Lent 5
Preaching
Hear My Voice
Preaching The Lectionary Psalms for Cycles A, B, C
(See Ash Wednesday, Cycle A, and Proper 13/Pentecost 11/Ordinary Time 18, Cycle B, for alternative approaches.)
This psalm is traditionally ascribed to David as his prayer of repentance following his sin with Bathsheba. Whether or not he is actually the author, we cannot know. Nor can we be certain of the circumstances that led to its creation. However, the inclusion of this prayer in the book of Psalms indicates that regardless of its authorship and origin, it served in Israel as a model of how to pray following a significant act of sin.
It serves that purpose for us as well, and the usual approach to preaching this psalm is to indicate the lines that show each of the elements of repentance. These include recognition of the sinfulness of the act (v. 3), confession that the sin is ultimately against the holy God (v. 4), contrition (harder to nail to a specific verse, but more in the overall mood of the psalm), a plea for cleansing (vv. 2, 7), a plea for restoration (vv. 10-12), and a readiness to witness to the grace of God (vv. 13, 15).
The problem with that approach, of course, is that it reduces repentance to a formula. ("Let's see -- I have acknowledged my sin, I am contrite, I have asked for forgiveness -- now what?") But though the psalm does contain the abovementioned elements, it is more an outpouring of a contrite heart. And more basically, unlike many other psalms, 51 does not ask God to improve a single circumstance in the penitent's life. Instead it says, "I am the problem. Fix me."
In his book, Prayers, French priest, Michael Quoist, offers a prayer titled "Sin." In part, it says, "Lord ... I knew you were right near me ... but temptation blew like a hurricane, and instead of looking at you I turned my head away ... When the wind died down ... all of a sudden I found myself alone, ashamed, disgusted, with my sin in my hands."
Quoist's prayer goes on to reveal the depth of the penitent's shame, but at the end there is a reply from God: "Do you think that there's a limit to God's love? ... Ask my pardon and get up quickly. You see, it's not falling that is the worst, but staying on the ground."
It is good and necessary for our congregations to be reminded from time to time of the need for this type of prayer. They (and we) need to hear afresh that even committed Christians sometimes step off the right road, and sometimes quite a way off. And we need to hear also that there is a way back.
-- S. P.
This psalm is traditionally ascribed to David as his prayer of repentance following his sin with Bathsheba. Whether or not he is actually the author, we cannot know. Nor can we be certain of the circumstances that led to its creation. However, the inclusion of this prayer in the book of Psalms indicates that regardless of its authorship and origin, it served in Israel as a model of how to pray following a significant act of sin.
It serves that purpose for us as well, and the usual approach to preaching this psalm is to indicate the lines that show each of the elements of repentance. These include recognition of the sinfulness of the act (v. 3), confession that the sin is ultimately against the holy God (v. 4), contrition (harder to nail to a specific verse, but more in the overall mood of the psalm), a plea for cleansing (vv. 2, 7), a plea for restoration (vv. 10-12), and a readiness to witness to the grace of God (vv. 13, 15).
The problem with that approach, of course, is that it reduces repentance to a formula. ("Let's see -- I have acknowledged my sin, I am contrite, I have asked for forgiveness -- now what?") But though the psalm does contain the abovementioned elements, it is more an outpouring of a contrite heart. And more basically, unlike many other psalms, 51 does not ask God to improve a single circumstance in the penitent's life. Instead it says, "I am the problem. Fix me."
In his book, Prayers, French priest, Michael Quoist, offers a prayer titled "Sin." In part, it says, "Lord ... I knew you were right near me ... but temptation blew like a hurricane, and instead of looking at you I turned my head away ... When the wind died down ... all of a sudden I found myself alone, ashamed, disgusted, with my sin in my hands."
Quoist's prayer goes on to reveal the depth of the penitent's shame, but at the end there is a reply from God: "Do you think that there's a limit to God's love? ... Ask my pardon and get up quickly. You see, it's not falling that is the worst, but staying on the ground."
It is good and necessary for our congregations to be reminded from time to time of the need for this type of prayer. They (and we) need to hear afresh that even committed Christians sometimes step off the right road, and sometimes quite a way off. And we need to hear also that there is a way back.
-- S. P.
