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In prosePART I. Lectio and
meditation taken from the Old
Testament
Mvt 1. = Psalm 104: 27
Es wartet alles
auf dich, daß du ihnen Speise gebest zu seiner Zeit.
28 Wenn du ihnen gibst, so
sammeln sie; wenn du deine Hand auftust, so werden sie mit
Gut gesättigt.
(Everything waits for You, so that You give them food at
the proper time. When You give it to them, they gather it;
when You open Your hand, then are they satisfied with
goodness.)
The
entire creation and in particular 'all creatures great
and small’ are gathered together in this psalm to
praise Gods glory in creation: The mountains ((8,13, 18,32)
with the birds (12,17); the floods (6-9, 25,26) with the
fish (25). Man is part of it, working on it, and depending
on it for ‘food’ (23) The mentioning of the ‘monarch’ in the
end is the only element that is free invention, but it also
makes a nice ‘bridge’ to the next association: psalm
65, because this psalm is the psalm of ‘the king’
which ends with the connection between good regiment and
food for all. Mvt 3. = almost
litteral quotation of psalm 65
11 Du krönst
das Jahr mit deinem Gut, und deine Fußtapfen triefen von
Fett. 12 Die Weiden in
der Wüste sind auch fett, daß sie triefen, und die Hügel
sind umher lustig.
(Thou
crownest the year with thy goodness; and thy paths drop
fatness. They drop upon the pastures of the wilderness: and
the little hills rejoice on every side.) PART II. Lectio and
sermon taken from the New testament Not the
gospel of the Sunday (Marc 8:1-9), but a
part of the gospel of Matthew that
is often connected with it (Matthew 6:25-34):
Jesus’ speech about the uselessness of worrying about the
earthly goods and his call to ‘trust’ in the creator: Don’t
worry, be happy.. by trusting in the Lord (compare
the fourth prayer from the Lords prayer).
God is the creator, and thus protector and maintainer. The
‘text’ of this sermon: Mvt 4.
=
Matthew 6: 31-32:
Darum sollt ihr
nicht sorgen noch sagen: Was werden wir essen, was werden
wir trinken, womit werden wir uns kleiden? Nach solchem
allen trachten die Heiden. Denn euer himmlischer Vater weiß,
daß ihr dies alles bedürfet.
(Therefore do not be anxious,
saying: "What will we eat, what will we drink, With what
shall we clothe ourselves?"The Gentiles concern themselves
with all this. For your heavenly Father knows that you need
all these things. )
Mvt 5 and 6 can be read as the elaboration (Durchführung) on
this central text, with ‘Heranbeziehung’ of some other (and
the same) Old Testament bibleplaces.
Mvt 5
f.i. refers to the Old Testament expression ‘all that has
Breath’ (Alles was Odem hat/hegt), which is the Hebrew way
of saying: every living creature.
Psalm 104 (!):
29b du nimmst weg ihren Odem, so vergehen sie und werden
wieder zu Staub.
30 Du
lässest aus deinen Odem, so werden sie geschaffen. (Thou
takest away their breath, they die, and return to their
dust. Thou sendest forth thy spirit, they are created)
Also the famous exhortation to praise God psalm 150: Alles
was Odem hat, lobe den Herren (Everything that has
breath, praise the Lord) can be named.
Seine Treue wird mir täglich neue (His
faithfulness is renewed for me daily) is associatively
referring to the Lamentations 3: 22b,23a (one of the top 10
quotes from the Old Testament). Mvt. 7 can be
beautifully interpreted as the summary and conclusion of the
whole sermon. Tthe first verse of
the hymn is completely in line with the first part of the
cantata. Yes even more: The introduction of wine and bread
also can be traced back to psalm 104 (verse 15), Yes even
more: the whole verse can be understood of a rhymed version
of Psalm 104: 13-15: The (right) answer
to conclude all this is suggested in verse 2:
We have to praise and thank God, by living according
to his commandments and glorify his name. That is the ‘true
gratias’.. I hear this twice: ‘Gratias sagen’ is: ‘say thank
you’. But ‘Das Gratias’ in German also refers to the
thanksgiving to God after every meal: ‘Das Gratias nach
dem
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