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Archive for the ‘textures’ Category

Against all the protestations of shame, your past does not define you.

What you have been is not coterminous with who you are. Or will be.

This, at least, is YHWH’s promise to his despondent exiles in Babylon.

‘Sing, O barren one, who did not bear; break forth into singing and cry aloud, you who have not been in labor! For the children of the desolate one will be more than the children of her who is married,’ says the Lord. (Isaiah 54:1 ESV)

If there is a greater shame than childlessness in the Bible’s Old Testament, it is difficult to say what that should be. Perhaps only having borne children and lost them could compete with never having children at all, so deep does this feature of the cultural realia reach into the Bible’s sacred literature.

In the turn-tables book of Isaiah, YHWH is having none of it.

She who has not split the air with the shrieks of childbirth will find recompense in shouts of joy, late coming.

All of human experience argues that only what has been shall ever be. Again, YHWH is having none of this curiously persuasive logic. He is the Creator of new things, things unspoken, things unimagined, deepest longings too savage and powerful for words. He meets them, satisfies them, creates them, endorses them, then liberates his own to become them.

The Bible’s ‘religion’ is no tame creed.

It is wild, counterintuitive, impossible, then real. Life with YHWH knows no bounds save those that loving providence establishes.

As the barren woman restored in a moment to fecundity finds children streaming to her that she did not bear, so YHWH’s future comes in spades from angles never contemplated. Yet her children are hers, his gift, stomped down, compressed, overflowing.

She forgets to miss the biological progeny of her dashed dream, so occupied with this tumbling, laughing harvest of children unforeseen. They laugh noisily. Only her delight is louder.

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It may be that Esther’s mental state at a crucial moment in her mediated dialogue with her Uncle Mordecai is signaled by one small Hebrew word.

And they told Mordecai what Esther had said. Then Mordecai told them to reply to Esther, ‘Do not think to yourself that in the king’s palace you will escape any more than all the other Jews. For if you keep silent at this time, relief and deliverance will rise for the Jews from another place, but you and your father’s house will perish. And who knows whether you have not come to the kingdom for such a time as this?’ (Esther 4:12–14 ESV)

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Sometimes the tears must flow. To stop them would be to tell the lie that things are not so bad.

The Bible’s masterfully told story of Esther has the unlikely queen’s uncle leading the mournful charge as the Jewish community in exile faces extermination. In that way of cloistered royalty, Queen Esther seems the last to know, the last to come to terms with the imminent extinction of her people. Palaces can be oblivious places. (more…)

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The Chronicler of Israel/Judah is often faulted for a tendentious and rigid view of his nation’s history. To be fair, one resorts to brief summaries of any complex reality when a word count is in the mix. And an ancient manuscript imposes hard-wired volume limits on any writer.

Read sympathetically, neither of the two great biblical histories of Israel requires the conclusion that their authors were beady-eyed ideologues. (more…)

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Power turns the heart of those we would never expect capable of using it wrongly. Power moves hands that had previously been clean in darting, surreptitious ways. Power corrupts good men and good women.

When Jehoshaphat was reforming the kingdom of Judah, he set the bar high for those who would wield power in the context of local disputes. He seemed to anticipate both the blessing and the bane that come with distributing power among men who are but flesh and therefore susceptible to its distorting force. (more…)

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In the judgement of the Hebrew Bible’s two great histories of Israel and Judah, these kingdoms were dismally served by their kings. When the reader happens upon a noble king in the chronology of monarchs, he breathes fresh air. For a moment, the sky clears itself of its gray steel. (more…)

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The Hebrew Bible’s core claim about YHWH is that ‘there is no one like you’. He is incomparable.

Nowhere is YHWH’s singularity more apparent than when nothing and on one but YHWH could possible save his people from their proximate peril. (more…)

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Yesterday, a man drove a delivery truck over a crowd of people celebrating France’s Bastille Day. 84 people are dead.

As I write this, the New York Times digital edition screams

Coup Attempt Plunges Turkey Into Chaos; President, on iPhone, Urges Resistance

A neighbor intercepted me for a pleasant chat as Rhea and I trudged back just now from our evening run. A pleasant woman, a decent soul, a salt-of-the-earth neighbor, no wide-eyed fanatic, she. ‘We are spinning down incredibly fast’, she commented. (more…)

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As the Psalter works its way down the home stretch toward its finale in the 150th psalm, the gloves come off. Doxology reaches to a stretch, digs down to bedrock, summons even the unseen powers and convenes heaven’s lights.

Praise the Lord! Praise the Lord from the heavens; praise him in the heights! Praise him, all his angels; praise him, all his hosts!

Praise him, sun and moon, praise him, all you shining stars! Praise him, you highest heavens, and you waters above the heavens!

Let them praise the name of the Lord! For he commanded and they were created. And he established them forever and ever; he gave a decree, and it shall not pass away.

(Psalm 148:1–6 ESV)

In the ancient Israelite context, calling upon sun and moon to praise their Maker is brave: they were often worshiped as gods themselves. It is also polemical: they are put in their place.

They do not seem to mind, in the psalmist’s opinion, though worshippers of the heavenly bodies might beg to differ. The psalmist imagines heaven’s lights praising YHWH at full throat simply for the privilege of having been created at his command so that they can do so.

There is, we are asked to accept, no corner of heaven or earth where praise is rightly withheld. If there is war in heaven, celestial conspiracies afoot, they are forgotten as the psalmist reaches forward to how things should be. Will be.

The most awesome, the most mighty, the high and almost holy, even these burst into song when their time comes. They know their place, and are glad in it.

How much more we mortals, elevated as we are now to sing along without too much embarrassment about our little voices, trembling hands, sad yesterdays.

Perhaps He commanded us, too, into existence so that we could sing like this, eyes moist because we are not yet fully home.

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We feel as though our lives flow along in an indistinguishable stream of moments and events. In truth, our legacy is not formed this way. Life is both chunkier and clunkier than this.

Our defining moment—we never see it coming—falls upon us in a moment. Our legacy is too often defined by an awkward lurch as by a premeditated jog. Wisdom means that our unforeseen moment—the thing for which we will be remembered, the event that will hang like an adjective about our neck—will be of one piece with how we have lived up to that moment. People may be surprised by this, but they will say, ‘Yes, this is exactly like him’. And smile.

Sadly, the inverse is also true.

Then Menahem the son of Gadi came up from Tirzah and came to Samaria, and he struck down Shallum the son of Jabesh in Samaria and put him to death and reigned in his place. Now the rest of the deeds of Shallum, and the conspiracy that he made, behold, they are written in the Book of the Chronicles of the Kings of Israel. (2 Kings 15:14–15 ESV)

The English translator, in order to collect his well deserved paycheck, is obliged to smooth out the unpolished redundancy of the Hebrew text. Woodenly, the summarizing statement about this forgettable, murdered king reads like this:

Now the deeds of Shallum, and (or ‘especially’) the conspiracy that he conspired, are they not written in the Book of the Annals of the Kings of Israel?

By this point in the Book of Kings, we are accustomed to this formula. As kings are honored or dismissed by the Israelite historian, we find that there is more to their lives than what he has been able to publish. But these deeds, should someone want to have a look, are available. You’ve just gotta’ look them up.

After all, are not the rest of (fill in the blank)’s deeds written in the Book of the Annals?

The unfortunate and lamentable Shallum is a little different. Shallum’s life distills down to ‘the conspiracy that he conspired‘. It is not a flattering abbreviation of a man’s life.

We don’t get to write our own epitaph. We are not consulted on the matter of how we will be remembered. We generate our legacy, but it is not ours to edit.

The wise and godly person understands this. Her life is of one piece, her ‘what you see’ is the same as her ‘what you get’. When her defining moment comes upon her, she gets no advance warning. Any surprise that is in it is an upside surprise, burnishing an already favorable reputation or—in the harshest cases—vindicating a righteous woman who had fallen under attack.

Biography is not a fair practice. It is raw and unforgiving, never entirely free of a judgmental edge. It selects its own data. It HIGHLIGHTS what it wants.

Almost nobody remembers Shallum. Those who do know only one awful thing about the conspiring lowlife. History’s verdict spits ‘Good riddance.’

So shall it ever be. Much hangs on that one thing, that one moment. Best to make sure it is a bead on a string of handsome little spheres that line up to become something worth wearing, worth guarding in a quiet drawer, to be treasured upon each recurring glimpse with a smile.

 

 

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