Spiritual Reflections at, TX US - THE BOOK OF PSALMS by Ciaran O'Callaghan, CSsR

THE BOOK OF PSALMS 5.0 THE BOOK OF THE PSALMS 5.1 The Formation of the Psalter The Book of the Psalms is divided into five smaller books, the divisions being indicated by doxologies (Pss 41,13; 72,19; 89,52; 106,48 and 150,6). The following is an outline of the situation: BOOK 1 Pss 3-41 BOOK 2 Pss 42-72 BOOK 3 Pss 73-89 BOOK 4 Pss 90-106 BOOK 5 Pss 107-150 The Book of the Psalms Note that the numbering system according to the Hebrew text (Massoretic Text or MT)is different from that according to the Greek text (Septuagint or LXX). Pss 42-83 are sometimes called the "Elohist Psalter" since the name for God, Elohim, systematically replaces YHWH in these psalms. The fivefold division of the Psalter was probably intended to mirror the five books of the Torah. The numbering of the psalms to be found in the Liturgy is taken from the LXX. Therefore liturgical books generally follow the LXX and exegetical books follow the MT. This course will use the Hebrew numeration. It is useful however to give the composite numbering of both the MT and the LXX: MT LXX Pss 1-8 Pss 1-8 Pss 9-10 Pss 9 Pss 11-113 Pss 10-112 Pss 114-115 Pss 113 Pss 116 Pss 114-115 Pss 117-146 Pss 116-145 Pss 147 Pss 146-147 Pss 148-150 Pss 148-150 For most of the psalms, the LXX numeration is one behind that of the MT. 5.2 Authorship and Technical Terms 5.2.1 Authorship The titles of the psalms are not part of the original text, but added by pre-Christian Jewish tradition in an attempt to give data about the "authorship" of the psalms. The most common designation is "by," "of," "about," "for" "David." The attribution of Davidic authorship is similar to the attribution of Mosaic authorship to the Torah and Solomonic authorship to the wisdom books. While most scholars to-day would recognize that the psalms are pre-Exilic (pre-587), it is difficult to give precise dates for any one of them. It is important to remember that some elements of the psalms are post-Exilic also. 5.2.2 Technical Terminology (a) General Description • sir (Hebrew: "song"): The sir was generally accompanied by music, It was a cultic song used within the liturgy • mizmor (Hebrew: "psalm"): This term occurs 57 times as a technical term and refers to a song accompanied by a stringed instrument. • tehilla (Hebrew: "hymn"): Tehillim were hymns in the sense of songs of praise. The MT calls the Book of the Psalms tehillfm. • tefilla (Hebrew: "prayer"): These were prayers of lament and pleading. • sirhamma 'alot (Hebrew: "song of ascent"): This title occurs mainly in Pss 120-134. They were considered to be songs of the returning exiles as they went "up" to Palestine from Babylon. Ultimately, these songs were uttered by the Levites as they ascended the steps of the Temple. Another possible context is that of psalms used by pilgrims as they "went up" to Jerusalem for feasts. (b) Musical Terms and Directions • "For the leader": This phrase occurs 55 times and is taken to refer to the director of music. Yet the term is still unclear. • "With stringed instruments" (Ps 4) and "for the flutes" (Ps 5) refer to the kind of musical accompaniment. • yedutun (Pss 39; 62; 77) may refer to the name of David's choir-leader(1 Chr9,16). • "According to the seminff (Hebrew: "eight" - Pss 6; 12) may refer to some kind of eight-stringed instrument. • siggayon (Hebrew: "plaintive song") may refer to a lament (Ps 7). Other musical terms remain unknown. The MT considers the musical terms and directions to be the first verse of the psalm. The NRSV, NJB and other modern translations do not follow this convention. These notes follow the NRSV/NJB verse numeration. 5.3 Literary Types and their Study 5.3.1 H. Gunkel (1862-1932 CE) Gunkel's study of the Psalms allowed him to establish the idea that each of the psalms belonged in a special category or genre (Gattung). Typical Gattungen were "hymns," "laments," and "thanksgiving prayers." Each Gattung had a corresponding Sitz im Leben (life-setting) which was often liturgical. 5.3.2 S. Mowinckel (1884-1965 CE) Mowinckel studied the cultic background to the psalms. According to him, Israel used celebrate a New Year enthronement feast of YHWH and one third of the psalms have this feast as their life-setting. He also put forward the idea of "democratization" whereby he claimed that the psalms, originally prayed only by priest, prophet or king, came to be used by the average Israelite. He understood the authors of the psalms to be Temple singers who composed the songs for others, entering in to the life-setting of the one for whom the psalm was composed. 5.3.3 H. J. Kraus Kraus studied 2 Sam 6 and 1 Kgs 8 and claimed that there was a royal Zion festival which commemorated the Davidic dynasty and the choice of Jerusalem as the place of YHWH's dwelling. Central to the celebration was the procession with the ark. This ceremony eventually evolved to become an enthronement festival in post-Exilic times. 5.3.4 A. Weiser He saw the context of the Psalms as the annual feast of covenant renewal and claimed that it was in the liturgical reenactment of the covenant that the psalmist encountered God. 5.3.5 C. Westermann Westermann considers the only psalm category to be "psalm of praise." These are of two kinds - the "confessional" psalm of praise and the "descriptive" psalm of praise. 5.3.6 The Hymn of Praise The typical hymn of praise is a song with an introduction, a main body and a conclusion. • The introduction contains an invitation to praise YHWH, usually expressed in imperatives. The audience to whom the imperative is addressed can be Israel, the Gentiles, or even the psalmist. • The main body of the text gives the reasons for praising YHWH: YHWH's attributes, his works of creation, or of salvation. YHWH is addressed in the second person and sometimes described in the third- person. • The conclusion is not often a formal conclusion, but usually repeats the invitation of the introduction. The following psalms are classified as hymns: Pss 8; 19,1 -7; 29; 33; 46-48; 65; 66,1 -12;68; 76; 77,14-21; 84; 87; 93; 95-99; 104; 111; 113-114; 117; 122; 129; 134-136; 139;145-150. Sub-groupings of these psalms are: • The "Songs of Zion" (Pss 46-47; 76; 84; 87; 122) which glorify the holy cityof Zion/Jerusalem. • The "Psalms ofYHWH's Enthronement" (Pss 47; 93; 97; 99). YHWH is saluted as king. He is recognized as king because of his creative power(Ps 93,1-4). He is also king because of the Exodus (Ps 99,4-8). YHWH's kingship extends not only over Israel, but over all creation. 5.3.7 Psalms of Lament (Individual) Laments are both personal (individual lament) or collective (Community lament). The individual laments are more numerous: Pss 3-7; 10; 14; 17; 22(?); 25-28; 35-36; 38-39; 40,12-18; 42-43; 51; 52(7); 54-57; 58(7); 59; 61; 63-64; 69-71; 77,2-11; 86; 88; 102; 109; 120; 140; 141-143. In such psalms the psalmist is in dire straits and calls on YHWH's help. The main elements in the psalm's structure is as follows: • The introduction. A typical lament begins with an invocation to YHWH (Pss 5,2; 7,1) and a cry for help. Often YHWH is called "God of hosts," "my rock," "my redeemer." The introduction can continue for some verses, usually expressing trust and pleading. • The main body of the psalms consists in a description of distress and the psalmist's request. The distress can be: bodily sickness (Pss 6; 38; 88; 102), death (Ps 69), sin (Ps 51), unjust treatment (Ps 35), abandonment (Pss 22; 88) and persecution by enemies. The distress usually leads the psalmist to seek YHWH's intervention. Often YHWH is given the reasons as to why he should intervene: the psalmist's trust in YHWH or YHWH's own attributes such as justice and fidelity. Very often the appeal may include a vow (Ps 61,8). • The conclusion usually expresses that the prayer has been heard. The transition from appeal to the certainty of the prayer as being heard will be dealt with below. The individual psalms of lament have some sub-groupings: • The "Psalms of the Falsely Accused": These are psalms of those exonerated in the legal process. The most readily identifiable are Pss 7; 35; 57 and 69. •The "Psalms of Trust": Pss4(?); 11; 16; 23; 62; 91; 121; 125 and 131. 5.3.8 Some Unresolved Problems Three aspects of the individual laments remain problematical. These are: the "enemies" referred to in the psalms, the "poor" and the sudden mood change from appeal to YHWH to the certainty that YHWH has heard the prayer. (a) The "Enemies" in the Individual Laments These enemies are hard to identify. The have been variously identified as sorcerers (Mowinckel), political adversaries, personal enemies or the rich who oppress the poor. These enemies are real persons and not merely symbolic representations of evil. (b) The "Poor" in the Individual Laments In the Hebrew Scriptures different words are used for the poor. The main Hebrew terms are: 'ani,'anav' and 'ebyon'. Many scholars understand 'ani (Hebrew: "afflicted") as referring to the materially poor, while 'anav (Hebrew: "meek"), with its plural 'anavim, referring to the spiritually poor, those who humbled themselves before YHWH. What seems to have happened is that words originally denoting real, physical poverty were given a highly spiritualized meaning. This happened also to the term 'ebyon (Hebrew: "poor"). It is interesting to note that Mowinckel understands the "poor" as the victims of sorcerers! Therefore in the psalms the terminology for poor can have either a sociological or a spiritual meaning, which can only be derived from context. (c) The Sudden Mood Change In some cases the change of mood, from an expression of distress to certainty that the prayer has been heard is mild enough (Pss 10,17-18; 26,12; 40,17; 43,4-5). In other cases the change is violent (Pss 6,8-9; 31,21-22; 54,6-7; 56,12-13. Note especially Ps 22,22-31). In some cases the change is so violent that it is easy to forget that one is dealing with a lament and think that it is a song of thanksgiving. The most common explanation is that at the point of change, the one praying would have received an answer to the prayer. Other solutions have been proposed. It has been thought that these psalms are acknowledgements of some past deed. The psalmist relives his trial and dramatizes it. This issue however remains open. 5.3.9 Psalms of Lament (Community) Community Psalms of Lament are related closely to the Individual Psalms of Lament. In times of threat such as war (Josh 7,7-9), famine (1 Kgs 8,33-34), plague (Joel 1,2), the nation and its leaders united for liturgical action. The main Community Psalms of Lament are: Pss 44; 74; 79; 80; 83; 85; 89(7); 90; 94; 123; 126; 129; 137. The introduction usually contains invocations which are national in tone (e.g. "shepherd of Israel - Ps 80,1). The main body of the psalm describes a national crisis. The conclusion usually expresses the optimism that the prayer is already heard. 5.3.10 Thanksgiving Psalms The following psalms are classified as Individual Thanksgiving Psalms: Pss 10,1- 11; 22(?), 30-31; 40,1-10; 41; 66,13-20; 73; 92; 103; 107; 116; 138. These were uttered on the occasion of the toda or thanksgiving sacrifice. The references to Temple liturgy are clear. The introduction is an exclamation of praise or thanksgiving to YHWH. The main body of the psalm contains two important features: • The story of the one giving thanks • Acknowledgment of YHWH as rescuer. This element is essential and very often is expanded into an instruction for those present (Pss 31,23-24; 40,4-10; 66,16-19). The conclusion of the hymn returns to the introduction with a declaration of praise. Community Thanksgiving Psalms are very rare (Pss 67; 124) 5.3.11 Royal Psalms These are Pss 2; 18; 20-21; 45; 72; 101; 110; 132. This classification is based on context and not on literary characteristics. These psalms can be laments or thanksgivings which commemorate the experiences of the king. These psalms record the vision of the reigning king who was seen as the ultimate vehicle of God's plan. 5.4 The Theology of the Psalms 5.4.1 YHWH YHWH is presented as both Creator and Saviour. His creative power can be his word (Ps 147,15), his breath (Ps 104,29) or both (Ps 33,6). He rules in a providential way over creation (Ps 104,10-18; 147,8-9). The theme ofYHWH's salvation is found more often in the psalms of lament. 5.4.2 The Psalmist's Dealing with Others The psalmist loves others when they are "just" and "lowly." He hates them when they are "oppressor" and "liars." In the Hebrew Scriptures there is a desire to see God's justice manifested in the world. Thus the psalmist recognizes the evil person as opposed to God's will and worthy of punishment. Very often the condemnations are liturgical rather than a statement of personal vengeance. Very often the psalmist describes himself as a zaddiq (Hebrew "just one") or as a hassid (Hebrew: "faithful one") who protests his innocence. Sometimes the protestations are emphatic (Pss 17,4-5; 18,20-24). Seven psalms (Pss 6; 32; 38; 51;102; 130; 143), often called the "penitential psalms" (though this title is not a Gattung),acknowledge the sinfulness of the psalmist. How can one be a zaddiq or hassid and yet be a sinner? For the psalms, the just person is not one with a blameless conscience, but one who is allowed approach YHWH, to whom he can confess guilt. It is his justice that allows him to speak to YHWH. 5.5 The Psalms According to their Literary Classification: ! = This classification is not clear ? = This classification is not accepted by all scholars A = Acrostic Psalm H = Historical Psalm 1° = Community Lament L' = Individual Lament L* = Liturgical Psalm M = Mixed Type P' = Processional Psalm P1 = Prophetic Psalm R = Royal Psalm Sp = Song of Prais T'3 = Community Thanksgiving T' = Individual Thanksgiving T = Psalm of Trust U = Prayer of One Unjustly Accused W = Wisdom Psalm Z = Song of Zion Note! Psalm numbers are given MT(LXX) BOOK-1: 1(1)W, 2(2)R, 3(3)L', 4(4)L, 5(5)L', 6(6)L, 7(7)LU, 8(8)S1, 9-10(9)LT, 11(10)T, 12(11)1!.,13(12)L, 14(13)L', 15(14)L, 16(15)T, 17(16)L'U, 18(17)R, 19(18)SP, 20(19)R, 21(20)R,22(21)ML'(vv. 1-21) T(w.22-31), 23(22)T, 24(23)?', 25(24)L'A, 26(25)L'U, 27(26)L',28(27)L, 29(28)3 ,"30(29^,'31 (30)T, 32(31 )W, 33(32)S , 34(33)W, 35(34)LU,36(35)L, 37(36)WA, 38(37)1-', 39(38)1-, 40(39)LT, 41(40)T. BOOK 2: 42-43(41-42)L', 44(43)1-°, 45(44)R, 46(45)8^, 47(46)SPZ, 48(47)8", 49(48)W, 50(49)L1,51(50)L', 52(51)1-?, 53(52)1.', 55(54)L, 56(55)L', 57(56)1.', 58(57)1,'?, 59(58)L', 60(59)L1,61(60)L', 62(61 )T, 63(62)L', 64(63)L, 65(64)SP, 66(65)MSP(vv.1-12)TI(vv. 13-20), 67(66)?!, 68(67)8??, 69(68)L', 70(69)L, 71(70)L', 72(71 )R. BOOK 3: 73(72)T, 74(73)1-° 75(74)1-!' 76(75)S Z^ 77(76)ML(W.1-10) S (W.11-20), 78(77)H,79(78)1°, 80(81)1°, 81(80)L', 82(81)P,'83(82)1 , 84(83)S Z," 85(84)L , 86(85)1-,87(88)8^, 88(87)L', 89(88)1-°?. BOOK 4: 90(89)^, 91(90)T, 92(91 )T, 93(92)SP, 94(93)MLic, 95(94)8?, 96(95)8", 97(96)8?, 98(97)8?, 99(98)8P, 100(99)8P, 101(100)R, 102(101)L', 103(102)T, 104(103)8?,105(104)H, 106(105)H. BOOK 5: 107(106)T, 108(107)M, 109(108)L, 110(109)R, 111(110)8^, 112(111)WA, 113(112)8P, 114(113A)SP, 115(1136)^, 116(114-115)1-', 117(116)8", 118(117)1', 119(118)W?A, 120(119)1-', 121(120)T, 122(121)Z, 123(122)^, 124(123)^, 125(124)T, 126(125)^, 127(126)W, 128(127)W, 129(128)LC, 130(129)1-', 131(130)T, 132(131)R,133(132)W?, 134(133)8^ 135(134)8P, 136(135)8^ 137(136)^, 138(137)T, 139(138)8P?W?U?, 140(139)L', 141(140)L, 142(141)L', 143(142)L', 144(143)L'?R?, 145(144)8', ^mS^P. 147(146-147)8P, 148(148)8^ 149(149)8^ 150(150)8P. 5.6 The Psalms of Lament According to Westermann 5.6.1 Introduction Claus Westermann1 rejects approaches to the psalms which attempt to explain them by means of a single cultic event. Rather, he argues for Gunkel's position of analyzing the characteristics of individual psalm categories and their motifs. For Westermann the lament in the psalms has a historical antecedent and sequel and fits into a larger biblical context in which are also found the laments of Moses, Samson, Elijah and Jeremiah. Lament in the Hebrew Scriptures is characterized by three elements: the one who laments, God and others - those against whom the lament has a complaint. The threefold lament is clearly found in the psalms and is divisible according to its three elements: God, the lamenter and the enemy. Ps 79 (a community lament) illustrates this well: the enemy is mentioned in vv.1-3, the lamenter ("we") in v.4^and YHWH in v.5. It is only by understanding the relationship between these elements that one can understand what a lament is. Generally a lament has the following structure: • Address (and introductory petition) • Lament • Turning towards God (confession of trust) • Petition • Vow of Praise 5.6.2 The Lament Within the Hebrew Scriptures In the earliest writings of the Hebrew Scriptures, the lament was dominated by the "God"-element. In the writings from the middle period of the history of the Scriptures (the period of the psalms), the three elements (God, lamenter and enemy) were held in balance. In the latest period the God-element is silent. Within the Psalter there are two types of lament, community and individual. Outside the Psalter the community lament is most commonly found in Deutero-lsaiah. In the earliest Hebrew writings the lament of the leader/mediator (Moses, Joshua, Elijah, Amos and Jeremiah) is very common. The Book of Job is typical of the individual lament. 5.6.3 The Community Lament The three elements of the lament are present in Pss 44; 74; 79; 80; 83; and 89. The presence of these elements is not according to any fixed sequence of pattern. (Westermarm. Praise and Lament, 165-194) PSALM ..... GOD Ps 44 ..... vv.9-14.19 Ps 74 ..... vv.1-1.11 Ps 79 ..... v.5 Ps 80 ..... vv.4-6.12 Ps 83 ..... v. 1 Ps 89 ..... vv.38-46 LAMENTER (WE) ..... ENEMY vv.13-14 ..... vv.10b.13-14 vv.9-19.21 .....vv.4-8, 10,18, 22,23 vv.4.8b ..... vv.1-3, 7, 10 v.6 ..... vv.12b-13 --- ..... vv.2-8 vv.40-41.44-45 ..... vv.41-42 (a) The Complaint Against God This is dominant in the community lament. Its most common form is the question directed at God and introduced with "why?" or "how long?" "Why" asks why God has rejected (Ps 74,1) or forgotten (Ps 44,24) his people. The lamenter has experienced the absence of God and believes what has been suffered is due to the alienation of God. The question "how long" is a complaint about constant suffering and distress. All the community laments have the element of accusatory questions and statements directed against God. (b)Lament Over Suffering The motif of the lament depends on the complaint against God and is linked to it(Ps 44,17-22). In the earliest psalms the element "we" was not explicitly mentioned at all. Only in later psalms (as in Ps 80) is it mentioned explicitly. Outside the Psalter the "we" dimension becomes greatly enlarged by a description of the situation created by the blows suffered. This is very common in Deutero-lsaiah and Lamentations. (c) The Complaint About the Enemy This is a basic element in the community laments of people in war-time (Pss 74;79; 80; 83). The accusation against the enemy has two aspects: • what they have done to God's People • the slander and abuse (Pss 74,4-7; 79,1.7; 80,16 and 84,6). 5.6.4 The Individual Lament The threefold elements of the individual lament are evidenced in Pss 6; 13; 38; 42; 43; 88; 102 and 109. PSALM GOD Ps 6.... vv. 1,3 Ps 13 vv. 1 Ps 38 vv. 1-2 Ps 42 vv. 9a Ps 43 vv. 2a Ps 88 vv. 6-7 Ps 102 vv. 10 Ps 109 vv. 1a LAMENTER ("I") ENEMY vv. 6-7 v. 7b v. 2a vv.2b.4 vv. 3-10,17-18 vv. 11-12,19-20 vv. 3a,9b-10 vv.3b,9b-10 v. 2c v.2d vv. 3-5,9,11 v.8a vv. 3-7,9,11 v.8 vv. 16b,22-25 vv.2-5,20,25 (a) The Complaint Against God The individual lament uses the "negative petition" ("Be not silent 0 God!," "Do not cast me away!") which is a modified complaint against God. Many individual laments have the negative petition in place of a formal complaint against God (Pss 6; 27; 28; 35;38; 55; 69; 71; 102; 143). The complaint against God does not dominate the individual lament as it does the community lament. Complaints in the form of statements, rather than questions are found in a number of psalms (Pss. 22,2; 31,22; 51,9; 88,6.7.8.15.16; 102,10.23). This retreat from complaint against God or the fear of uttering it gives rise to the negative petition mentioned above. In every instance, the negative petition contains within it a complaint against God:"Be not silent" - Pss 35,22; 109 1- "Do not hide" - Pss 27,9; 55,1; 69,17; 102,2; 143,7;'"Be not far from me" - Pss 22,'11; 35,22; 38,21; 71,12; "Forsake me not"-Pss 27,9.12; 38,21; 71,9; "Chasten, strike me not" '- Pss 6,1; 38,1; 39,10-11; "Rebuke me not" - Pss 6,1; 38,1; 39,11; "Cast me not away" -Pss 27,9; 51,11. Originally in the period in which the psalms were composed, the complaint and the negative petition stood side by side. Only in the post-Exilic period does the complaint disappear and the negative petition stand alone. (b) The Lament Over Personal Suffering In the community lament it is clear that the enemy is the one who causes suffering. In the individual lament it is rarely the enemy who causes the suffering. Rather, the individual lament outlines the psalmist's situation by offering a "description of need" which can be physical suffering (Pss 22,14; 102,4), spiritual suffering (Ps 119,43), death (Pss 102,11; 109,23) or personal despondency (Ps 22,6). (c) The Complaint About the Enemy In order to understand the enemy, we have to look at the enemy in relation to God and to the lamenter. Who is the enemy in terms of the suffering of the lamenter? Who is the enemy in terms of the relationship between the lamenter and God? In the individual laments there are two kinds of statements about the enemy: statements about the actions of the enemy and statements about the nature of the enemy. • The actions of the enemy: About thirty-six psalms speak of the enemy and its actions against the life of the lamenter. Normally these actions are intended and have not yet been fulfilled (Pss 7,2; 17,11; 27,2; 31,13; 64,4; 140,4). Sometimes the psalm refers to what the enemy has already said. Such enemies mock the lamenter (Pss 22,7; 35,16; 42,10; 69,9; 102,8) or rejoice at the lamenter's fall (Pss 13,4; 22,17; 35,19; 38,16) or revel in the psalmist's misfortune (Pss 22,17b; 35,21). In such statements there are two possible concerns: the speech of the enemy seeks to destroy the lamenter and the enemy's intention is hidden behind lies. • The nature of the enemy: Statements about the nature of the enemy fall into two groups: the enemy is perverse and the enemy is Godless. Most of these statements are vague and subjective. In some of the individual laments, there is emphasis on the good fortune of the evil doer (Pss 14; 36; 53; 58). Such psalms come very close to the language of the wisdom literature. Who then is the enemy in the individual laments? In the community laments the enemy was a political enemy which has already afflicted the lamenter. In the individual laments, it is the lamenter alone who suffers and who is overwhelmed by the threats of the enemy. The enemy and the lamenter belong within the same community. While the facade of this community remains, the foundations are being shattered. 5.7 Psalm 13: An Individual Lament 2 The three elements typical of the individual lament are found here: God/YHWH (vv.1.3.6); the lamenter ("I" - vv.1-6); and the enemy (vv.1.2.4). This is the psalm of a sick person on the verge of death. It expresses very impressively the deep emotions which well up from the psalmist's soul. The structure is very simple: • The lamentation (vv.1-2) • The prayer (vv .3-4) • The conclusion: affirmation of trust and vow of thanksgiving (vv.5-6). Weiser. Psulms. 161-163. 5.7.1 The Lamentation (vv.1-2) The psalmist fears that he will break under a suffering which goes on, it seems, forever. V.1 reveals the despair ("how long ... will you forget me for ever? How long will you hide...?) that God may have permanently forgotten the psalmist who struggles to hope that his affliction will end. We have already seen that the expression "how long" is typical of laments. The first issue the psalmist deals with is his relationship with God. He feels that he is forgotten by God and therefore must search for God. Once he has contemplated God, his thoughts turn to his sorrow-filled heart and finally to the enemy whose gloating adds to his pain. 5.7.2 The Prayer (vv.3-4) This section takes up the psalmist's relationship with God, his personal circumstances and ends with a remark about the enemy. The psalmist, feeling far from God, tries to draw near by fervent prayer. (Note the terse brief imperatives of this prayer: "consider... answer ... lighten ..." - v.3). The psalmist desires a restoration of a relationship with God. He knows that he will only live, if God is willing to consider him and answer him. The expression "lighten my eyes" (v.3) is an appeal for the grace of God. It is only in the light of this religious perspective that physical suffering is of little importance. Even when he speaks of his enemies, the concern is that his faith in God will be "shaken" (v.4). 5.7.3 The Conclusion (vv.5-6) What the psalmist has asked for, is now granted: his eyes have been opened. Just as the lament and prayer begin with the psalmist's relationship with God, so too the affirmation of trust. The psalmist is assured of God's grace which helps him to disregard his present suffering and to look to a bright future. The psalmist's assurance that his prayer has been answered is indicated by his encounter with God in the liturgy (v.6). 5.7.4 Psalm 13: An Overview This psalm is a complex form of lament. It is typical of human distress. There is a break in the relationship with God. The emotional content suggests that it is a very personal expression of distress - something that is highlighted by the repetition of "how long?" (vv.1-2). There is a very real feeling of alienation. Yet this does not dominate the poem. The whole psalm is dominated by v.5a which turns the poem into a manifestation of God's grace. The double question of v.1 is that which sets the tone. The psalmist is suffering,his lack of salom finds its origin in the absence of God. V.1 focuses on the absence, while only subsequently v.2 mentions the actual human need. Yet the psalmist clearly shows that his primary need is to experience God's presence. This leads in vv.3-4 to a prayer for divine intervention. With v.5a faith reverses the situation and the issue behind the lament disappears. Vv.5-6 are an extraordinary statement. God is presumed to have acted. V.6b states that YHWH "has dealt bountifully" with the psalmist. It signifies that the situation has been successfully confronted and that the case is now closed. Human need has been met by divine intervention. 5.8 Psalm 22,1-21: An Individual Lament3 This psalm is particularly sacred in the Christian tradition because some of the Gospel writers have placed in on the lips of Jesus at his crucifixion (Mk 15,34; Mt 27,46). It is a psalm of one who, by suffering, is brought to the brink of death and despair. It then becomes a hymn of praise and thanksgiving. This gives the psalm its basic division: • A lamentation (vv.1-21). In this part of the psalm, many laments and petitions alternate. The mood of the psalmist alternates between fear and a desire for God. • A psalm of thanksgiving (vv.22-31). This part of the psalm is more serene and ordered. The psalmist's prayer seems to have been answered between these two parts. This lament of the psalmist is one of the most touching in the Psalter. Yet scholars have been unable to determine the precise circumstances which caused this lament. Certainly the psalmist's enemies seem to be the cause of his affliction (vv.6b-8.12-13.16-18). Some commentators think that the affliction was physical sickness (vv.14-15.17a). Whatever causes the affliction, the real suffering is the anguish of mind brought on by it. The basic theological idea running through it is that of seeking God and finding God. This course will study the lamentation (vv.1-21). 5.8.1 Lament and Supplication The three elements typical of the individual lament are found here; God/YHWH (vv. 1-5.8-11.19); the lamenter ("I"-vv.1-2.6-21); the enemies (vv.6-8.12-13 16-1820-21). Vv.1-2: The prayer opens with a cry of despair by the afflicted one ("... why hast thou forsaken me, why ... thou so far from helping me ...").The psalmist is in fearful loneliness, as he imagines himself forsaken by God. He wants to know why God has taken such a stance in respect to him. He wants to be close to God, but is only conscious of the gulf which separates him from God. Vv.3-5: God is silent. God is "holy ... enthroned on the praises of Israel" (v.3). Yet herein lies the problem. God is so transcendent and unapproachable when people need his help. Yet Israel has a special relationship with God. He delivered her from Egypt and gave her historical existence (v.4). The trust of the ancestral fathers was not in vain (v.5). When the psalmist thinks of Israel's Heilsgeschichte (Sacred History the recollection appears as an island of comfort in a sea of suffering. The psalmist feels confident to trust in a God who has not let his ancestors down. In this we can see how important the Heilsgeschichte was for the individual worshipper. Vv.6-8: The psalmist is not given much chance to be comforted by Israel's Heilsgeschichte. His mind is overwhelmed once again by grief In this psalm the psalmist's thoughts wander from fear and lament to consolation. Now the psalmist sees how miserable is his situation. He considers himself to be a worm trampled underfoot (v.6) and not a human being. In his enemy's eyes he has been shamed by God In this he is unlike his ancestors. The scorn of his enemies confirms for him the feeling that God has broken his relationship with him, and that as such he hopes in vain for God Vv.9-11: Even though his faith is under attack, the psalmist wonders if his hope in God is in vain when he considers that it was God who guided his first movements in life (vv.9-10). In the face of his enemies' derision, the psalmist finds comfort in the thought that God is involved in his whole existence. Once he realizes that God is directing his life, can he stand on firm ground. Now can he cross the gap between himself and God, by prayer (v.1-1). In his moment of deepest need he feels he can turn to God, the only One who can help him. Vv.12-13: However the struggle continues. The fear of his enemies stirs up more violent emotions. He refers to his enemies as "bulls of Bashan" (v.12) and as a "roaring lion"(v.12). These are not terms of abuse, but of the helpless fear which the sight of his enemies engenders within him, Vv.14-15: In these verses the psalmist describes his state of anxiety Most scholars consider the language here to be a figure of speech. All the phenomena described are manifestations of the physical reaction which makes him shake with fear. In the midst of the fear he recalls the problem God presents - for it is God who lays him in the dust of death. In the midst of all this suffering, the psalmist needs to be supported by visible proof of God's help. Vv.16-18: Now the psalmist uses a different kind of image to describe the enemies - dogs, a company of evildoers, and robbers who seize the psalmist's garments. The threat posed by the enemy is concealed in generalized language Vv.19-21: In a final struggle the psalmist clings to God whom he invokes to deliver him. God is his strength without whom he cannot exist. 5.9 Psalm 28: An Individual Lament The three elements typical of the psalms of lament are found in Psalm 28- YHWH (vv. 1.5.6-8); the lamenter ("I" - vv. 1-3.6); the enemies (vv.3-5). This psalm on account of its mood and ideas, falls into two parts: • Supplication for deliverance (vv.1-5) • Hymn of praise (vv.6-9). Themes from the Old Testament: The Book of the Psalms. This psalm was probably recited in the Temple ("holy sanctuary" - v.2) in the presence of the king ("anointed" - v.8). Because of God's silence (v.1) the psalmist fears he will be swept away with the wicked (v.3). 5.9.1 The Supplication for Deliverance (vv.1-5) Vv.1-2: The psalmist raises his hands in the Jerusalem Temple. He does so towards the Holy of Holies, the place where YHWH lived. The psalmist does not know if God will manifest himself or remain silent. Again there is the idea that human existence depends on a mutual relationship with God. Vv.3-5: The psalmist first prays for himself that he will not be swept away "with the wicked ... workers of evil..." (v.3). The second part of the supplication calls for the requital of the wicked ("requite them ..." - v.4). The reason is given in v.5 The wicked are those who face the reality of God without being impressed by it. Because they lack religious depth, they are hypocritical and evil. 5.9.2 The Hymn of Praise (vv.6-9) The second part of the psalm presumes that the psalmist's request has been granted. Feelings of insecurity are replaced by assurance of salvation. Vv.6-7: The psalmist glorifies God who has granted his prayer. Vv.8-9: The psalmist concludes by vowing that he will praise God with a thanksgiving. Yet the psalmist belongs to a community of believers, something which the psalm itself highlights. The mention of the king (v.8) and God's People (v.9) is important. The assurance of salvation granted the psalmist is based on the salvation promised to the whole people of God. The petition asking God to save and bless his people is focused on Israel's Heilsgeschichte and portrays God as the Good Shepherd(Ps 23,1-4; Isa 40,11). 5.9.3 Psalm 28: An Overview The theme of God's silence, human inability to contact him and the resultant weakening of faith, is a recurrent theme in the Bible, but is reflected most clearly in Ps 28. Ps 28,1-2 emphasizes that the psalmist's real concern is for the presence of God. Without that presence the psalmist fears that he will become one of the wicked (v.3). These wicked are not to be understood in moral terms, but as those who become disenchanted with God after some spiritual or religious crisis. They are those who no longer care about religion, but live behind a facade of conformity. They accept God's existence, but it has no real effect on their lives. The psalmist fears that he will be like them. Into this struggle comes God's grace and the psalmist's cry of gratitude (vv.6-7). In vv.8-9 there is a change from the first person to the third. The psalmist's personal experience is now an example for the whole community as he witnesses to the divine presence-in-adversity. 5.10 Psalm 51: An Individual Lament5 This is the most important of the penitential psalms. It shows true penitence in that the depth of sin is understood along with the way which leads to forgiveness and communion with God. This psalm does not focus so much on physical suffering but on the psalmist's spiritual suffering. The main parts of the psalm are: • The invocation (vv.1-3) • The confession of sin (vv.4-6) • The prayer for forgiveness (vv.7-9) • The renewal of the inner person (vv.10-13) • The prayer of praise and thanksgiving (vv.14-17). Vv.18-19 are a later addition to the psalm. According to its title, the psalm was composed by David after his adulterous affair with Bathsheba (2 Sam 11,1-27). Scholars do not attribute an historical value to this title which is a later addition. 5.10.1 The Invocation (vv.1-3) Vv.1-2: In the midst of the distress caused by sin the psalmist stretches his hands to God and implores mercy. Sin totally dominates his mind. But where does the earnest supplication come from? There is no reference to any particular grave offense. Thus we're left to conclude that it is the spiritual affliction caused by sin which depresses the psalmist. V.3: The first step of true penitence is recognition of sin. "For I know my transgressions ..." expresses the sincerity of his consciousness. It is in the objective knowledge of his own limitations that there is a strength which causes the psalmist to reject sin. This strength comes to the psalmist when he is comforted in praver bv the reality of God. 5.10.2 The Confession (vv.4-6) The true depth of human sin can only be grasped when seen in the context of one's relationship with God. Sin is to be seen in the fullest context of God, no matter against whom it has been committed ("against thee, thee only have I sinned ..." -v.4). "So thou art justified in they sentence and blameless in thy judgement" (v.5): once one has recognized one's sin then God's rights in the matter are incontestable and vindicated. In the presence of God, the psalmist sees his whole life dominated by sin(v.5). Every human is born into a world and an environment saturated by sin. Thus the 5.10 Psalm 51: An Individual Lament5 This is the most important of the penitential psalms. It shows true penitence in that the depth of sin is understood along with the way which leads to forgiveness and communion with God. This psalm does not focus so much on physical suffering but on the psalmist's spiritual suffering. The main parts of the psalm are: • The invocation (vv.1-3) • The confession of sin (vv.4-6) • The prayer for forgiveness (vv.7-9) • The renewal of the inner person (vv.10-13) • The prayer of praise and thanksgiving (vv.14-17). Vv.18-19 are a later addition to the psalm. According to its title, the psalm was composed by David after his adulterous affair with Bathsheba (2 Sam 11 1-27) Scholars do not attribute an historical value to this title which is a later addition.' 5.10.1 The Invocation (vv.1-3) Vv.1-2: In the midst of the distress caused by sin the psalmist stretches his hands to God and implores mercy. Sin totally dominates his mind. But where does the earnest supplication come from? There is no reference to any particular grave offense. Thus we're left to conclude that it is the spiritual affliction caused by sin which depresses the psalmist. V.3: The first step of true penitence is recognition of sin. "For I know my transgressions ..." expresses the sincerity of his consciousness. It is in the objective knowledge of his own limitations that there is a strength which causes the psalmist to reject sin. This strength comes to the psalmist when he is comforted in prayer bv the reality of God. 5.10.2 The Confession (vv.4-6) The true depth of human sin can only be grasped when seen in the context of one's relationship with God. Sin is to be seen in the fullest context of God, no matter against whom it has been committed ("against thee, thee only have I sinned ..." -v.4). "So thou art justified in they sentence and blameless in thy judgement" (v 5) once one has recognized one's sin then God's rights in the matter are incontestable and vindicated. In the presence of God, the psalmist sees his whole life dominated by sin (v.5). Every human is born into a world and an environment saturated by sin. Thus the psalmist realizes that the relationship between sin and human nature operate in his own life also. Yet the psalmist wants to walk in God's ways (v.6). 5.10.3 The Prayer for Forgiveness (vv.7-9) The psalmist now longs to be cleansed and purged (v.7). The "bones" (v.8 - a synecdoche for the entire human body) which God has smitten will rejoice again. Because of this the psalmist asks again that God disregard his sin and blot it out. 5.10.4 The Prayer for Renewal (vv.10-13) Forgiveness and cancellation of sin do not mean that penitence has come to its conclusion. "Create in me a clean heart 0 God, and put a new and right spirit within me" (v.10) demonstrates the psalmist's realization that humans cannot achieve this alone. It is only God who can create a new nature. The moral life is also the gracious gift of God. The psalmist's true desire is that he be not cast away from God's presence v.11). The petition for joy (v.12) is a longing for the nearness of God which will motivate the psalmist to live the new life he longs for. It is this joy in God which is the motivating force in transforming ethical obedience into obedience based on faith. The psalmist now feels compelled to bear witness to sinners as to the path along which God has called him to walk v.13). The psalmist, converted from his sinful past, becomes a messenger of God. 5.10.5 The Vow (vv.14-7) "Deliver me from bloodguiltiness ..." (v. 14) tells how the psalmist thinks of the preservation of his life, just as his being is affected by the awareness of the new life granted him by God. Everything he possesses, even praise of God, is a gift from God v.15). The psalmist declares (v.16) that humans do not obtain God's favour by materialgifts and outward acts (cf. Amos 5,21; Hos 6,6; Isa 1,11; Jer7,21; Mic 6,6). God does not desire material gifts and outward acts, but the entire person. He delights in humans who do not seek material means to influence him, but rather depend on him, giving thanks totally to him (v. 17). 5.10.6 The Appendix (vv.18-19) This psalm would not have been easily understood by the later generations of post-Exilic Judaism who were deeply rooted in cultic ritualism. Thus someone has added an appendix to it to restrict it and to make it more acceptable to such generations. The author of the appendix wants the psalm to be interpreted in the light of the absence of cultic observance during the Exile. Rather, there is a longing for the restoration of "right sacrifices" v.19) after the rebuilding of the "walls of Jerusalem"(v.18) and the Temple. The appendix was probably written before the reconstruction of the Temple. SELECTED BIBLIOGRAPHY Anneli Aejmelaeus. The Traditional Prayer in the Psalms (BZAW167; Berlin/New York: de Gruyter, 1986); L. C. Alien, Psalms 101-150 (WBC; Waco TX: Word Books, 1983); Craig C. Broyles, The Conflict of Faith and Experience in the Psalms: A Form-Critical and Theological Study (JSOTSup 52: Sheffield; JSOT, 1989); W. Brueggemann. The Message of the Psalms (Minneapolis, MN:Augsburg, 1984); Dermot Cox, The Psalms in the Life of God's People(Middlegreen: St. Paul Publications, 1984), 65-75; P. C. Craigie, Psalms 1-50 (WBC; Waco, TX: Word Books, 1983); J. Day, Psalms (OTG; Sheffield: Academic Press, 1990); S. E. Gillingham, The Poems and Psalms of the Hebrew Bible. OB Series (Oxford: Oxford University Press, 1994); William L. Holladay. The Psalms Through Three Thousand Years: Prayerbook of a Cloud of Witnesses(Minneapolis: Fortress Press, 1993); Derek Kidner, Psalms 7-72; An Introduction and Commentary on Books I and II of the Psalms (London: Inter- varsity Press, 1973); idem. Psalms 73-150: An Introduction and Commentary on Books III, IV and V of the Psalms (London: Inter-varsity Press, 1975); Hans-Joachim Kraus, Psalms 1-59: A Commentary (Minneapolis: Augsburg, 1988);idem. Psalms 60-150: A Commentary (Minneapolis: Augsburg, 1989); John S. Kselman and Michael L. Barre, "Psalms" in, The New Jerome Biblical Commentary, eds. Raymond E. Brown, Joseph A. Fitzmeyer and Roland E. Murphy (Englewood Cliffs. NJ: Prentice Hall, 1989), 523-527; David J. Pleins, The Psalms: Songs of Tragedy, Hope and Justice (Maryknoll, NY: Orbis Books,1993); M. E. Tate, Psalms 50-100 (WBC; Waco, TX: Word Books, 1990); Arthur Weiser, The Psalms: A Commentary London: SCM, 1975); Claus Westermann, Praise and Lament in the Psalms (Edinburgh: T & T dark 1965), 15-35.165-194.

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