My Take on Psalms 23 and Sermon on the Mount
Kassandra Arroyo
JMHS
The theme of Psalms 23 and Sermon on the Mount is that if we put ourselves in the hands of god, he will provide everything that we need. In Psalms 23:1 and 23:2 (The New King James Version), it suggests that we will want for nothing because god is a shepherd and we are the sheep that he will lead to our food and water. It suggests the same idea in Sermon on the Mount 6:26 and 6:28 (The New King James Version), where he leads and provides for the fowls and the lilies on the grass. In Sermon on the Mount 6:30, it stated that if god can clothe the grass with beautiful flowers why would he not do so with someone else who has put their faith and trust in him. In Psalms
"Ask and you will receive; seek, and you will find; knock, and the door will be opened to you (Matthew 7:7). Grandpa Blakeslee formulates his interpretation of the bible, not specifically, but generally his outlook or overview of the philosophical tenets of the bible. Grandpa Blakeslee's interpretation promotes the idea that pleading God for relief or otherwise rather than for perseverance to overcome the circumstances one undergoes is not only a misunderstanding (of the purpose of prayer and how a christian lifestyle should be) but additionally an error in the usage (of prayer).
St. Albans Psalter Psalm 68 is not long, but it does have lots of detailed material to study the author’s choice of language, and the power of the images that are being conveyed to the readers through an emotional and sentimental way. The simplicity of this psalm’s gives it power, since it expresses an emotional despair in a careful shaped prayer, which comes from a human being in what seems to be a life-threatening situation. In the image and the content, the psalmist’s travels an arc of desperation to salvation, in a vivid personal plea to Christ to save him from what seems to be a swirling vortex of hopelessness that threatens to pull him under forever.
..., but still pleads for God to "take me in" (ll. 41), and promises to "pay...in happiness" for mercy. Once again, the speaker demonstrates the same desires for physical treasures that he expresses in the first stanza as he asks God to "give mine eye / A peephole there to see bright glory's chases" (ll. 39-40). Even in the God's kingdom, the speaker reveals his humanity as he focuses on ornamentation which starkly contrasts with God's divinity as He has the ability to show love even for sinners.
In the Book of Jonah and Chapter 9, “The Sermon” in Moby-Dick, there are similarities and differences in diction, descriptions, and graphics. These two brilliant pieces of literature use diction to provide the reader with a clear understanding of the important religious roles involved in the life of a sailor. With the help of Melville and the Book of Jonah, the reader is brought back in the past to relive these events as they happened. What is most intriguing is the fact that through the Book of Jonah and “The Sermon”, detailed descriptions allow the reader to see Jonah’s experience with God and the “fish” through two different perspectives. The use of graphics support the writer’s descriptions, while creating a clear picture of Jonah’s experience with God and what lies in the future for the sailors.
Revelation is understood as the person of Jesus, and the second person of the Holy Trinity. He was incarnated for eternal life to live with the Father in the Holy Spirit. This allows us to be encountered by God, and allows us to know more about him than we did before. Christ being crucified and risen is the main focus of the Sacred Scriptures. To appreciate what the Dei Verbum taught us about the past and the present nature of revelation from blessed John Paul
The book of Psalms is one of the most useful books all throughout the Biblical text. It is not just a book of stories or law but personal praises, laments, and the deepest cries of the soul to the one true King: Yahweh. The Psalter is “the most reliable theological, pastoral, and liturgical resource given us in the biblical tradition” (pp. 1). These psalms pave a path for practical faith in the world today. Author, theologian, and teacher, Walter Brueggemann, goes into depth on the psalms of orientation, disorientation, and new orientation to discuss that through the unexpected high and low seasons of life one can turn to the Psalms for authentic conversation with God.
The book of Psalms is a collection of prayers, poems and hymns. Ultimately Psalms can be categorized under three main literary genres: laments, praise hymns, and thanksgiving psalms. Laments which the majority of psalms falls under are meant to be used in broad fashion rather than to relate to one set situation. Praise hymns are to praise God and all of his Glory. Last, thanksgiving psalms are to thank God for responding to our needs. In addition there is a natural breakdown of the Psalms into five main sections. Psalms was written over many centuries by many different people with King David being the main contributor. In addition to David we see the following contribute: Moses, Heman the Ezrahite, Ethan the Ezrahite, Solomon, Asaph, and the sons of Korah. Upon examination we find the oldest psalm (90) and the latest (137) are sometime apart. The latest being around 586 to 538 B.C. It is concluded that some person (albeit unknown) must have started the compilation around 537 B.C. Psalms is the longest book in the Bible, it includes 150 individual psalms. Key topics include God, his creations, war, wisdom, justice, worship, judgement, and sin. Some Major events that take place in Psalms include : The glory of God and the dominion of man, Praising God for His works and words, Psalm of the Good Shepherd, Psalm of the Great Shepherd, Psalm of the Chief Shepherd, The wedding Psalm, Psalm of life and the Psalm of
Psalm 89 of the Book of Psalms, advocates the message of consequentialism, foreground by man’s relationship with God, with direct lin...
These and added aesthetic expressions in the Bible do not aim to advise us some lesson. They are absolutely a action of adorableness and artistry. Abounding of the psalms are expressions of anguish or approbation or anger. The purpose of such psalms was not to acquaint information; they do not accord a hypothesis to evaluate. They are expressions of God’s humans with which we can identify.
Psalm 113 reads like a 1st century pep talk for those with spiritual burnout. The writer makes his case for the Lord by pointing to the many ways that God earns our praise. These nine verses of scripture are saturated with three specific reasons to praise the Lord – He is Su...
Today’s culture is one where people like to do as little work as possible. Even when it comes to reading our own scripture, The Holy Words of God, a lot of people like to look up one verse and reference it to something without knowing what the rest of the passage says. Psalms 109 is no exception, it is one the more widely misused passages as of late. A popular verse from Psalms 109 is verse 8 which reads “Let his days be few; and let another take his office”, this is seen in reference to our current president, but what people fail to realize is what else David is actually praying. This paper is going to go through Psalms 109 and unpack it verse by verse to show the true meaning of what David was praying and to give us a new look at how to pray.
In chapter thirteen, “The Psalms across Space and Time: The Nineteenth Century,” the author discusses the implications of the usage of the Psalter throughout the world during the 19th century. First, and most interestingly, the author notes the use of the Psalms as a beacon of hope for the African American community (p.238). The Psalms originally served as songs of worship and hope of the Israelite community who experience oppression by the hand of Egypt, and thousands of years later, the Psalms once again served as songs of worship and hope for the African American slave community that underwent the oppression of slavery in America. This insight is crucial because it emphasizes the ability of the Psalms to be used as worship, even in the
is an almost word for word repeat of what woman wisdom said in verse 25, that they would not listen to her wisdom despise her reproof. The second part of the verse is where it is different, “They shall eat the fruit of their ways and be sated with their own devices” (v. 30b). Christine Yoder says, “Her use of the image of eating and being sated by the fruit of their dispositions and plans conveys an act-consequence worldview. That is, a person experiences the effect of their actions and choices. They reap what they sow.” In this case, woman wisdom is just saying that the audience is going have what they have chosen for their life. Since they did not chose to fear the Lord they are not going to be able to rely on Him when they need him. It can be gathered as well, that maybe them being sated in their ways and eating their own fruit will just be a life of what verse 26 says, a life that is filled with calamity, anguish and stress. Verses 25-26 verses 29-30 are closely related thematically.
She also states that people yearn to do better and want to be guided in the right direction by God. Tracy K Smith states that asking for something from God is torcher because a person is beating themselves up by weighing on God and he is enjoying watching a person suffer. And by portraying God in a negative light and making it to where he is seen as fearsome, that alone makes her poems not
To sum it up, the word of God in the Sermon on the Mount, is distinct from the one in the Quran because it focuses more on the avoiding to be a hypocrite, and be secretive, and suggests a believer to refuse to physically defend and love their enemies whereas the passages from the Quran, focus on being more descriptive about the rules and importance of its fulfillment defending oneself and their religion from enemies and slaying them in return as long as its done in the way of God. It seems like whatever the Quran doesn’t cover in these passages about certain topics is covered in the passages in the Sermon on the Mounts because in Islam, there’s also the saying of not letting the left hand know what the right hand is doing while giving money