Banter

Of the lectionary texts for this Sunday, I have chosen to focus on the two Old Testament texts. The texts are in a bit of a dialogue as we will see. There is some to-and-fro going on between the texts. Today I want us to sit in the midst of this dialogue for a little while. Hopefully, we can hear the texts in a new light and see ourselves in the midst of the dialogue, and maybe even join into the dialogue.

Before reading the passages, I want to take a moment and say a few things about the Jewish mentality that these texts exemplify. Specifically, I want to contrast this way of reading the text to the way we might normally read or hear the text. We, as individuals in Vancouver in 2013, bring certain lenses or perspectives with us when we read the texts. The lenses or perspective can sometimes inhibit us from experiencing the text or participating with it. Speaking generally, it is common for our culture to read literature as if it is science. By that, I mean we attempt to read things as "facts" and reduce the text to stating precepts. We make it an object and make ourselves the examiner. For example, in the Psalm we are about to read it states, "You make us the scorn of our neighbours." As scientifically minded readers, we might assume that the people ARE in fact the scorn of their neighbours, and that God is the CAUSE of this EFFECT. In doing this, we make the judgement that the emotion articulated within the Psalm actually correctly depicts reality. We also put onto the text the belief that there is a direct Cause and Effect linkage between God's intent and actual occurrences. The text then is viewed as data, and we act as the computer making the calculations. Unfortunately, this is a very flat reading of the text.

Diagram

Contrasting this flat reading of the text is a Jewish tradition of call and response. In what we now call the Old Testament, is this different way of reading the text. It is almost like banter going back and forth between arguing parties. There are those who see it one way, and those who see it differently. There is somewhat of a disagreement at the heart of speaking about God and our circumstances. We see this as the kings are critiqued by the prophets, and they argue back and forth. For example, King David – who we are told – is a man after God’s own heart, is rebuked by the prophet Nathan. We also see this disagreement in the Psalms, as they articulate various emotions in response to differing circumstances. There is praising and lamenting, over the exact same event.

Today I want us to hear some of this banter. The purpose of this banter, I am suggesting, is not to come to some clear-cut conclusion, but to experience the banter. I am suggesting that we find God in the midst of this banter. And these text provide an example of how we can make the bantering our own, as we continue through our own life struggles and struggles with God.

So as we hear the texts, consider them as two people speaking to each other. The context is the nation of Israel going into exile. They are being taken over by foreign nations and are wrestling with God as to why these events are happening to their community. Both passages use the image of a vine for the historic nation of Israel. The texts differ in that within the Psalm the petition of the people is for God to be on the side of the Israel. This is in turn responded to by the Isaiah text, which criticizes the community that assumes God to be on their side.

A challenge that comes to us when viewing the text as banter is how to respond to the varying perspectives. A challenge I hope you ponder as we hear these texts argue one another.

Two Readers:

Psalm 80:1-19

1 Give ear, O Shepherd of Israel,

    you who lead Joseph like a flock!

You who are enthroned upon the cherubim, shine forth

2     before Ephraim and Benjamin and Manasseh.

Stir up your might,

    and come to save us!

3 Restore us, O God;

    let your face shine, that we may be saved.

4 O Lord God of hosts,

    how long will you be angry with your people’s prayers?

5 You have fed them with the bread of tears,

    and given them tears to drink in full measure.

6 You make us the scorn[a] of our neighbors;

    our enemies laugh among themselves.

7 Restore us, O God of hosts;

    let your face shine, that we may be saved.

8 You brought a vine out of Egypt;

    you drove out the nations and planted it.

9 You cleared the ground for it;

    it took deep root and filled the land.

10 The mountains were covered with its shade,

    the mighty cedars with its branches;

11 it sent out its branches to the sea,

    and its shoots to the River.

12 Why then have you broken down its walls,

    so that all who pass along the way pluck its fruit?

13 The boar from the forest ravages it,

    and all that move in the field feed on it.

14 Turn again, O God of hosts;

    look down from heaven, and see;

have regard for this vine,

15     the stock that your right hand planted.[b]

16 They have burned it with fire, they have cut it down;[c]

    may they perish at the rebuke of your countenance.

17 But let your hand be upon the one at your right hand,

    the one whom you made strong for yourself.

18 Then we will never turn back from you;

    give us life, and we will call on your name.

19 Restore us, O Lord God of hosts;

    let your face shine, that we may be saved.

Isaiah 5:1-7

 Let me sing for my beloved

    my love-song concerning his vineyard:

My beloved had a vineyard

    on a very fertile hill.

2 He dug it and cleared it of stones,

    and planted it with choice vines;

he built a watchtower in the midst of it,

    and hewed out a wine vat in it;

he expected it to yield grapes,

    but it yielded wild grapes.

3 And now, inhabitants of Jerusalem

    and people of Judah,

judge between me

    and my vineyard.

4 What more was there to do for my vineyard

    that I have not done in it?

When I expected it to yield grapes,

    why did it yield wild grapes?

5 And now I will tell you

    what I will do to my vineyard.

I will remove its hedge,

    and it shall be devoured;

I will break down its wall,

    and it shall be trampled down.

6 I will make it a waste;

    it shall not be pruned or hoed,

    and it shall be overgrown with briers and thorns;

I will also command the clouds

    that they rain no rain upon it.

7 For the vineyard of the Lord of hosts

    is the house of Israel,

and the people of Judah

    are his pleasant planting;

he expected justice,

    but saw bloodshed;

righteousness,

    but heard a cry!

What stood out to you in this bantering?

Today, for our second time through the text, I have rewritten the texts as a paraphrase and a Targum. I have paraphrased the Psalm. The Psalms are written as poetry, as such they contain flourishes of language and illustration, which ideally can be sat with and dwelt upon, so as to soak up their beauty and learn from their wisdom. But for the purpose of considering how these two text banter with one another I have stripped the Psalm back to its bare bones.

The Isaiah text I have rewritten as a Targum. Targums are a form of Jewish interpretation popular in the third and fourth centuries AD. Targums are non-literal translations of the text, that take the thrust of the text and use contemporary language and idioms to communicate the meaning.

I hope these renditions can help you hear the banter a little more clearly.

Psalm 80:1-2,8-19 1 Give ear, O Shepherd of Israel,     you who lead Joseph like a flock! You who are enthroned upon the cherubim, shine forth 2     before Ephraim and Benjamin and Manasseh. Stir up your might,     and come to save us! 3 Restore us, O God;     let your face shine, that we may be saved. 4 O Lord God of hosts,     how long will you be angry with your people’s prayers? 5 You have fed them with the bread of tears,     and given them tears to drink in full measure. 6 You make us the scorn of our neighbors;     our enemies laugh among themselves. 7 Restore us, O God of hosts;     let your face shine, that we may be saved. 8 You brought a vine out of Egypt;     you drove out the nations and planted it. 9 You cleared the ground for it;     it took deep root and filled the land. 10 The mountains were covered with its shade,     the mighty cedars with its branches; 11 it sent out its branches to the sea,     and its shoots to the River. 12 Why then have you broken down its walls,     so that all who pass along the way pluck its fruit? 13 The boar from the forest ravages it,     and all that move in the field feed on it.	Listen God, Come Save us Restore us Don't be angry         We paid our debt Yet everyone still laughs at us Restore us You were the reason for our success You took care of us We prospered God, then you abandoned us Others take advantage of us         we are ruined
14 Turn again, O God of hosts;     look down from heaven, and see; have regard for this vine, 15     the stock that your right hand planted. 16 They have burned it with fire, they have cut it down;     may they perish at the rebuke of your countenance. 17 But let your hand be upon the one at your right hand,     the one whom you made strong for yourself. 18 Then we will never turn back from you;     give us life, and we will call on your name. 19 Restore us, O Lord God of hosts;     let your face shine, that we may be saved.	Help us We have been destroyed Hurt those who hurt us Make us strong Then we will be loyal to you Restore us Save us
Isaiah 5:1-7  Let me sing for my beloved     my love-song concerning his vineyard: My beloved had a vineyard     on a very fertile hill. 2 He dug it and cleared it of stones,     and planted it with choice vines; he built a watchtower in the midst of it,     and hewed out a wine vat in it; he expected it to yield grapes,     but it yielded wild grapes. 3 And now, inhabitants of Jerusalem     and people of Judah, judge between me     and my vineyard. 4 What more was there to do for my vineyard     that I have not done in it? When I expected it to yield grapes,     why did it yield wild grapes?	Let me tell you a story about your community. It was formed by a vision of inclusion. The land was vast and plentiful, the valleys deep and abundant, the rivers clear and clean. Your country was meant to welcome the refugee. Your church was supposed protect those who were weak. Your community was to share with each other. Your hearts were to grow in compassion. For God desired these things for you. It is all a lie! Now your land, your country, your church, and your community, and you are a mockery of what was intended. No wonder people doubt and mock God when they look at the west, the church, and at you. What did you want?! The land is raped and pillaged; you consume and pollute nonstop. Instead of including, you are exclusive. Instead of protecting one another, there is constant bickering and slander. Instead of sharing, you have adopted a mentality of scarcity where you have to fend for yourself. Your hearts are closed off and guarded. TWO FACE!
5 And now I will tell you     what I will do to my vineyard. I will remove its hedge,     and it shall be devoured; I will break down its wall,     and it shall be trampled down. 6 I will make it a waste;     it shall not be pruned or hoed,     and it shall be overgrown with briers and thorns; I will also command the clouds     that they rain no rain upon it. 7 For the vineyard of the Lord of hosts     is the house of Israel, and the people of Judah     are his pleasant planting; he expected justice,     but saw bloodshed; righteousness,     but heard a cry!	I'll tell you what is going to happen! Karma's a bitch. Since you exploited people, prepare to be exploited. You want to live by your own devices, fine! Have it your way! You think you civilization will survive without altruism and principles of care; you are sorely mistaken. By failing to care for one another, you'll see what it is like to live in a dog-eat-dog world. You made your bed, now lie in it. Watch the environmental destruction wreak havoc on your homes and cities. Watch your nations war over resources. Watch your self-interested churches tear themselves apart from within. Watch your lack of compassion rupture your soul. You wanted God on your side; you forget yourself! God is on all sides! The rain and the land are for everyone. You were supposed to be a people that lived in a unique way.  God's vision was justice             now there is only self-interest God wanted relationality             but only loneliness and isolation remain.

Having heard the banter twice, what side do you identify with? Are you on one the sides? Both? Neither?

Where are you in these texts?

Thoughts? Reflections?

How I have come to understand this type of banter within the text is to understand it as a draw toward one side. That means I usually identify with one and the call of the text on my life is to draw me toward the other. In this case, I find myself most clearly in the selfishness and self-centered Psalm perspective. The one trying to justify my own existence, arguing that I paid my debt and things had better start to shape up. The Isaiah text calls me out of this perspective. It calls me to dethrone myself from my self-centered existence, to look at the world from a more broad perspective.

In these messy texts we find God in the in between. Neither fully in one, nor fully in the other. The exit from viewing the world entirely from within one's perspective takes time. We are embodied beings, we cannot take some objective position from outside ourselves, but we also hear the call to look beyond ourselves and desire participating in a bigger vision. It is in this mixed-ness we can find the messiness of God, a God for everyone, as well as a God for me.

This can be an unsettling place to land. The is much more ambiguity in wrestling in the middle ground. But it is also a thrilling, alive place to exist. As we pursue and are pursued by a God who participates in this dialogue.

Now, as we ponder this in between, we are going to watch a music video by Vampire Weekend called “Ya Hey” a not so shrouded allusion to Yahweh. The song does not necessarily make sense, but in that it helps to explore what it might mean to understand God as being in the in between. The song posits things on either side, this or that, then neither, or both.