rides under a tree and is caught by the neck in the branches. As the mule rides off he is left hanging (an image of his relationship with David). A long speech from the soldier who finds him reiterates that David wants Absalom spared. The Hebrew word play is rich. The soldier says he would not take money in his hand to kill Absalom, then Joab takes three sticks in his hand. [Alter argues the Hebrew is sticks, not darts.] The Hebrew tarq'a means to jab/pierce (with sticks and the sound of bugle call). He is jabbed in the heart while in the heart of the tree (tying back to the heart shaped dumplings of his sister Tamar and the multiple heart references in the previous chapters). Absalom is slaughtered and shamefully buried under rocks (with a brief reminder of the commemorative pile of stones Absalom had piled in his own honor in the past).
Joab proves to be a most complex character. He is the one who brought Absalom back to David, now against David's request, he slays the man. The Bible does not explain the motivation for either act. Perhaps the writing, like a work of art, is meant to be interpreted by the reader? At any rate, we are reminded of the problem with people. In the end, each of us does was we think best, many times in conflict with the wishes of others. Can anyone ever be trusted? [Jn 2:24-25 "Jesus on His part would not entrust Himself to others, because He knew all people and needed no one to testify about everyone; for He Himself knew what was in everyone."]
(Wednesday) 2 Sam 18:19-33
This is an unedited rendition of David finding out about the death of his son. [A couple weeks ago a shortened version was read at our Sunday eucharist and it was the primary focus of the homily that day and the subsequent blog post]. Ahimaaz, the priest Zadok's son, wants to deliver the message to David. Joab, calling him son prefers another deliver the bad news. Joab sends a Cushite (Ethiopian) instead, but Ahimaaz prevails and, taking a flatter route, is able to overtake the first man. The greeting "Shalom" (all is well) introduces the exchange, "Is it shalom for avshalom?" Like the priest Eli, David will learn of the death of his son at the city gate. Ahimaaz deftly avoids clearly answering the question (Alter says the Hebrew is somewhat garbled, reflecting the stumbling attempt to communicate). The Cushite announces the death without fanfare. We know David's response
Wednesday, August 12, 2015
2 Samuel 15 and 16
[Thursday] 2 Sam 15:1-18
Absalom acts like royalty, with chariots and fifty runners before him. Absalom begins "campaigning", rising early to intercept complaintants before they see the king, filling their ears with promises of "if I were king I would take care of you!" He will give "everyone" what they want, he declares, then he "would take hold of them" (same words as Amnon's rape of Tamar) and "kiss their hands" (connected to David's kiss a few verses earlier). He "stole the hearts of the men of Israel" with nonsensical but appealing promises. Interestingly, the first use of the term leb / heart is Genesis 6:5,6 where God is grieved to His heart because the heart of humans is evil.
For four years Absalom does his work, unnoticed apparently. His father is a shell of the man he once was. In Hebron Absalom has his picked men proclaim "Absalom is king." The coupe begins and many innocents are in the crowd. The Scriptures do not provide a detailed account of David's reign, but the widespread strength of the conspiracy reflects significant dissatisfaction with him. Certainly enough that Absalom was considered a suitable alternative...
Outnumbered and at risk, David goes on the run. His new situation reflective of the times when Saul pursued him. All leave except ten concubines who are left behind to tend things. Perhaps this is a sign of confidence of a happy return? At any rate, it sets the stage for the prophecy of Nathan to be fulfilled, 'another man will lie with your wives in the sun' (2 Sam 12:11)
[Friday] As David leaves the city, his wits are about him. Ittai asks to come, but David tells the old man to stay behind; and Ittai pledges his everlasting faithfulness (eyes and ears inside). The priests Abiathar and Zadok appear carrying the ark. David pledges his faith in God and acceptance of the future as it unfolds (as God's will). David's unwillingness to try to "manipulate" God (taking the ark as protection) is a sign of his faith. No magic for him... However, the priests are also told to return so that they can communicate information to the fallen king.
David continues his journey, weeping and uncovered, up the Mount of Olives [Christian think on David's Heir, Jesus, and His own struggles in the same locale a millenium later]. More bad news as he learns that one of his advisors is now with Absalom. David prays for God to intervene and make the advice ineffective. Then he tells yet another faithful servant, Hushai this time, to remain behind. Hushai is tasked as the counter balance to Ahithophel (the betrayer). Note David acts so as to answer his own prayer. This is a sound principle as well. God provides but we must act so as to achieve our ends. There is no competition between us, we are to be in sync. (When praying blessings for others we should act to be a blessing for them as well. Ask God to reveal Himself to you, but pursue Him in spiritual disciplines!) The reading ends dramatically as Absalom and Hushai both enter the city; it is a preview of the fall of David's renegade son.
[Saturday] Chapter 16, Alter, following Polzin, notes the centrality of "head" in this writing. As David approaches the summit (head) of the hill he will suffer an violent verbal assault from a pro-Saul Benjaminite (Shimei; another reminder of the brewing political realities in the first Kingdom of Israel). Heads are uncovered, mourners pour dust on their heads and there is a threat to cut off Shimei's head. It is all tied together in the humiliation David, the "head" or leader---and culminates in the Absalom's head hanging in the tree!
Ziba comes bearing gifts (food and drink with some donkeys to ride) claiming that Mephibosheth has also turned on the king. [Recall he is the crippled son of Jonathan who called himself a "dead dog" in the face of David's kindness to him. "Dead dog" is what Shimei is called by David's right hand man who threatens his life; another verbal connector] It is unclear what truly happened, but (19:27) he will plead innocence of charge upon David's return. In real life, we know, we cannot always get the truth.
The fall of David is a reminder of the roller coaster ride of life. David is probably aware that his own bad choices and sin have come down upon him. He humbly accepts his fate. We are challenged to have a similar attitude in the face of our own misfortunes.
Absalom acts like royalty, with chariots and fifty runners before him. Absalom begins "campaigning", rising early to intercept complaintants before they see the king, filling their ears with promises of "if I were king I would take care of you!" He will give "everyone" what they want, he declares, then he "would take hold of them" (same words as Amnon's rape of Tamar) and "kiss their hands" (connected to David's kiss a few verses earlier). He "stole the hearts of the men of Israel" with nonsensical but appealing promises. Interestingly, the first use of the term leb / heart is Genesis 6:5,6 where God is grieved to His heart because the heart of humans is evil.
For four years Absalom does his work, unnoticed apparently. His father is a shell of the man he once was. In Hebron Absalom has his picked men proclaim "Absalom is king." The coupe begins and many innocents are in the crowd. The Scriptures do not provide a detailed account of David's reign, but the widespread strength of the conspiracy reflects significant dissatisfaction with him. Certainly enough that Absalom was considered a suitable alternative...
Outnumbered and at risk, David goes on the run. His new situation reflective of the times when Saul pursued him. All leave except ten concubines who are left behind to tend things. Perhaps this is a sign of confidence of a happy return? At any rate, it sets the stage for the prophecy of Nathan to be fulfilled, 'another man will lie with your wives in the sun' (2 Sam 12:11)
[Friday] As David leaves the city, his wits are about him. Ittai asks to come, but David tells the old man to stay behind; and Ittai pledges his everlasting faithfulness (eyes and ears inside). The priests Abiathar and Zadok appear carrying the ark. David pledges his faith in God and acceptance of the future as it unfolds (as God's will). David's unwillingness to try to "manipulate" God (taking the ark as protection) is a sign of his faith. No magic for him... However, the priests are also told to return so that they can communicate information to the fallen king.
David continues his journey, weeping and uncovered, up the Mount of Olives [Christian think on David's Heir, Jesus, and His own struggles in the same locale a millenium later]. More bad news as he learns that one of his advisors is now with Absalom. David prays for God to intervene and make the advice ineffective. Then he tells yet another faithful servant, Hushai this time, to remain behind. Hushai is tasked as the counter balance to Ahithophel (the betrayer). Note David acts so as to answer his own prayer. This is a sound principle as well. God provides but we must act so as to achieve our ends. There is no competition between us, we are to be in sync. (When praying blessings for others we should act to be a blessing for them as well. Ask God to reveal Himself to you, but pursue Him in spiritual disciplines!) The reading ends dramatically as Absalom and Hushai both enter the city; it is a preview of the fall of David's renegade son.
[Saturday] Chapter 16, Alter, following Polzin, notes the centrality of "head" in this writing. As David approaches the summit (head) of the hill he will suffer an violent verbal assault from a pro-Saul Benjaminite (Shimei; another reminder of the brewing political realities in the first Kingdom of Israel). Heads are uncovered, mourners pour dust on their heads and there is a threat to cut off Shimei's head. It is all tied together in the humiliation David, the "head" or leader---and culminates in the Absalom's head hanging in the tree!
Ziba comes bearing gifts (food and drink with some donkeys to ride) claiming that Mephibosheth has also turned on the king. [Recall he is the crippled son of Jonathan who called himself a "dead dog" in the face of David's kindness to him. "Dead dog" is what Shimei is called by David's right hand man who threatens his life; another verbal connector] It is unclear what truly happened, but (19:27) he will plead innocence of charge upon David's return. In real life, we know, we cannot always get the truth.
The fall of David is a reminder of the roller coaster ride of life. David is probably aware that his own bad choices and sin have come down upon him. He humbly accepts his fate. We are challenged to have a similar attitude in the face of our own misfortunes.
Sunday, August 9, 2015
2 Samuel: collapse of David begins
2 Sam 13
David lusted after another man's wife, and killed the husband. The prophet tells the king that the sword will not leave his house....
Today we read of the son Amnon who "loves" (the Hebrew word-- 'ahab --for love includes appetites: lust) for his half-sister Tamar. His cousin is "wise", the Hebrew means clever and is morally neutral, and the man figures out a way for Amnon, the crown prince, to have his way. The "love sick" man is counseled to feign illness and ask his father David to send for Absalom's sister Tamar to tend him. It is an evil plot.
Alter points out numerous verbal parallels between this story and Joseph (in reverse chronological order and reverse outcomes!) She prepares a meal for him (she kneads the dough, the Hebrew verb for this is the same root as heart leb, lebeb) and then he grabs her. She pleads (again the language alludes to other Biblical stories of rape Genesis 34, Judges 19:23). She offers an alternative: ask our father for me (which would have been an illegal marriage so perhaps it was a futile request made in desperation). He acts in his passion, rapes her, then is disgusted with her and sends her away (connotation of that Hebrew expression is divorce). In her ancient cultural setting this is even worse. He refers to her as "this one" (which Alter translates "this creature" to emphasize the brutal disdain). She goes into mourning, ashes on her head, tearing her garment (note, the term is only used of Joseph's clothing elsewhere in the Bible!). Absalom discerns what has happened and communicates to her that it will take time, but he will take care of this.
David is unable to act. He is very angry, yet does nothing. This will emerge as a new pattern of behavior for the King. Absalom, meanwhile, seethes with hatred for Amnon.
Monday we read the revenge. Absalom, biding his time for two years, invites his father to a grand event: the sheep shearing. David declines the offer. Note the king's sedentary life style (began with Bathsheba story) results in crisis after crisis. Absalom convinces the King to send his son, Amnon. The narrative emphasizes the presence of all the king's sons. Amnon is slain but the rumor is that all have died. The king is devastated and tears his garments. The contrast of the promise to "be a house" and the threat to his progeny echoes the Abraham story (the offering of Isaac). As Absalom counseled Tamar, now Jonadab says to the king, "Do not take this matter to heart." Amnon lusted in his heart, and his heart was "merry with wine" at the moment he was slain. Per Alter, the cakes Tamar made for her brother were heart shaped dumplings. The heart ties together all of it. [One recalls the words of the fourth Gospel that Jesus knew what was in the heart of man... The heart, the personal core, the inner reality of humans, contains darkness as well as light.] David desires to harm Absalom, but the young man flees and is in hiding three years. Eventually David, the realist, comes to terms with Amnon's death.
[Tuesday] Joab, the general who figures so heavily in David's life, acts to bring Absalom back. David is ambivalent about the young man (the verbs could be translated 'for' or 'against') and once again David is confronted indirectly through a story. This time a 'wise woman' takes the role of Nathan, and her pleading about two sons (paralleling David's life like Nathan's story of the stolen lamb). The archetype, Cain and Abel, is in the background of her dilemma (one sons killed another in a field). Now she says they want to kill that son and leave her without an heir (or property!). David makes repeated promises to protect her son and then she turns the tables. The Hebrew (says Alter) is garbled and difficult to translate. Alter thinks it is reflecting the awkwardness of accusing the king to his face. She tells the king that he is doing to his son what she said the men were going to do to her son! David, who is trapped, then asks if Joab is behind it all.
[Wednesday's reading] So David relents and sends for his son. Absalom returns home, but he cannot see the face of the king. This fails to address the issue. We learn of Absalom's beauty and long hair (like Samson... like Samson he also burns Joab's fields.) The focus on physical attractiveness is perhaps a challenge to reflect on the shallow nature of such preoccupation. Beauty is an attribute of God, but godliness includes so much more than beauty!
Absalom's attention grabbing behavior (burning the field) achieves his goal, he is allowed to see the king. The king kisses him. Ahh! the terminology. It is not "David" or "his father", it is the king... With nothing else to go on, we can assume the word choice conveys a political formality. There is an outward sign which does not fully convey the inner reality of reconciliation. (think of politicians calling bitter opponents "my esteemed colleague" or "my good friend" when they are nothing of the sort...) The tragedy will continue to unfold in the readings in the days ahead.
David lusted after another man's wife, and killed the husband. The prophet tells the king that the sword will not leave his house....
Today we read of the son Amnon who "loves" (the Hebrew word-- 'ahab --for love includes appetites: lust) for his half-sister Tamar. His cousin is "wise", the Hebrew means clever and is morally neutral, and the man figures out a way for Amnon, the crown prince, to have his way. The "love sick" man is counseled to feign illness and ask his father David to send for Absalom's sister Tamar to tend him. It is an evil plot.
Alter points out numerous verbal parallels between this story and Joseph (in reverse chronological order and reverse outcomes!) She prepares a meal for him (she kneads the dough, the Hebrew verb for this is the same root as heart leb, lebeb) and then he grabs her. She pleads (again the language alludes to other Biblical stories of rape Genesis 34, Judges 19:23). She offers an alternative: ask our father for me (which would have been an illegal marriage so perhaps it was a futile request made in desperation). He acts in his passion, rapes her, then is disgusted with her and sends her away (connotation of that Hebrew expression is divorce). In her ancient cultural setting this is even worse. He refers to her as "this one" (which Alter translates "this creature" to emphasize the brutal disdain). She goes into mourning, ashes on her head, tearing her garment (note, the term is only used of Joseph's clothing elsewhere in the Bible!). Absalom discerns what has happened and communicates to her that it will take time, but he will take care of this.
David is unable to act. He is very angry, yet does nothing. This will emerge as a new pattern of behavior for the King. Absalom, meanwhile, seethes with hatred for Amnon.
Monday we read the revenge. Absalom, biding his time for two years, invites his father to a grand event: the sheep shearing. David declines the offer. Note the king's sedentary life style (began with Bathsheba story) results in crisis after crisis. Absalom convinces the King to send his son, Amnon. The narrative emphasizes the presence of all the king's sons. Amnon is slain but the rumor is that all have died. The king is devastated and tears his garments. The contrast of the promise to "be a house" and the threat to his progeny echoes the Abraham story (the offering of Isaac). As Absalom counseled Tamar, now Jonadab says to the king, "Do not take this matter to heart." Amnon lusted in his heart, and his heart was "merry with wine" at the moment he was slain. Per Alter, the cakes Tamar made for her brother were heart shaped dumplings. The heart ties together all of it. [One recalls the words of the fourth Gospel that Jesus knew what was in the heart of man... The heart, the personal core, the inner reality of humans, contains darkness as well as light.] David desires to harm Absalom, but the young man flees and is in hiding three years. Eventually David, the realist, comes to terms with Amnon's death.
[Tuesday] Joab, the general who figures so heavily in David's life, acts to bring Absalom back. David is ambivalent about the young man (the verbs could be translated 'for' or 'against') and once again David is confronted indirectly through a story. This time a 'wise woman' takes the role of Nathan, and her pleading about two sons (paralleling David's life like Nathan's story of the stolen lamb). The archetype, Cain and Abel, is in the background of her dilemma (one sons killed another in a field). Now she says they want to kill that son and leave her without an heir (or property!). David makes repeated promises to protect her son and then she turns the tables. The Hebrew (says Alter) is garbled and difficult to translate. Alter thinks it is reflecting the awkwardness of accusing the king to his face. She tells the king that he is doing to his son what she said the men were going to do to her son! David, who is trapped, then asks if Joab is behind it all.
[Wednesday's reading] So David relents and sends for his son. Absalom returns home, but he cannot see the face of the king. This fails to address the issue. We learn of Absalom's beauty and long hair (like Samson... like Samson he also burns Joab's fields.) The focus on physical attractiveness is perhaps a challenge to reflect on the shallow nature of such preoccupation. Beauty is an attribute of God, but godliness includes so much more than beauty!
Absalom's attention grabbing behavior (burning the field) achieves his goal, he is allowed to see the king. The king kisses him. Ahh! the terminology. It is not "David" or "his father", it is the king... With nothing else to go on, we can assume the word choice conveys a political formality. There is an outward sign which does not fully convey the inner reality of reconciliation. (think of politicians calling bitter opponents "my esteemed colleague" or "my good friend" when they are nothing of the sort...) The tragedy will continue to unfold in the readings in the days ahead.
Sunday 8/9 David, Absalom, Bread of Life
11th Sunday of Pentecost 2 Samuel 18 and John 6:35, 41-51
The raw emotion of David's lament over Absalom is human to its core. The story of this powerful tragedy is also God's revelation to us. What is God saying?
1. The story is an archetype of human politics: repeated again and again in history and literature. It is both timelessly mythic and concretely enfleshed in a particular time and space:
Once upon a time there was a man. He was valiant and mighty and gathered strong men around him. He fought battles and suffered many trials. He was a good man, brave and courageous. He defeated his enemies. He created a great kingdom. He became the great king. Finally there was rest.
It is the story of the legendary King Arthur in the Once and Future King...
It is the cycles of nations found in the historical analysis of the book The Fourth Turning, (Strauss and Howe)
It is the Rise and Fall of the Roman Empire, the Ottoman Empire, Third Reich, (and for those who do not like history)and currently unfolding in America....
The repetitive pattern: struggle and virtue create greatness, greatness produces success, success breeds complacency, which begets moral corruption, moral corruption creates social crisis. Great Kingdoms are destroyed from within, moral decay leads to rebellion and civil war. What "they" cannot do to us, "we" do to ourselves...
In this particular historical rendition of that mythic story, David abused his power and took Bathsheba, the wife of a faithful soldier Uriah. He arranged for her husband to be killed (with 'collateral damage' of other dead soldiers). The prophet Nathan declares God's word to him: "I have given you everything! I would have given you more! How could you do this? --- You have thrown it all away! You will suffer greatly."
Death is the fruit of David's sin...
Three of his children will die. The Kingdom torn by civil war. God's Dream for Israel gives way to the sad reality of a broken covenant...
David had many wives who produced many children. There is struggle and rivalry. One brother Amnon rapes a half-sister, Tamar. Her brother Absalom kills Amnon him for it. Israel's Kings are no different from other kings. God warned them (through Samuel) this would happen. The people had rejected God because they want to be like every other nation with a human king. Now they get what they want. The want a human king. They get a human king. They are just like everyone else...
David, like many great men, fails as a father. He neither punishes nor reconciles with Absalom. He leaves the young man hanging, figuratively. It is symbolic that Absalom will die, literally hanging in a tree. Because Absalom had not made peace with his father (the terrible irony is his name means 'the father is peace') he chose to rebel. The unresolved family conflict is also a national tragedy. Hundred, perhaps thousand of men were killed and maimed. The great suffering is "The way of the World"; the mighty seek power and wealth on the backs of the poor and helpless. It is what human kings do. Again and again and again...
2. It is also a personal, a family tragedy. The pathos of the heartbroken father crying "My son, my son, I wish I had died in place of you"-- words made more tragic because they are spoken too late.
Each of us knows about relationships ruined and conflicts unending because of choices we have made. Some are worse than others, but who is immune from such suffering? In 1944 the Mills Brothers sang: "You always hurt the one you love, the one you shouldn't hurt at all"--- it resonates because it is true. We can see ourselves in Absalom. We see ourselves in David. Victim and perpetrator, heart broken and yet the cause of suffering for others, even innocent bystanders. Perhaps even worse than hostility and bitter conflict is the helpless experience we face when we simply do not know what to do, do not know what to say, do not know how to bridge the gap with someone we love, but cannot reach. The gap which breaks our hearts....
Who can heal the rift?
Who can patch it together so that love produces Shalom: Peace with harmony and abundance?
That is the hunger within us! A hunger for reconciliation and love, for trust and fellowship. The hunger is there because GOD put it there. [The Hebrew root for the word soul--nephesh-- is open mouth/hunger--God made man a living soul, a living hunger!] You were created for relationship: to love and to be loved. Perfect love and complete love. There is a something within us that longs...
God made you to trust and to be trustworthy, to be good parents and good children; to fully give and fully receive. God made us for community, to live together as one; safe and free, joyful and kind, singing, dancing, laughing...
So often we are afraid to sing, to dance, to trust, to care, to speak, to listen. To take a chance on love.
So we hunger for it. And like the third world poor we eat "dirt" to fill the void. We stuff ourselves with that 'which cannot satisfy' our deepest longings because we fear there is nothing to fill our hungry spirits and souls.
Why would God create us hungry? Because He created us for relationship, deep relationship, with Himself. He knows what we need.
Jesus can feed us. He is that Bread of Life!
Here, now already.
In the Word--the Scripture
In the Eucharist: Bread and Wine
In community, with these people, the Church!
Already we are being fed; but I daresay, incompletely. The paradox is the Bread of Life produces more hunger now. Over the top claims for inerrancy, perfection and the like are simply not true.
The Bible IS the Word of God, but it can also confuse. It can raise more questions than it answers. It can reveal much, but it hides more.
The sacraments ARE the saving presence of God at work, but they are also not magic. Baptism and ordination do not perfect us! The liturgical practices can feel empty even in their fullness.
The church IS God's holy people, the Body of Christ, the presence of Christ in the world. But it is full of mistakes and problems.
Jesus is present as the Bread of Life in Word, Sacrament and People---but it is a mediated presence, contained in earthen vessels which are limited and imperfect.
The God who made us hungry has made us for Himself. He is the food! But our eating now produces more hunger, not less. Those who know Jesus discover that the deeper they go, the greater the longing...
This is why the most important thing to remember is that He is also among us as Promise:
Promise of a better day
-when wars cease and conflicts end
-when every tear is wiped away
-when love and relationship will be pure joy
-when our hearts and souls will be satisfied....
Forever!
It has not fully been accomplished yet. But it will someday. If we remember the life everlasting then the present living can be permeated in joyful anticipation.
Trust Jesus. Trust the Promise. Live abundantly in Hope.
The raw emotion of David's lament over Absalom is human to its core. The story of this powerful tragedy is also God's revelation to us. What is God saying?
1. The story is an archetype of human politics: repeated again and again in history and literature. It is both timelessly mythic and concretely enfleshed in a particular time and space:
Once upon a time there was a man. He was valiant and mighty and gathered strong men around him. He fought battles and suffered many trials. He was a good man, brave and courageous. He defeated his enemies. He created a great kingdom. He became the great king. Finally there was rest.
It is the story of the legendary King Arthur in the Once and Future King...
It is the cycles of nations found in the historical analysis of the book The Fourth Turning, (Strauss and Howe)
It is the Rise and Fall of the Roman Empire, the Ottoman Empire, Third Reich, (and for those who do not like history)and currently unfolding in America....
The repetitive pattern: struggle and virtue create greatness, greatness produces success, success breeds complacency, which begets moral corruption, moral corruption creates social crisis. Great Kingdoms are destroyed from within, moral decay leads to rebellion and civil war. What "they" cannot do to us, "we" do to ourselves...
In this particular historical rendition of that mythic story, David abused his power and took Bathsheba, the wife of a faithful soldier Uriah. He arranged for her husband to be killed (with 'collateral damage' of other dead soldiers). The prophet Nathan declares God's word to him: "I have given you everything! I would have given you more! How could you do this? --- You have thrown it all away! You will suffer greatly."
Death is the fruit of David's sin...
Three of his children will die. The Kingdom torn by civil war. God's Dream for Israel gives way to the sad reality of a broken covenant...
David had many wives who produced many children. There is struggle and rivalry. One brother Amnon rapes a half-sister, Tamar. Her brother Absalom kills Amnon him for it. Israel's Kings are no different from other kings. God warned them (through Samuel) this would happen. The people had rejected God because they want to be like every other nation with a human king. Now they get what they want. The want a human king. They get a human king. They are just like everyone else...
David, like many great men, fails as a father. He neither punishes nor reconciles with Absalom. He leaves the young man hanging, figuratively. It is symbolic that Absalom will die, literally hanging in a tree. Because Absalom had not made peace with his father (the terrible irony is his name means 'the father is peace') he chose to rebel. The unresolved family conflict is also a national tragedy. Hundred, perhaps thousand of men were killed and maimed. The great suffering is "The way of the World"; the mighty seek power and wealth on the backs of the poor and helpless. It is what human kings do. Again and again and again...
2. It is also a personal, a family tragedy. The pathos of the heartbroken father crying "My son, my son, I wish I had died in place of you"-- words made more tragic because they are spoken too late.
Each of us knows about relationships ruined and conflicts unending because of choices we have made. Some are worse than others, but who is immune from such suffering? In 1944 the Mills Brothers sang: "You always hurt the one you love, the one you shouldn't hurt at all"--- it resonates because it is true. We can see ourselves in Absalom. We see ourselves in David. Victim and perpetrator, heart broken and yet the cause of suffering for others, even innocent bystanders. Perhaps even worse than hostility and bitter conflict is the helpless experience we face when we simply do not know what to do, do not know what to say, do not know how to bridge the gap with someone we love, but cannot reach. The gap which breaks our hearts....
Who can heal the rift?
Who can patch it together so that love produces Shalom: Peace with harmony and abundance?
That is the hunger within us! A hunger for reconciliation and love, for trust and fellowship. The hunger is there because GOD put it there. [The Hebrew root for the word soul--nephesh-- is open mouth/hunger--God made man a living soul, a living hunger!] You were created for relationship: to love and to be loved. Perfect love and complete love. There is a something within us that longs...
God made you to trust and to be trustworthy, to be good parents and good children; to fully give and fully receive. God made us for community, to live together as one; safe and free, joyful and kind, singing, dancing, laughing...
So often we are afraid to sing, to dance, to trust, to care, to speak, to listen. To take a chance on love.
So we hunger for it. And like the third world poor we eat "dirt" to fill the void. We stuff ourselves with that 'which cannot satisfy' our deepest longings because we fear there is nothing to fill our hungry spirits and souls.
Why would God create us hungry? Because He created us for relationship, deep relationship, with Himself. He knows what we need.
Jesus can feed us. He is that Bread of Life!
Here, now already.
In the Word--the Scripture
In the Eucharist: Bread and Wine
In community, with these people, the Church!
Already we are being fed; but I daresay, incompletely. The paradox is the Bread of Life produces more hunger now. Over the top claims for inerrancy, perfection and the like are simply not true.
The Bible IS the Word of God, but it can also confuse. It can raise more questions than it answers. It can reveal much, but it hides more.
The sacraments ARE the saving presence of God at work, but they are also not magic. Baptism and ordination do not perfect us! The liturgical practices can feel empty even in their fullness.
The church IS God's holy people, the Body of Christ, the presence of Christ in the world. But it is full of mistakes and problems.
Jesus is present as the Bread of Life in Word, Sacrament and People---but it is a mediated presence, contained in earthen vessels which are limited and imperfect.
The God who made us hungry has made us for Himself. He is the food! But our eating now produces more hunger, not less. Those who know Jesus discover that the deeper they go, the greater the longing...
This is why the most important thing to remember is that He is also among us as Promise:
Promise of a better day
-when wars cease and conflicts end
-when every tear is wiped away
-when love and relationship will be pure joy
-when our hearts and souls will be satisfied....
Forever!
It has not fully been accomplished yet. But it will someday. If we remember the life everlasting then the present living can be permeated in joyful anticipation.
Trust Jesus. Trust the Promise. Live abundantly in Hope.
Friday, August 7, 2015
More on 2 Samuel
Our Sunday lections are also from the David story, a rare treat that the Daily readings serve to fill in the missing details in the reading cycle of Sunday Eucharists
2 Samuel 11 is the famous story of David and Bathsheba. The familiar story is the tragic turning point of David's monarchy. Before: he was a Man of God (and a Man-for-himself) who had scaled to the heights to become ruler over a kingdom. He formed Israel the nation. God had given him a promise of being a dynasty. After: God's "dream" for His Man and His people are under a curse. The light of a dawning new age is overshadowed by the darkness of dissolution.
The King, we read, stays home and sends another in his place (Joab) to fight the battles (at "the time when kings go out to battle"). The problem starts with that. The rest of the story is David sending others to do his bidding. David is identified as on his couch "late in the day" (never a good sign) when he spies a beauty at her bath. He sends for her (palace staff who no doubt gossip) and beds her. Her role is never spelled out. Helpless victim, willing participant, confused girl ??? Immediately we learn she is pregnant (so time must have passed). So next Uriah is sent back home. (the word 'sent' occurs ten times in the chapter) The King hopes he will visit his wife and provide cover for the pregnancy, instead he sleeps on the floor with the servants of the King. He is honorable and faithful. Did that night include palace gossip where he learned of what happened? Did he discern something amiss? Typical of the Bible, the narrative is too sparse of such details and there is much left to our imagination. In the end, the king's attempt fails so he sends Uriah back to the battle field, carrying his own death sentence in a sealed scroll to Joab. Uriah is put in harms way and dies (with others). A messenger is sent to the king with the the explicit instruction to tell him Uriah is dead. The king takes the wife of Uriah into his house as his wife as quickly as possible. Surely many were able to piece together what had happened.
In Chapter 12, the prophet Nathan appears and tells a parable of a poor man and his lamb and the greedy rich man who stole his sheep. The language echoes the narrative in 11. These are verbal clues which tie them together (and make sense of a rather odd story) and David is outraged and demands justice. He is trapped when Nathan says "you are the man." The message of God can be paraphrased: How could you do this? Look at all I have given you...everything! and I would have given you more! But now your betrayal will bring down hell on you and yours"
[The child of the affair will die. Another son, Amnon, will rape his half-sister, Tamar, and be murdered by her full-brother. That latter son, Absalom will lead a rebellion and also die (we will read that Sunday at Eucharist). The Kingdom will be torn by Civil War. The nation's tenuous unity is only to last through the reign of David's son Solomon (Batheheba's next child). What could have been? Who knows? Like the story of Eden we are told only what is, what comes in the aftermath of the sin.]
David acknowledges his sin. When the baby is sick David does what Uriah had done, lays on the ground all night. He refuses food (as Uriah refused the comfort of his marriage bed). David begs God for the child's life---like countless parents his prayers do not avail. The child dies. The cruel reality of life in a fallen world. David, upon learning of the child's death, refuses to comply with the expected mourning rituals. There is something to learn here, of this man and his dealings with God. His pragmatic response, "will mourning bring the child back?" is worth pondering.
Then we hear of Joab's successes and he sends for the King to come quickly to get credit for the fall of the city. David and Joab will continue to have an ambiguous relationship throughout the narrative. Joab plays a central role in many of the problems for David, yet in other ways he is helpful. Ambiguity, another honest and human dimension of the story.
Sunday we will preach on David, and the texts this week provide some background to the tragic civil war led by Absalom. The Bible does not idealize its heroes. David is portrayed as flawed and imperfect. Whatever else the life of faith means, it is about truth. God saves real men and women-warts and all. Revelation is about life as we live it. The story of David serves as a model to look at nation states, family relationships, and our own personal journey with God.
2 Samuel 11 is the famous story of David and Bathsheba. The familiar story is the tragic turning point of David's monarchy. Before: he was a Man of God (and a Man-for-himself) who had scaled to the heights to become ruler over a kingdom. He formed Israel the nation. God had given him a promise of being a dynasty. After: God's "dream" for His Man and His people are under a curse. The light of a dawning new age is overshadowed by the darkness of dissolution.
The King, we read, stays home and sends another in his place (Joab) to fight the battles (at "the time when kings go out to battle"). The problem starts with that. The rest of the story is David sending others to do his bidding. David is identified as on his couch "late in the day" (never a good sign) when he spies a beauty at her bath. He sends for her (palace staff who no doubt gossip) and beds her. Her role is never spelled out. Helpless victim, willing participant, confused girl ??? Immediately we learn she is pregnant (so time must have passed). So next Uriah is sent back home. (the word 'sent' occurs ten times in the chapter) The King hopes he will visit his wife and provide cover for the pregnancy, instead he sleeps on the floor with the servants of the King. He is honorable and faithful. Did that night include palace gossip where he learned of what happened? Did he discern something amiss? Typical of the Bible, the narrative is too sparse of such details and there is much left to our imagination. In the end, the king's attempt fails so he sends Uriah back to the battle field, carrying his own death sentence in a sealed scroll to Joab. Uriah is put in harms way and dies (with others). A messenger is sent to the king with the the explicit instruction to tell him Uriah is dead. The king takes the wife of Uriah into his house as his wife as quickly as possible. Surely many were able to piece together what had happened.
In Chapter 12, the prophet Nathan appears and tells a parable of a poor man and his lamb and the greedy rich man who stole his sheep. The language echoes the narrative in 11. These are verbal clues which tie them together (and make sense of a rather odd story) and David is outraged and demands justice. He is trapped when Nathan says "you are the man." The message of God can be paraphrased: How could you do this? Look at all I have given you...everything! and I would have given you more! But now your betrayal will bring down hell on you and yours"
[The child of the affair will die. Another son, Amnon, will rape his half-sister, Tamar, and be murdered by her full-brother. That latter son, Absalom will lead a rebellion and also die (we will read that Sunday at Eucharist). The Kingdom will be torn by Civil War. The nation's tenuous unity is only to last through the reign of David's son Solomon (Batheheba's next child). What could have been? Who knows? Like the story of Eden we are told only what is, what comes in the aftermath of the sin.]
David acknowledges his sin. When the baby is sick David does what Uriah had done, lays on the ground all night. He refuses food (as Uriah refused the comfort of his marriage bed). David begs God for the child's life---like countless parents his prayers do not avail. The child dies. The cruel reality of life in a fallen world. David, upon learning of the child's death, refuses to comply with the expected mourning rituals. There is something to learn here, of this man and his dealings with God. His pragmatic response, "will mourning bring the child back?" is worth pondering.
Then we hear of Joab's successes and he sends for the King to come quickly to get credit for the fall of the city. David and Joab will continue to have an ambiguous relationship throughout the narrative. Joab plays a central role in many of the problems for David, yet in other ways he is helpful. Ambiguity, another honest and human dimension of the story.
Sunday we will preach on David, and the texts this week provide some background to the tragic civil war led by Absalom. The Bible does not idealize its heroes. David is portrayed as flawed and imperfect. Whatever else the life of faith means, it is about truth. God saves real men and women-warts and all. Revelation is about life as we live it. The story of David serves as a model to look at nation states, family relationships, and our own personal journey with God.
Thursday, August 6, 2015
Bible Reflections on 2 Samuel
The Daily Reading on 2 Samuel this week focus on David. Today we will overview the Monday through Wednesday readings.
Historical questions about "what really happened and when, where, why, etc" are the domain of 'scientific' and Modern historiography. The ancient world write 'history' differently. What happened mattered to them but there are other concerns, expectations and rules as well. Cultural differences matter.
It is easy to forget that King David ruled 3,000 years ago. That is a long time. The books of Samuel and Kings were written after the Fall of Jerusalem. They were compiled from documents and chronicles of the kings, but no doubt oral traditions also were at play. King David is known as the great king and some who write about him hold him up as 'The Model'. There are also different streams of sources: some from the north (Israel) which has a different take on the Davidic (Judah) reign, there are some which are hostile to human kings at all (God is king; recall the crisis in 1 Samuel 8---God says they were rejecting Him and Samuel warned the people of the danger/problem with a king!). If the purpose of Samuel/Kings is to explain how the Chosen People ended up in Exile (and hence this Jewish understanding that these are Prophetic Writings) then all we read about David should be seen in such terms.
The story of David is a story of grace--God's chosen one. For Christians (following Jewish interpretations which were Messianic) Jesus is the fulfillment of the David Kingship.
*So we can try to piece together the ancient of the rule of David (history)
*Or we can ask what message is being "unveiled" (revelation) by God in the stories
*Or we can find applications for our lives of the stories (ethical)
*Or we can find typology of Jesus
*Or we can approach it with a variety of other concerns or assumptions; there are many 'frames' or 'view points' from which to read the
Sunday 2 Sam 6:12-23 recounts David's joy when the Ark of the Covenant was returned to Jerusalem. We can not understate the horror among the Israelites when the Ark--the most precious national treasure and the direct bridge to their God--was lost in battle. This sacred artifact was connected to Moses and the desert trial. It was the glory of "God-With-Us", however, the ark was not magical--faith and obedience were required.
David dances (worship) with wild abandon, an insight into his love for God. Michal, identified not as his wife but as the daughter of Saul, looks on through a window. We are reminded that earlier when her father (Saul) had sought to kill David she implored her beloved husband to escape through a window. But much time has passed since then, including a time when she was wed to another. The language of the text signals their distance by the use of formal titles. The love is gone, her father and brother dead, other women in David's harem... One can imagine why she holds him in contempt. Yet, whatever her personal psychology, she fails to see "it is right and good" to worship the Lord. David empties himself of kingly status (image of Christ) and 'debases' (humbles) himself before God and the people. Failing to see the truth, she insults her husband and is cut off/cuts herself off. The result is she never has a child (without further explanation)
Monday and Tuesday 2 Sam 7:1-29 were read. Here lies the covenant story (consider Noah, Abraham, Isaac, Jacob, Moses before). David is at "rest from all his enemies" (ch 8 paints a different picture) and he desires to build a Temple for God. The story is rich and worthy of long meditation. Who is God? What is a sacred building? What does God dwelling among us really mean? We do well to remember that the close tie of religious cult and the king's dwelling were also related to political power--and David has proved adept at manipulating his way to the top. Suddenly, Nathan appears, identified as a prophet. He tells David to proceed (speaking on his own behalf. We do well to recall the fallibility of ministers!). However, God gives a message (Thus says the Lord) and Nathan the mouthpiece of God tells David he will not build a house for God, but God will build him (into) a house. The play of the word house (building vs dynasty) is typical of the Hebrew approach to language.
David's prayer is also explanatory. Describing God's saving acts (which is a common feature of Jewish prayer; first you remember, then you thank, then you ask!) we can assume that the writer wants the reader to understand what is taking place in this dialogue between God and this man. David asks, "Who am I?" Who indeed are any of us? Often times we complain that God has not dealt with us as we desire, but we forget, why should we be considered at all? Yet it is all grace, all the hesed [kindness, love, mercy, faithfulness, compassion, justice,etc.] of God.
The promise of "forever" deepens our reflection on the text. What does God's promise to David mean? This book was written after the Fall of the dynasty, what did the authors think about the promise, and what is God saying "in and through" those authors to us?
2 Samuel 9:1-13 today we read that David wants to show kindness to the house of Saul (whom he served and replaced). The crippled (mentioned twice) son of Jonathan is brought to him, The kindness of the King leads the young man to react as David had to his blessing ["what is your servant, that you should look upon a dead dog such as I?"] . David responds to grace and blessing by being graceful and blessing.
Ironically, at the end of the "Kings" material a descendent of David will be welcomed to eat at the table of the conquerer who destroyed Israel. The good deed of the fathers falls upon the sons. The amazing connectedness of life (because God holds it all together) gives us each hope that our life choices might produce blessings in the future (through God's merciful agency).
Jesus tells us to be aware of how God treats us and to treat others in the same way. To forgive, to show mercy and kindness, to feed others--these are simple works of God. David, for all his flaws, loves God and he is God's man. Would that we all embrace our relationship with God with such energy and vitality!
Historical questions about "what really happened and when, where, why, etc" are the domain of 'scientific' and Modern historiography. The ancient world write 'history' differently. What happened mattered to them but there are other concerns, expectations and rules as well. Cultural differences matter.
It is easy to forget that King David ruled 3,000 years ago. That is a long time. The books of Samuel and Kings were written after the Fall of Jerusalem. They were compiled from documents and chronicles of the kings, but no doubt oral traditions also were at play. King David is known as the great king and some who write about him hold him up as 'The Model'. There are also different streams of sources: some from the north (Israel) which has a different take on the Davidic (Judah) reign, there are some which are hostile to human kings at all (God is king; recall the crisis in 1 Samuel 8---God says they were rejecting Him and Samuel warned the people of the danger/problem with a king!). If the purpose of Samuel/Kings is to explain how the Chosen People ended up in Exile (and hence this Jewish understanding that these are Prophetic Writings) then all we read about David should be seen in such terms.
The story of David is a story of grace--God's chosen one. For Christians (following Jewish interpretations which were Messianic) Jesus is the fulfillment of the David Kingship.
*So we can try to piece together the ancient of the rule of David (history)
*Or we can ask what message is being "unveiled" (revelation) by God in the stories
*Or we can find applications for our lives of the stories (ethical)
*Or we can find typology of Jesus
*Or we can approach it with a variety of other concerns or assumptions; there are many 'frames' or 'view points' from which to read the
Sunday 2 Sam 6:12-23 recounts David's joy when the Ark of the Covenant was returned to Jerusalem. We can not understate the horror among the Israelites when the Ark--the most precious national treasure and the direct bridge to their God--was lost in battle. This sacred artifact was connected to Moses and the desert trial. It was the glory of "God-With-Us", however, the ark was not magical--faith and obedience were required.
David dances (worship) with wild abandon, an insight into his love for God. Michal, identified not as his wife but as the daughter of Saul, looks on through a window. We are reminded that earlier when her father (Saul) had sought to kill David she implored her beloved husband to escape through a window. But much time has passed since then, including a time when she was wed to another. The language of the text signals their distance by the use of formal titles. The love is gone, her father and brother dead, other women in David's harem... One can imagine why she holds him in contempt. Yet, whatever her personal psychology, she fails to see "it is right and good" to worship the Lord. David empties himself of kingly status (image of Christ) and 'debases' (humbles) himself before God and the people. Failing to see the truth, she insults her husband and is cut off/cuts herself off. The result is she never has a child (without further explanation)
Monday and Tuesday 2 Sam 7:1-29 were read. Here lies the covenant story (consider Noah, Abraham, Isaac, Jacob, Moses before). David is at "rest from all his enemies" (ch 8 paints a different picture) and he desires to build a Temple for God. The story is rich and worthy of long meditation. Who is God? What is a sacred building? What does God dwelling among us really mean? We do well to remember that the close tie of religious cult and the king's dwelling were also related to political power--and David has proved adept at manipulating his way to the top. Suddenly, Nathan appears, identified as a prophet. He tells David to proceed (speaking on his own behalf. We do well to recall the fallibility of ministers!). However, God gives a message (Thus says the Lord) and Nathan the mouthpiece of God tells David he will not build a house for God, but God will build him (into) a house. The play of the word house (building vs dynasty) is typical of the Hebrew approach to language.
David's prayer is also explanatory. Describing God's saving acts (which is a common feature of Jewish prayer; first you remember, then you thank, then you ask!) we can assume that the writer wants the reader to understand what is taking place in this dialogue between God and this man. David asks, "Who am I?" Who indeed are any of us? Often times we complain that God has not dealt with us as we desire, but we forget, why should we be considered at all? Yet it is all grace, all the hesed [kindness, love, mercy, faithfulness, compassion, justice,etc.] of God.
The promise of "forever" deepens our reflection on the text. What does God's promise to David mean? This book was written after the Fall of the dynasty, what did the authors think about the promise, and what is God saying "in and through" those authors to us?
2 Samuel 9:1-13 today we read that David wants to show kindness to the house of Saul (whom he served and replaced). The crippled (mentioned twice) son of Jonathan is brought to him, The kindness of the King leads the young man to react as David had to his blessing ["what is your servant, that you should look upon a dead dog such as I?"] . David responds to grace and blessing by being graceful and blessing.
Ironically, at the end of the "Kings" material a descendent of David will be welcomed to eat at the table of the conquerer who destroyed Israel. The good deed of the fathers falls upon the sons. The amazing connectedness of life (because God holds it all together) gives us each hope that our life choices might produce blessings in the future (through God's merciful agency).
Jesus tells us to be aware of how God treats us and to treat others in the same way. To forgive, to show mercy and kindness, to feed others--these are simple works of God. David, for all his flaws, loves God and he is God's man. Would that we all embrace our relationship with God with such energy and vitality!
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