Posts Tagged 'king'

For August 12, 2012: Proper 14, Year B

The Reading            2 Samuel 18:5-15, 31-33

When the prophet Nathan confronted David about Uriah, he prophesied trouble arising from within David’s own house. It comes to pass: David’s eldest son Amnon rapes his half-sister Tamar; when David takes no action, her full brother Absalom has Amnon killed, goes into exile, is allowed to return to court but is not seen by his father, and then leads a rebellion of the “men of Israel” against the servants of David the king.

The Response            Psalm 130

The Epistle            Ephesians 4:25-5:2

Last week’s reading from the epistle to the Ephesians explained why (and, briefly, how) to live as God’s children. This week’s reading goes into specifics: we are neither to do nor to say anything that either flows from or contributes to strife and bitterness. This is excellent advice, from the first century in Ephesus to the twenty-first century in El Cajon.

The Gospel            John 6:35, 41-51

 

Further thoughts

The career of David, King of Israel, is full of ironies large and small and of intrigue and deception. The name of David’s eldest son, Amnon, means ‘faithful’: he is the one who feigns illness so he can rape his half-sister Tamar. This rape goes unpunished by King David. Tamar’s full brother, Absalom, whose name means ‘father of peace’, bides his time, throws a party for the purpose of murdering Amnon, then flees into exile. David mourns dead Amnon and then mourns the exiled Absalom. After three years David’s general Joab maneuvers David into bringing Absalom back from exile, but David will not see him. Two years later Absalom finally gets an audience with his father by torching one of Joab’s fields. At this point Absalom launches a conspiracy to lead Israel into revolt against their anointed king. David and those loyal to him, including Joab, flee across the Jordan, leaving behind two priests as spies and a foreigner who sows disinformation in Absalom’s camp. We find out that Saul’s grandson Mephibosheth, whom David has housed and protected, has thrown his lot in with Absalom when Mephibosheth’s servant Ziba brings refreshments to David’s troops along with a side dish of ambition.

Today’s reading picks up just before the decisive battle. David’s side wins; the slaughter is great, but the passage takes pains to tell us that the battle claims fewer lives than does the forest of Ephraim. At the end of the day, when the couriers come with news, David’s concern is not for how the battle has gone or how his troops have fared but rather for his rebel son.

David’s outburst on learning of Absalom’s death is often singled out as an allegory of God’s yearning love for us no matter what. It is that, to be sure. A case can also be made for the whole of David’s story as a cautionary tale about thirsting for power and love. David’s thirsts led him to tell lies, bed Bathsheba, and let his oldest son, the rapist, off the hook. The epistle and the gospel provide the corrective. When we walk in love as Christ loved us, we begin to discern that the way Jesus gives to slake our thirsts is not to grasp for power and love but truly and deeply to give them.

For July 8, 2012: Proper 9, Year B

The Reading            2 Samuel 5:1-5, 9-10

Today we resume the story of David. The shepherd boy whom Samuel anointed has fought and schemed his way to the kingship of Judah, in the south. Now the northern tribes of Israel come to David’s capital at Hebron and ask him to become their king, for God is with him. On the strength of this David conquers a city of the Jebusites, on neutral ground between Judah and Israel, and makes it his capital—Jerusalem, the city of David.

The Response            Psalm 123

The Epistle            2 Corinthians 12:2-10

The church of Corinth was wracked by division, some of it centered on Paul himself: people said he was not physically perfect enough or spiritual enough to be God’s champion. In today’s reading Paul counters both claims: he mentions his own exceptional revelation—he himself is the “person in Christ”—only to dismiss it, and he points to the derided disability as precisely the means by which the Lord keeps him grounded and aware that the power is not his or ours but Christ’s.

The Gospel            Mark 6:1-13

 

Further thoughts

The Revised Common Lectionary, which we in the Episcopal Church follow, gives today’s reading as 2 Samuel 5:1-5, 9-10. Here are the omitted verses:

The king and his men marched to Jerusalem against the Jebusites, the inhabitants of the land, who said to David, “You will not come in here, even the blind and the lame will turn you back”—thinking, “David cannot come in here.” Nevertheless David took the stronghold of Zion, which is now the city of David. David had said on that day, “Whoever would strike down the Jebusites, let him get up the water shaft to attack the lame and the blind, those whom David hates.” Therefore it is said, “The blind and the lame shall not come into the house.”

Since David is the ruler chosen by God, and the one through whom Israel achieves its own greatness, this is a powerful rejection. Combine it with the list of physical impairments that disqualified a man from being a priest, and one can see the ground from which Paul’s detractors in Corinth were arguing. It’s easy to infer that God really only loves the perfect and really only works through the one who looks the part.

What if David meant something different, however? What if the point is that David is turning the taunt of the apparently whole Jebusites back on them? They were so sure of themselves that they failed to see a major flaw in their defenses: the humble water shaft, which could be either the water supply or the sewer. It lay in their power to remedy—but they did not.

So much depends on what we notice and how. Jesus did mighty works—everywhere but in his own home neighborhood, among those who “knew him when…” They saw him as just the carpenter, just the kid of Mary. They figured they knew what they could expect from him—not much—and that is exactly what they got.

Let’s not be too hasty to judge the skeptics of Corinth and of Nazareth, however. Corinth was a busy port town, which means it doubtless saw more than its share of con artists and schemers. Committing too deeply to the Next Big Thing without asking the hard questions could be bad for one’s money—and one’s health. For its part, Nazareth was a hardscrabble town in a land that was well and truly under Roman domination. The people had surely learned the hard way that getting one’s hopes up would just lead to disappointment.

The mix of pride, fear, defensiveness, and defeatism that kept Jesus’ neighbors blind to him is familiar to today. It is desperately hard to overcome all that baggage in someone else; it is even harder to overcome it in me. In both cases, as Paul’s career shows, it takes persistence, generosity, grace, and a willingness to look silly.

It also helps to pay attention to mundane things like the sewers and the water supply.


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