“Provision for the poor” (Psalm 68:1-10, 33-36) (May 21 2023)
Date: May 21 2023
Theme:
Pacific Islanders and Asian American Ministries (PAAM); a contextual conflict
and convergence of views
Sermon
title: “Provision for the poor”
Scripture:
Psalm 68:1-10, 33-36
0. opening
Good
morning. There is exciting news that some of us might have heard. It’s about
the Bible. I do not indicate those who participated in the bible study class
with Dr. Jay this morning. This Thursday in New York, the oldest, most complete
Hebrew Bible has sold for $38.1 million dollars, becoming the most valuable
manuscript sold at auction. The Codex Sassoon, the $38.1 million dollars Hebrew
Bible, is thought to have been written about 1,100 years ago. US former
ambassador Alfred Moses bought it for the ANU Museum of the Jewish People in
Tel Aviv, Israel.[1]
For Christians, some of us call the Hebrew Bible the “Old Testament.” Today’s
scripture is from here.
Let us
pray.
耶和華──我的石磐，救贖我的主啊，願我的嘴所講的、心所想的佇你的面前得著接納。(詩篇19:14)(巴克禮台語漢字版，1933)
Let the
words of my mouth and the meditation of my heart be acceptable to you, O Lord,
my rock and my redeemer. (Psalm 19:14) (NRSV Updated Edition). Amen.
This is one
of the common prayers used in worship services, especially for the preachers in
preparation for their sermon. Today, I just read in one of the Taiwanese
Bibles, 巴克禮台語漢字版, published in 1933, translated by Rev. Dr. Thomas Barclay, who
was a missionary of the Presbyterian Church of Scotland to Formosa from 1875 to
1935, the year he died. Rev. Barclay was also the first president of my
seminary in Tainan, Taiwan.
The second
version of the prayer is from the New Revised Standard Version Updated Edition,
published and translated in 2021, by the National Council of Churches, the US.
The Original NRSV was published in 1989, and the previous OLD Revised Standard
Version (RSV) was published in 1952. The purpose of this version was to reflect
the daily English on biblical interpretation and corrections to previous
mistakes.
It is always
a challenge to comprehend a foreign language and culture. “Translation,” in this
case, is to do the job of “word to word,” or we can call it “literally,” “true
to the original meaning,” art and beauty of the sentence, and appropriate cultural
implications. In this case, it is beyond translation. It is hermeneutics: bring
the meaning from the divines to mortals.
1. the
literal meaning and implication of Psalm 68
Scholars are
having problems figuring out when Psalm 68 was composed, how many sources were
included, and what this psalm to say.
The
beginning of Psalm 68, “Let God rise up, let his enemies be scattered,”
represents the cry of Moses in the Book of Numbers 10:35, when the Israelites
were ready to depart from Sinai and enter the desert. It is the Song of the
Ark – the symbol that the God of Israel dwells in that ark and walks before
the Israelites. Scholars argue this is an old oral tradition about Exodus.
And also,
because it is right after a great military victory in the Book of Numbers, God
even asked Moses to make two silver trumpets to summon the congregation and the
leaders. Scholars also argue this might be a liturgical text for a ceremony.
Verse 4, the
psalmist asked the audience to sing to God, praise God’s name, and mentions, “lift
up a song to him who rides upon the clouds.” We all agree this part is a
song of worship. But to whom?
If you are
also a fan of Harry Potter, one of the most influential fantasy novels in our
time, you might be quite familiar with “He-Who-Must-Not-Be-Named”
“You-Know-Who” “the Dark Lord” in the whole novel. Tom Marvolo Riddle
was one of the greatest wizards in his time. Tom Marvolo Riddle became
Lord Voldemort in this novel. No one wanted to call his name, due to the
fear and oral history. People gave him nicknames. Every time when people have
to mention Lord Voldemort, they will be stopped, by using his nicknames
instead. His real name became a taboo, unspeakable. It is the same in our time.
Several years ago, we still used “you-know-who” when we talked about the
president of a country in the far, far away galaxy.
It is
similar to the world of the Hebrew Bible. “Rider of clouds” is the nickname of
the Canaanite god, Baal. Who is also the god of storm, the god of rain,
the god of fertility, the god in the sky. Without Baal, the earth is the
desert, and no life can habitat or survive. No civilization is possible.
Therefore,
verses 5 and 6 could have two different understandings: is “father of orphans
and protector of widows” the God of Israelites, the Adonia and Adonoi,
or the God of sky, god of Canaanites? Who will be liberated from prisoners to
prosperity, and who can make it? Is this a piece of memory from Exodus, the
liberation from slavery in Egypt? Or, a religious mixture of Israelites and
Canaanites?
However, we
can read a strong statement from verses 7 to 10. The psalmist claimed that it
is the God of Saini, God of Israel, who went out before God’s people, shook the
earth, poured out the rain and water from the sky, and made the land fertile,
and have the heritage restored. The psalmist demonstrated a strong faith and it
might be based on his, her, or their experiences, or the community he, she, and
they belonged to.
At the end
of Psalm 68, we can also notice a shift and transformation of this God’s image.
People knew Baal was the God of Sky, but the psalmist concluded the God here is
the “rider in the heavens, the ancient heavens, kingdoms of the earth”. The God
of Sinai, the God of Israel, is beyond Baal’s limited sky and extends till the
heaven, and not only one “heaven” but multiple “heavens.”
It’s not
only an individual perspective of the psalmist, but also a collective memory
and testimonies of the community through different times. The image and the
power/fear of “Rider of Clouds” have shifted and transformed. Finally, there is
a sanctuary of God of Israel, that beneath the skies and heavens, all kingdoms
and people, Israelite or not, can be gathered, enjoy the abundance, and be freed
from the thread of the enemies.
The psalmist,
author and composer, has a new understanding of God.
2. Fusions
of horizon – Hans-Georg Gadamer[2]
One of the
important philosophers in the 20th century, Hans-Georg Gadamer, argues that our
knowledge is limited by the language and standpoint we know. Our understanding
of the world and its meaning is constrained by a limited horizon. We are limited
by our backgrounds, culture, gender, religion, and family histories. If there
is an objective truth or ultimate true meaning, we won’t be able to reach it
due to our own limits. We can see only those nearby us. Unless we start to
collect something beyond ourselves, outside our world and community boundaries
and traditions, we will not have the opportunity to encounter different
horizons or make it closer to touching the truth. If we try our best to have a
dialogue among all the horizons, Hans-Georg Gadamer called it “fusions of the horizon,”
from those fuzzy visions, maybe, maybe we can unveil the curtain and reveal the
image of truth, the God, we, followers of Jesus, are looking for.
3. Psalmist
and the journey of the faith group, such as church
The other
scripture in the Common lectionary today is the Book of Acts 1:6-14. Jesus says
Goodbye to his disciple. The Bible says,
“But you
will receive power when the Holy Spirit has come upon you, and you will be my
witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the
earth.” When he had said this, as they were watching, he was lifted up, and a
cloud took him out of their sight.” (ACTS 1:8-9, NRSV)
In church
tradition, the last Thursday is called Ascension, 40 days after Easter. The
day that Jesus left his disciples and ascended to the sky. The early Disciples
looked at the sky and knew their teacher was gone now. But, Christians believe
that Jesus Christ, the Son of Man, will descend and come back again, bringing
the ultimate peace and final judgement to all flesh. And now, we Christians
receive those testimonies and memories. We continue to look at the sky and know
what we are looking for. It’s the God of power, mercy, and justice, the
unconditional love for everyone. This salvation and protection are not only for
the Jews, but for everyone. Straights, gay, lesbian, bisexual, transgender, and
gender queer, are included. Not only for the European, Americans, but also for
the Pacific Islanders and Asian, Africans. Even polar bears, penguins, and
Chihuahuas; glaciers and ocean are also included. Church people also experience
a renewed understanding and horizon of God, empowered by the Holy Spirit.
4. The
missing verse of Psalm 68, and other Psalms in the Hebrew Bible
The worship
bulletin today is a collective work from reading the Common Lectionary. In the
revised common lectionary, the range of Psalm 68 is from verses 1-10 and 33-36.
In our pew bible, NRSV, there are only 35 verses. Where is the missing verse,
and what caused it? If you read it closely in our pew bible, there is a title,
“Praise and Thanksgiving,” that was added afterward. And Right after the
“title” is the original first verse.
לַֽמְנַצֵּ֥חַ לְדָוִ֗ד מִזְמ֥וֹר שִֽׁיר
“To the
leader. Of David. A Psalm. A Song.” (v1)
In the
Hebrew Bible and some English versions, this is the first verse of Psalm 68.
This verse was written in Hebrew and indicated the author, background, and how
it can be performed. Such as, the first verse of Psalm 67 indicates to be
performed with stringed instruments; the first verse of Psalm 69 indicates the “Lilies”,
an uncertain instrument, maybe a lily-shaped straight trumpet or melody, a tune,
the psalm is supposed to be known in that particular way; the first verse of Psalm
63 indicates “A Psalm of David, when he was in the wilderness of Judah”.
The same
translation of the Bible published in different times also numbers the verse
differently from time to time. For the “most popular” bible, KJV (King James
Version, 1611) deleted the original first verse and without any footnote. NKJV
(New King James Version, 1979) and Authorized King James Version (AKJV, 18th
century), put the first verse back. For our pew bible NRSV (New Revised
Standard Version, 1989) has 35 verses but with no footnotes. But, the updated
edition does include the footnote. NIV (New International Version (2011), a
footnote is added to the first verse, addressing “In Hebrew texts, 68:1-35 is
numbered 68:2-36.” NCB (New Catholic Bible, 2007) has fully 36 verses. It might
be interesting for us to pay close attention to the bible you have on the
shelf.
With the
first verse, we are wondering what the conflict and challenge was that David
had dealt with. Was that warfare, but with whom? Was that a religious crisis?
Was that a political thread from one of his enemies? What was the god David
would like to refer to? Why did he want to find a safe place, a sanctuary away
from his enemies? Why a God, who pays attention to the poor, the captive is,
the essential figure here? Why a sanctuary, a safe place with protection and
restored heritage is vital for David?
5. The Taiwanese
Music Interactive Concert
If you
attended the concert yesterday, you might find it was another practice of
“fusions of the horizon.” The musician, Tzu-Tsen Wu, utilized her skill
in combining elements from various places, tunes, and arrangements and having them
all in dialogue of Jazz. The concert musician, Tzu-Tsen Wu, said it is a
good approach to introduce a new thing from what people might have known, in
this case, is Jazz. The first song in the concert, Olive Tree, was banned and forbidden
to sing in Taiwan in the 1970s. Lyrics of the song says, “Don’t ask me where
I’m from, my hometown is far away. Why am I roaming around, far away roaming
around roaming around.” The KMT government at that time thought this song
was a thread against the favored political identity. In that period, anyone
could be arrested for opposing the KMT government. For KMT, you can only have
one and one identity, and you should not have any doubt about it. However, the concert yestere demonstrated the
complexity and diversity of Taiwan and Taiwaneseness. I believe it’s similar to
most of the Asian Americans’ person and communual experience and journey.
A song is
not only a combination of melody and words. It’s a powerful statement that carries
the weight of life. Some of my friends in Hong Kong feel afraid to use “Sing
Hallelujah to the Lord” in their worship service because that hymn was used
during the Umbrella Political Movement when people protested on the street,
asking for democracy. Recently, “Glory to Hong Kong”[3]
is banned by Hong Kong and China governments. Because Google, the search
engine, uses it as the Hong Kong National Anthem. Some of the overseas
Hongkongers (Hong-Kongness), keep telling the story by singing those songs,
too.
The opening
hymn today, UMH 151, “God created heaven and earth”, the composer I-To Loh,
born in 1938, Japanese and Taiwanese. He used a native Taiwanese tune Toa-Sia
in this hymn. And the closing hymn today is a famous tune from Philippines. I
also hope the concert yesterday can be a new horizon a starting point for us to
engage in Asian Americans and Pacific Islanders’ culture. And knowing, our
church is the sanctuary, a safe place, a place of unconditional love, that all
the poor people can come, habitat, and have their heritage restored , and
thrive.
6.
Conclusion
If we read
Psalm 68 through David’s perspective, and through psalmist editing, and through
the common lectionary, three days after Ascension, Jesus’ departure from his
disciples, and the context of the last Sunday before Pentecost, and on the
Pacific Islanders and Asian American Ministries Sunday worship service, we are
practicing Gadamer’s “Fusions of horizon.” We walk through Moses, Mt Sinai,
Book of Numbers, Song of Ark, Baal – the god of storm, Adoni/Adonoi –
the God of Israel, the one who became fresh and lived among us, died, and
resurrected, and now ascended to the sky; from a wandering Aramean (Duet
26:5), Egyptian, Canaanites, Israelites, Jews, Greek, Gentiles, cut and uncut,
the others, to all God’s children. From Sinai, City of David, Jerusalem, Rome,
perhaps, to Hyde Park, in this sanctuary, the house of God’s children. For me,
the journey will add Taiwan, my internship in Hong Kong, ecumenical training
program in Philippine, and the visit to Taizé of France.
What are your experiences of “fusions of horizon” and encounter the unknown? And how will you describe what God has revealed himself, herself, and themselves to you, to your family, and your friends, and, to our community of faith? Let’s keep singing, keep sharing, and keep listening. Amen.
願保護眾人的主上帝, our Lord of protection, bless you and keep you;
願憐憫的主上帝, our Lord of mercy, make his, her, their face to shine upon
you and be gracious to you;
願愛疼的主上帝, our Lord of love, lift up his, her, their countenance upon
you and give you peace.
Amen.
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