I love you, O Lord, my strength. The Lord is my rock, my fortress, and my deliverer, my God, my rock in whom I take refuge, my shield, and the horn of my salvation, my stronghold. I call upon the Lord, who is worthy to be praised; so I shall be saved from my enemies. (Psalm 18: 1-3)

I began these meditations as an experiment. Several weeks before I had begun another faith-oriented blog. I was really focused more on blogging than on scripture.

The first blog was too premeditated. I was trying to build on a theme. But blogging, I seemed to discover, is more naturally reactionary. So I opened this new blog and decided that each day I would respond spontaneously to one of the psalms.

There were several days when none of the psalms especially attracted me. To respond I had to dig deeper than my immediate impression. I discovered layers, nuance, context, and texture that I would have otherwise missed.

This morning ritual became a ongoing source of happy surprise. I am not an especially spontaneous person. But through this exercise each day brought something new, unexpected, and meaningful.

While I actively avoided a thematic approach, connections certainly emerged. One of the most common themes of the psalms is dealing with enemies. Most of the psalmists - as above - are clearly discussing external enemies.

I am fortunate to have few external enemies. But these meditations helped me to see and accept internal enemies that distract me from fulfilling God's intention. Recognizing the enemy is not pleasant nor does it lead to immediate change. But seeing and accepting is much more productive than denying or neglecting.

Dear God, thank you for your watchfulness and your refuge in the face of my enemies.

With my whole heart I seek you; do not let me stray from your commandments. I treasure your word in my heart, so that I may not sin against you. Blessed are you, O Lord; teach me your statutes. (Psalm 119: 10-12)

Given human tendencies it is not surprising that the psalms are often demanding, accusing, fearful, impatient, and self-justifying.

But out of this messy mix occasionally emerges significant self-awareness. From the muck a diamond suddenly glistens.

I read your word. I know your principles. But I need to be with you. I need your teaching, dear God. Help me to walk with you.

May I seek you with my whole heart.

Above is Wholeness. Artist is unknown.

Rise up, O Lord; O God, lift up your hand; do not forget the oppressed. Why do the wicked renounce God, and say in their hearts, ‘You will not call us to account’? But you do see! Indeed you note trouble and grief, that you may take it into your hands;the helpless commit themselves to you; you have been the helper of the orphan. Break the arm of the wicked and evildoers; seek out their wickedness until you find none. The Lord is king for ever and ever; the nations shall perish from his land. O Lord, you will hear the desire of the meek; you will strengthen their heart, you will incline your ear to do justice for the orphan and the oppressed, so that those from earth may strike terror no more. (Psalm 10: 12-17)

I often neglect the oppressed. I am aware of those who suffer tyranny. I know some who suffer from terrible depression. I meet others who have had the creativity and confidence with which they were born squeezed out.

Am I wicked? Seek out my wickedness until you find none. You have given me eyes, let me see. You have given me ears, let me hear. May I become your agent in opposing oppression. May my arm become your arm.

Alone I can do little. Together with others of faith I can achieve a great deal. But whether alone or not inspire and lead me to do what I can. Strengthen my heart and allow me to bring others to you and your promise of wholeness.

Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers; but their delight is in the law of the Lord, and on his law they meditate day and night. They are like trees planted by streams of water, which yield their fruit in its season, and their leaves do not wither. In all that they do, they prosper. (Psalm 1: 1-3)

American culture delights in illusion. Television, film, and the web provide varied escapes from reality. Some would say the same of our political life. Happiness is often perceived as the ability to separate from the challenges of reality and to wrap ourselves in a comforting cocoon of self-selected entertainment.

The Hebrew generally translated as happy is a family of verbs: 'esher, 'asher, and related. All of these words deal with walking, making progress, going straight. Happiness is closing in on a goal, achieving purpose, fulfilling intention. The happiness of the psalms comes from engaging reality, especially the ultimate reality of God.

Jesus regularly chose to separate himself from the world in order to reconnect with the ultimately real. Jesus sought to draw us away from a dangerous dependence on shallow waters of illusion and bring us to deep waters of reality. Jesus did not seek superficial success. He was committed to the achievement of profound happiness.

For the righteous... they are not afraid of evil tidings; their hearts are firm, secure in the Lord. Their hearts are steady, they will not be afraid; in the end they will look in triumph on their foes. They have distributed freely, they have given to the poor; their righteousness endures for ever; their horn is exalted in honour. (Psalm 112: 6-9)

When we behave in accordance with our origins and purpose - consistent with God's intention - we will not be afraid. We may very well encounter horrible and fearful events. But fear is even more a reaction to our own uncertainty than to an external threat.

If our heart is firm, if our sense of purpose is steady, then we are able to respond deliberately and confidently to the threats that come to us.

A horn amplifies. A clear sense of purpose, a commitment to God's intention, and being in relationship with God amplifies the power of the faithful. Outside of a relationship with God there is much to fear. Within a relationship with God our courage is amplified.

Above is Centerfold of Courage by Marcus Tyson a student at Crosman High School in Detroit, Michigan.

May our sons in their youth be like plants full grown, our daughters like corner pillars, cut for the building of a palace. May our barns be filled with produce of every kind; may our sheep increase by thousands, by tens of thousands in our fields, and may our cattle be heavy with young. May there be no breach in the walls, no exile, and no cry of distress in our streets. Happy are the people to whom such blessings fall; happy are the people whose God is the Lord. (Psalm 144: 12-15)

In seven days it will be one year since I began this daily meditation on the psalms. I come to this milestone more fully recognizing the depth of my self-involvement.

The psalmists are quick to seek God's help, even to claim God's help as their right, and to complain regarding any delay in receiving help.

The psalmists are quick to perceive enemies and call down God's wrath on their enemies.

The psalmists usually assume that prosperity - as in the psalm above - is their reward for being attentive to God.

Very seldom does the psalmist bring his own error before God. Very seldom does the psalmist seem to seek a full relationship with God.

The psalmist is often so focused on the self - and self-justification - that there is barely any room left for God. But the psalms also demonstrate that on rare occasions we are able to step outside ourselves and to open ourselves to a true and full relationship with God.

And when we do so God is always there.

Save me, O Lord, from my enemies; I have fled to you for refuge. Teach me to do your will, for you are my God. Let your good spirit lead me on a level path. (Psalm 143: 9-10)

The psalmist is in trouble. "My spirit fails," he writes a few verses before. "The enemy has pursued me, crushing my life to the ground."

The psalmist turns to God. "Teach me the way I should go." He also prays, "destroy all my adversaries."

Especially under stress we will often have a specific vision of relief: destroy all my adversaries. Especially under stress we may not recognize the second or third order effects of our vision of success.

Crucially, the psalmist does not just pray for God to fulfill his vision, instead he prays to know God's vision.

The psalmist opens himself to know the will of God and to be led by God.

O Lord, who may abide in your tent? Who may dwell on your holy hill? Those who walk blamelessly, and do what is right, and speak the truth from their heart; who do not slander with their tongue, and do no evil to their friends, nor take up a reproach against their neighbours; in whose eyes the wicked are despised, but who honour those who fear the Lord; who stand by their oath even to their hurt; who do not lend money at interest, and do not take a bribe against the innocent. Those who do these things shall never be moved. (Pslam 15)

What can we do to enter into relationship with God?

We are to live with integrity, seeking to fulfill God's intent for wholeness.

We are to act authentically and consistently with God's purposes for us.

We are to speak the truth and avoid saying anything that attacks the integrity of others.

We are to act with respect toward our friends and neighbors.

We are to be cautious regarding those who always claim to have been hurt and never admit error.

We are to honor those who honor God.

We are to stand by our promises even when it hurts us.

We are not to exploit those in trouble.

We are not to attack or undermine the innocent.

Above is Lines of Integrity by Pietro Mantia.

If you, O Lord, should mark iniquities, Lord, who could stand? But there is forgiveness with you, so that you may be revered. (Psalm 140: 3-4)

Often the psalmist claims to have earned God's protection. Psalm 119 is in this pattern, "My soul keeps your decrees; I love them exceedingly. I keep your precepts and decrees, for all my ways are before you." (verses 167-168)

In the Psalm above the argument for protection is God's self-interest. I may not have earned your protection, but if you allow my enemies to overcome me there will be one less prayer and one less sacrifice made to you.

In the example of Jesus we have learned that God does not need our reverence and we cannot earn God's love. But God loves us unconditionally. By fully accepting the love of God our fears can be transformed.

Happy are those who observe justice, who do righteousness at all times. (Psalm 106: 3)

The Hebrew might also be translated as: "Those who act as guardians of the right way, who behave with integrity in every way will make progress."

Throughout the scriptures there is a sense of unfolding process. In part this is a reflection of Hebrew tenses which are either finished or unfinished, completed or becoming.

There is an intended path, a path to wholeness and peace. This is where we are to walk. Each of us may walk the path in our own way making our own choices. But all of our paths will be fulfilled in relationship with God.

Above is Becoming by Deborah Sokolove.

Unless the Lord builds the house, those who build it labour in vain. Unless the Lord guards the city, the guard keeps watch in vain. It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives sleep to his beloved. (Psalm 127: 1-2)

God is the ulimate reality. God's intention is the only source of success.

Vanity - shav' - is empty and false. Self-assertion separated from God is meaningless.

Without God our efforts and skills are misplaced. Without God our targets are often illusions.

With God our goals are meaningful. With God our efforts are amplified through the work of others and the help of God.

As the Angel Gabriel proclaimed to Mary, "For with God nothing will be impossible." (Luke 1:37)

The Lord is just in all his ways, and kind in all his doings. The Lord is near to all who call on him, to all who call on him in truth. He fulfils the desire of all who fear him; he also hears their cry, and saves them. The Lord watches over all who love him, but all the wicked he will destroy. (Psalm 145: 17-20)

To be wicked - rasha' - is to live outside the community, to be self-interested, and treat others with disinterest or worse. It is a verb.

Wickedness -resha' - is a masculine noun for someone who behaves in these ways. In Hebrew the noun and the verb are spelled the same.

Even in English I am far from a grammarian. But isn't wicked used above as a noun: the wicked? If so shouldn't this be wickedness?

In every translation I have accessed, it is consistently translated as wicked, not as wickedness. But it is also always treated as a noun.

If the Hebrew is truly a noun, it seems the translation would be "but all wickedness he will destroy."

If the Hebrew is truly a verb, I think the translation would be something like "but all sinning he will stop."

In any case, one way I hope the Lord is watching over me is to destroy my wickedness.

Part of the challenge here is the English use of wicked. In English it is almost always an adjective. But it is a very good parallel term with rasha'/resha'. In Old English the wike was the village or almost any boundary. To be wicked was to come from outside the village or behave in a manner outside accepted boundaries.

Our soul waits for the Lord; he is our help and shield. Our heart is glad in him, because we trust in his holy name. Let your steadfast love, O Lord, be upon us, even as we hope in you. (Psalm 33: 20-22)

Our essential self - true self - waits for the Lord. The Hebrew suggests longing for the Lord.

Our inner self - true self - knows, rejoices and trusts in the identity of God. We know that we share in that identity. We recognize our origin in God's intention and purpose.

We have been given the gift of freedom. In this freedom we can choose to either be in relationship with God - or not.

Our true self seeks reunification with God. This seeking can be distracted by other purposes. The other purposes many even be in conflict with this goal of reunification.

To avoid distraction and resolve the conflict we must experience, understand, and accept the love of God.

Above is Origin of DNA by Zoe Martell.

Then they cried to the Lord in their trouble, and he saved them from their distress; he brought them out of darkness and gloom, and broke their bonds asunder. (Psalm 107: 13-14)

In this psalm four very different causes of distress are described. In each case those in trouble, "cried to the Lord."

The Hebrew for this cry is za'aq. It means to call out, to summon, and to join.

When we are in trouble we are to invite God into our troubles and to join with God in confronting the cause of our distress.

In joining with God - sharing the same intent and seeking the same outcome - we are promised deliverance and liberation.

To receive God's love we must invite it and share it.

Then Israel came to Egypt; Jacob lived as an alien in the land of Ham. And the Lord made his people very fruitful, and made them stronger than their foes, whose hearts he then turned to hate his people, to deal craftily with his servants. (Psalm 105: 23-25)

The Hebrew scripture presents God in various ways. In many of the Psalms, Exodus, Job, and elsewhere God is the ultimate choreographer. "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." (Job 1: 20-21).

But there are also important stories, such as Esther, where God inspires, informs, and perhaps even transforms, but the actors clearly make their own choices and produce their own outcomes. Which is it?

If Jesus is God's most important intervention, what does this example suggest regarding God's role?

The intevention began quietly and in an unexpected way. Jesus gave priority to being in relationship with God and with one another. His teaching was clearly compelling to many, but it was also entirely possible to reject or neglect the teachings.

For the intervention to be effective many had to take risks and make sacrifices. People were persuaded to risk and sacrifice by a variety of means, but it remained their free choice. They were engaged, not manipulated.

The intervention - because it allowed for free choice - was not consistently successful. Whether it was the rejections of the Lakeside Ministry, or the multiple misunderstandings of the disciples, or the denials of Peter, God's intervention suffered set-backs.

It seems to me that while God almost certainly has the power to impose, God has chosen to exercise restraint. Through this restraint we have the ability to choose. God intervenes to encourage better choices.

Perhaps God was once a choreographer. But God has become more like the director of an extemporaneous play. God is a very helpful guide. What we do with the guidance is our choice.

I have done what is just and right; do not leave me to my oppressors. Guarantee your servant’s well-being; do not let the godless oppress me. My eyes fail from watching for your salvation, and for the fulfilment of your righteous promise. (Psalm 119: 121-123)

I have from time to time neglected or rejected God. In these times I have experienced the distance of God's restraint. But I have never perceived God as absent.

I have, however, lived an easy life. In the midst of cataclysm I might not be so confident. Surrounded by perpetual threats, death, and destruction would I still walk with God?

The psalmist is hard-pressed. The psalmist is impatient. The psalmist may be angry, certainly he is afraid. But the psalmist is actively seeking for God.

When my easy life has been threatened I have - so far - found that vulnerability brings me closer to God. When events dissuade me from pretense and pride, God is even closer at hand, almost certainly because I reach out farther.

Dear God preserve me from disaster, but if disaster comes please help me hold tight to you and whatever my weakness, please hold tight to me.

Above is Blue Elegy by Robert Motherwell. An Elegy is a mournful song as might be sung at a funeral.

Who rises up for me against the wicked? Who stands up for me against evildoers? If the Lord had not been my help, my soul would soon have lived in the land of silence. When I thought, ‘My foot is slipping’, your steadfast love, O Lord, held me up. When the cares of my heart are many, your consolations cheer my soul. (Psalm 94: 16-19)

God is here - now - and ready to help. We can receive the help of God through prayer, meditation, study, and mindful doing.

When we are confused, God can clarify. When we are afraid, God can provide courage. When we are weak, God can make us strong.

When evil is all about us, God can help us find confidence in the truth, intention, and purposes for which we were created.

But now you have spurned and rejected him; you are full of wrath against your anointed. You have renounced the covenant with your servant; you have defiled his crown in the dust. You have broken through all his walls; you have laid his strongholds in ruins. All who pass by plunder him; he has become the scorn of his neighbours. You have exalted the right hand of his foes; you have made all his enemies rejoice. Moreover, you have turned back the edge of his sword, and you have not supported him in battle. You have removed the sceptre from his hand, and hurled his throne to the ground. You have cut short the days of his youth; you have covered him with shame. (Psalm 89: 38-45)

Faced with disaster the descendents of David perceive that God has withdrawn. They see in their pain God's punishment. They see God's hand in the ascent of their enemies.

It seems to me that, rather, the enemy can succeed despite God's help.

Perhaps the descendents had misunderstood God's intention. Perhaps at a crucial decision-point fear overcame faith. Perhaps on a particular day evil confounded good.

The enemy of good is creative, capable, and strong. On any particular day, the enemy many be stronger than we are, even at our most faithful.

Too often when we perceive God is absent it is because we have replaced God with something of our making: fear, pride, anger, or despair.

SUNDAY, AUGUST 13, 2006



Make a joyful noise to God, all the earth; sing the glory of his name; give to him glorious praise. Say to God, ‘How awesome are your deeds! Because of your great power, your enemies cringe before you. All the earth worships you; they sing praises to you, sing praises to your name.’ (Psalm 66: 1-4)

In this triumphant song of praise the psalmist has sounded a minor chord.

God has enemies. The enemies are clever. Above the translator has used "cringe." The Hebrew is kachash. Cringe is accurate, but this is a forced and feigned groveling. The enemies have not truly submitted to God. Rather, they are going through the motions, waiting for an opportunity to assert themselves.

God is the ultimate reality. The enemies of God seek to twist reality and confuse our understanding. The enemies of God are deceptive. M. Scott Peck has suggested that evil is, at its source, the manipulation of reality to hurt others as a way of helping ones self. When Satan encountered Jesus in the wilderness the temptations were all self-serving and were fortified by quoting scripture.

Satan tried to use scripture in a way that would push Jesus to self-assertion and self-satisfaction. Jesus consistently responded with restraint. Even at the beginning of his ministry Jesus was sufficiently at one with God - and confident of his understanding of reality - to recognize his enemy's twisting of reality.

Jesus knew that fulfillment is the result of authentic submission to God, rather than assertion of a separate self.

Above is The Ascension of Christ by Salvador Dali.

O give thanks to the Lord, for he is good, for his steadfast love endures for ever. O give thanks to the God of gods, for his steadfast love endures for ever. O give thanks to the Lord of lords, for his steadfast love endures for ever; who alone does great wonders, for his steadfast love endures for ever; who by understanding made the heavens, for his steadfast love endures for ever; who spread out the earth on the waters, for his steadfast love endures for ever; who made the great lights, for his steadfast love endures for ever; the sun to rule over the day, for his steadfast love endures for ever; the moon and stars to rule over the night, for his steadfast love endures for ever; (Psalm 136: 1-9)

Love is complex and can be a complicating. There is often an expectation of mutual love. A casual dinner partner once announced that she did not believe in unconditional love. For her love needs to be a balanced exchange of value. In her view the best way to ensure the health of any relationship is for all parties to be mindful of and take responsibility for fulfilling the needs of one another.

My dinner partner had been married to the same man for many years and was the wife of three grown children. She was involved in a caring profession and engaged in many creative endeavors. I do not know her well, but her philosophy of love had seemingly served her well. And certainly to be attentive and responsive to the needs of others is an important characteristic of love.

But it seems to me the deepest love is when I value another for who they are, not for what they do for me.

The psalmist writes of God's steadfast love. Elsewhere the translation is everlasting love. The Hebrew is chesed which can mean self-love. The same Hebrew word can also mean to be ashamed. This is to love others as we love ourselves. We almost always give ourselves the benefit of the doubt. Even when we are ashamed of ourselves, we can explain away our failure. Even when we are deeply disappointed in ourselves, we very seldom condemn our motives and can usually defend our intentions. Even when we hold ourselves accountable we do so with some confidence in our ability to more fully achieve our intentions next time. Sometimes all of this can be self-justifying and delusional. But often our intentions are good, even when our outcomes are bad.

Chesed might also be understood as deep-awareness. To love in this way is to be fully aware and accepting of another. I don't know how I might ever balance the exchange of value with God. Trying to do so would be an impediment to my relationship with God. I perceive that even when I am ashamed of myself, God is aware of a potential that transcends the shame. I perceive that I am encouraged to accept this love and extend this same love to others. I understand that I am also encouraged to an awareness and acceptance of God, even when God's intentions may be obscure and the outcome is painful.

Those who love me, I will deliver; I will protect those who know my name. When they call to me, I will answer them; I will be with them in trouble, I will rescue them and honour them. With long life I will satisfy them, and show them my salvation. (Psalm 91: 14-16)

This psalm closes with the sudden appearance of God speaking in the first person. The promises of the psalmist are endorsed and amplified by the author of life.

These are powerful and encouraging promises.

I am concerned by one aspect of the translation. The English uses a future tense that is not, in my opinion, consistent with the original Hebrew.

"Those who love me, I am delivering; I am protecting those who know my character. When they call to me, I am answering them; I am with them in trouble, I am rescuing them and honouring them. With length of life I am satisfying them, and causing them to see my fulfillment."

The Hebrew tense is unfinished, not future. But being unfinished also means it is already underway.

The Lord is just in all his ways, and kind in all his doings. The Lord is near to all who call on him, to all who call on him in truth. He fulfils the desire of all who fear him; he also hears their cry, and saves them. (Psalm 145: 17-19)

God is just - tsaddiyq - righteous, authentic, fully one's self.

God is kind - chaciyd - faithful, gracious, loving.

God is near - qarowb - proximate in time, space, and relationship; in kinship with.

God fulfills - 'asha - does, fashions, makes, prepares, presses.

God hears - shama' - listens, perceives, understands, consents, agrees.

God saves - yasha' - delivers, preserves, liberates, gives victory.

Above is the Power of Kindness by AI. Zapolyansky.

My soul melts away for sorrow; strengthen me according to your word. Put false ways far from me; and graciously teach me your law. (Psalm 119: 28-29)

We no longer much use the word "vex." As in, I am vexed. It is an old word with even older roots. For the Romans vexare meant to set in motion. Vexare emerged from the Indo-European wegh as in wegh-ya which means voyage or journey.

The Hebrew for sorrow, as used above, is tugah. This is derived from yagah, which is derived from the Indo-European wegh-ya. This is a sorrow that is related to the burdens of travel, something we have all experienced at some time or another.

Most journeys begin with great enthusiasm. Some journeys are afflicted with delays, distractions, break-downs, detours, wrong turns, getting lost, back-tracks, and more. In making the journey we may entirely lose our initial enthusiasm.

But usually we persist. Most of the time we continue to our destination and usually I am glad to have made the trip. The troubles can become material for hilarious stories. If I shared the trip with others, we often emerge better friends than when a journey goes as planned.

But still I would prefer to stay mostly on the right way and make reasonable progress. There are enough vexing problems in making life's journey without seeking out more. Dear God, put false ways far from me. Keep me on the path you intend.

O sing to the Lord a new song, for he has done marvellous things. His right hand and his holy arm have gained him victory. The Lord has made known his victory; he has revealed his vindication in the sight of the nations. He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. Make a joyful noise to the Lord, all the earth; break forth into joyous song and sing praises. (Psalm 98: 1-4)

How often, I wonder, do I take credit for what God has done? Perhaps worse, how often do I fail to notice what God has done?

Yesterday was a pleasant and productive day. I spent ten hours encouraging others, creating new possibilities, and walking a bit farther down the path I have chosen. After dinner my wife and I drove into the little town nearby. We discussed friends, family, and our life together. After mailing two letters we shared a small carmel sunday. After returning home, I called my parents and shared good news. I climbed into bed tired but satisfied.

More often than not this is the nature of my days. Too often I allow worries to obscure these simple but profound pleasures. Too seldom do I thank God.

You are the God who works wonders; you have displayed your might among the peoples. With your strong arm you redeemed your people, the descendants of Jacob and Joseph. (Psalm 77: 14-15)

People of faith struggle with the covenant that God made with Abraham and his descendents. What does the covenant say about God, God's love, human nature, human disobedience, and God's intervention?

The core of the covenant seems to be love God and all will be well with you. Follow the divine rules and you will be healthy, wealthy, and wise. Make your relationship with God your most important relationship and you will be beyond harm. Otherwise, watch out.

So when Israel became corrupt it was understood that Assyria was used to cleanse and redeem the people. Later the elite of Judah was taken in captivity to Babylon. Once again, this was explained as God's "tough love."

Some have argued that divine cleansing also explains Hitler's Final Solution. Most minds rebel at the thought. Certainly the God that I know would have nothing to do with something so hideous.

For many the Holocaust of the Jews - and the profound pain of so many millions this very day - is sufficient proof that there is no God. For many any God worth worshiping would intervene to stop the gross injustice that we see about us each day.

The Hebrew for redeem, used above, is ga'al which means to act as a kinsman. The usage and implication is to be present and helpful in time of trouble. As the family gathers for support at a funeral, as the family is to be source of help in time of need, so can God act as redeemer.

The person of faith perceives that God has intervened: in the courage of Moses, in the life of Jesus, in the love and wisdom of millions of good men and women throughout history. The person of faith knows that he or she is to be the strong arm of the Lord on this day.

God calls us to be as a kinsman to one another. God offers us inspiration, insight, and courage to become agents of redemption. But God has given us the freedom to choose. Will we choose to act as kinsmen of God and one another, or will we deny these elemental relationships and our role in the covenant?

Above is The Clash by Hans Hofmann.

I sought the Lord, and he answered me, and delivered me from all my fears. Look to him, and be radiant; so your faces shall never be ashamed. This poor soul cried, and was heard by the Lord, and was saved from every trouble. The angel of the Lord encamps around those who fear him, and delivers them. O taste and see that the Lord is good; happy are those who take refuge in him. (Psalm 34: 4-8)

Today many churches recall the Transfiguration of Jesus (Matthew 17: 1-8), which reflects a similar experience of Moses (Exodus 34: 29-35). After an encounter with God both Jesus and Moses physically radiated the light of God.

David tells us we too can be radiant. The Hebrew verb is nahar which means a stream of burning light. The love and light of God can flow from us.

The light of love can be warming, cleansing, empowering but it can also be painful. The light of love can transform us, redirect us, take us to unexpected places. When we seek the face of God we are likely to be surprised, even as we are fulfilled.

No good thing does the Lord withhold from those who walk uprightly. O Lord of hosts, happy is everyone who trusts in you. (Psalm 84: 11-12)

To walk uprightly is to come and go or to live in a manner that is whole, complete, and consistent with God's intention.

To be happy is to be blessed. The Hebrew is derived from 'ashar which means to go straight, advance, make progress, sometimes to be led.

To trust is to be confident, secure, bold, and sometimes to be careless. If we have confidence in God we will live with integrity. In this way we will make progress.

Aristotle taught that human happiness is found in the process of becoming our best. Many of the psalms teach the same lesson.

We are to live as those seeking, making a journey, pioneering. Our goal is a full relationship with God. Our compass is trust and wholeness is our walking stick.

Truly God is good to the upright, to those who are pure in heart. But as for me, my feet had almost stumbled; my steps had nearly slipped. For I was envious of the arrogant;I saw the prosperity of the wicked. For they have no pain; their bodies are sound and sleek. They are not in trouble as others are; they are not plagued like other people. (Psalm 73: 1-5)

Each generation and each personality has its own objects of envy: athletes, musicians, movie stars, artists, architects or whatever. We envy those who seem to have found their most powerful, creative, and honest selves.

It is reported that John Lennon envied the Rolling Stones. Lennon felt trapped in a set of expectations that were not his own. He perceived that Mick and the Stones were the real thing.

Our celebrity culture reflects a fundamental human desire for raw authenticity, a fierce engagment with reality, and a boldness we too often do not allow ourselves. In many cases our envy is badly placed. Those we admire can be carefully constructed illusions.

We should give our envy its due. But instead of living vicariously we should seek to live more and more coherently with our real self, our bold self, our righteous self.

God's intention for you and me is not an illusion. It is always an adventure. Rather than envy others, we should engage God and become fully our selves.

Above is the Rolling Stones by Henk Veen.

O God, why do you cast us off for ever? Why does your anger smoke against the sheep of your pasture? Remember your congregation, which you acquired long ago, which you redeemed to be the tribe of your heritage. Remember Mount Zion, where you came to dwell. Direct your steps to the perpetual ruins;the enemy has destroyed everything in the sanctuary. (Psalm 74:1-3)

A synagogue is destroyed. A poor rural church is arsoned. An entire neighborhood is bombed. Children die. Mothers mourn. Fathers curse. Many cry for vengeance.

We can easily feel cast off and far from God. We may in our grief make choices that take us even farther from God.

Our hopes are in ruin. Our hearts are broken. Our faith is shaken. O God, direct your steps to the perpetual ruin of all that is separated from you. Restore us to wholeness.

I have seen a limit to all perfection, but your commandment is exceedingly broad. (Psalm 119: 96)

What does this mean? What do those words organized in that way intend to tell me? How is the first clause related to the second clause? I read it two times and it means nothing to me.

I can imagine a limit to perfection. But is this a limit to human perfection or divine perfection? I can agree that God's commandments cover a broad purpose, but I don't see how that applies to perfection being limited.

I read the context a few times. No clues (at least for me, at least not this morning). I consider the possibility that the author just needed something to complete a stanza. Psalm 119 is really long. But that seems too much a cop-out for both the author and me.

The Hebrew translated here as perfection is tiklah which is less our modern (rather Platonic) understanding of perfect and much more a completion, fulfillment, and ending. There is a double limiting in the first clause.

Broad is a straightforward English translation of rachab. But rachab is closely related and derived from the Hebrew meaning a large and roomy pasture. For some reason that image stirs my synapses.

At this point in the analysis for the first time I consider commandment or mitzvah. The military has a term that I like for understanding mitzvah. Every specific order needs to be considered in terms of the "commander's intent." This is very close to the meaning of mitzvah.

This little study - combined, no doubt, with my own situation - leads me to finally understand the phrase as meaning: I am inclined to see limits to everything even to God, but God's intention is much broader than I can imagine.

May God enliven and empower our understanding.

Hear my cry, O God; listen to my prayer. From the end of the earth I call to you, when my heart is faint. Lead me to the rock that is higher than I; for you are my refuge, a strong tower against the enemy. Let me abide in your tent for ever, find refuge under the shelter of your wings. (Psalm 61: 1-4)

We seek a secure place - a high rock, a strong tower - that will withstand the storms, survive the flood, and protect against all manner of threats.

But the psalmist suggests the security of God is of a different kind.

God does not abide in a tall tower of stone, but in a tent. God is flexible, adaptable, and always on the move. God will give us refuge by joining us in the storm or flood.

God will pull us close and cover us with love.

We are not promised the absence of harm. But if in harm's way we reach out to God, we are promised that God will reach out to us.

Above is Desert Storm by Syddick Napaltjarri Linda.