Archive for the ‘Genesis 9’ Tag

Devotion for Thursday, Friday, and Saturday Before Proper 19, Year C (ELCA Daily Lectionary)   1 comment

Sky with Rainbow

Above:   Sky with Rainbow

Image in the Public Domain

Redemption and Related Responsibilities

SEPTEMBER 12, 2019

SEPTEMBER 13, 2019

SEPTEMBER 14, 2019


The Collect:

O God, overflowing with mercy and compassion,

you lead back to yourself all those who go astray.

Preserve your people in your loving care,

that we may reject whatever is contrary to you

and may follow all things that sustain our life in

your Son, Jesus Christ, our Savior and Lord.  Amen.

Evangelical Lutheran Worship (2006), page 47


The Assigned Readings:

Genesis 6:1-6 (Thursday)

Genesis 7:6-10; 8:1-5 (Friday)

Genesis 8:20-9:7 (Saturday)

Psalm 51:1-10 (All Days)

1 Timothy 1:1-11 (Thursday)

2 Peter 2:1-10a (Friday)

John 10:11-21 (Saturday)


Indeed, I have been wicked from my birth,

a sinner from my mother’s womb.

–Psalm 51:6, The Book of Common Prayer (1979)


The comedian Lewis Black told a joke explaining why God seems more violent in the Hebrew Bible than in the New Testament.  Having a son calmed him down.  That is, of course, bad theology, for it falls under the heading of the Arian heresy.  Furthermore, the God of the Book of Revelation is not the deity of “Kum ba Yah,” a song I despise for several reasons.  The Smiter-in-Chief is in full form in the composite story of Noah, based on older stories.

Rewritten folklore and mythology in the Bible presents us with the opportunity to ponder profound theology.  We might think that we know a particular tale better than we actually do, so we ought to avoid switching on the automatic pilot.  Human immorality saddens God’s heart in Genesis 6:6, but Noah has found favor with God.  “Noah,” in Hebrew, is “favor” spelled backward.  A note in The Jewish Study Bible–Second Edition (2014) tells me that this

indicates that human perversion and divine grief will not be the last word.

–page 19

Furthermore, the Hebrew word for the ark occurs in just one other story in the Hebrew Bible.  It applies also to the basket containing young Moses in Exodus 2.  Again The Jewish Study Bible–Second Edition (2014) helps me dig deeper into the scriptures:

Noah foreshadows Moses even as Moses, removed from the water, foreshadows the people Israel, whom he leads to safety through the death-dealing sea that drowns their oppressors (Exod. chs 14-15).  The great biblical tale of redemption occurs first in a shorter, universal form, then in a longer, particularistic one.

–page 20

The author of Psalm 51 (traditionally King David, but knows for sure?) understood human sinfulness well.  So did the author of 1 Timothy, writing under the name of St. Paul the Apostle.  Laws, he noted,

are not framed for people who are good.

–1:9, The Jerusalem Bible (1966)

That statement applies to divine law, certainly.  Indeed, in context, it pertains to the Law of Moses.  That code, containing timeless principles and culturally specific examples thereof, sometimes becomes a confusing array of laws.  Many people mistake culturally specific examples for timeless principles, thereby falling into legalism.  The pillars of that code are:

  1. We mere mortals are totally dependent on God,
  2. We humans depend upon each other also,
  3. We humans are responsible for each other, and
  4. We humans are responsible to each other.

Turning to John 10, we read of Jesus, the Good Shepherd.  The sheep need the shepherd, who protects them and lays down his life for them.  The sheep also know the shepherd’s voice.  I, as a Christian, am one of the sheep.  I know my need for God and the ease with which I yield to many temptations.  The laws of God exist for people such as me.  Divine guidance and redemption play out in my life.

The individual part of religion is important, of course, but it is hardly everything.  The collective aspect is crucial also.  This truth is especially evident in Judaism, Eastern Orthodoxy, and Roman Catholicism.  Much of Protestantism, however, has gone overboard with regard to individualism.  Redemption is not just my story or your story.  No, it is our story as we relate to God and God relates to us.  Society exerts a powerful influence upon our notions of morality and reverence; it shapes us, just as we influence it.  May we be salt and light, shaping society according to the four pillars of the Law of Moses and according to the unconditional and free (yet not cheap) love of God.







Week of Proper 1: Thursday, Year 1   15 comments

Above:  Saint Peter

Messiah 101



Holy Women, Holy Men:  Celebrating the Saints (2010), of The Episcopal Church, contains an adapted two-years weekday lectionary for the Epiphany and Ordinary Time seasons from the Anglican Church of Canada.  I invite you to follow it with me.


Genesis 9:1-17 (Revised English Bible):

God blessed Noah and his sons; he said to them,

Be fruitful and increase in numbers, and fill the earth.  Fear and dread of you will come on all the animals on earth, on all the birds of the air, on everything that moves on the ground, and on all fish in the sea; they are made subject to you.  Every creature that lives and moves will be food for you; I give them all to you, as I have given you every green plant.  But you must never eat flesh with its life still in it, that is the blood.  And further, for your life-blood I shall demand satisfaction; from every animal I shall require it, and from human beings also I shall require satisfaction for the death of their fellows.

Anyone who sheds human blood,

for that human being his blood will be shed;

because in the image of God

has God made human beings.

Be fruitful, then, and increase in number; people the earth and rule over it.

God said to Noah and his sons:

I am now establishing my covenant with you and your descendants after you, and with your descendants after you, and with every living creature that is with you, all birds and cattle, all the animals with you on earth, all that have come out of the ark.  I shall sustain my covenant with you:  never again will all living creatures be destroyed by the waters of a flood, never again will there be a flood to lay waste the earth.

God said,

For all generations to come, this is the sign which I am giving of the covenant between myself and you and all living creatures with you:

my bow I set in the clouds

to be a sign of the covenant

between myself and the earth.

When I bring clouds over the earth,

the rainbow will appear in the clouds.

Then I shall remember the covenant which I have made with you and all living creatures, and never again will the waters become a flood to destroy all creation.  Whenever the bow appears in the cloud, I shall see it and remember the everlasting covenant between God and living creatures of every kind on earth.

So God said to Noah,

This is the sign of the covenant which I have established with all that lives on earth.

Psalm 102:15-22 (1979 Book of Common Prayer):

15 The nations shall fear your Name, O LORD,

and all the kings of the earth your glory.

16 For the LORD will build up Zion,

and his glory will appear.

17 He will look with favor on the prayer of the homeless;

he will not despise their plea.

18 Let this be written for a future generation,

so that a people yet unborn may praise the LORD.

19 For the LORD looked down from his holy place on high;

from the heavens he beheld the earth;

20 That he might hear the groan of the captive

and set free those condemned to die;

21 That they may declare in Zion the Name of the LORD,

and his praise in Jerusalem;

22 When the peoples are gathered together,

and the kingdoms also, to serve the LORD.

Mark 8:27-33 (Revised English Bible):

Jesus and his disciples set out for the villages of Caesarea Philippi, and on the way he asked his disciples,

Who do people say that I am?

They answered,

Some say John the Baptist, others Elijah, others one of the prophets.

He asked,

And you, who do you say that I am?

Peter replied,

You are the Messiah.

Then he gave them strict orders not to tell anyone about him; and he began to teach them that the Son of Man had to endure great suffering, and to be rejected by the elders, chief priests, and scribes; to be put to death, and to rise again three days afterwards.  He spoke about it plainly.  At this Peter took hold of him and began to rebuke him.  But Jesus, turning and looking at his disciples, rebuked Peter.

Out of my sight, Satan!

he said.

You think as men think, not as God thinks.


The Collect:

Remember, O Lord, what you have wrought in us and not what we deserve; and, as you have called us to your service, make us worthy of our calling; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.


In the Southern United States, my native region, we have a saying:  “God bless him (or her).”  I apply this to Simon Peter.  “God bless him.”

The author of the Gospel of Mark states of Jesus that “He spoke about it plainly.”  “It” refers to his impending arrest, torture, execution, and resurrection.  Recall that Jesus had spoken of another matter in metaphors just a few verses before, and the Apostles did understand then.  Now, that our Lord and Savior has laid metaphors aside and begun to use plain Aramaic, the Apostles are just as dense.  They hear his words, but they do not like them.  “Surely Jesus cannot mean this, can he?  No, this cannot be.”  This is my paraphrase of what Apostles, namely Peter, must have thought.

The prevailing concept of Messiahship was that the Messiah would be the conquering hero who would expel the Roman occupiers.  This is understandable; who likes to live in his or her home, under foreign domination?  One of the messages in the Gospel of Mark is this:  The role of the Messiah is not to conquer, but to suffer, die, and rise again.  This is Messiah 101.

God does not think as we do, so attempting to follow God carries the risk of getting it wrong.  This was Peter’s situation, “God bless him.”  Yet consider what he became.  How is that for grace?

God is gracious, as the reading from Genesis makes plain.  God establishes a covenant with people and does not require anything of us; this is about what God will do and will not do.  God will be gracious to us, and the symbol (because we like visuals) is a rainbow.  Professor Richard Elliott Friedman quotes Rabbi Martin Lawson regarding this sign:  The rainbow symbolizes the covenant with Noah because it is “a bow pointed away from the earth.”  The origin of the name rainbow in English and Hebrew derives from the fact that the rainbow has the same shape as a bow used to shoot arrows.  The arrows are pointed away from earth.

The presence of Jesus on the earth is likewise an indication of grace.  God is on our side.  Are we on God’s side? (God bless us.)


Published originally as Week of 6 Epiphany:  Thursday, Year 1, at ADVENT, CHRISTMAS, AND EPIPHANY DEVOTIONS BY KENNETH RANDOLPH TAYLOR on October 26, 2010