Psalm 34 - Community

Fun fact about Psalm 34: it is the fourth acrostic psalm (each line beginning with a consecutive letter of the Hebrew alphabet) that we have read. EXCEPT there is no line for the ‘vav’ which is the sixth letter of the alphabet! There are very few Hebrew words that start with a ‘vav.’

Fun fact #2 about Psalm 34: the superscript at the beginning is quite lengthy and recounts an event between David and Abimelech. The narrative comes from 1 Samuel 21, except the King’s name is Achish in that text. This is another interesting example of intertextuality (texts within the Bible that seem to be “speaking and commenting” on each other). The questions for today are why was this superscript added for this psalm, why did the psalmist get the name wrong (there is a plausible reason for this), and are the superscripts considered inspired Scripture?

On to the text! The “less is more” strategy that I am attempting to employ for our reflections is frustrating. There is so much to say about Psalm 34, including an attempt to address the questions already posed! Today, I will focus on just two things. First, the psalm starts out as an individual psalm of thanksgiving but quickly morphs into a communal thanksgiving: “Let us exalt His name together.” (v.3) The life of faith is not an individual endeavor. Sure, we each have a personal relationship with G-d. But that relationship should not, and cannot be, in a vacuum. Sometimes I believe that our culture, which emphasizes individuality and personal achievement, devalues the necessity of living our faith out in community: when one is thankful, we all are thankful; when one succeeds, we all succeed; when one suffers, we all suffer; when one sins, it affects every other member of the community. We are better (or worse) together as Rick Warren has so famously opined.

The second comment builds upon the first. In our reflections on Ps. 7 and on Ps. 9 we noticed a strong linguistic connection in Hebrew between righteousness and justice. We referenced Deuteronomy 16:20 which says, “Righteousness (justice), Righteousness (justice) … pursue it.” We noted that achieving G-d’s righteousness/justice is not attainable in this fallen world. There are too many conflicting views on righteousness/justice in human terms. But our job as a faith community is to always pursue G-d’s version of it. Just do the next right/just thing; we intuitively know what that should be.

Our text this morning adds another layer of linguistic connection to that exhortation in Deuteronomy by changing the object of pursuit: “Seek peace (shalom) and pursue it.” (v. 14) The psalm ends with editorial comments about the righteous, thereby cementing a connection. One of our favorite Hebrew words, ‘tza-DEEK’ is now connected to another of our favorite Hebrew words, ‘sha-LOM.’ We are to seek righteousness/justice in a peaceful way, and we are to do it TOGETHER, in community.

This is not an easy task … but you know my mantra: “This gig called Christianity ain’t for the faint of heart.”

Live peacefully today.

Shalom שָׁלוֹם,

DWach

PS … DJ Revonda offers us today an incredible worship song based on Psalm 34 from the famous Brooklyn Tabernacle Choir:

Psalm 33 – Transcendence and Immanence

This psalm declares itself to be a new song (v. 3) to be sung by the congregation of YHWH believers. Fittingly then, the predominant metaphor employed by the psalmist uses Creation language and images from Genesis 1 and the worshipers singing this hymn re-orient themselves as a community to a perfected Creation filled with His righteousness and justice and ruled by His steadfast love (v. 4-5).

Having spoken the Creation into being (Genesis 1), YHWH looks down from heaven and sees all of humanity and He watches (Ps. 33: 13-14). In brilliant metaphoric language, in connecting Genesis 1 and Ps. 33: 13-14 a Truth about G-d and His relation to Creation is communicated. In Genesis 1, He transcends all Creation; with one word and one breath … BOOM! Creation comes to be! His power and might are incomprehensible. Yet HE looks down from the heavens watches us! He is intensely interested in us! His world is one of righteousness and justice and full of lovingkindness! He desperately desires relationship with what He has created, and He pursues us relentlessly. Many of you have experienced that relentless pursuit by G-d upon your souls and have submitted to His lovingkindness!

He is transcendent (beyond and superior to Creation) and yet immanent (nearby and personally available) … at the same time!

Such awesomeness demands a response. And the hymn writer lays it out for us in classic Jewish compare/contrast language: you can be like the king who puts his trust in large armies (or by extension, governments or businesses or the secular world); OR … you can put your trust/belief/confession in YHWH and wait/hope in Him (v. 22).

We must make that choice every day. Choose wisely today.

Shalom שָׁלוֹם,

DWach

Psalm 32 – The Sequence

We start our commentary today on Psalm 32 (another top fiver) in the most logical place, which is Genesis 15. A frustrated Abram (he was not yet Abraham) was lamenting to the LORD that the life YHWH had promised him if Abram would “go, go forth to the land I will show you” (Gen. 12:1) had not yet materialized. Where were the children and where was the blessings of a great nation that G-d had promised Abram? In Genesis 15 YHWH doubles down on His promise; So, Abram believes/trusts in the LORD and “the LORD credited/reckoned it to Abram as righteousness/justice.” (Gen. 15:6) That word credited/reckoned (‘hi-SHAV’) חְשֹׁ֬ב is the same word used in Psalm 32:2, “Happy/blessed is the man whose sin the LORD does not credit/reckon, (‘hi-SHAV’) חְשֹׁ֬ב against him.” I believe we have another example of Biblical inter-textuality! The writer of Psalm 32 is inviting us to explore the story and theological lesson of Genesis 15 and explore G-d’s system of accounting.

I cut my spiritual teeth in the evangelical community four decades ago, and the evangelical mantra then was this: “The God of the Old Testament is a God of wrath; but the God of the New Testament (Jesus) is the God of love.” Over the last 40 years, I have come to believe that this is bad theology. A better theology, coming directly from Scripture is “Jesus Christ (G-d) is the same yesterday and today and forever,” (Hebrews 13:8) which means G-d has always been a God of grace and mercy, crediting/reckoning to us righteousness/justice because we believe in His promises for our lives and because we acknowledge our sinful and chaotic nature

Let’s follow the progression of Psalm 32:

1. Happy/blessed is he whose transgressions are forgiven (v.1) (forgiveness first!)

2. Happy/blessed is the man whose sin is not credited/reckoned against him (v.2) (grace and mercy)

3. The psalmist acknowledges his sin to the LORD (v.5) (confession)

4. The LORD forgives the guilt of sin (v.5) (righteousness/justification in the presence G-d)

The progression (AFTER forgiveness) continues in Psalm 32 with three actions by YHWH: I will instruct you; I will teach you; I will counsel you. (v.8)

This sequence mirrors that of another story in the Torah … the Exodus story: G-d liberates Israel from Egyptian bondage and delivers them to the other side of the Red Sea, free and redeemed (though they did nothing to earn that freedom other than believing in G-d’s promises like Abram did). Afterwards, they receive Torah (guidance, instruction, teaching, counsel). The sequence is freedom and forgiveness, receipt of instruction/counsel, then obedience to that instruction. The obedience is a response to, not a prerequisite for, forgiveness.

Psalm 32 ends with the psalmist concluding what is now obvious: YHWH’s love/lovingkindness, His ‘CHE-sed’ (חֶ֝֗סֶד) is unfailing. The God of the Old Testament is the G-d of love, mercy and grace. Psalm 32 is Exhibit A in demonstrating that. He desperately desires to forgive us if we would simply confess our sinfulness, lean into His lovingkindness, believe in His promises, and respond by obeying His instruction and guidance.

Lean in today to your belief in the promises of YHWH and live like you are forgiven.

Shalom שָׁלוֹם,

DWach

Hello Again, Psalm-a-Dayers! It’s been 35 days since my last devotional entry. As mentioned in the podcast portion from January 31, Noelle and I journeyed to NZ and Australia for the better part of February. Since returning, and having gotten out of the habit of writing and recording, I have struggled to return to my normal spiritual formation disciplines. And that’s the faith lesson for today: if you are desiring a deeper relationship with G-d and a life of sanctification, one needs to practice some of the tried and true spiritual discipline activities on a consistent basis. It is SO EASY to get out of the rhythm of communing with G-d and SO HARD to get started (or re-started!). It is easy for me to make excuses (massive jet lag; demands of my “real” job; Spring yard work; etc.).

But today is the day! As we begin the Lenten season, I am taking the opportunity to re-commit my spirit to communing with G-d daily. And part of that commitment is to write/record consistently.

Today’s topic centers on sanctification and the “methods,” the “disciplines,” that lead to continued spiritual formation with a specific focus on the extended fasting discipline known as Lent.

For those who prefer written content, I ask for your understanding today. I really do have to get to some yardwork on this beautiful Saturday. So, below please find the summary of my podcast as generated by my recording software.

Summary

This conversation explores the historical and spiritual significance of fasting in both Judaism and Christianity, particularly focusing on the practice of Lent. David A. Wachter Jr. discusses the origins of fasting, its biblical roots, and how it has been integrated into Christian tradition, especially following the Council of Nicaea. He emphasizes the importance of the 40-day fast leading up to Easter and encourages listeners to consider their own practices of fasting and almsgiving during this period.

Takeaways

* Fasting has deep roots in both Jewish and Christian traditions.

* The Council of Nicaea played a significant role in normalizing Lent.

* The number 40 symbolizes important tests and trials in the Bible.

* Jesus' temptation in the desert highlights the struggle with temptation.

* Lent is often misunderstood as solely a Catholic practice.

* Fasting can enhance one's spiritual connection with God.

* Almsgiving is an important aspect of the Lenten season.

* Many non-Catholic denominations have moved away from traditional practices.

* Spiritual disciplines should be maintained consistently.

Psalm 31- Rabbis and Disciples

“Father, into your hands I commend my Spirit.” These are some of Jesus’s last words as he died on the cross, praying from Psalm 31:5 (confer with our discussion on Psalm 22, the other psalm that Jesus prayed as he died). Remember the rabbinic mantra that we discussed with Psalm 22: learn the text, live the text, teach the text, pray the text, die the text. As disciples of Rabbi Yeshua, it is our mandate to do the same because we want to be like our rabbi. My hope in executing this ‘Psalm a Day Keeps Satan Away’ devotional exercise is that by participating, each of you will learn, live, teach, pray, and one day (way in the future) die the text better than you did beforehand.

If you can learn, live, teach, pray and one day (way in the future) die the text, you will be rabbis! But rabbis need disciples! Rabbi Akiva, one of the greatest rabbis in Jewish history, said, “No one should ever live without a rabbi or die without disciples.” As an historic aside, Rabbi Akiva, who participated in the Bar Kokhba Revolt from 132-135 CE, was flayed alive by Roman authorities. His final words while dying were the Shema:

שְׁמַ֖ע יִשְׂרָאֵ֑ל יְהוָ֥ה אֱלֹהֵ֖ינוּ יְהוָ֥ה׀ אֶחָֽד׃ וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ

“Shema Israel: Adonai Elohenu, Adonai Echad; ve’eHAVtah et Adonai Elo-eh-kah; b-KOHL le-VAV-kah, ooh v-KOHL naph-sh-KAH, ooh v-KOHL meh-o-DAY-kah.”

“Hear, O Israel, the LORD our God, the LORD is One; Love the Lord your God with all of your heart, soul and strength.” (Deut. 6:4-5)

Your assignment today is two-fold: one, take pen and paper in hand, write down your rabbi or rabbis (the people who have influenced you spiritually), and pray a prayer of thanksgiving for them; two, write down the people who look to you as a rabbi and pray that your influence will be such that your disciples are drawn closer to G-d.

This is our purpose on this earth. We are to be a witness and testimony to all that is good about the G-d of the Universe. We do that best with the small circle of people to whom we interact on a regular basis.

Be strong and courageous today (Psalm 31:24)

Shalom שָׁלוֹם,

DWach

Psalm 30 – Tenacity, Thanksgiving, Confession

On February 11, 1986, a Ukrainian born Jew named Natan Sharansky stood on the tarmac at Bykovo Airport outside of Moscow. He was about to board a plane that would take him to East Germany where he would be part of a well-publicized prisoner exchange between the then Soviet Union and the West. Sharansky, a dissident of Soviet authoritarianism, had been imprisoned for 9 years in a forced labor prison camp where he spent much time in solitary confinement in a 6-foot square damp basement cell. His one possession was a book of The Psalms that had been given to him by his wife.

His release was being choreographed by the Soviets for maximum propaganda purposes, but Sharansky would have none of it. As he stood on the tarmac just hours from freedom he stopped. He recounts the following in his book Fear No Evil:

“Where’s my Psalm book?”

“You received everything that was permitted.”

I quickly dropped to the snow. “I won’t move until you give me back my Psalm book.” When nothing happened, I laid down in the snow and started shouting, “Give me back my Psalm book!” The photographers were aghast and pointed their cameras to the sky. After a brief consultation the boss gave me the Psalm book.

Finally on the plane, Sharansky did what he had vowed to do as his first act of freedom: he read Psalm 30. “I will exalt you, O LORD, for you lifted me up out of the depths and did not let my enemies rejoice over me …” (v. 1)

Psalm 30 is obviously a thanksgiving psalm, and it is in my top five. There are two comments to make. Verse 6 states, “I will never be shaken.” We read that in Psalm 16, and we will see it again in later psalms. It is a key tenet of our theology. It communicates a tenacity of faith that we must strive to achieve regardless of our circumstances.

And second, the psalm ends with, “O LORD our God, I will give thanks forever.” The word translated/interpreted as ‘thanks’ has a secondary meaning: ‘confession.’ Just as Biblical justice/righteousness are intertwined, so is Biblical thankfulness/confession. There is no thanksgiving to G-d without confession.

May you live tenaciously, thankfully and confessionally today.

Godspeed,

DWach

Psalm 29

Fun fact about Psalm 29: Scholarly consensus is that the source of this psalm is a Canaanite hymn to Ba-al, the storm god of whom much is written about in both the Hebrew Bible and the New Testament. This makes many Christians squeamish: why would the ancient Israelite psalmists use a ‘secular’ song and violate the purity of our belief in the One True God? The reality is that the Scriptures were not inspired and written in a vacuum. G-d place Israel where it was (is) to be a witness and testimony to all the nations. Ancient Israel interacted with those nations regularly. Israel stood (stands) literally at the crossroads of all the ancient trade routes connecting the great empires of antiquity. That was (is) not a coincidence! Using the culture of the day as a bridge to the nations is ordained by G-d. It was (is) Israel’s mission and it is our mission as well.

The psalmist may have borrowed this Canaanite hymn dedicated to Ba-al, but the psalmist makes it clear that Ba-al is not the god of storm! In fact, he is not the god of anything! The psalmist proclaims who the G-d of storm is … it is YHWH, the LORD G-d Almighty, who, with HIS voice commands the Creation to be.

Three times “Creation” is exhorted to ascribe glory and strength to YHWH. Seven times (G-d’s number symbolizing perfection and completion) the voice of YHWH is glorified, and “Creation” bows down at the enthronement of Him (v. 10).

Our text this morning reminds us of the awesome power and glory of the One True God whom we serve. Its ancient roots remind us of the eternal nature of our calling: to be a witness and testimony to His power and glory. He has put each of us at a “crossroads” where culture meets faith.

Be true to your calling.

Shalom שָׁלוֹם,

DWach

Psalm 28

This psalm follows the classic lament structure of complaint/petition, deprecation against enemies, and affirmation/trust in YHWH. How many times have we seen this pattern just in the first 28 psalms?

The psalmist in verse 1 begs G-d to not be silent lest he n(the Psalmist) be “like those who have gone down to the pit.” This implies others have gone down in the pit and as verse 3 says, they have been “dragged away with the wicked.” Who could these others be? A quick word comparison reveals that the Hebrew word translated/interpreted as “pit” in Psalm 28:1 is the same word translated/interpreted as “cistern” in Genesis 37:20. In that passage Joseph was thrown into the ‘bor’ (בֽוֹר) by his brothers and then “dragged away with the wicked” into slavery in Egypt where his plight worsens. He perseveres and ultimately G-d delivers him from oppression.

Perhaps we have another example of intertextuality (a “conversation” between texts within Scripture). The word link causes our spirit to be drawn to Joseph, his stormy relationship with his family, his plight in Egypt, and his ultimate redemption and reconciliation with his family. It is as if the psalmist’s prayer is this: “You are the Holy One, the foundation upon which my whole life is built. But life is tough. Chaos is real. Don’t allow to me what happened to Joseph. Protect me from all the evil doers. Repay them for their deeds(v. 4). But just as Joseph trusted, so I trust you. You heard his cry, and you will hear mine. Yes! You are “my strength and shield” (v.7). You are my fortress (v.8). Continue to bless and carry your people even in adversity (v.9).”

May this be your prayer today.

Godspeed,

DWach

Psalm 27 - Be Strong and Courageous

In our reflections we have talked about passages of orientation/re-orientation towards YHWH which affirm our trust and confidence in G-d, and we have talked about passages of disorientation which describe times of trouble and suffering (and these passages often show the psalmist shouting at G-d and shaking his fist at G-d). We have also noted that in the psalms that are categorized as laments (disorientation), the psalm always ends (with one notable exception which we will address in time) with a statement of confidence and trust in G-d.

Psalm 27 is a lament psalm. But it is striking that the declaration of affirmation, trust and confidence (v.1-6) comes BEFORE the complaint (v.7-12). Is this purposeful or coincidental? Most scholars think this psalm was originally two distinct literary pieces stitched together. Thus, it is a purposeful positioning. But why?

Here is my take: a life of orientation/re-orientation towards G-d doesn’t guarantee a life free of difficulty and suffering. Remember, this “gig” called Christianity ain’t for the faint of heart! A person who has been through trials and tribulations and comes out the other side leaning into G-d is able to answer the theological question of verse 1: “If G-d is my light and salvation, whom shall I fear?” Through experience, we know before the next trial, that G-d is with us!

So, when the storm comes once again, we are ready for it. We have been tempered by previous fires. We have spent time in the house of YHWH seeking to gaze upon the beauty of His face (v.4), we have sought the community of faith, we have been disciplined through daily contemplation of His Word. Only then can we ask and answer the question, “The LORD is the stronghold of my life – of whom shall I be afraid?” (v.2)

The psalm ends in v. 14 with “be strong and courageous,” a final declaration of confidence and an admonition to the community. In Hebrew the admonition used here is חֲ֭זַק וְיַאֲמֵ֣ץ ‘kha-ZAHK ve’e-MATZ.’ It occurs here and at the beginning of the book of Joshua (1:6-9): three times G-d implores Joshua and the Israel people to brace for the coming storm as they enter the Promised Land. It has become a Jewish “battle cry.” Every sabbath, as Jewish people leave worship, they exhort to each other, “kha-ZAHK ve’e-MATZ.”

I exhort you today … be strong and courageous!

Shalom שָׁלוֹם,

DWach

PS … DJ Revonda offers this really worshipful Shane and Shane rendition of Psalm 27:

Psalm 26 - Blameless

Psalm 26 gives us our first opportunity to circle back to a question that I raised in our Psalm 15 reflection: what is the difference between being blameless and being sinless? The Hebrew Bible (what we call the Old Testament) speaks of many blameless people (i.e., Job and Noah), but no one that I recall who was sinless.

Today’s psalm is a lament. The psalmist needs vindication from YHWH because he has led a blameless life (v.1). He repeats that lament in at the end of the psalm: “But I lead a blameless life; redeem me and be merciful to me.” (v.11)

I asked all Psalm-a-Dayers on the 15th to offer opinions regarding the difference between being blameless and being sinless. Here are some of our community’s comments:

“Blameless means that I did not create harm to someone else, the earth, nature, etc. It can be physical harm or emotional harm. Sinless means that I have not sinned, which is not possible! Sin is actually breaking the commandments of G-d and his Son. Harm may not be done to anyone but wrong is wrong.”

“I think the difference of being blameless and sinless rests in the posture of the heart. While all sins are forgiven for Christians through salvation (past, present, and future), the sinner could still be living a life apart from God … [and therefore is not blameless]”

“Job was blameless because of his situation, not because of his actions. Noah was blameless in the eyes of others … [that is not really related to being sinless in God’s eyes]”

These are helpful comments! Thank you. So, does being blameless keep us from suffering? Apparently not! From a human perspective the psalmist in Psalm 26 seems to have been wronged and harmed. He has appealed to YHWH and is seeking G-d’s form of justice/righteousness be applied to his situation rather than Humanity’s form of justice/righteousness.

And that is our human predicament when bad things happen to blameless people. Our response when we find ourselves in a state of harm and disorientation must be a re-orientation towards the One whose justice/righteousness reigns supreme and is superior to our human justice/righteousness. We cannot always understand it, but we must submit to it.

And that’s why lament psalms always (with one exception – we will get to that Psalm later) end with an affirmation and trust in G-d: “My feet stand on level ground; in the great assembly I will praise the LORD.” (v. 12)

If you feel blameless but wronged today, remember (and act in response) to the level ground of Yeshua.

Shalom שָׁלוֹם,

DWach