Psalm 104:31-35; Judges 14,15; Luke 22:1-13

Psalm 104:31-35: The final verses of this psalm are like the cadenza in a concerto: a final flourish of virtuosity that leaves the listener–or in this case, the reader–breathless. The psalmist uses every faculty he possesses to praise God: “Let me sing to the LORD while I live, / let me hymn to my God while I breathe. / Let my speech be sweet unto Him.” (33,34a) Sing, “hymn,” speak. All to one glorious end: “As for me, I rejoice in the LORD.” (34b)

The penultimate verse is one wish: “Let offenders vanish from earth and the wicked be no more.” (35) Since nowhere has this psalm dealt with “offenders” or the wicked, it seems almost as if it was added in to the original psalm by an editor to make sure all the theological bases were covered. Nevertheless, it is only a momentary pause in the crescendo that ends this wonderful hymn to God’s munificence of His creation: “Bless, O my being, the LORD, Hallelujah!” A segue to Handel’s Hallelujah Chorus would seem appropriate here.

Judges 14,15: For me, Samson is one of the most puzzling and, yes, annoying figures in the OT. He has been given remarkable gifts by God, andGod clearly is directing important aspects of his life, such as marrying a Philistine woman. His imbued by the Holy Spirit with both courage and strength: “The spirit of the Lord rushed on him, and he tore the lion apart barehanded as one might tear apart a kid.” (14:6) But his human qualities are problematic at best and revolting at worst.

He is secretive and doesn’t tell his parents about his encounter with the lion. He is arrogant, taunting the Philistines with his famous riddle. He is stubborn, refusing to tell his wife the answer to the riddle. But he can be manipulated, “and because she nagged him, on the seventh day he told her” (14:17) the answer.

He is given to rage: “…and he went down to Ashkelon. He killed thirty men of the town, took their spoil, and gave the festal garments to those who had explained the riddle.” (14:19). He abandons his wife and comes home to his parents to sulk.

He is vindictive. When he comes back and tries to reclaim his wife, which her father denies, he destroys the father’s farm with burning foxtails. And he is vengeful, “Then he found a fresh jawbone of a donkey, reached down and took it, and with it he killed a thousand men.” (15:15)

Finally, he is a complainer, complaining to God, “ Am I now to die of thirst, and fall into the hands of the uncircumcised?” (15:18). And God inexplicably, IMO, gives him water.  The “Spirit of the Lord” is in Samson and he judges Israel for 20 years. But, frankly, I find him to be a repulsive human being. Proof, I guess, that God’s ways are indeed mysterious. Proof, also, that God can use people who are arrogant, stubborn, vindictive, rage-filled, and complainers–among other attractive qualities. And of course Samson demonstrates that we don’t have to be treacly wimps to be useful to God!

Luke 22:1-13: So we come to the third Passion narrative since the beginning of this year. Luke carefully constructs the multiple plot elements that will all shortly collide. He gives us the motivation of the Temple hierarchy: “The chief priests and the scribes were looking for a way to put Jesus to death, for they were afraid of the people.” (2) Luke positions Judas as their perfect plot device because “Satan entered into Judas called Iscariot, who was one of the twelve.” Does that mean that because Judas was possessed and really didn’t act on his own will? Is Luke letting Judas of the hook? Is “Satan” the evil side in all of us?

Interestingly, Luke, ever the detailed historian doesn’t give us the amount about the payoff to Judas, but keeps his primary focus on the Chief Priests and scribes, “They were greatly pleased and agreed to give him money.” Judas is basically a minor player in the plot.

Yet, Luke gives us a tantalizing detail in the preparation for Passover in the Upper Room, “Listen,” he said to them, “when you have entered the city, a man carrying a jar of water will meet you; follow him into the house he enters  and say to the owner of the house, ‘The teacher asks you, “Where is the guest room, where I may eat the Passover with my disciples?” (10,11) Who was this guy with the jar of water and why did Jesus know about him? It’s a reminder that history, where God is involved, hangs on the tiniest detail. What if the disciples had found two men carrying water? What then? It’s also a reminder that even performing the simplest, most mundane task can have profound consequences.

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